ΣΤΑΥΡΟΔΙΔΑΧΗ ΚΑΙ ΣΤΑΥΡΟΝΙΚΗ. THE Doctrine & Dominion OF THE CROSS: In an Historical Narration and Spiritual Application of the PASSION of JESUS.  
Written first in Latin by John Ferus Public Preacher in the City of Mentz. Now turned into English for the good of this Nation.  
By Henry Pinnell.  
Together with a Preface of the Translator, containing the Necessity of knowing and conforming unto the Cross of Christ. Short considerations of Predestination, Redemption, , and Original sin.  
He that serveth in his Generation faithfully, answereth the end of his Creation fully, and shall never lose the hope of his salvation finally.  
LONDON, Printed by Robert White, 1659.   

THE PREFACE.  

Reader,  
THE Transcription of the following Treatise is an Account of some vacant time, when I was sequestered from other employment: The subject matter of it did generally concur and suit with that state and measure of Faith I was then in; and being persuaded that it may yet be useful for them whose growth in the Mystery of the Cross is not come to that perfection as not to need Counsel and Encouragement therein, I have for their sake made it public. And though I cannot minister to the strong, yet I would gladly be serviceable to the weak. What I have here prefixed, (agreeable to the nature of the ensuing Discourse) is done to satisfy the desire of many friends, and in hope to profit others. The sum of what I have to say, is comprehended in this Proposition, viz. That there is a Necessity of knowing and conforming unto the death of Christ.  
2. There doth not want full and pregnant proof of Scripture to confirm the Truth of this Proposition; It is a faithful saying, For if we be dead with him, we shall also live with him; If we suffer, we shall also reign with him; If we deny him, he also will deny us, 2 Tim. 2.11,12. For if we have been planted together in the likeness of his death, etc. If we be dead with Christ, etc. Rom. 6.5,8. Let none dream of Justification unto life, or of the new birth which only entereth into the Kingdom of God, without the likeness and image of Christ in his humiliation. And therefore the Apostle doth not content himself with the knowledge only that Christ died, but desires also a conformity to his death, Phil. 3.10. A strong curb and smart scourge to all notional and licentious Gospelers. The reasons also of this Proposition are weighty and considerable: 
1.  As first,  
3. We can have no benefit of the life of Christ, but by conformity to his death. Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be manifest in our body, etc. 2 Cor. 4.10,11. What need we carry the death, dying, and marks of the Lord Jesus in our body and mortal flesh, if the life of Christ could otherwise or more easily appear? The life of a Believer is hid with Christ in God, Col. 3.3. There's no coming at the full Glory of this life, but by breaking thorough death unto it: See Rom. 6.3. etc. the place before cited. The dead men of God are quickened by the dead body of Christ, Isa. 26.19. No future Resurrection unto life, but by an antecedent death in the body: Except the grain of Wheat die, it abideth alone, and is not quickened, John 12.24. 1 Cor. 15.36. The touch of a dead Prophet revived the body of another dead man, 2 King. 13.21. Who is this dead Prophet, but the true and spiritual Elisha, my Lord that saveth, the Lord of my salvation, my saving Lord, Jesus Christ the great Prophet of the most high God, who died for our sins, and was raised again for our Justification? This Elisha, this Jesus let us follow, not only from Galilee to Jerusalem, but from Jerusalem also here below, the outward and literal Service, and Worship, unto Mount Calvery, and from thence to the Sepulchre; thither let us hasten with Mary Magdalen, and the two other Disciples, and there let us wait; we shall have some Angelical invitation to come near, and see the place where the Lord lay. The Lord is risen, and hath left room enough in his grave to receive all that inquire into the Mystery of his death. Into this Sepulchre let us descend by a true operating saith, working a conformity in us unto his death: Let us touch, not the flesh, but the bones of this great Elisha; Let us not lay bold on the weakness of the mortal nature, but upon the Power of his endless life. 
2.  Secondly,  
4. Without this conformity there is no freedom from sin. We must resist unto Blood, striving against sin; for without blood there is no Remission: And that our minds may not be weary, nor faint, Let us consider him that suffered such contradiction of sinners, Heb. 12.3,4. 1 John 1.7. Leu. 17.11. Heb. 9.22. The Prophet Ezekiel describeth the Sickness and Remedy of a sinner under the borrowed speech of a newborn Child, Ezek. 16. Which place of the Prophet, (I think) is much mistaken by many, who understand it of the natural birth, and accordingly from thence conclude all Children guilty of original sin in the common acceptation of it: which to me seems most improbable. For Children, by natural as well as spiritual Propagation, are an Heritage and Reward of the Lord, Gen. 30.2. Psalm 127.3. 
Acts 17.28.  Our very bodily Being, Substance and Existence is the Workmanship of God, Psalm 119.73. & Psalm 139.5,13,16. Now if Children be guilty of sin as soon as they draw breath, yea, before they be born, this would be some stain upon the Work-manship of God, according to whose Will, and not according to man's, it is that Children are propagated. Again, One of God's Laws would be broken by observing another Ordinance of his own, which would bring confusion upon the orderly works and methodical ways of God. For God hath made a Law, That the son shall not bear the Iniquity of the Father, Ezek. 18.20. Now if Children should be guilty of adam's sia as soon as they be born, it would make many religious and conscientious persons be at a stand concerning marriage, which is the first and great Ordinance of God, for fear lest they should be Instruments to fill the world with sinners, rather than with Saints. And indeed how can that state be honourable, and the bed undefiled, if it should produce nothing but such an unclean Offspring? Heb. 13.4.  
5. I shall only add this Quaere, viz Is Marriage an Ordinance of God instituted (among other ends) for the propagation of Mankind? I suppose it granted. I ask then, Did God ever make and intent such an Ordinance, the observation whereof doth unavoidably increase sin in the world? If so, How is he acquitted fram having a hand in man's sin? The wicked heart of man hath shifts and evasions to extenuate and excuse his sin. Why, He is not so much to be blamed; 'twas his Fathers and Mother's fault rather than his; 
Hominum quoque mors est, quae nes cunque promunt alieno imponere tergo.  they begat and brought him forth in sin; how could he help it? Nay, rather than take shame to himself, God must bear the blame of all, as one that destined him to that Event: And this is not counted for Blasphemy. Well, But if thou couldst not hinder or prevent thy Father's fault, must thou needs commit the same thyself? Why wilt thou marry to make the world more sinful, and cause thy Children to cry out against thee for infecting them with sin? But he that can understand the fifth Chapter of Genesis, and also Wisdom 7. & 8. Chap. he will not be bound to the Traditions of men concerning original sin. Wherefore when we find sin in us, let us not complain of our Parents; curse not the very Devil, lest it fall on thyself, Ecclus. 21.27. Much less impute it to God, Jam. 1.13,14. But let us take shame to ourselves: this will keep us low, and humble, and watchful over ourselves.  
6. If any shall object, and say, that Children cannot come clean into the world because of the uncleanness of their Parents, who are the Instruments of their Propagation, for which they urge Psalm 51.5. I was shapen in iniquity, in sin did my mother warm me. I answer, (1) With the Examiner's of the Assembly of Divines Confession of Faith: Had David no father and another but Jesse and his wife? (2) What if David (like his son Solomon) was fashioned in the womb to be flesh, and compacted in blood, (Wisd. 7.2.) Doth it therefore follow that he was made sinful, and born sinfully unclean? Might he not have a good spirit and a clean soul breathed into an undefiled body? Wisd. 8.19,20. Is not a fresh fish spawned in the brackish sea? And when the spirit of life enters into it, doth the salt water change the fresh property of its nature? It is God that formeth us in the belly, we are his work-manship, and be (though none but he) can bring a clean thing out of that which is unclean; His work is perfect, Deut. 32.4. He can produce a fresh fish in a brinish sea. But, (3) If the strength of the Argument for a personal pollution of Children in their conception and birth do lie in this Proposition, viz. That the Instruments of their generation are unclean, and from hence an affirmative conclusion be inferred, viz. Therefore the Children also must be inherently and really sinful; then I say a very great inconvenience (if not a gross absurdity) will follow from the like way of arguing in a matter of greater moment. As for example: The Redemption of mankind by the blood of Christ was a pure, perfect, holy and undefiled work; and the fore Knowledge, Counsel and Purpose of God that he should be delivered to death was an unspotted Act in God; yet the death of Christ being effected and brought about by the Interposition and Conjunction of wicked hands, (Acts 2.23.) that oblation of Christ for sin to work out our Redemption, must (if the former reasoning hold good) be stained, and consequently become imperfect and insufficient to accomplish that which he did intent and undertake, by reason of those wicked Instruments which had a hand in bringing it to pass. Now if there be such a Critical and Spagyric skill in the divine Wisdom as to separate the precious thoughts of God, and keep them distinct from the vile plots and purposes of wicked men in the sin-offering of Christ, whereby that sacrifice became no way defective; why can he not bring forth Children of the womb, which are the work of his hands, without any hereditary defilement, notwithstanding the inordinate affections and unruly passions of their parents? (4) Add hereunto, That there is a spiritual begetting of a holy seed and righteous people into the life of God, a nourishing of their Faith, Hope, etc. in that life unto a full measure, and perfect growth, and stature of Christ by the Spirit & Word of God in the true preaching of the true Gospel, 1 Cor. 4.15. Eph. 4.11,12,13 Col. 1.28. So that the state and life of a Believer (as a Believer) must be perfect here or never, unless we grant a Purgatory. Which state and life of the Believer is here completed by the concurrence and co-operation of the Ministers of Christ, 2 Cor. 6.1. But these Preachers you will say (according to the opinion of those who say, there is, or can be none perfect upon earth) are not without their particular failings and infirmities, none of them; no, not the best of them: and yet you dare not deny but that the work of God in their Repentance, Faith, Hope, etc. is perfect, notwithstanding the Minister's imperfection. If the wise and holy God knows how to distinguish the work of his Spirit and Grace, and preserve it entire and pure from  Obliquity of the Creature in the greater and more difficult work; can he not do so in things of lesser moment? For doubtless the Serpent is more desirous and industrious to blend and mingle his lies, and the deceit of his false Prophets with the Truth of God in the Conversion of a sinner, than he is studious and diligent to defile the minds of Parents, and inject a venomous quality into their Children in the womb; (although his malicious endeavour is not wanting in this also) because he well knows, that if a man be once turned from the error of his ways, and perfectly united unto God, he is then quite out of his reach, he hath no hopes of ever gaining such a one: but though God bring a man as clean into the world as he did Adam, yet he thinks he may have time and opportunity to seduce him by his subtlety, as well as he did prevail against Eve in the beginning. Again, (5) Let it be granted that some Children are, and have been conceived and brought forth guilty of their parent's sin; it doth not follow that all have been, and are so born, unless you conclude with the  sort of men, that there are none so redeemed and sanctified as to know one another with pure and undefiled souls: or else that there is no such mutual Knowledge after Conversion and Regeneration, which you will not (I suppose) affirm: Or else you must say that a good Tree and pure fountain may send forth bad fruit and filthy water. True it is, That Eve brought forth her eldest child, and called his name Cain, a wicked man, in the figure of the fall, Gen. 4.1. And 'tis as true, That Adam begat a son in his own likeness, in the image of God, after his Restauration, or new Creation, Gen. 5.1,3. What difference some men make now adays between the Children of Believers and unbelievers, baptising some, and denying others, grounding the reason of their so doing upon Acts 2.39. 1 Cor. 7.14. is no negative Argument against the point in hand. (6) last. Whereas the main proof to conclude Children guilty of sin in the womb, is taken from that of David, Psalm 51.5. it will not be altogether lost labour to consider, whether that Text will not admit of another genuine reading besides that which our Translators render. The word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] here rendered, I was fashioned, may as well be turned, I have been afraid, sore troubled, grieved, etc. And so [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] In sin hath my mother conceived me, may be read, In sin hath my mother warmed me, or, Calefacta est mater de me, my mother hath been warmed, heated by me; so Pagnin. My mother hath brought me forth with sorrow and pain, Cum dolere parturiit me mater; so Symmachus and Aquila, two of the ancientest Translators, as Theodoret citys them. So thaet the Text, with the Context, may admit this Paraphrastical reading; i. e. Against thee, thee only have I (not my mother, but I) sinned: taking all the shame and guilt upon himself, not charging his Mother with the cause of his sin against Uriah and his Wife. And now behold in, by, or for this iniquity (viz. the sin of evil concupiscence, as the Chaldee calls it, the Original of his Actual sin) I am exceedingly afflicted and very much grieved. My Mother (indeed) brought me forth with sorrowful labour and painful Travel, (Gen. 3.16.) for she hath sinned against thee, and she (perhaps being in sin) conceived me. But her sin was not the cause of my Adultery and Murder, that was my own Act; nor did her sin make me guilty, for the child shall not bear the iniquity of the Father: but when I had lusted, I sinned; and when I had committed the sin, I became liable to the condemnation of death: My father and mother are not to be blamed. To this purpose Anselmus reasoneth the case; If Adam (saith he) could not traduce or convey over his original Righteousness to his posterity, neither could be transmit his original unrighteousness; but he could not the one, nor the other. But this may seem to contradict what was said of Adam's begetting Seth. Therefore I say that it is not in the Will, and at the pleasure of man to beget Children which shall prove either good or bad, however a good or a bad man may beget such as may be good or evil. And they are good, either as they continue as God made them, or else by returning again into that state by Repentance and Faith in Christ; or they are bad by consenting unto the motions a●d temptations of sin and Satan. So Cain was not evil as he came out of God's hands, but as he was born, and became a child of the devil.  
That heat wherewith David warmed his mother (as Pagnin reads it) was not any sin of him in her womb; for there the child doth not defile the mother, but (as they say) the mother the child: But his mother might well be troubled to see her son commit such heinous sins as Adultery and Murder, and say as another doth, Prov. 31.1,2,3,4 5. What my son, the son of my womb! Give not thy strength unto women, etc. It is not for thee, O David, my son, it is not for thee to commit such wickedness against the Lord who hath saved thee from the Lion, the Bear, and the uncircumcised Philistin, and hath made thee King over Israel; it is not for thee so to requite thy God, it doth not become thee, I am sorry to hear such things of thee. So that David might justly complain against himself, and say, Against thee only have I, even I, sinned, and done this evil in thy fight, for which I am now so greatly perplexed, and for which my mother is incensed, and so highly displeased with me. What violence is offered to this Text and Context, or to the general scope of the whole Scripture by this manner of reading, I do not yet understand.  
This might further be insisted upon, but that I am not about a Treatise, but a Preface. I do not peremtorily and arrogantly impose these things, but meekly offer them to the consideration of those who are more learned and illuminate, if happily the Truth and glory of God by this occasion may be brought more to light. I know I have trod besides the beaten road; but if curiosity and singularity, rather than simplicity and integrity were my guides, I should not adventure any further.  
7. Wherefore I rather take that place of the Prophet, Ezek. 16. to signify and demonstrate the corrupt, fallen and sinful state of man, into which he is begotten by the deceitful and destructive spirit, after he hath received the natural life from his Parents: (Not denying but that literally and historically it holds forth the Idolatrous state, into which Judah and Jerusalem were then degenerated.) 
Canaan signifieth Humility or a Merchant.  And this spiritual sense seems to be most aimed at by the Allegory: For there is a time when we all wander into the land of Canaan, when we are seduced by a voluntary show of Humility, Col. 2.18. to become Merchants for Heaven by our chosen Righteousness and legal works; are rather Factors for Satan, selling ourselves to iniquity and sin for naught, and parting with our precious souls for no money. In this Cananitish Country we find ten native lusts, (answerable to the number of the Inbabitants in Canaan, Gen. 15.19,20,21.) standing in opposition to the ten Precepts and seed of God. These disobedient properties are begotten by that Amorite, the vain Talker, great Prattler, cruel Rebel, that Father of lies, the Devil, who was a liar from the beginning, who by his sleights and cunning craftiness, fair speeches and subtle delusions lay in wait to beguile our first parents, and cheat them of the pearl of their innocency, being now an Amoritish father unto them, begetting them into the disobedience and rebellion of his own nature, having been himself a cursed Rebel before. To this Amoritish father, the Hittite, our whorish heart, the true Hittite, being broken asunder from God, joineth, and becomes a mother is bring forth the sinful brood: Lust when it hath conceived bringeth forth sin, and when it is finished, bringeth forth death, James 1.15. And thus we come to be denominated sinners and Children of wrath. And so neither do I deny original sin, but grant there is a time for sin to have its original and beginning in us, as it had in Adam.  
8. Thus we have found out man's sickness, what it is, how he catcheth it, and is infected with it. His Remedy and Recovery is there also described; I spread my skirt over thee, and covered thy nakedness; yea, I swore unto thee, and entered into Covenant with thee, saith the Lord God, and thou becamest mine, verse 8. The skirt wherewith God covereth us, before he entereth into Covenant with us, is the death of Christ, the blood of the everlasting Covenant, as will appear anon when the signification of the skirt shall be explained. I have yet further to show you, that all our freedom from sin is by the death and blood of Christ, whether we consider sin, First, In respect of the power of it, which is exercised, either in with holding from good, or drawing into evil; of both which the Apostle speaketh, Rom. 7.19,20. Secondly, In respect of the filth of it: Sin is a filthy thing, an unclean, corrupt, rotten thing, like the putrified matter of an Ulcer, Sore, Apostemation, or running issue, Leu. 15.2 Isa. 1.6. Mat. 9.20. Thirdly, In respect of the guilt of it. Sin is always accompanied with guilt, it never goes without it, either sensibly, or insensibly: How heavy did it lie on Cain Judas? etc. Fourthly, In respect of the deformity of it. Sin is an uncomely, unseemly, ugly thing: it makes a man not look like himself, it defaceth God's Image in man, so that he cannot, he doth not, or will not know him: Verily I know ye not, ye workers of iniquity. Sin is a spot, (Deut. 32.5.) which causeth a blot or blemish where it is. It is no beauty spot, and I could wish that the beauty-spots of our times did not arise from this filthy spot of sin: Fifthly In respect of the enmity of it. Sin stands in utter hatred and detestation to all good. Purity and Holiness, Gen. 3.15. Gal. 5.17. Sixthly, In regard of the curse. Sin hath a most doleful and lamentable execration annexed unto it, In sorrow shalt thou conceive, cursed is the ground for thy sake, in the sweat of thy brow shalt thou eat thy bread, cursed art thou above all , and above every beast of the field, Gen. 3.  
9 Now there can be no deliverance from sin in any of these considerations without death. The death of Christ is our original Copy, acoording to which there is a necessity for us to write. For as much then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind, for he that hath suffered in the flesh, hath ceased from sin, 1 Pet. 4.1. No freedom from sin, till there be a conformity to Christ's sufferings in the flesh. It is with us as it was with Israel of old: We are strangers and bondmen in a sinful Egypt, in an Egyptian nature of sin; we groan, and would gladly be gone out of it, but cannot, nor shall we till the Paschal Lamb be offered, Exod. 12. And as that Lamb was to be offered in the same land, out of which Israel was to be delivered; so must we, by the oblation of Christ, offer up ourselves in that state, out of which we would be set at liberty. Let us present our bodies a living sacrifice, and lay all our living lusts upon the Altar of the Cross. Let us die in the body, and live in the spirit, suffer in the flesh, and cease from sin. Christ hath been, as it were, plainly pictured forth before our eyes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, crucified in us, in our nature. Let us no trample upon his blood; Let us not turn this Grace of God into wantonness, nor make Christ to become of none effect to us. Thirdly,  
10. Without this knowledge of Christ's death, and conformity to it, all our other parts and gifts, let them seem never so great, large, spacious, high, strong, excellent, yea, holy and spiritual, they will all vanish, and come to nothing, if they be not confirmed to us in the blood of the Covenant. 'Tis the observation of a learned and 
(*) Mr. William Bridge.  pious man, That an Hypocrite may pray away all his graces. If our Gifts and Graces be not deeply rooted in the mortification, they may easily evaporate in the hollow expressions of a verbal and empty prayer; Knowledge will expire into pride, and puff up the mind where it is; true Humility will vanish into a voluntary show of it; Charity will be blasted with ostentation, etc. if it be not poised, regulated, limited and modified by a serious and unfeigned self-denial. A man may borrow or steal, he may filch, flock and pilfer the Word of the Lord from his Neighbour, Jer. 23.30. He may pick up a great many good say and sentences of grave and godly men, and with them make a shift to patch and piece up a Prayer or Sermon, and if the memory be good, or the Notes fairly written, a man may seem to be gaily adorned with the rich endowments of a large furnished mind.  
11. We read in 2 King. 6. what the sons of the Prophets said to Elisha, and what they did, by his consent, when they were straitened for room. It is said, they asked leave to fell timber at Jordan, that they might enlarge their dwelling: The Prophet grants their desire. But one, wiser than the rest among them, bethought himself that it was wisdom to have the Prophet's company, and not to go about the business altogether upon their own head: he asketh, and the Prophet yieldeth; away they go to Jordan, every man with his Axe or Hatchet in his hand; only one had none of his own, but was fain to borrow his tool to work with: down go the trees: But this man lost his Hatchet before he could cut down his Beam; the head flew from the helve, and fell into Jordan, yer he could finish his work; he makes his moan to his Master, complaining, that it was borrowed: the Prophet puts a stick of wood into the water, and the Iron swimmeth; the man recovers it again, and makes an end of what he had began.  
12. 
All Scripture is spiritual; for it was given by inspiration, and therefore the spirituallest sense must needs come nearest the mind of the Spirit.  There is a spiritual use to be made of this spiritual part of Scripture, which the holy Spirit of God hath directed to be written, and taken care that it be kept upon Record. The place where Elisha and the young Prophets were at first, is supposed to be at Dothan, which signifieth a Gift, Statute or Law; sometimes it is rendered a Defection, or falling short of what it doth or should press unto. And this latter sense will agree well enough with the former: For the Law, which was the gift of God from mount Sinai, made nothing perfect, Heb. 7.19. This place is mentioned but twice in all the Scriptures; as first in Gen. 37,17. Hither joseph's brethren rambled without their father's knowledge or consent, even eight miles from Shechem where their business was, like good husbands as they were, and here they first conspire their brother's death: 
Shechem signifieth a Lot, Portion, Shoulder or Tomb  To teach us that when we gad and wander from the true Shechem, the lot which God hath appointed us, and the business which he hath set us to do, when we omit our duty, neglect our obedience, when we withdraw our shoulder from the burden of Christ, and pull our neck from his yoke, it will be no advantage to run to Dothan; all our Letter-learnedness and Scripture-knowledge will stand us in little stead, yea it will incense and enrage us against the Mystery of Christ, and instigate us with an irregular zeal to conspire the death of our true Joseph; it was by the learned in the letter and in the Law, the Scribes, Pharisees and Lawyers, who forsook the royal Law of Love and Obedience, yet were literally zealous, it was by these that Christ suffered, and still doth suffer. There are that are called Jews, and yet are of the very Synagogue of Satan. Thus the Law without the spirit of life is a dead and kill letter, a Ministration of Condemnation. If the spiritual Jacob be not with us at Dothan, we shall plot and contrive our dearest brother Joseph's death.  
13. But here (2 Kin. 6.) we have Elisha conversing in Dothan with the sons of the Prophets, who being inflamed with his presence, importune him for greater enlargement. Doubtless there is a time when our true Elisha Christ Jesus walketh with his Children, in low, legal, literal and fleshly Ministrations, nurseth them up with milk like babes, and alloweth them Tutors and Governors in their Non age. Only let us beware that we do not with the Scribes and Pharises, stick to the empty letter, that we ramble not to Dothan, when neither old Jacob our father, nor Elisha our Prophet is there; let us not run after the servant when he is cast out of doors, nor hearken to Moses when Christ is come; for than though we make our boast of the Law, yet shall we dishonour God by breaking it; Rom. 2. Now we shall know if Christ be yet with us under the Law: if so, our hearts will be inflamed, and long for greater enlargement, and complain of our present straightenings; whereas a mere literal and formal Christian loves his ease, is content to stand at a stay, will not endure to hear of removing farther than he hath already attained, cries out against all notions more spiritual than his own, as Delusions, Dreams, Enthusiasms, etc. But the true sons of the spiritual Prophet are still groaning after the manifestation and glorious freedom of the sons of God, Rom. 8. And therefore they are ever crying out, My father, my father, O Christ, O Lord Jesus, thou everlasting father, I am straitened, enlarge my heart that I may run the ways of thy Commandments; I am straitened where I now am: make room, give place that I may dwell in the everlasting habitations, Isa. 49.20. I am content to break thorough death to come to those Mansions: I am weary of this Tabernacle; remove my Tent, unclothe me, that I may be clothed, and let mortality be swallowed up of life. Go with me to Jordan, baptise me in that river; how am I straitened till it be accomplished? Mortify the sinful lusts and affections of my flesh, crucify my old man day by day; rend his vail of flesh, that with open face. I may behold thy glory, be changed into the same image, and come to the spirits of just men made perfect, and to the Spirit of the Lord, where is liberty and perfect freeedom, 2 Cor 3.17,18. Heb. 12.23.  
14. This is the nature and property of them that are taught of God, and have learned and obeyed the truth as it is in Jesus. But then there are some even among these Children of the Prophets, the true Professors of Godliness, who go along for a while undiscerned, like Cain, Judas, the man at the marriage-feast, and this man here among the sons of the Prophets; they make a great show and bustle about Religion, a great stir and noise there is about Christ crucified, and subduing of their lusts; they hack and hue at the tree, and talk much of mortification; but before they can effect it, the Axflies from the helve, their gifts and parts fail them, and the work is at a stand, And why? Surely their gifts were borrowed, and did not flow from their obedience to Christ, and experience of his Doctrine, but they picked a notion from one, a sentence from another, they laid a great many good words in the memory, and these they made use of in the self-will and wisdom, in the lust of the flesh, the pride of life, vainglory and ostentation, seeming to be wise, but knowing nothing as they ought to know, patching up a selfconceited Righteousness, thereby deluding their own souls. And then they will be made to acknowledge, and say, Alas, Lord, they were borrowed. Now there is no remedy for such till these fall off from a man's self, and fall into Jordan, the river of Judgement and Condemnation, till a man deny himself, and sell or lose all that he hath; then the true Elisha makes the Iron to swim, that he may go and finish his work. Thus he that loseth his life shall save it; and he that parteth with House, Land, Goods, Father, Friends, Gifts, Parts, Endowments, etc. shall receive them again in this life an hundred fold. Happy are they whose loss is their gain. But fourthly,  
15. There is no ascending to the highest enjoyment, except we first descend into the deepest abasement. It is said of Christ, that he humbled himself even to the death of the Cross; and for that cause, God hath highly exalted him, and given him a name above every name, Phil. 2,8,9. If we also would have a name better than that of sons and daughters: if we would be called Hephtzi-bah and Beulah, 
Isa. 62.4. Ruth 3.7,9  let us do as Ruth did unto Boaz, let us lie down at the feet of Christ, and desire him to cast the skirt of his garment over us, as one nigh of kin unto us. Christ hath a twofold garment, the one of Glory and Majesty, in which he walketh among the Angels and the spiritual Church; He clotheth himself with Light as with a garment, Psalm 104.2 His raiment is white as the Light. Mat. 17.20. Rev. 1.13. His other garment is of shame and baseness. With this he conversed among men upon earth; He was found in fashion as a servant, Phil. 2.8. In the likeness of sinful flesh, Rom. 8.3. He was made sin for us, 2 Cor. 5.21. In this humane nature of ours was his Deity clothed, and hid for a season; The lowest state of this humanity, the very border, hem or skirt of which garment, that toucheth the ground, was the great humiliation of Christ, humbling himself to the most ignominious and shameful death of the Cross.  
16. If therefore we would have Christ do the office of a kinsman to us; (for he is our kinsman, nigh unto us, flesh of our flesh, and bone of bone, one that is not ashamed to call us brethren, who hath right to redeem us) if we would have him take away our reproach of barrenness, and make us fruitful in the knowledge of himself: let us lie down at his feet, humble ourselves to walk as he walked, desire him to spread his skirt over us, to conform us to his death; that we may be transformed into the likeness of his Resurrection. If we would have our sinful name, our name of shame blotted out, if we would have our bloody issue stopped, let us do as the woman in the Gospel, let us press through the press of all worldly and fleshly encumbrances and discouragements, resolving within ourselves, that if we may but touch this hem of his garment we shall be whole, Mat. 9.20,21. Mar. 5.27,28. For doubtless all that do touch it really, truly, believingly, spiritually and indeed, are made perfectly whole, Mat. 14.36.  
17. The necessity of descending into this low estate of self-denial, Humiliation, Mortification and Death, is fully and significantly proposed by our blessed Lord and Redeemer, John 10. where he saith, that he is the door of the sheep: The door is the entrance into the house, and is placed in the lowest part thereof, at the bottom, not at the top of the house. Christ is our new and living way. When Longinus the soldier pierced his side with the spear, there was an entrance, a door made for us into the holiest, that we might go into it with liberty or boldness, to be saved, and go in and out and find pasture, John 10.7,9. & chap. 19.34. Hebrews 10.19,20.  
18. But woe and alas! how many spiritual Thiefs and Robbers are there now adays in the world? How many pass by the door, and seek to climb into the sheep-fold some other way? There are too many who profess the death of Christ with their tongue, but in their deeds deny and make void the same. Men can talk much of free Grace and Justification by the death of Christ; but continue hypocrites, deceitful, proud, envious, ambitious, covetous, contentious, etc. 
Corruptio optimi, p●ssima.  This is to turn the Grace of God into wanttonness, and corrupt the best things, which is the worst thing of all. These are Thiefs and Robbers, who think to steal into the Sheep-fold of the divine Nature without crucifying the flash with the affections and lusts: Such thiefs cannot enter into the Kingdom of God, 1 Cor. 6.10. For such men rob Christ of the virtue of his sufferings and death, and make him die in vain, in that they refuse to fill up that which is behind of the afflictions of Christ in their flesh, Col. 1.24. and deny to bear about in their body the dying of the Lord Jesus, 2 Cor. 4.10. 
Psalm 76.4.  But God is of more Honour and Might then the hills of the Robbers, more glorious and more excellent than the mountains of prey; he will pull down these mighty ones from their seat, he will abase these high, lofty, vain conceited men, and exalt the humble and meek. 
Eph 4.28.  Wherefore let him that stole, steal no more, but rather let him labour in God's Vineyard, doing his work and will; not slothful in this great business, but fervent in spirit, serving the Lord, and working out his own salvation with fear and trembling, Romans 12.11. Phil. 2.12. 
5.  Fifthly,  
19 So long as men continue in the old state of their sinful nature, they can have no assurance of the life to come; therefore it is necessary that they know, and conform to the death of Christ, for the crucifying of that which hindereth their assurance. When Hezekiah was sick, the sign of his recovery was the Suns going back ten degrees, 2 King. 20.10. This retrogradation of the Firmamental Sun in the Dyal of Ahaz, the Jewish Doctors do mystically apply to the Exinanition of the Sun of Righteousness, to Christ's emptying himself till he became of no reputation, whose declination from the height of his father's glory, till he came under the contradiction of sinners against the shame of the Cross, they distribute it into ten degrees. The first gradual descent towards his abasement was into an Angel; for he is the Angel or Messenger of the great Counsel of God, who came out of the bosom of the Father to reveal him unto the sons of men, and is as willing a Messenger from man to present his desires with much incense unto God, John 1.18. Rev. 8 3. His second descent was into the Patriarcks, the figures of himself, filling them with the Mystery of himself; for he that ascended did also first descend into the lowest parts, that he might fill all things. The third degree was in giving the Law, in which he spoke to the Jews, and which was disposed by Angels in the hand of a Mediator. Fourthly, Into Joshua, as being the true Joshna or Jesus that leadeth the whole Israel of God into the spiritual land of Promise. His fifth descent was seen in the Judges, it being he that governed that people by those men, who is the great Judge of the quick and the dead, before whose Judgement seat all must appear to give an account of things done in the body. His sixth in the Kings of the Jews, in whom he reigned over that people as the true and rightful King of the inward and faithful Jew. Jesus of Nazareth King of the Jews, was his unrepealable title upon the Cross, John 19.19,22. 
Psalm 2.6.  He it is that is set as King upon the mount of God's holiness, to reign in Righteousness, Isa 32.1. To be Ruler in Israel, Mic. 5.2. Who is King of Kings, and Lord of Lords, Rev. 19.16. Seventhly, In the Prophets: It is he that spoke by the mouth of his holy Prophets, which have been since the world began, Luke 1.70. This is the Prophet which Moses said should come up after him, whom we ought to hear, Deut. 18.15. To fulfil that saying, And they shall be all taught of God, Isa. 54.13. John 6.45. Eighthly, In the high Priests, for they were all but shadows, of whom Christ was the substance: read the Epistle to the Hebrews. Ninthly, In man, when he assumed our nature. It was for us men, and our salvation that the Almighty Word of God leapt down from Heaven like a fierce man of War into the midst of a land of destruction, and was incarnate by the holy Ghost, of the Virgin Mary, and was made flesh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and pitched his Tent among us, or in us, Wisd. 18.15,16. John 1.14. Tenthly, In his Humiliation unto that ignominious death of the Cross. Here was the winter Solstice, or shortest day of the year, at which time some say Christ was born: This is the tenth degree of descent in the Dyal of Ahaz; the lowest and utmost declination of th● Sun of Righteousness was in his death, burial & descension into hell.  
20. What censure soever the eight first Degrees may undergo, as Cabalistical conceits, is not much material: There can be no Dspute about the two last by any that acknowledge Christ to be come in the flesh. For he was truly a man in our nature, with which nature of ours he harnessed himself, like a man of War, (Exod. 15.3.) and fought it out hand to fist in a single Duel with the Devil; in which Combat he stood it out unto the death, and thereby overcame him that had the power of death, to wit, the Devil, Heb. 2.14. And withal vanquishing death and hell, 1 Cor. 15.55. Hos. 13.14. 
Read Col. 2.14,15.  Thus he put off his harness of flesh and blood, (of which he took part with the Children, Heb. 2.) as well as put it on; No man took it from him, 1 Kings 20.11. John 10.18.  
21. Thus Christ when he was in the height of his perfection, in perfect Glory, filling all in all, the fullness and end of the Law for Righteousness, the Lawgiver above the Law, yet in the fullness of time was made of a woman, made under the Law, became a curse for us, to redeem us from the curse of the Law, Gal. 3.13. & chap. 4.4. By this going backward of Christ unto the tenth degree of death, we have hope of life to come. His going backward was his progress to his journeys end; for his ways are not our ways, but rather contrary to them. Thus our true Joseph having been in prison, and taken out from among men, is afterward rightly called Zaphnath-paaneah, i.e. a man to whom secrets are revealed, or in the Egyptian tongue, a Saviour of the world, Gen. 41.14,45. Isa. 53.8. John 3.17. & chap. 12.47. Let us imitate our Lord; for even hereunto are we called: because Christ also suffered for us, leaving us an example, that we should follow his steps, 1 Pet. 2.21. Let us resist unto blood, striving against sin, suffering in the flesh, that we may cease from sin, Heb. 12.4. 1 Pet. 4 1. Ponder these things seriously. 
6.  Sixthly,  
22. We cannot understand nor submit unto the Gospel, unless we know and conform unto the death of Christ. The sum of the Gospel is Christ crucified, 1 Cor. 2.2. There is a doleful doom denounced against all those that obey not this Gospel of our Lord Jesus Christ, 2 Thes. 1.7,8,9,10. It is not enough for us to make our boast of the Gospel, except we obey it, no advantage comes by it; Not every one that saith, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the Will of the Father, Mat. 7.21. He that doth the Will, shall know the Doctrine, John 7.17. Now we must know, that every man is brutish in his knowledge, and born a wild Ass' Colt, Jer. 10.14. Job 11.12. Psalm 92.6. Wherefore it is necessary that every man take up his Cross daily, and crucify this brutish man which is so ignorant of the Mystery of God, and altogether uncapable to understand it, and put on the new man which is created after God in Righteousness, Holiness, and Knowledge, 1 Cor. 2.14. Eph. 4.22,23,24. Col. 3.9,10. The old must be put off before the new can be put on. Obedience is the best Usher unto knowledge. 
7.  Seventhly,  
23. The grand Mystery of iniquity worketh in the contrary Doctrine. When the Devil suspected what ruin and desolation was like to come upon his kingdom by the death of Christ, he did what possibly he could to save his life by pilate's wife. And so he is still stirring some to be enemies to his Cross, Phillip 3.18. The old subtle Serpent argueth with us, as he did with our first Parents: Yea, saith he, doth God require such strictness and circumspect walking? doth he (think ye) delight to afflict his creature, the work of his hands? will he have thee die, mortify and crucify thyself? Far be it from thee, These things shall not happen unto thee, Mat. 16.22,23. Hath not Christ suffered for thy sins? hath not he made full satisfaction, and done all for thee? Is there any thing left for thee to do? Canst thou add to the virtue of his blood? Wilt thou fall back again to the Law, and be justified by the works thereof? Is not this flat Popery? Away, away with these legal and pensive thoughts, they make thee melancholy, dull and indisposed to good things. Wilt thou separate not only from the profane Gentile, but from the outward and formal Jew also? Canst thou by taking thought, add one Cubit to his stature? Were not the works finished from the foundation of the world? Mat. 6.27. Heb. 4 3. Be not righteous overmuch, neither make thyself over-wise; Why shouldest thou destroy thyself? Eccles. 7.16.  
24. Look upon the high and mighty professors of the world; Are not the preud among them happy, and they that tempt God by Pride, Ambition, Covetousness, Hypocrisy, Perjury, breach of Promises, Covenants, Vows, Oaths and Protestations, Rebellion, Domineering, are they not delivered, delivered to do all abominations? Doth not their Bull gender, and faileth not? have they not more than heart can wish, so that pride compasseth them about as a chain, and violence covereth them as a Garment? Mal. 3.15. Jer. 7.9,10,11. etc. Job. 21.10. Psalm 73.4,5,6,7. Take thine ease, eat, drink and be merry, to morrow shall be as this day. Thus the crafty Serpent insinnateth his damnable Doctrine, by his false Prophets, into the minds of simple, ignorant, presumptuous Gospelers themselves; Whereas the true Believer saith, It is his meat and drink to do the Will of his Lord and Master, (John 4.34.) To beat down his body, and bring it into subjection, 1 Cor 9.27. Nothing is more glory to him then such tribulation; he takes pleasure in such necessity and distresses for Christ's sake, and is glad that he can die daily, that the world may be crucified unto him, and he unto the world, Rom. 5.3. 2 Cor. 12.10. 1 Cor. 15.31. Gal. 6.14. 
8.  Eightly,  
25. Without this knowledge and conformity there can be no perseverance in Godliness. The Hypocrite will not pray always, he cannot; many begin to run well, but are driven back from obeying the Truth, Gal. 5.7. They are clogged with the care of preserving the worldly life, they are full yet with their youthful lusts, and the sins of their riper years: These youths shall faint, and such young men utterly fail, because they do not eat and drink the flesh and blood of the Son of man, that they might have life and strength to persevere; they do not (by eating and drinking) incorporate the living bread and drink by a lively faith, that they might grow thereby, Isa. 40.30, John 6.33.35,48,51. unto verse 59 1 Pet. 2.2. & 2 Pet. 3.18. But the righteous shall hold on his way, and he that hath clean hands, that hath washed them in innocency, in the innocent blood of the Lamb, he shall wax stronger and stronger; his light shall be as the shining light, which increaseth to a perfect day, Job 17.9. Prov. 10.29. and chap. 4.18. But they that wait on the Lord, shall renew their strength, and mount up with wings as Eagles, Psalm. 103.5. Isa. 40.31. The Eagle is sharp of sight, swift and lofty in flight, it can soar up, and look upon the Sun: So do all true Believers who have anointed their eyes with the spiritual eyesalve (Rev. 3.18.) which maketh them quicksighted; but then (like Eagles) they resort unto the Carcase, Mat. 24.28. They have continual Recourse unto the crucified body of Christ, refreshing themselves with that heavenly food, turning it into the nourishment of their inward and new man, and growing up therein unto a likeness and conformity unto that food. These do not miscarry, nor come short of their aim. 
9  Ninthly,  
26. There can be no due performance of any acceptable service unto God without it. The Apostle exhorteth us, (Rom. 12.1.) to offer up our bodies a living sacrifice, acceptable to God. For it is said of Cain, That he offered unto the Lord of the fruit of the ground, Gen. 4.3. He brought an earthly, dead, liveless offering, and was not accepted. But Abel brought of the fat of the flock. verse 4. He offered the Firstling of his fold, a pure, clean, lively sacrifice, unto which God had respect; it was more excellent than his Brothers, Heb. 11.4. How came this to pass? The Apostle tells us, it was by faith. The life of faith is in death, and by death; that liveth when we are dead; I am crucified with Christ, yet I live, and I live in the flesh by the faith of the Son of God, Gal. 2.20. He had a life in the flesh after he was dead to the flesh. Faith indeed shall cease, but 'tis not till the end of the second life. The principal act of faith is exercised in death, the death of Christ, and is a conforming virtue or power unto the likeness thereof by mortification and offering up of the flesh with the affections and lusts unto death, Gal. 5.24. God accepteth nothing but what is done in this faith, by this faith in the Son of God, John 15.5. Heb. 11.5.  
27. We read in 1 Sam. 15.9. That Saul spared Agag the King, and the best of the spoil; but that which was vile, and refuse, and good for nothing, that he and the people utterly dastroyed. Saul was an hypocritical Tyrant, ambitiously aspiring to a Kingdom, and got it: God gave a King in his anger. He that aimeth at the Sceptre is not the best Saint.  
28. Saul was a right Machiavilian, he knew the high way to the Crown. 
When Ephraim spoke trembling he exalted himself in Israel, Hos. 13.1.  When he was mean and low in a poor condition, and little in his own sight, he could bow and cringe, flatter, fawn upon and comply with the vulgar, bemoan and pity the burdens of the poor people, especially the good people of the land; he could stand cap in hand to the meanest, and like Absolom, court them into a good conceit of his Clemency and care of their welfare, assuring them that if it were in his power to remedy it, things should not be carried as they are; but first he put himself into a soldier's posture, 2. Sam. 15.1,2,3,4,5. Now he road post in the right road to be the head of the Tribes of Israel, Commander in chief over the military Forces, 1 Sam. 15.17. yea God himself might so far have his work to do under his proud design, as to give him a Call to be King, and fight his battles, as is plain in the place cited, which might confirm him in a good opinion of himself to undertake the Government, especially if some musty Prophecies had been raked together, and by a Court-Parasite particularly applied to him: 'Tis as common for the highest as the meanest to be deluded, and mistake or mis-use many passages of God's Providence. But now he is King, he grows covetous and selfended; he falls upon the spoil and the prey of the enemy, who seemed before to contemn all self-interest and advantage, Sam. 15.19. His feigned and forged excuse of reserving it for God's worship would not serve his turn. How faulty then are those who do not so much as pretend any thing for God's service, but openly convert the common loss into their private gain? This is that which will involve a Nation in broils and blood.  
29. But alas! How many such saul's hath the world seen since saul's time? who can part with that which is not worth the keeping, but withhold from God that which he requireth as his due. If God call for the heart, they bring him the lip and tongue only: If God require spirit and Truth, they offer in the mountain, and at Jerusalem: they put him off with compliments, outside service, formality, and a State-Religion. Dissembling Pharisees, they exact and pay Tithe of Mint and Rue, but neglect Judgement, Mercy, Faith, the love of God and their Neighbour, Mat. 23.23. When God commandeth the best and fattest to be given him, they put him off with the leanest, with the fruit of the ground: If they pretend to dedicate the best unto God, they intent to make their own advantage out of it. They may refrain from Extortion, Adultery, etc. but continue proud, heady, high-minaed, covetous, etc. yet be very devout too, fast twice in the week, give a small Alms out of their superfluity and ill gotten goods, pay Tithes, give their Minister his due, and applaud him, censure all that be contrary-minded to them as profane. etc. Isa. 65.4,5. Luke 18.11,12.  
30. Those sacrifices are acceptable to God that are turned into ashes, Psalms 20.3. This must be done by fire the heavenly fire of zeal and love, which separateth and consumeth the gross body of flesh, and turneth and reduceth all into a pure essential and spiritual body; out of which ashet is made the savoury salt of the heavenly nature which seasoneth all things. And therefore the Lord is said to plead with all flesh by fire, Isa. 66.16. He hath his fire in Zion, and his furnace in Jerusalem, Isa, 31.9. with which refining fire he doth purify the sons of Levi, that they may offer unto the Lord an offering in Righteousness, Mal. 3.3. Mat. 3.12. No oblation in Righteousness, but by fire: 'tis the fire of the Spirit that consumeth the fuel of the flesh, Rom. 8.13. We must pass through water and fire before we can come into the wealthly place, Psalm 66.12. Without fire we cannot subsist in the natural life, much less can we perform the Actions of the spiritual life without it.  
31. Under the Law the daily sacrifice was not to cease, Num. 28.3,4. and this Oblation was to be made by fire. He that causeth this to cease, is the He-goat, 
Dan. 9.29.  Dan. 8.11,12,13. The vile person, Dan. 11.21,31. the Beast, the Whore, the false Prophet that speaketh lies in the name of the Lord: It is Anti Christ that setteth up a Religion in the world without the Cross. Whosoever is zealous toward God without Self-denial, Mortification, and conformity to the death of Christ, his zeal is not according to knowledge, which will make him seek to establish his own in stead of God's Righteousness, Rom. 10.2,3. Whosoever rejecteth the Cross can be no true Christian. Wherefore think it not strange concerning this fiery trial also which is to come upon you, as though some strange thing happened unto you; But rejoice rather, although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The righteous is not saved without great labour and pains, hard struggling and striving, sore Combats and Conflicts, 1 Pet. 4.12,13,17,18. Make not that way too wide, which God hath made straight. All must go the narrow way, who would enter into life; For every one must be salted with fire, and every sacrifice must be salted with salt, Mar. 9.49. 
10.  Tenthly,  
32. No right attention or obedience to the Will of God without it. The ear, saith Aristotle, is the Organ of Discipline; and St. Paul saith, That faith cometh by hearing, Rom. 10. But there are some that be uncircumcised in heart and ears, Acts 7.51. dead in the uncircumcision of their flesh, Col. 2.13. The inner ear lies in the heart; We must circumcise the fore skin thereof, Jer. 4.4. For the true Circumcision is that of the heart, Rom. 2.29. The heart is the fountain of filthiness, Mat. 15.18,19,20. If this be not washed from wickedness by the washing of of regeneration, we cannot be saved; for it will wax gross and fat, and make the ears dull of hearing, Jer. 4.14. Tit. 3.5. Mat. 13.14,15. In the Levitical Law the sons of Aaron the Priests were to have the blood of the sacrifice put upon the tip of their right ear, the Thumbs of their right hand, and the great Toes of their right feet, Leu. 8.24. Those whom Christ doth make Priests unto God, (1. Pet. 2.5. Rev. 1.6.) he doth cleanse and purify from head to foot, from top to Toe, that he may present them to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy, and without blemish, Eph. 5.27. He will sprinkle our ears, that they mey be healed of that poisonous doctrine of Disobedience, those venomous Charms of the old serpent, and be unstopped to hear what the Lord shall say. He will sprinkle our right thumbs that we may be ready to do the Will of our Father which is in Heaven: He will sprinkle our right Toes, that we may walk circumspectly, not as Fools, but as Wise, showing out of a good Conversation our works with meekness of Wisdom, proving indeed that we are endued with knowledge, Eph. 5.15. Jam. 3.13. The cleanness of our feet must show the cleanness of our head: If our feet be clean, it doth imply that our hands and our head are washed, John 13.10. Pure Practice cannot be without true knowledge. If we receive Christ for Wisdom, we must receive him also for Obedience: As ye have received Christ Jesus the Lord, so walk ye in him, Col 2.6. Christ came to wash head, hands and feet; to cleanse our Infancy, Youth and old Age; to purify the three essential parts of man; to sanctify us throughout, in Spirit, Soul and Body, 1 Thes. 5.23. Again,  
33. It is the best Guardian to the inner man. The outward man is liable to many dangers; but the inward is subject to many more: The outward may have great assauls, but the inner much greater: We wrestle not with flesh and blood, but with Principalities and Powers, and spiritual wickedness in heavenly places, or things, Eph. 6.12. The War in Heaven is hotter and sharper than that on earth: That on earth is with men, that in Heaven is against the old great red Dragon, Rev. 12.7. A cut in the flesh is easily born and cured; but a wounded Spirit who can bear? The one lets out the blood, the other poisons it; the one lanceth the skin, the other pierceth the heart. Heart-wounds (though not incurable, yet) are hard to be cured. Most Combats of the outward man are in the day time, when he can see to defend himself; but the Conflicts of the inner man are in the night as well as the day, and as often, when that restless roaring Lion seeks to devour us, 1 Pet. 5.8. Faith cannot be idle or sottishsy secure; for it never wants an enemy. As it is not without an enemy, so it is not destitute of Refuge and Aid; it hath the clefts of the Rock the open ribs of Christ to shelter and secure itself in, Can. 2.14. This is the strong hold we are to flee unto, the mountain and banner of safety: His Banner over me was love, Can. 2.4, He loved me, and gave himself for me, Gal. 2.20.  
34. This Ensign of the Cross is that which terrifieth our spiritual enemies; the sight of it doth conquer and chase them away. But then we must hold it in our eye, and in our hand, look upon him whom we have pierced, and beholding his sufferings, suffer with him, smite our breasts, and return; let us search and try our ways, our works, our thoughts, and turn to the Lord. It is reported of Constantine, that in one of his battles he saw the sign of the Cross over his head in the air, with this Motto, In hoc signo vinces, this is that which shall give thee victory: 
Luke 23.48. Lam. 3. 4●.  doubtless we cannot get the Day, or win the field without it. Our inner man cannot ride on prosperously, except this march in the Van, and beat down them that hate us. Nor can we keep what we have got, but by this means. 
Non minor est virtus quam quaerere parta tuerl.  And therefore we find it recorded of Hester, that she did the commands of Mordecai after she came to the Crown, like as when she was brought up with him, Hest. 2.7,20.  
35. Hester and Mordecai were two captive Jews, carried away in the Captivity by Nebuchadonezer into Babylon. Hester was left an Orphan, of whom her kinsman Mordecai took care after the death of her Father and Mother. Now these things (as the Apostle saith in the like case) are an Allegory, and have their mystical signification. Hester is as much as to say Hidden, and may imply the hidden man of the heart, 1 Pet. 3.4. Mordecai is bitter contrition, or teaching contrition, and was Guardian to Hester. Whereby we are instructed, that affliction, or the Cross is a good Protector, Tutor, Fosterer and Nurse to the inner man. Ego in flagello paratus sum, saith the vulgar Latin, Psal, 38.17. the scourge is our Sehoolmaster. Foolishness is bound in the heart of a Child; but the rod of Correction shall drive it far from him, Prov. 22.15. Thy Rod and thy staff comfort me, Psal. 23.4. Our light Afflictions which are but for a moment, work for us a far more exceeding and eternal weight of Glory, 2 Cor. 4.17. Though our outward man perish, yet the inward man is renewed day by day, verse 16. As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ, 1 Cor. 1.5. Wherefore faint not when thou art rebuked, 'tis for thy profit and good, that thou mayst be partaker of God's holiness, Heb. 12.5,9,10. Neither must we think that this Cross and Rod is of use unto us in our Nonage or Childhood only, but that it is profitable for us in our riper years also; not only whilst we are children in understanding, but when we are grown in Christ; when we come to the Crown, as well as when we lay in captivity. Too many cast off the Cross too soon, and so expose themselves to the snares of the wicked one. Hadassa observed and obeyed Mordecai in her Royalty as well as in her slavery, and this became the safety of herself and of all the Jews. Twelfthly,  
36. It is the best Preservative against Schism and Heresy. When Bigthan and Teresh, the two Chamberlains of Ahasuerus had conspired treason, 
Est. 2.21,22.  and sought to lay hands on their Master the King, the plot was discovered and disappointed by Mordecai who sat in the King's gate. If this Scripture (as all should) be spiritually applied, it will suit with our purpose in hand. What the meaning of Mordecai is, you have already heard. Bigthan is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meat, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dare to give, also Tradere to give up, or betray, as 'tis said of Pilate, Tradidit Jesum voluntati eorum, Luke 23.25. He delivered Jesus to their Will. 
Haereticus est qui dogmata veritatis corrumpit; Schismaticus, qui vincula unitatis disrumpit.  Bigthan then is one that giveth meat, but that giveth or casteth the children's bread unto dogs, and may personate the Heretic, who doth pervert and corrupt the Doctrine of Truth, teaching Placentia flattering Fallacies, sowing Pillows to men's Elbows, giving the Promises to the vile, and threats to the precious ones. Teresh springs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make poor, to rend, tear, destroy: and may well signify the Schismatic, who breaketh the Unity of the spirit, Faith, Truth, pure Doctrine, and the bond of peace. By these two Traitors the King of Glory is in danger to be crucified afresh; not in Heaven, but in our hearts; not in his person, but in the faith of him. Let Mordecai sit in the King's gate; 
Prov. 4.23.  make him the Porter of the heart; he will spy out the treasonous thoughts that offer to make insurrection against our true Ahasuerus, our blessed head. And when he hath discovered the danger, reward and exalt him, and hang proud Haman that makes the trouble and uproar in the soul, that multiplieth Rebellion: No matter what becomes of him, he is but the son of Amedatha, a troubler of the Law, one that seeks to make that void on earth which God hath established for ever in Heaven: An Agagite, a proud aspiring fellow that would rule before he know how to obey, climb to the top of the house before he hath passed the Portal; Set Mordecai to watch him. The Cross is the royal standard; the King's person is always near it, very near it, and is secured by it in us, though not in himself, Again,  
37. We cannot approach unto God and his altar, or draw nigh unto Christ, but by mortification through Christ! If we would reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praeparare, Disputare, Arguere, if we would prepare ourselves to dispute, reason or argue with God, we must first wash and make us clean, put away the evil of our do, cease to do evil, learn to do well, Isa. 1.16,18. We must wash our hands in innocency before we can compass God's Altar, Psalm 26.6. We cannot lay our gift upon the Altar, it must lie only before the Altar until we have made reconciliation with our elder Brother first, and with our younger brethren too, by crucifying that enmity which is in us against them, Mat. 5.23,24. Our Disobedience, Malice, Envy and Hatred is done away by the washing of Regeneration, Tit. 3.3,5. And therefore Moses was commanded to place the Laver between the Tent of the congregation and the Altar, that they might wash as they went between the one and the other, Exod. 40.30. Let us keep our hands and feet clean, and then we may go boldly to the Throne of Grace, and find help in time of need. Again,  
38. It is the only Seedplot and Nursery of true peace with God and man. As toward God, they that sow in tears, shall reap in singing, Psalm 126.5,6. Sorrow is the seminary of solace; Blessed are they that mourn, for they shall be comforted. Mat. 5.4. It causeth a diligent care and watchfulness against that which would disturb our peace, 2 Cor. 7.11. Peace shall be restored to the Mourners, Isa. 57.18,19. Bitter Roots bear pleasant fruit; sweet is the comfort of the Cross. Godly sorrow is the womb of the greatest gladness: Although the Travel be in pain, yet the birth is with Joy that a manchild is born into the (little) world, John 16.21. Mary signifieth bitterness, she was the mother of Christ. That which the mother, the creature calleth Benoni, the son of my grief, God the Father may name Benjamin, the son of his right hand's The man of sorrows, Isa. 53.3. is the man of God's right hand, whom he hath made strong for himself, Psalm 80.17. That mighty one upon whom the Lord hath laid help for all mankind also, Psal. 89 19 The days man that is able to lay his hands both on God and man, and can save to the utmost, Job 9.33. Hebrew. 7.25.  
39 Christ is said to be our Peace, reconciling both in himself, staying the enmity, but no otherways then by the Cross, Eph. 2.14,15,16 Col. 1.20,21. The strength of God is in his arm, and the arm of God is Christ, Isa. 53.1. John 12.38. This is that high hand and outstretched arm of the Lord, with which he smitteth the first born of our lusts, the strength of Ham, the power of that subtle and crafty one, and bringeth us out of the Egyptian straits of the old nature, Psalm 78.51. & 136.10,12. But when Christ hath smitten the first born of our lusts, and destroyed the strength of our corruptions in our Egypt, our old nature, in his own body, we must follow him as our true Moses, as he that draweth us after him out of our land of bondage, out of ourselves, and leadeth us towards the good land of peace, and all the precious Promises of God, even through the red sea of his sufferings by an actual and personal entering into the same, passing through the same after him as our Leader and Forerunner; then shall we see Pharaoh and all his host, Satan, and all his Temptations, with our lusts, and all together drowned and swallowed up therein. And thus being justified by (this obedient and conforming) Faith, we have peace with God, through Jesus Christ our Lord, Rom 5.1. Wherefore let us not stay any longer in Egypt, in our fleshly nature, where we cannot sacrifice unto the Lord our God, seeing the first born, the strength of our sins is broken and s●ain; 
Psal. 73.9, 57  Neither let us turn our backs or start aside like a broken bow in the day of Battle, seeing we have the arm of the Lord to trust unto, and lay hold upon for our help in obtaining our peace, Isa. 27. The Creation groaneth under the bondage of corruption, and would fain get into the manifestation and glorious freedom of the Sons of God, Rom. 8.19,21. Let the Israel of God go, seek not to bring and keep it under the bondage of Corruption; Let not our lusts prevail and bear sway any longer: they will separate and make a breach between God and our souls, Isa. 59.2.  
40. As our peace with God is hereby procured and preserved, so is it also with men. Our Lord and Saviour tells us, (Mat. 5.22.) 
Gen. 4.6. Tit. 1.13.  That whosoever is angry with his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rashly, inconfiderately, without a reason, shall be in danger of Judgement: Why art thou wrath? and why is thy countenance fallen? Indeed such may be the case, that we ought to be highly displeased with our Brother, and rebuke him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sharply, bitterly; as when he doth that which doth any ways hinder the Glory of God, or the good of man. Thus Christ was sorely displeased, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was wroth, or had indignation against his own Disciples, Mar. 10.14 Get thee behind me Satan, said he to Peter, (a sharp rebuke) when he did but unwittingly, and out of his respect to his Master too, speak that which savoured not of God, but tended to hinder the salvation of Mankind, Mat. 16.23. But there is a causeless anger proceeding from the flesh, causing divisions and War, 1 Cor. 3.3. Jam 4.1. This cannot be quenched but by crucifying the flesh with the affections and lusts, Gal. 5.24. When the Apostle had exhorted to be kind and tenderhearted, forgiving one another, he proposeth a Pattern, the following whereof will lead unto the end to which we are exhorted, viz. Forgiving one another, as God in Christ hath freely forgiven us: This he would have us imitate in God as dear Children. This forgiveness is by walking in love; this love must be conformable to that of Christ to us, Eph. 4 32. & 5.1,2. There is a gracious Promise, (Isa. 2.4.) concerning the coming of Christ, that men shall beat their swords into Plowshares, and their spears into pruning hooks, and the Na●ions shall learn War no more. When Christ is form in the hearts of men, and they conformed to the heart of Christ, we shall see Halcyon days; then shall men live in Quietness, Love and Peace. When the root of Jesse shall stand up for an Ensign, than Ephraim shall not envy Judah, and Judah shall not vex Ephraim, Isaiah 11.10,13.  
41. Lastly, In this knowledge of, and conformity unto the death of Christ, there is Cornucopia, abundance of all things, fullness of satisfaction, and plenty of all good. No good thing will be wanting, Psalm 84.11. & 34.10. 
Si Christum discis, sati; est si caetera nescis; Si Christum nescis, nihil est si caetera discis.  They that enter into God's house through this door shall be abundantly satisfied with the fatness and goodness thereof, Psalm 36.8. & 65.4. Luke 15.17. John 10.9. All things come with this knowledge of Christ, Rom. 8.32. Here is the fatted Calf, the paschal Lamb, the feast of fat things which the Lord makes unto all people in his holy mountain, Isa. 25.6. Which mountain may well have respect unto Mount Calvary where our Lord was crucified, as the 7th. 8th. 9th. verses of that Chapter seem to intimate; for there the Lord feasted all mankind with the riches and sweetness of his love. David saith, Psalm 17.15. That he should be satisfied when he did awake with God's likeness. God, likeness or image is Holiness and Righteousness. We must first sleep in Jesus, 1 Thes. 4.14. by dying with him, and then awake unto Righteousness, and sin not, 1 Cor. 15.34. The Apostle seems to affirm, that they have but little knowledge of God who continue in sin. It's a great shame, and a sign that men are grossly ignorant of the Grace of God and the death of Christ, when they shall so audaciously affirm, that there is no living without sin so long as we are in the body: They deny the first Resurrection in Deed, though not in Word. They err concerning the Truth, and seek to overthrow the faith of some, who say, that the Resurrection is passed already, 2 Tim. 2.18. For though Christ be risen as the first fruits from the dead, yet the Resurrection is not complete in the body, although it be in the head: There's much of the Harvest to come in when the first fruits are gathered. As there are sufferings of Christ behind, (Col. 1.24) so is there also a Resurrection behind: We must suffer too, if we will reign with him, 2 Tim. 2.12. Great is the Glory that doth follow the sufferings of Christ, Luke 24.26. 1 Pet. 1.11. When Ruth lay dewn at the feet of Booz, it was at an heap of corn, and when she arose, she was laden therewith, Ruth 3.6,7,15. If we humble ourselves in conformity to the death of Christ, we shall have more than six measures of Barely; we shall have an hundred fold here, and inherit everlasting life, Mat. 19.29. Unto which blessed state of Rest and Glory, God of his infinite Mercy bring us all through Jesus Christ our Lord, Amen.   

WHat I have more to say to you in particular, my ancient Friends and Acquaintance of 
* And elsewhere.  Brinkworth, may not seem so pertinent and agreeable to the Subject in hand; yet I shall here insert it, because I know not whether ever I shall make use of the Press any more hereafter. My endeavour is to give you satisfaction concerning those things about which there hath been some disagreement in our Judgements; of which I shall give you my understanding and present apprehension very briefly.  
42. That there is a Prescience and Prevision in the most Holy and only wise God, whereby he did and doth foreknow and foresee from all Eternity all things that are, or shall be unto Eternity, this I deny not. But that there is such an absolute and peremptory Decree in God (either according to the Supralapsarian or Sublapsarian opinion) reprobating some men irrecoverably and unavoidably to Eternal damnation, hating them before they were, and necesstating them by virtue of such a Decree to sin after they had a Being, unto this I cannot consent.  
43. For if God had hated any thing before it was, be would never have given it a Being, as the wise man saith, Thou hast Mercy upon all, for thou canst do all things, and winkest at the sins of men, because they should amend: for thou lovest all the things that are, and abhorrest nothing which thou hast made; for never wouldst thou have made any thing, if thou hast hated it, Wisd 11.23,24. Nor can I believe that there is any impulsion (as some say) in the Decree of God as a cause or an occasion for man to sin: For we must not say, that it is through the Lord that we fall away, or that he hath caused us to err, for he hath no need of the sinful man, Eccl. 15.11,12.  
44. These two Texts of those Wise men (though Apocryphal) prevail more with me then the contrary assertions of all others whatsoever. And the Apostle James is positive and clear in this Truth: Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evils, neither tempteth he any man, Jam. 1.13. So that to affirm there is an inherent coercion in the Decree of God necessitating men unto or towards their final Ruin, is to impute a greater and more inevitable cause of man's destruction to God irresistibly subjecting him thereunto, then to the Devil who can but tempt and entice him to sin, having no power (at first) to force him to commit it. Again,  
45. Some of you suspect me to be an Arminian, that I hold , and a power in man to do good. And this ye think is a departing from the Faith, a denying of Principles, a contradiction to what I wrote against Baker, a forsaking my first Love, which hath made you decline my Ministry. I have waited now about two years to give you satisfaction, and have solicited a private Discourse, but could never yet obtain it. Surely that opinion is much to be suspected that is unwilling to come to trial, John 3.20. But I shall not now insist much on these things; The Points in question have been and are in debate already between godly and learned men, from whom you may expect further satisfaction. All that I have to say if only this, i. e.  
46. 
Josh. 22.  When Joshua had sent the Reubenites, the Gadites, and the half Tribe of Manasseh unto their possession which Moses had appointed them in the promised Land, their lot fell on the other side of Jordan, and thither they go: The rest of Israel stay on this side Jordan. Shortly after the devout Reubenites, etc. build an Altar, of which the Israelites have quick intelligence, and grow jealous: They conclude them Rebels without further examination; they arm themselves against their brethren, and resolves to deal with them as with Idolaters. How easy is it for good men of the same Religion to mistake one another's intention? But when the Reubenites had given an account to the Ambassadors of Israel wherefore they erected that Altar, and that though reason and end thereof was not to divide from their brethren, but to preserve a Union with them: not to separate to other Gods, but to preserve an interest with their brethren on this side the River in the worship of the true God unto posterity: when their intention was cleared, all thoughts of Hostility were laid aside, and a brotherly league and amity joyfully confirmed. So (my friends) I hope it shall be between us.  
47. I know ye are zealous for God, and the glory of his Truth, ye are jealous of the Blood of Christ, and the Grace of the Gospel, lest it should be undervalved; ye suspect every notion that seems to detract from the Honour of it. 'tis good to be zealously affected always in a good thing. Concerning the things for which ye have me in suspicion, I was always ready and often offered to give you a reason of my Faith according to the Scriptures.  
48. And whereas ye impute a contradiction in my present judgement to what I formerly declared in my book against Baker, in reference to the state of man both before and after his fall: I suppose ye will not find my faith or opinion in that point to be changed, but improved. For I still affirm it as my belief, That Adam even in his innocency (and much less any man since his Delinquency) had no wisdom, power, righteousness, ability, holiness, or any manner of good whatsoever of or from himself, 
jam. 1.17.  but what he received originally from God, and 
1 Cor. 15.  that he was of the earth earthy from the beginning. Nor is there any now 
2 Cor. 3.5.  sufficient to think so much as a good thought as of himself, but by that sufficiency which is of God.  
49. Yet I say not that the first Adam was at first made a corrupt or sinful earthy man: but rather that he was of so pure a mould, that although he was not constituted in or of an Heavenly Nature, yet be was created in such a capacity, that he might have improved that earthy state unto an Heavenly, if he had taken of the Tree of Life, which he might have done with free leave and licence, and not tasted of the Tree of Knowledge, of which he was strictly commanded not to eat, Gen. 2.16,17. This Adam in his primitive state was a pure, clean, unpolluted earth; and the Law of God, which is of an undefiled Nature, circled it about like the incorruptible Heavens. To this innocent state we hope to be reduced (and confirmed in, with an addition of Heavenly glory) by Christ, (1 Cor. 15.22.) who will change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the body of our Humility, or our humble body, Phil. 3.21. For in and by Christare all things renewed, Isa. 43.19. Rev. 21.5. God will give a new heart, Eze. 36.26. there is the new earth; I will put my Law into their inward parts, and write it in their hearts, jer. 31.33. there is the new Heaven; this was promised, Isa. 65.17. & chap. 66.22. So that according to his promise, we look for New Heavens, and a New Earth, wherein dwelleth Righteousness, 2 Pet, 3.13.  
50. And therefore also do I not deny, but that man, even after his fall, had sufficient succour and supply sent him from God, in the incorporate, inspoken, or (as I may so say) the incarnate Word, whereby he might, and still may, if he will, convert and turn himself too God. 
Gen. 3.15. Verse 8.  Nor was God slack concerning the promise of the Seed, but hastily pursued man with it, and overtook him in the cool of the day, not suffering the Sun to go down upon his wrath.  
51. 'tis true, God first examined the matter of fact, and shown his justice, displeasure and indignation against sin, in sentencing Adam to death, and casting him under the curse; thus he was a God that forgave him, yet he took vengeance of his inventions, Psalms 99.8. And as Adam was to pass under the curse and death before he received the Promise: and as our Fathers died according to the Faith, (Heb. 11.13.) before they saw the personal appearance of Christ: so must we first die unto sin, and live unto Righteousness before we can see or enter into the Kingdom of God, John 3. Rom. 6. If we live after the flesh we shall die, but if we through the Spirit of God do mortify the flesh, we shall live, Rom. 8.13. 
Heb. 4.1.  Let us therefare fear, lest a promise being left of entering into his Rest, any of us should seem to come short of it.  
52. 
In wrath he remembreth mercy, Hab. 3.2.  Now (I say) when God had thus strictly and narrowly sifted out the business, and had executed his Justice according to the man's demerit, he presently runs after him with a Promise in his hand to comfort and recover his creature which he had cast down, as if he thought it long before he shown himself a God of mercy, pardoning iniquity, Exod. 34.6,7. His bowels seemed to be troubled ever since he spoke against him. Thus he that had torn did heal, he that had smitten did bind up again: 
Jer. 31.20. Hos. 6.1,2.  This is He that will revive us after we have lain one day dead in sin, and another day dead unto sin, for sin or from sin, and the third day we shall live in his sight. God would not put off, withhold or defer his Mercy and Favour, his goodness, Grace, love and compassion towards man too long, but hastened with all speed to discover his thoughts of peace to him; First, that he might make it known that he was a God that did not delight in the death of him that died, but that rather he would have all men come to the Knowledge of the Truth that they might be saved, Ezek. 18.32, & chap. 33.11. Wisd. 1.13. 1 Tim. 2.4. 2 Pet. 3.9. Secondly, God sought after and found man out so suddenly before he had any thought in his heart to seek after, or return to God, 
Isa. 65.1.  to teach us that he is found of them that sought him not: and that man hath no will or power to turn to God, till God first bestow his Grace, and give him wherewith he may so do: that he cannot, as of himself, think a good thought, that he cannot so much as believe in God, but by the gift of his Grace, Eph. 2 8. 
Psalm 49.  That no man can quicken his own soul, that none should glory in the sight of God, as if he had not received what he hath, 1 Cor. 1.29. & 4.7.  
53. As God doth first prevent man with his Grace to hid pride from him, and keep him from boasting, that he may have all the glory and praise unto himself; so doth he bestow sufficient grace upon all, that every mouth may be stopped, and all left without excuse. And this will plainly appear if we look back to the beginning: For God came to Adam with the tender of the Seed before he knew his Wife, or had begoteen either Son or Daughter, and made the promise to him generally, in terms at large, indefinitely and indeterminatively without limitation or restriction, not confining it to one, nor denying it to another. God did not say, The seed of the Woman shall bruise the head of the Serpent, for Abel or Seth when they are born, but not for Cain.  
54. And if that Doctrine must he received as true and Orthodox, viz. That all men are guilty of original sin quatenus considered in Adam's loins, Representing them in himself as a public person; (which Doctrine may yet be questioned) than it will as well follow on the other hand, that the Promise made by God unto Adam should extend and reach unto all his posterity, he then having them all Representatively in himself when the promise was made to him; which promise was made without any personal limitation, but to Adam indefinitely, and consequently to all mankind in general. 
1 Cor. 15. ●2.  And thus the Apostle seems to make the Plaster as large as the Sore; As in Adam all die, even so in Christ shall all be made alive, See also Rom. 5.15,16,17,18,19. 
Where sin aboundeth, Grace did superabound, Rom. 5.20.  where the love of God in the gift of his Son Jesus Christ is fully vindicated from the diminishing aspersions which some cast on it by limiting and curtailing of it. My endeavour and design is, to acquit and clear the most Righteous and Holy God from being active or impulsive, consenting unto, approving of, or having any hand in the sin of man. Let the soul that sinneth bear his own iniquity, and let the sin and guilt be laid at his door that doth the evil; let not God be charged with it: but let every one of us humble ourselves under his Mighty Hand that must lift us up, and deliver us in his due time, 1 Pet. 5.6.  
55. Again, The evidence of this Truth will be yet further cleared up, if we consider how God expostulated the matter with Cain: He doth not fall upon him with any hard speeches, calling him Reprobate, Castaway, etc. but meekly reasons it out with him, Where is thy brother? If thou dost well, shalt thou not be accepted? Whence we may conclude, that cain's murder did not proceed from any predestinate or impulsive Act of Reprobation, but from his own voluntary Inclination to the suggestion of Satan, by whom he was begotten a son of murder, in resigning his Will to the Will of the wicked one, 
john 8.44.  who was a Murderer from the beginning, and begat Children of his own nature, like himself.  
56. Now if God had so irrecoverably reprobated Cain from all Eternity, (as some say he did, and all other unrepenting wicked men as well as he) then there had been no place for acceptation of Cain, let him have done never so well; or else God should make a show of one thing, and intent the clean contrary, of which blasphemous Imputation God forbidden that any should be guilty. But whereas God told Cain plainly, that if he had done well, he might have been accepted, it is manifest, that there was Grace enough given in the Promise as a public stock, and laid up in Adam as a common person, in whom all Mankind than was, so that one as well as another might freely take of it, (for there is no Respect of persons with God) to enrich, supply and enable himself sufficiently to do the Will of God. And to this the Scriptures bear witness, Isa. 55. Ho, every one that thirsteth, come ye to the waters; and he that hath no money, come ye, buy, and eat; yea, come, buy Wine and Milk without money, and without price, John 7.37. Jesus stood, and cried, saying, If any man thirst, let him come unto me, and drink. Rev. 22.17. The Spirit and the Bride say Come, and let him that heareth, say, Come; and let him that is athirst come; And whosoever will, let him take the water of life freely, John 3.14,15,16,17. and chap. 12.47. I came not to judge (or condemn) the world, but to save the world. Mar. 16.15. Go ye into all the world, and preach the Gospel to every Creature, etc. Every Creature, whosoever will: What more plain?  
57 Nay Cain himself, when he was reproved by God, had not the impudence to answer or reply, that it was not so much his fault that he killed his brother, nor could he help or avoid what he did, for he was reprobated and rejected, left to himself, and denied grace to withstand the temptation, and resist the Devil; No, he had no such plea: for doubtless his Father and Mother did conceal the Promise no more from him (being the first born, and a man from the Lord, as his mother thought) then from Abel. And therefore he takes shame to himself, lays his hand upon his mouth, bewails his condition, confesseth that his felly and sin, (not God's reprobating Act) had brought this misery upon him; he doth not, he durst not so much as once offer to open his mouth against God. Yea, The worst of men have acknowledged their destruction to be of themselves, and in their very torments have justified God, and condemned themselves, as Solomon sets forth, and describes their woeful complaint, They repenting and groaning for anguish of spirit, shall say, We fool's accounted the righteous man's life madness: but we have erred from the way of Truth, we have wearied ourselves in wickedness; what hath pride profited us? Wisd. 5.1,2,3,4,5,6,7,8. Nor do we anywhere read, that the Devils themselves do charge their Lapse and Ruin upon God, or his impulsive Decree: And the Apostle Judas, verse 6. tells us, that they kept not their original state; be doth not say God thrust them from it, but they left and forsook it,  
58. Wherefore, my Friends, let me discharge the Office and Duty of afriend to you: suffer ye the word of Exhortation, and seriously consider of it. Shall we impute unto God, or charge him with that which the worst of men, no, nor the very Devils themselves ever did? Shall we say that men do sin because God hath reprobated and resolved to deny them his Grace? What is this else but to make God the first cause of man's transgression? Let us rather magnify the riches of God's Grace, extol the bounteousness of his gift, the liberality of love, as well in the largeness and extent, as the freeness and undeservedness of it. Let us (as is said of them) Mat. 9.8. glorify God which hath given such power, such gifts unto men, 
Or in the man.  such gifts whereby the Lord God might dwell even among the rebellious. Psal. 68.18. Let us give the Gospel its free passage; let us not stop or hinder the current and flow of Christ blood from the utmost parts of the earth; Let us not lay a stumbling block or discouragement in the way of God's people. God hath been merciful unto man in his Son; let his way of Mercy and love be made known, and not hid from the children of Adam upon earth, nor his saving health from any Nation, Psalm 67.1,2.  
59 Doth not the river of God's Eden, his Paradise, his Pleasure, Delight, and Joy, (Gen. 2.10. Psalm 147.11. Luke 15.7.) distribute itself unto the four ends of the earth? 
Psalm 104.10,11.  And do not the Well springs of salvation, which run out of the hills of Gods divine Nature and Attributes, descend and flow into the lowest valley, and meanest condition of humanity? May not all the wild Asses of the mountains, and all the beasts of the field drink thereof? May not the fouls of Heaven make their habitation by them? May not unruly fools, trusting in their own mountain of folly & strength, be tamed: the brutish and beastly luxurious men in the field of this worldly nature have the heat of their fierce passions quenched, the high-soaring proud men in airy notions be brought down, and made to dwell with the meek and lowly Spirit of Christ? Let us not become Atheists, or rather Polytheists, making more Gods than one; which is done by dividing (and so destroying) the Unity in the Will of the one only God. The doing of which we cannot avoid if we place two Wills in God, viz. One secret, determining some men to destruction; and the other open, professing, protesting, swearing that he would net that any should die.  
60. Let none now conclude from what I have said, that I deny Election and Reprobation in any sense: For I know and verily believe that there are Things which God foresaw would displease him, and thereupon did Reprobate them from all Eternity, and resolve that they should never have communion or fellowship with him; such as are Ambition, Tyranny, Cruelty, Persecution Lying, Pride, Hypocrisy, Malice, Uncleanness, Theft, Murder, Drunkenuess, and all manner of sin and unrighteousness. Of which things there have been persons (that may be saved) which have born the Type and Figure; As there have been Persons that (in all likelihood) were Rejected, who have stood in the Figure of Things most excellent. Thus Ishmael and Esau, who were more than probably saved, as might easily be demonstrated out of their History in the Scripture, did bear the Type of Things that were rejected: For of one of them the Apostle speaks punctually that he was an Allegory, Gal. 4.24, etc. 
Can. 5.10. 1 Sam. 9.2.  So on the other hand, Saul who is said to rejected, did Represent the glorious person of our Saviour Christ, in the beauty and comeliness of his person, who is the fairest among ten thousand, and excelleth all others by the head and shoulders, in wisdom and strength.  
These things, dear Friends, I have written and made public in love to the Truth and to your souls: Consider what I have said, and the Lord give us all a right understanding of the Holy Mystery of Life. So be it.  
Yours in the Labour and Lov●… of our blessed Mediator, H. P. BRINKWORTH, Decemb. 30. 1657.    

If any desire to be further satisfied and informed in the glorious Mystery of our Lord Jesus Christ and his Cross, let them seriously peruse that accurate Discourse, entitled, PHILOSOPHY REFORM, sold by Ll. Lloyd at the sign of the Castle in Cornhill London: wherein they may find that heavenly Mystery Chemically extracted out of the works of God in the Creation, very pleasant and profitable to all those who delight to search out the Wonders of the most High. Grace be with all them that love our Lord Jesus Christ in sincerity.   

Scriptures insisted upon in this TREATISE.  

MAT. 26.  Verse. Pag. 2 3 3, 4 5 5 8 6 9 8, 9 15 10 19 15 24 15, 16 28 17 30 18 32 20 41 22, 24 22 26, 27 45 28, 29 41 35 131 36 137 37 139 40, &c 147 47 155 49 183 50 169 52, 54 173 56 181 58 194 59 215 63 220 67 226 71, 74 209 75 210 
MAT. 27.  Verse. Pag. 1, 2 232 3 237 11 250 12 271 15, 17 274 19, 24 26 304 28, 30 281 31 304 32 314 34 326 36 341 37 337 38 326 40 344 
MAR. 14.  Verse. Pag. 1 1 5 15 7 21 8 22 9 23 11 28 18 41 18, 19 21 92 26, 27 28, 29 30, 31 130 210 33 139 37, &c 147 41, 42 154 43 155 45 168 50 188 56 215 60, 62 64 220 65 226 70, 71 210 
MAR. 15.  Verse. Pag. 1 232 3 250 7 274 15 304 16, 19 281 20, 21 314 22, 23 28 326 26 337 29 344 
LUK. 22.  Verse. Pag. 1 1 3, 4 24 7 30 10, 11 32 13 35 15, 16 17, 18 41 19 45 23 92 24, 25 26, 27 28, 29 30 105 31, 32 33, 34 35, 36 117 37, 38 124 40 139 41, &c 147 43 151 45 154 47 155 48 168 49, 51 173 52 181 56 194 58, 59 210 63, 65 226 66 232 
LUK. 23.  Verse. Pag. 1 232 2, 5 250 6 264 13 271 18 275 24, 25 304 26, 27 314 32 326 35 344 38 337 
JOH. 12.  Verse. Pag. 4 15 6 16 7 19 
JOH. 13.  Verse. Pag. 1 36 2, 3 4, 5 63 6, 7 8, 9 10, 11 70 12, 13 14, 15 16, 17 18, 19 20 79 21, 22 92 23, 24 25, 26 27, 28 29, 30 98 31, 32 33, 34 108 35, 36 37, 38 117 
JOH. 14.  Verse. Pag. 1 126 31 129 
JOH. 18.  Verse. Pag. 1, 2, &c 137 10, 11 173 12 183 13 190 15 194 19 200 18, 24 25, 26 210 28 232 33 250 
JOH. 19  Verse. Pag. 1, 3, &c 281 13 304 17 314 18 326 19 337 23 341   

The seven last words of Christ, page 351.  

The First Word. Pag. 354  
The Second Word. Pag. 360  
The Third Word. Pag. 368  
The Fourth Word. Pag. 376  
The Fifth Word. Pag. 386  
The Sixth Word. Pag. 390  
The Seventh Word. Pag. 392    

The History of the Passion of our Lord, gathered out of the four Evangelists, and digested into four Parts.  

The first Part.  

Luk. 22.1.  NOw the Feast of unleavened bread drew nigh, which is called the Passover.  
Whereas Luke saith here, it drew nigh, etc. Mark expresseth it thus, 
Mar. 14.1.  After two days, saith he, was the Passover and unleavened bread. Which Feast was honoured with a double name. It was called the Passover, because of the offering of the Lamb, which in Exodus is called the Lords Passover, 
Exod. 12.11.  because the destroying Angel that smote the first born of the Egyptians did pass over the Israelites house's which were sprinkled with the blood of the Lamb, and that same night brought them out of Egypt. And it was also called the feast or days of unleavened bread, 
Exod. 12. & 13. Leu. 23.6. Num. 28.17.  because all the time of that feast (which lasted seven days) the Jews were forbidden to eat leavened bread, or to have it in their houses: and were commanded that they should eat none but sweet or unleavened bread. Now this Jewish solemnity began from the evening of the fourteenth day of the first month, and continued until the evening of the one and twentieth day. 
When the first month beginneth.  But the Jews did not begin the first month from the Calends of January, as the Romans do, but from the first new moon after the Spring-Equinox, which with us is in April. So that the feast of the Passover began at the evening of the fourteenth day of that month, which was the fift day of the week that year that Christ suffered. The next day, which we rightly call Good-Friday, Christ was Crucified. And on that very day was a feast of the Jews, after which the Sabbath immediately followed, even another feast, yea a double feast. Whence John saith of it, 
Joh. 19.31.  That day was an high day. Every Sabbath was very solemn of itself: yea greater than all other feasts. For the Jews might not so much as dress their meat on the Sabbath, which was lawful for them to do in other feasts, though never so great, unless it fell on the Sabbath. Thus the Sabbath only had its preparation, that is, a day to make ready victuals. And besides this, that Sabbath of which we now speak was the more famous, in that it fell among the days of unleavened bread, (perhaps from some Pharisaical tradition, by reason of the rich booty they had from the multitude of people that then flocked thither from all parts.) From whence also it was called the Sabbath of the Passover, not that the feast of the Passover was on that day, but because it fell out in the Passover-week: as we use to say now, the third, fourth, fifth day of Easter. Briefly; the Jews called every sixth day the preparation, though some feast fell thereon. So the Paschal feast or solemnity happened on this sixth day, which very day was also the preparation of the following Sabbath. It is certain therefore that Christ was crucified on the very feast day. Nor doth it prove the contrary, in that they said, 
Mat. 26.5.  Not on the feast day, etc. For they regarded not the feast, but were rather afraid left the multitude should hinder their wicked design. Therefore they did not say, Not on the feast day, because it is not lawful; but, lest there be an uproar among the people; nay they had not forborn their purpose the Sabbath following, though it was a great one, if there had not been some other occasion: such was their rage. They might, as doubtless they did pretend, that God could not be better served, or have a greater sacrifice, then to crucify so notorious a transgressor of his Law; And that in other offences they might and ought to defer or remit the punishment: but Gods wrong they were to avenge on the very Sabbath itself. To this was added the occasion given by judas, who blinded with malice, resolved to betray Christ to them, to be bound in the evening of the solemnity than beginning.  
What should they now do? They might well fear an uproar of the people if they should keep him bound till the end of the feast. There is no way but to put their cursed plot in execution out of hand, without any respect to God, or the time. This was the counsel of an hateful heart. Yet not without the wonderful providence of God so ordering it, that Christ should suffer at that feast: Not only that the truth might answer the figure, but also that many might be present when the high-Priest offered his blood to God without Jerusalem, for the redemption of Jew and Gentile. Thus much I thought good to premise concerning the day and feast of unleavened bread. Let us now return to the story.  
The appointed time was come when the Lord Jesus was both willing and aught to departed out of the world to go to his Father by suffering death, after he had prerched the Gospel. And this was the very time when the Jews kept the Passover, and did offer and eat the Lamb in remembrance of their former deliverance. The time of the general redemption of mankind being now at hand, not from an Egyptian, but devilish bondage, there was another Lamb to be slain, even be which taketh away the sins of the world, 
Joh. 1.29.  and of whom Paul saith, 
1 Cor. 5.7.  Christ our Passover is sacrificed for us. Of this Christ saith;  

Mat. 26.2.  Ye know that after two days is the feast of the Passover, and the Son of man is betrayed to be crucified.  
As if he should have said, Seeing ye are born and bred Jews and Hebrews, ye know what kind of feast draweth nigh, even the feast of the Passover, and there is not a man in all the Country of Judea but makes preparation for it. But to ye that are my Disciples, I will reveal something that others know not; that is, that I the Son of man must be betrayed and crucified at this very feast; to wit, to be slain and offered as a Lamb on the Altar of the Cross, for the welfare of the world. I say it must be at this feast of the Jews, as I have often told you long since. The time is at hand, my hour is now come, and I am so far from refusing it, that I willingly embrace it: for therefore came I into the world, that I might show my obedience to my Father, even to the death of the Cross. This shall now be done at this feast. I would not hid this from ye: Nor is there any cause for ye to be afraid. No man will, or can hurt you, though they be never so mad against me. For it is not your hour, but mine that is come. The Son of man shall be delivered.  
In these words Christ foretold both the day and manner of his death, that his Disciples, when they saw it, might not fear and faint in their mind, as if some unexpected thing had come upon them.  
Observe, he doth not name the person: The Son of man shall be delivered; he doth not express who should deliver him, and that not without cause. For it was not one only that delivered him.  
1. 
Joh. 3.16. Rom. 8.32.  Our heavenly Father, moved with mercy and love, delivered him for us.  
2. The Son out of his abundant charity delivered himself: He delivered himself, saith Peter, 1 Epist. ch. 2. v. 23. to him that judged unjustly. 
So the Vulg. Lat. hath it, and then it must be understood of Pilate.   
3. Judas out of covetousness delivered him.  
4. The chief Priests full of envy delivered him to Pilate.  
5. Pilate out of humane fear delivered him to those that crucified him.  
6. We also have delivered Christ to death, yea we most of all.  
For neither had the Father delivered him for us: Nor could his adversaries have done any thing against him, if he had not taken our sins upon him. Therefore he doth justly say to us: 
Es. 43.24.  Thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities. Again, 
53.6.  the Lord hath laid on him the iniquity of us all. And Paul saith, 
2 Cor. 5.21.  He hath made him sin for us, who knew no sin. And Jeremy; 
Lam. 4.20.  The breath of our mouth, the Lord Christ was taken in our sins, Vulg. Lat. And in the Psalm he saith, 
Psalm 69.9.  The reproaches of them that reproached thee, have fallen on me: 
ver. 4.  I restored that which I took not away. Christ puts us in mind of all these when he saith, The Son of man shall be delivered, etc.  
It is also to be noted that this word Passover is not taken from passion or suffering, as some think, but from the Hebrew word Phase, which signifieth a passing over, for the reason before mentioned. And the same word Pascha or Passover, is not always taken in the same sense. For sometime it signifieth the Lamb to be offered, as when it is said, 
Mar. 14.12  Where wilt thou that we go and prepare, that thou mayst eat the Passover. Sometime it signifieth the feast day, as, 
Joh. 2.23.  When he was in Jerusalem at the Passover. Sometime it signifieth all the Paschal week, as, 
Act. 12.4.  Intending after Easter to bring him forth to the people. Sometime it signifieth the unleavened bread, as where it is said, 
Joh. 18.28.  They themselves went not into the Judgement Hall, lest they should be defiled: but that they might eat the Passover.  

Mat. 26.3,4.  Then assembled together the chief Priests, and the Scribes, and the Elders of the people, unto the Palace of the high Priest, who was called Caiaphas, and consulted that they might take Jesus by subtlety, and kill him.  
Here the Evangelist discovereth what kind of men they were, who for envy could not endure to see or suffer the Lord Christ to live. He calleth them Priests, Scribes, and Elders of the people, as also Princes and principal men, from whom nothing less should have been expected. For they were they that had the knowledge of the Law. To them the predictions of the Prophets were known. They, I say, were they whom one of them, Nicodemus by name, personated, and said, 
Joh. 3.2.  Master we know that thou art a Teacher come from God: for no man can do these Miracles that thou dost, except God be with him. Yet their envy so quelled all these things in them, that they chief, yea they alone were they that hunted Christ to the Cross. Who can but wonder at such gross blindness of so many wise men? Yea who can but tremble at that terrible judgement of God, whereby he blinded them? 
Esa. 6.10.  that seeing, they might not see, and hearing they might not hear; yea that they should both shut their eyes and stop their ears against a most clear truth? 
Observat.  Whence we may learn, that the free gifts of God do more hurt than good to them that believe not. Thus knowledge without faith puffeth up: 
1 Cor. 8.1.  power without faith gives liberty to all wickedness. It is not enough then to have knowledge or power, unless there be also those justifying gifts, Faith, Hope and Charity.  

Observat.  Hence also we see that the wise and great men of this world are for the most part nothing but vessels of God's anger. Thus Paul saith of the wise ones, God gave them over to a reprobate sense. Pharaoh was therefore blinded, that God might show his power in him. Boast not therefore of wisdom or power, but fear. It is one of God's greatest works to 
Luke 1.51,52.  scatter the proud in the imagination of their hearts, and to put down the mighty from their seat. The Evangelist doth neatly pile up their sin, malice and blindness, even in every word.  

Then  He gins first with an Emphasis, when he saith, Then were gathered together. Then, I say, when Christ had omitted nothing that might make them happy. Then, when they had often seen the excellent doctrine and wonderful miracles of Christ: Then, I say, when he came with godly works to be prepared worthily to celebrate the feast of the Paschal solemnity. Thus wicked men have no regard of any Thing or Time, but only how to fulfil their own lusts.  

Assembled together.  But what did they? They assembled together. This had been no new or strange thing, if this had not been added, that they gathered themselves against Jesus: nor simply so, but that they might take him by subtlety and kill him. They are truly evil that gather together againist Jesus. Happy had they been if they had met together for Jesus, to search the Scriptures, Whether he were indeed the Messiah, as the first believers did. 
Acts 17.   
And for what cause did they desire to take and kill jesus, the true Saviour, who saved so many miserable men in body and soul? Nothing is here expressed. But it may be plainly collected out of John, where when they consulted, they said, 
John 11.47,48.  What do we? for this man doth many miracles. If we let him alone, etc. But more fully out of the Book of Wisdom, where it is said, 
Wisd. 2.12.  The wicked assembled against the righteous, saying, Let us lie in wait for him, because he is clean contrary to our do; he upbraideth us with our offending the Law, he was made to reprove our thoughts, he is grievous unto us, even to behold, etc. You see what they hated in him, even the Light and Truth. 
John 3.20.  Every one that doth evil hateth the Light. The Pharisees could not endure that their righteousness should be condemned, and they counted for sinners. The Scribes could not bear it to be thought ignorant of the Law. As Abel and Joseph were hated of their own brethren for no other cause, but because one was righteous, and accepted of God; and the other better beloved of his Father than the rest; so happened it also unto Christ.  
No doubt but they made a fair pretence for this their hatred and malice, even a zeal for God's Law, upon which ground Moses commanded that the false Prophets should be killed. 
Deut. 13.5.  This they often charged Christ with before, but they neither did, nor could they prove it: yet, as if he had been already convicted of that crime, they resolve to put him to death, because they would be taken for such as sought God's glory more than others. But O wicked Princes, seed of Canaan, and not of Juda, What spirit taught ye to seek the glory of God by killing his only Son? For your consultation is not against the Son of jeseph, but against the Son of the great God. Your design was to take Jesus of Nazareth by craft and to slay him: and it prospered. But whom else have you taken and slain, but your own Messiah, that true and great Prophet, the Saviour of Israel, the King of glory, the Prince of life, and the best Shepherd whom God of his infinite mercy sent to ye lost sheep? jacob foresaw this your counsel long ago, and hated it. Simeon, saith he, 
Gen. 49.5.  and Levi have warlike weapons of wickedness. O my soul, enter not thou into their secret; cursed be their anger, for it was fierce. Since that, ye have had the like consultations more than once against the Apostles of Christ, 
Acts 4.5,6.  until the righteous God, able to endure you no longer, gave you to be destroyed by the Romans. But you will say, What moved those wretched men to such horrid counsels?  

1.  It was the very Judgement of God, by which (as they well deserved) they were long since given up to a reprobate sense to do those things against Christ which the hand and counsel of the Lord had determined. For they were vessels of dishonour. 
2 Tim. 2.20.   

2.  The Devil himself put them on, who from their first taking the business in hand, did so much the more rage, by how much he saw the glory of God shine forth more brightly.  

3.  There were besides these, two other of the worst Counsellors of all, Ambition and Covetousness. They were afraid they should lose their glory and their gain. There are no evils that these mischiefs will not hurry men into: as may be seen in Chorah, Dathan and Abiron, in Absalon, in Nebuehodonoser, Cyrus, judas the traitor, and in all tyrants and wicked men.  
Thus the sons of men naturally desire great things, as glory and riches: but herein they are mistaken, in that they seek neither true glory nor the true riches: nay they seek not those temporal things so as they ought. For they that eagerly hunt after honour and wealth do not find them, but they that despise them. If thou cover true glory, seek not the glory of men: if thou covet the true riches, distribute and spend the false riches upon the poor.  

Mat. 26.5.  But they said, not on the feast day, lest there be an uproar among the people.  
By the feast day, they meant that great Sabbath which fell out in the feast of the Passover: of this they would have great regard; not for the feast sake itself, but lest there should be an uproar among the people. They did not fear God, but the rude rabble. And they that durst not eat leavened bread, although there was no cause why they should abstain from it, yet were not afraid to pollute the feast day, by committing murder on it. As were the Priests, such was the people. But here is set down the nature of hypocrites, who indeed do many good things, but it is only that they may be seen of men: and they forbear to do evil, but no further than they are afraid to be punished by men. They have no respect at all to God: 
Psalm 14.  there is no fear of God before their eyes, saith the Psalmist. Whence we may see,  

Observat. 1.  That those wicked men were truly the vessels of God's wrath. For as when God will outwardly punish any Nation, he giveth them wicked Princes and Magistrates; for the people's sins, God setteth up an hypocrite to rule over them: So when he will blind a Nation for their ingratitude, he suffereth and sendeth evil Pastors; such as these were, who did spiritually and temporally, yea eternally destroy the people.  

Observat. 2.  Here we may also see, that the counsel of God is not hindered, but furthered rather, by contrary designs. For God had determined to glorify Christ, and to exalt him above-every creature: Contrarily, the Pharisees did endeavour to deprive Christ of his Kingdom, and to root his Doctrine out of the hearts of Believers. But by how much the more they strove against the counsel of God with their wicked endeavours, by so much the more they promoted it: for by death Christ entered into his Kingdom and Glory. The same was heretofore in jacobs' sons toward their brother joseph. Briefly; 
〈◊〉. 37. ●…v. 21.30. 〈◊〉. 14.27.  there is no strength, nor wisdom, nor counsel against the Lord. What God hath decreed, no man can disannul. Hitherto we have heard what the wicked Jews thought on their part. In the next place let us hear what good was done on the other part.  

Mat. 26.6.  Now when Jesus was in Bethany, in the house of Simon the Leper, there came unto him a woman having an Alabaster box of very precious Ointment, and poured it on his head as he sat at meat.  
How happy are we Christians, who have the benefit of the whole passion of Christ! For as that very bloody Council of the Pharisees fell out for our good, so is it for our advantage that that precious Ointment was poured on the head of Christ. In the Council of the Jews there Christ had his enemies: on the contrary here are his friends and those that minister unto him. Those did dishonour and intent evil against him: This woman doth honour and do him good. Thus, even thus doth the Divine Wisdom ever order it, that where we have enemies, there also shall we find some friends, as Paul saith. 
2 Cor. 6.   
Now concerning this History, there hath always been a great dispute among the Ancients, whether this anointing be the same with that which John speaketh of, 
John 12.  or with that whereof Luke writeth. 
Luke 7.  The general opinion is, that it is but one woman of which Matthew in chap. 26. and Mark in chap. 14. and Luke chap. 7. and John in his twelfth chapter do write. Origen is of another mind in Hom 35. upon Matthew, where he allegeth many differences of the Evangelists. Whence he concludeth, that it is very likely that it was not one, but three women. One of whom Matthew and Mark speak: 
Matth. 26. Mar. 14.  Another of whom Luke writeth, 
Luke 7.  whom also he calleth a sinner; A third mentioned by John, 
John 12.  whom also he calleth Mary the sister of Lazarus. Faber, Stapulensis would have them to be three, but doth otherwise distinguish them. The first he calleth that sinner in Luke. The second, Marry the sister of Martha, of whom mention is made in the three Evangelists, Matthew, Mark and john. The third he saith was Mary Magdalen, who would have anointed the Lord in his Sepulchre. So that according to his opinion, the sinner anointed Christ a great while before his death: but Marry the sister of Martha and Lazarus anointed him but a little before his Passion. And he will needs have Mary Magdalen to be that woman of Galilee out of whom Christ had before cast out seven Devils, as it is Mar. 16.9.  
chrysostom and Theophilact suppose the three Evangelists, Matthew, Mark and Luke do speak of one woman, and john of another. Ambrose is doubtful, and can hardly resolve the matter, and at last saith: Perhaps it was not one, lest the Evangelists should seem to clash, etc. lib. 6. super. Lucam. Nor can it be easily determined by any unto this day. But certain it is, that Matthew and Mark spoke of one and the same woman. And because the anointing which John speaks of, was also at Bethany, and in those very days before the Passover, and immediately before Christ's Passion, it is most like that he meaneth the same woman that the other two Evangelists writ of, whom also he calleth by her proper Name, which the other two do not.  
Whether this Mary of Bethany anointed Christ twice within a few days; First, his feet, as john faith, and then his head, as Matthew and Mark report; and that there judas only, but here all the Apostles murmured together, let others judge. This is clear, that three of the Evangelists mean one and the same woman, whatever may be thought of that woman that was a sinner. Certain also it is, that this Unction of Christ before his passion was at Bethany. For Matthew and Mark name the house of Simon the Leper, but John seems to intimate that it was in the house of Lazarus or Martha. To which we may answer, that either that Simon the Leper was the father of Lazarus and his sisters, or that Mary did anoint Christ twice, both in her own house, and in the house of Simon the Leper: who was so called, not that he was a Leper at that time, but that he had been so, and was cleansed by Christ.  
There is yet one scruple behind, in that Luke also saith, 
Luke 7.  that Christ was anointed by a sinner in Simons house, whence some may suppose that it was but one woman in all the Evangelists, though one may write more of her, and another less, as they do of other things. It is not so credible that there were two Simons, in whose houses Christ was twice anointed. To this may be added, that Luke as well as John saith, that the woman wiped the feet of Jesus with her hair, which argueth that it was one and the same woman. Nor doth that make against it, because of the two Simons, one is called a Pharisee, and the other a Leper; for the same man may be so called.  
Thus nothing can yet be here certainly determined: wherefore passing by these things, let us come to the History itself.  
This woman is said to bring an Alabaster box of precious ointment, or according to Mark, of Spikenard very precious, or (as John hath it) of Spikenard very costly. For it was, by conjecture, of Spikenard and Balsam, which sort of Oil is accounted most precious, if it be not adulterated. But John saith expressly, that this ointment was ex nardo pistico, that is certain, and true, and not adulterated, so that the Disciples valued it at 300. pence.  
Such kind of precious Ointments were common among the richer sort: The most precious was called the Royal Ointment, which was made up of many precious things, as Spikenard, Gum of the Balm tree, Myrrh Cassia, Cinnamon, etc. And 'tis probable that this ointment of Mary was not much inferior to it in value.  
Pliny agreeth hereto, 
Lib. 13. cap. 1.  
Lib. 12. cap. 12.  who writeth almost the same of the ointment of Spikenard, and addeth that the Spikenard of Syriae is the best; and elsewhere he saith that such kind of Ointments are best kept in Alabasters: Now Alabasters are Glass-vessels which Apothecaries commonly use.  
Let us now view the beauteous mind of this woman.  

1.  When all were busy in the house to wait on Christ a little before his Passion, (for they had provided him a Supper, at which Martha served) Mary was not idle. 
John 12.  So ought it to be in the Church; none should be idle, but every one strive according to his strength to serve Christ, and contend who should do most for him. Those that are backward should imitate those that are forward. The strong should so much the more earnestly press further, by how much the more eagerly others follow after them. O, happy house where things are so carried.  

2.  See also with what boldness this woman cometh to Christ, whom even that holy man John was afraid to touch in Jordan: 
Mat. 3.  which confidence she could not otherways attain to, but from the goodness of Christ, which she had so often seen and tried. It was not therefore rashness in this woman, but strong love, and exceeding great charity. 
Mat. 6.  Thus Believers, though they be not yet quite free from sin, dare boldly say to God: Our Father which are in Heaven.  

3.  Again, This woman doth a good office to Christ, nothing terrified with the threats and cursed execrations of the Pharisees, nothing at all troubled at the jeers and grumble of others, only contented that Christ accepted her service. Faith regards not the world, so it can but please God.  

4.  Besides, She doth not bring any manner of Ointment, but the best, that which was dear, and a great deal of it, even a whole pound, as John saith. 
John 12.  Charity is of that condition, it knows no bounds: but the best whatsoever it hath, that it liberally bestoweth on Christ. Nor doth it so much take notice what or how much it poureth out, but to whom, and for whom.  

5.  Moreover, She doth not anoint the feet of Christ only, according to John, but his head too, as Matthew and Mark report, even ready to serve him in all things; and what she commendably at first undertook, (if it were but one only woman every where) now she doth more commendably accomplish. At first she anointed only his feet, now she doth at once anoint both feet and head. So should we ascend from the feet of Christ to his head, that is, from his Humanity to his Divinity.  
But whereas it is said, that she anointed the head also of Christ, it is plain that it was no common Ointment, (for such would rather have besmeared him) but some pleasant and sweet-scented Liquor, or rich water, as hath been said.  

6.  Lastly, She wiped the feet of Christ with her hair, as if she had been drunk with love, not knowing which way to do him more service, but willing to do more, if she could. It was therefore justly said, she hath done what she could. 
Mar. 14.8.  Thus this woman indeed doth fill the whole house of God with the good smell of her pious work, whereby the Elect are yet refreshed and stirred up to do the like.  

1.  Christ yet holds his peace and lets her alone: yea he takes it in good part; not that he was taken with such kind of pleasures, nor that the thing was so much worth in itself, but because it proceeded from so great faith and devotion: for that is it which Christ most regardeth in our works.  

2.  Also Christ therefore suffered himself to be anointed, because that Unction prefigured his death and burial, as shall more largely appear hereafter.  
Although Christ behaved himself most lowly all his life time, yet would he honour death too, which he did not suffer by any necessity, but of his own accord, for the health of the whole world, and by which he would conquer the Devil. Hence it is that when he drew near his death, he was carried with triumphant pomp into Jerusalem; and hence also it was that he would be anointed with costly ointment before his death: and when he was dead would be buried in a new Tomb cut out of a Rock, and be wrapped in clean linen by a Noble man.  
And therefore would he give more honour to his death than to his life, viz. for the comfort of his people, that they might know the death of the Saints is precious, even when their life is in glory: and that then they do most truly approach unto glory, when they draw nearest unto death.  
But this Unction of Christ doth in some sort represent the Unction of his Father, wherewith he was anointed to be a King and a Priest with the oil of gladness above his fellows, 
Psal. 45.7.  viz. with the holy Spirit, and the fullness of all grace, as it is Isay 11.  
The hairs of God's head (that is, the Elect) do wipe the drops of his Unction. Of the fullness of Christ do all receive. 
John 1.  The Saints are truly called the hairs of Gods Head. For as the hair in itself is dead, yet sticketh fast to the head, and adorneth it: So the Saints in themselves are dead. They mortify their members upon earth, and die daily: 
Col. 3. 1 Cor. 15.  that is, they are always ready to die for Christ, yet they cleave close to God as to their head; and in him they. This their Head they do also beautify; for they glorify God in word and work, and God is glorified in them.  

1.  And from hence ariseth a twofold comfort unto us, in that we know assuredly that this same Christ who was so much despised of the Jews, was anointed by God the Father, and that with the most precious Ointment of all, the very smell whereof refresheth the whole world. Again, because we know that the drops of his Ointment did, and yet do fall upon us.  

2.  Furthermore, This History doth also shadow out the whole state of the Church. 
The Allegory.  Simon the Leper in whose house these things were done, who also signifieth hearing or obeying, doth represent the people of the Jews, who first heard the Word of God. Unto them were committed the Oracles of God. 
Rom. 3.2.  This people, while they remained pure, had a most spacious house, wherein God was pleased to dwell, 
Psal. 76.  viz. the Assembly of Believers: for than was God known only in Jury. But this people of the Jews became leprous through their unbelief, and so were rejected out of that house, but the house remained, yea became greater. For out of the Synagogue of the Jews sprang the universal Church of Believers.  
In this house are three sorts of men. Some are converted and risen from the death of sin: These are set forth by Lazarus. Others are fain to work hard for a livelihood, who thereby also do glorify God: These are held out by Martha. Some give themselves only to God and spiritual things: These signified by Mary.  

The Morality.  Indeed every Christian should have in himself, and bear about these three persons. First Lazarus, by rising out of, and flying from sin. Secondly Martha, always exercised in good works. Thirdly Mary, anointing Christ. The Ointment wherewith Christ should and would be anointed is faith: yet not any kind of faith, but the best sort, viz. the Christian faith. This faith must be made up of Spikenard: that is, it must be fervent, that so it may work by love: it must not be adulterate by mixture of Errors. It must be complete, even a full pound, lest it doubt in any one Article. We must anoint both the head and feet of Christ, believing his Divinity and Humanity. These things we ought to perform to Christ in his own Person; but yet we have not honoured whole Christ. For he hath a mystical Body, the Church, in which he is Head; and all that Believe in him, are the feet.  
The Ointment wherewith this body must be anointed is charity, out of a pure heart and faith unfeigned. 
1 Tim. 1.5.  Anoint then both head and feet, viz. love God, and thy neighbour. For charity from the heart is not enough, unless there be the hairs also, by which are signified outward riches, not only because they do outwardly adorn, but because they neither live, nor give life, nor deliver from death: Again, most commonly they are superfluous, as the hair is; and as the hair may be cut off without pain, so should we not be troubled to part with our worldly goods for the good of our Neighbour, seeing Christ bestowed himself on us. Or thus, the hair is a kind of dead thing: so if thou hast any dead thing in thee, as sin, do as Daniel bids thee, Break off thy sins by righteousness, and thy iniquities by showing mercy to the poor. 
Dan. 4.27.  In short; this Ointment signifieth that good savour of good works, which we that believe aught to bestow on the Body of Christ, the holy Church, and members of Christ, after the example of that woman, from faith unfeigned, according to that, In as much as ye have done it to one of these little ones, ye have done it unto me, Mat. 25.  
Thus not only Origen but Augustine, refer that Unction to the good works of Believers, and it doth well agree. For as that house in Bethany was filled with the smell of the Ointment, 
John 12. 2 Cor. 2.  so the good works of the Church, which is the true Bethany, send forth the savour of a good report among all Nations. Nor doth Christ himself interpret this unction otherwise; he calleth it a good work.  
A Christian then ought to do good works, and not spare for any cost, so long as he may do any good to the members of Christ. He must not begrudge the Gold or Silver that is laid out on the Body of Christ. It is not lost, but laid up more safe, and Christ is very well pleased with what thou dost for his members.  

Mat. 26.8,9.  But when his Disciples saw it, they had indignation, saying, To what purpose is this waist? for this Ointment might have been sold for much, and given to the poor.  

Mar. 14.5.  And they murmured against her.  

John 12.4.  What John faith of judas only, that Matthew and Mark speak of the Apostles in general. And so it might be, that as well the other Apostles as Judas did murmur, but in a far different manner. The Disciples might do it either out of ignorance or simplicity, supposing it was displeasing to Christ, but know that he never used such Delicacies. Nor did they doubt but that he would have been better pleased, if it had been all given to the poor. Therefore when they heard Christ's answer, they were silent and well satisfied: But Judas was discontented upon another account, which yet he covereth with a very fair show. For,  

1.  He pretended as though he had been very zealous of his Master's honour: as if he should have said, Why do we trouble our good Lord with these trifles, seeing we know that he careth not for such things?  

2.  He pretended a great deal of zeal for the Reputation of the whole College: as if he had said, Such state doth not become our Table: we profess poverty, following a poor Christ; poverty befits us more. What if men should know of it? would it not be a scandal to them?  

3.  But above all he made a show, as if he had been very mindful of the poor; as if he had said, if they were resolved to bestow so rich a Present, the Present might have been sold, and the price given to the poor, this had been a more religious act, and more honourable for our Master.  
O notorious hypocrite! how doth he cloak his covetousness with a colour of conscience for the poor? who would not have taken him for a very good and holy man? But John plucks off his mask, and shows his malice openly.  

John 12.6.  This he said, not that he cared for the poor, but because he was a thief, and had the bag, and bare what was put therein.  
Here you have the reason why Judas had rather the Ointment should have been sold for three hundred pence, even because he would, and then could play the thief with them; for doubtless he might have done it very handsomely, because he bore the bag. etc.  
Most truly was it said of him, that he cared not for the poor; how should he provide for the poor, who durst deliver unto death the very mercies of the poor? His mind exceeded all bounds of humane pity; such a stranger was he to godliness, that he destroyed godliness itself.  
Again, Most truly and with much modesty also is he called a thief. For john might have set him forth in worse colours. He was not simply a thief, but a sacrilegious one.  
Now if secular Courts inflict more punishment on him that stealeth the public Treasure, than on him that robbeth but a private person, how much more abominable is sacrilegious theft?  
And if he shall be sorely punished that steals but from his own master, how much more he that robbeth God?  
But Judas was unfaithful to his own Lord, and stole those things which did belong to Christ and the poor; great sacrilege.  
Thus in the entrance to the Passion, we see both the mercy and justice of God; his mercy in Mary that anointed him, and his Judgement in Judas. That woman doubtless was a vessel of mercy and grace for the comfort of Believers: but Judas was a vessel of wrath for the terror of all ungodly persons.  

1.  And what you here see of the woman and Judas in the beginning of the Passion, 
Ezek. 1.  the same may be seen in the end of the Passion concerning the two thiefs. So that it is true which Ezekiel saith of the four living Creatures, that they had eyes before and behind. For what are the eyes of this living Creature with four faces, but the respect of mercy and judgement? for both may be seen both before and behind, to wit, as well in the beginning as in the end of the Passion. Both these Christ would show in his Passion: to let us know that it should be to ruin, and resurrection of many: to the ruin and condemnation of the wicked, but to the Resurrection of the Godly.  

2.  In Judas may be seen an example of such as do only personate Christians, who have indeed a form of godliness, & do many good works: but their heart is hardened with envy, strife and covetousness; as Judas kept company with the Apostles, & pretended himself a Disciple of Christ, when in his heart he hated him.  

3.  In Judas is discovered the base nature of Hypocrites, who use to cloak their lusts with the name of God, as the Pharisees hide their envy against Christ under the safety of the Commonwealth, pretending the general good of the whole Nation. So Judas veiled his covetousness under his care of the poor, whom he nothing at all regarded.  

1.  As then there was a wicked Judas among the Apostles, so will there ever be some like Judas amongst Christians, viz. Hypocrites, of whom we have spoken already.  

2.  Such as clamour against the expenses of others, crying, why was not this given to the poor? when they themselves wickedly waste their estates without doing the poor any good at all.  
They very much resemble Judas who will needs provide for the poor; but for them only will they make provision, censuring any thing else that is otherwise laid out for the service of God. These condemn all men, conditions and works whatsoever that are not outwardly beneficial to their neighbour, and altogether affirm that those only are good works which are bestowed on our neighbours. But this zeal is not according to knowledge. For we should so love our neighbour, that we still love God above him. These are guilty of a double Error.  
1. Because they would have us serve our Neighbour only, as though the three first Commandments stood for nothing. We know that Christ commanded us to love our neighbour, but we know also that the same Christ said, This is the first and greatest command, Thou shalt love the Lord thy God with all thy heart, etc. So he did not only say, give unto Caesar the things that are Caesar's, but he addeth, and to God the things that are Gods, Matth. 22.21.  
2. They are mistaken, in that they think our Neighbours do stand in need of outward help only; hence it is that they slight all spiritual good, wherewith their Neighbour should be profited. Not only the hand, which getteth our living, is necessary to our Body, but the eye also, which though it doth not work, is otherwise profitable for the body. So they only that maintaining wife and children, do not serve their Neighbour, but they also, and they chief, which instruct them, pray for them, etc. Let no man therefore like Judas, condemn the practice or works of another, unless they be openly wicked, but let every man according to his calling study the welfare of the Church.  

4.  Above all, they are most like Judas, who even now cheat the Lord of his estate, and pick God's pockets, such as embezle the goods of the Church, which were given to maintain the Ministers and the poor: they that encroach those goods, and right or wrong keep them to themselves: heaping all they can possibly together, and spending it only in pomp and luxury, or to enrich their kindred; but God, the Church, or poor are never the better for it.  

5.  When profane Princes see the sacrilegious covetousness of these men, 
Psalm 50.  they presently make havoc of all. So that of the Psalmist is fulfilled: When thou sawest a thief thou goest with him: none considering what follows in the same Psalm, These things hast thou done, and I was silent. But I will reprove thee, and set them against thy face, etc.  

6.  There be more such cutpurses, who refuse to pay their deuce to the Church, as well as scrape the church-good basely to themselves.  

7.  They also are faulty that are Executors or trusties to dispose the goods of the dead, which they bequeathed by Will, either to pay Debts, or restore that which was ill gotten, or to relieve the poor, yet do not according to their trust, but convert all to their private gain. What else do these, but as Judas did? This is so common now, that men make but a jest of it, and think it no sin so to do.  
Hence we see, that there are very few that do not sin in distributing their worldly goods. He that toucheth pitch shall be defiled therewith. 
Eccl. 13. 1 Tim. 6.  And they that will be rich fall into many temptations, and the snares of the Devil.  
We see also that no man is a fit Minister of the Gospel, whose mind is set on covetousness. Lastly, we see that covetousness is the root of all evil: It made an Apostle become both a Thief and a Traitor.  
But leaving Judas and his companions, let us return to the History. Ye have heard the pious deed of the woman: ye have heard also the discontent of the Disciples. What doth the woman do now? She doth not go about to excuse herself, but is satisfied with the testimony of her own conscience, which she was sure was well known to Christ. Our boasting and excuse should be the testimony of a good conscience, 2 Cor. 1.  
But on the contrary Christ defendeth her. For he is not only the Judge, but the Advocate also of his people, and defendeth them not only against the reproach of the world and the Devil, but before the Judgement of God too. 
1 John 2.  We have an Advocate with the Father, Jesus Christ the Righteous. 
Rom. 8.  Hence it is that Paul speaks so confidently: it is Christ that died, who also risen again, he intercedeth for us; Who shall accuse God's Elect? The Accuser can do thee no hurt, if thou and thy works be approved of God.  
Now Christ answereth partly in the singular number, because of Judas, and partly in the plural number, because of the rest of the Apostles, to these he speaks mildly and gently, but to Judas he replieth very roughly.  

John 12.7.  Let her alone, against the day of my burying hath she kept this.  
This was spoken to Judas, as if Christ had said: I know I am an eyesore to thee, and that thou canst not endure me; stay a little, and not only my presence, but my grace too, shall be removed out of thy sight. She hath not lost her labour in pouring out her Ointment upon me, nor did I suffer it without a cause: it foreshoweth and signifieth a great thing, to wit, that I must shortly die and be buried for a sweet savour of all the Elect. For the bodies of the dead are wont to be anointed: What therefore she cannot do to me when I am dead, that she doth now beforehand, though she doth not know it: therefore let her alone. Hitherto he spoke to Judas only. It follows in Matthew.  

Mat. 26.10.  Why trouble ye the woman, for she hath wrought a good work upon me.  
These words are spoken to the Disciples in general: and the meaning is, why are ye so troublesome? Yea, I say, not to every body, but to this woman: and not for every fact, but for that which in my opinion is good. Ye should not hinder good works, but further them. 
Isa. 42.  Your office is to strengthen a bruised reed, not to break it; to cherish the smoking flax, not to quench it, as it is written of me, and as ye see me do. By this word Christ teacheth us,  

1.  That we should not hinder the intention of any unto good. Withhold not any from doing good, Prov. 3.27. And if thou wilt not do good, yet suffer others to do it, otherwise thou are doubly guilty: both because thou art a dry unfruitful tree, and because thou hind'rest others.  

2.  To bear with, and receive the weak, and not to find fault with what they do, because it is not done as it should be, lest they should be discouraged and quite give over, but encourage them with our respects to do better. Why trouble ye this woman? saith he; she is but a woman, not a man; stay till she is stronger, and she will do more.  

3.  Not rashly to censure what others do, before we know to what end they do it, or with what intention. Who art thou that judgest another man's secret? 
Rom. 14.  Why dost thou trouble others? It doth not belong to thee, but to me, to judge the heart and thoughts of men.  

4.  To judge well of the liberality and bounty of our forefather's in their building and benevolence, and their enriching Churches; whatsoever those outward things are, doubtless they show a thankful and devout mind in them, ready to spend all for the service of God.  

5.  That those only are not good works which are done to our Neighbour and the poor, but such also that are done out of devotion to God, as I have said before. And Christ openly pronounceth that this Unction was a good work.  

6.  That God would not have us serve him with the heart and spirit only, but with our body and worldly goods too: that so at least we may acknowledge we have all these things from him.  

7.  Lastly, We see by this word of Christ, that our works, be they never so small, are pleasing to God, if they proceed from faith and love. And though we have nothing to give him, for all things are his: yet he accepteth a thankful mind, when we freely part with what is his for his honour. Whatever thy hand can do, 
Eccles. 9 Jer. 31.16.  do it presently. It is wages for thy work. Let not Judas hinder thee, etc.  

Mar. 14.7.  For ye have the poor with you always, and whensoever ye will ye may do them good: But me ye have not always.  
As if he had said, I commend your care of the poor: But do not therefore wrong me of this honour for them. The reason is, because ere long ye shall see me no more, but ye shall always have plenty of poor, for whom you now seem to be so thoughtful. Then give what you will to them, and persuade others to give what ye can. But now thus it must be. Which expression may be taken two ways: Thus,  

1.  Ye have the poor with you, and ye have too. Ye are bound to help them as Brethren of the same Nature and Faith; but ye are bound to serve me as the Creator and Redeemer. Ye shall never want occasion to relieve your Neighbours; But ye cannot always serve me in the body: for I shall not ever be with you in that visible form. Be not therefore angry with the woman, because she hath expressed a bodily service, while I am yet in the Body. 
Luke 17.22.  The hour shall come when ye also will wish to do the like, but shall not be able. Ye shall desire to see one day of the Son of man.  
Whereby we are again put in mind not to give over well doing, whensoever and as long as we have opportunity; for we cannot be always so doing. The night cometh when no man can work; 
John 9  therefore while we have time let us do good, Gal. 6.  

2.  Again, It may be taken thus; ye have the poor always, etc. q.d. I do not forbid you to do good to the poor, for it is the Lords command that ye should so do. But 'tis not enough to do the poor good, for Hypocrites may do so; at present there is somewhat more required, whilst I am with you. The Jews now persecute me, and banish all that believe in me. He therefore that believeth in me must testify his faith openly. But he that doth at this time do good to the poor, doth not thereby openly confess me: but he that doth to me as this woman doth: for by this deed she openly witnesseth her faith in me, and that without any fear at all.  
Here than we learn how to confess Christ. For in times of persecution it is not enough to show pity to the poor, but we ought also to make open confession of the faith of Christ; otherwise we deny Christ, 
Luke 9  according to that, He that is ashamed of me before men, of him will I be ashamed before God. So in times of heresy and schism, 'tis not sufficient to keep the true Faith in our heart, but we ought to make confession of it too.  
But whereas Christ saith, me ye shall not have always, it is not so to be understood, as if Christ were not now in the world, or as though he were with us in spirit, and according to his Divinity, and not also present with his Body, especially at the Sacrament. But he saith, he would not be always in the world, so as he was then with Mary, viz. visible and tangible, passable and mortal. Ye shall not always, saith he, have me as I am now with this woman, or as the poor are with ye, who may be the better for your worldly goods. Thus are we to understand that which he said after his Resurrection. These are the words which I spoke when I was with you, 
Luke 24.  etc. Yet then when he was with them bodily, it was not as formerly, to wit, mortal and passable.  
Thus the Body of Christ is not visibly, sensibly, and passibly in the Sacrament, yet we acknowledge that the body of Christ is there; 
Matth. 26.  as it is written, Take and eat, this is my Body. Nor is it a good consequence to say, the Body of Christ is not some way, that is, visibly in the Sacrament, therefore it is not there at all. As it doth not follow to say, The King doth not sit at Table Crowned, therefore he doth not sit at Table. There is a fallacy in it, concluding simply from that which is spoken but after a sort.  

Mar. 14.8.  She hath done what she could, she is come aforehand to anoint my Body to the burying.  
As if he had said, ye might have guessed from the very anointing that I must shortly be buried; and if I must be buried, I must first die. Therefore Christ doth again commend this deed of the woman, because thereby he would thoroughly instruct all to be zealous to maintain good works. This fact hath a fourfold commendation.  

1.  Because it proceeded from great Devotion and Love.  

2.  It was a manifest confession of that woman's faith which she had in Christ, and therefore was greater than if she had given all her goods to the poor. He that giveth to the poor, doth indeed a good work, and thereby acknowledgeth God, but without any hazard; either by private, or public, and general confession. So to confess is praise worthy, but 'tis without any danger. But this woman by this her deed exposed both herself and hers to greatest danger. This indeed is true and free confession. This is to forsake and hazard all things for Christ.  

3.  It was therefore a commendable act, because it did foreshow Christ's burial; as the Ceremonies of the Old Testament were pleasing to God, not as they were works, nor as they were costly works, but because they shadowed forth Christ, and became good works as they were done by faith in Christ.  

4.  Lastly, If for nothing else, yet for this one thing did this woman's work deserve to be commended, in that it did show beforehand how that the whole Church was to be filled with the fragrancy of Christ's death, and the odour of the Gospel. As also in that it foreshowed what manner of persons all Believers should be towards Christ to the world's end.  

Mar. 14.9.  Verily I say unto you, wheresoever this Gospel shall be preached throughout the whole world, this also that she hath done, shall be spoken of for a memorial of her.  
Christ saith his Passion is the Gospel, and it is truly the Gospel; that is, it is a good Message. For what better news can we hear of, than that the Son of God hath taken away our sins by his own death. Therefore (saith Christ) wheresover my suffering shall be preached, this woman and her faith also shall be admired. For from them all Believers shall have a Precedent of faith and charity. Of faith, that they may know how to anoint both the head and feet of Christ, i. e. to acknowledge him both God and man, not daunted with death or danger. Of Charity, that they may learn to anoint Christ's feet with Ointment, viz. to secure their Neighbour with works of mercy, and to wipe their feet with their hair, that is, so to supply the wants of the needy with the abundance of their riches, without impoverishing themselves, as they pole themselves without pain.  
Here we see how an immortal name may be gotten, to wit, by godliness and good works. For as wicked men die with a noise only, and leave nothing but a nasty name behind them; so the Righteous are in everlasting Remembrance. Some there be (saith the wise man) which have no memorial, 
Eccl. 44.9.  who are perished as though they had never been, and are become as though they had never been born. But the name of merciful men abideth from generation to generation. Thus this woman by one good deed got her both a perpetual and precious name, which shall never be blotted out. For as long as the Gospel lasteth, so long the praise and memory of this woman shall endure.  
If thou therefore wouldst have a perpetual name and memory, strive to imitate this Mary in good works, who as she is commended in Luke for hearing the word of God, 
Luke 10.39.  so here she is praised for her care of good works. Do thou therefore join both together, a love of God's Word, and a zeal of good works. Thus much of this History: it follows in the Text:  

Luke 22.3,4.  Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve: and he went his way, and communed with the chief Priests and Captains.  

Mat. 26.15.  And said unto them, what will ye give me? and I will deliver him unto you.  
When the Evangelist would describe the person of the Traitor, he doth fitly premise, that Satan entered into him; otherwise it had been most strange that any man could be so wicked, and act so villainously and cruelly against his Lord. But because we hear that Satan entered into this man, it is the less to be admired that he should dare do so horrid a thing: for where that most abominable guest is, there no good can be expected. As the Holy Spirit stirs them up, in whom he dwelleth, to all good: so that wicked spirit spurs them on to all evil. Where we see,  

1.  That the Devil was the cause of Christ's death and suffering: first by this Traitor: then by the hands of sinners, as the Jews and Gentiles. Whence he is rightly called Satan, or Christ's Adversary.  

2.  We see how dangerous it is once to give place to the Devil, for he will never leave haunting us, when once he findeth that our faith is feeble, and that our unstable heart is entangled with strange cares: as we see here in Judas, who because he first yielded to the Devil when he tempted him to covetousness, he is now wholly possessed by him.  
But the Evangelists do exactly describe the person of this Traitor, as well by his name as his office, that the greatness of his sin may the more appear. His proper name was Judas, his furname was Iscariot; which the Evangelist did carefully add, to distinguish him from Judas the brother of James, who is called both Thaddaeus and Lebbaeus.  
He was called Iscariot, either from the Tribe whence he came, viz. Isachar: or as some think, from a little Village where he was born. Some are of opinion, that the Evangelists did therefore add this surname of his, to show that he was born for this villainy. For Isachar, whence Iscariot seems to be derived, signifieth Reward or Wages. Others think, that Iscariot is derived from Ish, which signifieth a Man; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and Carath, which signifieth to beat down, to destroy, to root out, etc. So that Iscariot is as much as to to say, a slaughterman: which name doth too well suit to this man, for indeed he shown himself to be such a one. He had also another name, to wit, Simon, as appears by John; for saith he, he gave the sop to Judas Iscariot, the son of Simon. 
John 13.26.  These three names fully set forth the condition of this man, aggravating also his sin, and are a Picture of all false Christians. 
1.  For first he was Simon, in that he heard the Gospel of Christ: (for Simon signifieth Hearing.) 
2.  He was also Judas, in that he professed himself a Disciple of Christ; (for Judas signifieth Confessing) 
3.  but indeed, and in truth, he was Iscariot, i. e. a Murderer. Thus false Christians hear the Gospel, and profess Christ, but in their practice deny him: 
Tit. 1.  and so are like the Traitor Judas. It will not serve the turn, to hear and make Confession, if thou play Judas in thy practice.  
So much for the Traitor's name: now consider his office. It is said, that he was one of the twelve Apostles, whom Christ had chosen out of all the world for his intimate friends, to whom he shown all his Secrets. 
1.  This by others was counted a great honour, to be one of Christ's Apostles. But 'twas little praise to this man, it was rather his utter tisgrace: for his malice appeared so much the more abominable, in that he was an Apostle of Christ. Who can but tremble to hear that the Devil entered into an Apostle? If that wicked one durst set upon the Apostles, nay if he could hurry one of them into horrid baseness, which of us can be safe? Wherefore Paul's admonition is not in vain, 
1 Cor. 10. 1 Pet. 5.  That he that standeth should take heed lest he fall. And Peter exhorteth, Be sober and watch, knowing that your Adversary the Devil goeth about like a roaring Lion, seeking whom he way devour.  

2.  Again, Who can but tremble to think, that in so small and so holy a company, so vile a wretch should be found? Let none therefore trust in man, or in the sanctity of place office, or robe. If the Apostleship did not sanctify Judas, neither will a place, office, or garment make thee holy. If thou ha●… not first sought and receive Holiness from God, thou maye●… be the worse for thy Calling. And if Judas was not good, though he dwelled among good men, and had a good office; so neither art thou the better for a holy Calling or Clothing.  

3.  Besides, If there were so bad a fellow in that little College, which Christ himself founded: no marvel if there be many unworthy men in the great Colleges of men's building. Let every man beware that he be not in his Fellowship or Congregation, as Judas was among the Apostles.  

4.  Lastly, Is it not strange, that Christ should be betrayed by one of those that came with him, and was honourably entertained at Bethany, and sat at Table with him? This is that which the Psalmist complaineth of: 
Psalm 55.  It was thou, a man, mine equal, my guide, and mine acquaintance. We took sweet council together, and walked unto the house of God in company, etc. Though it sound somewhat harsh, that wicked men should be in Christ's company: yet 'tis more pleasant to hear that there was but one bad man there. And the praise of the other Apostles is so much the more, in that they had so naughty a fellow among them, yet none of them was seduced by him. For no doubt, but he attempted to set them against Christ. On the other side, the condemnation of Judas was so much the heavier, in that he lived among godly men, and was never the better. That odour of the Ointment which refreshed the rest, was the savour of death unto death unto him; yea, because he was already dead and buried in his sins, he could not endure the savour of life. Well then, what doth he? He takes his course, and wholly forsakes the Apostles. He departs from God, and sideth with the Devil, quits the Apostleship, 
Acts 1. Psalm 1.  and leaveth his Bishopric to another. He went over to the council of the ungodly, he stood in the way of sinners, and sat down in the seat of scorners. He went to the chief Priests, whom he knew certainly that they had resolvedly conspired the death of Christ Jesus, and that nothing would hinder the execution, if they could but apprehend him without disturbance. Which to do, none was more sit than one of Christ's familiar companions, who well knew where Christ was wont to retire himself. And one there was among them, who loved base lucre above a bountiful Lord. So pernicious a thing is covetousness, if it once get into the heart.  
Thus this base fellow runs from the Apostles to the Priests, those enemies of Christ, and back again from them to the Apostles; this notorious Hypocrite thereby endeavouring to cover his wickedness, conversing all the while with the Apostles under pretence of Piety. Those that would be accounted Christians, sergeant their form and porofession, though they still be in league with the enemies of Christ, these are dissembling Hypocrites. This wretch was not content to cast off his Master, and curry favour with his enemies, but he must treacherously betray him into their hands; What will ye give me, saith he, and I will deliver him unto you? This he said of his own accord, without enticing Promises, but spitefully and maliciously against Christ. As if he had said, I understand you have a design to put Jesus to death, I shall be ready to assist you therein; I am one of his privy Council, I know his secrets and retire; I can closely convey him to you without any stir or tumult, etc.  
Where observe the malice of this wicked man, and his notorious contempt of Christ; First, In that he came before he was sent for. Secondly, In that he disdains to call Christ Master, but only saith, I will dever him unto you. Thirdly, In that he left the price to their pleasures as one ready to betray Christ for a small matter. See what covetousness will do! Surely it is the root of all evil. 
1 Tim. 6.  Well may we cry out upon this wretched man that was so careless of his own happiness: O miserable wretch, what hast thou said? What is thy plot? Dost thou so love and hunt after money? What Doctrine didst thou preach to others when Christ sent thee forth? Dost thou love Gold better than Jesus? If all Jerusalem, and the wealth therein had been offered thee, oughtest thou to have done this villainy against Christ, against thy Lord and Saviour? But envy and covetousness will so blind a man, that for a little revenge or gain, he cares not to sin against God himself. It follows.  

Mar. 14.11.  And when they heard it, they were glad.  

Mat. 26.15,16.  And they covenanted with him for thirty pieces of silver.  

Luke 23.6.  And he promised, and from that time he sought opportunity to betray him unto them in the absence of the multitude.  
Behold this Traitor; so small a reward as thirty pieces of silver tempts him to commit this cursed fact: so basely did he esteem of that precious blood, for which a Believer will part with all that he hath, and himself too. Yet wicked men make no acconnt of it.  
A figure of this sale we have before in Joseph, 
Gen. 37.  who was also sold by his own brethren. But divine Providence so ordered it, that Joseph, who had only a body and a soul, should be sold for twenty pieces of silver: But Christ, who besides a body and a soul, had also a divine Nature, was valued at, and sold for thirty pieces of silver.  

Note 1.  Where note, what kind of Judges those Priests were. It was their part to have checked that Traitor with a just Rebuke, and made him an example to all to beware of so doing. But they gladly received him, encouraged him on, enticed him with reward and bribes, to make him more bold. Such are Magistrates and Princes for the most part, who do what in them lieth to cherish, animate, allure and reward evil men for their wicked service. But the words have an Emphasis in them; They rejoiced.  
They rejoiced indeed, not so much that Christ was delivered into their hands, as that he was betrayed by his own Disciple. For now they thought at once to suppress Christ, and with him all his followers.  

2.  Note also, That the Seller and the Buyers were such, as of all men were least to be suspected to do any such thing. He that sold him was an Apostle. They that bought him, were even the chief Priests, who by their office were a figure of Christ. And we shall hear anon, that the Elders of the people, who were to administer Justice, did not condemn him to death. No other Nation denied and blasphemed him, but that which received the Promises of him, and were the people of God. Whereby is plainly intimated, that Christ suffereth more by those that seem to be his friends, than by any other; as was long since complained of, and foretold by David, I was a reproach among all mine enemies, but specially among my Neighbours, etc. 
Psal. 31.11.  which did now plainly appear to be true. For none did more basely account of Christ, and more vilify him to others, than those that represented him on earth. None more corrupt, than those that should do justice. None more pervert the Word of God and the Gospel, than those that most glory of it; who boast that they are Judas, that is, true confessors of the name of God, but are indeed Iscariots, that is, such as will do any thing for gain. In a word, None more blaspheme Christ, than ticular Christians. Let us not then be so angry with Judas and the Jews, seeing we do the same ourselves, and worse. They tore his body, but kept his coat whole. But we rend and tear every member of Christ, and break the unity of the faith and of the Church with cross peevishness. Briefly, We who do now so vilely esteem the Word of God, the name of Christ, Righteousness, and the members of Christ, even we would have killed Christ, as well as the Jews. This was the Evangelists opinion when they so exactly described Judas, who sold him, and the Jews that bought him.  
Observe this too; Never any of the Saints was so sold and so bought as Christ was, viz. bought and sold to be slain. Joseph indeed was bought and sold, but not unto death, but bondage. Christ only was sold and bought to die, and that at a low rate: which by the righteous Judgement of God fell out to the great loss both of seller and buyers. For instead of those thirty pieces of silver, 
Psal. 109.  they got thirty most terrible maledictions, which David foresaw would come upon them: As 1. Set thou a wicked man over him. 2. Let Satan stand at his right hand. 3. When he shall be judged, let him be condemned. 4. Let his prayer become sin. 5. Let his days be few. 6. Let another take his office. 7. Let his Children be fatherless. 8. And his wife a Widow. 9 Let his Children be continually Vagabonds, and beg. 10. Let them seek their bread out of their desolate places. 11. Let the Extortioner catch all that he hath. 12. Let strangers spoil his labour. 13. Let there be none to extend mercy unto him. 14. Let there be none to favour his fatherless children. 15. Let his posterity be cut off. 16. In the generation following, let their name be blotted out. 17. Let the iniquity of his fathers be remembered with the Lord. 18. Let not the sin of his mother be blotted out. 19 Let them be before the Lord continually. 20. That he may cut off the memory of them from the earth. 21. He loved cursing, so let it come unto him. 22. As he delighted not in blessing, so let it be far from him. 23. He clothed himself with cursing, like as with his garment. 24. Let it come into his bowels like water. 25. And like oil into his bones. 26. Let it be unto him as the garment which covereth him. 27. And for a girdle, wherewith he is girded continually. 28. When they arise, let them be ashamed. 29. Let mine Adversaries be clothed with shame. 30. Let them cover themselves with their own confusion, as with a Mantle.  
These are the thirty pieces of silver for which Judas sold Christ. See now how wickedly, how damnably he recovered the loss of the ointment. The wretched man thought that he should have had the thirty pieces of silver, but he got nothing but thirty curses, which stuck close to him, after he had thrown the money from him in the Temple. He did not as yet feel the weight of those curses, but not long after he was sensible thereof; when he hanged himself in despair. 
Mat. 26.  Nor did he go away alone with these Maledictions, but the Jews also had their share with him; and so shall all they, who for gain shed blood, or commit any other sin against God, or their Neighbour. They think to make themselves rich, but it will be in nothing, but endless curses, which they, their Children and Heirs commonly find by woeful experience. It followeth.  

Mat. 26.17. Luke 22.7.  Now the first day of the Feast of unleavened bread, when the Passover must be killed, the Disciples came to Jesus, saying, Where wilt thou that we prepare for thee to eat the Passover?  
Enough hath been said of the damned Traitor already. Now the Evangelists are about to describe that most sacred Supper, which was the last at which Christ was with his Disciples.  
There is scarce any thing that the Evangelists do more exactly set down: and that justly too. For there was nothing said or done at that Supper, but was worth the noting.  
Now there must be some reason, as also time and place for that Supper. Of all which the Evangelists omit nothing. The days of unleavened bread were the time of this Supper. The place was a large upper room, well furnished. The occasion, was the Paschal Lamb, which the Jews did then eat according to the custom.  
Why those were called the days of unleavened bread, I have told you in the entrance of this discourse. 'Tis needless to repeat it now, seeing the word itself explains it. For Azymus is derived from A, which signifieth without; and Zyma which signifieth Leaven: as much as to say, without leaven, unleavened bread. 
Levit. 7.  For in those days the Jews might not eat leavened bread, nor offer such bread, no, nor so much as have it in their houses: 
Luke 13.  A figure, that no Hypocrisy, or any Pharisaical thing should be found in the Church. Thus Christ expoundeth Leaven, Beware saith he of the leaven of the Pharisees, which is Hypocrisy. 
1 Cor. 5.  Let us keep the feast saith Paul, not with old leaven, but with the unleavened bread of sincerity and truth.  
The feast of the Passover drawing nigh, the Disciples took care about the Paschal Lamb; for they were Jews, 
Exod 12.  and knew the custom of the Nation, and the Command of the Law. Therefore they did not delay till the time was come to eat it, or till Christ put them in mind of it, but thought on't before hand of their own accord. So that 'tis evident, they had a great care that the Command of God should not be neglected, lest it should be imputed to them as a great sin, if they kept not the Passover. Therefore all business laid aside, they mind this only. Where wilt thou, say they, that we prepare for thee? etc.  
Thus Christians should be careful to observe all good old and godly customs, and by no means slight them. For there will some good fruit come of it, when the Church of Believers do unaminously go on in that which is good.  
See here the Disciples willingness: like devout men they are mindful of the legal institution, and like humble servants, they tender their duty and service unto Christ: 
The meaning.  Where shall we make ready? etc. as if they had said, It becometh us to know thy pleasure; it is our duty to serve and make all ready for thee our Master. We know thou wilt not omit or neglect this legal Ceremony: but where thou intendest to celebrate it, we know not. Thou hast no house of thine own at Jerusalem, otherwise we need not ask this question.  

John 1. Luke 9  Observe here O Christians, the extreme poverty of Christ Jesus, who though he were Lord of the whole world, yet had he not a house of his own to lay his head in. So that he was fain to sup at another man's house; and when he was dead, he was buried in another man's grave. He shown himself truly a stranger on earth for our Example.  

2.  Let the rich men of the world consider this well, who cease not to join house to house, 
Es. 5.8.  and land to land, till there be no more place, as though they only were born to live on the earth.  

3.  But specially, let the Ministers of the Churches consider themselves, who by the greatest contempt of worldly things ought to follow a poor Christ. Let them consider, I say, how far they come short of the example of Christ and the Apostles? and withal think of what Isay saith of such men: Woe to them that join house to house, etc. and as it is in Habakkuk, 
Hab. 2.  Woe to him that coveteth an evil covetousness to his house, that he may set his nest on high, etc. Is it not an unseemly thing for a Christian to build stately houses, when his Lord had not where to hid his head in all the earth? But let us hear what place Christ chose to sup in; for though worldlings strive to scrape all to themselves, yet Christ and those that are his find some place of Reception, for so it followeth.  

Luke 22.8,10.  And he sent Peter and John, saying, Go and prepare us the Passover, that we may eat. Behold, when ye are entered into the City, there shall a man meet you bearing a pitcher of water, follow him into the house where he entereth in.  

verse 11. Mat. 26.18. Luke 22.11.  And ye shall say unto the good man of the house, The Master saith unto thee, my time is at hand; I will keep the Passover at thy house with my Disciples. Where is the Guest-chamber, where I shall eat the Passover with my Disciples?  

1.  Here is first the place of the Passion, to wit, the City Jerusalem, which Christ chose for his suffering, as he did Bethlem for his Nativity, 
M●c. 5.  that the Scripture in all things might be fulfilled. Micha prophesied that Christ should be born in Bethlem: and Moses commanded to sacrifice nowhere but in the place which the Lord had chosen, which was the Temple at Jerusalem. Christ therefore in obedience to the Law would not offer his sacrifice anywhere but at Jerusalem. 
Deut 12.   

2.  Again, Christ would rather suffer in that City, because there it was where the old Prophets did suffer; as it is said in Luke, 
Luke 13. Matth. 23.  It cannot be that a Prophet should perish without Jerusalem. Now this City had an ill report for this long since, in that it killed the Prophets, and stoned them that were sent unto it. Let us now see in what order things were carried on.  

1.  He sendeth two of his Disciples, but specially Peter and John, 
Luke 22.  as Luke saith; that is, the chiefest of all the Disciples, which is not without a Mystery. 
John 21. John 20. Acts 3. John 13.  We often find these two Disciples coupled together. Peter was a very great lover of Christ: and John was more beloved of Christ than any other: these two ran together to the Sepulchre after the Resurrection. When the Holy Ghost was given, they went up together into the Temple. At the Supper 'twas Peter, not the other Dsciples, that beckoned to John to ask who should betray their Lord? These two also left most excellent Epistles behind them, viz. 1 Pet. & 1 John: in which they did, and still do teach great Mysteries; Peter showeth that Christ is the Rock. John teacheth that he is the Grace of God: both of them according to their Name. Peter signifying a Rock; john the Grace of God.  
These two then are sent to make ready the Passover: but for whom? even for Christ; yet not for him only, but for his Church too. Which they did with all industry. For who but the Apostles framed and prepared for us the Communion-table and Altar of the Church? viz. by their preaching and writings?  

2.  But observe: they do not this without command from their Lord. For unless the Lord call and send forth Teachers, 
Jer. 16. & 23.  they run in vain and do no good. Nor can we of ourselves partake of the Lords Supper, except God send us Apostles. How shall they hear without a Preacher? Rom. 10.  

3.  Whereas Christ so undoubtedly foretold all things that should happen concerning the Water-bearer, and the readiness of the master of the house, it was more than from his humane nature. It was a sure sign of the Divinity of Christ, before whose eyes all things past, present and to come, are naked and bare. 
Heb. 4.  Otherwise when he was at Bethany, he could not have so well known that not a maid, but manservant should meet his Disciples with a pitcher of water; much less could he know whether he was going, etc. By this therefore he would show his Godhead, as he did another time when he said to his Disciples, 
Matth  ye shall find an Ass tied: 
Chap. 17. John 1.  And to Peter, when thou hast opened the mouth of the fish, thou shalt find a piece of money. So to Nathaniel, I saw thee under the figtree. Every Christian should diligently observe all such things in Christ which surpassed the humane Nature: for thereby he will come to think more highly of Christ; notwithstanding he was like a servant and crucified.  

4.  The Disciples are not commanded to say any thing to the Water-bearer, but only to follow him, and deliver their charge to the Master of the House. A servant cannot deny or grant any thing that belongs to the Master only. Let all things be done decently and in order.  

5.  Christ tells them in express words what they should say to the Master of the House. A Gospel Minister must not preach any thing but what his Lord commandeth him, nor must add to, or diminish from the words of his Lord: else he doth not his Master's business, but his own.  

6.  He commandeth them to make him known by the title of Master; and that he would come after, who was then so called. For the world had then no higher thoughts of him, but as one who preached the Truth, as Nicodemus and others said of him. 
John 3.   

7.  Whereas he saith, that his time was at hand, it is to be understood of his death, and the Redemption of Mankind, as formerly he had often spoken: 
John 2. & 9  saying, his hour or time was not yet come. Whereby he doth again declare his Deity, in that he foreknew and foretold what was to come. For no man can of himself tell the hour of his death. The times and the seasons God the Father hath put in his own power: 
Acts 1.  'tis not for man to know these things.  

8.  Again, He doth not send word to the good man of the house by way of entreaty, but as it were commandingly, that he would keep the Passover at his House: as when he sent his Disciples for the Ass, 
Matth. 21.  they were not to pray or ask leave to take him, but as if they had authority, to say, the Lord hath need of him.  
Whereby he would show that he was Lord of all, and could if he pleased command all.  
No doubt but he to whom he sent his Disciples was a very godly man, and perhaps a Disciple of Jesus, as Nicedemus and Joseph were.  
That Christ foreknew all things to come, may be seen, in that after he had commanded his Disciples, he assured them of the good man's readiness; He shall show you, saith he, a large upper room, etc. By all which we may see that nothing was spoken in vain. It follows.  

Luke 22.13.  And they went and found as had said unto them, and they made ready the Passover.  
Here the obedience of the Disciples is first to be observed, and then the certainty of Christ's words. The godliness also of this householder may be here seen, who set open his doors, and tendered the best furniture of 〈◊〉 house to poor Christ and his Disciples, and supplied them with all things necessary without ask. For whom else had he built this fair chamber but for Christ? and to Christ did he devote his whole house.  
But for whom dost thou build thy stately houses and large Palaces, O thou rich Mamm●…? For Christ, or for his Disciples? or for the brethren the members of Christ? or for poor Pilgrims? Again, for what use dost thou build them? to read the Scriptures there? to pray in them, to praise God, to refresh the poor? No such matter. It is to revel, bouse, sport, dance, and for all voluptuousness of this world. So cruel and hardhearted art thou, that no poor man durst step over thy threshold. woe to thee wretch, woe be to thy soul: 
Luke 16.  for thou must look for no better end than he came to, who let Lazarus lie at his gate hungry and gave him no comfort.  
A good Christians house is a kind of Church and Hospital for the poor. For there he readeth: 
Matth. 6.  there he prayeth the Father in secret: there he teacheth his children and family the things pertaining to godliness: there also be receiveth and refresheth the poor. Did not this Housekeeper do thus? His house was truly a Church, wherein Christ instituted the Sacrament of the Altar, and where he both did and taught such Heavenly things. Lastly, where the Disciples afterward received the Holy Ghost. And was not his house an Hospital, where Christ and his poor school were so charitably refreshed? To such like uses, that man whosoever he was, set apart his house. A notable example indeed, but very rare. Our houses do not entertain the poor, but drabs and bawds, etc.  
Thus the Disciples found as Jesus had told them before; he failed them in nothing. Who then would not believe Christ in every thing else? Who can now doubt of his Divinity? Shall we look for stronger arguments? 
The mystical meaning.  The mystical sense may be this; When the Disciples were sent into the world to prepare the true Passover, first there met them a man bearing a pitcher of water, that is, the Jewish people too much oppressed under the burden of the Law, which in comparison of the Gospel hath no more taste or relish than water, which doth rather oppress than comfort the stomach. Now when this water, to wit, the Law of Moses was set aside, the Apostles made ready the true Passover by the preaching of the Gospel; not among the Jews who rejected it, but with the Gentiles, whose houses that were formerly profane, are now become Churches. This is that which Paul saith to the Jews, It was necessary that the Word of God should first have been spoken unto you: 
Acts 13.  but seeing ye put it from you, etc.  
What things were requisite to the preparation and eating of the Passover, may be found at large in Exodus. First, there must be a Lamb. 
Exod. 12.  Then the posts were to be sprinkled with the blood of the Lamb. Thirdly, the Lamb must be roasted. Also it was to be eaten with bitter herbs and unleavened bread: besides they were to have shoes and staves. When you hear that the Disciples made ready the Passover, suppose that they prepared all these things. Surely that honest householder supplied them with all these things, and that most cheerfully too, to the great hazard of his life. A great shame to all them that in other things are very prodigal, but to Christ and his people they are miserably penurious.  

John 13.1.  Now before the feast of the Passover, when Jesus knew that his hour was come that he should departed out of this world unto the Father, having loved his own which were in this world, he loved them unto the end.  
Concerning Christ's foreknowledge of the time and hour of his death, we have spoken already. This the Evangelists do very often and carefully inculcate, lest any Heretic or Unbeliever should say, that he was not able to deliver himself, and that he did not suffer willingly, but being ensnared by the Jews, he could not avoid it. And whereas he often said that his hour or time was not yet come, but here saith that it was come: we must not so conceive of it, as though some malignant planet to Christ but favourable to the Jews, did then predominate: but that Christ himself made choice to die and suffer at this day, this hour, and at this very time, and that upon good ground.  

1.  First, Because it is he who by his blood delivereth us from that plague wherewith the whole world was smitten: therefore he would shed his blood on that day, in which the Israelites heretofore were delivered from the destroyer in Egypt by the blood of the Lamb.  

2.  Christ was now about to deliver us from the thraldom of the Devil. Therefore he would die the same day wherein the Israelites heretofore were delivered from the tyranny of Pharaoh.  

3.  Christ was now by his Passion going to purge us from the leaven of sin: therefore he would suffer at that time, when the Jews were forbidden to have any leaven.  

4.  Now Christ by his suffering was to fulfil the Scriptures of the Prophets: therefore he would suffer when the Moon was at full.  

5.  It was the desire of Christ to expel the night of sin and Errors, and to bring in the day of Grace; therefore he suffered after the vernal Equinox, when the day began to be longer than the night.  
See now with what an Elegant circumlocution John doth set forth the death of Christ. He doth not say, that his time to die was at hand (for the Evangelist was not willing to name his death) but that he should departed out of this world unto the Father, so cheerful and merry as if there had been no interposition of Death, though this passage of Christ to the Father could not be but by a most bitter death. And what else doth John mean by this Periphrasis of words, but the explication of a Christians death? For if the Platonists call death a Metabasis, or a passing into life, how much more should we Christians so think and believe of it? Be glad then O Christians at this Evangelicall Definition: for such as Christ's death was, such shall ours be. Now his death was a passing to the Father: therefore so shall ours be also, even as Christ himself said; 
John 20.  I ascend to my Father, and to your Father.  

Note 1.  He doth not say that his time, but his hour was come; to teach us that there is a certain hour appointed to every man, as it is said, 
Job 14.  The number of his months are with thee, thou hast appointed his bounds, that he cannot pass.  

Note 2.  Secondly, To show that his suffering would not last long So he saith to the Jews, 
Matth. 26.  this is your hour, q.d. I have but one hour to suffer, and you but one to spend your rage.  
Thus the Scripture calleth the whole time of this life but an hour. If thou dost well, know that thou hast but an hours time here; that is, but a very little while: do not therefore begrudge thy labour. And even thy effliction lasteth but an hour; let it not then be tedious. 
Psalm 37.  So the prosperity of the wicked continueth but an hour: Fret not thyself because of the evil doers, for yet a little, and he shall be no more.  
But as the feast of the Passover was Christ's hour, when he would suffer and die: so forty years after at the same feast was his hour, when he inflicted vengeance on the Jews. For when they were assembled at the Passover, the Romans besieged them, and shortly after ransacked their City.  
We also have two hours, one of Mercy, another of Judgement; as certainly as there is a time of mercy, so certainly may we expect the hour of Judgement. Briefly, the Evangelist John calleth the death of Christ a going away.  

1.  That he might show his power and might. For he could pass over all those things which yet hindered his approach to the Father: 
Psal. 107.16.  as it is said of him, He hath broken the gates of brass, and cut the bars of iron in sunder. Before his death there was no clear passage out of this world unto Heaven. And this therefore is the fruit of his death, he opened thereby, and prepared for us a passage to the Father. It is significantly said, not to God, but to the Father, that we should not be afraid to draw nigh unto God, who by Christ is now become our Father.  

2.  Again, This going away may thus be understood, viz. that John would hereby give an account of the Passover itself, which signifieth a passing over: as if he had said, This feast hath hitherto been celebrated in remembrance of those things that were done in the passing or going out of Egypt. Now there is another passing out at hand, even out of the world unto the Father. In the former going out, Moses was Leader, in this second Christ Jesus is the Captain. As they followed Moses, so let us follow Christ. The Jewish Passover is to go out of Egypt; the Christian Passover is to go out of the world to the Father.  
But what did Christ when he knew that the hour of his going away was at hand? surely he did not forget his friends. He did not leave loving them, for whose sake he was going to suffer such a bitter death. And why should he withdraw his love from them who are so hated and contemned by and in the world? What then doth Christ do? When he had loved his, he loved them unto the end. He did truly love them; and he continued this his love to them indeed unto the end.  
In the first clause Christ showeth the reason why he was made man, and came into the world. It was not our worthiness that was any motive thereof; 
Psal. 143.2.  for we were not worthy to receive so much as corporal blessings from him, much less were we worthy of eternal. Nor had we any merit to move him: for we were altogether born in sin. Neither was it our righteousness that availed any thing; for who shall be justified in the sight of God? But it was his boundless love, his infinite charity wherewith he embraced us that alured and invited him thereto. For as the Father out of his great and abundant love sent his Son, so the Son out of his abundant charity undertook and performed that Embassy of the Father. So saith John, herein his love, 
1 John 4.  not that we loved him, but that he loved us first,. Most significantly doth John say, having loved his own which were in the world. All creatures were his by creation. 
John 1.  It is said of the wicked; He came unto his own, and his own received him not. But by his own is here meant, those whom he chose to be his from Eternity, of whom it is said, Thine they were, 
John 17.  and thou gavest them me.  
He saith further, which were in the world, lest any should think he spoke here of the Angels, who also are Christ's. But he took not the Nature of Angels, but the seed of Abraham. 
Heb. 2. Phil. 2.  He did not appear in the likeness of an Angel, but was found in fashion as a man. And it is said in general, having loved his own which were in the world, lest any should think that he loved none but his Apostles. How he loved his own, may be seen by this one thing, in that he came down from Heaven for their sake; to say nothing of the great tokens of his love which he shown to them when he was in earth. But what meaneth that, He loved them to the end? It was to show why Christ took the Cross in his way as he went back again to the Father, when he might have returned without danger. His love constrained him. He saw that his coming down from Heaven was not sufficient, unless also he made satisfaction for the sins of men. So that he loved them to the end, i. e. he persevered in his love.  

1.  First, in that he left not loving them even to the death: the ungodliness of the Jews did not hinder him, he was not disheartened when his own fled from him and denied him, leaving him all alone to suffer by himself.  

2.  He continued his love to them, in that death itself did not put an end to it. Many waters could not quench it, Cant 8.  

3.  His love to them lasted to the end; that is, he showeth signs of it to them in the very last day.  

4.  He loved them to the end, that is, with the highest and most perfect love, than which none could be greater. Greater love hath none, than that a man lay down his life for his friends, which Christ did do, John 13. Or,  

5.  He loved them to the end, that is, he gave not over till be had perfectly saved them, sully overcome sin, death, and all the curses of the Law.  
Now than John doth so singularly commend the love of Christ, and set it forth in the beginning or entrance of his Passion, and his last Supper.  

1.  To show that all things which followed after, proceeded from nothing but the love of Christ, as the Institution of the Sacrament, the washing of their feet, his most loving instructions, and the very Passion itself.  

2.  On the other hand to stir us up to love Christ, and be thankful to him.  

3.  For our Confolation, that we should not think God's love to us cometh to an end. For he doth not love once only, or only our Fathers, but he loveth to the end, for ever and ever. He abideth faithful, he cannot deny himself, 2 Tim. 2.  
Dearest friends, let this love of Christ satisfy us. It matters not whether the world doth love or hate us, so long as we are sure that Christ loveth us, that we are in his heart, that he regardeth us much, that he careth for us, etc. What hurt can the hatred of the world now do us? If God be for us, who can be against us? Rom. 8. It followeth,  

Mat. 26.20. Mark 14,18. Luke 22.15,16,17,18.  Now when the even was come, he came and sat down with the twelve Apostles, and saith unto them:  
With desire I have desired to eat this Passover with you before I suffer. For I say unto you, I will not any more eat thereof, until it be fulfilled in the Kingdom of God. And he took the cup and gave thanks, and said, Take this, and divide it among yourselves. For I say unto you, I will not drink of the fruit of the Vine, 
Mat. 26.29.  till the Kingdom of God shall come, when I drink it new with you in my Father's Kingdom.  
Here beginneth the Supper. 
Exod. 12.  In the evening of the fourteenth day of the first month, the paschal Lamb was to be slain and eaten. Christ therefore doth well begin at the figure, and proceed unto the Truth. First, He eateth the Legal Lamb, than he instituteth his new Supper, and offereth himself to be eaten by those that are his. And whereas the Law required to eat the Paschal Lamb standing, no doubt but Christ observed it: and though it be said, he sat, that is meant after he had eaten the legal Lamb.  
First then he stood with his Disciples and did eat the paschal Lamb, that he might wholly fulfil the Law, and bring it to an honourable end; for he came not to destroy but to fulfil it. When he had so done, he sat down, and happily then began the true Supper. He had finished the former already, that old one; but his own, which he principally intended, he had not yet begun. To the other a roasted Lamb was required, but to this nothing but bread and wine. Therefore between both Suppers he doth interpose a few words, whereby he gave them to understand, that he meant to abolish the Old Testament, and to make a new one.  
He expressed the great affection of his heart to them at the beginning. With desire have I desired, etc. as if he had said, My dearest Babes, ye know very well that I have observed the Passover every year; but never with so great a desire as I do now. For now the time is come that I will give you such meat and drink as ye never yet tasted at this Jewish Festival. And I am glad that the time is come, for I desire nothing more. To morrow I must suffer a most bitter death: therefore I must dispatch the Supper this night. This is the last time I shall sup with you, I shall never more eat with you on earth as now we do. Hence he presently addeth, Hereafter I will no more eat of it, etc. And, henceforth I will no more drink of the fruit of the Vine: in which words he plainly showeth that he was about to suffer. And a dead man doth neither eat nor drink.  
Now lest his Disciples should be too much grieved at this uncouth speech, he saith further for their comfort, until it be fulfilled in the Kingdom of God; And, till I drink it new with you in the Kingdom of my Father. Both speeches have the same sense: for they have respect to the joyful Resurrection of Christ. When Christ risen from the dead the Passover was fulfilled. All was imperfect till then. Every one of the former Feasts were defective. For till that time there was but only the shadow and Figure of the Passover, as also all other things under Moses. When Christ risen, the true Passover began; for then all things were fulfilled which belonged to the Passover.  
And this saith he, 
Matth. 3.  shall be fulfilled in the Kingdom of God. For then the Kingdom of God shall come in all Respects, of which it was said before, that it drew nigh. As if he had said, till I am dead and risen again, the kingdom of God is not come. But then my heavenly and spiritual Kingdom shall mightily be begun in all the world, when I shall die for the sins of men, and rise again for their justification: 
Rom. 4.  then I say, the whole world shall plainly see and know by the Word and Spirit, that the Son of God is King, and reigneth over the soul and conscience, which Kingdom of his is now covered with the Cross.  
What then did he promise should be after all things were fulfilled, and the Kingdom of God made manifest? He promised that he would eat the Passover again with them, and drink wine, but new wine, and after another manner than before; which may be understood two ways:  

1.  First, Of his corporal eating, when he did eat of a broiled fish, and Honey comb with his Disciples after his Resurrection. Then he did eat with them again corporally, but not as formerly. It was not for any bodily necessity (for a glorious body needeth not meat) but fully to prove and evidence the truth of his Resurrection. Christ then promised that he would eat bodily again with them after his Resurrection, though (as I said) after another manner: of which Peter speaketh, we did eat and drink with him after he risen from the dead. 
Acts 10.41.   

2.  But the better sense of the words, is of the spiritual eating and drinking. For after the solemnity of this Jewish Feast, Christ did never more eat of the paschal Lamb. But he eateth the new Passover or Lamb with us, and drinketh the new wine with us in the Kingdom of God, in the Church, when we with him, and he with us, are incorporated by Faith, and receiving the Sacrament; which is not for once, but ever, as long as the kingdom of Christ lasteth in the Church.  
Hereby than he intimateth, that the corporal eating of the Lamb should cease, and that we should spiritually eat of the true Lamb. The first Lamb was not therefore commanded to be offered and eaten because it should always be so done. Indeed Moses said, 
Exod. 12.  this should be kept as an Ordinance for ever, but he saith also, throughout your Generations, viz, as long as this generation continueth: so long as this state of things, this Testament, this old Testament lasteth, and as long as ye continue the people of God, so long this Ceremony shall endure. But after Christ there is another generation, another Testament: nor are the Jews any longer the people of God; so that the offering of that Paschal Lamb ceased. This the Prophet Jeremy foretold: Behold the days come, when it shall be no more said, the Lord liveth that brought the children of Israel out of Egypt, etc. Jer. 16.  
In short, we now eat the true and new Passover in the kingdom of God, in the Church, wherein God truly reigneth, and is acknowledged as King. Christ, saith Paul, is our Passover. 
1 Cor. 5.7. John 1.  And John Baptist seeing Christ, saith, Behold the Lamb of God, which taketh away the sins of the world. Whatsoever was done and commanded concerning that Lamb heretofore, is now fulfilled, and still will be fulfilled in this true Lamb, viz.  

1.  Though Moses was present with the Israelites when they were bondmen in Egypt, 
Exod. 12.  and did terrify that Tyrant of Egypt with many plagues; yet he could not deliver them till the Lamb was slain: Pharaoh was overthrown by the blood of the Lamb; even so neither the Judaical Law, nor the levitical Priesthood could save mankind, till CHRIST came who was the true Lamb.  

2.  When the Lamb of God was there slain, the Promises of God concerning the deliverance of Abraham's seed, and the bringing them into the Land of Canaan, began presently then to be fulfilled: So when Christ is slain, all the Promises of God are now Yea and Amen., 1 Cor. 1.  

3.  As that Lamb was to be taken out of the flock, but to be without blemish, a male of a year old: so he that was to be our Saviour must be a man, yet without spot of sin; a Male, for the strength of his spirit: but a year old, a man acquainted with poverty and weakness.  

4.  As the Lamb was to be taken and separated from the flock on the tenth day of the first month, and offered the fourteenth day: so on the tenth day of the month Christ entered Jerusalem, the place of his Passion. He came to Bethany six days before the Passover, the next day he went to Jerusalem, where the multitude received him as the Lamb to be offered the fourteenth day.  

5.  That Lamb was to be offered at the full Moon; so Christ was crucified in the fullness of time, Gal. 4. at full Moon according to the letter.  

6.  Nor was that Lamb to be offered at any full Moon, but only at that which next followed the Spring Equinox, when the day waxeth longer than the night: Thus when Christ suffered, the light of Righteousness began to overcome the darkness of sin. There was before a long and deep night of sin, and the light of legal Righteousness was very short and cloudy. But now all things are otherwise. 
Rom. 13.  The night, saith Paul, is passed, and the day is at hand. Again, ye were sometimes darknesss, but now are ye light in the Lord, Eph. 5.  

7.  That Lamb was to be offered by all the Assembly of the children of Israel: so Christ died for all; And all whosoever either before or since, did then and now do hope for Salvation by his sacrifice only.  

8.  As the Israelites were once freed from the Destroyer only by the blood of the Lamb, yet were to offer a Lamb every year in memory of that Deliverance: so Christ suffered but once, Heb. 9 yet will he have us remember that his sacrifice every year, yea every day, and celebrate it publicly. This do, saith he, in remembrance of me.  

9  Lastly, That Lamb was offered that it might be eaten; for the meat is incorporated to a man being eaten: so Christ is set forth unto us for no other use, but that we might be incorporated with him, and he with us. Thus you see that this Lamb was nothing but a figure of Christ: when the Truth is come, there is no need of type or shadow. The Jews than are mistaken, who think themselves yet bound to legal observations. So do the Ebionites err too, who say, that because Christ did eat the Lamb after the Jews manner when he instituted the Sacrament, therefore we also should do the like: it is very false. For certain it is that Christ is the true Lamb, and the true Passover. Therefore the Ceremony of that former lamb is abolished, and with it the whole Law. Old things are passed away; 
2 Cor. 5.  behold all things are become new. Therefore letting pass the legal lamb, let us consider the true Lamb, which followeth;  
And as they did eat, Jesus took bread: 
Mat. 26.26.  and when he had given thanks he broke it, and gave it to his Disciples, and said, Take, eat, this is my Body,  
Which is given for you; this do in remembrance of me. 
Luke 22.19. Mat. 26.27.   
And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it.  
For this is my blood of the New Testament, 
Mat. 26.28.  which is shed for many, for the remission of sins.  
This do in remembrance of me. [Added by the Author.]  

A premonition of the Translator concerning the Exposition following.  
Reader,  
BE not surprised with prejudice. It may be thou mayst meet with some passages and expressions in the explication of these words (This is my body) which do not concur with thy opinion. 
And likewise what he saith concerning the coercive power of the Magistrate.  Consider the time and place in which the Author lived, and thou wilt find him ingeniously sober and modest; not given to vain jangling or railing bitterness; but conscientiously serious, diligently trading with his Talon. The world is full of divisions, and diversity of opinions in matters of Religion and saith: every one pleads for the pre-eminence of his own. Give some allowance to this man, who was but a man, yet doubless a godly man. If thou see any chaff in his heap of good grain, do not blow and puff away the weighty Wheat with the light and empty dust. Hear what he saith.  
This is the most sacred Supper of Jesus Christ which he made, and most religiously observed with his Disciples, near about the time, or a little after the Jews Passover. The words of the Evangelist are here to be observed with all diligence, pondered seriously in the heart, held fast with a steadfast and unshaken memory, specially in these dangerous days now there are so many dissensions and contests about these words, when every person almost fancieth to himself a particular Mass and Sacrament. It is much to be lamented, that since there was a Church, no Doctrine or Article of Faith ever raised so much strife and mischief, notwithstadding there is not any thing more comfortable to the Church. Good God what hath not Satan attempted to do against this Sacrament? What horrid errors, what differences and dissensions hath he stirred up against it? none can express the misery and calamity thereof. The Devil hath and doth try all ways to render this Sacrament ineffectual to us. And, woe, and alas, he hath prevailed on too many. But I shall not now repeat those manifold Errors which Satan hath set on foot about this Sacrament. It would require much time, nor can any tongue easily utter them. It were to be wished, that no Christian would seek to know or think any more of them. Would to God they were all buried, and that we might all of us embrace the pure Text of the Evangelists, and so be edified in the true Christian life. O that the Lord God would give such an heart unto all Monarches, Princes, etc. as to suppress this upstart, scandalous and most abominable discord about this Sacrament. For things are come to that pass now, that this Sacrament is become the greatest occasion of all secret grudges, strifes and variance in Christianity. O unfpeakable grief! The Church is now rend and torn by that which should unite and solder it: that which should serve ut chief for peace and Unity, that we abuse and turn into war, strife, sects and factions. The Lord look down from Heaven, and visit his Vineyard which is now so miserably laid waste. The good and most gracious God grant that the Church may so believe, think, and teach concerning the holy Eucharist, even as the Evangelists, and Paul, and the Ancient Orthodox men have taught and written of it. Where this is not, no peace can be expected, although Councils should be called every day. The Gospel and Orthodox Fathers agree well enough: They think and teach alike, are all one in their Judgement. I wish our young Divines and Sectarian Novelists could accord among themselves. But there can never be any agreement hoped for till we lay aside our passions and confidence of our own Reason, and stick to the words of the Evangelists, and unanimous consent of the Fathers. And why should we be so averse and backward to this? Who art thou O man, that doubtest the words of God, nay that opposest the very words of God? How wilt thou answer at the day of Judgement, or what excuse wilt thou have then to escape the wrath of God?  
To ye, O Princes, Bishops and Doctors do I speak these things. The neglect will light heavy on ye. Ye see, know & plainly perceive what course should be taken, yet ye forbear. Ye see, I say, how many abominable, horrid, and altogether insufferable errors are crept into the Church concerning this Sacrament: ye see how ridiculously, how scornfully, how wantonly, yea how immodestly this Sacrament is observed. But why speak I to them that have ears but will not hear, and eyes but see not? Their heart is blinded by the righteous Judgement. We entreat thee, O Christ, have mercy upon thy Church: if thou wilt, thou only art able, & thou art most concerned in it. It is thy Supper, thy Example, thy Command, thy Church that is in distress. And for its sake are we straightened, seeing and beholding those great discords and destructive damages. This sacrifice of praise is more trampled under foot than any; thy Body is disowned, thy words are wrested, thy Precept neglected: New Doctrines are coined, a New custom of the Sacrament gets ground. In short, the loss is greater than any tongue can express. And to whom shall we complain of these things, but unto thee? for none else will vouchsafe an ear to us. We beseech thee by thy most holy and most bitter Passion, of which we have begun here to treat, stir up the hearts of our Bishops, and so effectually touch their consciences, that they may take better heed in observing and distributing thy Supper than heretofore they have done, etc.  
I have therefore made this complaint before, that ye might the more attentively consider the Institution. Let us examine the words.  
Consider first who spoke these words, even Christ. Whence 'tis plain, this Sacrament was not invented by man, but is of Divine Institution, and therefore to contemn, scoff, or under value it, is ●o blaspheme the wisdom of God, yea God himself. Look to it then, that ye esteem more highly and honourably of this Sacrament, than ye have done.  

2.  Again, If it be God's institution, see thou pry not too curiously into every particular. For these Mysteries are not to be found out by reason, but by Faith Observe how Christ beginneth it: when he had ended the legal Supper, he said, that he would eat & drink with them no more. There was nothing more to be done but to give thanks, and so rise from table. Which when it was done, ●…o then he taketh bread again, he blesseth it again, he breaks it by itself, he sets it before them, and divideth it among his Dsciples, bidding them eat it, none of which things he did in the legal Supper that we read of.  

3.  Lastly, To all this he addeth, This is my Body. Who would not wonder at such unaccustomed behaviour which he here used? For what else did he intent by all this, but that all men should diligently attend unto those things which follow, even that we should know that this bread, and this wine was not now common bread and wine, such as they had in eating the Lamb: but another thing far more singular and excellent, even his body and blood. Therefore when the Disciples saw these unusual gestures of Christ, they did not gainsay or inquire about it, but simply believed, nothing doubting but that there was some great matter in hand. Consider therefore what Christ saith.  
Take and eat, in which word, he promiseth to bestow some great thing upon them. And indeed what else should a man look for from a Saviour, a Christ, a God, but some great, excellent and most advantageous things? 
Es. 32.8. Luke 11.  It becomes a great man to be magnificently bountiful. If ye that are evil know how to give good things to your children, how much more shall your heavenly Father give the good Spirit to them that ask him? Take then, and make yourselves to receive whatsoever such a Lord shall bestow upon you. For it cannot be that a Saviour should offer any evil, burtfull, or vain thing. But whereas he saith, EAT, he showeth to what purpose the Sacrament was instituted, to wit, that it should be received. Bread doth no good, except being eaten, it be incorporated.  
So then by this word is signified, that this is not simply to be taken as a gift, but so as that it might be united to us: nor simply, but so as that it might become one body with us, even as the bread which we eat is turned into our nature, who are nourished by it.  
But that this Metaphor of eating may be the better understood, remember that there is nothing in us but sin, death, curse and hell: there is no righteousness, life, salvation, or Grace; we are indeed destitute of all that is good. But Christ hath all these good things in himself; yet not for himself only, but for us also, and for that reason he calleth himself the bread of Life. For as bread is not made for itself, but to strengthen them that eat it: so Christ hath not these good things for himself alone, but imparteth them to us also. But after what manner? How can we partake of the life and righteousness of Christ, seeing we have no righteousness or life in us? Answ. By feeding upon him. Then we find the virtue of bread when it is incorporated in us. Then thou perceivest what virtue and good there is in Christ, when thou receivest Christ into thyself.  

1.  Now Christ is offered two manner of ways unto us: in the Word, and in the Sacrament. So also do we eat his body two ways: Spiritually, and Sacramentally. Of the spiritual eating he saith thus, he that cometh to me shall not hunger, and he that believeth in me shall not thirst. From which words it is clear, that to eat Christ's body spiritually, is to believe with the heart, that Christ was made man, and took our sins upon himself, that he shed his blood for us and conquered hell, and that he reconciled us unto God. He that believeth this, doth as is it were snatch Christ by faith, and throw him into himself, and is become one body with him; whereby it cometh to pass, that he doth not hunger in sin, for he hath the righteousness of Christ: he doth not hunger in death, for he hath the life of Christ; nor in malediction, for he hath the benediction of Christ; nor in afflictions, because he seethe his deliverance by Christ. This spiritual eating is necessary to all, for none can be saved without it. If we partake not of the Righteousness and Life of Christ, what do we but abide in our sins and death? Therefore Christ himself saith, 
John 6.  Except ye eat the flesh of the son of man, and drink his blood, ye have no life in you. He doth not speak here of the Sacrament; for all are not damned that do not receive the Sacrament: but he speaks of the spiritual eating by faith, 
Heb 11.  without which no man can please God.  
After this manner the Fathers of the old Testament also did eat the body of Christ; for Christ was offered to them too by Word and Promises. Without this spiritual eating, the Sacrament is nothing available, nay it doth hurt and condemn, because it is received unworthily.  

2.  Here than you see, that Christ is not offered unto us only in the Word, but also in the Sacrament; to this end, even to put us in mind of the Promises by this outward sign, and that we should be assured by this corporal eating, that Christ with all that he hath was truly given to us. For he that gave his very body, what else will he deny? We may now see that this external eating was not instituted in vain, as some ungodly and unthankful men prate. What need was there, say they, of an outward sign, when it is faith that taketh all the good things of Christ to itself? And who art thou, wretched man, that darest reprove God in his what he doth, as if he had not ordained all things wisely? I might also reason after that manner, what need was there for Christ to take our flesh and suffer? And what need is there of preaching the Gospel? God could have restored man by his Word only, as he did create him only by his Word. Is therefore the Incarnation, Passion and Gospel of Christ to no purpose? See how unthankful we are. But God was willing to communicate his good things to us many ways: yea his own Son, to wit, by his Incarnation, by the Word and Sacrament. And who art thou unthankful man, that durst question why he would do so, and what need there was of it? Thou shouldest rather exceedingly rejoice, that God would be pleased to impart his good things to thee, which way soever he did bestow them.  
This is one of Satan's old tricks, 
Gen. 3.  whereby he cheated Eve; Why, saith he, did God command that you should not eat of this tree? 
Gen. 12.  To what purpose? what need was there for it? And this way he seeks to deceive us. 
Gen 22.  Abraham did not reason so: what need have I to leave my own Country? Thou mayest do me good where I am. Again, To what end should I offer my Son? He said no such thing, but presently obeyed. The Nature of faith is to shut the eyes of reason, and to go blindfold after the naked Word of God. So should we do in this case. But hear what Christ saith further.  
This, saith he, is my Body. Here you have the other and more principal part of the Sacrament, to wit, the Word of God. The visible Bread is one part; the Word of Christ is the other. Every Sacrament is made up of these two, that is, the outward Sign, and the Word of God, which must not be separated one from the other. The Word was added to the Element, and so became a Sacrament. The bread is seen, the Word of Christ is heard. Which of these is of most credit? the sight, 
The Truth of Christ's Body.  or hearing? surely the hearing; for he that speaks is God. Therefore all the virtue of the Sacraments is from the Word of God. When the Word cometh to the Bread, it is no more what it was before, but somewhat else far more excellent, by reason of the Word of God added to it. For the Word of God is of that efficacy that it can do all things; which is most clearly manifest, both from the first creation of all things, as also from those Miracles which wrought by the Word of God. For concerning both, 
Psal. 148.5.  he spoke the word and they were made: yea the Word of God, is God; It is the Wisdom and Power of God, Rom. 1. John 1. 1 Cor. 1. When God therefore by his Word joineth his Virtue, Power and Name to the outward thing, who doubteth but that some new and great thing is thereby wrought? How then durst any be so bold to say that there is nothing but bare bread in this Sacrament after the words (of Consecration) are uttered? Is the Word of God, which is so powerful in every thing else, of no force in this Sacrament?  

1.  These words then (This is my Body) do prove the truth of Christ's body in the Sacrament. So that we are most highly to esteem the words of God. Nor can there be any trope or figure in them. For first, nothing can more absolutely be spoken, if all the tongues in the world should speak together.  

2.  Besides, there is not one of the Evangelists, no nor Paul himself, who was a most sincere Preacher of the Gospel, that ever hinted the least letter of a trope in these words.  

3.  Lastly, There is no just reason can be alleged why these words should be otherwise understood. We must therefore keep to these words, as to the most undoubted and safe say of God himself which do not deceive, nor suffer to be deceived. He that addeth to these words, God shall add to him the plagues, etc. 
Apoc. 21.   

The Benefit.  So than if (as hath been proved) the Body of Christ be truly, according to the tenor of the words, in the Sacrament, it is certain that the Sacrament itself cannot be an unprofitable thing. For it is evident, that the flesh of Christ was filled with the Godhead. If therefore God be nothing worth, then also is the flesh of Christ of no value. When that flesh of Christ walked on the earth, it did good to all that it did but touch never so little, by reason of the Godhead that dwelled in it. How can it be then that it should do no good in the Sacrament, since it is the same flesh of Christ, in Union with the same Divinity? it is also the same word of God, of the same Nature and force now as ever it was.  
But take notice, that Christ in this Sacrament gave us not his Body alone, but his Blood too. As in the Law of Moses there was a sacrifice to be slain, and moreover a cleansing by blood: so the Body of Christ was the sacrifice, and his Blood the cleansing away of sins; the sacrifice of his body maketh satisfaction, his blood purifieth: the offering is made to God for Reconciliation, the blood is poured out to make us clean.  
Now in the distribution of his blood he observeth the same gestures as he did in the distribution of his body. He took it, he gave thanks, he gave it to them, etc. In the words he added, at least altered something. For he doth not say simply (Hic est sanguis meus) This is my blood: as he said, (Hoc est corpus meum) This is my body: But he addeth, This is the blood of the New Testament: Or as Paul hath it, This cup is the New Testament in my blood: by which word he plainly alludeth to the confirmation of the old Testament; as when Moses had read all the Law, he took the blood of the Calf, and therewith sprinkled the people, saying, 
Exod. 24.  Behold the blood of the Covenant, which God hath made with you, etc. In like manner Christ here speaketh. By how much the blood of Christ is more excellent than the blood of a Bull, so much the new Testament is more worthy than the old.  

What a Testament 〈◊〉.  A Testament is the disposing and bequeathing of goods, whether it be by writing or word of mouth: And it is confirmed by the death of the Testator. God made a Will to the Israelites, 
Ex. ibid.  that he would give them the promised Land: but because God could not die, he commanded a Bullock to be slain, and ratified this his Testament with the blood thereof. So now Christ hath bequeathed to us his goods, even the forgiveness of sins, and so all other his good things come along therewith. That the Testament may be sure, Christ himself the Testator died: and that we might remember his death, he did affix as it were two seals unto it, the Sacrament of his Body and Blood. 
The sense of the words.  Therefore when he saith, Take, eat: Take, drink etc. his meaning is this: Lo, I promise you all my goods, and do freely bestow them on you: and to make this firm and sure to you, I am about to die, and, in witness whereof I set to my Seal, I leave you my body & blood. He maketh mention of a Testament when he speaketh, not of his body, but of his blood. The shedding of blood is a sign of death, by which death the Testament is ratified.  
Whereas he addeth at last, speaking of his body, Which shall be given for you: but concerning his blood, saith he, Which shall be shed for you: he plainly showeth, that the same body which was crucified and slain, and the same blood which was shed upon the Cross, is received in the Sacrament. These words also show the fruit of the Eucharist, which is to partake of the merit of Christ's Passion; Whereunto Faith is requisite, not only to believe that the body and blood of Christ is here present, but withal to believe that it is the same body which was offered for us, and the same blood which was shed for us, and that it is given to us, which Christ merited by his death.  
Take notice also of what is said concerning his blood, which is shed (not for all, but) for many. Indeed the blood of Christ was sufficient for all, but all do not believe. It is fitly said, not for all, but for many: which is a word of terror to the slothful, and those that are too secure, who flatter themselves that they cannot be damned.  
Christ addeth in the close, Do this in remembrance of me. Where we see, that the Evangelists do not only describe the thing as it was once done, but they set it down so as a thing ever hereafter to be observed and continued. Whence Christ commanded his Apostles that they should do as he had done: thereby signifying that he would always be present at his Sacrament, and that what he by himself did at the Supper, the same should be done by the Apostles and their Successors. So that they are much mistaken who say, I believe that Christ & the Apostles did consecrate it; but I do not believe that every Priest can do it. I believe that the Saints do receive the body of Christ, but I do not think sinners do. Hear me Brother: the Sacraments of the Church are not founded on our worthiness or unworthiness, but upon the Word of God: whatever the Minister or the Communicant be, God's Ordinance is the same. As neither Angel nor man could of themselves turn bread into the body of Christ, so neither of them can hinder it. Therefore he doth not say, if thou receive it worthily, thou shalt take my body: but, This is my Body: so the Creed the Lord's Prayer, and the Commandments of God, etc. remain good and valid, though thou never believest, if thou dost not pray, work, etc. as God's outward works always continue though we abuse them.  
But it is most to be observed that Christ here commandeth and speaks imperatively, and chargeth us to take and eat, and to do as he did: whereby 'tis plain, that we are not left at our liberty to observe or neglect this Sacrament. If thou art a Christian, thou must sometimes obey this Command. Christ hath commanded it, though he appointed no set time. It is not in our choice wholly to omit it. When he saith, in remembrance of me, his will is that this Sacrament should be,  

1.  A Monument of his Charity towards us, whereby he gave himself to us in every respect, as a companion, a brother, a sacrifice, meat, etc. Who is so hard as not to melt into a mutual love by all these signs of love?  

2.  A remembrance of that sacrifice which Christ offered up for us at his death upon the Cross, as Paul saith, 
1 Cor. 11.  As often as ye eat, etc. ye show the Lords death ill he come.  
Thus ye see after what manner, at what time, and with what words Christ instituted the Sacrament, all which are of such concernment, that 'tis strange if they kindle not in us a desire of so great good, inflame our love to God, and encourage us to give praise and thanks unto him. We commend and thank him that giveth us an estate at his death to make us rich. Why should we not do so here? But sometimes we may find ingrateful heirs in the world; so (alas for it) doth Christ find by experience that we are too unthankful unto him. Now the slighting what is set before us, is no small cause of this our ingratitude. And so that is too often fulfilled in us which Elisha once said to the incredulous Noble man, 
2 King. 7.2.  Thou shalt see it with thine eyes, but thou shalt not eat thereof. Are not these things fulfilled in us? We see, and have these great things before our eyes, and in our hands, yet we perceive them not, we taste them not. What greater evil can befall a man than to have riches and not enjoy them? Two things yet remain to be considered about this Sacrament, viz. to what end it was ordained, and how it ought to be received. It was ordained.  

1.  That our heart should more closely cleave to the words and Promises of God. The Prophets promised that the time should come when God would dwell in us, and that Christ by his death would take away our sins, etc. All which and the like Promises are confirmed by this Sacrament: He instituted this Sacrament that we should not doubt of these things.  

2.  It is a standing Monument of his Charity, that so we might never doubt of his good will to us. Whensoever then our consciences are ready to flag and fail, which often happeneth, specially at death, they should be strengthened by this Sacrament.  

3.  It is a perpetual Remembrance and Representation of that only sacrifice, which was offered for us upon the Cross. The benefit of this Sacrament may be taken out of the words of Paul, when he saith,  

1.  The bread which we break, is it not the Communion of the body of Christ? etc. 1 Cor. 10. Whereby he showeth, that by this Sacrament we partake of all the good things of Christ.  

2.  Another fruit of it is, that we also are made one bread, and one body, even all that partake of one bread, and of one cup: that is, This Sacrament doth put us in mind, that we are made one meat and one drink; and that we should wholly devote ourselves to the good of our Neighbours; that we should make the poverty of others our own: and account the faults of others as our own, etc. Therefore in Greek it is called Synaxis, that is, a communication. Whence we may easily gather, what is requisite to the worthy receiving of it: which is nowhere more clearly expressed than in the figure of the Paschal Lamb, and the Manna. 
The Paschal Lamb.  Both which figures I shall briefly open. Concerning the Lamb consider,  

1.  The house must be sprinkled with the blood of the Lamb in three places, 
Exod. 12.7.  on the door, and both the posts. So he that will come to the Sacrament, must first be sealed with the Seal of the holy Trinity, which is done in Baptism. Or thus, he must be marked in three places, that is, he should have the three Sacraments; Baptism, Confirmation and Repentance. Or, the blood of the Lamb must be on his doors, i. e. he should always have the remembrance of Christ's Passion before his eyes, when he goeth out, and when he cometh in, according to that of Paul, 
1 Cor. 11.  As oft as ye eat, ye shall show the Lords death, etc. Or, he should have the Lamb's blood on the doors, i. e. he must not be ashamed of the Cross of Christ, nor blush to keep the Commands of Christ, but openly confess that he doth believe and keep them.  
To that which the Author hath here observed, 
The Translators Supplement. Heb. 10.29.  concerning this first circumstance, the Translator further addeth, viz. They were not to strike any of the Lamb's blood on the threshold; nor should we tread the blood of the Son of God under foot; But they were to strike the blood on the lintel. So should we always have the blood of Christ over our heads, above our own reason, in higher estimation than the reach of our natural capacity, or growth and stature of our earthly man, our carnal mind; It should be over our head, to be seen only by Faith, lifting our heads upward from earthy things, thoughts, desires, affections, confidence, righteousness, etc. unto heavenly things: looking on it as a Propitiation, a Reconciliation, a Mediation, something between Heaven and earth, between God and man; as that which reconcileth us unto God, 
Heb. 12.24.  and giveth us boldness at his Throne of Grace, speaking better things than that of Abel. Again, they were to strike both the side posts, one as well as the other: We should have the blood of Christ on either hand, that we may see God on the  hand where he worketh; and on the right hand where he hideth himself: 
Job 23.9.  that we may be kept in prosperity and adversity, knowing how to want and how to abound, both in respect of the outward and inward man, preserved from excess and all extremes, swallowed up neither with presumption nor despair, but fight the good fight of Faith, having the Armour of Righteousness on the right hand, 
2 Cor. 6.7.  and on the left. Now we proceed with the Author.  

2.  They must eat the flesh roasted with fire that night. The flesh of Christ must be eaten by night. It must be by Faith alone, and the eyes of Reason must be shut. 'tis true, our flesh would eat it in the day, that is, it coveteth to see all things, but all in vain. The flesh of Christ is eaten invisibly, and in a Mystery. And the flesh of our Lamb may well be said to be roasted; for it is roasted with the fire of Tribulation, as also with the fire and operation of the Holy Spirit.  

3.  It was to be eaten with unleavened bread. The flesh of the Lamb must not be eaten alone, that is, we must not only consider what Christ did, but what we also ought to do; 
1 Cor. 5.  we must first of all cast out the leaven of malice and wickedness: the Sacrament must be received with the unleavened bread of sincerity and truth. For this food is not provided for dogs, but for Children only; not for filthy persons, but such as are clean. They sin therefore who come to it not having first repent of their sins.  

4.  With wild Lettuce (so the vulg. Lat.) bitter herbs, or as it is in the Hebrew, with (or upon) bitternesses, i. e. with a bitter remembrance of our sins. Thus the Disciples did eat this Sacrament with bitter Herbs: for they were very sad at the words of Christ, and during all those three days of his Passion, they were together in great heaviness. So we eat it with bitter herbs if we afflict our body, inasmuch as the bitterness of Repentance purgeth the humour of an ill life out of the stomach of the mind.  

5.  Ye shall not eat it raw, nor sodden with water. They eat it raw who come to it without any premeditation. They eat it raw who esteem it only as they see it, and because they see nothing but bread, they think it to be only bread. They eat it raw who understand all things carnally, and say with the Capernaites, 
John 6  This is a hard saying, who can hear it? They eat it boiled in water, who strive by their carnal reason to find out how this may be so. The water of our wisdom cannot boil this Lamb, cannot search out and comprehend these Mysteries. He faith therefore, ye shall eat it roast with fire, i. e. ye shall attribute and ascribe all to the working of the Holy Spirit, to whom nothing is hard, nothing impossible. As therefore we do rightly acknowledge the man that was born of a Virgin to be God: so truly do we say, that is Christ which we take at the Altar, and do preach him to be the Lamb of God.  

6.  Ye shall eat the head with the feet and the entrails. We must take whole Christ, and not divide him. Some Heretics have thrown away the Head, denying the Divinity of Christ: Others have cast away the feet, not acknowledging his Humanity. Others his entrails, saying, that Christ had no soul. And truly most men now adays receive Christ by halves only. They have an ear for his Promises, but not for his Precepts: They take him only as a gift, not as an Example. The Scriptures require us to take the Head, and Feet, the Divinity and Humanity, the Promises and Precepts of the true Lamb. And it is expressly said, ye shall eat, or ye shall devour: in which word our lazy drowsiness is reproved, who can hardly be driven to this Sacrament, to which we should rather run with all cheerfulness. But (alas) we neither know our own misery, not the greatness of that gift.  

7.  Nothing must be left till the morning. No broken meat of that corporal Lamb must be left for dogs, or the Egyptians. And do we so rashly rush unto this Sacrament more filthy than dogs, much worse than Egyptians! We are here likewise further instructed to perform all things commanded, and to consider what Christ teacheth us now, before the day of the life to come dawneth: Let us omit or leave nothing undone; what we may do now, we cannot do always.  

8.  If any be left, ye shall burn it with fire. We must not contemn, spurn or leave any thing out of this Sacrament. And what we cannot comprehend about it, commit it to the fire, i. e. leave it to the working of the Holy Spirit.  

9  The loins must be girt. He that would come hither, let him tame his wantonness, and bridle his lusts. For this Sacrament requireth that we be clean in body and soul. The time is short, 
1 Cor. 7.  saith Paul, It remaineth that they that have wives, be as if they had none.  

10.  Having their shoes on their feet. A worthy Communicant must walk in the word, and according to the word of God: having the feet shod with the preparation of the Gospel of Peace. 
Eph. 6.  Yet must we not go bate-footed neither; our affections must not stick to the earth, we should rather know and consider that we have here no abiding City. Besides, let us preserve our feet, our affections and works with the Examples of holy men, as it were with the hides of some dead creatures. I could wish some would do so in the business of this Sacrament; for certainly than they would not so offend with their feet.  

11.  With staves in their hands. We use a staff either to prop us or protect us: it is necessary for both. This staff is the Word of God: if our flesh be weak, let us be supported with the word of God. If any dissuade us from good, or persuade us to evil, keep him off with this staff, as Christ did when he was tempted by the Devil, Mat. 4.  

12.  Ye shall eat it in haste. Desire or fear will make us run: we have need of both. Let us with Paul, desire to be dissolved, and to be with Christ: Let us also fear, lest if we neglect to day, the time of Grace be passed before to morrow. Thus you see how punctually every thing concerning this Sacrament and the worthy receiving thereof, was foreshowed in this.  
The same thing but after another way, 
Manna a figure of the Sacrament. John 6.  was prefigured in the Manna. For in the Gospel of John it plainly appeareth that the Manna did prefigure Christ. For Moses, saith he, gave you not the true bread from Heaven, but my Father giveth it, etc. And a little after, I am the living bread etc. Again, My flesh is meat indeed. Whatsoever then is written in that History, doth refer either to the Humanity of Christ, or to the Word, or to the Sacrament. For these three ways is Christ given to us: in the Humanity, in the Word, and in the Sacrament.  
There are four things mentioned of the Manna: first, the cause; secondly, the form and nature of it; thirdly, the manner of gathering it; fourthly, its use.  
The reason why God gave the Children of Israel Manna from Heaven, was, first the people's hunger. And Christ saith, 
The Cause  for the oppression of the poor, for the sighing of the needy, now will I arise, etc. Psam 12 5.  

2.  God gave the Israelites Manna, to show his Truth, Power, Righteousness, Goodness. He gave his own Son also to declare the same.  

3.  He did it also to prove them. To that end also did Christ come poor and humble. Wherefore he did not preach the Gospel himself among the Gentiles, but by his Apostles. And therefore he doth not exhibit himself visibly, but invisibly in the Sacrament, to try whether we will believe though we do not see him. Indeed he doth truly try us in the Sacrament. For as the first man did believe the Devil more than God, concerning the forbidden food: so Christ in this Sacrament would have us (for expiating the former fault) believe his words rather than ourselves, our own sense or reason.  
Concerning the Fashion and Properties of this Mauna, 
The fashion and condition of it.  the Scripture saith:  
1. It was very small, little in show, and but a despicable thing, but it was of great virtue: so is Christ, the Word of God, and so is this Sacrament, etc. 1 Pet. 2.4.  
2. The Manna was white and clear. Christ is clean from all sin.  
3. The Manna was beaten in a Mortar. Christ was bruised with the pestle of his Passion, and in the press of the Cross, that his precious blood might flow forth every way.  
4. The Manna tasted like Hony. Christ is sweet to all that are afflicted: having the same smack in the Word and Sacrament.  
5. Manna pleased every one's , and relished according to his desire that did taste it. In Christ and in the Sacrament every man's desire is answered. The sick find health, the sinner pardon, the Righteous sweetness, the afflicted find comfort therein.  
6. Manna came down from Heaven. Christ and this Sacrament are given to us from Heaven. That descended with a dew, Christ came down with Grace and Truth.  
7. Manna made all men wonder and admire. So this Sacrament is truly most worthy of all admiration.  
8. The Manna was common to all: so is the Sacrament, it sufficeth all as the Manna did.  
9 The Manna fell every day. Christ is always with us in the Sacrament, even to the end of the world, Mat. 28.  
10. He that gathered much of the Manna had nothing over, and so on the contrary. The poorest Believer hath as much as the richest in the Sacrament, etc.  
11. When the Israelites came into the Promised Land, the Manna ceased. There will be no Sacraments in the world to come, We shall have no need of them then; For we shall have and see Christ before us; when that which is perfect is come, that which is imperfect shall be done away.  
12. Lastly, The Manna was said up in the Temple for a Memorial to Posterity. The Sacrament continueth for ever in the Church for a memorial of Christ.  
Now concerning the gathering of the Manna, the Scripture saith:  
1. They were commanded to seek it very early in the morning: and we are bid to seek the Kingdom of God before all things, which is by hearing the Word of God, and receiving the Sacraments.  
2, They gathered it every day: so we should never neglect the Sacrament.  
3. They were to go forth of their tents: so we are commanded to go out of the old life, and out of all curiosity of sense, lest we judge by our sight, taste, or touch, whether the Body of Christ be there or no; but we are simply to believe the Word of God.  
4. They were commanded to gather it, not for curiosity, but sufficiency; so should we do in this Sacrament.  
5. Lastly, They gathered a double proportion on the sixth day, because of the Sabbath following. 
Rom. 13.  We are commanded not to sleep in this last hour, but to provide for the future by the Example of that Steward in the Gospel, Luke 16,  
1. The way to use this Manna was to beat it in a Mortar, 
The use of Manna.  or to grind it in a Mill, and so boil it. We should consider the Mysteries of this Sacrament, in every piece and fragment of it, and receive them with a contrite heart, seething them with the fire of divine Love, and so rest satisfied with their sweetness.  
2. As all were not alike affected with the old Manna, yea some indeed loathed it: so is it now in the Sacrament, etc.  
3. Good and bad did eat of the old Manna, but to a different end, for many perished in the Wilderness. So good and bad receive the Sacrament, but some to life, others to death, etc. Christ is set for the fall, and rising of many in Israel, Luke 2.  
4. Lastly. The Manna stank and became nothing worth to some. This Sacrament doth little good to some; nay, it is the condemnation of those that receive it unworthily.  
See now how our Manna answereth in all things to that of old, and how much more excellent it is then that was; for it hath the Fountain of all good essentially in itself, nor doth it feed the body only, but specially it nourisheth the soul. It giveth Eternal Life; the old Manna had no such thing. Let us then be thankful, and take heed we abuse not this Heavenly bread.  
Hitherto I suppose I have made it clear, how expressly the mysteries of this Sacrament were foreshewn in those two figures, the Paschal Lamb and Manna. Let us here add a third figure, the Oblation of Melchisedeck, 
Gen. 17. Heb. 7.  of which we read in Genesis, for he did most exactly typify Christ in Name and Office.  
It is said he was without Father, without Mother, without beginning, without end, also King of Zedek, i. e. of Righteousness, and Prince of Salem, i. e. of Peace, and Priest of the most high God: Christ truly and most absolutely had all these Titles. And as Melchisedeck brought bread and wine to Abraham when he came from the battle, so Christ in his last Supper gave the Sacrament of bread and wine to his Disciples: he ordained and instituted it especially for the comfort and refreshment of those who bicker and fight with the Devil. And as Melchisedeck first of all offered bread and wine unto God, and afterward fed Abraham and his company therewith: So this our Sacrament is not only a refreshing of the weak and weary, but also a sacrifice of praise and thanksgiving to be continued to the end of the world. This do saith he, in remembrance of me.  

1.  Most properly is it called a Sacrifice; because the true use of this Sacrament is to offer thanks and praise to God when we receive it.  

2.  Secondly, Because here that only sacrifice is represented, and as it were set before our eyes, even that sacrifice which Christ offered on the Cross, whereby the wrath of God was stayed by his crucified Son, who putteth him still in mind that he would vouchsafe to be propitious unto us for his death and Passion-sake.  

3.  To say nothing that we by this Sacrament are also put in mind to offer ourselves to God, as Christ gave himself for us. Thus it may fitly be called a sacrifice. So then this figure doth every way answer to our Sacrament. All this I have spoken the rather to affect us with the greater Faith and Devotion toward that most sacred Supper of our Lord. But enough of that. To the Text again.  
And supper being ended (the Devil having now put into the heart of Judas Iscariot, Simons son, 
John 13.2.  to betray him)  
Jesus knowing that the Father had given all things into his hands: and that he was come from God, and went to God: 
verse 3.   
He riseth from supper, and laid aside his garments, 
verse 4.  and took a towel, and girded himself.  
After that, he poureth water into a Basin, 
verse 5.  and began to wash the Disciples feet, and to wipe them with the Towel wherewith he was girded.  
Here Jesus showeth his love to his Disciples. Surely he could not hate them whose feet he washed. Now we may suppose that this thing was not done quite after Supper, but as they were yet at supper, as may seem; first, in that 'tis said, He risen from supper. Secondly, it is said, after the washing he sat down again. Thirdly, 'tis not said, coena finita, supper being ended, but coena facta, supper being made, or made ready; when it was set before them on the table.  
Whence it is that almost all are of opinion, he washed their feet before the institution of the Eucharist; and it is very probable it was so: for it becometh us to come neat and clean unto the Sacrament. But by John it seems this washing was after the institution of the Sacrament. For he continueth the History after the washing of their feet, which should not be interrupted till Judas was cast out of fellowship. If then the Sacrament was instituted afterward, it would follow from the History that Judas did not take the body and blood of Christ with the rest of the Apostles, which some affirm. 
Luke 22  But the History of Luke doth not admit this: where it is plainly said, that Judas his admonition followed the institution of the Sacrament.  
I list not to contend about this. It is sufficient we know that Christ did wash his Disciples feet, whether it was before, or after the receiving of the Sacrament, it matters not. Let us give heed to the History, it is worth our taking notice; and it requireth a diligent Auditor, and a desirous Spectator. For,  
1, That which Christ did here, is very beautiful and to be admired.  
2. The words of the Evangelist himself are most prudent; for he doth not simply show what was done, but he sets it out with words of weight and gravity to make the more impression. And  
1. Before he proceeds to what Christ did, he first nameth the Traitor, that thereby we might either prise the greatness of Christ's love and humility, who shown those things even to an enemy and traitor, which another man would scarce disclose to a brother or a friend. It is the greatest love that can be, to love our enemies, and do good to them that hate us.  
2. Or else he nameth the traitor, that thereby we may see how that wretched man fell from one sin to another, as being now the very real and proper slave of Satan: yea he still went on to greater sins, till at last he fell into the bottomless pit. John had before called him a thief, who did use to pick his Master's purse; And a little after the other Evangelists show that he had taken money of the Jews to betray Christ. But here is an aggravation of his sin, in that he obstinately resolved with himself to accomplish this wickedness, and not hearken to any courtesies or Counsel: which indeed was a most devilish thing. Therefore it is remarkably said, that the Devil had cast it into his heart. The ungodly wretch presently listened to this Charmer. He scorned to hear the admonition of Christ, as all wicked men do. I am come in my Father's Name, saith Christ, and ye receive me not; 
John 5.  if any come in his own name, him ye will receive.  
1. Here we see that the design and purpose of the Devil is to destroy not only men, but Christ himself too, if he could.  
2. We see also who it was principally that did shed the blood of Christ, even the Devil himself: he could not endure to see him on the earth where his Kingdom is. He was afraid he should be thrust out of his Kingdom. He first made use of the Council of the Pharisees to bring about this murder and theft: then the malice of the traitor: lastly, the hands of sinful men. But this not without God's permission, who had decreed from Eternity to redeem mankind by the blood of his innocent son.  
3. Observe here, that the nature and work of the Devil is to inspire and suggest evil; as God by his Spirit doth inspire good things into the hearts of Believers. An example of the Devil's suggestion we have in Ananias and Sapphira. 
Acts 5.  That wicked one is accustomed to it, and knoweth how to hinder, as much as may be all good, 1 Thess. 2. and to further all evil, Gen. 3. Know therefore that all offences and sin come from the Devil, and not from God, as Heretics teach. The Devil I say, inspired all sinners from the beginning of the world to disobey God. What the Devil can do is notoriously seen in Judas and the Jews. Him he instigated and drew on to betray his own Master; them he enticed to destroy their own Messiah and King.  
Let us pray then that God by his Grace would shut and keep all such diabolical insinuations out of our hearts. For that wicked one will persuade us to nothing that is good.  
After this the Evangelist mentioneth the Power and Knowledge of Christ. 
1.  First, lest any should think that Christ was not God, because Judas could betray him. As he was God in the beginning, so he continued, even when he was betrayed and crucified. 
2.  Again, He speaketh of Christ's power, that from the commendation of so great power and sublimity, the work of his deep humility might become the more admirable and praiseworthy. Thus Paul when he was about to extol the humility and obedience of Christ, he gins with his sublimity, 
Phil. 2.  Who being in the form of God, etc. We can never rightly prise the humiliation of Christ, unless withal we consider his high estate. Neither can any man so well esteem of his love, till he consider upon whom, and to what unworthy persons he did bestow it.  
Now the infinite height of Christ is set forth in three words. 
1.  The first is this, Knowing that the Father had given all things into his hands: or, that he was Lord of all, even of the Devil and wicked men, and yet would as it were lay by this his power for the love he bore to men, or rather would hid it, and so become weak and low; so weak as not to help the godly, yea so low as to suffer the wicked to vent their rage upon him without restraint: great humiliation indeed, and great love, and all this that he might secure poor helpiess man.  
Or thus, knowing that the Father had given him all things into his hands, i. e. he knew that the salvation of mankind depended upon him. It was at his pleasure whether man should be saved or perish. He did know, and indeed acknowledge, that to save men was a gift given him of the Father; therefore he doth manfully and courageously set about that work. And we have great consolation from these two words, that the Father hath given all things to Christ, and that into his hands, to wit, Justification, forgiveness of sins, Life, Salvation, Redemption, Judgement, Resurrection, Kingdom, etc. Whereby we also are put in mind to know, and give good heed to what God hath given us, what he hath committed or commanded to us.  

2.  The second word that expresseth Christ's Highness, is, that he came out from God. All creatures are from God by creation; but Christ came from God by Eternal generation. So that 'tis all one as if he had said, knowing that he was the natural Son of God, yet for all that he so humbled himself, etc. Or thus, knowing that he came out from God, that he was the Son of God, and that he was God, therefore he did like a God, and that which did become the Son of God to do, viz. take compassion, show mercy, do good, wash, cleanse, save, etc. these are proper to God.  

3.  The third word showing Christ's sublimity, is, that he goeth to the Father. Here I shall use the words of Augustine: He came out from God, saith he, but left not God: He goeth unto God, but he left not us men. The meaning is, he goeth unto God; that is, he was sure of his glory: however he seemed to be cast off, yet he knew that he should sit at the right hand of his Father, and there be heard. Sat thou on my right hand, until I make thy foes thy footstool. 
Psalm 110.  But in the mean while he submitteth himself both to his friends and foes. Let not us be backward to do good to all by this Example, inasmuch as certain glory is therefore promised unto us.  
Hitherto the Evangelist hath proposed the person of Christ to our consideration. Next he describeth the work itself, and sets it as it were before our eyes, to the end we should do as doubtless the Apostles did when they beheld these things, to wit, diligently attend, admire every passage, and expect what the end will be. Surely it is a great and wonderful spectacle, such as never was since the world began. For,  

1.  Masters use not to rise from Table before their servants. But here Christ riseth and leaveth them sitting, and so that is verified which saith a little after, 
Luke 22. Matth. 20.  I am among you as one that serveth. Again, the son of man came not to be ministered unto, but to minister.  

2.  By laying aside his garments, girding himself, and fetching water, he plainly showeth that he was ready to serve, help, and do good: a matter of greatest consolation to us.  

3.  He is indeed, and that a most humble servant too: he knelt down, and gins to wash not their hands, which had been a neater service, but their feet, which is so low and mean an office, that none but the worst in the house doth it. Yet all this he doth himself, he only puts forth water, he only washeth, and only he wipeth.  
Who will not here cry out with the Prophet, 
Hab. 3.  I heard of thy works, and trembled? Consider with yourselves in good earnest who Christ was, and whose feet he washed. We have heard something already of the worth of Christ. But what was more vile than the Apostles? They were all poor contemptible men, and one of them was a Traitor, another (afterwards) abjured him, yet for all that he serves them most affectionately. What can he refuse to do, who humbled himself so low for us? Here we see indeed that he was novissimui virorum, rejected of men. 
Is. 53.3.  Now he doth rather wash the feet than the hands or head, because he would thereby express more humility and love, wherewith he washeth us in his blood.  
All which are Examples and Precepts to persuade us to serve one another with a ready mind. The Lord of Heaven doth not scorn nor blush to do that which even Ecclesiastical persons as well as Secular, and worldly Pontentates are ashamed to do, whose duty principally is to imitate the meekness and humility of Christ.  
The Primitive Christians were not ashamed of this service to their brethren, but did it with much cheerfulness. Did not that great Patriarch Abraham cause the feet of his guests to be washed? So did his cousin Let, Gen. 19 
Gen. 18.  In the New Testament this was a work of great account. 
1 Tim. 5.  Therefore Paul doth not admit a widow unless she had washed the Saints feet. But now one may sooner find, especially among the Prelates of the Church, such as wash their own feet in wine, rather than give a cup of cold water to a poor body. It is taken for an hypocritical thing now to wash others feet. Nothing inveighed against now more than good works. None reprove sin: The times are such, that few regard whether they do good or evil. What Augustine reporteth that some Heretics called the Predestinarians, 
Augustine sup. Epist. Johannis.  should say, is now true among us: Let us sin, yea let us do what we will, there's no danger, Christ cleanseth all, etc.  

1.  Wherefore this Act of Christ condemneth our pride, by reason whereof it is, that although we be men, though we be but mortal men, yet we disdain to submit or give place to others in the smallest matters: so far are we from yielding or doing good to our enemies. This is the pride of man's heart, which Christ here utterly condemneth. Let men be ashamed of their pride, as well they may, when they see the Son of God with so great humility become a servant. Why is earth and ashes proud? Miserable worm, 
Eccl. 10.  dost thou yet walk with a stretched out neck? look through the spectacle of humility. Thy Saviour was ready to serve, dost thou seek the pre-eminence? Christ washed the feet of a very Traitor: dost thou scorn to be friends with thy brother?  

2.  Hereby Christ would root all arrogancy out of the hearts of the Apostles: which is a peculiar vice to eminent men, and such as are endowed with much Grace, or are in high place and office. Therefore he would stir them up to modesty and meekness, not only by his words, but with deeds, and his Example too, and that when he was going to die, that it might take the deeper impression.  

3.  Moreover, Christ by this his abasement offered the remedy against the first sin of man, which was pride. Whereas the first man sinned by pride, Christ by his humility discharged that Debt.  

4.  Further, Christ hereby taught that none shall be exalted, except first humbled: none lifted up, unless first cast down.  

5.  Lastly, In these words John shadoweth out the whole business of Christ, viz.  
1. Christ did indeed rise from supper, 
The Mystery.  that is, from his repose, from out of his Father's bosom, from the Throne of boundless Majesty. And for no other end but for the oppression of the poor and deep sighing of the needy, Psalm 12.15.  
2. He laid aside the garments of glory, and stripped himself naked of all righteousnesses, and whatever he had of worth; a Glory, 
Phil. 2.  Fame, Name, Power, he emptied himself of that brightness which he had before the world was, John 17. So that he seemed naked, i. e. in all things like unto us. Hence it is, that as wicked Cham heretofore mocked his naked Father, so not only the Jews, but most false Christians too, have jeered this humiliation of Christ, and always denied that he was God begotten of God, and affirmed that he was only man, and had his being from Mary.  
3. He girded himself with a white Towel, i. e. with an immaculate body, and uncorrupt humane nature, which like a white Towel, was not only clean in itself, but also wiped away our spots, and made us clean also. Or thus, he girded himself with a Towel, i. e. with the anguish of his Passion and Death: and so as he had begun magnificently to show his charity, he did more magnificently finish it.  
4. Then he poureth water into a Basin, i.e. he poured out the Holy Spirit upon the Believers, 
Ezek. 36.  which by his Passion he merited for them; which Spirit in Ezekiel is called clean water, I will pour clean water upon you, saith he, etc. Or,  
He poured water into a Basin, i. e. he opened our wits to understand the Scriptures. That water was in a pot before: the Scripture was shut up, the Book was sealed, the Mysteries of God were hidden, the face of Moses was vailed. But now Christ hath poured forth the water into a Basin, i. e. he hath revealed the hid things of the Scriptures for the Salvation of believers. From that time Christ began to wash us. I say, he began: for he hath not made an end yet; but doth daily wash, and wipe us with his Towel, i. e. the merit of his Passion. So that from hence we may understand not only the love of Christ, but our own misery also. For it must be great filthiness which none but the Son of God could wipe away, and that not without his death and blood. By this 'tis plain that man had deeply fallen, because we see the Son of God descend and humble himself so low.  
Pastors of the Church should follow this Example of Christ, Let them watch and arise, and make ready to Minister. Throw all away that hindereth the work, whatever it be. Let them expound the dark Mysteries of the Scriptures to others. Let them wash others, but so, as they themselves be girt with a Towel; lest while they make others clean, themselves be defiled.  

John 13.6.  Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet?  
Jesus answered and said unto him, 
verse 7.  What I do, thou knowest not now: but thou shalt know hereafter.  
Perer 〈◊〉 un●… him, 
verse 8.  thou shalt never wash my feet: Jesus: answered him, if I wash thee not, thou hast no part with me.  
Simon Peter saith unto him, 
verse 9  Lord, not my feet only, but also my hands and my head.  
Jesus saith unto him, 
verse 10.  He that is washed, needeth not, save to wash his feet, but is clean every whit: and ye are clean, but not all.  
For he knew who should betray him, 
verse 11.  therefore said he, ye are not all clean.  
There are some that think Christ began with Judas, and so went upward till at last he came to Peter. But others reject this opinion upon this ground, that although Judas had patience, and with a brazen face held out till Christ had done this to him, yet the other Disciples could not hold their peace.  
It is most probable that he began at Peter, who was first among the Apostles, not by Vocation (for Andrew followed Christ before him) but by Election unto the Apostleship, for there Peter is put in the first place. 
Matth. 10.  And 'twas very proper in this washing to begin with the chiefest. For where the Pastor or Prelate is unclean in Doctrine or life, those that are under their charge will quickly be defiled: and how shall such a man make others clean who is so filthy himself? If the salt hath lost its saltness, how shall it season other things?  
Nor is it without a Mystery that the Evangelist doth not call Peter only by that name which Christ gave, but by that also which he had before. He cometh, saith he, to Simon Peter, setting down his old name first. Peter, as we shall see anon, did express in himself the nature both of flesh and faith: and therefore he is called by divers names. In the discourse of Christ Peter speaketh three times, but all differently. First, out of ignorance. Secondly, out of obstinacy. Thirdly, in Faith. And Christ doth thrice answer him. First, he instructeth his ignorance. Secondly, he reproveth and repelleth his stubbornness. Thirdly, he commendeth his Faith. And so we speak to God, and he to us, etc.  
But whereas Peter first saith by way of question, 
First word.  Lord, dost thou wash my feet? 'tis plain that he stood amazed at so great a condescension of his Lord. And no marvel; for the rest would have done so too, if he had begun with them. Yea, who could but admire to see the Lord of Majesty became so humble a servant unto men? 
Exod. 3.  It's a sign of a godly soul to admire and wonder at the works of God. Thus Moses, although he pressed to see why the bush was not burnt: yet when he heard God speak out of the bush, he durst not approach. 
Gen. 28  So Jacob when he had seen a Ladder in his dream, etc. he awaked as one in a trance, and so great a vouchsafement of God: How terrible saith he, is this place!  
If we consider this word of Peter, we shall see that he had several respects, partly good, partly imperfect.  

1.  First, He had respect to that excellent dignity of his Lord, when he said, dost thou Lord? I say, he considered what a base employment it was to wash feet, because the feet are the lowest, and so the meanest members, not named without saving your presence. He thought it a great disparagement, that those hands which had wrought so many Miracles among the people should now wash his feet: and this was good in him.  

2.  On the other hand he considered his own unworthiness, when he said, for Me, or my feet? and that also was commendable. From both which he inferred, that 'twas more fit for him to serve Christ, than for Christ to serve him, which also is praiseworthy. We must needs acknowledge that God is nothing indebted to us, but we much to him. Lord, dost thou wash my feet? thou Lord of Majesty, for me the vilest of creatures? a wretched sinner? But Peter was mistaken to think it a dishonourable thing for Christ to serve us; as some now adays think it a dishonour and disgrace to Christ to give us his body to eat, whereas it is his greatest glory. For hereby his infinite love and mercy doth perfectly shine upon us.  
But the nature of our flesh is such, that it hath no fear of God at all when it sinneth; but when it should pray for pardon, it would seem to have such reverence, that it confesseth itself to be so unworthy, that it dare not come nigh him. So Peter seems here to have great reverence of Christ, but by and by denies him in a fearless manner: and so do we. Again, herein also Peter erred, that under pretence of reverence to Christ, he puts off and refuseth his Ministry, as another time upon the same ground he thrust Christ from him, when he said. Depart from me, 
Luke 5.  for I am a sinful man, O Lord. Nay, rather if thou art a sinner, thou shouldest desire that the Lord would not departed from thee. It hath indeed a show of reverence, but 'tis very preposterous, arising only from the carnal mind, as most think, that by reason of their unworthiness they should dishonour God if they pray to him or receive the Sacrament. But faith is of another mind, and thinketh that he dishonoureth God that sinneth, not he that begs pardon, and useth such remedies against sin as God hath appointed. He that submitteth to the work and Ministry of God, doth not dishonour him, but he that resisteth the same, and preferreth his own wit before the will of God.  
It is surely a great part of Piety to acknowledge our unworthiness, and so we ought to do. It is also a pious part to reverence God's Majesty. But this piety will run into superstition, if we reject Christ's Ministry, because of our unworthiness. Therefore there is no cause why we should be afraid to draw near unto God, inasmuch as he himself commandeth us to come unto him and call upon him. Come unto me all ye that are weary, etc. Caell upon me in the day of trouble, 
Matth. 11.  etc. Psalm 50. Thou canst not honour God more than to pray unto him faithfully: and thou castest the greatest scorn and contempt upon him that may be, if thou slightest him by not coming when he calleth and promiseth his assistance. Thou canst not attribute more honour to Christ than by bearing and suffering his work to be done in thee. Hence Marry who sat still at the feet of Jesus, and harkened to Christ's Ministry when he preached, had a much more honourable commendation than busy Martha. 
Luke 10.  In short, if thou desirest thy health, thou must not drive the Physician from thee. Rather come with the more boldness, the more frail and unworthy thou art; as in outward necessities, we do not regard our own unworthiness, or the worthiness of others so long as they help us and do us good. As a hunger-starved man is not ashamed or afraid to beg of the most noble Personage, his necessity compels him: Go thou and do likewise.  

Second word.  The second time Peter speaks more saucily, with a show of zeal indeed, but not according to knowledge. Thou, saith he, shalt never wash my feet. And here again is the nature of flesh discovered, which is always obstinate in its own (as it thinks) good purpose, and under a fair pretence stiffly maintains its conceited opinion, whether in jest or earnest, whereof Christ most holily instructed Peter, but all in vain.  
The like obstinacy we see in David, 
1 Chron 21.  when he was dissuaded from numbering the people. And in Josia when he was forbidden to war against the King of Egypt. 
2 Chron. 35.  Therefore the Wise man saith, There is a way which seemeth right unto a man: 
Prov. 14.  but the end thereof are the ways of death.  
Thus Peter is a figure of those who please themselves only with what seems to be good to them, and which they do with their good meanings, as they call them. But 'tis not enough to do what seems good to us, unless God also approve of it. For most commonly so it falls out, that what we think to be good, is nothing so: 
1 Sam. 23 1 Sam. 15.  as when Saul in sacrificing would needs usurp the office of the Priest. So when he reserved the  taken from the Amalechites for sacrifice. So that 'tis not enough to have a good meaning, but chief to consider what the will of God is: else they that persecute Christians may be excused, 
John 16.  for they did it with a good meaning, thinking they did God service thereby.  
But here Christ first reproveth Peter ignorance, saying, What I do thou knowest not now; but thou shalt know hereafter. As much as to say, why dost thou withstand me, seeing thou knowest not why or wherefore I do this? What I do is no trifle, though thou dost not understand. 
Matth. 3.  So he said to John when he was afraid to baptise him: Suffer it to be so now, for thus it becometh us to fulfil all righteousness. Indeed Peter knew not what Christ did then. For,  
1. He thought his Lord did that service for some bodily Recreation, as others used to do.  
2. He did not yet fully understand the Discipline of this his Master, that he that would be greatest in his School, must be as the least: and specially that the great Lord of all would reign in the highest Tower of Humility: of which we shall have occasion to speak hereafter, 
Luke 22.  concerning the strife among the Apostles for Precedency, etc.  
Again, Peter knew not whereto this his pertinacy and disorderly respect would come in the end, he little thought the issue of it would be his self-justification. He that will not let Christ wash him, what else doth he pretend, but that he is righteous enough, and hath no need of the Grace of God? Peter did not consider this, that his words tended to such a thing; otherwise he would not have refused.  
Christ yet doth not presently tell him the reason of this washing. 
Eccl. 3.  For there is a time to work, and a time to speak: we should observe God in both. But tells him he shall know hereafter: for by and by after he sat down again, he explained this Mystery to them. And then this humility of Christ took such impression in Peter, that he afterward exhorts others thereunto. Humble yourselves under the mighty hand of God, 
1 Pet. 5.  etc.  
Hence we also my learn, not rashly to require a reason of God's works, but humbly to obey his will. What is here said to Peter, is spoken to us all. For certainly we are ignorant, and know not that God now worketh in us, with us, for us. He washeth us sometimes with prosperity, sometimes with adversity; but we understand it not. But we shall know hereafter, when we are enlightened by the Spirit of God, but specially in the world to come.  
Thus of the answer to Peter's first word. To his pertinacy he hath a sharper answer:  
If I wash thee not, thou hast no part with me. As if he had said, if thou strivest for the pre-eminence, and wilt not submit thyself to me, thou canst not be my Disciple. Christ's school will have such scholars who resign their own will, mortify their own reason, 
2 Cor. 10.  and lead all their understanding captive into the obedience of Christ.  
Thus he that would not be pacified with a promise, is quieted with a threatening. It is indeed a great commination to say, Thou shalt have no part with me. Not to have part with Christ, is to have our part with the Devil and all wicked men. As there is nothing better can befall a man than to have his part with Christ, so not to partake with him is unavoidable damnation.  
Beloved, let's do and suffer whatever is required of us to do and suffer, lest we lose this our share with Christ. To have part with Christ, is to partake of his Grace, Spirit, and Word here; and of his Glory and Kingdom hereafter. This part Peter afterward denied to Simon Magus; 
Acts 8.  Thou hast no part nor lot in this word.  
But this word of Christ may have another meaning: If I wash thee not, etc. q.d. Why art thou afraid at my meek manner of behaviour, and startlest at this kind of Ministry? wilt not thou that I wash thee with water, when thou must of necessity be washed with my blood? except I gird myself harder yet, and wash thee with greater labour and pains, thou wilt have no part with me. Truly if Christ had not washed his Elect with his blood, neither Peter nor any man else could have had any part with him.  
So is it still, whom Christ purgeth not, he is yet unclean: as it was heretofore, no man was clean till he was washed with the water of Purification. 
Numb. 19 Apoc. 21.  And no unclean thing shall enter into the Kingdom of Christ: therefore it is rightly said, if I wash thee not, thou hast no part with me.  
By all this Christ showeth what is meant by the washing of feet, and why he did wash his Disciples feet before his Passion. Teaching us hereby, that it is his office only to purge and wash away the filth of sin: which he doth by the sprinkling of his blood.  
This washing then of the feet signifieth the whole Passion of Christ, who ministered to us, and washed us. Where note, that none is purged from sin but by Christ. Also see here our laziness, who hear that we shall have no part with Christ except he wash us, yet we run not to him, though he be present with us.  
Doubtless Peter wholly submitted himself to Christ, being terrified with this his threatening word: Lord, saith he, not only my feet, but also my hands and my head. As if he had said, if it be so, there's an end, I have done; not my will, but thine be done; I will no longer hinder thee from washing me. Only let me never be separated from thee. Lo, I present my hands, feet, head, my whole body: wash me, wipe me, do as thou wilt, I have nothing to say against it. At first I did not know what it meant, therefore I crave pardon, I cry thee mercy, etc. This is that chrysostom saith of him: Peter was earnest in denying, more earnest in yielding, both proceeded from love.  

1.  Here we see the nature of Faith, which fully and wholly resigneth itself unto the will of God, to do with us whatsoever he pleaseth. Come life, come death, all as he will. So David, 
2 Sam. 15.26.  if he say, I have no delight in thee: behold, here am I, let him do to me as seemeth good to him. 
Gen. 12.  And so Abraham, he fully committed himself to God, following him whithersoever he led him. This Resignation of self unto the will of God is a most acceptable service to him: As Christ saith, he that will come after me, let him deny himself and follow me. 
Matth. 16.   

2.  Note, that besides his feet, Peter offers his hands and his head to be washed. Not only our affections, but our works; yea our very intention and purpose many times had need be cleansed. David acknowledgeth himself to be filthy all over. 
Psalm 51.  Behold, I was conceived in iniquities, sprinkle me with Hyssop, etc. To be short, This word of Peter showeth that we are wholly polluted in body and soul, in affections, works, intention, will and understanding. So that we have very great need of Christ.  

3.  Hence we learn what we have most need to ask of Christ, even that he would cleanse us every whit, who created us all that we are. If we be not first purified, we can never partake of the good things of Christ.  

4.  Lastly, He showeth what we should principally offer to God for his innumerable benefits, even an universal Resignation, not only of our temporal goods, but of our own will and reason too: that with David we might say twice, 
Psalm 108.  O God, my heart is ready, my heart is ready. Ready to deny the world for thy sake: Again, ready to deny myself for thee. Thus Abraham not only left his Country at Gods call; 
Gen. 12.22.  but was ready to slay his son too at his command. But there are too few now that imitate him. Perhaps there be some that will part with a little trash; but very rarely shall we find one that will strangle his own will.  
Although Peter presented his hands and his head to be washed, yet Christ washeth only his feet, with which he began at first. For he that is washed, saith he, needeth not save to wash his feet. As if he had said, Peter, I need not wash thy hands and head; these are clean enough already, but thy feet can never be washed too much: for they will presently be foul again. See how fitly Christ turneth his speech from outward things to spiritual. From washing the members of the body, he passeth on to the washing of the inward parts of the soul itself, which are the affections, here meant by the feet.  
As in every employment the feet tread on the ground, so this our mortal life cannot continue without our affections. The affections interpose themselves in all businesses; so that if any shall say, they need not washing and cleansing, he is altogether mistaken. If we say that we have no sin, we deceive ourselves, 
1 John 1.  and the truth is not in us. He washeth our feet daily, who maketh intercession for us in Heaven continually. That we have need of this daily washing we acknowledge when we pray, 
Matth 6.  forgive us our trespasses, etc. Now Christ in saying [He that is washed etc.] plainly showeth that we need a twofold washing.  
1. The first is when the whole body is washed, the inbred pollution: the other when the feet are cleansed from that dust and dirt which daily cleaveth to them. Christ by his blood hath washed us both these ways. First at the Font, where the whole man is washed from his inbred uncleanness, his original sin. This is done, and that but once, at the Font. Wherefore he saith, He that is washed, needeth not So to be washed again in Baptism. Once Baptised is sufficient: Only we must have a care to wash our feet often. And,  
2. This second Baptism is not in the Font, but in Podoniptro, in true Repentance, which purgeth our daily sins. There is a second Table in which they may escape by swimming, who have made Shipwreck after the first washing. This is the washing of which Isaiah speaketh: Wash ye, make ye clean, etc. 
Is. 1.  This washing of the feet by Repentance should never be omitted. For the way we go (as the vulg. Lat. hath it) is polluted, saith David. 
1 Sam. 2●…5.  The filthiness of Jerusalem is in her skirts, in her feet, saith the vulgar Latin, Lam. 1.9. Therefore saith Paul, 
2 Tim. 2.21.  if a man purge himself from these, he shall be a vessel unto honour.  
That which Christ addeth is enough to melt and move any man: But is clean every whit. How is he every whit clean that must yet wash his feet? Yea how can one baptised be said to be clean all over, when the Scripture often saith, there is none without sin? 
Is. 64. 1 John ●.   
It is most true that there is no man without sin: yet withal 'tis as true, that whosoever is purified by Faith is clean every whit. He that is planted into the body of Christ doth partake of and possess by faith the holiness and purity of Christ. Thus Paul saith to Believers: Ye are washed, 
1 Cor. 6. Rom. 8.  ye are sanctified by the Name of the Lord Jesus. Again, There is no condemnation to them that are in Christ Jesus. Those that be planted into Christ are called holy by Faith, the Name and Blood of Christ. But yet in themselves they are nothing but sinners, and have yet many sins, but no condemnation: for God accounteth of them as clean by Faith in Christ. So Paul saith of himself, With my mind I serve the Law of God, 
Rom. 7.  but with my flesh the law of sin.  
1. Hence we conclude, that the Apostles were baptised: otherwise he would not have said to them, he needeth not save to wash his feet.  
2. Baptism is not sufficient, except also we wash our feet.  
3. Grace is of more force than sin. Where Grace is, a man is accounted just and pure before God, notwithstanding he be not yet altogether without sin and imperfections in himself.  
4. Repentance is necessary to backsliders.  
5. That common cleanness by baptism, and the profession of the Faith of the Gospel is not sufficient for a Gospel-Minister, except his feet, the affections of his soul also be purged from all the filth of this world, from which a man shall find it a hard matter to keep himself pure, unless he be still careful to wash off the pollution contracted by converse with men, with the blood of Christ.  
Hitherto Christ spoke in general, He that is washed, etc. But presently he directeth his speech to the Apostles in special: And ye, saith he, are clean, but not all. The Apostles were clean because baptised, and cleaving close to Christ, because they loved and followed him with unwearied desire. But above all they were clean from the impiety and covetousness of the traitor Judas. It soundeth sweetly when the Judge himself shall pronounce us guiltless.  
But that which follows, is full of terror; But not all: whereby Christ doth not only smite Judas, but also all such that live wickedly in the profession of Christianity. For all is not Gold that glisters. Judas had his feet outwardly washed, and kept company with the Apostles: he was with them in the body, but not in the Faith. Therefore he was cast with his filthy hands and feet into utter darkness.  
It is also Emphatically added by John: For he knew who it was that should betray him: to let us know that Christ said this for Judas sake only, ye are not all clean.  
1. Hereby he giveth us an Example of true charity and humility. Christ saw the very heart of this wicked man: he knew his bloody design, yet he gave him like respect with others, and washed his feet as well as the rest. Hence learn to love your enemies, and do good to them that hate you. This wonderful and absolute clemency is proper only to the nature of our Lord. Although he knoweth our sins, yet doth he not presently punish us: but many ways recalleth us in his long-suffering patience. Oft-times doth he good to his rebellious Traitors, to make that good which he saith by the Prophet, 
Ezek. 18.  I will not the death of a sinner, etc.  
2. He setteth forth the greatness of Judas his sin, which Christ could not wash away, because that wicked man resisted and withstood the same. We admire at some men's sins, and begin to examine their weight and heinous nature, in that the Prophets could not cure them, though they applied never so many Medicines, as one of them complaineth: 
Jer. 51.  We would have healed Babylon, and she is not healed. How great then was Judas his sin, who had so great remedies for it, Christ the greatest Physician of all, and yet was never the better?  
So after he had washed their feet, and had taken his garments, 
John 13.12.  and was set down again, he said unto them, Know ye what I have done to you?  
Ye call me Master and Lord, and ye say well: for so I am. 
verse 13.   
If I then your Lord and Master have washed your feet, 
verse 14.  ye also aught to wash one another's feet.  
For I have given you an Example, 
verse 15.  that ye should do as I have done to you.  
Verily, verily, I say unto you, 
verse 16.  the servant is not greater than his Lord, neither he that is sent, greater than he that sent him.  
If ye know these things, happy are ye if ye do them. 
verse 17.   
I speak not of you all, I know whom I have chosen: 
verse 18.  but that the Scripture may be fulfilled, He that eateth bread with me, hath lift up his heel against me.  
Now I tell you before it come, that when it is come to pass, 
verse 19  ye may believe that I am he.  
Verily, verily, I say unto you, 
verse 20.  he that receiveth whomsoever I send, receiveth me: and he that receiveth me, receiveth him that sent me.  
Here Christ performed what he had before promise, to Peter when he washed his feet. Thou shalt know it afterward. Now he shows him what this washing of the feet did signify. Thus every thing is to be done in its season. Let the work be first done in itself, then let the exposition and interpretation of it follow what is meant by it. Christ did not presently tell them the signification of this washing, that the Disciples might the more diligently attend, and the more admire it before they knew it, or the reason of it. Now be layeth by the Basin and Towel, and sits down again, and settleth himself to preach to them.  

1.  And first he prepares their attention by an interrogation: for when we are asked what we know not, we are as it were jogged to listen more attentively. So Christ here: Know ye what I have done to you? Doubtless they did not know. They knew their feet were washed, but why, or wherefore, they were altogether ignorant. This than they had need to be instructed in.  

2.  Let us all in general suppose that it is said to us: Know ye what I have done for ye? Whereby we should be stirred up to meditate on what the Lord hath bestowed upon us. As Paul saith, We have received the Spirit of God, 
1 Cor. 2.  that we may know the things which God hath freely given unto us. Thus Christ saith to every Believer; knowest thou what I have done for thee by Creation, by Redemption, by calling thee in particular? This is that great and highest Knowledge of all, which keeps us from being puffed up, and alone commendeth us to God. It is the most necessary of all: for we may be ignorant of all other knowledge without any danger, but not of this. If any be ignorant, let him be ignorant. 
1 Cor. 14.38.  But let us return to the words of Christ.  
Before he expresseth his meaning by washing their feet, he first premiseth his own Dignity and Honour, the more forcibly to draw them to his imitation, seeing his Dignity on one hand, and their own confusion on the other, if they did not imitate him. The actions of great persons most move to imitation, and make mean men ashamed if they do not so too. Ye call me Master and Lord, saith he. Christ might have spoken more and greater things of his worth & dignity, but he contented himself with those Titles which the Apostles gave him: Nor need he mention more. For if it be an honour for a Scholar to follow his Master, who is but a man: what great shame is it for a Christian to be proud when he sees God humble himself?  
He saith Emphatically, Ye call me Master and Lord. For the Pharisees also called him Master very often, with the mouth only, but not from the heart. 
Matth. 22. Luke 10.  So some of them called him Master only, but not Lord: for they never intended to yield obedience to him. Yet there were of them called him Lord too, but they heard him reply, Why call ye me Lord, Lord, and do not the things which I say? It was then no small commendation to the Apostles that he saith to them, Ye call me Master and Lord; 
Luke 6.46. 1 Cor. 12.  for as Paul saith, No man can say that Jesus is the Lord, but by the Holy Ghost. The Apostles called Christ Master, because they desired to learn of him; and Lord, because they were willing to obey him. Therefore he saith,  
Ye say well. They only do truly call God Father who love and reverence him: And they only rightly call him Lord who fear him, as it is said, if I be your Father, where is mine honour? 
Mal. 1.  if I be a Master, where is my fear? And that men should not think that Christ had these two Titles of Master and Lord from men only, and not of his proper right, he addeth, And ye say well, for so I am. There are many called of men Masters and Lords, who know little, and lack much. But Christ is most truly a Master and a Lord. He received those titles from no man, but had them naturally of himself.  
1. He is truly Lord of All, he hath dominion over all men, whose right it is for all to serve him.  
2. He is truly a Master. He teacheth outwardly, and not only so, but spiritually and inwardly enlighteneth, because he is the wisdom of the Father.  
And even as he being the Life, quickeneth all things that are capable of life, so being the wisdom of the Father, infuseth wisdom into all that will receive him; which no man or Angel can do. Therefore it is well said, One is your Master, even Christ.  
Mark the strength of the Argument, If I the Lord and Master, saith he, have washed your feet, ye also aught to wash one another feet. The meaning is, if I am a Lord, you by consequence must be servants. Whence it might further be inferred, that I ought not to wash your feet, but you rather should wash my feet. But 'tis not without cause that I have inverted this custom. My intent hereby is to teach you charity and humility, which I could not sufficiently inculcate with words, nor so effectually fasten on you, I have chosen to work upon by my own Example. Now if I have not disdained to serve you in so mean a way, no more should you scorn to do the like to others.  
There is surely a great difference between me and you. I am God, you are but men. There's little difference between you and other men, but a titular difference only. One is called Master, another servant, but by nature they are equal, and both alike miserable. I therefore who am so much greater than any man, have given you an Example, that it should not be irksome to you to do the like to your equals, which I a Master and a Lord have done to you that are but Disciples and servants. Let the brother blush to over-top the brother, and the servant be ashamed to domineer over his fellow-servant, when I who might justly claim the height of this dignity to myself, do yet abase myself even to wash your feet.  
See how modestly Christ speaks these things. As in the Antecedent part he mentioned his own Properties, to wit, I your Lord and Master: so in the Consequent clause he might have cast them in the teeth with their former state and condition, Ye men, servants and sinners. But he saith no more but this, Ye also ought, etc. Hereby teaching us, so to commend ourselves (where the case so requireth) that we detract not from others, nor swell with pride against others though we be greater than they.  
This is that which Christ requireth of his Apostles, and of all others who acknowledge him a Master and a Lord, even to wash one another's feet. None is exempted from it, of what state or condition soever he be. But we must not understand it of washing the bodily feet only, as though that were still necessary in every respect; for so they that follow not Christ at all may wash the feet of others, though they Lord it over them with never so much pride. Now therefore,  
1. If we refer the washing of feet to the Apostles, it enjoins them so to exercise their Ministry, that they know and really set forth to the view of all, that they are not Lords over others, but servants and Ministers to them, and that they exercise their office for the benefit and good of men, not with haughtiness and contempt: that they prove it with pains and diligence, and not maintain their authority by violence and force, but with modesty and edification, as Christ teacheth, 
Matth. 20.  He that is greatest among you, let him be your Minister.  
2. But if we refer this word of Christ to all Christians in general, then to wash the feet is nothing else but to prefer others before himself, to serve others, or as Paul saith, to bear their burdens, and please others rather than himself. Here then all our ambition, which is wonderful great, is condemned.  
Before Christ teacheth them peace and charity, he first endeavours to root ambition and the thirst of glory out of their minds. Where ambition is, 
Prov. 13.  there even brethren fall together by the ears. Proud men are ever quarrelling. Never any thing so rend Christian unity in pieces like ambition, when one will not yield to another.  
The Words of Christ carry an Emphasis in them: And ye ought, etc. to let us know that 'tis not so much his Counsel, as his Command, which must not be slighted: and that we shall incur great punishment if we obey it not. Therefore he addeth, I have given you an Example, etc. And truly a very excellent one, worthy of all diligence. Christ was Lord not only of men, but Angels too, 
Matth. 11. & 28.  to whom the Father had given to share with him in all things, who had all Power in Heaven and in Earth, who was one with the Father, yet so he humbled himself, 
John 14.  even to the feet of fishers. Who ever heard the like of any of the Kings and Princes of this world? So great a price did the Son of God set upon us. Let us then do the same. Let us walk humbly towards one another. Let us love one another. If this Pattern of Christ will not work upon us, nothing will do us good. He must needs be obstinate and obdurate, nay both blinded and desperate that is not softened with this Example of Christ.  
Here let thy disdain, proud man, be confounded, who art so proud thou canst not tell whether thou goest on thy head or feet; thou knowest not what  to wear, or how to jet it out in thy gesture. Dost thou not see Christ girt, and going up and down among them serving with a Basin and water? And who or what art thou to him? Blush for shame, wretched man; saith he, I have given you an Example; I mean you Christians. These things were not done and written for Turks, but for us.  
Whence comes so much pride, so much loftiness, so much pomp and state, not only among Lay-Christians, but even among the Bishops themselves, the successors of the Apostles? Is this to imitate Christ? What Christ by all means endeavoured to prevent, to wit, ambition, pride, pomp, especially in the Ministers of the Church, this very thing is now grown to the height, to the great prejudice and scandal of the Church, etc. Let us take heed then to this word of Christ, I have given you an Example, etc. In this speech Christ is to be considered two ways.  
1. As our Minister, and as a gift given us of God. For he did not only give him for us, but he gave him also to us.  
2. 
1 Pet. 2. Matth. 11.  As our Example. Thus Peter, Christ hath suffered, leaving us an Example. And Christ himself saith, Learn of me, for I am meek, etc. So also are all Christ's works and sufferings.  
1. They are the Ministries wherewith Christ ministered unto us, they are the very gifts which he gave us. For whatsoever he did and suffered, he did it and suffered it for us: and so he ministered unto us, yea he hath given, and by Faith still doth give all his works and merits to us.  
2. What he did and suffered are our Examples, to which we ought to conform, as here you expressly hear it. They see but with one eye, who respect Christ but only as a gift, or only as an Example, when his will is that we should consider him both ways.  
Whereas he addeth, As I have done, so do ye, we must understand it according to our ability. For there is no man that can do every way as Christ did: nor doth Christ require it at our hands. As a Master sets his scholar a fair Copy that he should imitate his hand to the utmost; yet doth he not require or expect that he should at first essay write as well as he; for he knows it cannot be.  
This Word [As I have done] may be referred especially to those things which we have heard, that Christ did when he washed their feet. For herein, if we diligently mark it, is the office of the Apostles clearly expressed.  
1. They ought by Christ's example to rise from the supper of Moses to the supper of Christ, from knowledge to practice, from meat to labour, from letter to Spirit.  
2. They should lay by their garments, cast aside whatever hindereth godliness, and not be slothful but serious in business.  
3. Gird themselves with a white Towel, with a pure Life, according to that, Let your loins be girt, Luke 12.  
4. Gird themselves, lest while they cleanse others, they pollute themselves.  
5. They must pour water out of the pitcher into the Basin, draw and pour forth the water of saving Knowledge out of the Bark of Scripture.  
6. Then presently wash, but specially the feet, first mend the heart and affections.  
7. Wipe with Linen, build them up whom they have washed with their own wholesome and clean conversation: and what they cannot do by words, let them effect with works and an exemplary Life.  
8. When they have so done, let them retire to a private silence, and look to their own salvation, 
1 Cor. 9  lest when they have preached to others, they themselves become castaways. The like let other Christians do for themselves and those committed to them.  
Now to make this his Example of more force to persuade, Christ useth another Argument; The servant, saith he, is not greater than his Lord, q.d. There's no reason why ye should be ashamed to follow my Example; For what are ye but my Apostles and servants, whose Lord and Master I am? You are not above me: And if hereafter, either you, or your Successors shall rise to any preferment, yet ye will not then be greater, or know and do more than I have done and known. There is no cause therefore why you should blush at humility and charity who are but servants, whereof I your Lord have not been ashamed.  
So then Christ doth here beat down all proud and ambitious Churchmen, let them be either Popes, or Bishops, or Cardinals, or Doctors; etc. What are they, but servants? And if they are servants, as all will easily confess, they should so do, as not to climb above their Lord. How this may be, let them well consider, etc. But I have not time now to pluck up this stinking weed. Their own conscience will tell them wherein they are unlike Christ: yea wherein they strive to be above Christ, etc. Christ doth often inculcate this saying, 
Mat. 10. & Luke 6.  The servant is not greater, etc. But here he rehearseth it with great weight of words: Verily, verily, I say unto you, etc. Every body knows that the servant is not greater than his Lord.  
But every word of Christ, though he doth not swear it, is more steadfast than Heaven and earth, 
Luke 21.  as himself saith, Heaven and earth shall pass away, but my words shall not pass away; yet here he binds it with an oath; First to make the deeper impression. Secondly, to show that it is easy to know, but hard to believe, and hardest of all to observe and hold it fast, that the servant is not greater than his Lord, neither should be.  
In outwards none will presume to go before his Lord, or far better than he. But in spiritual things we see it far otherwise; Every man coveteth and desireth to be in a better condition than Christ. For though Christ was in the form of God, yet he humbled himself: we that are but wretched creatures run away from humility. Christ served us servants, we scorn to serve any man or minister to him. Christ did good to his enemies, we will not to our brethren: Christ was obedient and took pains, we love our ease: Christ patiently bore the reproaches of men, though he was the brightness of the Father's Glory; we behave ourselves far otherwise. Christ the Judge of all men suffered himself to be judged, we disdain that any should judge or reprove us. Christ entered into his Glory by the Cross and death, we think to get thither by luxury and lasciviousness. What else do we but prefer ourselves before our Lord, and covet better things than he enjoyed? 'tis not without cause, you see, that he doth so oft and so earnestly press this word upon us. For,  
First, He would have us take ourselves for servants. And secondly, to consider and think upon what he hath done and suffered for us. He that doth seriously mind these things will be most forward to all good, and most patiented under all evil. Therefore Christ saith,  
If ye know these things, happy are ye if ye do them. See how earnestly he urgeth the work, as if all knowledge were nothing without it; Lest the Disciples should say, we knew this long ago that we must be humbled; why dost thou teach us that now, as if we had not known it before? Well, saith Christ, if ye do know these things, 'tis the better for you, but this Knowledge is not attained without obedience. I pronounce no man blessed for his knowledge, but for his work. If ye that have knowledge desire to be happy, then do what ye know. Ye have seen the very Work in me, I also desire to see it in you.  
From this of Christ you see that we have ground according to the Faith, to teach and preach good works in the Church against them that are enemies to works. For what else can we do but what Christ himself did? No Christian that will keep to the words of Christ can condemn us. Thou therefore whosoever thou art, hold fast the sure Word of God, and stir not a jot from it. Read Mat. 5. Luke 6. Jam. 1. etc. and thou shalt see most plainly that Christ and the Apostles taught good works. What have we then to do with the vain boasting of false Gospelers, though they have learned much out of the Gospel, and know all the Scriptures, when they will not do the least good work?  
Know therefore that the perfection of a Christian doth not consist in knowledge, but practice. Not the forgetful hearer, but the doer of the work, he is blessed in his deed. Again, 
Jam. 1. & 4. Matth. 7. Psalm 103.  To him that knoweth to do good, and doth it not, to him it is sin. So Christ, he that hearech my words and doth them, is like a wise man, etc. His righteousness is unto children's children; to them that keep his Covenant, and to those that remember his Commandments to do them. As Christ had separated and exempted Judas before from those that were clean; Ye are clean, saith he, but not all; so here he excepteth and separateth him from those that are blessed.  
I speak not of you all, saith he, q.d. I told ye that you should be happy if ye would follow and imitate me. But all of ye shall not partake of this happiness. There is one of you that hath no part in this word. He is so far from helping his fellow servants, that he becomes cruel to me his Lord. He will be no Minister, but a Thief: no imitator, but a Traitor: not an Apostle, but a Devil; and this in a word is that most miserable Judas: who neither hath Lot here among the pure, nor shall have there among the perfect.  
1. By this word Christ pricks him again, if happily he might amend.  
2. He speaks in general, and doth name no man, to terrify them all; for at that time they contended for supremacy, as we shall see anon.  

Quest.  But why did Christ say, I know whom I have chosen?  

Answ.  I answer, Lest any should think Christ had mistaken in receiving such a one as Judas into the number of the Apostles. 
A twofold Election.  The Election of God is twofold. First, to present Grace. Secondly, to final Grace; To the first Judas was elected, to wit, to be an Apostle, but not to the second; he was not elected to happiness.  
If you ask why he was not chosen to blessedness also? I answer with Paul, 
Rom. 9  Who art thou, O man, that answerest God? Rom, 9 Let it suffice us that we know God is just, and disposeth all things wisely.  

Object.  But some will say, why did Christ suffer this wicked man whom he knew to be such a one, to tarry so long among the Disciples?  

Solut.  Christ answereth, that the Scripture might be fulfilled, He that eateth bread with me, hath lift up his heel against me, q.d. Therefore have I with much patience forborn this vessel of wrath fitted for destruction, that now that which was determined from the beginning concerning me, might be fulfilled, without any new purpose intervening, but in a direct course as it was foreknown and determined of old. This must not be so understood, as if Judas were compelled to betray Christ, lest the Scriptures should be found false: for than he had not been to be blamed, but commended, and his sin must have lighted on God. But because he would do this of his own accord, therefore the Holy Spirit foretold it, knowing it beforehand.  
The place here quoted is taken out of Psalm. 41.9. He hath lift up his heel against me. 'Tis a proverbial speech. For so we use to say when we would show how greatly we scorn a man. The meaning then of the word is, He that was most friendly to me, who lodged long with me, who walked, stayed, eat, drank, slept, watched with me, as a near and dear friend, whom I thought I might well trust, yea whom I had loaden with many courtesies, he, he hath thus requited me, as now to become my worst enemy; And not content therewith, he useth all means to supplant and ruin me.  
This complaint might well be made of Judas, for he indeed sought to undermine Christ, so that his name might be clean put out. Yet Christ expresseth this sin of Judas more favourably than the Psalmist doth: for there it is not simply said, he hath lift up his heel against me, but, he hath magnified a supplantation against me, i. e. he hath greatly supplanted me. It was a great supplantation indeed, when this one fellow, basely trampling upon him, should presume to sell him that bought and Redeemed all men; surely he did lift up his heel too high, who would not buy Christ, but rather sell him.  
Christ would not only be slain, but first be sold too, because man for whose salvation he came to die, was not only dead by his transgression, but was also sold under that transgression. For our first Parents could not be persuaded to transgress the Commandment but with hopes of some advantage: Your eyes, 
Gen. 3.  saith he, shall be opened, and ye shall be as gods. So that the hope of being as gods was proposed, though falsely, as the price of their transgression. Whence the Prophet saith, 
Es. 52.3.  Ye have sold yourselves for nought, and ye shall be redeemed without money. This order is necessary in our salvation, that our Saviour should be sold and die for us, who were dead and sold under sin.  
What Judas did so wickedly against Christ, hat Heretics and Sectaries do against their Mother the Church. For those that have been nursed at her breasts, and nourished with her bread, do now spurn her with their feet: so that she may well say, I have nourished and brought up children, and they have despised me. 
Es. 1.  No wonder if the Church so suffer from her false children, when Christ suffered the same from a false Disciple. That word of the Psalmist may not a little affright us.  
1. Because it shows us the heinousness of our sins, which we make light account of. Who would not abominate that man who should kick Christ at his feet? Who should not dread himself that hath offered such contempt & reproach to the Son of God? But the Psalmist saith, he that sinneth against Christ, doth trample him under foot. So Paul affirmeth, that there were some who did tread under foot the Son of God, 
Heb. 10.  over whose heads the great Judgement of God did hang for so doing.  
2. Because we are they who now eat the bread of Christ in the Word and Saerament, and in those things which are offered to Christ, as goods dedicated to the Church. Let us also take heed, lest we who eat Christ's bread, trample him with our feet: especially seeing that from the beginning they always have proved the worst enemies of God, who have been taken for his best friends. Thus Satan the best of creatures, is become the greatest adversary of God. The Israelites were God's chosen people, yet they committed more Idolatry than the Gentiles. 
Jer. 5. Deut. 32.  So that 'tis said of them, I fed them to the full, and they committed adultery. Again, Jesuron waxed fat, and kicked; he forsook the God that made him, etc. So the Pharisees and Priests, whose office typified Christ, were most forward to crucify him. So Judas, none of the least of the Apostles, lift up his heel against Christ. And so now he is most of all trampled upon by Christians, and such as live wholly of his loaves. Hence the Psalmist, I was a reproach among all mine enemies, 
Psalm 31.  but especially among my Neighbours.  
They trample on Christ, whosoever they be that oppose and fight against the Gospel under the name of Christ and profession of the Gospel, and defame the Scriptures under a fair colour of the Scriptures, wresting them to their own lusts: but especially they that blaspheme Christ, etc.  
Hence we learn, not to be wroth with them that wrong us, but rather do them good, as Christ here speaking of the Traitor, is so far from beiny angry or speaking evil of him, that he doth him good, and seeks to reclaim him.  
1. Christ foretold these things, lest his Disciples should be affrighted when they saw them come to pass.  
2. To strengthen their faith. But now, saith he, I have told you before, 
John 16.  that when it is come ye may believe; i. e. that by the fulfilling of this word ye may know that I am true in all my other say. So afterward he foretold to the other Disciples what should befall them, which did not a little confirm them in the Faith, that Christ should tell them beforehand what they should suffer.  
3. These things I have told you before, that you may believe, to wit, that I can see into the very secrets of the heart. Or that ye may believe that I am, and do remain the same, though for a while I seem to die. Or that ye may believe, that I am that poor destitute one, whom whosoever considereth shall be blessed, as it is in the same Psalm. Or that ye may believe, that I am that very man that spoke in the same place, 
Psalm 41.1,2.  Shall not he that sleepeth awake and rise again? (So the vulg. Lat.) But thou, O Lord, 
verse 8. verse 10.  be merciful unto me, raise me up, that I may requite them.  
Lastly, He addeth, Verily I say unto you, he that receiveth whomsover I send, receiveth me, etc. By which Word,  
1. He calls back the Traitor to his duty and office, and allureth him to continue in it perseveringly.  
2. He terrifieth him; for if he did not persevere, he shows him that he would not sin only against him, but against God also. Or thus,  
He had before comforted his Disciples, and told them that they should patiently endure adversity and bear the cross, if they would but consider what he himself had suffered, and that the servant neither is, nor aught to be above his Lord, etc. Now he doth comfort them another way, telling them that they should find friends as well as foes in the world, who should use them civilly and receive them kindly. q.d. This shall be your happiness in the world. Behold, I send a Criers voice before you, which shall sound through all the world, that they which receive me, may then be truly confident that they have received me indeed, if they shall receive you as my very self.  
And that ye may not think it a small reward to receive me because I am now despised in the world, lo I say unto you, He that receiveth me, receiveth my Father also. When the children that are scattered abroad in the world shall hear this, they will entertain and honour you very highly. Thus before he sent out the Apostles, he provided meat and lodging for them, and with large Promises encouraged men to receive them: as in the first creation, before he made man he prepared all necessaries for him, as a place to dwell in, food to live on, and light to walk by.  
It is a good and comfortable gradation from the Disciples to Christ, and from Christ to the Father, beyond or above whom there is no going, or ascending farther. Christ here speaks according to his humanity, lest any Arrian should hence infer that Christ was inferior to the Father according to his Divinity.  
The same gradation you have in receiving the Apostles, Mat. 10. & Luke 9 And this is much more excellent than what is said of Abraham and Lot, who received but Angels instead of men, Gen. 18. & 19 Heb. 13.  
This Reception of the Apostles doth not consist only in civi usage and entertainment, but chief in receiving and embracing their preaching of the Gospel. In which sense we are to understand that, He came unto his own, and his own received him not, John 1. Christ therefore comforteth his Apostles with these words, to assure them that their authority should be had in great reverence among men, notwithstanding Judas was so wicked.  
Christ also here intimateth by what steps we ascend to God. We cannot come to the Father but by Christ; 
John 14.  for he is the Way. We cannot come to Christ, but we must first receive the Apostles, their word I mean. We must begin at hearing the word. He that receiveth this, receiveth Christ. He that hath Christ, hath the Father. He that hath the Father, hath all good. This place may also be understood of the poor, whom we may then suppose to be sent to us of God when they meet us, beg of us, and make known their necessities to us. He that receiveth such, receiveth Christ and God, and in the day of Judgement they shall hear this, 
Matth. 25.  What ye have done unto one of the least of these my brethren, ye have done it to me.  
Ye see then what great things are promised to those that receive the Apostles and the poor. As it is said in Matthew, He that shall give unto one of the least of these a cup of cold water to drink, he shall not lose his reward. Whereby Christ doth stir us up diligently to hear the Apostles Doctrine, and readily supply the poors necessity.  

John 13.21. Mar. 14.18. Mat. 26.22. John 13.22. Luke 22.23. Mar. 14.19.  When Jesus had thus said, he was troubled in spirit, and testified, and said to them, as they sat and did eat; Verily, verily I say unto you, that one of you which eateth with me shall betray me. And they were exceeding sorrowful. Then the Disciples looked one on another doubting of whom he spoke.  
And they beg an to inquire among themselves, which of them it was that should do this thing. And they say to him one by one, Lord, is it I? (Mat 26.22.) And he answered, and said unto them, one of the twelve, (Mar. 14.20.) that dippeth his hand with me in the dish, the same shall betray me, Mat. 26.23.  

Mat. 26.24. Mar. 14.21.  The Son of man goeth as it is written of him: but woe to that man by whom the Son of man is betrayed: good were it for that man, if he had not been born.  

Mat. 26.25.  Then Judas which betrayed him, answered, and said, Master, is it I? He said unto him, Thou hast said.  
When the Passion of Christ drew nigh, the worst and most miserable case of that wicked Judas is first set down. And let none wonder that there is so much said; villainous varlet, his vile fact required many words to set it forth for a warning and caution to all others.  
Being then about to speak of the Traitor's sin, he is first troubled in spirit, i. e. inwardly, as elsewhere it is said, Now is my soul troubled! For the word (Spirit) is here taken like that, 
John 11.33.  where it is said, He groaned in the Spirit, and was troubled: which also is not to be understood of the Holy Spirit, but of the inward man. For certainly Christ took into, or upon him, those natural affections, and shown that he had them, yet without sin. Whence 'tis plain, against the Valentinians, that Christ had a true humane nature, as elsewhere, when we read, that he wept, and was weary, Luke 19 John 4.  
Therefore as Christ was troubled when he raised Lazarus, 
John 11.  and groaned against the power and tyranny of sin and death, wherewith all men were oppressed: so here he is troubled at the execration and hardening of Judas, who still went in his wicked resolution after so many warnings, and such great kindness showed to him. This trouble then of Christ was,  
1. His hatred of Judas his sin, as will easily appear, if we consider the desire and care of Christ to save him, yea and all the people of the Jews, of whom Judas was a type and figure. Well therefore might Christ take it ill at Judas his hands, who was one much honoured among the other Apostles, yet by a little pelse was enticed to reject Christ's love, nothing at all mindful of his glory, or the bonds of his fellowship, or the devotion and reverence due to him as God, or of any his Miracles, but only looking at the odious and paltry pelf of the Jews, for which he sold even his own soul, and betrayed the most innocent and righteous blood into the hands of sinful men.  
2. Christ was troubled at the greatness of the scandal, that one of his chief Apostles should revolt and prove treacherous to him: By reason whereof he foreknew that many weak ones would after this be estranged from him, and have an ill opinion of him, inasmuch as his familiar acquaintance and intimate friends revolt from him. How near these things struck to the heart of Christ, no tongue can express.  
We learn hence, what a Christian should be troubled at: Not from any outward misery, but out of a mercifulness toward his Neighbour, whom he seethe obstinate in sin. By this trouble of Christ it is evident enough, that God hateth sin, but most of all ingratitude and impenitency, both which were notoriously in Judas.  
Again, This trouble of Christ shows that he had a most godly soul, because men are punished and do perish sore against his will, 
Is. 1.  as he saith in Isa. Heu, consolabor super hostibus meis, Ah, I will ease me of mine enemies. Which is no small comfort to us to hear that God is not willing to punish us, nor will he if we sin not obstinately. He had rather show us mercy, and do us good.  
3. This trouble of Christ shows us, how we should overcome all those envious passions of our enemies, when they strive to do the worst they can against us without a cause, to wit, not by cursing and banning, but by blessing and benefiting them, as Christ here did, and as Paul teacheth, Overcome evil with good, Rom. 12. What did Christ do? Did he curse and revile Judas? We need not curse wicked men: 
Prov. 24.  they are cursed long since, and their destruction maketh haste. But what doth he? Doth he accuse and traduce him? No such matter. What then? He doth piously warn him, showing him that his naughty will was well enough known. Verily, verily, I say unto you, that one of you shall betray me. O the wonderful goodness of Christ! For we may here see how fitly he compared himself to a Hen; 
Matth. 23.  How often, saith he, would I have gathered thy children as a Hen, and thou wouldst not? This he doth here really show, for he had gathered the other Disciples under his wings. Now,  
1. He labours to recall the wanderer and him that was ready to be destroyed. And although he had hitherto admonished him in vain, yet he doth not give him over: to teach us that we should not too suddenly despair of our amendment.  
2. A wicked man is not presently to be cast off before all ways and means are used for his recovery. 
Gal. 6.  So saith Paul, If any be overtaken with a fault, 
Matth. 18.  etc. instruct or restore him in the spirit of meekness. So Christ, If thy brother offend thee, go and reprove him between him and thee alone.  
As Christ here doth not forbear to prick Judas, and set his sin before him, although he knew that he would not amend: so is it still by the righteous Judgement of God; many that will not amend must feel the worm of conscience whether they will or no, to make that of the Prophet true, 
Is. 48.  There is no peace to the wicked. Here he doth double his word, Verily, verily, as well to stir up their attention, as to show the certainty of his word.  
It is to be Noted, that although Christ doth disclose the sin of Judas, yet he doth conceal his person, lest he should either break out into a rage against Christ being confounded by his, or impudently presume to deny it. Teaching us thereby what we should do to our brethren in the case of close sins, even do as we would be done unto.  
But he speaks to all, that all might fear, 
Rom. 11.  And blessed is the man that feareth always. Be not high minded, but fear. Now in that he doth so clearly convince them that he knew all their sins, never so secret, he doth thereby deter both them and us, not only from sinful acts, but also from evil thoughts and purposes. Hence Boethius saith well, There is great necessity for us to live godlily, because he that beholdeth all things doth see all that we do.  
What effect this word took in the hearts of the Disciples, doth appear by what is there said: They were sad, they looked one on another. And no marvel; every one knew-himself guiltless, and none thought any evil of the other. Yet,  
1. They did not doubt but that Christ spoke the truth. They only wondered how the Devil could so far prevail as to be able to get away one of them, and snatch him from the fellowship of Christ.  
2. Every one feared his own heart, and though they knew no such thing by themselves, yet they all suspected the frailty of their flesh They might say with Paul, I know nothing by myself, 
1 Cor. 4.  yet am I not thereby justified. It is a sign of a good and godly heart to tremble at the Judgements and Word of God. On the contrary, 'tis the sign of an obstinate mind, to be nothing moved thereat, as here Judas, he only is fearless, and persists in the same impudence; he dares sit with his brazen face at the holy Banquet. But could he there endure the piercing eyes of his Lord, which he knew saw all things and the secret machinations of his heart at that time?  
3. They were not a little troubled to think that so holy a consortship should be so much defamed by so vile and heinous a crime.  
Here then 'tis plain that Judas durst not disclose what he plotted against Christ to any of his fellow-Disciples, which made for their commendation, but turned to his condemnation, who could be so wicked among so many godly men. Now the Disciples nothing doubting but that all that Christ said was true, and yet could not suspect which of them should be so base to do so, they look one on another to see if any would discover the same by his blushing. And every one of them saith to Christ, Lord, is it I? Their Faith thought better of Christ's words than of their own consciences. Therefore they do not say, Lord, I am not the man, excusing themselves, saying, 'tis not I, but Lord, is it I, or no? by way of Quere, q.d. God forbidden that ever we should commit such a horrid fact against our good Lord and Master, with whom we have gone thorough fire and water, suffered good and evil, whom we have followed rather than any man, and for whom we have forsaken all things.  
Surely there was little worldly mirth and jollity at this Supper, where both Lord and servants were so sadly sorrowful. Here could be no laughter or lightness, when those godly men heard what a horrible thing should break out from among them: but could not tell who should act or contrive it, in which uncertainty they were held in suspense for a time, the Lord so balancing what he before had spoken for their comfort.  
And that which made them yet more sorrowful, was, that Christ would not answer when they asked the question, but leaves them still in suspense, repeating the same word again with greater vehemency; One of the twelve, I say, which dippeth his hand with me in the dish, he shall betray me, q.d. It is one of the twelve who is so familiar with me, that he puts his hand into the same dish with me: and for this freedom and respect which I show him he doth thus requite me. Mark it, he doth give no other description of the Traitor, 
Psalm 41.  but what David gave long since, when he spoke in the person of Christ, Vir pacis, mine own familiar friend in whom I trusted, which did eat of my bread, he hath lift up his heel against me.  
But the words following are very heavenly; The Son of man indeed goeth as it is written of him, q.d. there is nothing concerning me happened contrary to my expectation, but as it was long since foretold by the Prophets, so it cometh to pass; I must die indeed that I may mercifully redeem mankind according to the counsel and forepurpose of God's Divine Majesty; And it is expedient for many, that I, should be betrayed, but woe be to the man for all that, by whom I am betrayed. He will thereby procure salvation for others, but he will bring perpetual destruction upon himself. The day of other men's Nativity is commonly solemnised with great joy, but this man's birthday deserves to be noted with a black coal: Nay it had been better for him if he had never been born. For it is better not to be at all, than to be in perpetual torments; which is all one as to have a death without death.  
Christ would hereby affright Judas to terrify him from his evil purpose with threats of eternal damnation, whom he could not recall by so many courtesies. But all the while for bearing to name him, to teach us that we should admonish sinners, but not traduce them. And if there be any good in them, 'tis better hinted by a Periphrasis or circumlocution, than to particularise them.  
But Judas was past repentance, yet Christ's goodness is exceedingly commended who omitted nothing that might tend to his conversion and reformation.  
Now Christ by this word; The Son of man goeth indeed, etc. but woe to that man, etc. and teacheth us not to hurt or persecute Christ in his members. It is decreed that the righteous shall be afflicted: all that will live godly shall suffer persecution. But woe to them that do afflict them: 
1 Tim. 3. Matth. 18.  Take heed that ye offend not one of the least of these. Yet see the obstinate malice of Judas. As he was nothing moved by that eminent Pattern of Charity which Christ gave him at and after Supper: so is he as little moved by this hard and horrible commination. And lest his silence should bewray him after all the rest had asked concerning themselves, he throws out a malapert and snappish answer, Is it I, Master? q.d. Thou canst suspect no such thing of me. God forbidden that I, whom thou hast so far entrusted, should prove so base and unworthy. See here,  
1. The impiety of man's heart, how it strives (if possible) to deceive God, yea to make God a liar.  
2. Notorious hypocrisy; he durst call him Master whom he had resolved immediately to deliver to death.  
3. Obstinacy and impudence added to his malice, which are most infallible signs of a most fearful judgement. Christ warneth Judas, but doth no good on him: he foretells his judgement, but he turneth the deaf ear. Who would not here be afraid? yea who would not pray with all his heart, that he may never fall under such a judgement, and into such hardness of heart?  
Nor doth Christ yet discover him openly, but only saith, Thou hast said, q, d. thou hast plainly bewrayed thyself. Ask thy own conscience: That will accuse thee, if I say nothing. Indeed thou art that famous Apostle and faithful Minister, upon whom I have so well bestowed all my kindnesses, and who dost so excellently answer thy name and office! Hold thy peace vile Traitor, bear thy badge and pack hence to thy old confederates. These things Christ spoke to the Traitor's conscience: but did not point him out with the finger; a Pattern to us, not to disclose the close sins of others. As 'tis a sin to charge a false crime on an innocent person; so is it a sin to blazon a secret slip indeed, because it is a breach of charity to our Neighbour.  
Now there was leaning on Jesus bosom one of his Disciples whom Jesus loved. 
John 13.23. verse 24. verse 25.  Simon Peter therefore beckoned to him, that he should ask who it was of whom he spoke. He then lying on Jesus breast, saith unto him, 
verse 26.  Lord, who is it? Jesus answered, he it is to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, 
verse 27.  he gave it to Judas Iscariot the son of Simon. And after the sop, Satan entered into him. Then said Jesus unto him, That thou dost, 
verse 28. verse 29.  do quickly. Now no man at the Table knew for what intent he spoke this unto him. For some of them thought, because Judas had the bag, that Jesus had said unto him. Buy those things that we have need of against the feast: or that he should give something to the poor. 
verse 30.  He then having received the sop, went immediately out, and it was night.  
The nameless Disciple so honourably here mentioned, was John, who was more eminent than the rest for these two things, viz. that Christ loved him, and that he leaned on his breast, and lay in his bosom. And though he writeth this of himself, yet he doth it without boasting. but as it were compelled to it, that his Gospel might be confirmed by his own authority. For if all the Evangelists be such competent witnesses, that it is gross unbelief to question their testimony in the least, This of all other witnesses deserves to be credited, who was so conversant with, and so near unto the Truth which he relateth, that he lay in the very bosom of it; he above all mortal men was admitted so nigh unto that word which boiled out of the heart of the Father, and was made flesh, that he resolved to make his tongue and pen trumpet it out louder than the rest. As Paul being in a sort compelled by the baseness of the false Apostles to commend himself among the Corinthians, I am a fool, saith he, 
2 Cor. 11.  but ye have compelled me: So doth John here by reason of some perverse Heretics: yet out of humility concealeth his own name. Now whereas he leaned on his Lord's breast, that was either,  
1. By reason of over much sorrow and fear because of the word which Christ had spoken. Or,  
2. Because of the sweetness which he tasted in the former words and works of Christ. Or,  
3. From the abundance or muchness of his love, which doth not so much mind what it is about, so it may embrace its beloved. Or,  
4. Lastly, Out of extraordinary contemplation. For 'tis possible that the extreme intenseness of his mind might cast him into a trance. 
John 1.  And questionless in that Rapture he might learn those sublime high things which afterward he wrote concerning the Divinity of the Word.  
O how happy was this Disciple, who lay so familiarly on his breast, whom others thought it a great happiness but to see at a distance, and to lie but at his feet, Show us thy face, 
Psalm 80.  and we shall be saved.  
See the mildness of Christ: He doth not thrust back this Disciple that leaned on him, though it were at a feast, where 'twas little good manners so to do, but accepted of this his respect and love, and took it in good part. Now that sweet and quiet repose on his Lord's breast was a presage that he only of all the Apostles should die in peace, and not suffer a violent death as the rest did; as the event made it good. And here we see also how truly Christ said, Blessed are the pure in heart, for they shall see God. 
Matth. 5. John 1.  For these draw nearest to God, and see him most clearly, as this John did: We saw, saith he, his glory, etc.  
From this leaning of John upon his Lord's breast, Peter took occasion to sift out who the Traitor was. As we find him every where more eager and hot, so now he is streightened, solicitous, and more inquisitive than the rest of the Apostles. He would fain know the Traitor, that he might prevent and hinder him, lest the whole College should be disgraced by so great a villainy. For this wicked lewdness of Judas was often cast in the teeth of the Apostles and other Martyrs.  
Peter himself doth not ask the question: for he never yet sped so well for his boldness, though his love to his Master put him forward. 
Matth. 16. John 13.  It was said to him before, Get thee behind me, Satan. And but now at Supper: If I wash thee not, thou hast no part with me; therefore he gets a spokesman. Nor doth Christ refuse to answer when John whispered him in the ear, lest it should seem that what he had spoken of Judas before, was out of a doubtful suspicion rather than from any certain knowledge beforehand. Therefore he doth by a plain sign point out the person of the Traitor Judas, saying, He it is to whom I shall give a sop when I have dipped it.  
1. He doth not point him out with the finger, or by name, lest it should cause a disturbance at the feast, and the other Disciples should fall upon him. But,  
2. He doth discover him by a piece of bread: either that the Prophecy might appear most true, He that eateth bread with me, 
Psalm 41. Rom. 12.  etc. Or that he first might do that which afterward he taught Paul to do, If thy enemy hunger, feed him: for in so doing thou shalt heap coals of fire on his head. Thus Christ patiently fed his enemy like a harmless child: but like the Ancient of days he poured coals of fire upon his head. Although Judas was not touched with the coals of Repentance (with which we should desire all our enemies to be burnt, yea though they are the worse for our kindness and courtesy) yet he was burnt with scorching wrath, as will appear anon.  
Now whereas the Disciples eat of the same dish with Christ, 
Mystical sense.  the mystical meaning is, that Believers do partake in the sufferings of Christ. 
1.  But Judas who also took out of the same dish, but with a wicked mind, signifieth Heretics and Hypocrites, for even they sometimes suffer, but not for Christ. 
2.  He likewise signifieth all wicked men, to whom Christ carveth out of his own dish, i. e. he layeth his Cross upon them, but to their perdition.  
Judas takes this bread too with the same impudence, as before he had the Sacrament of Christ's body, and afterward kissed him. But he took this bread to his great prejudice: for presently after the sop Satan entered into him. A horrible word indeed, but the thing itself was much more horrid, that a man should come to such misery and misfortune, that the Devil should possess him as his own. And yet it is no wonder that the Devil should there get entrance, where Christ is altogether shut out. Judas indeed had Satan before. For by his instinct he picked his Master's purse, murmured at the woman that anointed him, and consented with Christ's enemies to betray him. But as yet Satan was not discovered in him. None but Christ saw him. Now he is revealed and shows himself openly, when Judas went forth and led the Van of that wicked Army. There are sins in us always: anger, envy, luxury, etc. but they lie lurking in us till there be occasion given for them to break out.  
Satan then entered into Judas, because he whom hitherto he had only outwardly enticed to sin, now he doth fully and wholly take possession of him. Whom he first made wicked, now he makes incurable: so that he who first sold Christ for the only hope of gain, his rancour now increasing, his hatred mixed with covetousness, he belcheth out all his cruelty and breathes forth greater hatred against him who plucked off his vizard and made him known.  
The sum of all is, that Judas had now altogether hardened himself to sin, and set his mind wholly to it, and became so like the Devil that he refused to return, yea he was the worse for all Christ's kindnesses. And this is that curse which the Holy Spirit long since by the mouth of David prayed might fall upon him, Set thou a sinner over him, 
Psalm 109.  and let the Devil stand at his right hand.  
Which must not be so understood, as though that sop was any evil thing, or the cause of his hardening. The sop did not force him within the reach, nor thrust him under the power of the Devil, but his own ingratitude and impenitence, because he persisted in his wicked counsel, and was not touched with any remorse, nor moved with any admonition of Christ, but altogether shameless, when he saw that Christ knew all things; yea he was more and more on fire with a burning desire to perpetrate his horrid act, and so cast away and scorned the benediction of Christ. No marvel then if he run into cursing which he so much loved: so that the Devil entered into his soul, which he found then utterly forsaken of God. Although the Devil doth never give over to tempt men, yet he doth especially drive us whether he sees us most inclined to go of our own accord.  
Let us then give diligent heed and watch continually that we give him not his first, nor open the gates of our heart to him: for if he once get in adores, he will quickly run over all the house till he hath totally destroyed a man. Let that miserable Judas be our Example, whom the Devil so invaded and possessed his soul and senses, that he could do nothing but what the Devil enjoined him, after he was deserted of Christ and cut off from the fellowship of the Saints. 
Eccl. 10.4.  Hence the Wise man warneth, If the spirit of the Ruler rise up against thee, leave not thy place, Indeed we cannot deny him, that he tempt not at all, but let us not give place to him.  
Now because Judas was in a manner made manifest, and could not with safety stay there any longer, and because he was sufficiently warned, but was never the better, Christ puts him in mind, What thou dost, do quickly; which sounds as if Christ would kindle and spur him forward who was incensed before, and whose rage was rather to be restrained, yet indeed he was rather threatened thereby than exhorted.  

1.  Nor doth Christ speak this to Judas only, but especially to the Devil, who had already entered into him, q.d. Do thy work, O thou Devil, which thou hast always delighted to do; do it quickly. Thou gottest into the souls of the Jews, and killed'st the Prophets: Thou stonedst them that brought the Doctrine of Salvation; thou sparedst none that were sent from God. I am come after them, and I well know that thou canst not be quiet and let me alone: wherefore now take thy course, do as thou wert wont, and as thou wouldst have gladly done long since, if I had not restrained thee. Take thy swing, I'll hinder thee no longer. 'tis all one as if a strong man should threaten his enemy and speak scoffingly to him, knowing him to be but a puny fellow and to be conquered with a fillip, should yet say, Do what thou dost quickly, that thou mayest presently try how strong I am, and know it by experience. So Christ bids the Devil run faster and make more haste to do what he was ready to do, that being overcome and bound by his tryanny, he might sooner release the world.  

2.  If we refer this word to Judas, than it is not a Precept, but a permission, as in Job it is said to the Devil, 
Job 1.  Behold, he is in thy hand. So here, Judas is not commanded to do the evil he intended, but is permitted to do it sooner. 'tis one thing to say to a man that is about a thing, make haste and do it quickly: and another thing to say to one that is at leisure, or command an idle person to do this or that.  

3.  But this word is nothing but for the judgement and condemnation of Judas who was now obstinately malicious. It is such an expression as Parents use to their stubborn and incorrigible children: as if Christ had said, Well, now I see all my kindnesses will not invite thee to amendment, go on, make an end of what thou hast begun: I will not let or stop thee any more; Thou wouldst not hearken to me, therefore get thee after the Devil and follow him another while: But I tell thee this beforehand, never look to go to Heaven. From this time forward I leave thee to thy own will, sink or swim, shift as thou canst, I'll take no more care of thee. A horrible Judgement indeed, so to be forsaken of God. Wherefore David had cause to say, 
Psalm 51.  Cast me not away from thy presence.  

4.  By this word Christ showeth his hearts great desire to redeem man. Therefore he bids the Traitor not be too slow, but make haste, q.d. Hast a mind to be●…ay me, and dost long for my death? I am as willing as thou to be betrayed and to die. It was my business into the world, and I long till it be done. Christ was in such haste, because he knew there would much fruit spring from his Passion, the Devil would be conquered, Idolatry destroyed, death perish, heaven be opened, man redeemed, etc. therefore he hastened.  

5.  Lastly, In this word he fully resigneth both his own life, and his desire of saving Judas to the will of his Father, nor his desire of Judas his salvation only, but of that people whom he represented too, and the false Church also which he prefigured. The grief also which he conceived from the greatness of the scandal. All these were a great torture to Christ. Now he resigneth them to the Father's will, teaching us to do so to, when it cannot be otherwise.  
And lest any should think it strange how the other Disciples could bear this impiety of Judas against Christ, No man, saith he, at the table knew, etc. This was an infallible sign of the Apostles goodness, in that they had no evil surmisings of Judas: Charity thinketh no evil. 
1 Cor. 13.   
Whereas they thought that he was commanded either to get things ready against the feast, or to give something to the poor, he intimateth that Christ did carefully give this in charge to him, especially at the Feast. Thereby teaching us to provide for the poor at our Feasts, a thing most acceptable to Christ.  
But here the Disciples were much mistaken in their Judgement. For that wicked man did not so much seek to grace the Feast as to disgrace it: he was not so much for the poor, as against the Father of the poor. Wherefore he was not fit to be any longer in so holy a fellowship. And now the Devil who had been his master all this while, instigateth him afresh, and presently he went forth after he had taken the sop. But,  
1. He went out judged and condemned, leaving his Bishopric to another.  
2. He went out; he was not thrust out, he did voluntarily of his own accord separate himself from Christ and the Saints: than which there is no separation more miserable. Again,  
1. He went forth presently. So that 'tis plain he had a list to be gone sooner, but he had not leave, or a fit opportunity; but as soon as it was granted him, he forthwith departed.  
2. He presently went forth; for now the Devil had got stronger hold of him, and ruled him by force, haling him whether he pleased.  
3. The Devil hastened him for fear of delay and the power of Christ's words, lest any spark of Grace should be kindled again in the soul of Judas, and so he escape out of his snares. For the Devil is exceeding wary, lest any slip from him when he hath once caught them. 
Exod. 1.  A figure whereof we have in Pharaoh, who oppressed the children of Israel with burdens, and followed them so close that he would not allow them time to worship God, or confer among themselves about their liberty, lest one time or other they should make an escape. So the Devil will give no respite or breathing time to those he hath ensnared, that having once overcome them, he may still keep them under his Yoke. Learn we hence to acknowledge and confess his malignant cogitations.  
In the close of this sad story of Judas, John saith, And it was night. Surely a dark night was fallen on this miserable man; the Sun of Righteousness was set, so that he ran hastily to the depth of hell, as an Hart to the dart, or as a dog to the chain, 
Prov. 7.22.23.  not knowing that he was running to the ruin of his soul, This is that night of which the Wise man speaketh; 
Wisd. 17.5.  No power of the fire might give them light: neither could the bright flames of the stars endure to lighten that horrible night. Besides, It was really night indeed, a time that wicked workers seek and love, john 3.20. This miserable man did run so violently into sin, that the night could not stay him: therefore he got an Eternal night for his labour. For it is the just Judgement of God, that they who refuse the light, should rush into perpetual darkness.  
This much concerning Judas and his many warnings, as also his final Ejection. Let every godly man pray continually, that he be never left and given over to fall into such blindness and hardness of heart. And let him use all means to avoid this heavy Judgement of blindness in heart. 〈◊〉 follows:  

Luke 22.24.  And there was also a strife among them, which of them should be accounted the greatest.  

verse 25.  And he said unto them, The Kings of the Gentiles exercise Lordship over them, and they that exercise authority upon them, are called Benefactors.  

verse 26.  But ye shall not be so; but he that is greatest among you, let him be as the younger: and he that it thief, at he that doth serve.  

verse 27.  But whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? But I am among you as he that serveth.  

verse 28.  Ye are they which have continued with me in my temptations.  

verse 29.  And I appoint unto you a Kingdom, as my Father hath appointed unto me.  

verse 30.  That ye may eat and drink at my Table in my Kingdom, and sit on Thrones judging the twelve Tribes of Israel.  
Although this History makes nothing to the suffering of Christ, yet because Luke hath inserted it in the Passion of our Lord, we will not pass it by. For it doth fairly picture out the humane nature and disposition that was in the Apostles, who contended for primacy at that time, when they saw such great Patterns of Humility and Modesty; and when the greatest tribulation was at hand. But what our Translation renders strife or contention, that Luke calleth Philoniciam, i. e. Love of Victory.  
We read more than once how the Apostles contended about Primacy. 
Matth. 18. & 20.  After the payment of tribute they asked Christ's opinion, and desired him to decide the matter which of them should be the greatest. So when the sons of Zebedee sought the uppermost seat in Christ's Kingdom, than they strove about this thing. And here in this place.  
1. Perhaps Judas his going from them gave the occasion. For till his hatred was discovered they suspected one another, and so from hence quickly fell to quarrelling, every one disdaining to be inferior to other, and to be, or but thought to be less faithful to Christ.  
2. Their Lords own withdrawing, which he spoke of before to them, might happily give them occasion to inquire what they should do, and who should have the chief management of things when their Master was gone from them. Here now, as commonly it is, none could well bear to submit to another; and so (as he thought) be undervalved: which is no strange thing that it should be so with the Apostles who were men, and not yet confirmed by the Holy Spirit, nor fully understanding the Kingdom of Christ. Now Christ neither will nor can he endure by any means this Philotimie or greedy desire of Glory, which is the root of Philonicie or love of Victory, whence all contention ariseth. For where one will rule, and none submit; where all will be Lords, and none subjects, there Christ hath no more to do. What then?  
My Disciples and Children, saith he, do not do thus, it is very unseemly, and doth not at all become you. I would not have it so among you. Consider I pray, what think ye? Do you not desire to Lord it like the world? but do you see any such thing in me? where got ye this thought? whence came this great desire? ye that are servants, would ye once more be greater than me your Lord? Indeed the Romans and other Gentiles go about to compass to themselves worldly glory and greatness, and above all things desire to domineer and rule over others. They hunt after great Titles, not only to be called Kings, Princes, 
Euergetae, Pater patriae.  and Rulers, but also Benefactors and Fathers of their Country, as if they did help, do good and provide for all, and were more like Fathers than exactors and oppressors, when indeed they do generally behave themselves otherwise. And ye fishermen of Galiles, will you be like these, and do as the Heathen do? Indeed ye are very fit for that glory; such honour would well become you which the Gentiles have, and so much aspire unto. But if the name and profession of a Jew will not beat you off from following the Gentiles, yet at least let my Example take ye off. Ye see what I do. For I am your Lord and Master; I might command, I might Lord it, I might call every creature to serve me, yet I forbear; I abase myself so far as to serve, and let you sit still, I wait on you as your hired servant. 
John 6.  The Kingdom was mine, and 'twas offered to me: but I would none of it; I refused it. What? I might have had Angels as well as men to serve me, but you see, I do not so. See, I say, and consider well how low and how abased I am. I have put off the form of God, wherein I was, and have taken upon me the form of a servant. 
Phil. 2. Psalm 8.  I have made myself a little less than the Angels. What a shame than would it be to you to grow proud under so humble a Master? After this manner Christ checks the ambition of the Apostles, and elsewhere also he useth almost the same expressions. But every where he doth smartly nip them, knowing what a Tyrant Ambition would be, and what mischiefs it would bring in, if it were not restrained and kept under.  
If ever any King or Prince might be called Euergeta, a Benefactor, surely never any better deserved the name then our Lord Jesus the King of Israel. Pliny writing of Traj●n, saith, Thou of all men dost least esteem thy own courtesies, whereas thou livest in the City as a Parent with his Children. But what was that Paternal love which Trajan shown to his Citizens, in comparison of Christ's charity to the Apostles, and to us all? But what follows?  
Ye are they which have continued with me in my Temptations: And I appoint you a Kingdom, etc. There is a good coherence between these and the foregoing words. As he had sharply reproved them before, so now he doth smooth them with Promises, and struck them with Praises, yet so directeth his speech, that the Apostles might well desist from their ambition, q.d. Why do ye so hunt after worldly power and domination? Stay a little, I will promote you to Heavenly Power. 
John 6.  There are better and greater-things laid up for you than ye are ware of. For ye are they that have stood it out with me, when many others turned their backs upon me, being offended at my approaching Passion: but Judas especially, 
Acts 1.  he went to his own place; but ye have not flinched at any of my Temptations, those many which Satan hath raised against me these three years. For this your doing be assured that I will prepare a Heavenly Kingdom for you by my Passion: where ye shall reign with all power and glory as true Kings and Princes. And because earthly Kings abound with all delicacies of meat, but specially of drink: Lo, I provide so for you too, that there ye may eat and drink with me at my Table as my fellow-heirs. 
Rom. 8.  Which we must not so understand, as if there were eating and drinking in Heaven: but Christ speaketh anagogically; or as Theophylact saith, Metaphorically, because there is most of that in King's Courts.  
Lastly, saith Christ, lest ye should want any thing to complete your Government; whereas worldly Kings use to sit upon stately Thrones, 
1 King. 10.  and Judge others, as we read of Solomon Behold, I prepare this also, that ye my Apostles may sit hereafter with me upon Royal Thrones, and Judge all the Tribes of Israel, which believe not in me. If ye seek to rule over Israelites, lo they shall be subjected to you. What look ye for more? Can ye wish or desire more? Is there the like again in all the world? What's the glory of the world, the kingdom of the world, the delights of the world, to the Glory, Kingdom, and delights of heaven? Who then would not willingly despise the glory of the world? Who would not gladly be lowly with Christ, that he might also reign with him? Brethren, let us not be proud, the Devil's pride threw him down from his greatest honour. But let us embrace humility, which exalted Christ to his highest glory, and thus much for this text which Luke inserted. Let us now return to john, & hear what Christ said after judas was gone forth.  
Now is the Son of man glorified, 
John 13.31.  and God is glorified in him.  
I God be glorified in him, 
verse 32.  God shall also glorify him in himself, and shall straightway glorify him.  
Little children, 
verse 33.  yet a little while I am with you. Ye shall seek me, and as I said unto the Jews, whither I go, ye cannot come: so now I say to you.  
A new Commandment I give unto you, that ye love one another, 
verse 34,  as I have loved you, that ye also love one another.  
By this shall all men know that ye are my Disciples, 
verse 35,  if ye have love one to another.  
When judas was gone Christ gins to preach a most joyful Sermon, full of admirable consolation: wherein first he forewarneth his Disciples not to be offended at the Cross which now hung over his head; and with them admonisheth all the godly not to deny him because of the Cross. And he deferred this Sermon till Judas was gone forth, because what he said afterward belonged to the Elect only. As also to make good his own Doctrine, Give not that which is holy unto dogs. 
Matth. 7.   
The Ancient of Days and the Son of Righteousness, from the season of the night which then was, doth fitly make a comparison per contrarium, by the contrary, to show that his glorification was at hand, whereby all the world afterward should be enlightened, when the Traitor and all wicked men should be left in a perpetual night of sin. Hereby instructing us, that the godly should never want Light, however the wicked might be wrapped up in a night of Errors; 
Exod. 10.  as the Israelites heretofore had light in Egypt, when all else were covered with gross darkness.  
Now we may understand this word four ways. 
1.  First of the Son of man, as to his Mystical body, so that the meaning may be: Now is the Son of man glorified, i. e. by the withdrawing of Judas that son of perdition from my society, my Mystical Body is purged, my small company and Church is cleansed from the mixture of that pestiferous member. For the graceful part and spotlesness of the Scholars is the Mistress commendation; when arrant rakehells be cashiered, the Master is glorified. Therefore,  

2.  Again, Now is the Son of man etc. i e. he is discovered to be true and Righteous by this, that he removeth a vicious Disciple from his fellowship.  

3.  Now is he glorified, i. e. by this separation of Judas from the Elect Apostles, was fore-shewn the glorification of Christ, which he shall have at the day of Judgement, when he shall separate the godly from the wicked, whereby his truth and righteousness will appear.  

4.  But lastly, by glorifying is understood the brightness of Christ's Passion glistering and flashing in among the damned, the Glory of his Resurrection and Ascension, and the gift of pouring out the Holy Ghost. Now, saith he, is the son of man glorified, 
John 12.  to wit, with that Glory which he spoke of: And I, when I am lifted up from the earth, will draw all unto me; if a grain of wheat die in the earth, it bringeth forth much fruit.  
But mark with what Majesty Christ speaks of his death. Another man would have spoken of it after the world's sense: Now is the Son of man betrayed, made an abject, condemned, and there's an end of him, etc. But Christ saith, Now is the son of man glorified: whereby he showeth,  
1. That he was exceeding glad to Redeem mankind by his death upon the Cross; it was as much joy to him, as for others to go to a Banquet or Feast.  
2. That his Cross was nothing but an entrance to his Crown; so that Judas and the jews did nothing but promote his glorifying; q.d. Let Judas go whither he will, let him betray me, let him stir up all the world against me, let him do his worst: It shall be to my Glory, and his utter disgrace. If he had gone sooner, I should have been sooner glorified: I am troubled at nothing but his malice, which only will wound me.  
3. Although treachery, reproach, the cross and death be such bugbears to the world, yet to a godly man they are most desirable, because there is no other way to Glory.  
4. Lastly, He showeth that by his death and Passion he was about to turn all the curses of the Law into blessings. The Law saith, 
Deut. 21.  Cursed is he that hangeth on a tree. So likewise all outward evils, as hunger, thirst, persecution, etc. which the Law saith are curses: But Christ tells us that they are the Instruments and means of our glorification and blessing: for so it is that by his death these things can no more hurt us at all. By him all things are sanctified.  
Now although Christ was glorified before by his Miracles, (for he that allayed the waves of the sea and the force of wind, 
Matth. 14.  was worshipped as the Son of God; So when he fed five thousand men with five loaves of bread, the people saw such glory in him, that they would presently have made him King. 
John 6.  When he raised Lazarus to life, his Glory was so great, that they publicly received him in Jerusalem with songs and shouts. 
Matth. 21.  He was truly glorified by the greatness of Miracles:) yet because the consummation of his Glory was in the Passion, Resurrection, and Ascension, therefore he saith, Now is he glorified, etc. Teaching us, that we should choose rather to be despised of men, than be praised by them, because by the one we become proud, in the other there is no such danger.  
He speaks it Emphatically, Now is the Son glorified, 
Clarificatus est.  by a verb of the preterperfect tense: for though it was not yet perfected, it was in agitation, and to be perfected without all doubt. So he speaks afterward; I am non sum in mundo, 
John 17.  how I am no more in the world: There is an Emphasis too, when he saith the son of man is glorified. For the Son of God ever was, and still is glorious. What therefore the Son of God had by Nature, that the son of man had by Grace and Union with the Divine Nature.  
But questionless this glorifying of the son of man is the glorifying of God. Therefore he added, And God is glorified by him; as the Father and the Son have one nature, so have they one glory. Whence it is that Christ saith, he sought not his own glory, but the glory of the Father. 
1.  And yet the Father is not so glorified, as if he had now essentially some glory which he had not before: but because it was now cleared up by the Passion and Resurrection of Christ, of which Son God was the Father. 
2.  As also because by the Passion and Resurrection God got him Glory among men, whom the world knew not before, but now by Christ they knew that he was their Father and Helper, etc.  
And lest any should question how Christ came to know so clearly and certainly beforehand, that God would glorify him: He answereth, If God, saith he, be glorified by him, God also shall glorify him in himself. He cannot doubt of Glory hereafter, who glorifieth God now in this life. 
1 Sam. 2.  For that word stands steadfast: He that glorifieth me, him I will glorify: but they that despise me shall be dishonourable. Christ did glorify God by his Doctrine, setting him forth by most worthy and magnificent Titles. For Believers now call God Father by Christ, whom before they looked on as a Judge under the Law which condemned sin. By Christ he is called our Saviour, who before was a condemning Judge. On the other hand God also glorifieth Christ, bestowing great Titles on him, as a Conqueror triumphing over the Law, Curse, Cross, Sin, Death, Hell and Satan. This is that Name above every name, 
Phil. 2.  which God the Father hath given to Christ, at which every knee should bow, etc.  
In the close of this clause Christ saith, And shall straightway glorify him: for presently, even at the Passion he began to glorify him with Miracles, when the Sun was darkened, etc. whereby the Centurion and many others knew that he was the Son of God. So while he yet hung upon the Cross, God heard his prayer for us, which is the greatest Glory of Christ. See now all along how wisely the Wisdom of God did speak Before he would speak of his suffering and death, he premiseth his glorifying, 
1.  lest the Disciples should be too much sadned; 
2.  And lest they should think him utterly lost in his Passion; 
3.  That they also in times of adversity might learn to look at the glory to come, and not so much on the present misery.  
Hitherto he spoke of his future glory. Now consequently he gins to speak of his death, but very sweetly for the comfort of his Disciples, whom he knew would be exceeding sorrowful at his death. For as a good son doth not so much delight himself in the succession of a great Inheritance, as not to mourn for his Father's death: So although the Disciples were sure that the death of Christ would be of great advantage, and give a large Inheritance, yet they could not but be much grieved for his death. Therefore he speaks of his death with as sweet words as possibly he could: 
1.  And first he calls them Children, to show his Fatherly grace of Love toward them. 
2.  And withal to show the fruit of his Passion; By his Passion and Death we have right to be called, 
1 John 3.  and to be the sons of God. Therefore we never read before that he called them children, but now when he was about to suffer and die.  
Nor doth he simply call them children, but little children, which is a sign of greater affection, because of the tenderness of love, and because as yet they were but weak and tender Babes. They were children when they were grown strong and armed with the Holy Spirit. But now because they were fearful, and not able to follow their Father, they are called little Children or Babes. 
Gal. 4.  So Paul calleth the Galatians little children, because they were weak in the Faith, and had yet need of milk.  
But what is it then that Christ would say to these his so much beloved little ones? Yet a little, saith he, and I am with you. And 'twas but a little while indeed, but till he who went forth but just now was gone to the Jews, and came again with a band of Soldiers and the Priests servants. He was then presently apprehended, condemned to die, and executed, from which time he might say, now I shall be no longer with you, unless I come to see you again, and stay an hour with you. This he thus said, 
1.  That they might more enjoy him whilst they had him: 
2.  And that what he spoke at his going away might take the deeper impression in their hearts. But it must not be so understood, that Christ went away for good and all, and is now no more in the world, when elsewhere he saith expressly: Lo, 
Matth. 28.  I am with you all the days, even to the consummation of the Age. The meaning than is, yet a little while I am with you, in this visible and mortal body, as hitherto I have been. Henceforth indeed I shall be with you, but not as formerly, not visibly, not mortal, not as a stranger in this world, but as a Prince and a Father of that which is to come. And would ye know what shall become of you?  
Ye shall seek me, q.d. ye shall be sadly grieved for my departure, and with great anguish and thought of heart ye shall earnestly desire my presence, because both Jews and Gentiles will most furiously abuse you. At that time ye shall seek me and desire my assistance. This he saith not to affright them, but to prepare their minds for the trouble they should meet with. As a cruel beast, if he should suddenly rush upon a man, would not only terrify, but tear him, being unarmed and unprovided: but if a man see him, and be ware of his coming, he will arm and fit himself, so that he shall do him little or no hurt at all. So when temptations and trials are foreshewn and foreseen, they do less disturb and trouble us. Hence saith David, I made haste, etc. 
Psal 119.60.  Paratus sum, & non sum turbatus, saith the vulgar reading. I was ready, and not troubled.  
By this we see that the whole life of a Believer in this world is nothing but sigh, groan, and a longing desire after Christ. The godly mourn like Doves in this world, and say, 
Cant. 5.6.  My soul melted when my beloved spoke, I sought him, and found him not, etc.  
And lest any should say, if we shall speed no better, why dost not take us along with thee? It were better for us to go with thee, than be left here behind all alone. Wither I go, saith he, ye cannot yet come, q.d. I am going to suffer, and ye cannot follow me thither, because of your infirmity. You had need be first endowed with power from the High One. Again, I go to the Father, but as yet you cannot follow me thither: for the door is shut, I must first open it for you with the Key of my Death.  
But what shall become of us the while, how shall we bear or escape the present hatred and envy of the world, and be able when the time doth come to follow thee? A New Commandment, saith he, I give you, that ye love one another, as I have loved you, q.d. Nothing will more safely defend ye from the envy of the world, nor more surely keep you in my favour, than to love one another. Much might be said concerning this loving each other. 
1.  And first the error of our present times might hereby be suppressed, which flattering itself with Faith alone, doth altogether flee and fight against obedience to any Command, Charity, and good works. 
2.  Again, true Christian charity should hence be revived and restored, which did heretofore so much abound in the Church, etc. But let it suffice us now that we go along with the meaning of Christ's words.  

1.  And first some will be ready to startle, and be affrighted to hear Christ speak of, or so much as mention a Command, as if he meant to impose the Yoke of the Law upon them again. But he allayeth his speech with this, that he doth not enjoin many, as Moses did, but gives only one Command. And in that he calleth it a New Commandment; 'tis a sign that he would free us from the Yoke of the Law, 
Acts. 15. Isa. 9.4.  which none was able to bear, and which condemned every man: And therefore in Isaiah it is called The Sceptre of the Exactor.  

2.  Hereby he showeth that the Law was not sufficient to salvation: if it were, there had been no need of adding any more. Although the Law commanded us to love our Neighbour, 
Matth. 22.  (for Christ also saith, that it is one of the first Precepts of the Law) nevertheless here he calleth it a New Commandment. Because;  
1. 
Matth. 5.  It was renewed by him. For the Pharisees had much obscured it by their Tradition. For this, Thou shalt hate thy enemy, was foisted in by them: whereas the Law saith no such thing, therefore Christ rejects it.  
2. It is commanded more frequently and more excellently in the New Testament. The Sabbath, Sacrifices and Ceremonies are often mentioned in the Law, but Love is every where commanded in the New Testament.  
3. In the New Testament it is otherwise laid down than in the Law or old Testament. To them it was said, Thou shalt love thy Neighbour as thyself: But to us, As I have loved you; which is somewhat more, for Christ loved us more than himself. He spared not himself that he might spare us. Therefore it is a New Command, because we are bid love our Neighbour more than ourselves; so that we should prefer nothing before him; neither Honour, nor Riches, no nor our bodily Life; as we see in Christ that he did not.  
4. Because it is now confirmed by greater Examples, viz. of God and Christ. Hence saith John, Herein is Love, 
1 John 4.19. & 3.16.  because he first loved us, and laid down his life for us.  
5. It is a New Commandment, because he Commands it from the heart, and not from the Ceremonies of the Law: and teacheth that the Law is not fulfilled by outward works, but by the inward love of the heart.  
6. Because though all the other Precepts both ceremonial and judicial are abolished: this only continued and was renewed, not from the nature of the law, which indeed did require it, but gave no power to fulfil it: but from the nature of the Gospel, which giveth strength by the Spirit to fulfil all the Commandments.  
7. 'Tis never worn out, it abideth new still, and never waxeth old: for let us love never so much, and never so long, yet we are still debtors so to do.  
8. It is New, because as that which is new is nearest to its principle or beginning; so Charity uniteth and maketh us nigh unto God, who is the beginning of all things.  
9 Because it cannot be fulfilled but by a New Spirit, or in newness of Spirit: not by the spirit of Bondage, but by the Spirit of Liberty and Adoption: which who so hath not, 
Rom. 5.  shall never fulfil this Command: for by the Spirit alone is Chatity shed abroad into our hearts.  
But mark: Christ doth not speak of any kind of love. There is a carnal love. There is an inordinate love, when we do not only love the persons and favour them, but their Vices too. Christ speaks not of this love, nor of that which consists only in word and in tongue; but of that which is in deed and in truth. Therefore he saith, As I have loved you. Now Christ loved us,  
1. Ordinately, because he loved our persons; yet so as not to flatter our faults, but sharply reproves them, even in those whom he loves best.  
2. Effectually, not in word only, but in deed. He loved us freely without any merit of ours.  
3. Yea when we were yet enemies: when we were yet sinners, we were reconciled to God, by the death of his Son, Rom. 5.8,10.  
4. Lastly, Perseveringly: to the end, as was said before, Joh. 13. Let us learn from hence how we ought to love our neighbour.  
But when he saith, As I have loved you: we must not think that he requireth a measure every way proportionable to his Love. For who can so love? But he would have us do our utmost, and strive might and main with all our strength to imitate his Love. If we cannot keep pace with him, let us at least follow hard after him, 
Psalm 63.8.  and keep as close as may be. As elsewhere he saith not, Learn of me to work Miracles, etc. but Learn of me, because I am meek and lowly in heart: So here, he would not have them known to be his Disciples by any other Badge, but Love; Hereby shall all men know that ye are my Disciples, if ye love one another. Christians have other Duties to perform, as to Fast, Pray, give Alms, etc. But though these things be good, yet a hypocrite may do them, as you read, Mat. 6. Christ therefore will have none owned as his Disciples by any other mark but mutual Love. 
Matth. 6.  For Love is,  
1. A general Note and Sign which every one may have. In the other, as Fasting, Prayer, Alms-deeds, etc. A man may sometime find an excuse, but in this none can excuse himself, and find any shift to put it by.  
2. It is an infallible mark of a godly heart. All other signs may fail, but this will never: For where Charity is, there also are all other Virtues; and so it is the perfect keeping of God's Commands: 
Rom. 13.  He that loveth fulfilleth the Law.  
3. It is a convertible Sign. As it is true that every true Christian loveth his Neighbour: so it is true on the contrary, that whosoever truly loveth his Neighbour is a Christian.  
4. Christ would have all his known by Charity, and hath given them this for their Livery, that others might be alured and won by the good Odour of the Faithful, and say, Behold, 
Psalm 133.  how good and pleasant it is for brethren to dwell in unity. Whence we see,  
1. That Christ doth not simply require Love of those that are his, but so, as without it he will own none for his Disciple: And if it be so, or rather because it is so, truly there are but few true Christians to be found in these days: for Charity almost among all men waxeth cold, and faith and mercifulness faileth every where, and is withered: instead of which, hatred, envy, discord, deceit, treachery is sprung up.  
2. We see how much they are out of the way, who would fain be taken for Christians by I know not what Tokens, when Charity towards God and their Neighbour is nothing regarded.  
3. Here we find the difference between Faith and Charity. Faith maketh a Disciple of Christ, Charity maketh him known to be a Disciple. It followeth:  
Simon Peter said unto him, Lord, whither goest thou? 
John 13.36.  Jesus answered him, whither I go, thou canst not follow me now: but thou shalt follow me afterwards.  
Peter said unto him, Lord, why cannot I follow thee now? 
verse 37.  I will lay down my life for thy sake.  
Jesus answered him, wilt thou lay down thy life for my sake? 
verse 38.   
Simon, Simon, Satan hath desired you, 
Luke 22.31.  that he may sift you as wheat.  
But I have prayed for thee, that thy faith fail not; 
verse 32.  and when thou art converted, strengthen thy brethren.  
And he said unto him, Lord, 
verse 33.  I am ready to go with thee both into prison, and to death.  
And he said, I tell thee Peter, the Cock shall not crow this day, 
verse 34.  before that thou shalt thrice deny that thou knowest me.  
It was a sign of great fervency in Peter, that he only should interrupt Christ, and ask his Lord whither he was going, when all the rest held their peace: sure he was astonished at the word which Christ spoke: whither I go, ye cannot come; and fearing that he should be separated from Christ, he could hold no longer, but must needs ask the question. To whom Christ very sweetly answered: Wither I go, thou canst not follow me now, but thou shalt follow me afterwards; which may be understood two ways:  
1. He could not follow Christ to Heaven who was now going thither, but he should follow him afterwards, when he was made a Citizen of the City above, he with the rest of the Saints should reign with Christ.  
2. He was not yet endued with power from on high, neither had he that strengthening Spirit to reform him and his Nature, therefore he could not scorn the dangers of death, nor wholly overcome the terror thereof. 
1.  The power to break the force of death was only in Christ. Therefore thou canst not follow me now, because that to go by the Cross is yet very hard and difficult. 
Psal. 77.19.  As 'tis said, Thy Ways are in the sea, and thy Path in the great waters: and thy Footsteps are not known. 
2.  Again secondly, Thou canst not follow me yet, because of the imperfection of thy love. 
Rom. 5.  There had need be a great fire of Love, which so many waters of afflictions cannot quench; but hereafter when the Spirit shall shed forth more Love into thy heart, then shalt thou follow me. 
3.  Lastly, Thou canst not follow me yet. It is not in the power of thy carnal will to conquer Death: this it the work of God's Grace, his Grace alone must do it. I must first set upon it by my death, and overcome it. I will grapple with it in my Passion, and conquer it by my Resurrection: Till this be done thou canst not follow me; thou canst not but tremble at death. 'tis too strong for thee to conquer and contemn. Indeed our nature shrinks at death, croucheth under it. Our Saviour's Passion was the first dissolution of Death. 
1.  To this end the Son of God did take upon him the seed of Abraham, 
Heb. 2.  that by the death of his flesh he might make Death of none effect, and might deliver all those who through fear of death were subject to bondage. 
2.  Again, the contempt of Death had its first original from the Resurrection of Christ. 
1 Cor. 15.  From that very time we may say with Paul, O Death, where is thy sting? O grave, where is thy Victory? Thanks be to God who hath given us the Victory by Jesus Christ our Lord.  
And that Peter might not think that he should for ever be separated from Christ, he saith, But thou shalt follow me afterwards, alluding to Peter's death, and tells him in a Riddle what death he should die, q.d. as I will go by the Cross to the Father, so thou shalt follow me by the Cross. Very truly did Christ say, Thou canst not follow me now, which thee vent of the matter showed not long after; When poor feeble Peter could not follow his Lord, but denied him the third time, for fear he should be forced to follow him with the loss of his own life. But afterwards he did follow him, when he stretched forth his hands, and was crucified like a worthy Disciple of his Master.  
But Peter not well weighing what Christ said, and too much trusting to his own strength, doth reply again: Why, saith he, can I not follow thee now? q.d. Dost thou think that I will prove so ingrateful for all thy kindnesses, as to desert thee? Thou hast chosen me for one of thy Apostles, I had a taste of the joys of heaven upon Mount Tabor, I have wrought miracles in thy name: indeed what favour hast thou denied me? how then can I forsake thee at the greatest pinch of death, when my own life shall be never so much in danger? Nay, I will engage myself, and this I promise, I love thee so dearly that I will lay down my life for thee, I esteem so much of thy love, that I value not my own life.  
Indeed Peter, thou dost make large promises, but thou dost not well understand what thou sayest: thou hast a good conceit of thy own abilities, but art altogether ignorant of thy weakness, thou hast not yet tried nor tasted the force of death; if thou hadst, thou wouldst not have spoken as thou dost, nor wondered why Christ said thou couldst not follow him now. I know there are examples enough of such as hazarded their lives for their country or kindred, but this proceeded from their carnal affection: But, if God may be Judge, it is not a work of the flesh but of the Spirit to die for a stranger, or to lay down ones life for his enemies. Yet such is the property of humane reason, that it will not acknowledge its own weakness. Peter should have believed what Christ said, and not so boldly contradicted him. Let it be granted that be did it out of his great affection; yet he ought to have believed Christ before himself, and have thought with himself thus: Surely he knows all things, and understands better than I what he saith: but what doth Christ reply to this presumptuous confidence of Peter?  
Wilt thou lay down thy life for me? q.d. What dost thou mean Peter? why dost thou thus presume? what thinkest thou of thyself? what dost take thyself to be? wilt thou lay down thy life for me, before I have done so for thee? wilt thou undertake to conquer death? wilt thou die for me, who came to die first for thee? it is my work to overcome death, and not thine. O how ignorant art thou of things to come! how little dost thou think what will shortly come to pass? this one thing I tell thee before hand, which I would have thee beware of: Simon, Simon, behold Satan hath desired you, that he may sift you as wheat: know this, I say, that the Devil doth lay more traps for you then for all men besides. His main drift is to tumble and cast you down headlong, as he did Judas: fain would he hurl you also to hell: he doth not so much care for others, he is most afraid of you; and if he could once get but you into his clutches, he would not doubt to hold you fast enough for ever: wherefore speak no more so exceeding proudly. He hath Judas already, and made him his bondslave long since, who but a little while ago was himself my disciple as well as any of you: But he cannot content himself to hurry one only Judas to destruction: he doth greedily covet ye all, and useth all his wit and wiles by force or fraud to entangle you in his snares, and therefore he will tempt you with the scandal or offence of my Cross, to make you abjure and renounce both me and my doctrine. And he is very confident that he shall catch you all, having caught one of you already. But through my protection, his wicked devices shall be made frustrate and come to nought. He shall not get so much as one of ye into his power, except the Son of perdition, against whom he hath lately prevailed. But he will lay wait for thee Simon, especially; and as I have preferred thee to an higher place, so he will the more furiously assault thee. Yea, so subtly will he lurk for thee, that I had need make a special prayer to the Father for thee by thyself. For above all other he will set upon thee, if haply he may bring thee into the same condition with Judas, because thou art more eminent than the rest. And it is not a little mischief that he will do thee, but he shall not wholly prevail. I have prayed the Father; which if I had not, thou hadst certainly perished and been lost for ever. But all that he shall do now, is to make thee deny my name, he shall be able to go no farther, he cannot cause thy faith finally to fail. True, thy leaves may fall, but the root shall abide safe and sound in thee, which in its season shall put forth good fruit. I have obtained it for thee by my prayer. But remember this, that when thou shalt by my grace be recovered from that thy miserable and woeful fall, that then thou confirm and strengthen the brethren. This is thy part to do as thou art a superior, to whom in a special manner I purpose to commit the care of my sheep, etc.  
But Peter did not much regard, nor give good heed to the admonition of Christ: so confident was he then of his own strength: but after his fall he was most diligent to do what Christ commanded him. Then be did strengthen all penitent sinners, that they might not despair of God's mercy by reason of their sins. But is it not strange that Christ should confer this honour on him, to make him a strengthener of others, who before should deny him, and whom the world would have thought altogether unworthy of any more favour? But Christ judgeth not as the world judgeth; 
Luke 15.  God doth not cast off any that repent: if the prodigal son return, he is restored to his former dignity.  
Learn we hence, 
1.  that the devil doth project and plot against us. 
2.  So on the other hand, Christ doth take great care of us, and look well to us; the devil doth fight against us, Christ doth defend us, and intercede for us: Let us beware of one, and run to the other with all our heart. But Peter considered neither of these at that time: but trusting to himself more than was meet, he speaks more vehemently: I am ready to go with thee into prison, and unto death. Thou speakest well Peter, thou canst give good words, but wouldst thou endure a prison and death for Christ, who couldst not bear the least word of his? It should be so indeed, that every Christian ought to be always ready, if the case so require, to die for Christ, as it is written: He that taketh not his Cross daily and followeth me, he is not worthy of me. 
Mat. 10.  But neither Peter, nor any man else could do this at that time. Afterward when he had received the holy Spirit, he was not able to do this; but really did it, and suffered bonds and death for Christ and with Christ. Now since that Spirit was given, might Paul truly say, 
Acts 21.  I am ready not only to be bound, but also to die for the name of Jesus: which also he did perform. Thus should we now stand affected: Now is the time that we should go with Christ into prison and unto death. I say, we should do that indeed which Peter promised, but did not do.  
Now that this confidence and vain boasting of his own abilities might be kept under and beaten down in Peter, when he was come to himself again, Christ sets his infirmity before his eyes, and telleth him of his fall before hand, and that with a great asseveration and oath: Verily, verily, I say unto thee, before the cock crow this night, thou shalt thrice deny me. See here what man's glorying comes to, even confusion. Peter resolved with himself, that he would discharge the office of faith, and constantly follow, etc. Neither did he find that he had any other purpose in his heart: but afterward he found it otherwise with him, and that he was not now the man he was before. This is the glory of flesh, which is but as the flower of the field, and the blossom of grass. 
Isa. 40.   
Two things we are to take notice of in Peter.  

1.  First, His carnal rashness and confidence, with which whosoever is pricked and puffed up, not considering the judgements of God, will easily miscarry.  

2.  Secondly, The frailty of the flesh upon consideration of God's judgement. Who was more confident than Peter, before his Lord discovered him? Again, who more weak and frail when his Lord condemned him, judged him, and gave sentence against him? 
1.  Learn therefore, from Peter's fall, to fear God: 
2.  And from his repentance, learn to believe and hope, by which only thou wilt be able to stand in the evil day. 
3.  But by all means, if thou desirest to be saved, look to it, and take heed thou neither say nor think: If Peter were not damned for this, no more shall I. If his denial did him no hurt, I shall be never the worse for it. We must not make the Saints failings our examples to sin.  

1.  Christ in this place doth here check the overgreat talkativeness of Peter, though his big words proceeded from the greatness of his Love: warning also the rest, that in times of difficulty or danger, they trust not too much to their own strength, but know rather, that if any thing be done, it is of Divine Grace and gift.  
He doth also admonish us not to do or promise any thing rashly, but with this condition or limitation, if the Lord will, 
Jam. 4.  as James saith: Else we are guilty of arrogance, as though we were or would be Lords over times and things: not to say that most commonly we are found liars, being not able to perform what we promise.  
Here also see the wonder full Counsel of God, although he suffered Peter to fall, yet he set bounds, and limited how far he should slide: not any bounds neither, but the Cock crowing: for all which there was good reason.  
1. So it was by the unsearchable counsel of God, that Peter especially, the chief among them, should be left for a time to his own infirmity, thrice to fall in denying his Lord that troublesome Night, when all the Apostles were offended, that he might believe by experience, and that we might know that our feet will quickly slip if God uphold us not; and if he slumber or sleep, who alone knoweth how, and is able to preserve us, the Sun will burn us by day, and the Moon by night, i. e. in temptation we shall suffer shipwreck of our Faith concerning the Divinity and Humanity of Christ.  
2. He did not let Peter utterly fall away. At the rebuke of the Lord the waters of temptation flee away, though they swollen as high as Mountains. He hath set them their bounds which they cannot pass.  
3. The joyful news of Christ's Resurrection was figured by the Cock-crowing, which was the bound and limit of Peter's denial: For our Lord rising again about midnight, awakened the Angels to publish his praise, and by them sent the good tidings of his Life and Victory to his sad Apostles. But the stumbling-stone lay in the Apostles way three nights together, before the report of so great happiness came to them. When Christ was thrice denied the Cock crew: when the third night of scandal was over, than that sweet sound was heard of Christ's Resurrection. No question but Christ would still have the Cock crowing to be a perpetual remembrance to us, to make us walk warily and humbly, lest we also fall.  
4. Note lastly, that Peter held his peace and made no reply to this word of his Lord: the thoughtfulness of Treason was not yet quite out of his mind, of which Christ had so lately spoken. We should always stand in awe of God's Word and Judgements. For that is a certain truth: My words shall not pass away, but shall be fulfilled in whomsoever it be. Thus much of Peter's admonition. It followeth:  
And he said unto them, 
Luke 22.35.  when I sent you without purse, and scrip, and shoes, lacked ye any thing? and they said, Nothing.  
Then said he unto them, 
verse 36.  but now he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one.  
For I say unto you, 
verse 37.  that this that is written, must yet be accomplished in me, And he was reckoned among the Transgressor's: for the things concerning me have an end.  
And they said, 
verse 38.  Lord, behold, here are two swords. And he said unto them, it is enough.  
These words are inserted by Luke only, and they are partly Enigmatical, whereby Christ would make his Disciples, and us too, confident & bold against imminent persecutions and temptations that compass us about. His will is, that they who before had their livelihood without any care of their own when they preached the Gospel among strangers, should now be without fear in present tribulations. For God who at first took care of them, that they should not want maintenance: he will now take care that none hurt them in the Passion of Jesus, if they have but the sword of the Spirit about them, 
Eph. 5.  i. e. the Word of God: by which sword they did afterward break thorough those cruel persecutions of Tyrants. He that is girt with this sword of Christ, will not stand in fear of punishment or death. No creature can hurt him that trusteth in God. 
Psalm 27.1.  So the Psalmist singeth. The Lord is my light and my salvation, whom shall I fear? the Lord is the strength of my life, of whom shall I be afraid? etc.  
Christ had long since sent his Apostles to preach the Gospel in Judea, but he sent them after a new fashion. Other Messengers use to provide themselves a Convoy, Passport, necessary provisions, money and shoes above all things: which Christ forbade the Apostles to do. 
Matth. 10.  They were to go forth without any conduct or supply of victuals or money, as if they were not to go among strangers in another Country, but only to their friends and acquaintance. Our Lord thereby teaching both them and us not to distrust God's care of us, as long as we be in our calling, and about his work. If we be about his business we shall not want subsistence: His Gospel and Altar, at which we serve will maintain us, though we have nothing of our own. For the Labourer is worthy of his meat. There be those still that will entertain the Labourers in the Lord's Vineyard. Of this new and strange sending forth of the Apostles we read, Mat. 10. Mar. 6. Luke 9 & 10.  
Christ asked the Apostles whither they did lack any thing when they were first sent forth, to make them more confident and courageous from former experience. The Disciples ingenuously confess they wanted nothing. Hence Christ concludeth that they would need nothing for time to come, but the sword of God's Word; and also tells them how they should get that sword.  
But now he that hath a purse or a scrip, saith he, let him take them, let him rip them asunder and sell them; and he that hath neither of these, let him sell his coat from his back to get money, but be sure it be to no other end then to buy a sword. He will want it hereafter, for there will be wars shortly, the enemy is hard by, and must be withstood. A purse or scrip are not weapons for this War: you must get a Sword. He doth not mean a material sword, (he did forbid them that: Nor could one Sword do much in so great a hurlyburly,) but a spiritual Sword, which is the Lively and effectual Word of God. This is the Sword, that tried Blade that defendeth the Faithful against the Armies of Devil and Hell. He that hath not this Sword, let him buy it. In the Spiritual battle none can stand without it. But money will not, it cannot buy it, 'tis to be had only by Resignation and Self denial. The spiritual Sword, (saith Ambrose) is to sell our Patrimony and buy the Word. 
Matth. 13.  This is hinted in the Parable of buying the Field and Pearl.  
The Disciples did not yet understand what Christ said. For soon after Peter falls upon their enemies with his Sword: and here they bring Christ two Swords. Now as there Christ rebuketh Peter for smiting with the Sword: so here he saith, It is enough, intimating that he did not speak of the material sword: for what could two swords do against so many enemies? an hundred had not been sufficient. Alas, silly Soldiers, what can ye do with your rusty Swords? We must not fight, but suffer: and our sufferings can be conquered by nothing but the Word of God.  
But there is a Mystery in those two Swords which the Apostles brought, and Christ said they were sufficient. Ambrose expoundeth those two Swords to be the two Testaments. But we may understand them otherwise: one Sword may be the Word of Promise, the other the Word of Precept. The Apostles had both these Swords, with which they subdued all the world to Christ. To have these two Swords, and use them well, is enough to obtain everlasting life. If thou wouldst stand it out against Satan, and save thy soul, steadfastly believe all that a Christian ought to believe; and constantly practise what a Christian should do, and thou shalt be secure and sure.  
But why doth he so strictly charge his Apostles to sell their purse, and scrip, and coat to buy this Sword? Because, saith he, that which is written, must yet be fulfilled in me: And he was reckoned among the Transgressor's. There is, saith he, a great temptation not far off: I your Lord and Master shall be extremely disgraced. For I shall not only be named and numbered among the worst of men, but shall be hanged too between two notorious and open Thiefs. You had need be armed with the Word of God against this scandal, or else ye will hardly continue long in my Faith.  
Suppose this to be spoken to us also, that we may give all diligence to arm ourselves with the Word of God beforehand. For although we have no temptations at present, at least very rare and faint ones, yet we must look for greater at or before our death, which we shall not be able to overcome, except we be armed with the Word of God. This is that which Paul saith, We wrestle not against flesh and blood, but against Principalities, the Rulers of darkness, etc. Stand therefore, having your loins girt about, etc. Ephes. 6.13,14. Lastly, he addeth, For the things concerning me have an end, i. e. Whatever was written of me will be presently fulfilled. My suffering will fulfil and put an end to all Prophecies. What my Body the Church shall suffer will also have an end. I will suffer first, the Church shall follow me, but not with equal pace or measure. Many imitate, but few or none equal the sufferings of Christ.  
And he said unto them: 
John 14.1.  Let not your heart be troubled: ye believe in God, believe also in me. In my Father's House are many Mansions. etc. See John the 14, 15, 16, & 17. Chapters.  
Here the Heavenly mind gins that Sermon which he preached at Supper, penned and left written by none but John only, to show that 'twas not for nothing that he alone leaned on his Lord's breast. 
1.  The first thing Christ doth handle in this Sermon, is to comfort his Disciples, who were much cast down under manifold troubles, as the sudden suffering of Christ, Judas his fall, Peter's danger, and the desolate condition they themselves were like to be in very shortly.  

2.  In this Sermon Christ doth manifest and open himself plainly, that we might know what great good there is to be had in him. If there be never so great a Treasure, we are nothing the better for it so long as it is concealed and kept close from us. Christ had done us no good, if he had not discovered himself to us by his Word. For we cannot see him with our eyes of flesh. Therefore now he calls himself the Father's equal; Sometime a Vine; Sometime the Light; Sometime the Way, Truth and Life, etc. All which Names and Appellations discover the exceeding great good that is in, and to be had by and from Christ.  

3.  Then he concludes his Sermon with Prayer, after he had bequeathed all his goods to the Faithful. For he prayed that they who believed in him might all be Sanctified, that they might be one in him, that his Love might abide in them, etc. In which Prayer he was heard in that he feared, as Paul saith. 
Heb. 5.  And thus much for the Supper of the Lord.   
Here endeth the first Part of our Lord's Passion.   

Here beginneth the second part of our Lord's Passion.  
Dearest Brethren,  
HItherto we have heard some Preludes or Introductions of our Lord's Passion: which were many and various, as the Unction of Jesus, the Passover, washing of Feet, Institution of the Sacrament, the business of Judas and Peter, the Contention of the Disciples: together with their manifold and frequent Admonitions and Consolation. But nothing as yet was actually attempted against Christ, only he was fairly promised to be betrayed, but nothing perfected and put in Execution.  
Christ at his last Supper had Elegantly expressed that Mystical Attire of the high Priest, 
Exod. 28.33.  of which we read in Exodus: And beneath upon the hem of the garment of the high Priest (saith the Lord to Moses) thou shalt make Pomegranates and bells of Gold, etc. So shall Aaron be arrayed in the Office of his Ministry, etc. The skirts of the Priest's Raiment signify the latter times of our Lord's Life: The Pomegranates are his fiery works of Charity, which he shown at his last Supper: the Bells are his shril-sounding words of Love, with which he instructed and set them in good order at that Supper, and with which he entreated the Father for their salvation. The Bells of his Doctrine, and the Pomegranates of his works thus intermixed, make nothing more beautiful to the eye, nothing more pleasant to the ear, nothing more desirable or delightful to be experimented.  
Having now seen the beauty of the Pomegranates, and lately heard the sweet Music of the tinkling Bells: 
Heb. 9  Next let us attend and see how that high Priest entered in, and stood in the presence of God, with the order of his Oblation, how he offered up himself too God. First then John affirmeth that he said,  

John 14.31.  Arise, let us go hence. By which word,  
1. He would fix it in his Disciples hearts, that he was to suffer something which he knew beforehand, and was willing to suffer it.  
2. He shown that he feared not the Devil, though he be the Prince of the world: nor Death, than which nothing seems more terrible. Let others, saith he, stand in dread of the Devil and Death: but let us undauntedly meet both, and look them in the face without fear. They shall meet with their match, and find one that is too strong for them.  
3. Christ would have his Apostles to be present Spectators of his Passion, as long as their humane frailty was able to stay and endure it, that they might the better be believed. Therefore John saith more than once: He that saw it, bare record, 
John 19  and we know that his record, etc.  
4. He exhorted them to get thence with him, because he foresaw what danger they would be in if they tarried there any longer. For if they had stayed in the house till the enemy had come upon them, the Apostles could have had no way of escape: besides the good man of the house might have been brought into great trouble for harbouring such guests.  
5. He showeth that the Apostles must pass the same way to the Father, which he was to go before them.  
6. Lastly, He would put them in mind that it was now high time to raise up their minds from earthly affections to Heavenly, from corporal things to Spiritual, from worldly and temporary thoughts and matters to Eternal. The meaning than is; sit up, arise, leave the Legal and typical supper for the Evangelical. Ye have sat long enough already, and too long serving under shadows: 'Tis sufficient that sin hath reigned so long as it hath: It sufficeth to have been so long under the tyranny of the Devil. But now all things shall be turned topsie turvy, and changed to the clean contrary. Rise therefore, let us be gone hence: ye have sat still and heard the Word, Now arise and do the work, come, let's go. Your feet be washed, take heed you foul them not again. Ye are well refreshed with good meat, food of Life: 'tis time to go to Labour, to do and fulfil the will of the Father: Let's go hence, from the unbelieving Jews to the Gentiles: from earthy Jerusalem to build the Heavenly: from the City of blood, to the Assembly of Saints: from the material and typical temple, to raise up a true Temple, wherein the Father may be worshipped in Spirit and Truth. Let us be gone hence from earth to Heaven. The Father looks for us, the Angels wait our coming, all the Saints think it long ere we be come. Let not the roughness of the way dishearten us: our trouble and torment will be over in a moment, and Eternity so long looked for will come at last. In short, Christ doth here stir up and awaken not only such as lie still and sleep in their sins, but those also that are lazy, and idle, and make no haste to forsake sin: True Christianity will endure neither of these.  
1. Note here, that Christ doth not say, Let Us arise, but arise Ye. For he never lay in sin, he was never sluggish or idle: but rather stood steadfast and constant in innocency, and walked in the Ways and all the Commandments of God. But,  
2. In the second word he numbereth himself with the Disciples: saying, Let Us go hence. For although he was not like us in sin and sloth, yet he was like us in penance and satisfaction; he made himself so, yea he went foremost here, and became our Pattern and Precedent. As it followeth:  
And when they had sung an Hymn (Jesus went forth and passed over the brook Cedron (John 18.1.) 
Mat. 14.26.  as he was wont, and his Disciples following him) they went out into the Mount of Olives.  
And Jesus saith unto them, 
verse 27.  All ye shall be offended because of me this night: for it is written, I will smite the Shepherd, and the sheep shall be scattered.  
But after that I am risen, 
verse 28.  I will go before you into Galilee.  
But Peter said unto him, 
verse 29.  although all shall be offended, yet will not I.  
And Jesus saith unto him, Verily I say unto thee, that this day, 
verse 30.  even in this night, before the Cock crow twice, thou shalt deny me thrice.  
But he spoke the more vehemently, if I should die with thee, 
verse 31. Mat. 26.35.  I will not deny thee in any wise. Likewise also said all the Disciples.  
Christ had often said that he would suffer for us: now he makes it good, voluntarily going to the place well known to the Traitor, and fit for a surprisal.  
But before he went out of the house he first sung an Hymn, that he might both show forth the goodness of God, and give him thanks after meat: but chief for that Spiritual Food, the Eucharist. In the Mass or Church-liturgy especially, we are to say and sing thanks and praises unto God. And this our Fathers of old did diligently observe; and some of them composed many excellent Hymns, with which I wish we could content ourselves, and not so giddily run after every new fangled and upstart invention, in contempt of the old and ancient service.  
Now when Christ had given thanks and sung an Hymn to God the Father, for his mercies past and to come, (beginning his Passion with Prayer, for our Example) He the Light of the world went out of that unhappy and miserable City Jerusalem; in the end of the day he put out the Light of that miserable people, the setting Sun left them in a perpetual night of Darkness. Thus was fulfilled that which was foretold by the Prophet Jeremy long since. I have forsaken mine house, 
Jer. 12.7. Mat. 23.38.  I have left mine heritage. Also by himself, your house shall be left unto you desolate. This outgoing of Christ foreshowed the desolation of the Temple and City. It was now time to abolish that carnal Worship, and to institute the true Worship of God, which is in Spirit and Truth, John 4.  
The wickedness of the Jews deserved that God should have forsaken them long before. What therefore he had long since threatened, he doth now actually declare by that his egress and departing out of their City. Although they made little account then of Christ's presence, and suspected little loss by his going forth from them, but rather hearty wished for his absence, that by any means he might be taken out of their sight, yet 'twas not long before they were sensible with a witness, that with him they lost all other good besides. For it is reported that before Jerusalem was taken, there was a voice heard in the Temple, 
Migremus hinc.  saying, Let us be gone hence; as Josephus testifieth. So that afterward they cried, but there was none to hear them. The world still esteems the loss of Christ the least damage, but they will one day find it otherwise.  
Whereas Christ and the Apostles went forth together, it fore shown their loss of God and the Prophets. Wretched City indeed, that hath neither Christ nor his Apostles left them.  
Christ being now about to finish his Sacrifice, doth very preperly departed and go out from among them; teaching us to withdraw from the tumult when we go to Prayer, as it is said, He sitteth alone and keepeth silence, 
Lam. 3.28.  because he beareth, or lifteth himself above himself, (so the vulg. Lat. read it.) And as it is in Hosea, I will allure her, 
Hos. 2.14.  and bring her into the Wilderness, and speak comfortably to her.  
The Evangelists do very significantly set down both the way and place of this departure. The way was over the brook Cedron. The valley between Jerusalem and mount Olivet was called Kidron: and the river which runs there was called by the same name. This swift stream did fitly figure out the trouble of the passion. For as a brook after much rain runs with great violence, but quickly ceaseth as the water faileth: so temptations assault a man with a furious onset, as though they would presently swallow him up, 
Psal. 69.1.  as David cryeth out: Save me, O Lord, for the waters are come in unto my soul. But it lasts not long: 
1 Cor. 10. 2 Sam. 15.  For God is faithful, who will not suffer us to be tempted above what we are able. This torrent David also passed over in sorrow and sadness, when he fled from his son. And this brook Christ passeth over twice. First, In his own person. Secondly, In his members. This way must we follow Christ. Nor let us distrust or doubt any thing: For infinite wealth lieth in the bottom of this rough and troublesome river. 
Gen. 26. Num. 13.23. 1 Kings 15.23. & 2 Kin. 23.6,12.  Here Isaac digged and found living water. Here the Spies cut down a bunch of grapes and brought them to the tents of Israel. In this brook Ezekias did burn the Idols of the house of Judah. Thus the living water of comfort, and the heart-rejoicing food is found in the torrent of tribulation. For tribulation bringeth forth most excellent fruit in us. It setteth on fire, and burneth all vice in us, as fire purgeth and purifieth gold.  
The place which Christ went unto was mount Olivet. 
Acts 1.12.  For there he completed his glory by his ascension: in that mount therefore he prevented, or made way unto that his glory by prayer, and there also he began his agony. Or thus, he went out to the mount of Olives, because out of great grace and mere mercy (which the Olive signifieth) he subjected himself to suffer and die. Or, he went to the mount of Olives, to show that the Cross should become very fruitful, in that man offered himself to God not sadly or by constraint, but freely and cheerfully. Oil signifieth gladness. When thou fastest, 
Mat. 6.  anoint with oil.  
The Evangelist addeth, that Christ ofttimes resorted thither. Whence observe, 
Observation.  That Christ spent many nights abroad in prayer. By day he taught and took pains in the Temple; by night he continued praying in mount Olivet, serving us in both places, leaving us an example in both, though we imitate him in neither. For we labour not in the Temple, but in the Tavern: welabour indeed by night, not in prayer, but in chambering and wantonness.  
Further, the Evangelists say, that he went not out alone, but with his Disciples. For (as was said before) he would have them be spectators of his Passion, that they might testify all things more certainly, and that they might the better undergo their own sufferings afterwards by his example. It is elegantly expressed in Luke that his Disciples followed him. They followed indeed, but with a heavy heart, fearing and trembling, knowing those words could not be recalled which that Master of all Truth told them before in that night, when he said, that he should be numbered with Transgressor's. They followed him therefore as being now about to take their last farewell of him, never more to follow him so again. So that doubtless they went along with much sorrow, with many tears and sighs, sometimes thinking one thing, sometimes another, whilst their grief increased for so pious a Pastor, Father and Master.  
It is to be observed, 
Luke 10.  that at other times the Disciples went before Christ, but when he went to suffer they could not go before, but followed him. Nature trembleth at the Cross, and therefore followeth here very heavily. But the Cross could not stay them when Christ led the way. Do but follow Christ to the Cross, and thou shalt follow him to Glory. As his sufferings abound in us, 
2 Cor. 1.  so his consolations abound much more.  
But did Christ go along with his Disciples, and say nothing to them? No doubtless. He often repeated and inculcated that the time of his suffering was at hand. This was the time to speak to and admonish them, when so great a temptation was so near.  
Verily, (saith he) I say unto you, All ye shall be offended, etc. whereby he showeth that they should be so much offended and troubled at his Passion, that they would forget whatsoever they had heard and seen of him, and now think of nothing but which way to escape and save themselves. Although he had endeavoured by several ways of comfort at his last Supper to prevent this offence, yet he knew that he could work nothing upon those simple ignorant men, and all because the Spirit was not yet given, 
The sense of the words. John 7.  nor was Jesus yet glorified. The meaning than is: All ye shall be offended, etc. as if he had said, when ye shall see me taken, bound, dragged, killed, etc. And that I do no more Miracles, nor defend myself, than ye will doubt: ye will think my promises were but pretences; and that my Miracles were but Magical. A carnal man will but scoff at Christ when he seethe all men forsake him. 
1 Cor. 1.  For the Cross of Christ is foolishness to them that believe not. But we are not to look so much at the appearance of flesh, 
John 3.  as at the will of the Father, who so loved the world that he gave his Son.  
Hence we learn what a hard matter it is not to be offended in times of temptation. 
Matth. 11.  Blessed is he, saith Christ, that shall not be offended in me. 'Tis no wonder to hear men in prosperity say, and boast that God is their Father; but 'tis a rare thing to find this Faith in adversity. When God punisheth, afflicteth, and forsaketh a man. When the Apostles saw Christ work such Miracles, no marvel to hear them say, Thou art Christ the Son of God. But to believe that he was the Son of God when he was thus surprised, jeered, slain, this had been courage indeed, but here they sunk that seemed to be Pillars.  
That the Apostles might know that this word of Christ was agreeable to the Word of God; he allegeth that of the Prophet Zachary, 
Zach. 13.7. Virum cohaerentem mihi.  It is written, saith he, I will smite the Shepherd, etc. In the Prophet it is thus: Awake, O sword upon my shepherd, and upon the man that cleaveth to me, saith the Lord of Hosts, smite the shepherd, and the sheep shall be scattered, etc. they are the words of God the Father speaking (by a prosopopaeia) to his Sword, i.e. The wrathful and mad Troop of the Jews, who were armed with Swords and weapons of War to assault Christ when his time was come, etc. which is not spoken by way of command, but Prophecy. Let us distinctly consider the words of the Prophet.  
1. First he speaketh to the Sword, and commands it to smite. The Sword cannot strike Christ nor any Christian, unless God command or permit it. So Christ saith to Pilate, Thou couldst have no power against me, except it were given thee from above, John 19  
2. He calleth Christ a Shepherd. For he is that one and only Shepherd which God promised, Ezek. 34.  
3. God doth not call him a Shepherd only, but the man which is his fellow: by whom his Divine Nature is touched by the Humane. For the Son is next of all to the Father, he is one with him, and altogether of the same substance; and this none of the Jews could deny.  
4. Lastly, The Prophet foretelleth the offence of the Apostles: The sheep shall be scattered: for what can they do when their Shepherd is smitten?  
Christ did not a little affright the Apostles with these words, which fear also was much aggravated by the night; but lest they should be swallowed up of overmuch sorrow, he doth comfort them withal. Thus Christ suffers those that are his to be tempted, yet will he not let them be wholly overcome. And that he may solace them with the greater consolation, he foretelleth his Resurrection: thereby intending to comfort them again, whom the thoughts of his death before had made sad; his death being a Token of God's chastisement for our sins. 
Rom 4.  But he was raised for our justification. The meaning than is, as if he had said: It was, as ye hear, long since, even from Eternity concluded in the counsel of God, that I the Shepherd of Israel should be slain for the salvation of men: and therefore I do most willingly yield myself to suffer. It was also concluded in the same counsel of God, that I should rise again. As soon as ever this shall be accomplished, I will be with you in Galilee: yea more than that, I will be there sooner than ye, that I may gather my dispersed sheep together. Take this for a Truth, and believe it, 
Matth. 18. Mark 16.  etc. And so indeed it came to pass, as appeareth in Matthew and Mark.  
How great was he that had power to lay down his life, and to take it up again? 
John 10.  The first shown his Humanity, the other his Divinity. His humanity in that he died, his Divinity in that he risen from the dead. He could die, and he could live again: he could be buried, and he could rise again. In the one he was like unto us, in the other he was not, although as Paul saith, We also shall rise again in our own order; but not of ourselves, but of the Lord, 1 Cor. 15.  
Now when proud Peter heard this, he was again puffed up with the vain confidence of his own strength, he answereth again, and promiseth great matters. Shall I, (saith he) ever distrust thee, desert thee, be offended at thee? Shall I be afraid to lay down my life for thee, to die with thee? I perceive, Lord, that thou dost lightly esteem my known and approved Faith. Thou dost not know how highly I value thee. But be thou sure of this; that if all those my fellow-brethrens, nay if all the world should be offended at thee, yet will I never be offended. Here is man's great presumption of himself, though man be nothing but very mere vanity itself. What dost mean Peter? art not ashamed of this thy boasting? why dost trust so much to thy own strength? dost not hear Christ contradict thee, who doth know thee better than thou dost thyself? If thou dost esteem Christ at such a rate, why dost not believe him, and hold thy peace? Didst thou ever find him false? But his heat of Faith and ardent affection made Peter forget both the frailty of his own flesh, and the verity of Christ's words.  
The same affection also emboldened the other Disciples to all constancy of service by an undaunted resolution of Faith. Nor doth the Lord say any thing to the rest of the Disciples, but accepts their good will, and takes it in good part. But he tells Peter again of his fall in the same words he did before, that he might not say he was not warned beforehand, but might become more wary for the time to come. Verily, I say unto thee, etc. God's Word doth ever tend to the humbling and beating down our vain boasting in our own strength. 
Jer. 17.5.  Cursed be the man that maketh flesh his arm, etc. There is nothing more dangerous than this vain kind of confidence, which yet is so rooted in our Nature, that it can hardly be rooted out. There be but few that with David can truly say from their heart, I will love thee, O Lord, 
Psalm 18.  my strength, the Lord is my Rock, etc.  
Hence it was that the more Peter was warned of his own weakness, the more pertinaciously did he persist in his presumption, But he spoke the more vehemently; Yea though I should die, etc. Peter is here a figure of those who presume that they can go through all afflictions, and death itself without assistance of God's Grace. These surely blaspheme against God, and seek to make him a liar; nor are they able to stand to their own Resolutions. Thus Peter,  
1. He said that he would break thorough stone walls, and go thorough fire and water with Christ, and all in his own strength.  
2. When Christ reproved his rashness, he blasphemed, and would have made Christ a liar. Thus it befalls all those that will undertake to do any thing without the help of Grace. So true is that of Christ, Without me ye can do nothing. It is God, 
John 15. Phil. 2.  saith Paul, that worketh in us to will and to do, etc. These things happened to the Apostles for our admonition. Christ let his Apostles fall foully, that if we have fallen, we might not despair. Peter fell, that afterward he might deal more gently with the people of God. Therefore it was said to him, when thou art converted, strengthen thy brethren. It follows:  
Then cometh Jesus with them unto a place called Gethsemane. 
Mat. 26.36. John 18.1. verse 2.  Where was a garden into the which he entered, and his Disciples.  
And Judas also which betrayed him knew the place; for Jesus ofttimes resorted thither with his Disciples.  
And said unto his Disciples, sit ye here, 
Matth. ibid.  while I go and pray jonder.  
We heard before the egress of Christ out of Jerusalem; here we have his progress. He came to the Village Gethsemane; which is by interpretation the Vale of farness, by reason of the abundance of Olives that grew there. Here was a garden into which Jesus entered, that he might begin to make satisfaction in a garden, as sin was first committed in the Garden of Paradise. For when Adam abused his liberty, or rather the leave which was given him in that garden, be then delivered us up captives to Satan, and to all manner of evil, (for to what mischief is not man now exposed?) it was most fit that Christ by his captivity in the Garden should free us from our captivity.  
Compare what was first done in Paradise, with what is here done. 
1.  In the garden of Paradise Adam became disobedient: in this garden Christ obeyed unto bonds. 
2.  There Adam merited bondage by his Liberty; here Christ recovered liberty by his bonds. 
3.  There he pronounced the sentence of condemnation against man: here doth compassionately take the same sentence upon himself. That so we may see how that Mercy exalts itself above Judgement, and that his Mercies are over all his works, Psalms 145.  
But lest any man should think that Christ desired the privacy of a garden, that so he might the better escape and hid himself, John saith, that the Traitor knew this very place well enough, as that into which Christ often resorted. It might have been a great advantage of his salvation to this wretched man, that he knew where Jesus was and might be found: for else why doth the Spouse desire; 
Cant. 1.  Show me, saith she, where thou feedest, and where thou liest down, O thou whom my soul loveth.  
But this miserable man most abominably abusing this Knowledge to his own destruction, became so much more wicked than all other men, as the Serpent was more subtle than the rest of the creatures: 
Gen. 3.  and for this cause he became a more convenient catchpole for the Devil the destroyer of mankind, as the Serpent was the most proper lurking place for the same Devil to deceive the first man. For as then the Devil made use of the Serpent to destroy the earthy man in his soul; so now he employed this Traitor to kill the new and Heavenly man in his body. And as there the Serpent being the Devil's instrument was cursed above all creatures: so here Judas for the same reason became obnoxious to most grievous maledictions, as hath been showed before.  
Observe further, that Christ with his Disciples often resorted to this garden. Our Lord was wont to choose solitary and private places, especially when he had any Mystery to impart. A retired place is most fit for prayer and instruction. Here we learn that Christ prayed often, 
Luke 18.  as also he commandeth us to do likewise. He did not seek privacy for his own part, (for nothing could disturb him) but for our example, as he saith elsewhere, When thou prayest, enter into thy closet. 
Matth 6.   
Whereas he with his Disciples frequented no place like the garden; it showeth that he delighteth in the flourishing growth of Virtue, and the fruit of Grace and Faith: there he doth willingly abide, and may be found. But not so, where all things whither and are unfruitful, such as was that barren Synagogue, which he cursed under the Type of the fruitless figtree. 
Matth. 21.  Let no fruit grow on thee henceforward for ever.  
When he came to the garden he commanded his Disciples to sit still, i. e. to be quiet and not troubled in mind, not to be disquieted at those things which should befall him. He bids them stay till he had prayed alone for them all, and for all others; for his prayer is our Redemption. It followeth,  
And he took with him Peter, and James, and John, 
Mat. 26.37. Mar. 14.33. Luke 22.40.  the two sons of Zebedee, and he began to be amazed, sorrowful, and very heavy.  
And saith unto them, my soul is exceeding sorrowful unto death: tarry ye here and watch with me, and pray, that ye enter not into temptation.  
And he went forward a little, and was withdrawn from them about a stones cast, and he kneeled down, fell on his face upon the ground, and prayed, that if it were possible, the hour might pass from him.  
And he said, Abba Father, All things are possible unto thee, if it be possible, let this Cup pass from me, nevertheless not as I will, but as thou wilt.  
From these words we way plainly perceive, that this was not a garden of solace to Christ, but of greatest sorrow. Here Christ began to give up himself to sufferings; here he opened the door to terrors and horrors. Now the Godhead withdrew its shining Rays, and the meek and most innocent humanity was left to itself. For there were two things in Christ most different one from the other, to wit, the Divine Majesty, than which nothing is more Sublime; and the humane weakness, than which nothing is more low and abject. Now because he had given some taste of his Sublimity to these three Apostles in his Transfiguration, 
Matth. 17.  he would have them also to be witnesses of his exceeding great abasement, that thereby they might learn what they were to follow after, and what they might expect. They had seen his glory in the Mount, now they see his sorrow in the garden; from that they had proof of his Divinity, by this they were fully assured of his humanity, that afterward they might give clear Testimony of both. The Lord knew that there would Heretics arise, who out of their wanton brain would affirm, that he did not suffer really and indeed, but only held out an image or figure of sorrow and suffering, as Manichaeus that wicked man forged of him. Wherefore that he might clear it to all Ages that he did not fantastically, but truly grieve for us, and endured a most bitter Passion for us, he makes it appear by most evident signs; to wit, sorrow, fear, long prayer, Angelical Consolation, and sweat of blood. To this agreeth that of Isaiah, Surely he hath born our griefs, 
Isa. 53. Psalm 88.3.  and carried our so rows. So in the Psalms, Repleta est malis anima mea, my soul is full of troubles: He doth not say of Vice and Sin, but of humane evils, i. e. my soul is full of grief and anguish. For in that he took upon him the whole man with his natural conditions, he must needs have natural sadness and vexation. 
Christus minus nobis contulerat, si non nostrum suscepisset. affectum.  Hence saith Ambrose, Christ had not done us so much good, if he had not taken our affections upon him. Nor was he delusively incarnate, but truly and properly so. How else could we follow him, if not as a man, if we believe not that he died, if we had not seen his Wounds? Or how should the very Disciples themselves have believed that he died indeed, if they had not seen his sorrows before his Death, and that by plain and manifest Tokens.  
Yet did he not show this his sorrow to all the Disciples, lest his weakness should offend them more than they could bear. Therefore he lets these three only see it, who had before beheld his Divinity. These could not be so much troubled at it, at least they ought not, but should rather remember the glory they had seen before.  
Concerning this extraordinary sorrow of the Lord Christ, so exactly set down, many men have written many things, and have variously contended about it, but for our part we shall give credit only to the bare words of the Evangelists. For no man can affirm that it was more than a humane and natural sorrow, which may also befall us in greatest straits and misery. For the Humanity which Christ assumed could neither be without such affections, nor be believed by the world. He had not been a true man, if his nature had not trembled at death.  
This sorrow of Christ is by Matthew and Mark expressed by three words: The first is sorrow, which the Greek calls Lipe, whereby the sadness and trouble of the mind is expressed. The second is Fear, which in the Greek is Thambos. The third is most sore Amazement, which in Greek is Ademonia. To these Luke adds a fourth, viz. Agony, of which anon. Thus those three Disciples saw here a far other thing than what they saw on Mount Tabor. For here the Father is not heard to speak: 
Matth. 17.  The Light doth not shine from Heaven: His Face doth not glitter like the Sun: His Raiment is not whiter than snow: Moses and Elias talk not with him. But as a man altogether destitute of any help, he gins to fear, to be weary of his life, and to be sore troubled, greatly bemoaning himself, as they who are but mere men use to do when such a dismal storm of trouble hangs over them.  
And this is that which Christ himself foretold: 
Luke 12.  I have a baptism to be baptised with, and how am I streightened till it be accomplished? Therefore now he saith, My soul is sorrowful even unto death. A most Heavenly word, worthy of all observation. For here we see what it is that Paul saith, Who being in the form, 
Phil. 2.  that is, in the Wisdom, Power, Majesty, glory of God, he made himself of no reputation. How could he more deeply a base and humble himself than to be made like unto us in all things, 
Gal. 3.  yea to be made a curse for us? The fear of death is the fruit of infidelity and sin, and a part of the first malediction. For although Christ was altogether without sin, yet he transferred the wages of sin upon him, not that we should never have a sense thereof, but that he might overcome and triumph over the same, and that he might teach us how to be able in him to overcome all evil by Faith. He was tempted like us, yet without sin, 
Heb. 4.  that he might be able to have compassion on us. So that as often as we are beset with the fear of Death, or any other affliction, we may safely say, Behold, God is our salvation: we will trust, 
Isa. 12.3.  and not be afraid: for the Lord Jehovah is our strength and song, he is our salvation.  
In that he saith, my soul is sorrowful unto death: this may be understood two ways: 
1.  First extensively, in that this sorrow and anxiety continued even till the separation of the soul from the body. 
2.  Secondly, Intensively; because it was as great as was possible to be in a living man, or than which never any man had greater in this life. And no wonder that his sorrow was so great, seeing there were more than one, and they very great causes of this his sorrow. For,  

1.  He was sorrowful and sore troubled (yet according to humane nature, or rather sensibility) because he saw his near approaching Passion as it were before his eyes, with all the shame and bitterness thereof.  

2.  He was sore troubled and sorrowful for the sins of all men, past, present, and to come, all which he took upon himself. The Lord laid upon him the iniquity of us all, Isa. 53.  

3.  He was sad for the sins and unthankfulness of Judas and the Jews, whose life, glory, and salvation was in danger.  

4.  He was troubled for the fall and scattering of his Disciples and other friends, and most for the desolate state of his holy Mother.  

5.  Lastly, He was sorrowful for the ingratitude that would be found in Christians in time to come. He saw that his Passion would be unprofitable to many men. He saw also that many Christians would forget him, as one dead in their hearts, and quite out of mind, and that very few would be thankful to him for so great a benefit, 
Psalm. 109.  but rather with a base requital would render him evil for his good. See what great cause he had to be sorrowful. Well then might he say, My soul is sorrowful unto death. This is that which he foretold by David long since: My bones are vexed: 
Psalm 6. Psalm 55.  my soul also is sore vexed. Again, Fearfulness and trembling are come upon me, and horror hath overwhelmed me, my heart is sore pained within me: and the terrors of death are fallen upon me. See what fit Plasters Christ doth apply to our wounds. Sin is born in the heart, (lust bringeth forth sin) and brought up in act, 
James 1.  and so finished: So Christ was first inwardly sorrowful, and then outwardly, that he might totally take away all sin, and make full satisfaction for us.  
What then doth Christ do in this his straight? Why, just like those that are suddenly surprised with some great amazement, he desireth those three Disciples to tarry with him, and watch and pray: in which words he doth variously express our infirmities. Those that are in misery, think it no small comfort to have a friend to whom they may be bold to complain of their misery.  
Again, It is a comfort to those that are astonished and afflicted, if others will but stay and stand by them. It is the greatest trouble to be left alone in trouble. This affection Christ here expresseth. 
Heb. 2.  See into what a low condition the Son of God humbled himself, and how he would be like unto us his brethren in all things.  
Nevertheless although he chargeth them to watch and stand by him, yet he doth not neglect to pray for aid also from Heaven, to show that vain is the wisdom of the flesh, and that all carnal assistance is nothing worth, if God be absent. Therefore he went from them to pray, and commanded them to pray also: who doubtless could not but hear the doleful and affectionate cry of his Prayers, though they were at some distance from him. So that here he taught us both by his Word and Example what to do in times of Temptation, even to have recourse to God: And not only so, but he showeth also the best way of praying. For, 
1.  first he withdrew from the Apostles. He that will pray, must go into his Chamber, Mat. 6. 
2.  Secondly, He kneeleth down, yea, falleth on his face. Prayer ought to be made in humility. So much the more humble, so much the sooner it peirceth Heaven, and is heard. 
3.  Thirdly, He doth not pray once only, but often: nor did he give over, till the Angel comforted him. Teaching us thereby to persevere in prayer. 
4.  Fourthly, He prayed in assurance: therefore he did so sweetly repeat the name of Father. He that believeth not, let him not think to receive any thing, James 1. 
5.  Fifthly, He committeth all to God. We must not prescribe time or manner unto God. 
6.  Lastly, Peter, James and John were not far from him, by whom those three virtues are signified, which are necessary for every one that prayeth; to wit, Faith by Peter, Courage by James, and the Grace of God by John.  
As often then, O Christian, as Satan tempteth thee, remember this Garden, and this prayer of Christ in the Garden. Avoid the tumults of men, go a little aside, kneel down, fall on thy face, (for by these gestures the faithful express the fervency of their mind, and that they have no hope, counsel or help in the world, but only in God,) open thy mouth, and utter words from thy heart, lay open thy anguish and pain before God with sighs and supplications against the violence and wrongs of Satan. Here thy sorrow and anguish of heart will do thee no harm. Yea, though it afflict thy body a little, it will do thy soul good. But remember to temper thy prayer so, even as Christ here did, who in all humility threw himself upon the ground, and as man, he resigned and offered himself wholly to the Will of God, that the Father should do with him as he pleased. Thou also pray for what thou wilt; cry, entreat, make known thy wants: but conclude always, as here: Not mine, but thy will be done; for thou knowest best what is good and profitable for me.  
Believe me, our prayer is well accepted, if it be granted to us according to the will of God. The Evangelists do not without cause so diligently set down this, that Christ put the whole event of his Prayer in the will of God. If Christ did thus, whose will yet was not divided from the will of his Father; nor could he will any thing but what the Father willed: how much more ought we to do so, whose will most commonly is against, and resisteth the will of God? To say nothing how pernicious and destructive for the most part it would be to us, if God should always grant us what we desire. The will of our flesh is not good: but that which the Spirit willeth in us cannot be evil, because the Spirit is not evil. Briefly, Let the Prayer of Jesus be the Form and Pattern of our Prayer. Let him teach us how to pray, as he showed us how to suffer. Let us now weigh the words.  
First he saith in the Chalde Tongue, Abba, which in Latin is as much as Pater, Father, and this name he doubleth: It is a great comfort in affliction to believe that God is our Father, and that our troubles come upon us by his good pleasure. 
1 Cor. 11.  So Paul, when we are judged, we are chastened of the Lord, that we should not be condemned with this world. 
Heb. 12.  Again, Ye have not yet resisted unto blood: and ye have forgotten the exhortation which speaketh unto you as children; 
Prov. 3.  my son, despise not thou the chastening of the Lord, etc.  
Secondly, He saith, If it be possible, and all things are possible unto thee. Here none doubteth, but that God (to speak absolutely) could have restored man some other way, than by the death of his Son: but this was the way which from Eternity was resolved on; and therefore it must be that Christ should die. And it was not without reason why God should be best pleased with that way. For,  

1.  Divine Justice must be satisfied. We deserved to be punished, but God the Father set his Son in our stead; who could owe nothing upon his own score, and therefore might make the fuller satisfaction. As the person of Christ was more pleasing to God than all other men: so his Passion merited more than all ours can do.  

2.  God therefore made choice of this way to redeem mankind, that he might make his power known. For he did not defend Christ against his strong enemy, yet he overcame him.  

3.  That he might make his love so much the more manifest to us, to provoke our love: 
1 John 4.  In this was his love manifest, that he sent his Son, etc. Wicked men prate that God took no pains to create them. But here let them consider that they were not easily Redeemed. Christ took a great deal of care and pains to make man a great debtor to him in much love, and that he might become more thankful by the difficulty of his Redemption, who was grown so cold in his devotion, because of the easiness of his creation. God made all things, and man among the rest, in six days: but he was full three and thirty years working out our Salvation in the midst of the earth. See how justly we may be complained of, who lightly esteem this greatest Token of Love; whereby we exceedingly provoke his wrathful indignation against us.  
Whereas Christ prayeth that the Cup might pass from him: by the Cup he meaneth his Passion: 
1.  For as much drinking makes men drowsy, so Christ's Passion made him sleep in Death. 
2.  Or as free drinking makes men jocund, so the sufferings of Christ make us above all things most cheerful, in that it brought everlasting Salvation to us. In this sense the Cup is taken elsewhere, I will take the Cup of salvation, etc. Again, 
Psalm 116.  Can ye drink of the Cup that I shall drink of? Mat. 20.  
But thou wilt say, was not Christ willing to suffer? Or did he suffer against his will, in that he prays here against the Cup of his Passion? Far be it from us so to think. How could he be unwilling to suffer, who at his last Supper said, that the blood of his Body was to be shed for the Remission of sins? Mat. 26. Who also said, I lay down my life for my sheep, John 10. And replied to Peter when he dissuaded him from suffering; Get thee behind me Satan, for thou savourest not the things of God, Matth. 16.  
We say that Christ did not suffer unwillingly, but freely of his own voluntary consent, as his Prayer concludes: Thy will be done. He prayed that if it were possible the Cup might pass from him: 
1.  First to show that he was a true man, who by Nature is afraid of Death. As there are divers affections in man, to wit, of the flesh, and of the Spirit: so Christ hath here divers prayers. The flesh prayeth, and the Spirit prayeth. Christ took upon him the prayer of flesh, as also the fear of Death. He did not pray against Death, as if he had been afraid to die: (for how could the Son of God be afraid of Death?) but he prayed according to the desire of flesh, that by the prayer of the Spirit he might overcome the prayer of flesh. The flesh with a brazen face prayeth against the Cross, nor can it indeed desire and love it: but the Spirit doth correct and overcome it. 
●ohn 12.  So when he saith in another place: Father, save me from this hour: presently he addeth, but therefore came I unto this hour: Father, glorify thy Name: that is, Do that which maketh for thy glory, by which word he correcteth the former prayer.  

2.  Or according to the opinion of some others, Christ therefore prayed, that if it were possible the Cup might pass from him; lest the condemnation of wicked men should be the greater by reason of his Passion. Origen saith, that Jesus saw that Judas one of the twelve would become a son of perdition by reason of the Cup of his Passion. On the contrary, he knew that by his Passion he should triumph over the gates of Hell: for their sake therefore whom he would not that they should perish because of his suffering, he saith Father, if it be possible, let this Cup pass from me. But for the salvation of mankind, which was to be Redeemed by his Passion, he saith by way of correcting his former Prayer: Nevertheless not mine, but thy will be done. The meaning then of the whole prayer is, 
The sense of the Prayer.  as if he had said, O my Father, according to my humane nature I have compassion upon the miserable Synagogue, because these chief will crucify me, who daily read the Law and the Prophets. O miserable! that these must kill me, to whom principally I came from Heaven, and that they should do it to their own Eternal ruin. O my Father, my Father, if there may be any other way found out, whereby man may otherwise be relieved, I could wish it might be made use of: only that this people should not so miserably perish. But I know the Decree of thy will. Therefore not this my will, but thine be done. I am ready to halt; 
Psal. 38.17. Psal. 108.1. Psal. 54.6. Psal. 40.8.  (Ego in flagella paratus sum, I am ready for the lash, saith the Vulg. Lat.) my heart is ready, O God, my heart is ready: I will freely sacrifice to thee: In the volume of the book it is written of me: I delight to do thy will, O God, etc. Some think that Christ thus prayed, if it were possible, to the end his Disciples and all the godly might obtain the inheritance without the Cross. For saith Hilary: He prayeth, that they might get the glory of his Inheritance without undergoing the hardship of the sufferings. Or if indeed they must suffer, yet it might be without despair, without sense of pain, without fear of Death. It follows in the Text.  
And he cometh unto the Disciples, and findeth them asleep, 
Mat. 26.40. Mar. 14.37. Luke 22.46.  and saith unto Peter, Simon, sleepest thou? What, could ye not watch with me one hour? why sleep ye?  
Watch and pray that ye enter not into temptation. The spirit indeed is willing, but the flesh is weak.  
And he went away again the second time, and prayed, saying, O my Father, if this Cup may not pass away from me, except I drink it, thy will be done.  
And he came and found them asleep again: for their eyes were heavy: neither witted they what to answer him.  
And he left them, and went away again, and prayed the third time, saying the same words, Father, if thou wilt, take away this Cup from me; Nevertheless not my will, but thine be done.  
Christ prayed, and that in an humble posture, and with most affectionate words: yet he doth not perceive that he is heard. Do not thou therefore take it amiss, if thou art not presently heard, especially when thou prayest after the flesh. Now when Christ came to his Disciples, whom he commanded to pray, he findeth them asleep: And because they had rather sleep than pray, the Tempter fell so close upon them, that he prevailed, and so Christ's word proved true. Christ here might have taken up that of the Psalmist: 
Psal. 38.10.  My heart panteth, my strength faileth me, (i. e. the Divinity) as for the light of mine eyes, it also is gone from me, my lovers and my friends (i. e. Judas and the Jews) stand aloof from my sore, and my kinsmen (i. e. my Disciples) stand afar off, they also that seek after my life (i. e. the Devils) lay snares for me. But although all the Disciples slept, yet he doth specially reprove Peter, because he promised more than the rest: and because drowsiness doth worst of all become those that should excel others. Therefore he doth not call him Peter, but Simon, which was his name formerly: because he that sleepeth when he is appointed to watch over others, is unworthy the name of Peter. He is then called Peter, when he confesseth Christ. Simon, sleepest thou? Where is now thy constancy? Where is thy promise and engagement? Wouldst thou follow me unto Death, and canst thou not watch with me one hour? Art thou at last sensible that the sons of men are vain, and but a lie? 
Psalm 62.  But God only is true. This he said to Peter. Afterward he rebuketh the other Disciples too. Sloth and Laziness deserve to be blamed in all Christians: Why sleep ye, saith he, This is not a time to sleep when danger is so near us. Your adversary the Devil as a roaring Lion goeth about, 
2 Pet. 5.  seeking whom he may devour. Here is no security for you. The pit is digged for you, which ye cannot avoid or escape, except ye take my counsel. Watch therefore and be always ready, lest Temptation surprise ye unawares, But this is not all, for no man is able to secure himself, but by the help of God. Therefore he further addeth: And pray, that ye enter not into temptation, i. e. lest the Temptation overcome ye. It is impossible that man's heart should be free from Temptation: but we are to pray that we be not overcome by Temptations.  
See how gently Christ deals with his Disciples: he might have handled them more roughly: but he allayeth his Rebuke, and as though he were willing to excuse their sleepiness, he saith, The spirit truly is willing, but the flesh is weak. q.d. I know ye have a willing mind, but the frailty of the flesh hindereth that willingness. The spirit is forward to do what it ought to do, but the flesh is slow; it is affected only with those things that are suitable to it: it will not willingly watch or pray; it is afraid to suffer, it avoideth, is offended at, and denyeth the Cross. In short, it doth nothing that is good. But contrariwise, the spirit is confident and valiant, it doth pray, watch, bear up in adversity, make a free confession, etc. Whensoever the spirit is compared with flesh, it signifieth the Holy Spirit, and his workings in us. But the flesh signifieth the humane nature, even with its best motions, but without the assistance of the Holy Spirit. The spirit than is willing, because it affecteth those things that are his own, and cheerfully carrieth on to all that is good. But the flesh is weak, for it will not always endure the yoke of the spirit, as it is written, The good that I would, that do I not; 
Rom. 7. Gal. 5.  but the evil that I would not, that do I. The flesh lusteth against the spirit, and the spirit against the flesh, that ye cannot do those things that ye would. What need I multiply more? If we have a spirit ready to do good, yet the weakness of our flesh hindereth, and overcometh it. But if our spirit be backward to evil, yet the flesh will stir, and spur it forward. Hence it is that Judas and the Jews slept not, but were most vigilant, because they made haste to evil. But the Apostles sleep, because they were exhorted to good. To conclude, when we are most confident of the forwardness of our mind, let us suspect then the backwardness of our flesh.  
When he had warned his Disciples, for whose sake he broke off his Prayer, he went away to pray again, praying almost the same words which he did before. Thereby giving an Example to Preachers: First, so go from Prayer to Preaching to instruct the people, and from Preaching to return to Prayer. First, Let them pray, that they may be fruitful and profitable; then let them pray that the fruit be not blasted. But as Christ returned to Prayer, so the Disciples went to sleep again, so that all Admonition was to no purpose. Their sleep now fore-shewed that their faith shortly would be benighted. But the Evangelist saith further, for some kind of excuse for this drowsiness, that sorrow rather than sloth made them fall asleep; for their eyes, saith he, were heavy, a thing common to those that are in heaviness. When the heart is sad, the eye is sleepy, so that men had rather go to bed, than go to eat or drink. And because the Disciples were sleepy and sorrowful, they could not tell what to answer. And who indeed could excuse such drowsiness in so dangerous a case? Hamans' frailty did strongly put forth itself in the Apostles. Truly, if the Lord with draw, we fall asleep quickly, although he was with us but little before. 
Mat. 28.  Let us pray therefore that he would abide with us unto the end of the world.  
We do not read that Christ said any thing to his Apostles when he came to them the second time, but silently passed by their weakness, to teach us that we should rather admonish our Brethren, and bear with their Infirmities, than severely punish, or wholly condemn them. This sleepiness did not a little add to Christ's sadness. For now he saw that he should not only be violently assaulted by his enemies, but should also be forsaken of his dearest friends. He saw that Judas did not sleep, but watched to do him a mischief; but his Disciples were very sluggish in that which was good. Whereby these our dangerous times were prefigured, which are full of deceit, fraud, and distracting cares; 
Mat 24.  when for the getting of this world's goods, Titles, Honours, etc. Iniquity so much aboundeth. But all love to Godliness is key cold. 
Luke 16.  The Children of this world are wiser and warier in wicked works, than the Children of God are in the works of Godliness.  
When Christ saw that there was little, or no comfort, or assistance to be expected from the Apostles, he goeth back to prayer the third time, and turns himself wholly to God, to whom only the poor is committed. 
Psal. 10.14. 2 Chron. 20.  When we know not what to do, yet this is our comfort, that our eyes are toward Heaven. Here we have an example not to pray once only in Temptation, but thrice, nay seven times, that is, very oft. To pray but once, is not to pray at all. To pray often, is to pray effectually. Peter denied thrice, Christ prayed three times; it becometh and behoveth us to imitate this, but by all means to avoid the other.  
Whereas Christ prayed so often, it is most manifest that it is a hard matter for us to struggle with death. Unexperienced men, like Peter, trust too much to their own strength. But he that hath tried these things, betaketh himself to God; for he seethe that the humane nature of itself is too weak. Therefore he committeth all things to God, saying, Thy Will be done, as if he had said, so long as thy Will is done, and I commit myself to thy Will, I can now in thy strength break thorough that which I could not by my own. Thou wilt not forsake those whom thou called'st to suffer, while they stand in awe of thee, and rely upon thee. Thus Christ did all these things, first for our Redemption, then for our example, how to behave ourselves under the fear of death. It follows in the Text;  
And there appeared unto him an Angel from Heaven, 
Luke 22.43.  strengthening him. And being in an Agony, he prayed more earnestly, and his sweat was as it were great drops of blood falling down to the ground.  
There are three things most observable in these words. 
1.  Is it not a strange, and a new thing, that an Angel, that a servant should comfort Christ? But here we see that truly fulfilled which David prophesied of in the Psalms; 
Psalm 8.  Thou hast made him a little lower than the Angels. For as Christ was truly tempted, and was sorrowful, etc. so he would be comforted by an Angel like other men, that he might be like his Brethren in all things. 
Heb. 2. Mat. 4.  In another place we read that the Angels ministered to Christ. 
2.  Secondly, We learn that God doth not forsake those that hope in him. For although he doth not always remove the evil, yet he doth inwardly strengthen, and give power to undergo it. 
3.  Lastly, We are here taught, that the holy Angels stand by us when we pray, strengthening us in our prayer, and careful of our welfare, which should stir us up to pray more fervently, lest our sluggishness should offend them, and cause them to departed from us, and so leave us under that sad complaint, 
Psalm 88.8.  Thou hast put away mine acquaintance far from me, thou hast made me an abomination to them. Again, My kinsmen stand afar off; 
Psalm 38.  they also that seek my life, lay snares for me. For certainly, if the blessed spirits absent themselves from us, we cannot bear the brunt of the evil spirits.  
Now lest any should wonder why Christ would stand in need of an Angel to strengthen him, Luke saith, That he was in an Agony, that is, he was as it were contending with death. What man, what tongue, what understanding is able to comprehend fully this Agony, I say not to express it? We see with what great perplexity dying men struggle, in whom their senses are almost dead already; how much more anguish than was there in the heart of Christ, whose senses were yet most lively, who clearly perceived all the horror of death, and was perfectly sensible thereof? O how hard, sharp and bitter was it to the humanity in Christ? What struggling? what strife? what horror? Lastly, What, and how full of Anguish was this perruption? If thou doubt it, consider the bloody sweat on every side flowing from his sacred body. Where didst thou ever see the like? When didst thou ever hear the like? This greatest and most violent Agony squeezed out this sweat. And if thou dost mind it well, they were our sins that pressed out this unusual sweat from the Lord Jesus. All our sins were hanged about his neck, and laid upon his shoulders. Satan endeavoured with all his might utterly to overthrow both him, and his kingdom. Death would not die, yet of necessity it must come to it. One only Christ alone was to combat with all these evils, and as another, yea, the true Hercules, he was to shake off these most heinous and pestilent mischiefs from our necks. Nor could any other do this but he. Therefore by how much the greater these evils were, so much the more pains was there required to overcome them. Yea, seeing they were the greatest evils, there was need of the greatest labour. This Luke signifieth, when he saith, He was in an Agony, and did sweat blood.  
Now that Agony of Christ signifieth nothing else, 
Agon, vel Agonia.  but the fear and dread of our Conscience before the face or presence of God's Judgement. For indeed when the time of Judgement is at hand, the soul is touched with the conscience of evil: which being touched, the whole soul gins to tremble, the whole gins to perish, when it is set single and alone before the eternal and wrathful Tribunal of God. Of which trembling Job speaketh, 
Job 9  If he will contend, who shall answer him? This Trembling is also set forth and described in the Evengelical Banquet, 
Job 9 Mat. 22.  where he that had not the wedding Garment, was struck speechless, when the Lord asked him for it. Sometimes the Saints are supprized with this Trembling, as appears in Job. Hence it is that David saith, 
Psalm. 6. Psalm 38.3.  O Lord rebuke me not in thy anger, etc. for there is no soundness in my flesh because of thine anger. Thus Hezechiah, I said, In the cutting off of my days, (in dimidio dierum,) I shall go to the gates of the grave, etc. (ad portas inferi, vulg. lat.) Therefore that we should not for ever be oppressed with this Trembling, Christ was cast into an Agony for us. Therefore when this Temptation seizeth upon us, let us pray with Hezechiah, O Lord I am oppressed, undertake for me. 
Isa. 38.14. Psalm 17.8.  And with David, Hid me under the shadow of thy wings. But let us return to the bloody sweat.  
We need not here show any further, how it could be that he should sweat blood. Doubtless he was Supernatural. But let us consider what Christ would show unto us by this bloody sweat.  

1.  First then, that bloody sweat showeth the great perplexity that Christ was in, greater than which cannot be imagined. Great pain will make men sweat. For as we never read that any, besides Christ, did sweat blood, though they were in never so great torment: so there was never greater anguish than his. And no wonder: For although other men have certainly known that their death was at hand, yet none could distinctly foreknow the sharpness of the pains of Death. But Christ did distinctly in his inner sense taste beforehand the bitterness of Death, as if it had been then present.  
Consider this thou impudent sinner, who art not afraid to renew thy sin daily, for which thy Saviour was pleased to suffer this kind of punishment: and consider the nature of the disease by the preciousness of the Remedy. Consider, I say, the sharpness and bitterness of the Passion, how great it was, when it made him sweat blood but to think of it.  
Consider how hard it was for Christ to make satisfaction for the sins of the heart, which we lightly pass over without taking any notice of them. Think what condition thou hadst been in for ever, if Christ had not Redeemed thee. Think upon what great anguish thou wouldst have been in at the hour of death: therefore now while thou art in health, arm thyself against it by the Passion and Prayer of Christ; otherwise thou wilt not hold out in that distress. For 'tis not for us to contend with death in our own strength, It is too strong for us. We must therefore flee to Christ, that he may secure us in that straight which he tasted and conquered also for us. The fear of Death is no other way to be vanquished but by Faith in Christ, and by long and strong prayer, as Christ here did when he was in an Agony, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he extended his prayer, or he prayed more largely.  

2.  By this bloody sweat Christ would show his great Love to us, which was so great in him, that he made all the haste possible might be to pour out this medical blood, even before his persecutors came to him, that so he might the more speedily relieve lost man. So ready was Christ to shed his blood for us.  

3.  Lastly, By this bloody sweat he did as it were foreshow, that his Mystical body should sweat blood, i. e. it should be exposed tosuch great afflictions, that if it were possible it should sweat blood: which we see fulfilled even at this day, when wicked men live in all delights and pleasures, but godly men are cast into a sweat of blood. But this is their comfort, that their time of suffering is but short, and then they shall enter into glory.  

Luke 22.45. Mat. 24.41,42.  And when he risen up from prayer, and was come to his Disciples, he found them sleeping for sorrow.  
And he saith 〈◊〉 them, sleep on now, and take your rest: it is enough, the hour is come, (Why sleep ye? Luke 22.46.) Behold, the son of man is betrayrd into the hands of sinners. Rise up, let us go, lo, he that betrayeth me is at hand.  
Christ returns again to his Disciples: indeed how could he forget his own? He was more thoughtful for them, than they were for themselves, for he found them asleep again. They might well be sad who lay under such failings. They that sleep are ready to deny their life. One evil is commonly a forerunner of many more, 
Spiritual sleep, what it is.  and one sin is but the beginning of another. Spiritual sleep is, when the senses are darkened, the understanding strangled, Faith staggereth, the memory is lost, prayer omitted, godliness cast off, dangers slighted, and no care to avoid the Judgement to come. This is truly a most pernicious and dangerous sleep: of which Paul saith, 
Rom. 13.  It is now high time to awake out of sleep. Again, 
Eph. 5.  Awake thou that sleepest.  
Christ therefore doth now mock and deride them with a sharp taunt or irony, whose drowsiness he had hitherto reprehended in vain. Sleep on now, saith he, and take your rest. As if he had said, ye have chosen a very fit time and place indeed to sleep and take your rest. Sleep sound and sweetly, especially seeing ye are so safe and secure. I could not prevail with ye to watch a little with me. Go to therefore, satisfy your sense and lust. Sleep on. See how long ye will lie quiet. What I could not obtain at your hands, the business itself, or the present danger will force you to, etc. A cutting jeer indeed; of which the Wisdom of God speaketh to those that contemn him: I have called, but ye refused: I also will mock at your destruction, 
Prov. 1.  etc. But after this Ironic, Christ comes to speak more seriously to them: It is enough, saith he; ye have slept long enough already, ye have loitered too long. We have none but enemies about us every where, and do ye yet sleep it out? Do ye not see or regard what is come upon us? Did not I sufficiently warn ye of all this before? And now ye see it is fallen out just as I told ye. The hour is come, I must now suffer. The hands of sinful men are armed against me. The Traitor of whom I spoke ere now is hard by. Rise therefore, let us go meet them, lest they should say that we are afraid, or run away from them, etc.  
Here we are put in mind not to think of Death as a terrible or fearful thing. For being all baptised into the death of Christ, 
Rom. 6.  certainly by that death of Christ our death will be unto us but a passage unto life: and therefore may rather be called life than death. For he that believeth in me, saith Christ, 
John 11.  shall not die for ever. 
The Philosopher's opinion of death exploded.  Therefore let that opinion of the Philosophers be for ever banished from the ears and minds of Christians, which affirmeth that death is the most terrible of all terrible things. But grant it, that it is true of the wicked, to whom death is truly terrible, yet to a Christian there is nothing more pleasant and desirable than death, whereby he is freed from all evil, and inseparably united to Christ his lord 
Phillip 1. Psalm 119.  Hence it is that Paul desired to be dissolved and to be with Christ: Another holy man complaineth that his Pilgrimage was too long here, Psalm 120.5.  
Thus much for those things which Christ suffered in himself, for before he was outwardly tortured, Christ endured much sorrow and pain, and that of his own accord, that so he might apply a full Remedy for those sins which we commit in our heart and thoughts. For which let us also be grieved with our Lord, and bewail them, giving thanks to our Redeemer. And withal let us behold and hearken to these things which yet remain to be spoken, and prepare ourselves with all devotion thereunto. For thus it follows in the History:  
And immediately, while he yet spoke, le, Judas one of the twelve, 
Mat. 26.47. Mar. 14.43. Luke 22.47. John 18.3.  having received a band of men and Officers from the chief Priests, and Pharisees, and Elders, and Scribes, going before a great multitude, came thither with Lanterns, and Torches, with Swords, and with Staves, and with Weapons, for Judas knew the place.  
And he that betrayed him had given them a common sign, saying, whomsoever I shall kiss, that same is he: hold him fast, and lead him away safely.  
Give attention, Brethren: let it not be irksome to you to hear those wonderful things that were done concerning our Lord and Saviour. Prepare your hearts with all readiness. It will be for your advantage, as in due time ye shall willingly acknowledge. We have heard of the pro-Passion already, or what skirmishes Christ met with beforehand; Now we draw nearer to the main Battalia. While Christ yet spoke to his Disciples,  

1.  Behold a company of armed men rushed in upon them, as if they had been going out to war, when indeed there was no need of such warlike preparations.  

2.  A band of men (cohors) is a military word, and contains certain select and choice Soldiers. This was not a band of Jewish Soldiers, but of Caesar's, which perhaps were sent from the Precedent to gratify the Jews in this business, or else were hired for this service by the Jews themselves, who promised them payment: that so they might do what they intended under colour of the civil or ordinary Power, and so none seeing the Roman Soldiers, might dare to oppose them.  

3.  The Magistrates of the Temple also were among that band of Soldiers, whose place was to look to the repairing of the Temple, and to get those things that were necessary thereunto.  

4.  That this battle-array might be made more considerable, the Officers of the Priests and Pharisees join themselves to it, who having nothing else to do, filled up the number, and served to incense others.  

5.  There were some of the high Priests themselves there present, as appeareth by Luke, chap. 22.  

6.  The Elders also of the people were there. For none of them that hated Christ would be absent.  

7.  They that had not other weapons, took up clubs and staves, as the unruly and frantic vulgar sort of people use to do in such like seditions, whose fury will quickly help them to one sort of weapon or other.  

8.  They come also with Lanterns and Torches, both because of the darkness of the night, and because Christ should not hid himself from them.  

9  When these were thus armed, Judas Iscariot goeth before them, not as a Captain of Soldiers, but as a Traitor of his Lord: who a little while since was one among the twelve, but now is one out of the twelve, or none of the twelve Apostles. For he had now got him more Masters than one. In this place let us consider both, viz. Judas and the Jews.  

1.  Many things are to be taken notice of in Judas. But above all, his miserable Apostasy, as one who of a Disciple became a Traitor: of a companion of Christ, a Captain of Thiefs. And he that even now supped at the same Table with Christ, who did eat of his hallowed bread with the rest, who heard Christ exhorting to godliness both by word and work: but now slinking from that Table, he joined himself with ungodly men for a little pelf, not remembering the Piety of Christ, and forgetful of all hope, not regarding the Apostolical Dignity at all, but preferring so base and small a price before all those good things. For so doth covetousness blind a man, and make him forget every thing but money.  

2.  Again, The unsearchable Counsel of God is to be observed in Judas, in that he suffered, or would have it so, that this man should be tainted with Treason, whom before he had preferred to so honourable an Office. But take heed thou dost not here impute unrighteousness unto God. Hear what the Wise man saith, For so much as thou art righteous thyself, 
Wisd. 12.15.  thou orderest all things righteously. Moreover, 
Rom. 9 Rom. 11.  this Example of Judas doth partly set forth the wrath and Power of God; as Paul saith, that Pharaoh was therefore raised up, that in him God might show forth his Power: And partly it doth admonish us, not to be high minded, but fear. For if God spared not the natural branches, take heed also that he spare not thee. Let him that standeth take heed lest he fall. 
1.  Judas therefore having lost the peace of conscience, armeth himself with a multitude and outward weapons, that he might not seem to be the sole actor. Thus wicked men think that they sin less, if they sin with a multitude. 
2.  Besides, he brings many along with him, and they men of Power too, that whereas the people durst not condemn them, so they should not dare to blame him. Thus he resolved to attempt the business by carnal reason, that afterward he might live secure. For as yet this wretched man did not feel his conscience, it was not yet awakened. And whereas he could so easily obtain the assistance of both Powers, Ecclesiastical and Secular, against Christ: 'tis a sign that both Magistrates were wicked, and did not rightly discharge their place. When Judas was thus backed on with this aid, he proceedeth, or rather precedeth and goeth foremost against Christ. For among the Adversaries he leads the Van and is first named, and not without cause. For as Christ is not betrayed but by his Apostle and prime Disciple, by whom he is betrayed to those of whom he is the substance or Truth, they being in their Office a Type of him, viz. the Priests: so that God's Word is seldom betrayed but by acquaintance and friends: Thus the Gentiles did not kill the Prophets, but the Jews, who boasted of the knowledge of God: Thus the Pharisees first of all persecuted the Apostles. So also is it now, they that should be nearest to Christ are his most perverse enemies and Traitors: And they that glory in his Name and Office, do most of all oppress him.  
Furthermore let us consider the nature and property of a wicked men in the rest of Christ's enemies. First, They do not set upon Christ with the word of God, nor with Truth, nor Scripture, nor Righteousness, nor any rational Argument, but only with swords and staves; Club Argument, Might and Main. But if this be to overcome, who would be greater Conquerors than cursed and cruel Tyrants? If this be to be valiant, who is a stouter man than a thief?  

1.  Therefore they flock about Christ in a great multitude, because they thought the sin would be the less, if many had a hand in it. 
2.  Secondly, They laid hold on the sword, who were to perish, and be destroyed by the sword in due time. They take up clubs also, to show the rage and madness of their minds the more clearly. But what need was there to show such eagerness and fury against so mild and meek a Lamb? 
3.  Again, They bring forth wood against Christ, but 'twas dry wood, to show that they were fit for nothing but to be cast into everlasting burn. 
4.  Lastly, They carry Lanterns and Torches, by which only act they betrayed their notorious blindness. First, in that they beg light from a Lantern, who might have had the Sun of Righteousness to shine upon them. And secondly, in that they were afraid of falling into the Ditches, or of stumbling at the stones in their way: but they feared not the greater danger of their soul. Thus wicked men fear where no fear is; but where the greatest danger is, there they are secure. These than are the weapons with which ungodly men fight against the Saints. 
Ephes. 6.  But holy men use not carnal weapons, but Spiritual, viz. the Breastplate of Righteousness, etc.  
Here we see that truly fulfilled which was spoken of by the Psalmist: The wicked have drawn out the sword, 
Psal. 37.14.  they have bend their bow, etc. but by the righteous Judgement of God it comes to pass, that their sword hath pierced their own heart, and their bow is broken. For, for one band of Soldiers which they hired against the Lord, God sent a huge host of the Roman power against them. And because they came forth with Lanterns and Torches, and weapons of War to take Christ, by the just judgement of God the Light of the Law and Prophets fell out of their hands, wherewith their Fathers were enlightened, as it is written, Let their eyes be darkened, that they see not, etc. 
Psal. 69.23.   
See yet the wickedness of the Traitor. He was not satisfied when he had sold Christ; nor was he contented, when he had conducted the Jews, which were Christ's enemies, unto him; but he must yet rage's with more cruelty against Christ. 
1.  For first, He giveth them a common token, lest they should chance to apprehend another in stead of Christ. For he it was whom he aimed at to destroy. There were many of that multitude who perhaps never saw Christ, especially the Roman soldiers. 
2.  Nor doth he give them any kinds of sign, but a token of Peace: Whomsoever, saith he I shall kiss, etc. This blind man yet thought to hid his malice, and that he could deceive his Master with a flattering kiss, that he should not suspect him of any harm. As also, lest he should attempt an escape, or seek to hid himself, if he saw himself beset with open danger. 
3.  And that he might prove himself a prodigious and notorious Traitor indeed, he doth more than he promised to do. For he was not content to betray Christ, but he exhorted and charged them to hold him fast, and lead him away safely: whereby he sputs them on, lest they should be too favourable to him; he incenseth their rage. He useth all means to destroy Christ; lest if he had escaped, he should afterward have trounced him for his baseness. This the wretch did, that he might live more secure when Christ was taken out of the way: for as yet he felt not the worm of Conscience. Whence it is evident, that he hated his Lord for the same cause as the Jews did, 
Wisd. 2.  viz. because he did discover and lay open the wicked thoughts of their hearts, Wis. 2.14.  
Hence it is too plain, that Simon and Metius, or any other notorious Traitors would look like very honest men, if they were but compared with this perfidious wretched Villain; for what was all their Treasons to this? 
1.  Now this Treachery of Judas was figured out in Joab, who also betrayed, and cut off two famous men, 
2 Sam. 3.20.  Abner and Amasa with a kiss. 
2.  To conclude, this Treason of Judas did prefigure the crafty devises of Heretics, who indeed sergeant themselves to be the friends of Truth, but are the Betrayers of it. For by flattery and fair speeches they beguile the hearts of the simple. 
Jer. 6.  They say, (as in the Prophet,) Peace, Peace, where there is no Peace: They have Christ much in their mouth, but most of all oppose the faith of him, very like the Traitor Judas, who are also appointed to the same condemnation.  
Jesus therefore knowing all things that should come upon him, 
John 18.4.  went forth, and said unto them, Whom seek ye? They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also which betrayed him, stood with them. Assoon then as he had said unto them, I am he, they went backward, and fell on the ground. Then asked he them again. Whom seek ye? And they said, Jesus of Nazareth, Jesus answered, I have told ye that I am he: if therefore ye seek me, let these go their way. That the saying might be fulfilled which he spoke. Of them which thou gavest me, have I lost none.  
All these things were thus done and written, that by most manifest Arguments we might see that Christ came to the Cross willingly, and of his own accord. For if he had been compelled to the Cross by humane force, or fraud, the world would have appeared to be more crafty and stronger than he, and consequently that Christ had not been God. For what kind of God is he, against whom the world is able to prevail?  
Again, He had not manifested so much love, if he had suffered death unwillingly, and by constraint. But it is most plain, in that the Evangelists do every where show that he could not be surprised by fraud, or humane force, till he himself pleased; I say it is plain, that he was both wiser and stronger than the world: and so his love did thereby shine forth more clearly. All which make much for our comfort. For as he said before, 
John 13.1.  that knowing his hour was now come, that he should now pass out of this world, etc. having loved his own, etc. So now also, although he truly knew not only some things, but all that should come upon him; yea, and knew them most perfectly too, and that they were hard at hand: yet did he not shrink, or flee, or hid himself, but continued his love to us unto the end. And therefore he went out to meet his enemies single by himself against many, without any weapon against those that were armed, that they might all see he did not fear death.  
At other times we often read that he made an escape, 
Joh. 8. & 11.  and hid himself: but now he doth voluntarily meet his enemies. The time which his Father had prefixed was now come. In both he was our example. For by his flight, and hiding himself, he taught us not to tempt God: but by meeting his foes, he instructed us readily to resign ourselves to the Will of God, and to obey him with all cheerfulness of mind. Thus Paul sometimes fled without entreaty; but at last he would not be persuaded when the Brethren earnestly entreated him with many tears to make his escape. What mean you, saith he, to weep, 
Acts 9 Acts 21.13.  and to break my heart? here he offered himself to the Will of God; there he would not tempt God rashly. Doing both in faith. For we can do neither without the help of God. We cannot avoid an imminent danger, if the hand of God rescue us not: neither can we resign ourselves to the Will of God, except the Spirit of God assist us.  
It is also to be observed, 
John 6.  that Christ conveyed himself from them that would have made him a King; and no marvel. For he that exalteth himself, shall be brought low. Kingdoms and Empires for the most part are nothing but steep places for men to fall from, and break their necks. Contrariwise when they sought to crucify him, he came out to meet them. For he knew that the Cross was the way to the Father. Let us also learn, in the hope of future happiness, not to be affrighted at present and momentany evils; and not so much regard what we suffer, but consider that by our sufferings we are going toward our Father.  
See how forward Christ was to suffer. For he doth not only meet his Adversaries, but first asks them whom they sought? He might have rebuked them sharply, and cast his former benefits with their ingratitude and impiety in their Teeth, yea he might have destroyed them all at one beck. However he doth not so, but with fair words he asked them what they sought, as if he knew nothing of their design. This was not the time of his Judgement, but of his showing Mercy. He would not be passionate, but patiented, and overcome evil with good. Therefore he speaks to them in a familiar manner: Whom seek ye? 
1.  By which word he did warn them that they should take heed what they did. Saith he, Whom seek ye? even an innocent person, and him whom ye know by his Signs and Miracles which he did, 
Gen. 4.  that he is more and greater than a man. Consider well, 'tis no small offence to seek the death of the innocent. For the blood of the innocent reacheth unto Heaven: But 'tis much more heinous to sin against God. If one man sin against another, the Judge shall judge him: 
1 Sam. 2.25.  but if a man sin against God, who shall entreat for him?  

2.  By this word (Whom seek ye) Christ jeereth their needless preparations, he mocketh at their fear. Whom, saith he, do ye seek? i. e. What need these arms? Whom do you fear? Is it me who have no Weapon about me? or do ye seek for my Disciples who also are unarmed men? He doth not tell them at first sight, I am he whom ye look for, though he knew their enterprise: but first asketh them, that he might take occasion from their answer to confute them, and that all the world might see and know that such a huge multitude went out to take one single man, as they themselves confess that they did seek but for one.  

3.  He first asked his Adversaries whom they sought after, before he let them lay hands on him, because thereby he might yet extend and offer Grace unto them, q.d. To this end was I sent, that I might hold forth unto all men, and bestow it too upon them. And as many as have sought me with a good heart hitherto, know it full well to be true. Therefore if ye also seek for Grace, lo, here I am; and ready to bestow it on those that are not worthy of it. Whom therefore do ye seek? Mark, O Christian: if Christ tendered his Grace to such wicked men, how much more readily will he tender the same Grace, and himself to boot, to those that seek for him in Truth?  
And whereas those wicked and obstinate men did not reply, we look for thee, as if they had known him: but answered him as if they had not known him, we seek Jesus of Nazareth: it is most certain that they knew him not either by face, or , or voice, although all men knew him not long since. This could not be by reason of the darkness, for they had Lanterns and Torches: but it was by a Divine Power. 
1.  That first he might confound them, and so hereby at least teach them that their rage against him was in vain. 
2.  But especially it was for our consolation, to teach us, that although our enemies know us never so well by our Faces, yet they can attempt no hurt against us contrary to the good Will of our God. For they can neither discern us, much less destroy us. 
3.  Lastly, to teach us that God can, if he will, many ways deliver those that are his. 
Gen 19  Thus he blinded the Sodomites heretofore, that they could not find the door of Lot's house all the night. And thus also he smote those with such blindness, who were sent by the king of Syria to take Elisha, 
2 King. 2.  that although they saw, and talked, and walked with him, yet they knew him not, till he prayed that their eyes might be opened.  
Now there is no Christian but doth know that our Lord at his circumcision was called Jesus: which Name was first given to him by an Angel from Heaven: 
Luke 2. March. 1  but he was called a Nazarent from Nazareth, which was the country of Mary his Mother, where he was brought up. Therefore these wicked men here call him by both Names. But the third Name, which is Christ, they never mention. He is called and acknowledged to be Christ by the Elect and Believers only, these own him to be the Christ, Messiah, King, and Saviour. But whereas they answered that they sought Jesus of Nazareth, their answer was not much amiss, if it had not been with an evil heart, and if they had so sought him as they ought. For what is Jesus of Nazareth, but a holy Saviour? But he is not to be sought after with weapons of war, but with pious Prayers and a steadfast Faith. Now these did not seek a Saviour, or Salvation by him, but they sought to lay hands on him, and to satisfy their malice by his death and destruction. What doth Christ therefore do? He answereth, I am he; by which one word he showeth that he was willing to suffer: whereas he might have escaped or hid himself as one altogether unknown to them. But he became an Oblation, because he was willing. It is to be Noted,  

1.  That Christ freely confesseth his Name, and is not ashamed of it. I am Jesus of Nazareth, saith he, that is, a Holy Saviour: whereby he doth again put them in mind, that he was ready to save them, if they were willing: and that they could not go unpunished if they sought his death, who was Jesus, and a Saviour, and that a holy one too.  

2.  Inasmuch as he had not this Name from the Humane nature, to be a holy Saviour, but by a Divine Power, which with the Godhead itself met together in one person in him: it doth well suit with the proper voice of his Divine Essence, when he said to them that said they sought Jesus of Nazareth, I am he. Thus he said of old to Moses, I am, that I am. He would therefore have put them in mind of this Heavenly Voice, when he said, I am he. But all was to no purpose, for they did nothing regard what he said. 
Use.  Let us Christians learn from hence to make a free confession of our Name and Faith. If a Tyrant ask thee, art thou a Christian? Art thou a Catholic? answer him boldly, I am. For this word will exceedingly deject the Adversary. But we make them worse by our denial and diffimulation. Hence it is, that as soon as Christ said, I am he; all his enemies were driven backward, and made to fall on the ground. What good did the armed multitude do them now? For by one word, and that a very mild and gentle one too, that great Rabble, enraged with spite and hatred, and terribly armed, was beaten back, chased, and thrown flat on the ground without any weapon at all. Here his Power appeared very notable indeed, and that three ways. 
1.  First, in that they were beat backward, as if they had been opposed with some great force, as soon as they heard his voice. 
2.  Secondly, in that they were made to fall, as not able to withstand it. 
3.  Thirdly, in that it threw them on their backs, as if they were compelled to look up to Heaven and God, who had resolutely cast off all humane pity and compassion.  
This fall of the Jews foreshowed the downfall of the House of Israel. Whosoever sets himself against Christ, be he never so stout, shall fall in spite of his teeth. Christ therefore did so powerfully cast down his enemies.  

1.  That he might render them inexcusable, who clearly seeing by this sign, that this Jesus whom they sought to kill was more than a man, and that he would turn his wrath against them in his own time.  

2.  For the consolation of the godly, that they may certainly know wicked men shall fall at last, though they triumph and Lord it for a time.  

3.  To terrify ungodly men, whom he could fell to the earth with one nod if he would, did not his patience wait for their amendment. For he that with one word was able to tumble down so many enemies, could as easily have caused the earth to open her mouth and have swallowed them up, and all their arms together.  

1.  Here we may take notice of Christ's power in general. If he could and did thus when he was but as a Lamb, what will he do when he cometh as a Lion? If he did this when he was to be judged, what will he do when he comes to judge? If he could do this when he was about to die, what will he do when he comes to Reign? Be wise now therefore, O ye Kings; 
Psalm 2.  be instructed ye that judge the earth, and all men else that dwell therein. Receive Discipline, lest this Lord be angry, and ye perish, etc.  

2.  We see here the Power of the Word of God in special. For he cast them down with a Word, and that not an austere or threatening one, but a very meek word. Now if these wicked men were not able to bear the droppings of his Words, 
Job 26.  who shall endure when he doth Thunder them out? God's Word seems but light to some: but you see here that it is the Power of God indeed. As the Jews were struck to the ground with a word: so neither sin, death, nor the Devil shall be able to stand before the Word of God. 
Ephes. 6.  Whence it is that Paul calls it the sword of the Spirit.  

3.  Here also we see that all worldly power can do nothing against God. The Lord that dwelleth in Heaven shall have them in derision. The Jews could not take this Jesus of Nazareth before he himself pleased, although they had brought a greater Army than ever Alexander, or Xerxes, or Hannibal had. Thus doth God to this day often confound those that trust in their own strength.  

4.  Again, Here we see that one and the same Word is consolation to the godly, but condemnation to the ungodly. Christ in other places did often comfort his fearful Apostles with this Word, 
Mat. 14. Luke. 24.  Ego sum; It is I. Indeed the godly can hear nothing more sweet, then when Christ saith, I am he. This Word doth make all crosses comfortable to them. But it is and will be a fearful clap of Thunder to the wicked, when Christ shall say, I am he; He whom ye have pierced, whom ye have scorned, etc. As Joseph heretofore was a most sharp Sword to his Brethren, 
Gen. 45.  when he said, I am Joseph whom ye sold into Egypt, etc.  

5.  Lastly, The nature of ungodly men is here lively set forth. 
1.  First, That by which they should be made better, by it they become worse, this is to go backward. To go back, is to departed from God and his Righteousness, 
2.  Secondly, They fall, for they are not able to stand before God's Judgement. 
3.  Again, Wicked men fall continually, till they fall into Hell. 
4.  They fall backward, for they see not whether they fall, nor where they lie, nor how to rise again. 
5.  They see not what punishment they are liable unto. 
6.  Lastly, They never acknowledge their sin, so as to turn from it.  
But the godly, though they fall, yet they fall forward, they presently confess their sin and forsake it. If they fall on the right hand, through prosperity, or on the left hand by adversity, yet they quickly get up again: neither do they so fall, as to fall finally away from God.  
See how true that saying is, Malice is often confounded, but never conquered. 
Psal. 74.  The tumult of those that rise up against thee increaseth continually. Their sudden ruin should have warned those wicked men not to attempt any thing further against Jesus of Nazareth, for as much as they were once already confounded by him. He asked them again the second time, Whom seek ye? that the greatness of their Impiety might be made manifest, who being so remarkably admonished, did yet persist in their malice. For they answer as malapertly as at first, that they sought Jesus of Nazareth: as if they would never be quiet till they had vented their hatred, though it should cost them dearer yet. 
Rom. 2. Eccle. 7.13.  Thus the wicked treasure up wrath against the day of wrath. Who can make that straight which God hath made crooked? Although these ungodly men were sensible of Christ's divine Power in them, 
Rom. 1.  yet they glorified him not as God, but reproached him the more. Just as most in the world still do, they are convinced by the Truth of God, but nothing at all reformed.  
But what doth Christ answer to this stubborn envy of the Jews? I have told you, saith he, that I am he q.d. I have told you, and you have tried it, that I am a Prince of Power. Therefore if ye still seek me, and have yet no remorse since ye were laid level with the earth, lo, here I am, ready to suffer: but ye must not forget that I told you, I am Herald By which saying Christ set himself in our stead, patiently to bear whatsoever divine Justice should exact for our sins. Mean while he doth put forth his Power again, saying, If ye seek me, let these go their way; whereby he doth powerfully prohibit them to do his Disciples any wrong, otherwise the Apostles had not scaped harmless, if the fury of their foes had not been checked by the power of this Precept. Christ by the same Power might have said, Let me be gone: but it behoved him to suffer. There was nothing but this word of Christ, (Let these go their way,) that saved the Disciples harmless in that tumult. So likewise doth he choose, and preserve us, although we regard or mind it not.  
He did powerfully preserve his Disciples, which makes for our comfort, knowing the strength of the Lords hand. He would not have them die with him: First, 
John 15.  It was not expedient that they should die at that time, because, if they had died when they denied him, they had been damned. Secondly, They were chosen to bring forth fruit, but if they had died now, their Calling had been cut off. Thirdly, He would not have them die with him, for this reason especially, lest we should think that his death alone had not been sufficient. He would therefore die by himself alone, that he alone might he acknowledged to be our Saviour. He trod the Wine-press alone, 
Isa. 63.  and of the Nations there was not a man with him. Hence saith Moses, The Lord alone did lead them, and there was no strange God with him. 
Deut. 32.  It was he that redeemed us, and not we ourselves.  
But above all, the Energy or force of Charity is here set forth unto us, which, as Paul saith, Is patiented, 
1 Cor. 13.  heareth all wrongs of one's Neighbour, seeketh not her own, and had rather endure all things itself, then that its Neighbour should suffer any thing. If you seek me, saith he, let these go their way. This is the true care that we should have of our Neighbour, to be mindful of him, and as much as in us lieth to seek his good, even with some damage to ourselves. This care David had of his Neighbour, 
Sam 24.  when he saith, These sheep, what have they done? Turn thy hand I pray thee, against me and my Father's house, for I am he that have sinned. From this care of his Neighbours it was that Paul wished himself accursed for his Brethren, Rom. 9.3. And Moses to be blotted out of the Book of God, Exod. 33. Therefore let that threadbare Proverb be for ever banished from the ears and hearts of Christians, which saith, It is a comfort to have companions in calamity. When the men of this world are in misery, they could wish that all others were in the same condition. True charity is not grieved more, than to see its Neighbour in the like affliction. In the close of this passage John showeth another cause why Christ would not have the Disciples die with him, viz. that the saying which he spoke might be fulfilled, 
John 17.  Of them which thou hast given me, have I lost none. This he said in that Prayer which he made after Supper: Father, keep them whom thou hast given me. When I was with them, I kept them; and none is lost but the son of perdition, that the Scripture might be fulfilled. He speaks there of the Apostles, whom the Father had added to him, as co-workers with him in preaching the Word of the Kingdom. None of these Apostles perished as long as Christ lived in the mortal flesh, but Judas only, who was not destroyed by others, but by himself. He calleth this Judas the son of perdition, because he died most miserably, and perished in his own sins. The rest of the Disciples were safe enough as long as they kept close to Christ. Here we have a notable Example set down for all Preachers to observe and follow, viz. in that Christ gloried that he lost none of those whom his Father gave him. False Pastors do far other wise, who regard nothing less than their flock. Here John allegeth this word of Christ, to let us see that that Prayer of Christ was very prevalent, and was heard. For if it had not been accepted, the Disciples could not have been untouched among so many enemies. This then is our exceeding great consolation, to know that Christ in that his Prayer was heard on our behalf, in that he feared, Heb. 5.  
And Judas also which betrayed him stood with them. 
john 18.5. Luke 22.47. Mar. 14.45.   
And Judas drew near unto Jesus to kiss him.  
And he goeth straightway to him, and saith, Master, Master, and kissed him.  
And forthwith he came to Jesus, and said, Hail Master, 
Matth. 26.49,50.  and kissed him, And Jesus said unto him, Friend, wherefore art thou come?  
Judas, betrayest thou the Son of man with a kiss? 
Luke 22.48.   
Judas was nothing moved hitherto at all that Christ did and spoke, but rather went on with his abominable and pernicious work. For John saith, that this wicked man stood yet with the enemies of Christ, yea and was hurled with them to the ground: yet was he nothing reform. He stood with them not only in body, but consent too. For 'tis no danger to be among evil men in body only, as appears in L●… and Daniel. Judas stood, or rather thought that he stood, when he had so great a multitude of men about him, with the Ecclesiastical and civil Power too: but he leaned on a broken Reed. For the Egyptians are men, 
Isa. 31. Jerem. 17.  and not God: and their horse's flesh, and not spirit. Cursed is he that trusteth in man. Judas stood with the Jews. For,  
1. A rotten-hearted Christian is no better than a Jew, or Gentile, for they are both alike enemies to Christ. Consider then what grief was in the sacred breast of our Lord, when he saw himself betrayed by his own Disciple, and that they sought his death to whom he had done most good? It is a deeper cut to the heart, when we suffer by one that pretended to be our friend, than by one that we knew was our enemy. 
Psal. 55.12.  Thus Christ complains in the Psalms, If mine enemy had reproached me, I could have born it. But it was the man that was of one mind with me, etc.  
2. To say nothing that Christ hereby also foresaw the ingratitude of men towards him, that it would never cease, but that with Judas and the Jews it would perpetually continue. And so truly we see it come to pass: indeed the outward sufferings of Christ ceased, but men's ingratitude is not yet at an end: it rather increaseth and waxeth more and more daily; so that never was it greater than now. Again,  
1. Here we may take notice of the blinding of Judas. On the one side he saw Christ standing with his friends, on the other hand were wicked men, such as were hateful to God and men. So that there was life and death set before him. But he like a Runagate joined himself to be worst party. Thus that of the Psalmist was fulfilled, He loved cursing, 
Psalm 109.  and it shall come unto him: he loved not blessing, and it shall be far from him.  
2. His strange blindness was seen in that he durst stand before Christ, and look him in the face with so bloody a conscience. This is indeed the neck with an iron sinew, 
Esay 48. Jeremy 3.  and the brazen brow of the wicked, and truly the whorish forehead that will not blush.  
3. This wretched caitiff never thought of that blessed fellowship which once he had with the Apostles: for he is not yet ashamed to stout it against Christ.  
4. Lastly, He stood among wicked men, and yet was not afraid. But what need I reckon up these things only? Harken therefore and you shall hear greater things which this Villain durst to do. It is said, that he drew near unto Jesus to kiss him. O the wonderful goodness and patience of a long suffering Lord! who denied not a wicked Traitor to kiss him, though he very well knew his malice toward him, but courteously received him. And O the strange obstinacy of this wicked fellow on the contrary, whom the embraces of Christ, nor the kisses of his Heavenly Lips, did not reclaim from his malicious project: but he must needs satisfy the Jews. Therefore with a bold face he comes near, kisseth, betrayeth, delivers to enemies, bids them take him, commands them safely to lead away the Lord Christ. This is the breviate of this lewd fellows wickedness. But see what cloak he hath for his knavery. If you observe his words and behaviour, none seems more courteous and friendly than he. But if you examine his heart and intention, you will find that none was a more desperate enemy than he. His words were, Hail Master, which in English is, God save you, my Master. His behaviour was thus, he fell on his neck, embraced him in his arms, and kissed him. Do you see what a notorious Hypocrite he was? He doth not say, O thou Samaritan; he doth not revile and curse him, he doth not fall foul on him or strike him; this had not been like a Traitor. Traitor's use to fain friendship, under a fair show to deceive. Good God, how full is the world now of such Traitors? No man is secure from them. They sneak even into our closerts. Such the Pharisees oft shown themselves to Christ, Matth. 22. Such was Joab to Amasa: Art thou in health, my Brother? saith he, (2 Sam. 20.) and with that word he stabbed him. These are those cheating Kisses of which Solomon bids us beware, Prov. 27. But Paul teacheth us other kisses: Salute one another with an holy kiss, 2 Cor. 13. Such a kiss Joseph gave to his Brethren, Gen. 49. Such kisses we read of in the Book of Tobit.  
But what doth Christ say to Judas when he came and kissed him? Doth he thrust him away? Doth he sound rattle him, as he well deserved? Not so, but he speaks him fair: he doth not call him Traitor, but Friend; that so he might mollify his mind, and teach us to do the like. The meaning is: Friend, wherefore art thou come? q.d. I invite thee to be friends. For as I foreknew what thou wouldst do, so now I am ready to forgive thee, and to receive thee into former favour and friendship again, though thou hast thus sinned against me: Do not slight my offer, but consider what thou art attempting, how wickedly thou dealest with me who have deserved no such thing at thy hands. Friend, wherefore art thou come? Who did bring thee to me, who forced thee hither? Was it my fault? Have any of mine offended thee? But thou art come willingly of thy own accord; The rest are commanded and compelled, but thou comest, and therefore thou hast the greater sin. O Judas, I pity thee; how doth thy destruction trouble me, for whom I now suffer in vain? Lo, thou art the first on whom my blood hath no effect. Why art thou come? Surely not to my destruction, but thine own, because thou art come to destroy me, by whom thou shouldest be saved. For how can he be saved that would destroy the very Truth, Righteousness, and Salvation itself? And these we may suppose were not spoken to Judas only, but to all such as intent mischief to their Neighbours. For truly he that wrongs his Neighbour, doth first ruin himself. Therefore Brethren let us look to it, and give all diligence that we be not found false, but real friends of God and Christ. As Abraham was called the friend of God, James 2. and Lazarus the friend of Christ, Joh. 11. And Christ doth not call his Apostles servants, but Friends, Joh. 15.  
But Judas was never the better for all Christ's counsel. It may be he thought that Christ spoke this out of fear. Therefore after he had kissed him, Christ calls him yet once more the last time, and that with great expression of love and goodness: Judas, saith saith he, dost thou betray the son of man with a kiss? Now he doth lay open his sin, and touch him to the quick; he aggravateth the sin itself, that so being terrified therewith, he might forbear. O Judas, what a horrible sin dost thou commit? What man durst ever do the like? Dost thou only strive to outstrip all other men besides in malice and mischief? Beware what thou dost. Thou thinkest to cheat me with thy fawning flattery, and to hid thy hatred from me. But I knew long ago what thy purpose was, and what bargain thou drovest with the Jews, and what thou meanest by this thy treacherous kiss: thou betrayest the Son of Man. But consider what an heinous crime it is to destroy the innocent. Consider also who and what he is whose life thou huntest after. Grant it, hitherto I have called myself only the son of Man: but I will make thee see and know who this son of Man is. Thou dost not destroy the son of man only, but the Son of God too. Thou betrayest them both at once. Thou betrayest him that is thy Father by creation, thy Lord by preservation, thy Saviour by Redemption, thy Brother by incarnation, thy Master by instruction, thy Friend by election, and lastly him that will be thy Judge by a final Retribution. See how many sins thou committest at once, and all by one kiss. Thus thou woundest him by a show of Love; thou shedst his blood by a seeming work of charity; thou seekest his death in a way of peace: what can be more odious than this horrid fact?  
We see here how unwilling God is that any man should perish, and how grievously they sin who are the occasion of others ruin and destruction: As on the other side, how honourably they deserve, who are the means of others Salvation, Jam. 5.20. Here Christ instructeth by his Example and Word. By this Example he teacheth us,  
1. Patiently to bear with wicked men: yea to bear the guile and treachery of false Friends, as Christ did patiently bear the falsehood of Judas; for we that are servants, ought not to be greater than our Lord.  
2. So to love our Neighbour, that we wink not at their faults, as Christ here calleth Judas Friend, yet withal he rebuked him for his sin.  
By those two words which Christ here spoke, be would warn every man not to be like Judas, lest they suffer as he did. It were to be wished that there were but one Judas in the Church of Christ. We all indeed cry out against his malice: but mean while we do the same things which we blame him for. Judas was a covetous man; and for filthy lucre he sold Christ. He robbed the poor of their Alms and gifts of charity. He did not make it his business to preach Christ: He was not converted at the preaching of Christ. He took the Body of Christ in his sins. He betrayed Christ under a colour of peace; He was an hypocrite; He was obstinate and impenitent, etc. How oft do we see these and such like things in a Church? Is not he a Traitor that confesseth Christ with his mouth, but denyeth him in his works? Also he that doth contrary to righteousness, truth, charity, etc. for money or any other temporal advantage? Likewise he that makes a show of Love to his Neighbour, but hateth him in his heart? O cursed generation of Judas, how many and deep roots hast thou fastened in the earth? But the time will come, when all the followers of Judas shall perish together with their Jewish frowardness. Mean while, let the godly (like Christ) bear and have patience with wicked men.  
Now when Judas had kissed him, no doubt but the rest run upon Jesus to lay hands upon, lest the traitor's sign being observed, they should let him escape. Therefore it follows in the Text;  
When they which were about him saw what would follow, 
Luke 22.49.  they said unto him, Lord, shall we smite with the sword?  
Then Simon Peter having a sword, drew it, 
John 18.10.  and smote the high Priests servant, and cut off his right ear: the servants name was Malchus.  
And Jesus answered and said, Suffer ye thus far: 
Luke 22.51. John 18.11. Mat 26.52.   
Then said Jesus unto Peter, Put up thy sword into the sheath: for all they that take the sword, shall perish with the sword.  
Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve Legions of Angels? The cup which my Father hath given me, shall I not drink it? 
John 18.11. Mat. 26.54. Luke 22.51.  But how then shall the Scriptures be fulfilled, that thus it must be? And he touched his ear, and healed him.  
The Apostles understood not what Christ said at supper when he spoke of buying a sword. Christ meant the sword of the Spirit: but they thought that he had spoken of a material sword. Therefore they presently brought him two swords, and now when they saw their enemies, they asked whether they should fight in his defence. But Peter, as one hotter than the rest, and flushed with the late miracle which he saw, when Christ with a word hurled all his enemies to the ground, and not thinking of Christ's answer, draws his sword, and falls about him, as if he would valiantly perform what he promised.  
Who would not take Peter for a very stout and valiant man, that durst signly encounter such a company of armed men? If we consider him carnally, than he did notably discharge his Engagement, that he would die with Christ. Did he not lay down his life for Christ, when he hazarded it in charging an army of men? But his Lord did not so construe it. Peter did this more out of carnal confidence, than of spiritual faith. Now indeed he was bold so long, as he saw a divine Power in Christ; but presently after Christ hide his Power, Peter's courage quickly grew cold. Whence 'tis plain, that this his valour proceeded not from faith: if it had, it would have held out in danger. For Faith is most courageous in difficulties. There was love and zeal in Peter, but not according to knowledge. Christians are forbid to fight. Mat. 5. If we would overcome the world, it must be with another kind of weapon; we can do little or nothing with a corporal sword.  
Peter saw that the sons of Zebedee were chid for saying, Master, Wilt thou that we command fire to come down from heaven, and consume these Samaritans, as Elias did? Luke 9.54. Know ye not, saith he, of what spirit ye are of? The son of man came not to destroy, but to save men's lives. This Peter heard, and yet now he lays about him, as if he would kill them all, if he could. The flesh ever loves fight; it seeks to revenge itself. Peter did not yet understand that Christ must suffer. Nay, he did not know that Martial Discipline was never taught in the school of Christ, but that patiented submission was always learned there. Whereas Peter did that servant no more hurt, no thanks to Peter's good will, but to Christ's goodness, who useth to do good to unworthy and unthankful men: otherwise fire from Heaven might more justly have consumed this servant, or the earth have swallowed him up alive.  
But whereas Peter did in special cut off this servant's ear, it was not by chance, but by the Providence of God: and that not without a Mystery too. 
1.  For, First, It signified that the Jews should from henceforth lose the true and right hearing, or obedience of the Law and Prophets, and should interpret all things in a wrong, and not in a right sense: which also is come to pass. 
2.  But secondly, Whereas Christ healed that servant, it shown that in due time they should be enlightened again by Christ, when the fullness of the Gentiles was come in, Rom. 11. 
3.  Thirdly, Whereas he whose ear was cut off, was the servant of the high Priest, it she weth that this sort of men, viz. the Parasites of great persons, have for the most part but one ear only, and that the left one: whence it is, that they only hear, and report to their Masters those things only which are false, wicked, worldly, etc. but they will neither hearken to, nor tell their Lords the truth, the Word of God, the Righteousness and good service of others. 
4.  But lastly, Whosoever is an enemy to Christ, hath but one ear, for he understandeth all things in a wrong sense, and never cometh to the light of Truth. The name also of this servant is expressed, because of the miracle that was wrought on him in curing his ear again.  
But let us return again to Peter, who was now fallen under the power of the sword, because he had taken up the sword. And no doubt but he had felt the force of other swords, if Christ had not protected him by his divine Power. What doth Christ therefore do? He reproved Peter, and forbids him to use any such force or violence, and that with many Arguments: for Peter by this fact was many ways to be reproved. 
1.  First, because every private person is forbid to use the sword. 
2.  Secondly, Because having been so long in the school of Christ, he should have learned that the weapons of our warfar are spiritual, mighty through God. 2 Cor. 10. 
3.  Thirdly, He was an Apostle, yea, the chief of the Apostles: whose duty is to save, not to destroy. 
4.  Lastly, Peter was most blame worthy, in that he gave the first blow, before any hurt was done, either to him, or to Christ. Therefore Christ doth justly blame him more than the rest; He speaks but one word to the rest, Suffer ye thus far, saith he, q.d. It is a great work of Charity to preserve the life of our Neighbour, and to defend him from violence: but there is another business now in hand. My Father hath appointed me to suffer, and to die. Let me alone therefore that I may suffer, and accomplish those things which the Father hath determined to do by me for the salvation of men. Suffer ye yet, that I may be apprehended, and perfect the work of your Redemption, this he said to the other Disciples. But he saith more to Peter at first, Put up thy sword into his place, q.d. Knowest thou not that I did chide thee before, and called thee Satan for this very thing? Mat. 16. Do not hinder my death, but rather study to conform to it. Throw away this thy sword with which thou dost kill, and slay men. My sword which I gave thee, doth destroy, and cut down sin, but preserveth men. Put up therefore that outward sword into the sheath, or (as the other Evangelists say.) into its place. Now the proper place of the material sword, is the ordinary Power. Therefore hid thy sword here. Let that Power use it, not thou. If the body be sick, the Physician is to cure it, not the Ploughman. So if any thing be amiss in the Mystical (or rather the Politic,) body, it concerns the Power to deal with it, not every private person. 
1.  Christ then doth hereby forbid all revenge to private persons, as it is written, Vengeance is mine, I will repay it, Deut. 32. 
2.  Secondly, He teacheth us to overcome evil with good, according to that, Mat. 5. Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth. But I say unto you, Do good to them that hate you. Christian's ought not to defend themselves with swords and staves, but with Humility, Patience, Gentleness, Courtesies. Learn of me, saith he, for I am meek and lowly in heart, Mat. 11. 
3.  Again, Christ doth hereby condemn our wrath and impatience, who cannot put up, and pass by a hasty word, nor be content to requite with the like loss, but must revenge ourselves double and treble, contrary to that of Paul, Be not overcome of evil, but overcome evil with good, Rom. 12. 
4.  Fourthly, We are here taught, that the Gospel is not to be fought for with worldly weapons, and humane Power, but the protection thereof is to be committed to God. So saith Paul, The weapons of our war far are not carnal, but spiritual, etc. Thus Christ never used any sword, nor do we read that the Apostles did ever wear any. They taught the Word; the Word fought with its own force, and the Apostles got the victory: So saith Christ in Luke, 
Luke 21.  I will give a mouth and wisdom, which none of your Adversaries shall be able to resist 
5.  Lastly, Christ doth here by this word in special, forbidden the Apostles to use any outward sword. 
Ephes. 6.  They have, and should have the sword of the Spirit, which is the Word of God. Thus Isaiah foretold, that the Apostles fight should be as in the day of Midian, that is, 
Isa. 9  as Gideon overcame the Med anites, not with weapons, but Trumpets and dashing of pitchers; so the Apostles should spiritually subject all the world to Christ by the Trumpet of God's Word, and the patiented enduring of suffering.  
These are the reasons why Christ forbiddeth Peter. The chiefest whereof is this. He that taketh the Sword shall perish with the Sword. For he that sheddeth man's blood, by man shall his blood be shed, Gen. 9 So was it commanded in the Law, Levit. 24. Christ plainly here intimateth, that it is not lawful for any but the Magistrate to use the Sword. Hence we may easily gather how far a zeal of godliness may proceed. It is lawful to relieve the oppressed, to protect a just cause, but yet no farther than thy calling will bear thee out; Art thou a Magistrate? know that thou art the Minister of God to execute Vengeance on him that doth evil. But if thou art a private person, then admonish, rebuke, reprove, yet without reviling. But if thou hast not the authority of the Magistrate, thou must not usurp the Sword for Christ or a good cause. Christ and a just cause hath no need to be defended by thy private Sword. Christ is strong enough of himself, and so is Righteousness: There Christ addeth: Thinkest thou not that I could pray my Father, and he would send me more than twelve Legions of Angels? as if he had said, if I had been to fight, and not to suffer, I would not have called you twelve to my assistance. I knew where to have had other guess help then ye, even Angels, and Principalities, and Heavenly Powers: of which I could have gotten a huge multitude for a words speaking, for they are ready at my beck and pleasure. I tell ye, I could have at least a whole Legion of Angels instead of every one of you, and that in the twinkling of an eye. And what could all the Jews have done against one Legion of Angels? Nay, one Angel could have slew them all, as he did heretofore, witness the great Host of Senacherib: 
2 King. ●…. Matth. 24.  We read also in Daniel (chap. 10.) of the strength of Angels. With such Warriors Christ will come to judgement. Whom if he would, he might now have had ready to serve him. Hereby showing that Righteousness, Truth, or a just cause have no need to be defended by the Sword of private men. For they have more than twelve Legions of Angels standing on their side to take their part; yea they have the whole Heavenly Host, and God also on their part: so that they cannot be crushed, though for a time they seem to be oppressed: Hence saith David, I know, O Lord, that thy Judgements are true, Psalm 119. Again, Thou hast loved Righteousness, and hated iniquity, Psalm 45.  
Christ afterward teacheth us in what manner we may be able to bear the wrong and violence which our enemies do to us. We shall never bear the least in jury with a quiet mind, if we look only on the wrong that is done us, or on our Adversaries that do it. Therefore Christ directeth Peter to consider God's Will and Pleasure: Wilt thou not, saith he, that I drink of the cup which my Father hath given me? He calls his Passion, a cup.  
1. Because the Scripture is wont so to speak, as was showed before in the first Prayer of Christ.  
2. To show that death was sweet to him, and very desirable for the Salvation of man; as a thirsty man diesireth beer, and drinks it with delight.  
3. To show that the greatest afflictions in this world are nothing, but as it were one draught, and presently they are gone.  
Christ doth not only say, wilt not thou that I drink of the cup? but addeth this, which my Father hath given me. Nor doth he speak this doubtingly; Perhaps God the Father hath given this cup, it may be God would that I should suffer: but he speaks it positively, my Father hath given me this cup. Now if it be certain that the Father hath given it, who shall gainsay it? We must not struggle or oppose, but readily obey, when we know it to be the Will of God.  
He doth not say simply, God or a Judge gave it, but the Father; to teach us that God is a Father, even when he scourgeth. 
1.  Christ therefore here instructeth us, that he did not suffer at the pleasure of men, but by the command of God his Father. 
2.  Secondly, He showeth, that he was not rebellious against God, but was obedient to his Father in the greatest sufferings, even to death. 
3.  Thirdly, He teacheth us, in our adversity not to regard men or Devils, that do what mischief they can to us, but to look to God who suffers them so to do, as Christ here did. So said Job, The Lord gave, and the Lord hath taken away, etc. Job 1. So David, Let him curse me, said he, perhaps God hath bid him curse David, 2 Sam. 16.  
But there is an Emphasis in that which Christ saith Wilt thou not that I drink it? Wilt not thou who art but a man, a creature, a servant, yield to what God, the Creator, the Lord will have done? The Father hath filled this cup for me, and filled it to the brim: and I am not afraid to drink it off, though it benever so bitter, I will drink it to the bottom: neither thou nor any other creature shall hinder me. This cup is provided for me, and for none else, for no man but I is able to drink it, who then should drink it, if I do not? If I do not drink this cup, all men will perish with an eternal thirst. But if I drink this cup, though it be a bitter one, yet it will queach all your thirst. So that for this reason also he calleth his Passion a cup, because all drink of it, not only in that we suffer with him, and after him, but also because we have all our comfort from it. As therefore Christ resused not to drink his cup, but blamed Peter for dissuading him from it, so let us do also. We must not endure or hearken to him that draweth us from our obedience to the commands of God, though in his words he seem to extol godliness. But if he be a subject, he is to be rebuked; if an equal, he is not to be born with; if he be a Superior, he must not be feared. We ought to obey God, rather than men.  
Christ yet hath another reason to deter Peter from his overhasty and rash enterprise. How, saith he, shall the Scriptures be fulfilled, if thou thinkest to go this way to work, and chase away the cross with thy sword? Was not my Passion very often foretold? especially in Psalm 22. & Isa. 53. So the Passion of the Elect is prophesied of, Zach. 13. How then shall these Scriptures be fulfilled, if we avoid the cross and passion, and slip our necks out of this collar? For thus it ought to be done. So hath the Father decreed. Thus it behoved Christ to suffer, and so to enter into his glory, Luke 24. So ye also through many Tribulations must enter into the Kingdom of Heaven, Acts 14. Therefore put up thy sword into the sheath. You see here how effectually Christ instructeth Peter, and in him all us, to be patiented.  
In the close of this passage Luke saith, that Christ took the servant, healed him, and restored his ear again. Christ never forgets his goodness. In his deepest abasement he would sometimes glance out some beams of the Godhead. For it was the finger of God that did this and all other Miracles. And this Token, this Grace, this Favour, this courtesy he did show to him that was his professed enemy, that sought his death, and who, as Christ well knew, would persist in his malice after he had this kindness showed to him. Here, O Christian, see here, that what our Lord Jesus Christ commanded us, he first did it himself; here I say, thou hast an Example to love thine enemy. Love your enemies, do good to them that hate you, etc. Mat. 5. Who ever fulfilled this command more perfectly than Christ? For here you see how that he cured their wounds who sought his death, and did accomplish it. Go, and do thou likewise.  
Hitherto we have heard how that Christ ran to meet his Adversaries. And how those his Adversaries were fenced with a multitude, with Power and with Arms cap-ape. But Christ had very few with him, and they indeed instructed in War, but not with corporal Weapons: he rather disarmed them of those weapons, and went out harnessed against Judas only with love and patience, and against Malchus with bounty and courtesy. How unequal were their weapons? which party shall we close with? Naturally we are inclined to that party that is most numerous, and best fortified with arms and power, let the quarrel be never so bad. Contrariwise, let the cause be never so good, we stick not to it, if the powers be not for it. Which hath the better on't, a just cause without arms? or an unjust cause with all accoutrements of War? Indeed wicked men for the present seem to have the upper hand. But the time will come when the Saints shall win the day, however they seem yet to have the worst end of the staff: although if men could rightly discern it, the Saints at present have the strongest side. True, the ungodly wear the garland, but 'tis by the sword, rustling, and clamour. If this be to bear away the bell, who more stout than cutters and highway men? But the godly prevail both by their cause, and the truth of their cause. He is the valiantest man that conquers by his cause, not by his clashing. The Jews overcome by their sword, but Christ by his cause. So Cain conquered by his sword, and Abel by his sacrifice, Gen. 4. It matters not whose sword, but whose cause keeps the field. He that would get the better of his Adversary, let him be sure his cause be just.  
Then Jesus said unto the chief Priests, 
Luke 22.52.  and Captains of the Temple, and the Elders which were come to him, Be ye come out as against a Thief, with Swords and Staves to take me? When I was daily with you in the Temple, ye stretched forth no hands against me: But this is your hour, and the power of darkness. 
Mat. 26.56.  That the Scriptures might be fulfilled.  
See here the power of Christ in the midst of his abasement. For,  
1. Though they did rave and rage never so much after Judas had kissed him, after he had thrown them on their back, after Christ had confessed himself to be He whom they looked for, yet they could not lay hands on him: that the saying of Isaias might be true, Is. 53.7. He was offered, because he was willing; Oblatus est, quia ipse voluit, saith the Vulg. Lat. as if it had been said, whereas he was to be offered for us, it was not for want of power in him to resist, or from the power of them that rushed upon him, but it was of his own accord.  
2. Observe here the great blindness of the Jews, who plainly seeing that they could do nothing but what and when he pleased, yet for all that they continued as wicked as before. Well therefore did Isaias foretell. The heart of this people is gross, Isa. 6.  
3. See also how they thirsted after Christ's blood, in that they were not satisfied to send their servants, and that a great many of them, but their chief men must go out along with them. For the Text plainly affirms, that the chief Priests and Rulers of the temple, and the Elders, i.e. some of these went together with Judas, even that very night when they should have eaten the Paschal Lamb. So forgetful were they of all Religion, that they thought of nothing but killing of Christ. After the literal sense, they therefore went out with Judas first, lest the Traitor should deceive them, for they durst not trust him. Secondly, To back on the Traitor, and make him the more bold, being propped up by their presence and Authority. Thirdly, That the servants might be more forward and diligent to that cruelty when their Masters were present. Lastly, Lest if any of the common people should take part with Christ, they might desist, when they saw the Magistrates there. See how prudent the children of this world are to promote their designs. But what doth Christ do? He derides their Enterprise with most pithy words, Are ye come forth as against a thief? q.d. What famous Warriors are ye? What need had ye to make such a stir? Where are your enemies? Where are those thiefs against whom you make such Warlike preparations? Were ye afraid lest I should have a great company of Believers about me? ye need not so much fear it. Truly, I am not your enemy, nor am I a thief or a robber. Nor have I any of the people, or arms with me, so that one of you had been enough to have taken me: you see I come to you of my own accord, and do as it were deliver myself into your hands. If this were your intention, if this were your purpose, why did ye not take me all this while in the City, and save all this cost and pains? How oft have we been togegether in the Temple, where ye heard me preach? Why did ye not lay hold on me then? I know ye had a mind to do it, but ye could not so much as hurt one hair of my head, as ye have many times tried. But now I willingly tender myself, ye may fulfil your wicked lust upon me. But your great Array can do nothing to it. Wretched men, what could all your endeavour, power, wrath, fury do to me, if I were not willing? But the time is now come.  
This is your hour. God, even my God now gives you leave. Do therefore, not what God hath commanded, but what he now permitteth you to do. Now the power of hell reigneth. Now this power taketh place. A man cannot now turn himself any way, but there is most palpable and thick darkness, so that there is scarce a man at this time able to see or know what is holy, what is true and just. There is neither day, nor light, nor reason, nor wisdom among men. Christ compared that satanical and hellish darkness to the usual darkness of the Night, when those Tyrants rushed into the Garden to take Jesus. There was darkness without: but their hearts were much darker. It was night, that one could not see another. But the hearts of those wicked men were so blinded, that they could see nothing at noon day, so powerfully had the Devil brought his hellish darkness over these wicked Jews. For doubtless, it is a most infallible sign of great blindness and obscurity, of darkness and of the night, to take and bind the true and only Messiah.  
1. Christ then doth here teach us, that no harm can happen to the godly, but when and how much God pleaseth.  
2. That the afflictions of the godly last but for an hour. That which vexeth us here is but momentany and short, as Paul saith, 2 Cor. 4.17.  
3. He doth fully describe the conquests of the wicked, calling them the Power of darkness. That is properly the Power of darkness when Virtue and Righteousness is oppressed, and when lies, injustice and iniquity reigneth.  
4. He doth secretly admonish his Adversaries of the Judgement to come. This, saith he, is your hour, but your glass will be out ere long, you have but an hour, and then my time will quickly come, when all your malice will be required at your hands. By this Word therefore Christ gave them power to take him. Do ye ask why he did so? It was that the Scriptures might be fulfilled, that is, that whatsoever the true God at any time had spoken by the mouth of his Prophets, might indeed come to pass. Where you see again, that this whole History is grounded upon the Scripture. The reason of all that was done is referred to the Scripture, that we might be more firmly established in the Faith.  
Thus far Christ spoke to those sons of the Night and Darkness, who answered him not a word again, but being at length permitted, they poured out all their wrath and rage against him. Matthew saith.  
Then came they, and laid hands on Jesus. 
Mat. 26.50.   
This is spoke● in general. But John sets it down more at large.  
Then the band of Soldiers, 
John 18.12.  and the Tribune (so it should be read) and the Officers of the Jews, took Jesus and bound him.  
The inward suffering of Christ hath hitherto been premised. His out ward now gins.  
When Christ had permitted, rather than given them power over him, these ravenous Wolves worry this Lamb, cursed Thiefs lay hands on the Shepherd, degenerate children on their Father, sinners on God, the children of darkness on the true Light, being nothing moved with his meekness, or the Majesty of his Godhead, or the amazement of his Miracles. They held him who was ready to be taken hold of, they hale him who was willing to be dragged by them, if he would have resisted, their wicked hands could have done him no hurt.  
Here then was fulfilled what David in the person of Christ foretold long ago: Trouble is near, and there is none to help, Psal. 22.11. Many bulls have compassed me about: strong bulls of Bashan have beset me round. They gaped upon me with their mouths, as a ravening and a roaring Lyon. I am poured out like water, etc.  
Now although the Evangelists recite this captivation of Christ plainly and in a few words (for they did it only that we might believe the story to be true) yet they give us occasion to meditate on many things, as appears chief out of John, who hinteth,  
1. What was the reason why they could now lay hold on Christ, and not before, though they had often attempted it, viz. Because the Father had given this cup, and Christ himself obediently took the same and drank it, and the hour was now come which was from Eternity determined for this to be done, therefore they could take him. This was the reason, and not their force or power.  
2. The same John reckons up more that laid hold on Christ, and that by name too. The Band, and the Captain, and the Officers of the Jews, etc. to intimate, that this first furious assault was exceeding grievous to the Lord Christ. And no wonder: for how should they be favourable to him on whom they had but now laid hold on, whom they had no pity on when he hung upon the cross, when they had vented all their rage upon him? Therefore not one nor another, but altogether fall foul on him. Besides they were all of them incensed against him with wrath and hatred, being persuaded by their Ringleaders that this man was a most mischievous seducer: with this wrath and hatred they go out against him. Their wrath was increased, in that they could not apprehend him all this while; as also because he had thrown them flat to the ground. Judas too had not a little stirred them up, advising them to keep him fast in hold.  
They all fell upon him assoon as they had their Commission, every one seeking to avenge his in jury, and studying how to gratify the chief Priests, for whom they knew they should do a most acceptable service if they took no compassion on Christ. It seemed to be just as if some strong hold were stormed, sacked, plundered, none sparing any, when a breach was once made after a long siege. For this cause John doth particularly name those that took Christ prisoner.  
Note also that in taking Christ captive, there were not only the Soldiers and the Jews, but the Gentile Romans too; nor did they only that were present sin against Christ, but they also that were absent, the Rulers, by whose command it was put in execution. So neither one, nor other, but all men, they that have been, they that are, and they that shall be, of every sex, of every state, condition, etc. are all guilty of the blood of Christ. He was truly taken in our sins. Who then should not be afraid? They took Jesus, but they had been better they had let him alone. That is a good apprehension; when the godly apprehend him by faith, hope and charity; whereof Paul saith, I follow after, if by any means I may comprehend, Phil. 3. So the Spouse, I held him, and would not let him go, Cant. 8. But this is not the apprehension spoken of here, but that which the Wise man speaketh of, Let us lie in wait for the Righteous, let us put him to u shameful death, Wisd. 2.  
Thus he that took not the Angels, but the seed of Abraham, is most unworthily laid hands on by those very men whom he took by the hand. He that stretched not forth his hand of mercy to the Angels, but to men when they were fallen, is now taken by their hands. O the wonderful goodness of God It was much that he should set men so high at first: but it is much more that he should abase himself sollow for man at last. So it was a great thing, that commonly he did miraculously deliver the godly: but it is far greater, that he should now in love to us yield to be a captive, that he might deliver us from Eternal slavery. Sin, death and the devil had taken us captive with great Tyranny; but Christ willingly suffered himself to be taken, when none of these our catchpoles had any power over him. And because he was stronger than they, he overcame them, and set us free. Therefore we may well sing, I will extol thee, O Lord, for thou hast lifted me up, and hast not made my foes to rejoice over me, Psalm 30.1.  
John addeth. And they bond him. This was the only power of darkness, to take to bind, whom they could not take to understand. So they did take him when his own hour was; for one momentany hour, for afterward there was no power of darkness could ever any more comprehend the Light. When they had taken him, they bond him. O the horrid boldness of sinners! They bond, him that they might lead him away more safely. For so Judas had forewarned them, that they should look narrowly to him. And now they think themselves safe, as long as they have Christ prisoner in their own custody. But certainly this taking and binding of Christ was their utter undoing. A figure whereof was in Samson, and in the Ark of God, Judg. 16. and 1 Sam. 5. For as the Philistines took Samson to their own bane, he killing many more of them at his death then in his life. And as the same Philistines, when they took the Ark of God, were many ways sorely afflicted by it, so none else destroyed the Jews but he that was taken and bound by them. The Philistines rejoiced when they had taken Samson; so they did when they got the Ark of God: but their joy did not last long. The Jews were glad when they had taken Christ, but their joy was but short: for a little after the Romans destroyed them. Hence it is that they also now cry and pray, but there is none to hear or help them. And justly too. For he may say to them, that they manacled both his arms of Majesty, and therefore he cannot now relieve them.  
Thus the unthankful sons of Adam lay hands on him, by whose hands they were created. They bind him who came to untie all men. The meek Lamb all this while holds his peace, and openeth not his mouth; but in the bitterness of soul considereth of what continuance our time is, knowing that nothing but our sin brought him into all this trouble and sorrow, Isa. 53. David spoke of this taking of Christ long since: Mine enemies compass me about, they are enclosed in their own fat, i.e. they are incorrigibly resolved to practise their own wickedness, and not to be withheld by any persuasions, or Miracles. Their mouth speaketh proud things, Psalms 17. We may suppose that they took him with great shouting, and scoffing, and reviling. They have compassed my steps, they set their eyes bowing to the earth, that is, they have determined that neither God, nor his Justice, no nor Heaven itself shall see or find them out. They come upon me with open mouth, as a Lion greedy of his prey. Behold, what wrath and rage was here: which cannot be expressed but by the fury of the most stout and savage Beast. So in another Psalm: They compassed me about like Bees, and are extinct as the fire among the Thorns: By which words the excessive cruelty of Christ's enemies is foreshewn, Psalm 118.12. For such is the fiery rage of Bees, that although they can never get honey when they have lost their sting, yet they will in a rage stick the same in their enemy, and rather live drones than not revenge themselves. Thus the Jews spit their venom on Christ, never caring whether they did ever gather honey more. Therefore afterward they said: His blood be on us, and on our children. 
Matth. 27.  Of which anon.  
Note also, that when the binding of Christ is mentioned, it is spoken in the plural number. It was not only one that bond him. They were the sins of all men that did bind Christ. So 'tis said in the Psalms, The bonds of the wicked have rob me, Psalm 119.61. Our first Parents begun to twist these cords, and we have finished them. Startle here, O sinner, when thou hearest and seest that thy sins did so cruelly entangle and bind Christ. But be not altogether dismayed, for by those his bonds Christ broke ours, and restored us unto true freedom. So that we may merrily sing: Thou hast loosed my bonds, I will sacrifice to thee the sacrifice of praise, Psalm 116. Learn we hence,  
1. To be thankful for our deliverance.  
2. Let us take heed that we never more so bind Christ with our sins again.  
3. We also should learn constantly to suffer bonds for Christ, if the case so require. For fetters and shackles are now no more a reproach, but an honour. They are sanctified and ennobled by the sacred Body of Christ; so that 'tis no shame, but a credit to bear them for Christ, as we see in the Apostles and Martyrs; who had no greater badge of honour then to suffer for Christ. And let not us blush to be bound for Christ, who first was in bonds for us.  
4. Lastly, Let us learn to take ourselves captives, and to bind ourselves with the cords of God's Precepts, or rather with the bonds of Charity, lest we let them take their swinge in those things that are contrary to God. Let our eyes be held captive from sinful objects, our ear from idle tales, our tongue from unsavoury discourse, our hands from wicked works, our heart from evil thoughts, our understanding and judgement from erroneous and corrupt opinions, etc. Let this suffice in brief to be spoken of Christ's surprisal.  
And they all forsook him and fled. 
Mar. 14.50.  And there followed him a certain young man having a linen  cast about his naked body, and the young men laid hold on him. And he left the linen cloth, and fled from them naked.  
Here we see what great cruelty was exercised in the taking of Christ, at which the very pillars of Heaven shaked when they saw it. For if they had not dealt so barbarously with him, the Apostles would not have fled so suddenly from him. Doubtless they were very unwilling to forsake their Lord: but the excessive cruelty terrified and overcame them. So that Christ is left alone amongst his enemies, who before was guarded with his Disciples when the people honoured him.  
Now was fulfilled that which he spoke before concerning smiting the Shepherd, and scattering the flock: Now that was fulfilled which he spoke elsewhere, The world shall rejoice, but ye shall be sorrowful. Surely this was a very sad and doleful parting of the Apostles, when these holy men were forced to forsake him, for whom they had forsaken all things. No doubt but they did often look back, and make their moan to Heaven with weeping eyes.  
Nor this did flight and scattering of the Disciples, whom he so dearly loved, a little increase the Passion of Christ, he having as it were born them thus long in his Bosom. Can a Mother forget her child? saith he, Isa. 49. though she may, yet will not I forget thee. Here then might Christ say, as David long since in his person wailingly warbled: Lover and Friend hast thou put far from me: and mine acquaintance into darkness, Psalm 88.18. Again, My lovers and friends stand aloof from my sore: they that seek my life lay snares, Psalms 38. And again, Reproach hath broken my heart, and I am full of heaviness: and I looked for some to take pity, but there was none, and for comforters, but I found none, Psalm 69. And in Isa. 63. I have trodden the Winepress alone, and of the Nations there was not a man with me. So in Job 19 Mine acquaintance are utterly estranged from me.  
1. Here than we see how true David and Paul spoke, when they said all men were liars, but God only was true, Psal. 116. Rom. 3. The Apostles promised with great vehemency that they would never be offended at Christ. But Christ on the contrary had told them before, that they should all be offended because of him. Who was now the Liar? It is a lively picture of persecution: when any is cast into bonds by the Magistrate, and none will own him. In a rainy day men sit alone without company, 
Tempora si suerint nubula solus eris.  but when the Sun shines we have many visiters.  
2. By this flight of the Disciples, we see what man is if God withhold his hand. It is most true what Christ saith: Without me ye can do nothing, Joh. 15. Again, Except the Lord build the house, they labour in vain that build it, Psal. 127.1. So what Christ said to his Disciples at Supper: Wither I go, ye cannot follow me yet, Joh. 13.33.  
3. Let the godly hence learn to call upon God from the bottom of his heart when they are in imminent danger: Lord save us, we perish. Without his help we cannot hold out. Again, if we have done any good, let us say: Not unto us O Lord, not unto us, but unto thy name give the praise, Psal. 115.  
4. Learn we also to take it patiently if friends forsake us in our necessity. What befell Christ may also happen to us. So saith the wise man: Some friend is a companion at the Table, and will not continue in the day of thy affliction, Eccl. 6.10.  
5. Let us not for the fear of man forsake Christ, or righteousness and truth; but if it chance that we should flee, being overcome with any lust or fear, let us not despair, but with the Apostles timely return to Christ again by repentance. Let us return, I say, without delay, lest we out-slip our time.  
6. But above all, let us pray that we never be separated from Christ.  
Now whereas Mark doth here annex the history of the young man on whom the enemies of Christ laid hold: this was done to show, that there is no age or time exempted from the Cross so long as the Power of Darkness reigneth, but all must suffer, as was plain enough to be seen in those children of Bethlehem that were slain for Christ, Mat. 2. as also in Joseph heretofore when he was yet but young, Gen. 37.  
But who that young man was the text doth not express, nor can any easily determine, nor doth it much matter. Yet Theophylact is of opinion, that it was one of that house where Christ supped that night: But two things Mark writeth of this young man, whosoever he was.  
1. That the other young men endeavoured to lay hold of him. It had been a shame for the ancient men to pursue and run after children. They signify therefore such boys as were ill bred, whose Parents were too indulgent to them, and let them do what they listed, letting lose their reins to all wickedness, and never correcting or restraining them from their evil and lewd courses, as here no man checked these saucy fellows from laying hands on this harmless young lad. Such were those boys who mocked Elisha, 2 King. 2. though they scaped  from man, yet God met with them with a witness.  
2. It is said of this young man, that he left his linen clothes and fled away naked, choosing rather to be stripped stark naked than to be apprehended by them. Thus Joseph fled from his adulteress Mistress, and left his cloak behind him, Gen. 39 He that would escape the hands of wicked men, must leave the things of the world to the world, and follow Jesus with all his heart. Christian's ought to leave all for the Kingdom of heaven, much more their linen rags. It follows in the Text:  
And they led him away to Anna's first (for he was Father in law of Caiaphas) which was the High Priest that same year. 
Joh. 18.13.  Now Caiaphas was he that gave counsel to the Jews, that it was expedient that one man should die for the people.  
We have attentively heard how the Lord Christ was taken by wicked men, whereto also he willingly yielded himself, as knowing what great good would thence arise to all men. Those night-warriours could do no more but take, bind, and lead him away. It was not their work to murder him: for so the Princes had resolved, that he should be brought to them alive. And this they did.  
1. That none should say he was put to death unjustly. Therefore they would first hear him, under colour of judging him justly.  
2. They determined to send his whole Answer to the Roman Court. But they had no purpose to release him, if he had answered never so well: but were fully resolved to put him to death. For dead men cannot by't. They stood in awe of him whilst he lived, because he reproved their hatred. The good God keep all Governors from following this example. They did not presently put Christ to death at this Counsel: but brought him into the City, that they might put him to the more disgrace and punishment. What tongue can express what a wretched convoy this was? they dragged him along with great shoutings, in much haste, and with many flouts, as if he had been the most notorious villain that ever lived, so fast bound that he could scarce fetch breath. And although he would have gone to suffer of his own accord, yet no doubt but they justled, and thumped, and thrust him from one side to another: for how should they favour when they first took him, who had no pity on him when he was dying? So truly might he say: Is it nothing to you, O all ye that pass by? Behold, and see if there be any sorrow like unto my sorrow, Lam. 1.12. See, I say, how basely I am dragged, how cruelly I am buffeted, how patiently I take it. Behold a company of mad Dogs, merciless murderers, and me a most meek Lamb in the midst of them. See what a face their fists have made me, how it is besmeared with my bloody sweat and the Jews spittle, how bedewed it is with tears, my feet galled and torn with stones, etc. Thus he who alone was able and willing to lead us to heaven, was here led along in a most reproachful manner on earth. First to Annas, then to Caiaphas, for these were the chief of the Priests, and bore the sway in the Temple and spiritual things, in all Ecclesiastical affairs. Now because the matter concerning Christ was spiritual (for it respected faith and doctrine) therefore according to law they thought it belonged to that Court. Thus they deatl afterward with Paul, when they brought him before Annanias the High Priest, Act. 23. So they did to the other Apostles, when they convented them before these same men, Annas, and Caiaphas, John and Alexander, Act. 4. And for this reason Gallio the Deputy of Achaia refused to judge Paul's case, because it did not seem to be civil, but spiritual.  
These two men had an ill report, and were suspected to have given Herod an yearly sum of money for the Priestly Honour and Office, like true Simonists and Giezites, yea the Father of all Simon acal men. Nor would they pass this over in silence, calling Caiaphas the High Priest, not simply, as the law required, but only saith, that he was the High Priest for that year. For these two men did Farm the Priesthood of the Romans at an yearly rent. Whence we may guests that they had little godliness, but much arrogance and vain glory. He was first led to Annas: 1. For honour's sake, out of respect to him; for he was the elder man, and Father in law of Caiaphas. 2. That Christ's condemnation might appear more just, if he were sentenced by more than one. 3. But chief that this wicked crew might rejoice together over the common enemy whom they had now taken. Anna's perhaps could not be present at the next Common-Council, by reason of his age, therefore would feast his eyes in the mean time with that desired object. So had Christ foretold: The world shall rejoice, that is, it shall triumph in my Passion. Thus the wicked rejoice to do evil, and delight in the frowardness of the wicked, Prov. 2.14. But little do they think how short their joy will be. Thus they would heap honour one upon another, and secure their sacrilege by common consent, lest if one should undertake to do it alone, he might according to the Roman laws be impeached as the Author of that wicked fact. 4. Therefore was Christ first brought to Annas, that men might not hate and blame Caiaphas only, if he being the first that gave counsel, should also be the first that condemned him. O Pharisees ye do all to be seen of men.  
But whereas Christ was brought before many Judges, it was not so much the plot of the Jews, as the providence of God. For in that he was examined by many, his innocency was the more cleared. Thereby he made even all his Judges to be witnesses of his innocency and profess it openly, which is the strongest testimony of all.  
And 'tis not for nothing that John doth make mention both of Caiaphas and his counsel before Christ was brought to Caiaphas his house. For this bare counsel only of Caiaphas was the chiefest cause why not only the Rulers conspired the death of Christ, but also why the people fell out of conceit with him.  
John therefore first nameth him, as wondering that so vile a man should be in so good an Office, and still continue so ungodly.  
2. He admireth that this High Priest did so greedily thirst after the blood of Christ, that when others were at a stand, he should presently proclaim and give his verdict for his death, whereas nothing doth less become a Priest then to be a bloodthirsty man.  
3. John wondered that so true and divine a sentence should proceed out of the mouth of so wicked a man. For what is more true? What is more comfortable, than that Christ died for the people? And that wicked man was the first that uttered this sentence, but much against his intention. Therefore John saith, that he spoke not this of himself, but by the holy Ghost, Joh. 11.  
4. Lastly, John holds forth Caiaphas and his counsel to us, that we might see the righteous and strange judgement of God concerning this man. For in him we truly see the Scripture fulfilled: that which the wicked do fear shall fall upon them. Again, they that fear the frost shall be covered with the snow, Qui timent pruinam, irruet super eos nix, so the Vulg. Lat. reads that in Job 6.16. Caiaphas' was afraid that Christ would get his place and Priesthood from him. And because he endeavoured to hold his honour by unlawful means; it was not long ere he lost his honour, himself too, and the whole Nation besides. He feared a temporal loss, and fell into an eternal and temporal both at once. This Caiaphas then is a most notorious precedent of all impiety, (for he is not named by way of honour, but infamy.) It was he and his Father in law on whom that word of Christ was principally fulfilled: ye have made of the house of God a den of thiefs, Matth. 21. It were these two chief against whom Christ did more than once thunder out that eternal woe, Mat. 23. Therefore they hated Christ, and desired his death more than any. For he was grievous to them to behold, because he upbraided them with their offending the Law, Wis. 2. Wherefore Caiaphas by that his counsel endeavoured by all means to estrange the people from Christ. They did not fear God, but the people only. And they did not a little prevail therein, for by their means the people were fully satisfied, that if they suffered Christ to live he would be an occasion of destruction to that place, and the Nation of the Jews; which when the carnal people heard, who loved their present temporal in joyments, and had been often in captivity formerly, they were strangely incensed with rage against Christ. For generally this is rooted in all men, that by how much the greater kindness one man doth to another, so much the more hatred doth he incur, if ever he be suspected to have done it from a base mind, and to an ill end. So was it between Haman and Ahasuerus: The like was it also with Christ. The people were strongly persuaded that all things which Christ did, tended to no other end but to bring them into bondage again. When they were thus persuaded, it was easy for them to forget all Christ's miracles and mercies, when they heard that he would be the occasion of wasting that land which God gave to Abraham and to his Seed for a possession, and that by his means all the people would be carried into captivity. To hear of losing Land and Liberty was no jesting matter to this people. So that now they were most certainly assured that their rage against him was most righteous, yea that they could not be too wood angry or madly incensed against him. This frantic fit of fury that devout and pious High Priest put the simple people into: John therefore doth record this his counsel to his perpetual shame and infamy.  
But let this suffice to be spoken of the impiety of these two High Priests. God grant never any more such be born as these were. To proceed,  
And Simon Peter followed Jesus (afar off, 
Joh. 18.15.  Mat. 26.58.) and so did another Disciple: (unto the High Priests Palace, Mat. 16.) that Disciple was known to the High Priest, and went in with Jesus into the Palace of the High Priest. But Peter at the door without. Then went out that other Disciple, which was known to the High Priest, and spoke unto her that kept the door, and brought in Peter. 
Luk. 22.56.  Then saith the Damosel that kept the door (earnestly looking upon him, and said) unto Peter, Art not thou also one of this man's Disciples? But he denied him, saying; woman, I know him not; I know not what thou sayest, I am not.  
There are some of opinion that there was nothing done in the house of Annas, either to Christ or Peter, but that Christ was presently carried from Annas to Caiaphas, and there those things happened which are here spoken of Peter. And this they labour to prove with no contemptible arguments. Others think that the first business of Peter fell out in the house of Annas, and that Christ was there questioned about his Doctrine and Disciples, and there smote on his face. These ground their opinion on the story as it is written by John. But we will not here contend about this. It may suffice us, that these things were done and said, wheresoever it was it matters not much. But for orders-sake, and that we may more clearly handle every particular, we will imitate those that follow John, and think that the first business was acted in the house of Annas. Observe then that here are only two Disciples said to follow Jesus. Christ went forth with all his Disciples, however it came to pass that before his Passion was hardly begun, there are but two named to be with him. The rest were already scattered, every one to his own, as Christ had told them before, John 15. See how forely this Temptation shook even the Pillars of the Church. The sons of Zebedee, (Mat. 20.) promised that they could drink the cup of their Lord: but lo, they flee from it at first sight, assoon as ever they saw it about to be poured out. Thomas said, (John 11.) Let us also go, and die with him: but here he is clean of another mind: Likewise all the Disciples said, (John 16.) Now we know that thou knowest all things: Now we believe that thou camest out from God, q.d. We need not any further admonition. Christ had a little before most importunately exhorted them, and often inculcated it (John 15.) that they would abide in him. Abide in me, saith he, and I in you. Again, If any abide not in me, he shall be cast forth as a branch, and whither, etc. He had with as much earnestness pressed them to love each other. But here they forget all their promises, and flee away from Christ, and separate from one another. So great is the power of Temptation.  
Now when they were thus fled from Christ, and separated one from another, what could they expect but fear, and flight, and to find safety no where? For he that departed from God, forfeiteth his safety, falls into perpetual dread, becomes a Runagate, and can never be secure. But two of them, although at first they fled for fear as all the rest did, yet when they thought of the love of Christ, they were heartened and encouraged to follow him again.  
But, saith John, it was afar off. For now they were indeed sensible that what Christ said to Peter was most true: Wither I go, thou canst not follow me yet, John 13.  
And here we see plainly what effect fear and love hath in man: Fear turns him away, love turns him again till the other get the upper hand. Here fear prevailed in the Apostles. But afterward the love that was shed abroad into their hearts by the holy Ghost, cast out all fear, so that they could boldly say, Who shall separate us from the love of God? Rom. 8.  
But who were these two that durst follow Christ more than the rest, although but afar off, that they might see what the issue would be? They were Simon Peter and another Disciple. There is no question to be made concerning Peter. And all men are of the mind that the other Disciple was John. Therefore he saith, that he went together with Jesus into the Palace of the High Priest, viz. to confirm his Gospel, that we might know he did not write by hearsay from others report, but what he saw with his own eyes, being there present himself. Therefore afterward he saith, He that saw it, hath born witness. And that none should think it was his valour that made him dare to enter the High Priests Palace with Jesus when he was a prisoner; he saith, that he was known to the high Priest: As if he had said, I did not go in from any courage or boldness, nor was it to defend or excuse Christ before the high Priest, but only because I was acquainted in his house. Thus he lesseneth himself to avoid pride and arrogance, that he might not seem to prefer himself before Peter in courage and constancy. It matters not therefore to inquire the ground of his acquaintance with the high Priest; It is not much to the business in hand: Nor doth any certainty thereof appear.  
When John was gone in, Peter stood without, either for fear, not daring to enter and come so near in sight, or rather being but a poor man, and a stranger, he was shut out of doors. Poor men must not press into Palaces, there's no entrance for such. Great men's gates are open only to the rich, and such as bring presents with them. Hence Isaiah saith, They judge not the fatherless, neither doth the cause of the widow come unto them, Isa. 1. So chap. 59 Truth is fallen in the street, and Equity cannot enter. When Peter was shut out, John makes way to bring him in, but to his great loss. It had been better for him he had never come in. His Brother Andrew formerly gave him a much more happy entrance to Christ, john 1. For here he is in a sort led away from Christ. In Caiaphas' house there was neither Truth nor Equity to be found.  
But what Christ foretold must come to pass. Thou shalt deny me thrice. Now was fulfilled that which Christ shown him long ago in a kind of Figure. When the Disciples were all in danger together upon the Sea, Mat. 14. Christ came to them walking on the water. When Peter heard his voice, he offered of his own accord to go to him, and he also walking on the Sea to go to Christ, when he saw the wind was rough he was afraid, and when he was almost drowned the Lord caught him by the hand. In that Miracle was foreshowed what here came to pass. For here the Lord did truly walk above the waters, while his Disciples were toiling in the Sea: because when his Apostles were offended, he endured Tribulation quietly at his pleasure, and suddenly risen up a Conqueror of Death. So did Peter also walk upon the waters to go to Jesus: for being yet mindful of his former love he followed Christ, in the confidence of that little Faith he had left, although it was afar off. But he saw a strong gust of wind coming against him, and so was afraid, for fear he denied, by denying he had been drowned, if the Lord had not stretched out his hand to hold him. Hear now who was that wind? It is said, when she that kept the door saw him. If you consider the maid herself, she was but a little cloud. But if you look to that Council of those Malignants, which Peter did so dread, than you will find this maid's word was crabbed, it was indeed a very blustering wind. Thus Satan that sifter of the Apostles, layeth his plot so, as to begin his crafty Temptations with a woman, which sex did heretofore open the door of deceit to our first Parent in Paradise, Gen. 3.  
But 'tis possible the maid might take pity on Peter, and speak to him to warn him, that if he were one of Jesus his Disciples, he should make haste and be gone out of sight. And her words seem to imply as much. For she did not accuse him, nor speak positively: Nor did she rail on Christ, calling him a Deceiver, but only a man. Finally, she did but ask Peter the question, whether he were not one of that man's Disciples?  
What doth Peter answer her? Woman, saith he, I am not. I know him not, I do not know what thou sayest. See how easily that strong Pillar was shaken with the blast of one breath. Take notice what it was that Peter denied, and before whom. He denied that he belonged to Christ. He that denies himself to be one of Christ's, must needs give up himself to the Devil. Peter doth not deny before the Soldiers, or the high Priest, but before the Damosel. What is now become of his former courage? Is it not plain enough to be seen now, that he took the Sword before for Christ's Defence out of carnal affection, and not out of a spiritual discerning? If he were such a stout Champion in a just quarrel, why doth he not now so much as with a word vindicate Christ's innocency? I say not, fight for him with his Sword? If he denied before a maid, the meanest of women, what would he have done before Kings and Princes? But we are all the same that Peter was. Before the Lord comes to Judgement, and while we are yet ignorant of our own weakness, we are wont to be proud of our Power, and (as it were) all on fire with zeal for God: but in the Judgement of the Lord, we are as wax before the fire, and as the dust which the wind scattereth from the face of the earth, so we melt and moulder away, Psalm 1.  
Peter then is a Type of those who attempt to do any thing without the Grace of God: it so falls out, that they both accuse Christ of a lie, and what they boast they will do, they never perform. They charge Christ with a lie, for he saith, Without me ye can do nothing, John 15. And they are never as good as their word. For Paul saith, The good that I would, that do I not; but the evil that I would not, that I do, Rom. 7. Whence we may infer, that the Evangelists did not so exactly set down this story of Peter out of any desire to inveigh against, or aggravate the sins of other men, but only for our instruction. And it is most worthy of our observation. For,  
1. We see here that not the least word of Christ was spoken in vain: which is a great confirmation of our Faith. For otherwise if but one word of Christ had failed, we might have doubted all the rest.  
2. Here we see, that there is as little as comes to nothing placed in man's power. For as iron which of itself is hard, yet will easily be blunted with stones, unless it be hardened with liquors or something else: so the mind of man, although it boast that it can scorn all perils for the love of Truth, yet will it be overcome with the sharp brunt of opposition, if it be not strengthened by the Grace of the Holy Spirit. If Peter, a man of so great Faith and Love, who lived so long with Christ, and was so familiar with him, that he gave him a taste of the Heavenly Joy in his Transfiguration, did fall so foully: what may be expected of us? There is no security any where, so long as we are in this mortal body. An Angel fell in Heaven, Adam in Paradise, Peter in the world. Who then should not dread the incomprehensible height of God's Judgements? Well therefore doth Paul admonish: Be not high minded, but fear, Rom. 11. Again, Let him that standeth take heed lest he fall, 1 Cor. 10. Thou art righteous in thy own conceit, but thou canst not tell whether thou art so in the sight of God; Nay, thou knowest not what thou mayst be to morrow. Look on holy Peter. Who would have believed that either he, or any man else should have fallen from so great confidence and love into such fickleness and impiety, without mighty opposition? On the other hand, who would have thought that that Thief should have been saved? A man can be in no safer condition, than to continue with all carefulness in deep humility; to hope in God's Mercy, not to boast himself in his own merits, or foolishly to censure and judge others. When thou seest any man sin, be he never so bad, bewail it in thy heart, and say unto God, O Lord, thou art rich in Mercy, thou canst deliver this poor wretched creature from the dunghill of sin. So on the contrary, if thou see a man live godlily, glorify God, and say: I beseech thee, O Lord, preserve those gifts which thou hast given to this man. 'tis a lovely Treasure of Grace, which thou hast committed to him: but the Vessel frail and brittle, and there are many Thiefs lurking about it. If thou look not to it, 'twill quickly be all wasted and lost. Lo, this may we learn from Peter's denial.  
3. But specially it warneth all those that are Rectors of Churches, not to presume, nor to be proud. It is very dangerous when a presumptuous man is put into the Office of a Minister. For he knows not how to take pity and compassion upon others: He knows nothing, but how to domineer, terrify, punish, &c, and to hunt feeble souls to despair by his outragiousness: and so all his Ministry falls to the ground. Hence it is that Paul, by way of special commendation of Christ, saith that he was such an high Priest that was able and did know how to have compassion on others, Heb. 4. And therefore did he suffer Peter to fall, that he might learn to show pity to others.  
4. This denial of Peter is comfort and instruction to all sinners. Comfort, not to despair of pardon, see Peter received again into favour after so great a fall. Instruction, to learn by his Example what course to take to get into favour again: Of which more at large hereafter.  
5. It wanted not a Mystery that Peter should deny his Master at his first entrance into the house of the high Priest, and that at the provocation of a little girl. For the first or chiefest profession in Princes Courts is to deny Christ, that is, to postpone and undervalue God and Christ, Equity and Verity, yea the salvation of their own souls too: and only to mind and look after the things of this world. This comes to pass especially when a man is brought in by a maid, i e. by covetousness. For that is the root of all evil, 1 Tim 6. But whom that faithful servant, the fear of the Lord doth usher in, he will cleave close to Christ in the Courts of Princes, and in the midst of his worldly business, as we see in David, Daniel, Hester, Mordecay, Joseph, etc.  
6. To conclude, He that reads the fall and denial of Peter, let him pray to the Lord that he never fall into the like Temptation, as to deny Christ. Let this weakness of Peter be our strength; inasmuch as we know of him, that after he had received the holy Spirit, he would rather suffer himself to be cut in pieces, than to deny Christ.  
The high Priest than asked Jesus of his Disciples, 
John 18.19.  and of his Doctrine. Jesus answered him, I spoke openly to the world, I ever taught in the Synagogue, and in the Temple, whither the Jews always resort, and in secret have I said nothing. Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said. And when he had thus spoken, one of the Officers which stood by, stroke Jesus with the palm of his hand, saying, Answerest thou the High Priest so? jesus answered him, if I have spoken evil, bear witness of the evil: but if well, why smitest thou me?  
They that are of opinion that there was nothing acted in Annas' house, except for honour's sake, they brought Christ first to him, these refer all these things to Caiaphas, who was the High Priest that year. But whither it was he that did this, or whither it was Annas that was High Priest the last year, doth not much concern us: we shall only consider the matter itself. That High Priest then, whoever he was, whether Annas, or Caiaphas, he undertook to examine Christ by virtue of his Office, and to convince him of his error. Christ stands bound before him, and bears the pride of that wicked man, as if he had been the basest and meanest of men. He yields himself to be examined, as if he had been the veriest Dunce that ever was. Is not here patience even beyond patience? Be not thou offended if proud silly fellows despise thee. Christ did here lead the way by his example. Two things principally the High Priest enquired after:  
1. His Disciples. And was this such a crime in Christ? Did that scurvy Priest know nothing else against him? And doth he therefore turn his Accusation into Interrogatories? Peradventure he would ask where his Disciples were, why he chose them, what he meant to do with them? This Querie tended to convince him of raising sedition, and going about to bring in Innovations.  
2. His Doctrine, what it was, and whence he had it, whether it agreed with the Doctrine of Moses and the Prophets, q.d. Thou teachest far otherwise than Moses and the Prophets did. Therefore thou art an Heretic and a Seducer, and thou hast got thee Disciples to spread thy Heresy over all judaea. Besides, thou hast innovated a Baptism without our Authority. In short, thou dost all this, yea although thou art not of the Tribe of Levi, yet thou usurpest to thyself a power of preaching. Thinkest thou that we will always wink at it, and never curb such insolency of manners and doctrine, as we find in thee contrary to the custom and Rules of the Ancients? Nay, we have born with thee too long already. Now thou shalt pay for altogether.  
Note here, that 'tis not objected to Christ, nor could it be objected against him, that he was a Murderer, or a Thief, or an Adulterer, or an Extortioner, but only that he did teach and take Disciples to him. This is that above any other thing which the world doth lay to his charge, that he never lets them alone, but is still reproving them. The world, saith he, hateth me, because I testify of it, that the works thereof are evil, John 7. If Christ would have held his peace, and not so continually have been finding fault, the world could have born him. But how can Truth be silent, and not declare against falsehood? How is it possible that the Sun-should not show what is fair, and what is foul? See our ingratitude: for even for that very thing which the world hated in him, was Christ most deserving the greatest honour, and altogether praiseworthy; for his teaching the Truth, and choosing whom he pleased out of the world, that they might not perish with the world, was the highest favour he could show.  
But whereas this High Priest questioned Christ about his Doctrine and Disciples, there was no hurt in all that. It is rather the duty of the Ecclesiastical Power to take care that no false Doctrine be broached abroad. The Priest then made a fair pretence, but his mind was quite contrary. For he knew the things which Christ taught were true. Besides he might have made a true conjecture from the Signs & Wonders which he wrought, that he was sent of God, as the blind man did: If this man, saith he, were not of God, he could do nothing, John 9 The High Priest should not have questioned Christ for his Doctrine, but said as Nicodemus, Rabbi, we know that thou art a Teacher come from God, John 3. But this profane Priest doth not so, but with a proud heart and stern countenance he chargeth him, that he did preach and get Disciples to follow him. For he thought that either Christ would be daunted with his big words, and so recant and crave pardon for his fault; or if he were stiff in his way, that then he would defend it and himself, and that in his defence he might happily speak something to be taken hold of, the better to accuse him. This is that which this reverend and godly Priest hunted so much after.  
Our most meek Lord replies nothing concerning his Disciples, of whom he then knew but little good. For one had betrayed him, another denied him, all deserted him. But he would not lay open their failings, teaching us not suddenly to disclose the faults of others. Concerning his Doctrine, he answered, and told them where, and before whom he preached it, but not what it was that he did teach. For he knew that the High Priest asked it to an ill intent. A good Judge will inquire out the Truth, not listen to every base report: but this fellow sought only to defame him.  
As to his Doctrine then, Christ is not silent, lest he should seem to repent what he had taught, but he stands to maintain it, teaching to assert the Truth constantly. The Truth of his Doctrine he proved by a double Argument.  
1. That he did not preach it in hid-lock, or in a corner, but openly in the public place. He that doth evil hateth the light: but he that doth the truth, cometh to the light, John 3.  
2. He is contented to be tried by his hearers. I spoke openly, saith he, to the world, and in secret have I said nothing which I am ashamed of, or would not have come to light. And he did plainly charge his Apostles: What I tell you in darkness, that speak ye in light, Matth. 10. True, he spoke many things to his Disciples alone; yet for no other reason, but because others could not bear them. Christ would have all that he taught should be published and made known to every one, that none might excuse their ignorance. Hence that of Paul; If our Gospel be hid, it is hid to them that are lost, 2 Cor. 4. Christ indeed doth speak openly to the world; for now also doth Wisdom cry in the streets, Prov. 8. so that none can find any shift for their ignorance. For it is most certain, that he taught in the Synagogues and Temple of the Jews, where all use to meet. And not only in the Temple and Synagogues, but in the Ships, and mountains, and fields too, Luke 6. Matth. 5. He preached publicly, in the greatest concourse of men. So that they have no excuse at all left them. If I had not come and spoken to them, they had not had sin, John 15.22.  
Thus far Christ showeth in his answer, where and to whom he spoke. It remained only that he should say something of his doctrine; but that wretched Priest deserved not to hear it. Christ therefore doth make no other answer here, but that he appealed to his auditors, and calls them to witness what he said, a sure sign that he was clear in the truth of what he said. False Teachers will not do so, their own conscience would fly in their face, and tell them, that their doctrine would not endure the light. Heretics appeal not to their books, or to their hearers, but seek to maintain their errors by their sly and crafty wiles. They can trust neither to their writings nor auditors. But saith Christ, Why askest thou me? Ask them that heard me, q.d. It is necessary that he should be examined, whose fact is plain that he hath done, but how he did it doth not yet appear. So it was needful that Joshua inquire of Achan what he had done. That he had sinned was found out by lot, but wherein he sinned was not yet known, Josh. 7. But I, whose case thou now statest, to refer wholly to doctrine, did use to speak openly. I taught not heresy, but the truth: I call my hearers to witness, I did nothing in hugger mugger, I am not ashamed to show my face. Why dost not thou ask them that heard me? or why dost thou condemn before thou hearest? and why dost thou ask me, whom thou dost not think fit to be believed? If it be an offence to teach, than all that expound the Law are transgressors. But if I have taught that which is not true, yet thou oughtest not to judge thereof according to thine own suspicion and malice, nor receive information from my false accusers, but from them that use to hear me. I do therefore appeal to my hearers, because by the Law and custom of Judicature, it is not allowed in a legal proceeding, that a man should be his own witness. Ask them that heard me. They can tell what I said. I am not so much afraid or ashamed of my doctrine, but that I dare refer myself to any that heard it. Yea I fear it so little, that I know what I have preached will pass for current among my very adversaries. Mark it, he doth not say, ask my Disciples or my friends, but he appeals in general to his hearers, as if he had said, I except none, I fear not what any of them can say. Here you see how confident the Truth is. Truth only can say, I fear no man. No other doctrine is so perfect as to say so of itself, besides that which God hath revealed by his Word.  
Christ by this his answer did closely strike the conscience of that lend high Priest: Why askest thou me, saith he? as if he had said, why dost thou make such a fair pretence, when thou dost not seek after the truth, but to cavil with me? But why dost thou ask that which thou dost already know? I appeal to thy own conscience. That hath answered for me long since.  
A terrible word indeed, when God shall produce our own conscience for a witness against us. So he touched the consciences of the ungodly Priests in the case of the woman taken in adultery, when he said, He that is without sin, let him cast a stone first at her, John 8.  
How truly and modestly did Christ answer hitherto? But what followed? What else, but what usually proceeds from disdainful persons? Instead of an answer, he had a cuff on the ear. But it is better to take a box on the ear from an open enemy, than a kiss on the lips from a false friend. John saith, one of the officers struck Jesus with the palm of his hand. Let heaven and earth here tremble and stand amazed at the patience of Christ, and the impudence of this servant. Who in reading this passage would not curse this fellow bitterly, and wish that either fire might come down from above and consume him, or that the earth might open and swallow him up alive? But Christ would hereby teach us patience. In like manner did they at another time more than once endeavour to stone him for telling the truth, John 8. These servants of the Priests confessed long since that never man spoke like Christ, John 7.46. yet now they buffet him on the face. Thus the stout striker and the fawning flatterer bragged that he was the strongest of all the Champions, of whom the Spirit of the Lord speaketh in the Prophet: They lie in wait for my soul, the mighty are gathered against me, Psalm 59 Who are those mighty ones, but they that thus rushed upon the strength of God? The choicest and chief among them was he that fell so cruelly fowl upon the wisdom and power of God, and all to please his good master, and show him how ready and diligent he was to serve him in that business. Here we see what the Judge, and what the Judgement was. For,  
1. That cannot be righteous Judgement, where every one domineereth over the accused before Judgement is passed upon him.  
2. The Judge was unjust, in that he saw the accused party abused before sentence was pronounced against him, and yet he held his peace and reproved them not; much more in that he saw the guiltless wronged before his face.  
3. But the iniquity of this servant argued the unrighteousness of his Master. For as the Ruler and Judge of the people is, so are his officers, Eceles. 10. If a Ruler hearken to lies, all his servants are wicked, Prov. 29.12. Such a Judge, such a judgement; such accusers had Christ, who would not forbear till the Judge had given sentence. No marvel then if Christ be cast and condemned at the bar of man's tribunal. So was it with Paul when he rendered an account of himself in the Court, the high Priest commanded him to be smote in the face, contrary to Law and right. Christians when they confess the truth, must generally expect nothing else from the world, but to be smitten on the face. Thus Christ who judgeth all men justly, yea who doth mercifully forgive the wicked upon their repentance, could find no justice when he was judged, much less mercy.  
See likewise the impiety of this servant, who would spitefully misuse the innocent, to insinuate into the favour of an ungodly Magistrate; and to get the favour of man, would forfeit the friendship of God. Consider whom he smote and so hardly handled, even the Lord of Majesty: Him, I say, whose authority over the creature is such, and to whom the obedience of the creatures is so loyal, that they had all rather be turned into nothing, then by their natural actions transgress but the least ordination of their Creator. This is he whom this vile slave did basely strike, who if he were not saved by him whom he thus abused, would perpetually be annihilated. And if the Lord himself whom he smote had not withheld them, every creature would have risen up against this ungodly wretch, to have avenged the injury of their Maker. For if the creatures have many times inflicted vengeance upon those who offended the servants of God: (as the earth swallowed up Dathan and Abiram, the water overwhelmed Pharaoh, the fire burned up the Sodomites, etc.) much more would the creatures have exercised vengeance over this vile vassal, who behaved himself so malapertly towards the Lord of Majesty himself, had not this Lord forbade them. Consider this thou ungrateful heart, who canst not bear so much as a rugged word, but presently it sets thee all on fire, that thou scorchest thyself with the fire of hell: thou dost revile, ban, murmur, and canst not stay till God avenge thy wrong, but instantly plottest thy revenge by word and deed. Thou art sorry if thou canst not requite an injury, but thou boastest of thy revenge. But here thou seest the King of all, who took such an injury from so unworthy a fellow, and that in a public place, and upon his most holy face, which the Angels so much desire and love to behold. The arm of the Lord could have smote the smiter again; and not only him, but that whited wall also, I mean that wicked high Priest, whom so churlish a clown bolstered up: But he received the wrong, put up the affront, held fast his patience, returned instruction. All for our example.  
Note that this servant did aggravate that notorious injury which he did to Christ with most reproachful language. Dost thou answer the high Priest so? As if he had said, Dost not consider what a base fellow thou art, and what a gorgeous high Priest my Master is? This servant is a figure of all flatterers; as also of all such who abuse and smite Christ in his poor members, in Prince's Palaces; I mean such as against Law and Equity, grind the poor to gratify their Lords. Besides, they do and threaten many things to the oppression of the poor, for which they never had any Warrant or Commission from their Master at all. But what doth the high Priest say to all this, when he saw his own servant so saucily behaving himself, before he had past his sentence against him? He is silent, lets him alone and go on, takes no notice of it, makes as if he had not seen it, and yet if any body had struck but his dog, he should quickly have heard of it with a witness. It is the nature of Tyrants to esteem more basely of the poor then of their dogs. Thus Christ, both then and now too, hath none to avenge his wrong in the world. Our own injuries we quickly revenge, but as for God, let him be wronged never so much, we regard it not. But mind a little, with what face will that servant behold Christ at the day of Judgement, whom he smote so outrageously? how pale will he look with fear then? But it was not this slave only that struck Christ, we all smote Christ in him. For if it had not been for our sins, this fellow could not so much as have touched Christ. Our sins strengthened his hand, and stretched it out to strike Christ. Therefore how shall we appear before that Judge, whom we have so abused and disgraced? We see here how great our sins are, and how justly we may tremble to think of the sufferings of Christ. But let us not therefore despair, but rather seek comfort of that very same Christ, who endured all these things: For, he did not only suffer from us, but for us too. He took this reproach upon him, to deliver us from eternal shame. But what doth Christ here do? He doth not strike again, but patiently puts up the wrong. He was more ready to turn the other cheek, then to return like for like, Matth. 5. And although he held his hand, yet he did not hold his tongue, but reproves him that smote him, or rather courteously admonished him. If I have spoken evil, saith he, bear witness of the evil. Christ might have said; How else should I answer thou base parasite? What should I say or do more? Wouldst thou have me fall down and kiss the toe of thy grand Idol, this high Priest, and call him the light of the world? I answered to what he asked me, what wouldst have more, thou naughty man? Thus I say, and more sharply might Christ have rounded up this vice varlet. But, for our pattern, he answers him very mildly, and that with a forked argument, which might have pinioned and bound this fellow hand and foot. Christ's meaning is thus: either I have spoken well or ill: this thou thyself must confess. If evil, thou oughtest to show wherein. But if well, thou shouldest not beat me contrary to Law and Equity. Christ said not this out of anger or passion. Nor did this contradict what he said at another time, of turning the other cheek, Matth. 5. For if you rightly consider that word, you will find that Christ did fully and perfectly follow his own doctrine. For that great command of patience is to be observed, not so much in the bodily ostentation, as in a hearty preparation and readiness to suffer, and is thus to be understood: If any man injure, reproach, or wrong thee, thou shouldst be so far from rendering evil for evil, or to revenge thyself, that thou shouldst sooner and more readily suffer more wrong, and pass by greater injuries. This is to turn the other cheek to the smiter. In this sense is Christ's word to be taken: Did he revenge himself? In no wise. Did he revile again? No, by no means. Peter saith, When he was reviled, he reviled not again, 1 Pet. 2. Thou hearest his defence, but not his recrimination; thou hearest his advice, but not his reproach. If I have spoken well, why smitest thou me? I will not strike thee again, I will not avenge myself on thee, but I warn thee that thou repent, lest worse things befall thee from God. Thou beatest me on whom thou wast not able to lay thy band. Thou beatest me now, whom thou didst admire before, John 7. Thou beatest me, who art no Judge: Thou beatest and misusest me, who never wronged thee in all my life. Thou gettest nothing by this thy misusage of me, but thy own condemnation. Christ then did here show his gentleness three ways: First, in that he avengeth not himself when he might easily have done it. Secondly, not being angry. Thirdly, in that he did admonish, instruct, and repay good for evil to him.  
Here then in the first place our rashness is reproved, who are ever greedy of revenge, even for the smallest wrongs done to us; Forgetting what is written, The ways of them that remember injuries, tend to death, Eccl. 10. Again, Forgive thy Neighbour the hurt that he hath done unto thee, so shall thy sins also be forgiven when thou prayest, Eccl. 28.2. First then let us learn to bear wrongs patiently, inasmuch as we are not the first, nor they only who have been sufferers. Secondly, learn we to be silent in sufferings, lest we murmur against God.  
And whereas Christ took all things patiently besides this blow, there is reason for it. First, he held not his peace now, because that servant should not think that the Truth was to be smothered by outward persecution. Secondly, that he might think that it was lawful for him, and such as he was to do what they list to the poor. Thirdly, That he might not think, that Princes were not to be reproved by the Word of God; whereas the Word of God spares none: for it is judge of all alike. By this therefore he would teach us to bear our cross patiently: yet so as that we conceal not what may tend to the salvation of our persecutors. As also that we should never approve of an unjust cause, though we suffer in bearing witness against it: but to be instant in season and out of season, and rebuke them that offer violence: and be always ready nevertheless to bear what our enemies shall inflict on us.  
What hath hitherto been spoken concerning that blow, and Christ's answer, was plainly foretold by Isaiah: I hide not my face, saith he, from shame and spitting, Isa. 50. Again, I gave my back to the smiters, and my cheeks to them that plucked off the hair. Again, I have set my face like a flint, and I know that I shall not be ashamed, etc. So Micah, chap. 5.1. They shall smite the Judge of Israel with a Rod upon the cheek.  
Now Annas had sent him bound unto Caiaphas the high Priest, 
John 18.24. Mat. 26.57. John 18.18.  where the Scribes and the Elders were assembled. And the servants and Officers stood there, who had made a fire of coals (for it was cold) and they warmed themselves: and Peter stood with them, and warmed himself. And another maid saw him, 
Mat. 26.71.  and said unto them that were there, This fellow was also with Jesus of Nazareth. They said therefore unto him, 
John 18.25.  Art not thou also one of his Disciples? And another said, (Luke. 22.58.) thou art also of them. And again, he denied with an oath, (Mat. 26.72.) saying, (Luke 22.58.) Man, I am not. I do not know the man. (Mat. ibid.) And after a little while (Luke 22 58.) about the space of an hour after (Luke 22.59.) came unto him they that stood by, saying, Surely thou also art one of them, for thou art a Galilean, (Mar. 14 70.) 
John 18.26.  and thy speech bewrayeth thee. One of the servants of the High Priests (being his kinsman, whose ear Peter cut off) saith, did I not see thee in the garden with him? Then began he to curse and to swear, (Matth. 26.74) saying, I know not this man of whom ye speak: (Mar. 14.71.) And immediately while he yet spoke the Cock crew, (Luke 22 60.) And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord Jesus, how he had said unto him, Before the Cock crow twice thou shalt deny me thrice. (Mar. 14.30.) And he went out and wept bitterly, (Mat. 26.75.)  
Christ is led bound to Annas, from him he is carried prisoner to Caiaphas. Among that sort of people the Trurb is ever in bonds. For none dare say any thing to them, but what they like and love to hear.  
The wickedness of Annas is seen, in that he did not release Christ after he had made a sufficient and full answer, but suffered him to be manacled: yea and bound him over to a greater and more potent Adversary. Mark saith expressly (chap. 14.53.) that in the house of Caiaphas, the chief Priests; and the Elders, and the Scribes were assembled, earnestly expecting every moment when Christ should be brought prisoner before them. This was the ground of their meeting, that very Night when they should have thought of eating the Paschal Lamb, in remembrance of their deliverance from the Egyptian bondage. But this they wholly neglected, so burning hot were they against Christ, that their malice would not let them think upon any thing, but how they might soon dispatch Christ out of the way. These were their godly exercises which they employed their time in all that Sacred Night of the Possover. Here note, that they who should have been a succour to the afflicted, and a refuge to the oppressed, and whom it did best become to be just Judges, because of the Priesthood, Office, Knowledge and Gravity which they had: Christ found these as bad, nay worse than any; it being most truly said of them: Wickedness came from the ancient Judges, who seemed to govern the people, Hist. of Susan ver. 5. The Seed of Canaan indeed, not of Juda. Nevertheless pity is to be expected from any, than from Hypocrites. Christ is never more undervalved, than by those to whom he should be most welcome.  
Thus when his Adversaries were met and stayed for his coming, Christ was brought in before them bound, and beaten, and woefully handled: with great noise and hooting they drag him along, being overjoyed that they had got so great an enemy in hold. The meek Lamb stands in the midst of ravenous Wolves, looking lowly on the ground, and speaking not a word: but they on the contrary gazing upon him with bended brows and a stern countenance, gnashing on him with their teeth, as if they would instantly devour him, which they had done, but that they intended to reserve him for greater torments. But before the Evangelists set down what was concluded in this Council, they first dispatch the business of Peter, which began in the house of Annas, (as some think, although others are of another mind) and was finished in the house of Caiaphas. And first they set down the cause and occasion of this his denial: The servants, 'tis said, stood by the fire, and Peter with them. For now his love began to wax i'll. 'Tis a cold Season indeed when Christ is denied. The Servants were here talking among themselves, of what was now in agitation, and another maid came by chance, and observing Peter somewhat melancholy, suspecting how it was, said to them that stood by: And this man also was with Jesus of Nazareth. When they heard this, they took more notice of him, and divers of them pressed upon him, and laid it close to him. This Trial and Temptation was greater and more grievous than the former. For now he was not questioned by a weak Woman, but by men, and that many too, and they all armed, yea and Servants of the High Priests. But he came off just as he did before. He denied him again. And no wonder. For he that could not withstand the first onset, how should he stand out the ●econd assault? He that was daunted by a woman, how should he retain his courage against armed men? Finally, how could he choose but fall again, who deserted his own party, and was conversant with wicked men, standing idle and warming himself by the fireside, as if he had quite forgot himself; whereas Christ said, I did not choose ye to stand idling it out, but that you should go, and bring forth much fruit.  
1. See here the effect of ill company. Peter confessed Christ when he was among the Disciples, but when he was with the High Priests Servants, he denied himself to be a Christian. So true is that saying, With the holy thou wilt be holy; and with the froward thou wilt learn frowardness, Psalm 18. Thus the Israelites, they were mingled with the Heathen, and learned their works, Psalms 106. Therefore the godly are called upon, Come out of Babylon my people, Rev. 18.  
2. Observe what a rare thing it is to find the profession of Christ in King's Courts: indeed generally they are debauched in Prince's Courts, who before were godly and holy men.  
3. Note also that the Devil is wont, of all men, to tempt those especially that are idle. Be always doing something, that the Devil may never find thee idle; For idleness teacheth much evil, Eccl. 33.27. Slothful Pastors are compared to Peter standing thus idle, who being greedy of filthy lucre sit down and serve the sinful humours of men, but the Sword of God's Word they put up into the scabbard, not thinking what the Psalmist saith, A little that a righteous man hath, is better than great riches of the wicked, Psalm 37.16. They fancy themselves stout Porters of Heaven, if they can but take bribes liberally, and speak the Truth sparingly. These are such as Peter was when he stood by the fire, rather than what he was in the day of Pentecost, and afterward when he said, Silver and gold I have none, etc. Act. 3. But as Peter was more sorely tempted this second time than he was at first: so he sinned and sell more heinously. For now he doth not barely deny his Master, but forswears him too. Thus one sin not repent of sinks a man into another greater than the former. We see it in David, when he had committed Adultery, and repent not, suddenly he fell into murder, which was a greater sin, 2 Sam. 11. By Peter's fall let us learn,  
1. To resist sin in the beginning, and to dash these brats of Babylon, that is, the first motions of sin, against the Rock Christ. He that yields at first, is easily drawn into many sins.  
2. If we chance to slip, let us not lie in sin, but quickly get out of it: As in Peter one temptation continually followed another, till Peter fell to the bottom: so the Devil never leaves hurrying those whom he hath once laid hold on, till he hath cast them into the depths of sin. So it befell Peter. He had twice denied Christ. The Cock had crowed once, as Mark relateth, yet he doth not confess or acknowledge his sin, nor so much as forsake his bad company. And what came on't? A fresh Temptation ariseth, the Servants assault him again, and put him to it more closely. One affirmed that he was a Galilean, Another said that he saw him with Jesus in the Garden. Here Peter was in great danger by his kinsman, whose ear he had cut off. What shift doth Peter now make, seeing himself beset round? he flatly denies again: yea he began (as 'tis said) to curse and to ban himself most bitterly, and to wish all the mischief that might befall him, if ever he did so much as know the man. When fear hath got the upper hand in our heart, we can do nothing but deny Christ. What then shall we say or think of this so great a lapse of the chief of the Apostles? Lo he hath not a word to answer, but this, I am not, I do not know him, I cannot tell what you say, when neither the men nor the women did threaten him, nor would they have done him any hurt at all and although the men convinced him plainly to his face (for he heard them say, Surely thou art one of them, Thou art a Galilean, thy speech bewrayeth thee, We saw thee in the Garden) yet he had the face to deny all, yea and to imprecate most direful things on himself, whereas if they had but held a naked Sword at his breast, he would scarce have stood it out. But thus the word of Christ must be fulfilled, not that he was forced to it, but that Christ knew beforehand that he would deny him.  
Let us take heed that we do not flatter ourselves, or excuse and mince our faults by Peter's fall, or any of the Saints failings. These things are not written to that end, but to make us more wary and watchful before we fall, and to keep us from despair after we have fallen. But why do we spend so much time about Peter's sin? Let's come at last to his Repentance. This will do us some good. After Peter had fallen deep enough, and was about to sink deeper, yet Christ caught him by the hand, that he should not be quite drowned; While he was yet speaking, behold the Cock crew: Christ also turned about and looked on Peter: A gracious Look indeed. The good and gracious God vouchsafe to look upon every sinner with these Eyes of Mercy, and then of Delinquents they would soon become Penitents. The maid that kept the door cast her eyes on Peter, but this miserable man was never the better for that. But this of Christ was another guess look then that, and had a far other effect. This Look of Christ was nothing but the hearing of his Voice as it were inwardly speaking: How now Peter? Why dost sin against thy conscience? Come back again to me, put thy trust in me. O the Wonder, Grace and Mercy of Christ, who did so kindly convert Peter to himself whom he had so often denied!  
Observe here, that Peter came again to himself, and was brought to Repentance two ways: The Cock crowing signifieth the preaching of the Law: but Christ's looking on him signifieth the preaching of the Gospel, or the powerful and vigorous inspiration of Christ in the heart of a sinner, by which the sinner is stirred up to an hatred of sin, and a desire of Grace.  
If these two be not wrought in us, we shall never repent or cease from sin. See a Pattern of true Repentance in Peter. When he was warned by the Cocks crowing and Christ's Look, first he remembered the words which Christ told him before. Then he goeth immediately out of Caiaphas' house, and being got out, he wept bitterly. When he knew his sin, that he had denied Christ, how could he choose but weep bitterly? In this weeping condition he continued till the Resurrection of Christ: nor can any man imagine what sorrow and grief, yea what horror of conscience tormented him all that while. He could see nothing but hell itself, till Christ appeared again to him in the Resurrection. So is it with every one else that cometh to the knowledge of sin by the Law. Wherefore blessed art thou, O holy Peter! and that many ways. First, in that Christ looked so favourably on thee: Secondly, because thou didst remember the words of Christ: Thirdly, because thou didst leave thy bad company: Lastly, because thou didst bitterly bewail thy sin. These four things are requisite to make up true Repentance. First, the Grace of God to move and work upon the heart: Secondly, to consider the terrifying Word of God in the Law, and his comforting Word in the Gospel: Thirdly, a cessation from sin: Lastly, Weeping and godly sorrow for what is past. By these means a sinner may yet recover the favour of God again.  
They that comfort themselves with Peter's fall, let them here observe and remember, that he repent after he had fallen, not many years after, but presently. Go thou and do likewise, Repent and live.  
To conclude, concerning Peter, observe that there are three things required to perfect our love of God, viz. that we love him affectionately, prudently, and fervently.  
1. When Peter formerly said, Be it far from thee Lord, this shall not be unto thee, that thou shouldst die, Mat. 16. There he loved Christ affectionately, but not prudently. For it was expedient that Christ should die, but Peter was not willing.  
2. When he followed Christ after he was taken prisoner, he loved him affectionately and prudently, (for it is true prudence, not only not to hinder the suffering of Christ, but also to imitate it) but he did not yet love him fervently and courageously: therefore he denied him.  
3. But when he received the Spirit he loved him valiantly and boldly. And therefore Christ after his Resurrection asked him the third time, Simon son of Ionas, lovest thou me? John 21. For this reason also are we commanded not simply, Thou shalt love the Lord thy God: 'tis added moreover, With all thy heart, and with all thy soul, and with all thy strength: which is all one as if it had been said, Love sweetly, prudently, boldly, manfully. It follows:  
Now the chief Priests and the Elders, 
Mat. 26.59.  and all the Council sought false witness against Jesus, 
Mar. 14 56.  to put him to death but found none: yea though many false witnesses came. But their witness agreed not together. At the last came two false witnesses, and bare false witness against him, saying, We heard him say, I am able to destroy (I will destroy) this Temple of God that is made with hands, and within three days I will build another made without hands. But neither so did their witness agree together.  
Hitherto we have heard what the wicked Officers did to Christ. Now we are come to the chiefest of them, even the Princes themselves, who kept the Fort and strong Hold of Religion, of whom no evil could be suspected, much less expected. But what's the issue? These High Priests, these Pharisees, these Elders are the worst in all the pack. So Jeremy found them heretofore. When he had a while reproved the sins of the common people, at last he bethought himself: Surely these are poor, they are foolish: for they know not the way of the Lord, nor the Judgement of their God. I will get me unto the great men, and will speak unto them; For they have known the way of the Lord, and the Judgement of their God: but these have altogether broken the yoke, & burst the bonds, Jer. 5. This was here verified in them to a tittle. Therefore not long after that also was fulfilled in them which Jeremy speaks further, Wherefore a Lion out of the Forest shall slay them, and a Wolf of the evening shall spoil them. But what do they? Anna's had examined Christ of his Doctrine, but because he answered not to his mind as he expected, yea he so answered that they could find no Law against hiw: for he proved his Doctrine to be irrefragable, and his life spotless and most innocent. Wherefore now they take a new course, and go another way to work with him, that every one should bring in altogether what they could or had to say against him, that so from every bodies charge they might patch up a just accusation against him. Caiaphas' his Counsel was enough to stir up the people, but it was not sufficient to regulate the Office of a Pagan Judge. Yet Caiaphas would not have it spoken of him, that he oppressed the innocent, and therefore had tyrannically put Christ to death. Wherefore he laid his plot so, that because they could find no just cause, yet at least they should seek out some fair pretence to destroy Christ. For he knew that the first thing that would be enquired into about the death of the man, would be for what cause he suffered, and what his crime was that made him deserve to die: and if no just reason were given for it, the power would be accused of Tyranny. This Caiaphas knew well enough: therefore he doth first hunt after a sufficient ground to kill Christ. The next way to obtain this is by Evidences. Testimonies prove the crime, and the crime makes liable to death. Thus innocent Naboth was hated by King Ahab to the very death, 1 King. 21. but that he might rid him out of the way, there must be good ground for that, and to bring this about, there were false witnesses suborned, and so sentence of death was pronounced against the innocent. The same did some ungodly men attempt against Daniel, whom truth itself miraculously delivered from his false witnesses, Dan. 6. So Saint Steven was stoned to death by false witnesses, Act. 7. The like proceed were there in the judging of Christ. See what righteous Judgement, and what a holy Council was here! Christ was now in hold, bound, buffered, and many ways abused by the servants, and yet no man knows why or wherefore he was accused. Wicked men use to condemn before they know the crime. Thus Saul cut off the Priests of the Lord before he heard them, or before they were convinced by any, 1 Sam. 22. So Jehoiakim slew Vrijah the Prophet, Jer. 26. Ungodly men say as they did, Jer. 18. Come, let us smite him with the tongue, and let us regard none of his say. Thus Satan hurryeth the hearts of wicked men with a spirit of giddiness. But these men exceed and do more. For they labour all they can to find out false witness against Christ, knowing they could find no true evidence. And all this they do in the night of the Passover, when they should have eaten the Lamb. Mean while they accuse Christ as a transgressor of the Law, whereas but of late he had eaten his Lamb with great devotion. But those wicked men did most notoriously neglect the Law, and greedily thirst after innocent blood. In this Council there was nothing but wrath, envy, hatred and violence reigned. All the cry was, kill, slay, destroy crucify, etc. This is that Council of which the holy Patriarch Jacob of old spoke, saying, Simeon and Levi are Instruments of cruelty; O my soul, enter thou not into their secret, cursed be their anger, for it was fierce etc. Gen. 49. In this Council was fulfilled that which David in the person of Christ foretold long since in many of his Psalms: They gaped upon me as a ramping and roaring Lion, Psalm 22. Again, They that seek my hurt speak mischievous things, and imagine deceits all the day long, Psalm 38. Again, They have sharpened their tongues like a Serpent, Adder's poison is under their lips, Psalms 140. Their throat is an open sepulchre, etc. Psalm 5. False witness did rise up, they laid to my charge things that I knew not, Psalm 35. They opened their mouth wide against me, and said, Aha, Aha, our eye hath seen it, ver. 21. This thou hast seen, keep not silence, O Lord, be not far from me. False witnesses are risen up against me, and such as breathe out cruelty, Psal. 27. See how many things David prophesied of this Council. Their rage was nothing humane, but altogether hellish and devilish; for they did not rave to satisfy their rage, but rather to kindle and inflame themselves more yet. Therefore they let nothing slip that may increase their fury.  
But what good did they get by forging false witness against Christ? For however many false witnesses came, yet no full proof could be made of any charge: For what one witnessed for a truth, the next varied from him: so their witness did not agree, just as it was in the story of Susana. And no wonder: for when Testimonies are false in themselves, they can never agree together. Here then the great and unblemishable innocency of Christ was cleared and fully proved to all men, as one whom so many false witnesses were not able to accuse falsely; and so many enemies that took their oaths against him, could not find so much as the shadow of any cause against him. First then let Christians here learn so to live, that their enemies may not be able to speak ill of them. Secondly, but let Bishops and Ministers be here taught by this Example, that they behave themselves blamelessly.  
Finally, That Christ's innocency may yet shine more brightly, two false witnesses arise: (this was their proper name by which they wree called, inasmuch as they did not rightly relate the words or meaning of Christ.) These stand up, and are confidently persuaded that they shall bring in just ground enough to make away with Christ. O desperate knaves, how durst ye lie so against the very Truth, yea against God himself, to curry favour with a wicked man? Is this your keeping the Law, which commandeth that none should bear false witness against his Neighbour? Go to, speak on, we will hear what ye have to say. We, say they, did hear him say, that he could destroy the Temple of God, etc. Here they tell a lie at first, they speak false, not only as base fellows, but as perjur'd Rogues. Our Lord Christ never spoke those your words; how then could you hear them from him? But thus indeed he did say, Destroy this Temple, and in three days I will raise it up. And that we may know of what Temple he spoke, John saith, He spoke this of the Temple of his Body, John 2. The Jews Temple was built with hands: but Christ's Temple, that is, his Body, was built without the workmanship of man.  
How do these words of Christ agree with the Testimony of these Villains? Christ speaks of his Body, which not he, but the Jews would destroy, he would only raise up the same again. But these witnesses speak of the Temple of stone, which was built in the days of Esdras and Zorobabel, which Temple also Christ highly honoured, as Haggai prophesied, chap. 2. The dissolution and destruction of this Temple belonged to Titus the Emperor and the Romans.  
Why do ye not hale him before your Tribunals, and produce your witnesses against him, who did indeed destroy your Temple? Can ye find no claw at Christ, but your Temple? Thus did ye afterward to Saint Stephen, Act. 6. But what's become of your Temple now? We can tell where our Christ is, whom you accused of sacrilege in reference to your Temple: and in due time ye shall know it too with a witness. In the mean time we are ready through his Grace, when he shall see it fit, to offer our bodies, which are the Temples of the holy Ghost, 
1 Cor. 6.  to you or any other unbelievers to be afflicted by you for his Names-sake: being well assured that they shall be raised again, and restored to us in the general Resurrection, Ezek. 37. Dan. 12. 1 Cor. 15.  
But what saith the Evangelist? Their witness, saith he, did not agree, and 'twas true indeed, they did not. For the Jews themselves understood that Christ spoke of the Temple of his Body. Therefore they said to Pilate; We remember that this deceiver said, after three days I will rise again, etc. Matth. 27. And they are not ashamed to cast this in Christ's teeth, when he hung upon the Cross, Thou that destroyest the Temple of God, come down, etc. What would not such men have done? We have daily experience of them, from whom we take wrong quietly and silently, not counting them worthy our reply, as here Christ did, and as was prophesied of him, I was dumb with silence, I held my peace from good, while the wicked was before me, Psalm 39 Where David calls it a holding his peace from good, not always to excuse his innocency, but to commit it to God the Judge of all. What then doth Caiaphas do here, when he saw his project disappointed, and the witnesses flag in all their Evidence, and Christ standing silent all the while? He stands up in the midst of all, as if he would do some great matter, and daunt Christ out of countenance with his person. And now all men were gazing upon him. 
Isa. 16.  See the pride of this false Israelite, but true Moabite; of this mongrel Priest, but a very Thief and Robber. He is very exceeding proud: but his pride is more than his prowess.  

Mar. 14.60.  And the High Priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? What is it which these witness against thee? But he held his peace, and answered nothing. Again, the High Priest asked him, and said unto him; art thou the Christ, the son of the blessed? 
Mat. 26.63.  I adjure thee by the living God, that thou tell us, whether thou be the Christ the son of God? Jesus saith unto him, Thou hast said, (I am, Mar. 14.62.) Nevertheless, I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of Power, and coming in the clouds of Heaven: Then the High Priest rend his , saying, He hath spoken blasphemy, what further need have we of witnesses? Behold, now ye have heard his blasphemy, What think ye? And they all condemned him to be guilty of death, Mar. 14.64.  
When the witnesses could not promote the design, the High Priest himself starts up, and shows the madness of his mind by the motion of his body. His hairbrained and unbridled rage would not suffer him to be at rest when he could find no cavil against him. Answerest thou nothing, saith he, to those things which these witness against thee? And he did well to answer nothing: for what should a guiltless person answer to most notorious lies? They gave in false Testimony from the true saying of Christ, to which also they did add and diminish as best served their turn, and made most against Christ. Therefore Christ held his peace, because such a Judge, such Witnesses: such Justices, such Officers. There was a show of Judicature and Legal proceed, but in deed and in truth 'twas nothing but a rabble of most cruel Thiefs.  
1. Then Christ doth hereby show his Righteousness, both because they were unworthy to hear his answer, and also because those things which they brought against him were utterly untrue, and needed not an answer.  
2. By his silence, he also showeth his mercy, to wit, lest they should sin more, if after they heard him give satisfaction, they should yet persist in their envy.  
3. Whereas Eve offended by her tattling, he would make satisfaction by his silence to so many false aspersions cast upon him.  
4. By this his silence he shown also his Wisdom. For as he was God, he knew that whatever he had answered would have been wrested to an ill sense, and so they would not have been the better by his answer; but rather the more incensed against him.  
5. But above all, he did hereby show his patience, of which Isaiah prophesied of old: As a Lamb before the shearer is dumb, so opened he not his mouth, Isa. 53. All this was for our Example, that we should learn to slight the tongues of clamorous and calumniating men, and rather force our silence, than make our defence to no purpose. We ought to answer them that ask a reason of our Faith. But when open wickedness goes about to extinguish and put out the Truth, than we are to be silent, and not cast the precious Mysteries of God before hogs and dogs, Matth. 7.  
But by this silence of Christ the rage of Caiaphas was more incensed then appeased: for he thought it was done in contempt to him. Thus foaming therefore in this fury, when neither the multitude of witnesses, nor his own authority could get any answer: he no doubt, but by Satan's instigation, deviseth another course, to wit, a fearful exorcism or adjuration, by which only he hoped to wrest an answer from him: but if he should still hold his peace when he was conjured to speak, he might then proclaim and condemn for a manifest despiser of God's Name. This was the cause and reason of this exorcism and conjuration. Therefore he scraped all his poisonous rancour together, and shot all the force of his fury in one Dart, saying, I adjure thee by the living God that thou tell us whether thou art the Christ, the Son of the blessed God? It was the custom and manner of the Jews to swear by the living God. This custom of swearing they received from the Law, Numb. 5. Josh. 2. Caiaphas' urged Christ to answer by the highest Oath, the Devil his Master had so instructed him, who himself also formerly said to Christ, What have I to do with thee, Jesus thou Son of the most High God? I adjure thee by God that thou torment me not, Mar. 5.7.  
1. It is much to be observed, that this Caiaphas doth understand and acknowledge these two, to wit, Christ or the Messiah, and the Son of God to be both but one, which coming from the mouth of a Jewish High Priest, is an evident Testimony for us against the Jews. For although he might doubt whether that Jesus that stood then before him, were the Christ, and Son of God: yet by his own question he plainly confesseth these two, the Messiah, and the Son of God, might well consist and agree in one person: so that the same that was the Messiah might also be the Son of God, which Paradox our Jews strongly deny, and oppose it thus: If, say they, your Jesus were a Christ, or a Messiah, yet he could not be the Son of God, as he acknowledgeth he is, etc. These miserable creatures neither read nor confess the Scriptures. For in the second Psalm, the Messiah is plainly called the Son of God. The Lord said unto me, thou art my son. And in Jeremy, the same Messiah is clearly expressed, and called by the great Name of the Lord Jehovah: They shall call him our Righteous Lord, Jer. 23.  
2. This also is to be observed, that wicked Caiaphas in the worst act, did not presume to take the Name of God into his mouth without an addition of praise and Benediction. How blame-worthy, yea how ungodly then are they amongst us, who not only rashly and irreverently name that dreadful Name of God, but most wickedly blaspheme, mock, and all to bespit it? If God will not hold him guiltless that taketh his Name in vain; what shall become of them that blaspheme his Name, and most wickedly abuse it? Let us even from this ungodly Caiaphas learn,  
1. To give more Reverence to God's Holy Name, for the honour whereof Christ could here no longer hold his peace, lest he also should seem to despise and dishonour the Sacred Name of God, otherwise he would never have answered that wicked man.  
2. Christ did therefore answer Caiaphas, that the Jews in after ages should have no ground to excuse or defend their treachery, saying, That Nazarene was examined by our high Priest, and was adjured by the holy Name of God to tell whether he were the Messiah and Son of God, or no, but he held his peace, and could not answer a word. If he had told the truth, we would have believed him. And for this reason Christ would hold his peace no longer. Wherefore in that Christ did answer now and not before, it is not to be ascribed to any power of the exorcism, for what conjuration can prevail against God?  
Here we are likewise taught, freely to confess the truth when we are questioned about it. Christ denied not who he was. Let us also confess who we are.  
Moreover Christ did so frame his answer, that he might both insinuate the truth, and also make it his business to withhold them from their malice, who sought to murder him with the fear of future punishment.  
The truth he confesseth in two words: Thou hast said it. And, I am. The first whereof was somewhat obscure: Thou hast said. But the second was clearer than the Sun. The meaning than is this, Thou hast said, as if he had said, True; it is as thou sayest. Or, I need not answer, seeing thou thyself sayest it. Or he doth rather refer it, and send him to his own conscience, Thou hast said; that is, why dost thou ask that which thou knowest well enough already? I need not tell thee what thy own conscience dictates to thee. Nevertheless I ingenuously confess, that I am, what thou at once askest and acknowledgest, even the Messiah and the Son of God, who is blessed for evermore.  
Christ doth here first take Caiaphas himself for a witness. Secondly he doth freely confess it. Thirdly he doth prove his confession by his ascension into heaven, which was shortly to follow, and by his coming again to Judgement, which is not yet come to pass. For who can ascend into heaven, and so sit at the right hand of God in equal power with him? Also who can descend from the clouds, but this one Jesus? He therefore without all question must needs be the Messiah and the Son of God, however he was abased on earth, and notwithstanding he did suffer so unworthily at the hands of men. Then indeed he stood bound like a Malefactor before Caiaphas, (who yet was, is, and ever will be the best Benefactor to all men) but shortly after they were to see him after another manner. For the Apostles (who were Jews) saw him afterward go up into heaven, Acts 1. Stephen (who also was a Jew) saw him standing at the right hand of God, Acts 7. We all shall see him coming out of the clouds as a Judge, and justly judging his unjust Judges, Luke 21. How can it then be, but that he must needs be both the Messiah and the Son of God? Therefore he doth now warn them of this Judgement to come, if happily he might convert them with fear, whom he could not win or reclaim with his courtesies and innocency. The meaning than is this, You do here accuse me indeed for a base fellow, and endeavour with might and main to cut me off and destroy me: but hereafter I will not show myself to you so weak and despicable. Behold ye shall see me, that I am the Son of God, sitting at the right hand of the power of God, equal with God, equally powerful, in the glory of the Father, coming in the clouds of heaven to judge both the quick and the dead, though now ye look upon me as the son of a man, and so wickedly accuse me as a man, plotting and purposing my death: This Judgement I now tell you of beforehand. I warn you of this day at present.  
Here he doth fitly compare his first and second coming together. The first coming of Christ was with much reproach and scorn among unbelievers, but most saving to Believers. His other coming will be glorious; very comfortable and joyful to the godly, but to the wicked it will be most terrible.  
But let's hear what good Christ did these naughty men by this confession of the truth. Caiaphas' asked the question, and answered it himself: besides he heard the truth of Christ also, as also the proof of the truth, or of his true confession; so that he might well have been satisfied. But see his carriage. He rends his , and brawls at Christ as if he had committed some notorious and heinous crime. He hath spoken blasphemy, saith he, that is, he hath sinned against the holy Ghost. There needs no further accusation or evidence. All ye that are present here in this sacred Council have heard out of his own mouth this horrible and egregious blasphemy. Is it not more than too much for any man to say, and make himself to be the Son of God? Judge ye therefore what punishment such a man is worthy to have, etc. The rending of the garments was a good custom among the Jews, especially in extreme troubles and amazements, and when any thing befell them which they much dreaded, and would by no means should have come upon them. Examples of this kind we have in Jud. 11.35. and 2 Sam. 1. & chap. 13. & 2 Chro. 5. Thus this wicked Caiaphas doth here, as if he had so abhorred the blaspheming of God's name, when there was no fear of God at all in him. The wretched man perceived that Christ spoke this from that Text in Daniel 7. where we read that the Son of man came with the clouds of heaven, and was brought before the ancient of days, and had power to judge given to him. It seemed impossible to him that this Jesus of Nazareth should be that Son of man. Therefore he doth so rave and rage, and so earnestly press and call for sentence to be passed upon him.  
But see the malice and hypocrisy of this high Priest. They had often heard Christ say that he was the Son of God, and that he came down from heaven: and they had as often strove and contended with him about it, as is clear in John 10. and many other places. But here this Caiaphas exclaims at it, and tears his , as if he had heard some new and strange thing from him. And all this he doth in ostentation, and to stir up others more eagerly against Christ.  
This was done by the counsel of God, that Caiaphas the high Priest of the Jews should rend his own  at the Passion of Christ, when all the enemies could not tear the coat of our Lord; whereby was signified, that the Jewish Priesthood should be torn in pieces for the wickedness of their high Priests, as it is now too much to be feared, that our Priesthood will be shattered and torn for the sins of our high Priests.  
What Caiaphas did hypocritically do in renting his , counterfeiting great sorrow: That let us do really and unfeignedly, to wit, grieve hearty for the blasphemy against God, and not only be troubled at it, but use all means to withstand, forbidden, 
But such means only as God hath appointed.  and punish it. What great confusion are we in, who daily hear blaspheming, and yet are not a jot troubled at it, nor seek to vindicate and withstand the wrong offered to the name of God, whereas wicked Caiaphas trembles at that which he did but think was blasphemy?  
Let us now hear the sentence of the Council against Jesus. It is said, They all condemned him, saying, he is guilty of death. Who pronounced this sentence? The Priests and Pharisees, the Scribes and Elders, the blindest of all men. But why did they pass this sentence? Because Christ answered well, and proved the same before by signs and miracles, and afterward with real proof: They were swift, and made haste to shed blood. Therefore they were called to the Council. Caiaphas' knew very well where and of whom to get votes enough. He knew they would all vote as he would have them. Therefore the Evangelist saith plainly, that they all condemned Christ, not one among so many learned, wise, and grave men opposing it. There was none stood up for the innocent, there was no patron for him there, none made his appeal, no man craved further time for him to make his defence: so wholly were they made and addicted for Caiaphas. They all agreed in evil, who could never accord in good. And how oft amongst us also is sentence given in favour of Princes, Potentates and great men against the innocent?  
Thus Christ, who sought the glory of his Father in all things, is said to blaspheme: and he that was free from all sin, is proclaimed worthy of death. Who sees not what shame they here cast on Christ, when they condemn him to death for a blasphemer, and so impiously disgrace that most holy Name, which (Phil. 2.) is above every name, at which every knee shall bow, and by which only we must be saved, whereas there is no greater loss than of a man's name and good report, nor is there any thing that can be outwardly inflicted, will so grieve a wise man, as disgrace and shame. A good name is better than great riches, Prov. 22.1. Here then is fulfilled what Christ in David foretold long ago; The reproaches of them that reproached thee are fallen upon me, Psalm. 69 We were and are Blasphemers, and by consequence guilty of death. These reproaches were ours, but Christ transferred them, and took them on himself, lest our consciences should be tormented with them for ever. Beware therefore O Christian, that thou dost never blaspheme Christ: for that reproach redounds on God himself. For he that honoureth not the Son, honoureth not the Father, John 5. Wherefore Christ upbraideth the Jews, saying, Say ye of him whom the Father hath sanct fied and sent into the world, Thou blasphemest, because I said, I am the Son of God? John 10.36. Let us rather give thanks to him, who was judged to death as a blasphemer for us. It followeth.  
And the men that held Jesus mocked him, 
Book 22.63. Mat. 26.67.  and spit in his face, and buffeted him, and covered his face (Mark 14.65.) and smote him with the palms of their hands, saying, Prophesy unto us, thou Christ who is he that smote thee? And many other things blasphemously spoke they against him, Luke 22.65.  
They have condemned Christ to death for a blasphemer. Now they mock him as a fool, and handle him most shamefully, and exercise all kind of devilish spite upon him. When wicked men have extremely defamed, and impiously dealt with a man, at last they jeer him: so they first make a man a blasphemer, and then use him like a fool. And although nothing doth more scandalise and offend carnal men than the infirmity of Christ: yet the Evangelists esteem it the greatest honour of Christ to record this injury offered to him. For his goodness and mercy doth so much the more appear, by how much the more he was abased and humbled for us. And it is so much the sweeter to us, by how much he was made more despicable for us. For we may truly glory in his affliction.  
And hence ariseth our greatest Consolation, to see that he hath so abundantly expiated our pride and rebellion against God. Therefore O my soul, who art redeemed by the blood of Christ, betake thyself into thy chamber, and retire into the closet of thy heart, and meditate on those great things which thy Lord endured for thee in that shadow of the night. Consider the words of the Evangelists, which though they be few, yet they do fully express the huge affront and indignity offered to Christ. The men, saith he, that held Jesus, mocked him, etc. These were the servants of the High Priests, and the Soldiers of the Romans, which held Christ entangled in their snares. To these he was now delivered, to do with him as they listed after the Council had examined him. And they, to gratify their masters who stood by, loaded him with all the scorn and shame they could possibly devise and invent, and exercised all the fury of their malice without any control, and no doubt but they received a special reward after from the High Priests, for their great pains taken, and their good service done in mocking Christ. In expectation whereof these lewd servants and Soldiers did so much the more glory, the more they could revile, afflict, and lash him. So that they did cruelly and most miserably use the King of Glory all that livelong Night. For,  
1. They did childishly fleer at him, as they use to make sport with fools, abusing him with most contumelious words and actions. Who is not sensible what a horrid thing it was to deride him, whom the Father had sent for our salvation? And yet they now flout and fleer at Christ, who likewise talk and prate of his Words, and Works, and Sacraments.  
2. They spit upon him, or spit even in his face. To spit on a man is far greater disdain, then simply to mock or strike him. For that which we spit on, we account a nasty stinking thing. Behold, here the bread of Angels is loathsome to men, they abuse that Face which the Angels desire to behold; they bespatter him, whom their Fathers so longingly desired; saying, cause thy face to shine, and we shall be saved, Psalm 80. Here that of Isaiah is truly fulfilled: He hath no form or comeliness, and when we shall see him, there is no beauty that we should desire him. We esteemed him not. Truly he bore our griefs, Isa. 53.  
3. They buffeted him. The Jews had a custom, that they thought they could never sufficiently misuse one that had offended God, and so thought that they had performed a most acceptable service to God, if they had poured out their wrath by spitting, and all sort of despite upon him, than they took themselves for most dear children of God, because they were fervently and burning hot zealous for him, and did stoutly vindicate his wrong. Hence they did not blush to do those things which the basest fellow in the world would have been ashamed of. But they knocked Christ on the head, and Satan now doth the like to them.  
4. They cover his face: First, that they might not be moved to pity him: for his face was most lovely, and enamoured all that beheld it. He was truly fairer than the children of men, Psalms 45. Secondly, They were so malicious that they could not devise what to do to him. And therefore by the just Judgement of God the Veil is yet upon their heart, according to that, Let their eyes be blinded that they see not.  
5. They struck him on the face with the palms of their hands, with scoffing words, Prophesy thou Christ, etc. speaking it in scorn, as to one that fain would be accounted by the people for a Prophet and the Messiah, when indeed he was not. And many other they spoke blasphemously against him. Many things, saith he, which neither the Evangelists nor the Prophets wrote of. Not such as the former, but other things, saith he, they tauntingly spoke against him. And what great, how grievous, and what unheard of things did our Lord suffer for us this Night?  
Here that Prophecy was fully verified: I gave my back to the smiters, and my cheeked to them that plucked off the hair: I hide not my face from shame and spitting, Isa. 50. Unthankful man, get thee gone, and seek after the joys of this world, since the Lord hath suffered such unworthy things for thee. See what solace Christ had in the Paschal Night, which was the greatest and gladsomest Festival of the Jews.  
Behold what great thanks he had from his people that Night, wherein he did them the greatest kindness heretofore. That night they did sprinkle their Door-posts with the blood of the old Lamb. But they besmear this true Lamb with most execrable and cursed spittings. O the strange frowardness of men! O unutterable patience of Christ! O the never sufficiently admired patience of God Had it been any wonder if he had even destroyed the whole world for this one horrid fact? Truly the Lord is very patiented and long-suffering. But thus the Scriptures must be fulfilled, and thus man must be Redeemed. As for our part, Dear Brethren, let us,  
1. Consider seriously all and every of these Premises & particulars, for no man can with words ever sufficiently express them. Consider them every one in order. Compare the persecutors with him that was persecuted. Think of them as if they were now before your eyes, and done afresh in your sight; meditate upon them in the inmost parts of your heart. Thy Saviour is set at naught, They Master is spit on, Thy Lord is buffeted. Thy God is more basely handled than ever any man was dealt with on earth. Hear this, understand it, consider it well, ponder it throughly, whosoever thou art that dost acknowledge thyself to be a sinner. For they are our sins. Brethren, I say, our sins are they that brought Christ to this pass. If we had not sinned in Adam and Eve, our innocent Christ had never suffered these things. In this various and manifold Passion we see as before our eyes, how unrighteous, how guilty, how full of sin we are, and especially have been. Look how vile Christ outwardly in the body did appear or seem before men, so vile were we inwardly in our souls before God; and such as Christ was here, such must we have been for ever, if he had not undertaken all these things.  
2. Let us give him thanks, who by his reproach and contempt delivered us from eternal shame.  
3. Learn we also patiently to bear what wrong and scorn is offered to us. For if our Lord Christ was thus mocked, spit on, scoffed at, contemned, and made a laughing stock, (as he had before told his Apostles he should, Luke 18.) and was beaten with more stripes than any can express, why should not we his servants and scholars suffer the like? This & no other way must we go to Heaven: even by death to life by shame to glory. He that refuseth this, when according to the will of God, to do it, may be called a prudent man indeed, but he will never go for a true Christian. Know therefore, that Christ did not suffer these things only as his work, but also for our Example: that is, He did not only suffer these things for us, but his Will is that we also should suffer patiently the like things, if need require.  
4. But above all, let us take heed that we do not reproach Christ, which the unthankful Christians now in these our days make no bones to do, and never leave slandering him. For they buffet him, who confess him with their words, but deny him in their works. A buffet is that which is given behind the back. They spit on Christ, who defile their souls with filthy thoughts, or laugh at godly men for serving God. Or lastly, such as contemn their true Prelates or Ministers. They strike Christ on his face with the palms of their bands, who disturb and vex their Neighbour in his presence, and before his face; or that take the Sacraments, or administer them with unwashen hands. They cover Christ's face, who, when they sin in secret, are more afraid of men then of God. Also they who sin out of wilful and affected ignorance. So they who wittingly cheat and defraud their Neighbour, etc. Of these and such like do thou beware, O Christian, whosoever thou art. For all these redound to the injury of Christ. But study rather in word and life to glorify that Christ which the Jews contemned, etc.  
Here endeth the second Part of our Lord's Passion.   

Here beginneth the third Part of the Passion of our Lord.  
Dear beloved Brethren,  
I See an earnest desire increaseth in your to hear more of the Passion of our Lord: And there is as fervent a desire kindled in us to treat yet further of the same Subject. Although I confess ingennously, that your devotion doth deserve such a Preacher who is able, and can tell how by the sound of his voice to pierce so into your souls, and so to quicken and rouse ye up, as that you may yet stand more strangely amazed at this unparallelled Fact, and suffer, all your inward parts to break forth, even to a flood of tears. Christian's should be most of all affected with the Passion and sufferings of our Lord, especially seeing all that was done, was done for us. This we believe for a truth, therefore we may well be moved at it. God grant that we be not only moved with the Passion of Christ, but edified too, and also strengthened with patience to undergo the like.  
We have finished two parts already, come we now to the third part of Christ's Passion, to wit, from the evening to the night, and from the night to that joyful and happy day of our Redemption. For this day will show us the Judgement of death passed upon the innocent blood, yet for our eternal salvation. Thus far then we have seen that fulfilled in Christ which he prophesied of by David: Many bulls have compassed me: strong bulls of Bashan have beset me round, Psal. 22.12. By these Calves and Bulls, which were counted clean creatures, are meant the Jews, who first fastened upon Christ, and were the prime Authors of his sufferings. Now you shall hear how that was fulfilled in Christ, which David in the same Psalm presently addeth: Many dogs compassed me about. These dogs were the Gentiles, who finished those sufferings of Christ which the Jews had begun. You shall bear, I say, what Christ suffered afterward from the Gentiles. woe unto all High Priests, Scribes, Priests, Pharisees, Elders of the Jews, etc. who sat in this Council, and by this Council delivered up Jesus to the civil Magistrate as one guilty and worthy of death. For so saith the Text:  
When the morning was come, (Mat. 27 1.) all the chief Priests, and Scribes, and the Elders of the people, and the whole Council, (Mar. 15.1.) came together (Luke 22 66.) against Jesus to put him to death, And led him into their Council, saying, Art thou the Christ? Tell us. And he said unto them, if I tell you, you will not believe: and if I also ask you, you will not answer me, nor let me go. Hereafter shall the son of Man sit on the right hand of the power of God. Then said they all; Art thou then the Son of God? And he said unto them, ye say that I am. And they said, what need we any further witnesses? for we ourselves have heard of his own mouth. And the whole multitude of them arose, (Luke 23.1.) and led Jesus bound from Caiaphas into the Hall of Judgement, and delivered him to Pontius Pilate the Governor, (Matth. 27.2. John 18.28.)  
All these things yet passed in the house of Caiaphas. The Council held all night. But toward the morning it grew more hot and fierce, and they now flock together in swarms. For now the news of Christ being taken was noised all abroad. Their rage increased, and the better Christ answered, the more outrageous were they. The more patiently he bore their injuries, the more they vexed at him. Therefore as soon as it was daylight, they consult again what was requisite to be done. These prying busybodies missed their aim, and this Nocturnal and dark Council came short of sufficient evidence to accuse him as guilty of death before Pilate. Although there were men, and they wise ones too, yea enemies, yet could they not invent or forge any thing so much as like a crime against the innocency of Christ and his Gospel, which they sought to condemn and cut off. He confessed that he was the Son of God: but that was not a sufficient cause or ground enough to accuse him before a Pagan Judge and an Idolater. Therefore they call the Council together again, if peradventure they might find out something more certainly whereof to accuse him before the Governor. Christ therefore is brought bound again before them, that so they might even satiate and glut their wicked, cruel, and greedy eyes, at least by gazing and staring upon his misery. For as the affectionate force and strength of love is not satisfied with one glance or look, nor contented with one address to its beloved one: so the rancour of malice still ●…steth to exercise yet more revenge on him whom it hateth. ●…is morning than was not the rising, but the setting of the true Light unto the Jews: nor did the wont day break forth before their eyes, and shine upon them; but a night of black darkness and blindness covered and fell upon them. This morning threw down their Temple and Altar, cut off their Prophets, took from them their Kingdom and Priesthood, and turned all their Festivals into an eternal lamentation and woe▪ and that justly too, forasmuch at that day they began their barbarous and bloody Counsel like mad dogs and savage beasts, that they might deliver the Author of Life and Lord of Glory unto death.  
They press it therefore upon him further, and urge him yet once more, whether he were the Christ and the Messiah? They knew that the Messiah was so promised in the Scriptures, that he should be the King of Israel, which if Christ had confessed, than they knew they should have just cause to accuse him for a Traitor, and as one that intended to rebel against Caesar.  
Now as this question, Whether Jesus was the Christ, held in debate all night until the morning: so is it yet canvassed, and doth still remain doubtful with the Jews. This is it that is the scruple now, and doth most perplex and trouble them, viz. who and where the Messiah should be, and when he should come, etc.  
But they Quere to no purpose, forasmuch as they would neither believe nor receive this Jesus of Nazareth to be that Messiah. As for our part we need not question any such thing: for we believe and know that he is the true Christ and Messiah, Matth. 11. Nor do we, or ever will we believe any other, Matth. 24.  
Christ therefore when he was asked again, makes almost the same answer as he did before, except what Luke addeth, that he said this more, If I tell you, you will not believe, and if I ask you, ye will not answer me, nor let me go.  
This wise and well contrived evasion doth sufficiently hint out what wicked Judges were in this Council, such as would hear nothing that was just and true, and who knew nothing but how to oppress and condemn. To what end should he multiply words to such cruel minded men, who intended nothing but mischief to him? A man shall get nothing of such men, nor prevail any thing with them, no though God hims●… were his Advocate to plead for him. For thou wilt be compelled to be, not what thou art, but what they feign and fancy thee to be. So that thou hast need of nothing but patience to deal with such men.  
No good could have been expected from them, although Christ had spoken never so excellently of the Incarnate Word: surely nothing but scorn and blasphemy had come of it, and consequently greater wrath and rage in these furious men. And it had been to as little purpose, if he had asked them about those Prophetical Scriptures, none of them would or could have answered him. What did they answer him, when he asked them about John's Baptism? Matth. 21. And so concerning the son of David, and of that verse in the Psalms, The Lord said to my Lord, etc. Also when he asked them, whether it was lawful to heal on the Sabbath Day? Mat. 22. Luke 14. Christ must answer either as one accused, or ask as one contriving his defence.  
The belief of his Judges was requisite to his answer, but to his question their answer only was sufficient. But in this Council Christ had neither credit given to his words, nor an answer to his questions; why they should he speak much, especially seeing he knew that they were peremptorily and obstinately resolved to kill him, and never more to let him scape alive out of their hands? And indeed how should they believe the words of Jesus, who would not believe his Divine Works, which were more effectual to persuade.  
Therefore this was a time to keep silence: so that he answered nothing, but Ye say so: by which reply he doth send them again to their own consciences. Besides he doth thereby again inculcate, that they must come to judgement for what they did. Hereafter, saith he, the son of Man shall sit, etc. q.d. I shall say no more but this, the time will come when ye shall see me Judge you and all the world, though now you most unjustly Judge me. At this they made a fearful and hideous outcry again: What need we any further witness? we ourselves have heard out of his own mouth. And what was it, O ye blind and wicked men, which ye did hear from his own mouth? I dare say you heard no blasphemy come out of his mouth, for which he deserved death, but an awful reverence of God's Name, for which he was much to be honoured: and will ye for all that pass sentence of death against him? Are ye so forward to commit that grand sin, even to murder the innocent Son of God? O ye High Priests, and sons of Aaron, what's become of your Unction now? Where is your Clemency? Have ye cast away all pity and compassion from you? David could not go forward with the Temple, because he had shed the blood of enemies: and dare ye who offer Sacrifices daily, ye that so swell, and are puffed up with such a conceit of sanctity, who glory in the sanctimony of your life and height of honour; how dare you, I say, to pass sentence upon that most innocent and spotless one, the very Fountain of life, as one worthy of death? Herod who was a stranger, and otherwise a very bloody beast, yet gave him more reverence than ye, and would not pollute his hands with the blood of this harmless man. Pilate also that barbarous bruit was terribly afraid, and excused himself, and washed his hands from his blood. But you, (and shall like your holiness) you holy high Priests affirm that he is guilty of death. O the Religion, O the Righteousness that shines in you! Doubtless the very Heathen, and the Samaritans will be your Judges: Nay out of your own mouth shall ye be judged, how much your ungodliness hath beed more cruel than the unrighteousness of Herod and Pilate. But let us leave those vile men, and proceed. The conclusion of that bloody Counsel was: Jesus of Nazareth doth deserve to die. The reason is, because he proved himself to be the Messiah, and the Son of the living God, who is blessed for ever; and that by the very Testimony of their own consciences, besides the Signs and Wonders which he had wrought. This was the Judgement which was given by those holy Pharisees at Jerusalem in that Counsel. And now they have no need of any more evidence. For they carried their own cause, but Jesus lost his. Wherefore they hale him out of hand before the secular Court, and set him before the Roman Governor bound with cords, chained, spit on; and therefore irrevocably determined to be worthy of death: the scullions and rafscallions, with a great concourse and clamour of the people egging on against him: that it might be fulfilled which Christ said, Mat. 20. The son of man shall be delivered to the chief Priests, and they shall condemn him to death, and shall deliver him to the Gentiles. This they now fulfil. The whole multitude, saith he, arose, etc. viz. to set the fairer gloss upon the proceed, that their cause might seem to be the more just and honest. Then they present him bound to the Governor, thereby to show that they had condemned him already. They carry all things with much pomp and state, that so they might the better cloak their hatred and malice.  
Lo here he that came to lose all men's bonds, is now the third time bound himself. He is often bound and manacled, because we had many fetters and chains which he was to break with his bonds. Here then let us a little remember and consider ourselves. For as Christ is here brought to his Judgement and Trial for life and death, by one consent and with great rejoicing of his Adversaries, without any mercy or pity, without all hope of acquitment or release, no man owning him, or opposing the sentence against him: so should we have been brought before God's dreadful Tribunal, if Christ had not put himself in our place, and stood in our stead: Wherefore if thou wouldst stand with boldness in God's Judgement, cast thyself on Christ by Faith. For without him none can stand before God in the day of Judgement. For no man living is justified, or found righteous before God, Psalm 143.2. Let us therefore follow our Lord Christ also, as he was tossed too and fro, from Caiaphas to Pilate, from the spiritual Court to the civil Magistrate, from the Jews to the Gentiles, from the wicked to the ungodly, from the superstitious to the Idolaters. Nor is there any cause why we should be afraid. All things shall work for our good in the end. But first let us hear what end Judas came to, who was the Ringleader and incendi ary of all this mischief. It follows in Matthew:  
Then Judas which betrayed him, 
Mat. 27.3.  when he saw that he was condemned, repent himself, and brought again the thirty pieces of silver to the chief Priests and Elders, saying, I have sinned, in that I have betrayed the innocent blood. And they said, what is that to us? see thou to that. And he cast down the pieces of silver in the Temple, and departed, and went and hanged himself. (And he burst asunder in the midst, and all his bowels gushed out, Act. 1.18.) And the chief priests took the silver pieces, and said, It is not lawful for us to put them into the Treasury, because it is the price of blood. And they took Counsel, and bought with those (silver pieces, the reward of iniquity, Act. 1.18.) the potter's field, to bury strangers in. And it was known unto all the dwellers at Jerusalem, insomuch as that field is called in their proper tongue, Aceldama, that is, the field of blood unto this day, Act. 1.19. Then was fulfilled that which was spoken by Jeremy the Prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value: And gave them for the Potter's field, as the Lord had appointed me.  
This part of the History is inserted by Matthew, that we may first hear the just Judgement of God upon the Traitor, before we hear the unrighteous sentence of Pilate against Christ that was betrayed.  
And this miserable man must first die. For he was not worthy to live so long, till Christ had died for the sins of men. There is a twofold sense of what is said: When he saw that he was condemned.  
1. He either knew by certain signs and conjectures that Christ would now be condemned, inasmuch as he was led to the Judgement seat, from whence none return acquitted, and for that he knew that the malice of the jews toward him was implacable. Or,  
2. He saw him to be but a damned creature for such an heinous and horrible fact, as if he than first began to feel the weight of his sin. The Devil will not let them whom he tempted see the heinousness of sin till they have committed it. But when the sin is once acted, than he will aggravate it, and no less endeavour to throw them headlong into despair, than he did before hurry them to sin. Judas therefore being now sensible of his sin, reputes himself: which repentance Jerome saith was too late, and Ambrose saith it was to no purpose. For he did not repent according to knowledge, saith Origen: He did not bewail his sin, but his loss. This was the repentance of Cain, Saul, Ahab, Esau. Wicked men are sorry that they are come into trouble and anguish of mind, and if they can once get out of their straits, they will make but light of their sin. Besides this repentance of Judas was not sound and true; for although he acknowledged his sin, yet he did not hope or believe in God's mercy.  
His sin was revealed to him, but not the Gospel: This is the repentance of them who by the righteous Judgement of God are damned, seeing indeed, and acknowledging their sin, but not daring to beg pardon for the same. But true repentance is, to judge or condemn, and believe. Now to judge or make judgement, is to acknowledge one's self to be a sinner, to condemn, rebuke, confess, and punish or mortify one's sins: but to believe, is to trust and rely upon God by Christ, that he will not impute the sin, but pardon it. Thus did David, Psalm 32. I said I will confess my transgressions unto the Lord, and thou forgavest, etc. Again, Many are the sorrows of the wicked: but he that trusteth in the Lord, mercy shall compass him about. So the Wise man: For if we sin we are thine; 
Wisd. 15.  knowing that we are accounted as thine. This Faith in God's mercy through Christ is most necessary to salvation and the remission of sins. For when a man knows that Christ is the true Saviour, the pledge of Righteousness, the Fountain of Mercy; he will high and betake himself to Him, notwithstanding the hugeness and excess of his sins. By his knowledge shall he justify many, Isa. 53. And again, To know thee is perfect Righteousness, Wisd. 15.3. Therefore if thou art terrified with the remembrance of thy sins, thou oughtest not to look upon the greatness of them only, but also to consider and have respect to the mercy of God in Christ; otherwise with Cain thou wilt cry out full of fear and despair: My sin is greater than can be forgiven, Gen. 4. Thus David gins his penitential Psalm 51. with remembrance of Divine mercy, which makes scarlet sins like snow, Isa. 1. Judas perished because he had not this repentance, nor did he know what it was. Peter's conversion was a Token of God's mercy: So Judas' damnation was a signal of his wrath. God of his goodness grant that the like never happen to any Christian, but help us rather to seek for Grace by true Faith, and with our whole heart.  
But what doth Judas do more? He brought back the thirty pieces of silver, etc. See here this wicked Judas made restitution of his unjust gain: but he was never the better for it, because he believed not. To show us that all our good works without Faith are nothing worth in the sight of God. The wretched man could not long keep that money which he had sold Christ for: for a sign, that all those good things which God of his bounteous liberality had formerly bestowed upon the jews, should ere long be taken from them again. God had given them the Lands of the Heathens, that they might keep his Statutes, and observe his Laws, Psalm 105. ult. and because they did not so, he said, I will return, and take away my corn and my wine, Hos. 2.9.  
Judas did not only repent and restore his ill gotten goods, but confessed his fault too: I have sinned, said he, in betraying the innocent blood▪ And yet he was nothing the better for his confession, and all because he believed not. Yet is it of much advantage to us. For this one Testimony of itself is sufficient for us against all the blasphemies of the Jews. First, The Traitor himself excuseth Christ. Secondly, He that denied him repent, and was converted. Thirdly, Pilate himself who was the Judge could find no fault in him. Fourthly, And what is yet more, the chief Priests and Scribes themselves could not tell what to say, when Judas confessed that Christ was innocent, but only reply, so as that they did upon the matter yield, that what Judas said of Christ's innocency was true; Say they, What is that to us? see thou to it. Which words of theirs sound as if they began now to doubt what they had done. But all the blame they lay on judas the Traitor: which they would never have done, had they known that what he did had been warrantable and just. And yet how coldly do they answer, when they hear of innocent blood? As if they would fain have said; If it be righteous blood, what is that to us? We bought and sold: we paid what we promised. Therefore there can be no flaw against us at the Law. Look thou to it, whom thou didst sell, it nothing conterns us.  
But hear, O ye Heads and Rulers of the Synagogue. Ye dealt either justly, or unjustly with Christ. If unjustly, (as 'tis plain enough that ye did) then are ye Christ-killers, that is, such as murder your own Messiah. If ye did justly with him, than ought ye to have comforted poor miserable judas, and not have heaped all the guilt upon him, and laid all the load on his back: but ingenuously have confessed that he was in no fault at all. But whereas ye shift of the blame from yourselves, and lay it on judas, certainly you acknowledge that he did very wickedly. And if his Treason were a filthy fact, doubtless your murder could not be lawful nor just, and so ye are manifestly convinced of unrighteousness, and that out of your own mouth.  
1. Note here, what wicked men will do against their conscience, so they may but satisfy their lust. They deny not but that it was guiltless blood that was betrayed. Wherefore hence we may observe, to whom the poor sheep may safely commit themselves. These should have comforted his conscience that was driven into despair: but they say, what is that to us? O tender hearted Shepherds! Here we see little of that affection that was in Moses toward the people, Exod. 32. And in Paul to his Brethren, Rom. 9 They are indeed no Shepherds, but Wolves rather, seeking their own, and not the good of the Lords Flock, etc.  
2. Observe here, that they who do evil to please men, if the wind turn, and things fall out contrary, they shall be flouted and forsaken by those very men for whose favour they did it. Let no man therefore at any time do evil to humour others, etc.  
What should Indas do now being terrified in conscience, and finding no comfort from those men whose turn he had served against his own conscience? What else, I say, should he do, or what indeed could he do, but despair? Wherefore he cast down the pieces of silver in the Temple, and went and hanged himself, being forced so to do by that sorrow which is unto death, (2 Cor. 2.) and that by the righteous Judgement of God, that so the wickedness which he fomented against the Head of all the Saints, might fall on his own pate, and that he should be his own judge and Executioner. Now,  
1. He hanged himself, to show that he was hated of heaven and earth, who would not only not reform and amend that sin of Treason, but also added this horrid offence, to be his own murderer.  
2. He hung in the air, died and burst a sunder in the midst, and all his bowels gushed out, as Peter saith, Act. 1. for he was not worthy of a burial: Indeed he was not fit for the company either of Angels or men: Therefore he could find no place in heaven among the Angels, because he betrayed the Lord of heaven and of the Angels: nor ought he to be buried in the earth amongst men, because when he was on earth, he was a companion of Devils; justly then did he perish in the air, which is the place appointed for the Devils, until the day of Judgement.  
A figure of this untimely death we have in Achitophel, who plotted the death and ruin of David, 2 Sam. 17. who came to the same end as Judas here did, for he hanged himself, and for no other reason, but because he foresaw that David would get the Kingdom, in that Chushi David's Friend was come over to Absalon not cordially, but only personally. So Judas saw that Christ's name would not be forgotten, in that the Apostles yet live to keep up the remembrance thereof, and would survive that his memory should not perish. As therefore Achitophel's hangging himself was a sad presage that Absalon himself also should come to an ill end: So Judas hanging himself portended the end and destruction of the Jews; for unto this very day they hang yet between heaven and earth, because in heaven they have no hope, and on earth have not any settled place; and their bowels are gushed out, for they are scattered over the face of all the earth. Now whereas it is here said, that Judas brought back the 30. pieces of silver to the Priests into the Temple: it is plain,  
1. That some of the Priests and Elders tarried in the Temple because of the Feast, whilst others of the chief Priests and Elders accused Christ before Pilate. For the Sacrifices of the Feast must be taken care of; and if no other, yet the morning Sacrifice, which was the daily offering, must be looked after, that nothing might be now left undone, but that in both they might hold up the Service of God, both by their Oblations in the Temple, and by condemning Christ that grand Seducer, who is indeed the Saviour of the world. Hence we see how justly their Sacrifices were rejected (Isa. 1.) Because your hands, saith he, are full of blood.  
2. Here also we may see what a fearful thing it is to be forsaken of God. For he that is deserted of God, hath indeed a sense of his sin, but he dares not hope for any mercy or pardon for his sin, nor can he find any comfort from men, but must necessarily run into despair.  
3. We see also what a miserable end they come unto, who are the persecutors of Christ, they hang between heaven and earth. They lose earthly things, and cannot obtain heavenly.  
4. But let covetous men principally mark well this passage; for here they may see what becomes of their covetousness: For what profit or pleasure had this miserable Judas by all the money that he took? Surely he got nothing but grief and sorrow of heart. Riches are a perpetual vexation, although thou get them with distracting care, and fill all thy Storehouses therewith, scraping them together by all means, right or wrong: What becomes of all at last? Thou losest thy money, bringest thy body to poverty, and betrayest thy soul to the Devil. And therefore, O Christian, take better heed, and let not money master thee; but if thou hast got it honestly, use it soberly; if dishonestly, be careful to dispose of it to good uses, or make restitution to those thou hast wronged.  
But whence had Judas all this money? And what became of it at last? Doubtless the Jewish Prelates being in a confusion were forced to pick up the money again which he scattered in the Temple, inasmuch as it came from them at first; but when they had it, they could not tell what in the world to do with it. But it was the least of their thoughts to take care for the preservation of the Traitor when he had cleared Christ's innocency. They saw that Judas repent and recanted what he had done, and returned again the earnest and contract of the bargain which he made. But they keep the Merchandise which they bought, and the money too; all which was just and honest in their opinion. Nevertheless their stomaches did a little rise against that money, and they call it the price of blood: whereby we may clearly see that the worm of their conscience did begin to sting them: wherefore they would not put this money into the Treasury, because it was ill gotten goods; thus they did strain at a Gnat, and swallow a Camel, Mat. 23. Whereas if they thought that money to be profane and unholy, not fit to be employed about any use for the Temple, because it was the price of blood; Why then did they shed that blood? And why did not they themselves refrain the Altar and Temple, as being defiled with blood? but this they make light of, and count it no sin, they can swallow this Camel, though they are at a stand what to do with the money, this is the righteousness of the Pharisees.  
Now Corban in the Chaldee Tongue, signifieth a Gift offered, whence the Chest, Box, or Coffer in which such Oblations or Offerings were laid up, were called by that name, the thing containing, being put for the thing contained.  
And that this money may be well bestowed and laid out again, they buy part of a field with it of a certain Potter to bury strangers in. Just like those who rob and cheat the poor, and then throw away a drib of it to paint the Church, or buy some trifling ornament for the Temple, forsooth, whereby they imagine to expunge and wash away their sin, but all the while they will not abate one jot of their Covetousness and Cruelty. But,  

1.  1. This came to pass by the providence of God, that the price of our Saviour should not be lavished on the State and pomp of Sinners, but serve for the rest, succour and refreshment of Strangers: that Christ by shedding his blood might redeem the living, and by the price of his passion might recover and raise up the dead.  

2.  Nor doth it want a mystery that the Potter's field should be bought. God is that Potter, who of the dust of the earth did make and fashion the vessels of our bodies; the field is the Lords Inheritance. So then the field of this Potter is purchased by the blood of Christ, and that for Strangers; for true Rest and eternal life is obtained for those that are truly strangers in this world, by the blood of Christ.  
But although Hospitality be a good and pious Work, and Christians ought especially to observe this, that they entertain strangers and cherish them, and to bury their dead decently, yet it is left as a perpetual blot upon the Jews: and it had been far better for them if that money had been laid up in the Treasury; for so their reproach might one way or other have been concealed, but now their shame lies open to all the world; for God so ordering it, that field is not called Xebergerim, that is, a place to bury Strangers in; but Hakaldama, which after the Chaldee, is the field of blood: this is continually cast in their teeth; and they must hear on't whether they will or no; nor have they got them much honour by purchasing a Burying place for Strangers: but thus it must be, that the Scripture might be fulfilled in Zachary, who prophesied long since in the person of Christ, after this manner: And (saith he) I the Messiah said to the Jews, If ye think good, give me my price; if not, forbear; so they weighed for my price thirty pieces of silver. And the Lord said unto me, Cast them to the Potter: a goodly price, that I was prized at of them, Zach. 11. And I took the thirty pieces of silver, and I cast them to the potter in the Temple of the Lord. In this prophecy we hear not only of the thirty pieces of silver, but of throwing them in the Temple too, as also of the Potter; so that it is no less than a Miracle that the Scriptures of the Prophets and Evangelists should so agree together, which is a great confirmation of our Faith. Christ calls these thirty pieces of silver his price, because he was bought and sold for just so much and no more: and because this was so small, contemptible, and ridiculous a sum, God the Father bade him cast it to the Potter, and doth Ironically call it, a goodly price, which so eminent a person was valued at. What the Lord there commanded to be done, the Evangelist here saith, as the Lord appointed me. And whereas the Prophet saith, that he did do so, it is as much as to say, he foretold that all things should so fall out. And whereas the Evangelist saith further, whom they of the children of Israel did value, it seems to have respect to the History of Joseph who was sold, Gen. 37. For so the froward and stubborn children of Abraham bought him of the children of Israel, that is, of Judas and his Associates; the Ishmaelites bought him of the Israelites, one wicked man of another as bad as himself.  
Nor let it trouble any man, that Matthew doth here put Jeremy for Zachary, for either one name is put for another in the Greek copies, or else this Zachary had two names, as we know many others had. But some are of opinion, that Matthew hath respect here to the 22. or 33. ch. of jeremy. Let these things pass, for they profit not much: we should rather study to be thankful unto Christ, who bought an inheritance for us Strangers with his own blood, of the Father, who is our former and fashioner, Isa. 64. Rom. 9 jer. 18. It follows:  
Then led they Jesus from Caiaphas unto the Hall of judgement; 
Joh. 18.28.  and they themselves went not into the judgement Hall, lest they should be defiled, but that they might eat the Passover. Pilate then went out unto them, and said, What accusation bring you against this man? They answered, and said unto him, If he were not a malefactor, we would not have delivered him up unto thee. Then said Pilate unto them, Take ye him, and judge him according to your Law. The Jews therefore said unto him, It is not lawful for us to put any man to death, that the saying of Jesus might be fulfilled, which he spoke, signifying what death he should die.  
Most dear Brethren, we have now followed Christ to the very Judgement Hall of Pilate: I wish we could follow him a little further without cross, as we now follow him in heart & thought. Now that Pilate was a very potent man, and a kind of a petty Prince, whom Tiberius Caesar had sent at that time to Jerusalem to be the chief Governor and Ruler of the Jews Country. His surname, or rather his fore-name, was Pontius, perhaps it was from the Country, which is called Pontus near Cappadocia and Bythinia. The house in which he lived at Jerusalem was called Praetorium, the Judgement Hall, after the custom of the Romans, or the house of the Praetor, although indeed he had much more Authority and power then any of the Roman Praetors ever had. And no doubt but he was a man of very great command and prudence. Which doth most plainly appear by this History, in that he behaved himself far more just and upright than all the High Priests, Priests and Pharisees of the Jews.  
The Jews than bring Christ to pilate's Judgement Hall, imagining that if they did not put him to death themselves, the guilt of the Fact would not be imputed to them. Nor is be brought thither by one or two, but by all of them together, that so by their presence and multitude they might both amaze the Judge, and vex and grieve Christ the more with their envy. But they (forsooth the Priests) out of an implanted and inbred hypocrisy; whereby they were ever superstitiously observant of small matters, but altogether neglecting the weightier things, would not go into the Judgement Hall for fear of being defiled, but that they might eat the Passeover, as if hitherto they had nothing polluted themselves at all by their unworthy dealing with Christ, or as if the house only of an uncircumcised man would contaminate their Sanctity, whereas they spare not by all ways and means to hunt and chase the innocent to death. They had a murderous mind, and murderous tongues; they bribed the Traitor, they hired a Band of Soldiers, they procured false Witnesses, they forged false accusations. Besides, they urge and threaten the Judge, and yet all this while they wipe their mouth, and what have they done, they are pure and clean, and fit to celebrate the Passeover, but upon no other ground, but because they refrained to go into the Judgement Hall. A most egregious purity indeed, or rather a stupid and sordid blindness: could another man's house pollute them, and would not their own wickedness defile them? See how cleanly these hypocrites are, how neat they make the outside of the cup, when the inside is full of ravenous cruelty, Mat. 23. See the preposterous and disorderly righteousness of these men, which consisted not at all in the heart, but altogether in the outward show: painted Sepulchers they were. Their righteousness also consisted only in observing men's Traditions, as though the precepts of God did conduce nothing to purity and righteousness. It was an Humane constitution, that no Jew should go into the house of any uncircumcised man, that the unclean and uncircumcised might not defile him. But God's Law was, Thou shalt not hate, thou shalt not kill, thou shalt not bear false witness: This Law of God the Jews violate and contemn, whilst they are zealous of men's Ordinances. Thus the greater part among us rely more upon humane constitutions only, and from thence flatter themselves into a conceit of righteousness, and yet wholly slighting the commands of God, as being of no account with them. Against these the 23. chapter of Matthew was written, as well as against the hypocrites of old among the Jews. For although for the most part they are wholly wicked, yet they cloak and hid their wickedness just as the Jews here did, with obedience to men's Traditions. Who would not have thought that they were a very holy people, and so had just cause against Christ, who with so great Devotion and Religion did observe the Canons and constitutions of their Holy Fathers? If they make conscience to keep a good man's Law, how much less are they to be suspected to break God's commands? You see their hypocrisy: But Christ taught us another manner of righteousness, when he said, Sanctify them, O Father, with the truth, Joh. 17. That is true Sanctification, when the Father possesseth our hearts, renewing and enlightening them with the knowledge of Christ, Faith, and the remission of sins. The flesh will not acknowledge this sanctification, but conceiteth some carnal kind of holiness made up by abstinence from certain meats, and the company of some sort of men, as the Jews here did, neglecting the true righteousness.  
Now whereas it is said, That they might eat the Passover, it is not to be understood of the Paschal Lamb, which they did eat the night before, but of the unleavened bread, which they use to eat all the seven days: as also of the other solemn Sacrifices, which was lawful for such only as were clean, to be eaten. For Christ did not (as some would have it) prevent the use of the Paschal Lamb one day, as doth plainly appear by Luke, who saith expressly (chapter 22.) that the night wherein Christ did eat the Paschal Lamb, it was necessary to kill and eat that Paschal Lamb. But enough of this already.  
The Jews indeed did eat the most excellent Passover: not to themselves, but unto us. That true Lamb, which they by their wicked act offered, is sufficient for us. For this is the Lamb of God that taketh away the sins of the world, Joh. 1. and is our Passover, 1 Cor. 5. Pilate therefore went out to those Jews which refused to come in unto him, and that contrary to the custom of other Governors, who were not wont to condescend so low to the people. And though he was a Gentile and an Heathen, and had only his reason, and the Laws of Caesar to regulate his actions by, yet he carried himself more justly and civilly than the Jews who had the Scripture and Law of God, and were counted the people of God. For,  
1. It was a great civility in Pilate to conform himself to the custom of the people, and give place to their obstinacy. For when he saw that they abhorred the house of an Ethnic, he did not compel them by any tyrannical force to come into the Judgement Hall, contrary to the custom they had received: but waving his own power, he went forth to them. A Superior must not always stand stiffly upon his prerogative, but sometimes accommodate himself to the manners of his Subjects. And therefore,  
2. We read in Josephus concerning Pilate, that he behaved himself as pliable to them, when the Statues of Caesar were commanded to be setup in the Temple at Jerusalem; for when he saw that the resolution of the people was such, that they would rather die than endure those Statues there; he yielded to them, and removed the Statues out of the Temple, although he might have destroyed them all with that Army which was raised for that purpose, unless they would have submitted. Pilate shown a great deal of Justice, in that he did not presently condemn Christ before he heard him, as they desired that brought him before him. He did much disappoint their expectation; for the Judge would do nothing rashly, but would first sift out the bottom of the business. Therefore he said, What accusation bring ye against this man? No man is said to be condemned, if he be not first accused, and have leave to answer for himself. This Ethnic here observed the equity of this Law: but on the contrary the Jews cry out, If he were not a Malefactor we would not have delivered him unto thee, q d. the evidence and clearness of the Fact committed needs no further accusation. Do thou Justice; there's no need of any more examination. Dost thou question our righteousness? Dost thou think we will not do Justice? Dost not see who and what we are who have brought this man bound before thee? Is this all the respect thou givest to the Priests of the most High God? Dost thou make no difference betwixt us and the common Rabble? Do not think that we would bring one before thee that were not guilty of death. Thou mayst see how strictly we keep the Law, for we will not so much as come into thy house, we dare not tread within thy doors. Nor think thou that we have done any thing in this matter, either out of envy or hatred, or too precipitate without deliberation and good advice. We have considered all things, and find that he doth deserve to die, thou hast nothing to do but to pronounce Sentence; For if he were not a malefactor. etc. O the hypocrisy! O the lies and malice of these men! Should things be thus carried? Is this to execute Justice? Is every prisoner a malefactor and guilty of death? Who sees not that they distrust the goodness of their Cause? Therefore,  
1. They go about to blind and delude the Judge with vain and empty words, lest they should be put upon it to prove him a malefactor. Consider well, O Christian, the malice of these men. They would fain seem to be just and righteous, even against the check of their own conscience; as if they had never attempted any such thing, and never went about to destroy any but a Malefactor, when 'tis evident that they were the men that did most unjustly put all the Prophets to death.  
2. In this also they show their malice, in that they would have Christ cut off before he was examined or convicted: nay they think him not worthy that the Judge should so much as give him audience, or that he should be tried according to any Rule of Law.  
3. They openly charge him as a Malefactor before the common Bar, and in the face of the open Court, who had healed all their sick. Ask the Lepers whom he cleansed, and the blind whose sight he restored, etc. whether he were a Malefactor, etc. But thus it is written, They rewarded me evil for good, and hatred for my love, Psalm 35. Again, For my love they are my Adversaries, but I prayed for them, Psalm 109 Christ did here truly pray even when he held his peace, considering with himself our sins, for which he suffered all this wrong.  
But Pilate being now incensed and moved with some chollar at such proud and unrighteous expressions, cries out to them again: Take ye him, and judge him after your own Law: as if he had said, if he be a Malefactor, as you say he is, but do not prove it, why then put your own Law in execution against him. The Roman Laws prohibit me to condemn any man before he hath a full hearing. Truly Pilate, the Law of Moses did enjoin the same too; but so it is by the malice of these men, that the Heathens Laws are now preferred before the Law of God. The Jews very well know it from Exod. 23. and we also know the same from the words of Nicodemus, that the Law of Moses judgeth no man until he be first heard and convinced, John 7. But see how they evade it: It is not lawful for us, say they, to put any man to death. Well, but who then I pray, put Stephen to death? Act. 7. What Authority put him to death? Therefore they lie grossly. Was not this to put Christ to death, when they delivered him up to be sentenced to die, and laboured with all importunity to have him put to death? But they would have him put to death by the laws of Rome, that so as well they as their laws might be acquitted from doing any such thing. Their Law was to stone to death; but the Roman Law was to crucify. This is that they would have. They would not barely have Christ put to death, but they would have it done with the greatest reproach & shame that might be. Nor did it so fall out by chance, or by their consultation, but that the saying of Jesus might be fulfilled, when he certainly foretold, that he should be delivered to the Gentiles, and be crucified by them, Mat. 20. Christ also had said, that the Son of man must be lifted up, as Moses lifted up the Serpent, John 3.12. Again, When I am lifted up, I will draw all unto me, Joh. 12. And again, When the son of man shall be lifted up, then shall ye know that I am he, John 8. Now when the Jews perceived that they should miss their aim, and that there was no good to be done with Pilate, unless they brought some Accusation and certain proof of clear crimes against Christ.  
They began to accuse him (of many things, 
Luke 23.2.  Mar. 15.3.) saying, we found this fellow perverting our Nation, and forbidding to give Tribute to Caesar, saying, that he himself is Christ a King. Then Pilate entered into the Judgement Hall again, and called Jesus, and said unto him, Art thou the King of the Jews? (John 18.33.) Jesus answered, (standing before him, Mat. 27.11.) Sayest thou this thing of thyself? or did others tell it thee of me? Pilate answered, am I a Jew? thine own Nation, and the chief Priests have delivered thee unto me, what hast thou done? Jesus answered, my Kingdom is not of this World: If my Kingdom were of this World, then would my servants fight, that I should not be delivered to the Jews: but now is my Kingdom not from hence. Pilate therefore said unto him, Art thou a King then? Jesus answered thou sayest that I am a King. To this end was I born, and for this cause came I into the World, that I might bear witness unto the Truth: every one that is of the Truth heareth my voice. Pilate saith unto him, what is Truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. And they were the more fierce, saying, he stirreth up the people, teaching throughout all Jury, beginning from Galilee to this place, Luke 23.5.  
This was Christ's first examination in pilate's Court, where the Jews Accusations are first laid down. Lest thou shouldst think, O Pilate, say they, that we have nothing to lay to this man's charge, hear, we pray thee, what just cause we have to hate and abhor him. He is a seducer of the Nation, the Author of all mutinies, he f●ribids men to pay Custom and Tribute, he calls himself King of the Jews, which is no less than high Treason against his Imperial Majesty. And is not this crime and cause enough against him? What wouldst thou have more? Every one of these Accusations is sufficient to condemn him. Here thou seest, O Christian, how truly David said, The teeth of the children of men are spears and arrows, and their tongue a sharp sword, Psal. 57 Thou seest also the perverse mind of those men. They think to be converted, is to pervert: they put good for evil, and evil for good. Lastly, they lie most notoriously. They accuse him for three things.  
1. He perverteth the Nation, say they, from the Law and Worship of God. This they were by no means able to prove. For Christ never led away, or called any man off from the Law and Worship of God: but rather put all men upon the observation of God's Law and Service, Mat. 5. where he saith, I came not to destroy the Law and the Prophets, etc. And therefore he doth there expound the Law unto them. To be turned from the Pharisaical Traditions, is not to be drawn off from God, or from God's Word and Worship.  
2. They object against Christ, that he forbade to pay Tribute to Caesar. This was a manifest falsehood; for it is evident to all the world, that Christ commanded to give unto Caesar the things that were Caesar's, Mat. 22. And not only so, but Christ himself paid the toll-mony, Mat. 17. Finally, he took care by the Apostle Paul, that this very thing should be given in charge to all Christians, Ro. 13.  
3. They charge him for saying he was the King Messiah. Neither did these lying men hear Christ speak any of all this. For he never spoke so plainly of himself, although it was all very true: For he was, I say, and is the King Messiah, and hath proved himself to be so: for which he doth not so much deserve to be accused, as commended. How dared thou then, O thou Jew, to cry out: He said that he was the Messiah? Why didst not thou put this in also; that he was born after the same manner, nature, time, and place, as the Messiah was to be born? And that he preached the Kingdom of God, and did work such Miracles as never any else did; yea and those very Miracles which the Prophets foretold of the Messiah? But here their malice blinded them, that they could see nothing but what made against Christ. These wicked men knew that Pilate would be nettled and grow impatient to hear of Treason. Therefore they harp so much on this string, and so often with envy inculcate the name of King. For his other Names, as Christ and Messiah, Pilate did not so much regard.  
Christ was charged with these three things: as a Transgressor of the Law of God, of the Law of man, and of the Law of nature.  
1. As a Transgressor against the Law of God, as one that had taught false Doctrine, and did labour to draw men off from God.  
2. Against the Law of man, in that he moved sedition.  
3. Against the Law of nature, as one denying Tribute to the civil Magistrate. These are the Accusations which our conscience must have been charged with all, and that justly too, before the Judgement seat of God. But Christ took them all upon him, that we might for ever be freed from them. Therefore,  
1. Be thou thankful unto him, who was unjustly accused, and was contented so to be, to deliver thee from a just Accusation.  
2. Learn thou also to bear the unjust slanders of men patiently. For thou art not greater than thy Lord. And by all means do thou beware that thou accuse not Christ by murmuring against God, etc. Now when Pilate had heard the Accusation, he went again into the Judgement Hall, wherein he did the duty of a just Judge. For,  
1. Although the Jews flocked together in great multitudes, as if they would force the Judge to pass sentence, yet Pilate was not daunted. And 'tis the Wise man's Counsel, that none should desire the place of a Judge, unless he hath a spirit and courage enough that dares control wicked men, though never so potent, and not to fear the faces of any, so as to pervert Judgement for them, Eccl. 7.  
2. Although the Jews laid many and grievous things to the charge of Christ, yet he did not suddenly give credit to them, notwithstanding they were men of great power and Authority: but doth first examine the cause.  
3. He doth ask Christ privately by himself, and question him alone, lest Christ should be baffled by his potent Adversaries, and not suffered to answer for himself.  
4. He doth not threaten or rail at him, but speaks him fair, and gives him very good language. It becomes a Judge to be civil and courteous. For he also must come before his Judge, Wisd. 7.  
5. Lastly, Of all the Accusations which the Jews brought in against him, he takes notice but of one, the rest he passed over in silence. These are the Properties of a good Judge. There was nothing wanting in Pilate, but Faith and the fear of God: which whosoever hath not, he will not long continue just and honest, as we shall see anon in Pilate.  
But what is that about which Pilate did examine Christ? Art thou, saith he, the King of the Jews? This was the crime which he enquired after, because it concerned Caesar's Majesty, and the public peace, and was that which might have some probability in it. For about Christ's time there were many mutinies and seditions among the Jews raised by Judas of Galilee, and by a certain Egyptian Prophet; also by one Theudas, and Caphedon, as Josephus reporteth. It was probable Christ might be of the same gang with those seditious persons, inasmuch as he taught some new things never heard of before, and the common sort of people were wonderfully taken with him. Now those seditions did spring from hence, viz. because the seventy weeks spoken of in Daniel 9 were now almost expired, and the Messiah was earnestly looked for every moment, to restore the people to their former freedom, and deliver them from the Roman Yoke. Many therefore arrogating to themselves the honour of the Messiah, and promising the people liberty, became thereby the Ringleaders of such as revolted from the Roman Empire. And most of the people did conjecture that Jesus was that long expected Messiah. For if he had not made an escape, they had chosen him King, John 6. Pilate therefore understanding nothing of the Spiritual Kingdom of the Messiah, and minding only a carnal Kingdom and Empire, could not but take notice of the Title King, which was fastened on him, not so much out of fear for Caesar, as himself. Therefore demanded whether he were King of the Jews? For the Wise men had called him King of the Jews, Mat. 2. And the people called him King of Israel, John 12. And truly so he was King of the jews, and of Israel too: but not in pilate's sense. But why do I say King of the jews? Christ was and is King of all Kings, yea and of all people in the World, 1 Tim. 6. Psalm 47.  
Now as in the first place, the World's great complaint against Christ is, that he will not hold his peace and let the World alone and be quiet, as we heard before in the house of Annas: so secondly, it doth as much complain of Christ that he will and must Reign. The world is in bodily fear of losing its Kingdom. Thus Herod was exceeding afraid when Christ was born, Matth. 2. So here, the Roman power is cast into a quaking fit, lest it should be destroyed by Christ. And thus Worldlings are still afraid that Christ will take away their Riches and Honours from them. But there is no ground why these silly men should so fear it. He that can give Heavenly Kingdoms, will scorn those that are mortal. He came not to take our earthly things from us, but to give us Heavenly things with them. Christ doth not deny us things terrene, but teacheth us to make good use of them.  
To pilate's Question Christ makes his answer so, that he doth neither deny himself to be a King, nor directly affirm it: and this he did most wisely. For if he had presently answered and said, I am a King, before he had distinguished his Kingdom from the kingdoms of men, he had given Pilate occasion to revile him. What then doth he reply? Speakest thou this of thyself, or did others tell it thee of me? Which may be taken,  
1. By way of Admiration, q.d. O Pilate, what a great thing, and how certain a Truth dost thou speak, of which thou art altogether ignorant and unwitting? Whence hadst thou it that thou shouldst call me a King, whereas none can say that this Jesus is, (that is, that I am) the Lord, but by the Holy Ghost? Doubtless, whencesoever thou hadst it, whether of thyself, or from others, thou hast truly spoken a mighty matter, if so be thou didst but understand thine own words, and know what thou sayest. In like manner Christ admired that noble answer of the Centurion, who said, Lord, I am not worthy that thou shouldst, etc. Mat. 8.  
2. It may be taken as a reprehension of Pilate, as if Christ had said: If thou wouldst fasten this upon me from thine own jealousy, than thou dost not the part of a just Judge. For a Judge must not judge according to his own private surmises, but as the cese is. But if others have told thee these Tales of me, they must prove what they say, let them make it appear that I went about to raise a Rebellion. But,  
3. Christ did thus answer, especially to give an occasion to speak what follows. Am I a Jew? saith he, q.d. How should I say this of mine own head, when I am no Jew, but a Gentile? What do we that are Heathens know of your affairs? Thine own Nation and the High Priests have delivered thee unto me, and have accused thee under this Notion before me. They have thus aspersed thee: I neither apprehended, nor accused thee. What is it which thou hast done? let me hear it from thine own mouth, do thou tell me thyself, what hast thou done to cause so many and so great men, yea thine own Prelates and Clergy, and all the whole Nation to hate thee?  
Christ made no answer to this. For he had done nothing to deserve their spite and spleen. But all that he did was rather worthy of commendation: for he did all things well, he did all good things, and nothing but good; and all good things were created by him. But he did answer to the former question, and distinguish his Kingdom from the kingdom of the World, to show that he had nothing offended against Caesar; My Kingdom, saith he, is not of this World, q.d. Pilate, I acknowledge and confess that I am a King, and this is all that I have done. This is the crime that I am accused of. But understand it aright: 'tis true, I am a King, yet so, as that I neither usurp or diminish the power of thy Caesar, or intent to pull down the Power or Dominion of any King or Prince: And that thou mayest fully know my meaning,  
1. I am not a worldly, but an Heavenly King, in whose hand are the hearts of all Kings, though thou dost little see it.  
2. My Kingdom, that it is, my Principality and Administration; or my Kingdom, that is, my Laws and Statutes; or my kingdom, that is, my officers and subjects, this my kingdom is not of this world, that is, it is not of men, but of God. I am, saith he, made a King by him upon his holy Hill of Zion, Psalm 2.  
3. It is not of this World, that is, it is not a Temporal, but a Spiritual Kingdom. For the World and the desire thereof passeth away.  
4. It is not of this world, that is, it doth not consist in the things of this world: as in Riches, Pleasures, Pomp, (for whatsoever is of this world, is the lust of the flesh, the lust of the eye, and the pride of life) but in Spiritual things, as Righteousness, peace, and joy in the Holy Ghost, Rom. 14.  
5. It is not of this world, because it hath other Rights and Laws which a worldly Kingdom hath not.  
6. It is not of this world, because it is not corporal, but Spiritual.  
7. It is governed after another manner than the Kingdoms of this world. For these are Ruled by a material Sword, but my Kingdom hath no need of such a Sword. The Sword of my Kingdom is the Word of God. The Kingdoms of the world have Cities, Towers, Towns, Villages, Hosts, Armies, Ammunition: but my Kingdom doth require nothing but the hearts of men. The world doth rule over men's estates and persons, but my Sceptre swayeth only their hearts and consciences. The world vaunts it with carnal power, but must stoop to that which is Spiritual. I care nothing at all for fleshly strength, but I Triumph and Reign spiritually over sin, death, and hell. See how lively Christ sets forth his Kingdom. In the same manner almost doth Zachary speak of Christ's Kingdom: Behold, saith he, thy King cometh unto thee meek and lowly, Zach. 9  
Note also that he doth not say, my Kingdom is not in this world. For he is Lord of the world too. All things were made by Christ, and by him are they all governed and disposed. All power is given unto him in Heaven and in earth, Mat. 28. Now if the Kingdom of Christ be not of this world, than it will follow that there is another world besides this. And therefore,  
1. If thou dost not see the Promises of Christ fulfilled in this world, yet do not despair; for there is another world, wherein shall be made good whatsoever was not performed here.  
2. Whereas the Kingdom of Christ is not of this world, therefore we are commanded to pray, Thy Kingdom come.  
So then Christ doth here free Pilate from all his fear. And by his Example also he doth prove that he did not at all affect the Caesarean or regal power. If my Kingdom were of this world, saith he,  
1. I would not march with naked Disciples, but would provide me armed men: yea, I would have my Counsel of War, Soldiers, an Army, etc. who should guard me as their General with their Swords in this my necessity, and would hazard their lives for me. Or,  
2. If I sought a worldly Kingdom, the Angels themselves would defend me from the violence of the Jews. But I have no need of the help of Angels or men. My own right hand is able to supply me with aid sufficient. Here the weakness of a worldly Kingdom is seen, which hath no strength of itself, but all from its Subjects and Officers: and if these fail, a King is but in an ill case. But if they do list themselves under him, they may prove false and betray him many ways. But the Kingdom that is from above is sufficient of itself, and needs not the help of any. From all this Christ concludeth that his Kingdom is not from hence, as if he had said, Thou mayst certainly assure thyself by this Argument, that my Kingdom is not worldly or earthy. What ever thou, or thy Caesar hath shall be in no danger for me: I covet nothing of yours. I care not for all the glory and riches of the world, which you so highly esteem. These things were spoken to Pilate, but they do as much concern us.  
1. For if Christ's Kingdom be not from hence, Why then, O Christian, dost thou seek after the Riches and Honours of this world?  
2. If the Kingdom of Christ be not of this world, than Christians must expect to suffer in the world, so long as they have the peace of their consciences in Christ, John 16. Wonder not then that the godly meet with so much trouble in the world. A good man in all his afflictions should comfort himself with this word, saying, My Kingdom is not from hence.  
3. If Christ's Kingdom be not from hence, they are much mistaken then who place the Kingdom of Christ in outward things, and the Elements of the world. The Kingdom of God (saith he) is within you, Luke 17. Which is not so to be understood, as if this lower world were not created by God, or did not belong unto God, as having nothing to do with it; as Manichaeus was of opinion. For it is certain that all the ends of the earth are his, the sea is his, and he made it, etc. Psalm 95.  
But however Christ put a clear difference between his Kingdom, and the kingdom of the world; yet the name of King did stick in pilate's stomach. For he was never wont to hear in all the dubbling of honour amongst their Princes, that ever any did usurp the Royal Title. And he conceived that this Title ought not to be given to any without Caesar's consent and approbation. Therefore he saith, Art thou then a King? notwithstanding thy Kingdom be not of this world. He stickles much at the Title King, this he could not bear. For he saw it would follow, that if his Kingdom were not from hence, it must be from somewhere else. Let the Kingdom be whence it will, a Kingdom it was and would be. Wherefore by way of conclusion he infers upon him, Art thou therefore a King? The question had been better put thus: where is then thy Kingdom? Where is that other world thou talk'st of? He might perhaps have had an answer to this question that might have done him some good. But he asked not after any of these things, he was afraid of his own kingdom and office.  
Christ therefore doth undauntedly answer him, Thou sayest that I am a King: as if he had said, what need I tell thee, when thou thyself sayest it? Is it not enough that thou sayest it thyself? which is all one, as if he had plainly said, I am, I grant that I am a King. Christ doth Emphatically repeat the name King, to show us that he did not repent him, nor was he ashamed of his Celestial and Spiritnal Kingdom, but had rather that by all means it should be known to Caesar himself, as well as to all men. For inasmuch as the salvation of us all doth depend on this Kingdom, it ought not to be denied or concealed. And it is a sweet & comfortable word for Christ to say that he is a King. He is truly a King, as it is said, I have set my King, etc. Psalm 2. Again, Thou madest him to have Dominion over the works of thy hands, Psalms 8. Wherefore if thou sinnest, do not presently despair: for thou art not without the Kingdom of Christ, till thou ceasest to be the work of God. Hence saith the Wise man: Though we sin, we are thine, Wisd. 15. He will acknowledge thee for his possession, if thou wilt acknowledge him to be thy Lord. But that Pilate might not further be offended at the Title of King, Christ proceedeth to explain his Kingdom yet more fully; as if he had said, Pilate, understand this business well, and lay aside all suspicion of a worldly Kingdom and Tyranny. Thus stands the case: I will not deny that my Kingdom is altogether and wholly Spiritual, whether before thee, or before Caesar himself. Only know this, that 'tis not my purpose to molest any with Arms, or to Reign in State like other Kings, but only to raise up and establish the truth of God upon earth. To this end was I born, and for this cause came I into the world, that I might bear witness unto the Truth. I say, I came for that end, and was born for that cause, and not to fight with the Sword, but that I might teach and preach the Gospel and the Truth of God, which is his power to salvation to every one that believeth, Rom. 1. And as I publish the Gospel, so I rule by the Gospel in the hearts of Believers, over Sin, Death, and the Devil: that for sin I might bestow Righteousness, for Death Life, for the Cross Joy, and Heaven instead of Hell: These are the Tenors or customary Holds and Privileges of my Kingdom, of which none can be partaker, but he that heareth my Voice, and believeth with his heart. I do not endow my followers with Riches, Cities, and other Fee farms, Manors, etc. but through my Word I bestow upon them Joy, Peace, Life, and Heaven itself. My Gospel is the Sceptre of my Kingdom. And what prejudice are these to the Roman Emperor? Would Caesar have none born, would he have no man come into the world that should bear witness unto the Truth? Would it be any stain to his honour, if any of his Soldiers should hear his voice that is a witness of the Truth? Who would not utterly detest and abhor him that should harbour such a thought in his breast? The very Name of Truth is am able: yea the Nature of man itself agreeth to this, that the Name of Truth is most honourable: and though arrant knaves hate the thing, yet never any had the face to dislike or find rault with the Name of Truth.  

1.  And truly Christ testified the Truth with a witness. For the Testimony of Truth is the confusion of falsehood. The world was mistaken in the use of Temporal things. For those things which were given only to be used, in these the world place their love and confidence. Christ by reproving this falsity, bare witness to the Truth. 
2.  The Jews erred in a wrong understanding of the Law. The Gentiles were deceived by their Idolatry. 
3.  Christ in reprehending & bearing down both their errors, did bear witness to the Truth. Well then might he say, that therefore he came, & to that end was he born. For this cause, saith he, I became man: for this purpose am I now here, that error & iniquity may be destroyed, & that truth and righteousness may reign. This I do, and this I will do; it is, and ever shall be my business to beat down, keep under, and crush the Devil, that God alone may be exalted and Reign. If thou therefore art a child of Truth, if thou dost love the Truth, if thou desirest nothing but the Truth, thou wilt hear my Voice with joy and gladness. For I am Truth itself, and can speak and teach nothing but the Truth. Which thing we that are Christians and are of the Truth, do not only believe it, but are also the thing itself. The Voice of Christ is Truth, which abideth for ever, yea though Moses, Jupiter, Mahomet, Heretics and Antichrist die, nay Tiberius and Pilate too, yet this liveth for ever. Therefore every one that is of the Truth heareth my Voice. Hereby teaching us who they be that belong to his Kingdom; He doth not say, every one that truly is, or hath truly a being, for the Devil and wicked men have truly a being: but he saith, he that is of the Truth. A lie is that which is not, or is not manifest: Adam is not, the World is not. He than that is of Adam, of man, or of the World, is of a lie. He is of the truth that loveth the constant truth, that seeketh the everlasting Good, that thirsteth after Righteousness and eternal Life: This is he that heareth my Voice, this is he that belongeth to my Kingdom, and one that subjecteth himself to my Government. Christ therefore is no Lord and King to those who covet Riches, aspire to the Honours of this world, and hunt after pleasures. Nor is he their King who are mutinous and raise seditions: but he is their King who thirst for Righteousness, earnestly breath after the Celestial Joy, and willingly hear and obey the Truth. From all which it is plain and evident that Christ had not at all offended against Caesar.  
When Christ had given so high a commendation of the truth, Pilate being somewhat moved and taken therewith, and as an Ethnic to whom such things were somewhat uncouth, he asked Jesus what was Truth? An excellent question indeed, if it had proceeded from his heart, and that he had been in earnest. For what is more profitable and pleasant to search after, than the truth? All the world invocateth the truth, as we read, 1 Esdras 4. Yea wicked men themselves, though they be liars and false, yet will press others to speak the truth, and would not be cheated and deceived: Much more beautiful is truth in spiritual things. But Pilate did not ask this question hearty, but as it were scornfully and disdainfully, as if he had said, Dost thou broach any other truth than what your High Priests and our Priests teach? Thou hast said enough and more then enough, there's no need of any more at this time. I came not hither to hear a Sermon. There are other matters in hand. We have more Irons in the fire. Wicked men loathe nothing more than the Word of God, and those things that tend to their good and salvation: here they stand upon thorns, and think long ere they be at liberty.  
1. Pilate should have been warmed and encouraged by Christ's Word. But he was no more moved than if he had offered Gold or most Orient Pearls to a blind man, he was as blind as a beetle, the Sun was darkness to him. He whose understanding is darkened cannot discern the splendour of Truth which darts the rays of its lustre into the minds of the godly. Pilate indeed was not worthy to hear an answer to his question. He heard enough if he would have believed it.  
2. But Christ would no longer linger out his Passion. And what need was there to inquire what was truth? Lo Christ that stood there present, was and is the Truth. Whatever Idolatrous Priests trifle about Virtue: or the Jewish High Priests teach concerning fleshly righteousness, they are all but lies: nothing but Christ, and the Gospel only is Truth, and what follows and is drawn by consequence from the Gospel.  
But Pilate having not received an answer to his mind, went out to the Jews again. He supposed that the Laws of Caesar would have served his turn, and that he needed no other knowledge of the truth. Secondly, He perceived that this did not much concern the case in hand. Thirdly, He saw the Jews were in haste, and 'twas no time to talk any longer with Christ. For the Jews were afraid lest Christ should mollify the mind of the Judge with his words, which they knew were very efficacious and penetrating. Lastly, He had now learned by experience that there was nothing in Christ whereby he might defend himself if he were put to death, and complaint thereof should be made to Caesar against him for his unjust punishment: for the Prince of all just men, and the King of Righteousness had put on Righteousness for a Breastplate, and true Judgement for an Helmet, and equity for an invincible B●…kler, that no man could by any means catch him in his words. Therefore he who first went forth that he might hear some Accusation against him, doth now go out to excuse Jesus before his Accusers. I find, saith he, no fault in this man. Here we find again a civil Righteousness in Pilate. For,  
1. Although there were rich and potent men on one hand, from whom he might hope for gain, or fear some loss; but Christ was all alone, a poor man, quite cast off by all his friends, from whom he saw no ground to expect any advantage, or fear any detriment: yet he takes Christ's part against the Jews, which is the duty of a Righteous judge, though such be rare to be found. Whence it is that the Princes of the Jews are so often reproved for not judging the cause of the Fatherless, Isa. 1. Therefore Moses would have such Judges that hated covetousness, Exod. 23. For bribes will make men blind. Hence it is that Judges are so often called upon to fear the Lord: Be instructed ye that judge the earth, serve the Lord in fear, Psalms 2.  
2. Pilate doth not only take his part and stand for Christ, but he doth clearly confound his Adversaries, by proclaiming him guiltless, and that after he had throughly examined the whole business, although they had bound him as a Felon, and one that deserved to die.  
3. He doth plainly prove them liars to their face, if they would but have taken notice of it, and could have blushed for shame at it. But they were of those to whom it was said, Thy neck is iron, and thy forehead brass, thou refusest to be ashamed; Isa. 48. Let Judges here learn, not only to favour a good cause, but to confound those who go about to promote a base business, so as that they dare not to do or presume upon the like before him for ever after.  
4. It is much to be noted, that he doth not only absolve Christ from the crime which they accused him of; but he speaks in General, I find no fault in him. And this may be most truly said of Christ: For he did no sin, nor was there any guile found in his mouth, 1 Pet. 2.  
5. There is an Emphasis in what he saith; I find no fault in This man. For Christ only is free from any stain or spot of sin: but no other man is clear from crimes. Therefore it is a very great and full Testimony of Christ's innocency, that the same Judge who afterward crucified him, not once, but often proclaimed this Jesus innocent in the open Court: which alone is sufficient for us against the calumnies and slanders of Jews and Pagans. Let him therefore that is yet incredulous here, see whether Christ did not suffer wrongfully or no. This defence then of Christ is diligently to be considered. It is also to be well observed, that Christ was accused of his own people, but excused by strangers. And so it was to follow, that the Jews should blaspheme him, but the Gentiles should with great desire receive and glorify Christ. Thus is it even at this day, that the Gospel is of no repute among his people the Jews, but is had in high esteem by strangers.  
But what do the Jews, now they hear that Pilate had not condemned Jesus, but excused and highly applauded? Their first Engine shattered to pieces. Reason, and conscience, and plain experience was wholly against them, nor could they well tell what to do more. But shame and rage will break thorough all, and bear down all before it. Their shame made them slink away convicted from the place of Judgement. But their rage would not suffer them to rest quiet. But as mad and frantic men use to do, what is wanting in reason, they make up in clamours and revile. He stirreth up the people, say they, etc. Where not, that here they wholly omit that Accusation which they thought would be of most force against him, & run off to other things, so did their malice toil & torment them, as they were worthy and well deserved that it should. And that this second Accusation might carry the more credit, they tell where Christ began his Doctrine, to wit, in Galilee, and had spread it as far as Jerusalem itself. What they object as an heinous crime, that we take for a great honour to Christ. And we bless God, and give him thanks, that his Word ran forth so far and wide in Syria before Christ was glorified: how much more should we now do so since the glorifying of Christ? Christ first began his Gospel in Galilee, viz. In Capernaum, Cana, Nazareth, etc. this is certainly true. And secondly, it is as true, that his Doctrine spread as far as Jerusalem. But thirdly, whereas they speak of stirring up the people, that was a lie. For Christ was not mutinous, but meek: not quarrelsome, but quiet, as Isaiah prophesied of him, Isa. 42. The Doctrine of Christ brings peace, love and unity. Christ's Doctrine doth not plunder any man of what is his own, nor incense one man against another. Nay it lets any Infidel alone as he, in respect of offering him any force or violence, or exercising any coercive power over his conscience, yet is it not given to unbelievers, but to believers.  
It was not for nothing that they made mention of Galilee in that Accusation of theirs; for thereby they thought to stir up the greater hatred in Pilate against Christ, because there was another Galilean, judas by name, who went about to make a mutiny and an uproar among the people. Him they slily insinuate unto Pilate, as who should say, Thou must look to thyself, Pilate, and take good heed of these Galileans which have ever been seditious, etc. Mark here, they let slip nothing whereby they might any way aggravate their Accusation against Christ. Such enemies Christ had, and the holy Apostles and Martyrs after him: that we might not think it much when we see like plots and projects of wicked men contrived against us. To proceed:  
When Pilate heard of Galilee, 
Luke 23.6.  he asked whether the man were a Galilean? And assoon as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time. And when Herod saw Jesus, he was exceeding glad, for he was desirous to see him of a long season, because he had heard many things of him, and he hoped to have seen some Miracle done by him. Then he questioned with him in many words, but he answered him nothing. And the chief Priests and Scribes stood, and vehemently accused him. And Herod with his men of War set him at naught, and mocked him, and arrayed him in a gorgeous Robe, and sent him again to Pilate. And the same day Herod and Pilate were made friends together, for before they were at enmity between themselves.  
Pilate was glad when he heard them speak of Galilee, and not without cause: for he was willing to shift his hands of this branglement, and to slip his neck out of the collar, he saw there was danger in it: for either he must condemn the innocent, or else he most incur the fierce displeasure of the Jews against him, fain he would have done neither. That therefore he might wind himself out of this mizmaze; he sent him to Herod, which he might lawfully do, for Tiberius Caesar had made Herod Tetrarch of Galilee, so that all that Country, and whatever belonged to it was under his jurisdiction, Luke 3. Now Christ according to his Humanity was of Nazareth, which is a Village or Town of Galilee. There his holy Mother lived. And Pilate had rather expose his enemy then himself to so dangerous a business. But by the way take notice, that there are three Herod's spoken of in the Gospel. The first was surnamed Ascalonita, the beastly spawn of which the other two were bred: this is he that slew the Children of Bethlem, Mat. 2. The second was called Antipas, this is he that is here meant, and this is he that beheaded John Baptist, Mat. 14. The third was called Agrippa, He slew James the brother of John with the sword, Act. 12. The middlemost between the two Herod's, was he of whom we now speak. He was at this time at Jerusalem, because of the Passover: For otherwise he had nothing to do there; all business there was in pilate's Jurisdiction. Thus than we follow our imprisoned, but most innocent Jesus, from Pilate to Herod, that is, from a wicked Heathen to an ungodly mongrel Jew. For so it must be, when ye shall stand, saith he, before Kings and Governors, that is, before Herod and Pilate, etc. And so it befell the Apostles not long after. And whereas Christ was tossed up and down, sometimes to Annas, and sometimes to Caiaphas, now to Pilate, and then to Herod, this was done by the divine Counsel of God, that every where he might have the greater testimony of his innocency. As it befell Christ to be dragged hither and thither, from Judge to Judge; the same doth still befall the poor in the Courts of men, where they are always sent from one Judge to another, till they perish, and are utterly undone, Acts 4. Thus the poor is every where trampled upon, that he may be crucified with Jesus. But for all this we should not become impatient; for the world hath no better usage for them, of which Christ himself had sufficient experience. All these things are for our trial, and that every Creature might be a witness of our trial and patience.  
But to return again to Herod. When he saw Jesus brought before him, he was exceeding glad, but this his joy was not good, for he did not rejoice in the verity, but in vanity. He regarded not Christ's Doctrine, or his own amendment, but he looked only for some new and strange thing, because he had heard so much of Christ, and of his Miracles, he was in hope that Christ would work some wonder in his sight to satisfy his curiosity. Others desired signs to strengthen their faith, but this man for his curiosity only. He had of a long time desired to see Christ, but he would never vouchsafe to hear him preach, nor never so much as invited Christ to his house, so that you may see there was no goodness in the man at all; just as it is at this very day, the major part of our Grandees care little for Christ or his Doctrine. God doth know, and in his time he will make all know what it is that every one doth seek for in Christ. Sure Herod was a Type of such who read and hear the the Scriptures only out of curiosity, having no cordial respect at all to godliness. Herod questioned Christ in many words, but he was not thought worthy to receive any answer, much less to see the least sign or miracle done before him. For why should Christ cast his pearls to such swine? Herod's cruelty did not deserve to hear the things of God, and the Lord slighted his vaunting carriage. Christ doth not use to speak, but when the conscience of the hearer is in a capacity to hear. For he doth not speak after the hearing of his ears, nor judge after the outward appearance, Isa. 11.3. Herod was one that did not seek after any true and solid matter, as Pilate did, he sought for nothing but vanity. Therefore Christ answered Pilate, but he would not answer Herod; for it was shortly to be, that the truth should be more clearly manifested and revealed to the Gentiles than to the Jews, because they were more disposed and fit for it than the Jews were. And as Pilate was more ready to hear the truth than Herod, so the Gentiles did sooner and more readily embrace the Gospel than the Jews. Where Christ finds never so small a desire to search out the truth, there he is ready to reveal all mysteries. Pilate sought but sparingly, yet sincerely after the Truth, therefore he was counted worthy to hear more. But Herod sought not the truth at all; therefore Christ speaks not so much as one word in his presence, which he would never have done, had he been asked to another end, viz. to prove and make good his Doctrine, as he did before Annas, or to declare and reveal the Truth, as before Pilate. To be short, When Christ held his peace, he was patiented as a Lamb to be offered for the whole flock; but when he answered, he was as a good Shepherd that withstood the assaults, and broke the snares and 'gins of thiefs and wolves to preserve the sheep committed to his charge. Learn we hence,  
1. That we give not that which is holy unto dogs, nor lay open divine Mysteries to those who will scorn and scoff at them.  
2. Let us not brag and boast of our virtues and graces, and of God's gifts and our good works, to flourish it out before vain men, as Christ here would not put forth his Power. For they that affect the praise of men, they get nothing, but lose and shatter all the fruit of all their pains in themselves. We cannot at one and the same time hunt after the favour and applause of the world, and thereby attain the Reward of celestial Glory. Hence Christ saith of such as vapour out their good works with a Trumpet, That they have all their reward already. 
Mat. 6.   
But though Christ said nothing, the Jews did not hold their peace; They stood, and accused him vehmently. They had no other crime to produce against Christ, than what they had already charged him with before Pilate, yet they aggravate the same by their brawling clamours, hoping that Herod would sooner satisfy their desire then Pilate did. Besides, the longer the business was delayed and put off, the more they were afraid that their cause would cool, and at last be quite cashiered the Court. Therefore they press it on might and main. They thought Pilate was a little too remiss in this business. They conceited of themselves that they were such men that nothing must be denied them, were it never so base and dishonest. But Herod also by reason of his inbred pride and levity, doth not do any thing seriously and to the purpose, but only gives him a flout, and jeers at him▪ especially for the title and name of King, of which Herod thought none so worthy as himself. Herod therefore doth no more but disdain and scornfully set him at nought: For with such kind of men a Juggler, or Stageplayer is more taking and acceptable than a Preacher. He with his army set him at nought. A wicked King hath none but ungodly officers. 
Pro. 29.  He disdained him as one that could show no tricks, and as not able to do any feats; he scorned him as a silly fellow that could not tell how to answer a word: he looked on him as a fool that knew not how to defend himself against his Accusers.  
1. Thus the Power and Wisdom of God is despised, (1 Cor. 1.) that the loftiness of man might be abased and laid low. 
Col. 2.  Christ in whom are hid all the treasures of Wisdom and Knowledge, is forced to be Herod's fool; and because he did not do as he would have had him, therefore he slights and scoffs him as one that knew nothing, and as if he had been a mere Idiot. This Herodian scorn is very comfortable to all, especially to such as live among sectaries and factious people; for such do truly live among Lions and Scorpions. But a man had need of great patience to stand it out against such Scoffers and Scorners, in as much as a scoff and a jeer will many times trouble a wise man more than a cuff on the ear, or a blow with a Cudgel.  
2. They did not only mock Christ with words, but withal they put him on a gay and gaudy suit, to make a laughingstock of him. This  was trimmed after such a fashion, that all that saw him might flock about him, and that wheresoever they led Christ they might ask, What fool is that? 'Tis a sign of infinite contempt and scorn, to make such a mocking stock of any man. Here then, O Christian, consider who it is that was so shamefully contemned, and so basely scorned, and all this for thy sake. See what a fools coat they put upon him, behold what unworthy affronts and affronting indignity is offered to the Son of God. The very Elements themselves would never have put up this wrong of their Creator, nor let it pass without revenge, if God for our salvation had not otherwise so ordained and withheld them.  
But neither Herod, nor his Officers shall ever do any such thing to the person of Christ any more. For death and hell itself hath long since forbade them so to do. Christ indeed wore that white Garment of our eternal salvation, though it was a sport, and a jesting matter to the Jews and Herod's companions. For this white Raiment was a Token of his unspotted Passion; and that Jesus was that Lamb of God without blemish, which should gloriously take away the sins of the world, John 1. Mean while, let us learn so to live here, even as Christ lived; who had rather be despised by wicked men, then to be commended by fawning Flatterers. Do thou so likewise. Nothing doth so corrupt the minds of men, as Flattery. A Parasites tongue doth more mischief than a Persecutors sword.  
When Herod had thus mocked and abused Christ, he sends him back again to Pilate. He was truly the most miserable of all men, who when Christ was offered to him, he thrust him, and shut him out of doors, he had been most happy, if he had kept Christ when he was freely tendered to him. But the world esteems nothing more vile than Christ, though there is nothing more excellent than he. For in him are hid all the treasures of Wisdom and Knowledge, Col. 2. In him dwells the Godhead bodily, in him is eternal life, which that wretched man banished from him, when he returned Christ back again unto Pilate. Thus Christ is again brought back a prisoner, & not only a prisoner, but basely abused; with which abuse they having made themselves somewhat merry, they spew up their rage, & miserably tormented him as they haled him along. What heart can imagine how our meekest Saviour was tired out with these torturing and injurious delays and draggings? We read once, That he was weary of his journey, John 4. How much more may we suppose was he now tired, when he could not go at liberty, but was drawn along in fetters and chains by wicked men and that all the night and day, without any rest allowed him? He was baled and pulled out of the Garden to Annas, from him to Caiaphas. And after he was vexed and disquieted there all night with boxings, and buffet, and spittings, and other abuses, assoon as it was light, he was carried before the Council, from the Council to Pilate, from him to Herod, and again in a hurly burly he was sent back from Herod to Pilate. And he was hurried and posted away in all haste, for they were insatiably thirsty after his blood, and one pulling, another thrusting him, 'tis to be supposed that our Lord had many a sore fall, because his hands being bound, he was not able to save himself. See then how much he endured for his own innocency, and our guilt. For if we had not sinned, he had not suffered; and if he had not been guiltless, those guilty men had not been so enraged against him. He was altogether unlike them, and therefore grievous to them to behold, Wis. 2. And by how much the more they feared he might be set at liberty, by so much were they more vehemently incensed against him. They were obstinately resolved to put him to a most shame full death; which resolution could no way be more strengthened, than by delay and doubting, and nothing but affection could any way abate it. And as the Lord Jesus, by how much the nearer he drew to his death and greater sufferings from the beginning of his Passion, and the more his Passion was prolonged, so much the more meekness and patience he discovered: (For when he was first laid hands on, he was more rigid, when he hurled them on the ground by the Word of Truth: he was less severe before Annas, more mild before Pilate, and upon the Cross he prayed for his Persecutors with many a tear) So on the contrary, by how much the greater punishments the Jews tormented him, by so much the more they were imbittered against him. The pride of them that hate thee ascendeth continually, Psalm 74. ult. But all this while Christ never thought of revenge, but of our misery. For he saw that he did not suffer these things for his own necessity, but for love of us. He considered our sins, and out of his greatest charity willingly underwent whatsoever they imposed upon him, only that he might redeem us. And therefore he is more thoughtful to destroy our sins, than he is to escape his own suffering.  
These things are well to be considered; for truly it is a worthy, just, equal and comfortable thing for us always, and in all places to give him thanks, who would be so led up and down for us, that he might lead us into the way, and make satisfaction for our sins. But see what follows, Herod and Pilate were reconciled, etc. The ground of their quarrel was about their Power, which of them should be greatest; or rather because Pilate slew some Galileans which were under Herod's Power and Jurisdiction, Luk. 13.1. This grudge continued till Christ removed it, by being sent a Prisoner up and down between them. It was a most acceptable thing to Herod, that Pilate should send Christ prisoner to him. Now all anger was laid aside and forgotten. So easily do these wicked men agree, and become friends in the kill of Christ, whom otherwise no Virtue, no Justice could strike a League between, or reconcile them. Wicked men are sometimes at strife and variance among themselves.  
But in this they all agree, to persecute Christ. As concerning Christ, Herod and Pilate, yea, Jews, Gentiles, Turks, Heretics, they are all unanimous, however they differ never so much otherwise among themselves. Here than that of David is fulfilled, Why do the Heathenrage, saith he, and the people imagine a vain thing? The Kings of the earth set themselves, and the Princes take Counsel together against the Lord and against his anointed, Psalm 2. The Gentiles did rage indeed like bruit beasts, for they knew not what they did. The people, to wit, the Jews imagined vanity. They laid their heads together, as it is written, 
Psalm 109.  They compassed me about with words of hatred; the Kings, that is, Pilate and Herod. Hence the Apostles composed their mournful prayer, Of a truth Lord, say they, against thy holy child Jesus, both Herod and Pontius Pilate, with Gentiles and the people of Israel were gathered together, etc. Acts 4. To this may be added that of the Psalmist, They are confederate against thee, the Tabernacles of Edom, and the Ishmaelites, of Moab, and the Hagarens, Gebal and Ammon, etc. 
Psalm. 83.  They are like Sampsons' foxes, their tails be tied together, and like the scales of the Leviathan, sticking so close together, that no air can come between them, Job 41. So when it comes to persecution of the godly, and to propagate ungodliness, now wicked men are easily reconciled and made friends. But all this while Christ is not set at liberty, but compelled to the Cross, and die he must. Thus Tyrants for the most part now adays are quickly quiet one with another after they have rob, and spoiled, and plundered, and utterly undone the poor; and not one amongst them all will restore or help the poor man to that which is his right. Concerning this peace of the wicked, David saith, I was envious at the wicked, when I saw the prosperity of sinners, Psalms 73. But a little after he saith, Thou didst set them in slippery places, thou castest them down into destruction. How are they brought into desolation as in a moment? They are utterly consumed with terrors. As a dream when one awaketh, so shalt thou make their image to vanish out of the City, Psalm 73. All this was fulfilled in these two men, for both of them were banished. It follows:  
And Pilate when he had called together the chief Priests, and the Rulers, and the people, said unto them, 
Luk. 23.13.  Ye have brought this man unto me, as one that perverteth the people, and Behold, I have examined him before you, and I have found no fault in this man, touching those things whereof ye accuse him. No, nor yet Herod; for I sent you to him, and lo, nothing worthy of death is done unto him. I will therefore chastise him, and release him.  
And when Jesus was accused of the chief Priests and Elders, 
Mat. 27.12. Mar. 15.3.  he answered nothing. Then saith Pilate unto him, answerest thou nothing? Behold, how many things they witness against thee. But he answered him to never a word, insomuch that the Governor marvelled greatly.  
Christ is now brought back again from Herod to Pilate, but so, as without doubt many godly men wept to see how miserably he was led along. We use to say, when innocent men suffer, Thiefs and Robbers should be thus dealt with, not honest and just men. But the Lord Christ was neither Thief nor Robber, and yet he endured all this, and was so tossed to and fro, from one to another, and with such disgrace too, that it would have made one shed many a tear to see the veriest Rascal in the world so used. Paul an Apostle of this Jesus was tossed and tumbled up and down in the same manner. For as the Lord Jesus had his Annas', Caiaphas', pilate's, Herod's; so Paul had his Annanias', Felix's, Festus', Agrippa's, &c. Why should the Scholar speed better than his Master? And let it not repent thee, Brother, of the Cross, be not thou ashamed of it; for thy Lord and mine did never blush at it. Holy truths can not otherways be brought to light; Good men must look for no other usage. Pilate and Herod have no better entertainment in their houses. Innocency, Humility, Simplicity, the Spirit, Knowledge, etc. are nothing worth in their market, they make but a piff of these. Thou must be their Mocking-stock, and make them fools sports, yea, though thou wert as good as Elias, unless thou will say, and do as they please, that is, to say and do the filthiest and basest wickedness in the world. Satan knows his time and advantage, and can tell well enough how and when to make wicked men friends, but so, as that their reconciliation shall be thy ruin and destruction. But Pilate, who was a little honester than the Jews and Herod, that he may seem not to wrong any man, doth once more call together the chief of the Jews, and leaves no stone unturned, but useth all means possible to set Jesus at liberty, and release him safe and sound.  
Ye have brought this man to me, saith he, and have accused him of many things, and I have examined him as strictly and as narrowly as possibly I can to sift out the truth, and sound the business to the very bottom to bring things to light. I have taken him aside, and asked him alone, and examined him in private; and now I have questioned him in your presence, before your own faces, and yet I cannot hear or understand any thing, but that he is wronged exceedingly, and all that I can do for my life and heart, I can find no cause of death in him. And if ye will not believe me, behold Herod also his own Lord, under whose jurisdiction he is, doth think and say the same, he is of one mind and opinion with me in this matter. For he under whose power he is, hath sent him back again without punishment: which he would never have done, if he had found him faulty. What therefore will ye do, seeing according to the truth of the business, there is nothing to be found in this man worthy of reprehension, or wherefore he should be put to death? Will you use violence to him, and kill him contrary to all Law and Reason? Doth your Law teach you to serve men so? Surely Solon, Lycurgus, Minos, and the Roman Tables allow no such thing, much less command it. The chiefest Law of Lycurgus was, that no man should be punished before he was convicted and condemned. Nor did ever any Lawmaker allow of so notorious a wickedness, as to cut off and destroy the innocent. How much less ought you to do any such thing, who go under the name of Religion, and are professors of the most holy Law? Let me desire you therefore to hearken to my advice, which I suppose may somewhat pacify you. I will chastise and scourge him after the manner of the Romans, that it may not be said you have bound him and brought him before me without a cause: but I neither can, nor will I put him to death, because I find no such fault in him. See here Pilate doth again bear witness of Christ's innocency against the impiety of the Jews, that by the righteous Judgement of God their damnation might be the greater. You shall shortly see the Sun, and the Heavens, the Earth, and the stones testify against them, and proclaim the innocency of Christ. Nor could they be thus assuaged: but when they heard that he should be released, they cried out the more vehemently, and were more impatient than before. Those bloody minded men would be satisfied with nothing but his death. They would have the memory of him wholly abolished. Therefore they thought it not enough, and could not be contented that Christ should only be chastised, and scape with nothing but scourges.  
But Christ makes no further answer to all that they charged upon him, no not when Pilate questioned and chid him for it. For all that they objected against him, did not deserve an answer. Well might he be silent, who had no need to make his defence. Let them go about to defend themselves (saith Ambrose) who are afraid to be worsted in their cause. He doth not then confirm their Accusation by his silence, but sleights it by not wrangling against it. Pilate indeed takes it in great dudgeon and disdain, that he who had answered so handsomely before him in private, should now say nothing before the people. And therefore first he doth wonder at his patience; for never in all his life before did he know any man that was accused, but he would use his tongue to the utmost to plead for his life, and seek by all means possible to defend himself. Secondly, He doth admire, that seeing he was guiltless, he doth not petition for his liberty and enlargement. Thirdly, He doth think it strange, that he was no more afraid to die. He sees no cause he had to be silent, but great reason why he should speak for himself: because he that is convicted should stop his mouth and hold his peace, and not he that is innocent and clear.  
Here then was fulfilled that of David: But I was as a deaf man, and heard not; and as a dumb man, that openeth not his mouth. I was as a man that heareth not, and in whose mouth are no reproofs, Psalms 38. Christ by this his Example taught us what Weapons Christians ought to fight with against Death and the deceits of the World, and against the Accusations of our Adversaries: to wit, with innocency, patience, and silence. In quietness and in confidence shall be your strength, Isa. 30. It follows:  
Now at the Feast the Governor was wont to release unto the people a prisoner, 
Mat. 27.15.  whom they would. And they had then a notable prisoner, called Barrabas. Which lay bound with them that had made insurrection with him, who had committed murder in the insurrection. And the multitude crying out, began to desire him to do as he had ever done unto them, Mar. 15.7. Pilate saith unto them, ye have a custom that I should release one unto you at the Passover, John 18.39. When they were gathered together, he said unto them, Whom will ye that I release unto you? Barrabas, or Jesus (the King of the Jews) which is called Christ? For he knew that for envy they (the chief Priests) had delivered him, Mat. 27.17. But the chief Priests and Elders stirred up the multitude, and persuaded them that they should rather ask Barrabas, and destroy Jesus. The Governor answered and said unto them: Whether of the twain will ye that I release unto you? And the whole multitude cried out all at once, saying, away with this man, and release unto us Barrabas, Luk. 23.18. Pilate therefore willing to release Jesus, spoke again to them, and said, what will ye then that I shall do with Jesus, whom ye call the King of the Jews? And they all cried out again, Crucify him, Crucify him. He saith unto them the third time: why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him and let him go. And they cried the more, saying, let him be crucified. And they were instant with loud voices, requiring that he might be crucified: and the voices of them, and of the chief Priests prevailed.  
This custom of releasing one prisoner at the Passover, arose from their deliverance out of Egypt, which was upon the day of the Passover. And this custom had a great show of piety in it, but it was clean contrary to the law of God, which commandeth that none but offenders should be punished. Nor had the jews any need to be put in mind of their deliverance heretofore out of Egypt by this releasing of a prisoner. For God himself had Instituted a memorable and remarkable sign of this thing, to wit, the Paschal Lamb, and so that whole Festival. But they, not content with this sign which God had Instituted, did institute another, and that quite contrary to the Law of God. Thus Hypocrites are not content with the bare Word of God, but always either add something of their own invention unto it, or prefer it before the Word of God.  
But again we here see a most notable passage of prudence and civil righteousness in Pilate. And I hearty wish that we might have no worse and more indiscreet Magistrates. Indeed we do desire good and godly Princes in a Commonwealth. But if for our iniquities we do deserve none but ungodly Magistrates, we wish they may be as good and as prudent as Pilate was. For consider I pray,  
1. With what Wisdom he endeavoured to set Christ at liberty. For when he could not do it by force and might, because of the people's uproar, and the power and importunity of the High Priests, he attempts it in a wise and judicious way, proposing their own custom, and offering to give them satisfaction before they desired it at his hands. For by this means he hoped to have bowed the Jews, and made their minds flexible to him herein, so that they would have yielded and have been willing to release Christ, inasmuch as he offered to confirm their custom with such readiness, though he were an Heathen, and thereby to show no small favour to their Kingdom. Ye have a Custom, saith he, etc.  
2. He doth very wisely propound those two, and no more, unto them. He doth propose no other with Christ unto them, but that notorious Villain Barrabas, whom he knew to be a most mischievous and pestilent fellow to them all: so that it could not be suspected that they would absolve him, but when he had set them both before them, they might be put in mind of what both of them had done. Whether of the twain, saith he, would ye, etc. And he calleth Jesus the King of the Jews, that so he might seem either a little to appeach their Kingdom, or at least abate and mitigate their fury with some laughter and merriment, and withal show them that he was falsely accused of this crime. For a Roman Viceroy would never have released one that was accused to undermine the Roman Government, if but in the least he had apprehended him to be guilty. The Evangelists on the contrary do describe and set forth this Thief in his colours, that the malice of the Jews may appear to be the greater, who would prefer such a Rogue before Christ.  
1. Now Barrabas signifieth a Son of the Father, that is, of the Devil or Antichrist: for according to Matthew he was not simply, but notoriously wicked. He was a seditious fellow, a Thief, and a Murderer. Hence Peter saith. ye desired a Murderer to be granted to you, and have killed the Prince of Life, Act. 3.  
2. Barrabas also may be interpreted the son of a multitude, or the son of a Master. For he had the same Father to be his Master, which taught judas to betray his Lord.  
3. He is truly a son of the multitude, that is, a son of the World. To this fellow than is Christ likened and compared, the most innocent man with the most notorious robber, yea the most precious Son of God, with the very child of the Devil himself. This was figured forth by the two Goats under the Law, upon which the Priest (Levit. 16.) was commanded to cast Lots, which should be slain, and which should be the scape-Goat. Barrabas was that one stinking Goat, the other Goat was Christ: who according to his innocency was a Lamb; but according to our iniquities, and in reference to our sins which he took upon him, he was as it were a Goat. This is slain, and the other is let go. But as he that slew the Goat, did sprinkle his blood upon the Altar, that God might be propitious: but he that led away the scape-Goat was thereby made unclean, till he had washed himself with water: So by the blood of Christ the Father's anger is pacified and alaid again. But the jews who desired Barrabas to be released unto them, are become unclean, and never can be clean, until they be washed by the blood of Christ. But hear the Vote, and how the Lot falls. Pilate did not doubt but that they would adjudge Christ to be set at liberty, rather than a common Cutter upon the High way, but he was much mistaken herein. For the chief Priests had otherwise persuaded the common Rabble of people, to wit, that they should desire Barrabas to be released to them, but that Jesus should not only be kept in hold, but also condemned to a most filthy and shameful death. This, saith he, those Princes and prime men persuaded the people unto. Therefore they especially are guilty of shedding Christ's blood more than the rest. See here how pestilent and pernicious an evil Counsellor is. The multitude of the people at first were wholly for Christ, and did generally follow and cleave to him. But now these wicked men having prevailed with them, they cry out against him, and desire to have him put to death. The whole multitude, saith he, cried out, Away with him, and release unto us Barrabas. O notorious blindness, or madness rather. For what else was this but to say, kill him that raised the dead, and set him at liberty who killed the living; put out the light, and let us sit in darkness: Away with the Peace maker, and let the mutinous and seditious alone. We will not accept of Life, we desire Death rather: Let Truth be banished, we choose falsehood before it. Finally, they scorn so much as to mention the very Name of Christ, but they cry out for Barrabas to be set at liberty: they had rather celebrate the Passover with him, then with Jesus: for although he were a lewd and wicked fellow, yet he was more tolerable to them, because he never used to reprove them for their faults: but Christ was an intolerable man, not to be born by them, because he rebuked them for their Vices. This then is that complaint made in Isaiah: I looked for Righteousness, but behold a cry, Isa. 5. So in Jeremy, Mine heritage is unto me at a Lion in the Forest: it cryeth out against me, therefore, etc. Jer. 12. For as the Lion terrifieth the other creatures with his roaring voice, so these men by their outcry did force the Lord unto the Cross.  
This people therefore did here commit two evils, as it is said in jeremy the second. They have forsaken me the Fountain of living water, and have digged to themselves broken Cisterns that can hold no water. The first evil was, in that they thought a guilty person more fit to be released, than an innocent man. The second was, in that they would offer to condemn their best Benefactor. It is not so bad to desire the enlargement of an offender, but to choose it, and that rather to desire the freedom of a wicked man, then of a godly man, this can never be good in any sense. We that are Christians ought to pray for all men, yea for Infidels, but mean while willingly to forget those that are of one Faith together with us, this must needs be evil.  
1. The jews by this their outrage did notably lay open their ingratitude, in that they did so basely esteem of him, who set so great a rate on them, as to choose them for his people before all others.  
2. They did betray the madness of their malice, which was so great, that they rather desired all righteousness should be utterly ruined, and that all malice should have its swinge, then that the current of their hatred should be stopped.  
3. Here they bewray their great blindness, because they desire that which by all means they should have feared, avoided, and prayed against, to wit, that their Saviour might not be cut off, and a Robber released to them. But as they desired both, so it befell them: They chose a Thief, and rejected a Saviour: justly therefore are they exposed to the Sword and Robbers without any Saviour. They asked a Murderer to be given them, but killed the Prince of Life, for which very thing they perished by seditions and murders, and were, and are involved in such great calamities, that none is able by Pen or Tongue sufficiently to express them. And for this very fact the Prophets call that Nation the daughter of a Robber. Well doth Isaias also speak of them: Ah sinful Nation, a people laden with iniquity, a seed of evil doers, children that are corrupters, they have forsaken the Lord, etc. Isa. 1. Here we see,  
1. That there is nothing but a wicked mind will prefer it before Christ and the truth, if it doth but know and hope it shall get never so little by it.  
2. We are taught not to trust in the applause of the world. For they who but a little while since did sing before Christ, Blessed is he that cometh in the Name of the Lord: now cry out as loud, Away with him, etc.  
3. Here we see the disposition of the world, which doth ever make choice of the worst, and reject the best. It is always more favourable to the guilty, than the innocent. But all that we here see or hear of did not fall out by chance, but by the Decree and Counsel of God. For it behoved Christ to be made the lowest of men, and to fall under the greatest contempt, that he might be most highly exalted and glorified over all, Isa. 53. The lowest descent of Christ was, to be accounted more base and wicked then a Thief or a Robber: but this Descension is a means of his Ascension, and the true and only way for him to be more highly exalted. If thou therefore art despised, and reckoned worse than the worst, have recourse presently to Christ, who in the sense of so great contempt transferred it on himself, and overcame it, that thou by Faith in him mightest overcome it also. No marvel then if guiltless men be sometimes punished, and the guilty escape . So it was with Christ. And as it here fell out in pilate's Court, the very same happened in Gods Court. Adam that notorious Thief with his whole posterity stood accused before God, all of them guilty of Death: So did also the most innocent Son of God. Now one of them must be punished with Death, Divine Justice did so require it. But God of his great mercy spared him, and delivered his own innocent Son to Death for him.  
1. Brethren, let us embrace this mercy of God, and be thankful unto him for it.  
2. Let us take heed that Christ, that is, the Righteousness of God be not taken and kept prisoner in us: and the Thief, that is, unrighteousness, be not let go at random.  
But what doth Pilate do, when he saw this frantic obstinacy of the Jews? He little thought that they would desire Barrabas to be released unto them. And nothing seemed more strange unto him then this unworthy behaviour of them. Therefore he saith, What then shall I do with Jesus? etc. q.d. If ye think it meet and just that a Thief should have his enlargement, much more he that is proved to be innocent: or with what justice can I condemn this man, if a Thief must be released instead of him? ye desire that he should be sent packing, but require a Thief to be set at liberty. Nay in requiring a thief's enlargement, ye do necessarily desire this man's releasement. For he that would an offender let go, would much more that a Righteous man should not be kept prisoner. And so is it indeed with those that are in their right wits: but malice had blinded these men's eyes. Therefore they cry out again: Crucify him, Crucify him. These wicked Husbandmen had a will and a resolution to kill the Lord of the Vineyard, thinking that then they should possess his Inheritance safely, and hold it sure enough, and so brave it out with great gladness and glory, Mat. 21. Wherefore they sharpened their Tongues like Serpents. But first of all they determine what kind of death he should die. Where again they discover their wickedness, in that they would prescribe what manner of death to put him unto, whereas this did not belong to the Accusers, but to the Judge. And 'twas not for nothing that they would have him crucified. For thereby they thought to delude the people, and alienate them from Christ: that whereas it is written in the Law, Cursed is every one that hangeth on a Tree; they might show them that Christ also was accursed of God, and so by that means Christ might wholly perish, not only in his person, but in his good Name and repute among the people, and the clearness of his Miracles, and whatever else was good in him. This was that which that wicked crew did plot and purpose, even that the whole memory of Christ might utterly be abolished. But God crossed their contrivances. For the curse of the Cross was far from clouding Christ's Renown, that his Glory did the more sparkle and spread thereby. Let not us think shame of the Cross of Christ, but esteem it our greatest honour. Let us now glory in nothing save in the Cross of our Lord Jesus Christ, Gal. 6. For this will turn all cursing into blessing to us.  
But how madly soever they cry out, Pilate doth yet withstand them, and doth the third time publicly protest Christ's innocency. What evil, saith he, hath he done? I find no fault in him. For he knew, and now had sufficient experience by the fact itself, that for envy they had delivered him. Nothing but envy (I say) was the ground of all this clamour. For this had so blinded them, that they could not see the Law of God, or of Nature. A manifest and plain Sign and Token of this their envy was, in that they took no notice of the Judges excusing him, but still cried out more and more; and what else should they do, when they had nothing else to prove their charge? In like manner the world afterward cried out against the Martyrs of Christ, The curse of the Cross light on them, Away with them, Throw them to the beasts, make dogs meat of them, Hence with these Malefactors, etc. How should they scape better than their Lord? But though Ravens or Lions devour us; although the fire burn us, or the water drown us: let us never deny Christ, or desert his Church. It follows in the Text:  
Then Pilate therefore took Jesus, and scourged him. 
John 19.1. Mar. 15.16. Mat. 27.28.   
And the Soldiers led him away into the Hall, called Pretorium, and they call together the whole band. And they stripped him, and put on him a scarlet Robe. And when they had plaited a Crown of Thorns, they put it upon his head, and a Reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail King of the Jews (And began to salute him, Hail, etc. Mar. 15.) And they smote him with their hands (John 19.3.) And they spit upon him, and took the Reed, and smote him on the head; (Mat. 27.30.) And bowing their knees, worshipped him, (Mar. 15.19.)  
The Devil now at last, through the furious rage of the Jews, so far prevailed with Pilate, who endeavoured to carry on things in a politic way of Justice, to lay violent hands on Christ. I say he laid hands on him, whom he had so often excused. For so the Scripture must be fulfilled. Pilate knew well enough that for envy they had delivered him, and yet he doth so far gratify and condescend unto them, that for their sakes, and in favour to them, he doth suffer and command innocent Jesus to be scourged. And how many such Pilatists are there to be found now adays in every Country, who commonly Apprehend, Oppress, Spoil, Kill, and condemn even the innocent, for no other cause, but because it will please their Princes? Pilate might have rescued Christ out of the hands of the Jews, having power and force sufficient to have done it, as Lysias the Tribune or chief Captain did rescue Paul, Act. 21. But thus it must be. Christ foreknew and foretold his scourging long before, Mar. 10. Luke 18. And Isaiah prophesied the same long before the Incarnation of Christ: I gave my body to the smiters, and my face to them that plucked off the hair, etc. Isa. 50. The Apostles also in like manner were thus scourged and whipped afterward, Acts 5. & 12. Of which usage Christ warned and told them of beforehand, Mat. 10. & 23. But let us explain the words of this Text a little more largely. Hitherto ye have heard what Christ suffered from the Jews: to wit, that he was taken hold on, bond, hurried up and down, buffeted, accused, spit on, in fine he was accounted worse than a common Thief. Now we shall hear what he suffered of the Gentiles after all this. Although what we have already heard was sufficient to have redeemed all the world, yet he would endure more than that: First that he might make full satisfaction for our sins: Secondly, That none might have any occasion to despair, considering the largeness of the Remedy: Thirdly. To re-enkindle our love again unto him, because it is as it were natural for a man to be won and wrought upon by courtesies and kindness. Hence in the Prophet such Benefits and good Turns are called the Cords of Adam, Hos. 11. Such as with which a man is drawn. I will draw them, saith he, with the cords of Adam, that is, with Benefits and Kindnesses whereto men easily incline and suffer themselves to be prevailed on. And whom would not this so great love of Christ draw unto himself? Pilate (saith he) took Jesus, and scourged him. This was the first Sentence of the Judge against Christ, and that a most unjust one too: inasmuch as the Judge himself had more than once declared him to be guiltless already. But this is Christ's Lot in the world, that although men know him to be innocent, yet he fares no better, and meets with no civiller usage at their hands: which is no other than what all the Saints, who are members of Christ, ever have had, and still have experience of continually. For how often are wicked men compelled to confess, and say, Verily this was an honest man: but for all that they will show him no further favour; this is all the kindness he shall receive at their hands, or is likely to find from them. Now according to the opinion of some Christ was whipped,  
1. Because it was the custom of the Romans, first to strip and whip those openly that were to be put to death, to show that they had nothing to cover or excuse their fault. Although this is true in part, yet it doth not hold here. For Christ was not yet condemned to die: Nay, the Judge himself had not as yet resolved to adjudge him to death, and therefore in favour to him did but chaftise him. He saw that the Jews were so drunken with such envy against Christ, and did so rage against him, that they could not be kept from killing him with all the Rhetorical Eloquence and fair persuasions that he could use to them. And therefore,  
2. To avoid a greater mischief, to wit, the putting of the innocent to death, therefore he gave sentence that Christ should be scourged, if happily the Jews being satisfied with this punishment, might abate the rage and fury of their minds; for of two evils, the least is to be chosen. This is all the pity that the world hath of Christ, even to beat him with many stripes. Let us look on this with the eyes of our mind. It is a great spectacle for the World, Angels and Men to behold, that the Prince of all liberty should in such a servile and base manner be beaten and buffeted by the slaves and vassals of sin. For,  
1. He that  and covers all, is stripped of his own garments, and led up and down naked before all men.  
2. He that covereth our confusion, is confounded before all, that we might not eternally be confounded; which certainly we must have been, if Christ had not undergone this stripping and whipping for us.  
3. He that releaseth the Prisoners, is himself brought into bonds; Nay, he that gave the Israelites a cloud and pillar of fire to conduct them when they came out of Egypt, is by the same men bound now to a pillar himself: Although this also had some good resemblance of the rectitude of his righteousness, for he always stood upright.  
4. He that with much pity and compassion touched the sick and weak, is now brought under the lash, and is beaten with so many stripes, so many strokes, and with so many scourges, that if the Godhead had not supplied him with fresh strength to endure more lashes and blows, he had sunk, and died under the hands of those rascallions for want of breath and blood. Thus they add stripe to stripe, gash to gash, rend upon rent, wound upon wound, blood upon blood, till that beauteous and comely body, which was more lovely than any the children of men, was wholly deformed and disfigured, that as the Prophet saith, It had no form or comeliness, Isa. 53. Here was fulfilled that of the Psalmist, Supra dorsum meum fabricaverunt piccatores, The plowers ploughed upon my back, Psalm 129. Again, From the sole of the foot to the crown of the head, there is no soundness in him, Isa. 1.  
All this he underwent and endured for our sakes: Our sins were his scourges; so many sins as thou hast committed, so many scourges Christ suffered. For it is written, He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes are we healed. Sins do justly deserve scourges, which seeing they were innumerable, and yet Christ had undertaken them all, yea, and God himself would exact the punishments of all sinners at his hands, there's no doubt but this whipping was most grievous to be born, especially if we consider the most noble and tender complexion of Christ's body. So that Christ did like a natural and meek mother, who seeing the Father displeased and angry with his Children, runs with her arms all abroad, and steps between, taking the blows on herself to save her children. So Christ run to meet the Father when he saw him incensed with our sins, and suddenly providing perpetual plagues for us, offering his own back to bear our blows. O the unspeakable bounty of God, by which it was that we were so dearly redeemed. O the strange Judgement and Correction; O the wonderful ordering of the unutterable Mystery! The wicked offendeth, and the righteous is punished: the servant commits an heinous crime, and the Lord makes satisfaction for it. Man doth the Fact, and God bears the blame.  
Whither, O thou Son of God, whither doth thy humility descend? Whither did the fire of thy love flame? What were the bounds of thy pity and piety? How far did thy compassion extend? I did the evil, and should have born the punishment. I committed the wickedness, but thou didst penance, and suffered'st vengeance for it. Thou wast humbled for my pride. I was disobedient, but thou wast most obedient in all things, yet dost thou expiate the haynousness of my rebellion. I did eat the sour grapes, and thy teeth were set on edge. I wretched man, and undone Creature, I say, I was the cause of all thy bruisings, and of all thy confusions. Thy love and my sin made thee become so weak. Consider this, O thou miserable sinner, consider of this when thou makest provision to fulfil the lusts of the flesh. Here we see how that,  
1. We were not redeemed with corruptible things, as Silver and Gold, But with the precious blood of the unspotted Lamb, 1 Pet. 1.  
2. How Christ made satisfaction for the sins of the flesh.  
3. How the lost sheep is not only found, but brought home again upon the shoulders of the good shepherd with great labour and toil. woe to those miserable men that polluted their hands in the blood of the innocent. And woe be to us also, if we be not thankful.  
But there is something else to be taken notice of in this whipping of Christ: for while the world is so busy about scourging of Christ, God is not idle, or neglecting his care in the mean time towards those that are his. The Lord is wont to do his work, when wicked men are active in theirs for the trouble and affliction of the godly. When the Patriarches sold their harmless brother Joseph, and fulfilled their lust upon him, than did God carry on his design, and accomplish his work. For under that sale of him did God secretly advance Joseph to have dominion over his brethren. So here, When Pilate and the Jews did their business in this whipping of Christ, mean while also God doth his work as fast. For,  
1. He hath so sanctified and blessed all stripes and all afflictions by these scourge of his Son, that what afflictions soever do now befall a godly man, they do him more good than hurt, and help him forward in the way of holiness.  
2. By these stripes wherewith Christ was beaten, God the Father hath so ordered it, that all the scourges of a godly man shall prosper to his good.  
3. God hath here declared in his only begotten Son what usage his adopted and elected Children must look for in this world. For if he suffered his only begotten Son to be whipped, shall he not much more let his adopted Children be slashed? For whom the Lord loveth, he correcteth, Prov. 3. And scourgeth every Son whom he receiveth. What will they say to these things, who live in pleasures, and never think of adversity; so far are they from being willing to suffer the least and lightest cross, as if they went about to build another Paradise in the earth? Behold, saith he, That which I have built, I will break down; and seekest thou great things for thyself? Jer. 45. They whose Judgement it was not to drink of the cup, have drank of it; and dost thou think to escape? Learn therefore, O Christian, from this scourging of Christ, to bear the scourge of God patiently, and say with David, In flagella paratus sum, I am ready for the Rod, as the vulgar reading is, Psalm 38.17. And with Paul, I am ready not to be bound only but also to die at Jerusalem for the name of the Lord Jesus, Act. 21.  
Hitherto we have heard of the whipping of Christ, which indeed had been sufficient for the redemption of all mankind. But all is not at an end yet, the wickedness of perfidious men, as well of the Jews, as of the soldiers, is not yet satisfied; but affliction is added to the afflicted, and the injuries of our King abound, the pain of his manifold punishments and reproaches increase more and more. Assoon as they had done whipping him, pilate's soldiers, (who were then under the Roman pay, and kept garrison at Jerusalam under the Governor, because of the frequent seditions and mutinies of the Jews) they begin to mock and make sport with Christ, and that with such looseness and sauciness, that the like was never seen or heard of before: no, nor were it to be believed, if the Evangelists had not so punctually set down every particular. We do not read that Pilate commanded these things to be done, but the soldiers did it of their own accord, to gratify and curry favour with the Jews. However Pilate winks at it, holds his peace, takes no notice of it, he doth not restrain or forbidden them. Whence some suspect that Pilate all this while did but with a counterfeit mind defend and plead for Christ, but really and indeed did conspire his death with the Jews. And therefore we heard before that the Governor sent a band of Roman fouldiers to take Christ. Whereas if the soldiers had done this without pilate's privity, yet Pilate could not be excused, who did not so much as check them, or speak one word in dislike of their great malice against the innocent. Wherefore, O Christians, seriously consider again, and think upon this so great suffering; but withal, take notice, that our sins were the cause thereof. 
Eight jeers.  That Prophecy of David was here many ways fulfilled in Psal. 22 & 39 & 69. There are eight manner of jeers reckoned up which these knaves put upon Christ, for which no doubt the Jews did well reward them: nor would they march out to take Christ for nothing. For truly Officers of an Army are but vassals to Gold. That side which allows the best pay, hath the justest cause. But these were Tiberian and heathen Soldiers. What then are ours, and what do our sou●diers do, who are baptised for Christians? What people under the sun are worse, and less fearing God? Those soldiers of Tiberius did scourge, crown, mock, spit on, and at last crucify Christ: But our soldiers, whom we daily see before our eyes, do no less to Christ, by swearing and blaspheming the blood and wounds of Christ, etc. No wonder if such soldiers were always worsted, not only by the Turks, but also if the earth had swallowed them up alive. And no question but the earth and the people therein are the worse for such kind of Blasphemies. For is it not a diabolical thing, that Christians know not what else to swear by, but by that by which they are redeemed? But of this we shall speak elsewhere. Let us now consider those eight things which Christ suffered from those soldiers.  
1. They muster up the whole devilish band together, to make the greater mockery and derision of it. Surely 'tis no small vexation to be jeered at by one single person alone; how much more to be made a laughing stock before so many men?  
2. The band being called together, they cloth, and put on him a purple robe, which was a military garment of a red colour, which Commanders use to wear. The military attire of other soldiers was called a Corslet, or Coat of Male. This they did scoffingly, to signify thereby that he was a King. Herod's servants put a white robe upon Christ, these cloth him in scarlet.  
3. They plate a Crown of Thorns, and set it on his holy head for a royal Diadem. Who can imagine the pain that reverend Head endured by so many prickly thorns fastened on it, when we are so tormented with the prick of a thorn that we can hardly endure it? 
1.  First, Then these thorns were the covetousness and riches of the Pharisees, which moved them to persecute Christ. The world cannot be content to scratch itself with its own thorns, i. e. Riches, but it must vex its Neighbour too, and dishonour God, either by getting them dishonestly, or keeping them too niggardly. 
2.  Secondly, These thorns are our sins. For because of man's sin, the earth fell under this curse, that it should bring forth thistles and thorns, Gen. 3. So that we also as well as the soldiers did put this Crown of thorns upon the holy head of Jesus. For 'twas we that sinned, though Christ bore the punishment of our sins. See and consider this thou graceless and grateless man, who dost now give up thyself to vanity and pleasure, while Christ sits with a Crown of thorns on his head. See, I say, how grievously Chrirst was afflicted for the expiating of our pride and vanity. For this Crown, besides the pain that it caused, was contemptuous and reproachful, it was full of confusion. Both which were our due, as well the punishment, as the eternal consusion. Wherefore Christ underwent both for us. O the unspeakble charity of Christ indeed towards us! But on the contrary; O the detestable ingratitude of us for the same!  
4. The soldiers put a Reed into the hands of Christ for his Kingly Sceptre, and this they did out of disdain to him, thereby signifying that he had made himself a King, and yet he had nothing to carry it out in the port of a King: but such as his Sceptre was, such was his Kingdom, even a vain empty and frail Kingdom.  
5. They bowed the knee before him, mocking and scoffing at him in that scornful salutation, saying, Hail King of the Jews. Here we may much bewail the great malice of these wicked men. For how could they have more basely abused the most vile and contemptible man in the world? and yet for all that our Jesus doth still continue to be the true King of Israel; even in spite of Pilate and his soldiers, notwithstanding they had used him worse than they did. I say he is still a King, now they are hurried into the infernal fire to be burned everlastingly. Therefore we are not ashamed to hear of those unheard of abuses of our Lord, but are thereby rather strengthened and encouraged to undergo the like. Now these wicked Worshippers shadowed those Hypocrites, who by their outward deportment and a pish gestures feign themselves to be very godly people, when their hearts are lewd and unbelieving, and most remote from God.  
6. They smote him on the face with the palms of their hands. There is nothing more cruel, and more void of all compassion than a wicked man. And therefore in the Psalms, the Persecutors of Christ are compared to Lions, Bulls, Dogs and Calves, by reason of their petulancy and cruelty. Moreover, Ungodly men do always add sin unto sin, as if they could never sin enough. Hence saith Isaiah, Woe unto them that draw iniquity with cords of vanity, Isa. 5. After they had done mocking Christ, they buffet him. They fall from jest to earnest, from sport to spurning, from words to blows; for so wicked men are wont first to scoff, then to strike, and so to spew up and disgorge all their rage and fury against those that are made miserable. Thus it befell Christ the King of all Glory, and thus it befalls all those that bear his Cross after him. However we know that as all scourge and whip, so all buffet and beat which the godly do undergo, are all sanctified in Christ. And therefore he that gives blow for blow, what else doth he but thrust away, and cast off sanctification from him?  
7. They spit upon him, which is the highest disdain and contempt of all. Eternal God, how comes it to pass that thy creature man should be so unspeakably wicked and abusive, as to bespit his own Lord and Saviour? Who can but tremble to hear it only? Brethren, consider here that wonderful patience of Christ, and his truly to be admired silence.  
8. They smite him on the head with a reed, on that head which all the devils in hell should tremble at, and all the powers of Heaven reverence and which all the Saints do worship. I say, that everlastingly blessed head, from which all blessing is derived unto us, and doth descend upon us. By this smiting the prickle of the thorns did more and more pierce the crown of his sacred head: whence it did still bleed, and the blood gushed out afresh, so that all his body, neck and face were tinctured, and died therewith, and by reason of the execrable spittle of the soldiers which was mixed with it, they made his beautiful and lovely face look most ruefully and like a Leper, according to the Prophecy so often already alleged, Isa. 53. We saw him, saith he, and there was no comeliness that we should desire him, he is despised and rejected of men, and we hid our faces from him, or his face was hid from us. It was hid indeed because of the tumors, wounds, spittle and blood. Therefore, saith he, we accounted him as a Leper, and stricken and humbled of God. The soldiers than did all these things unto him, because the Jews had told them that he did much affect to be a King, and to reign over the Jews. This was the ground of all the sport which they made with the Crown, Clothing, Sceptre, and scoffing adoration. See here a Spectacle never before in the world, nor never heard of until now, except that afterwards some of the Martyrs suffered the like in contempt of Christ. Who could have believed these things, or who would have dared to preach them, if they had not been written in the Gospel? But because they are written, we boldy believe and preach them. Who can but tremble to hear these things, seeing it is most certain that we must have endured them eternally, (I mean the worm and sting of conscience, the derision of all the creatures, and a final separation from God himself) if Christ had not voluntarily undergone them for us? This grain of wheat was thus to be multiplied, it is sown in most abominable contempt, that it might sprout and grow up most wonderfully unto Glory. Thus the Kingdom which was not of this world, did conquer and overcome the proud world, not by cruelty of battle, but by humility of sufferings and patience. The tremendous and fearful power was hid and concealed awhile, that the imitable patience and sufferings of him might be set forth and commended unto us. Mean while what those soldiers did in greatest contempt and cruel mockery, this Christ the Power and Wisdom of God did not only undertake and endure, but took care that it might be done profitably, and with good advantage, which was mystically thus.  
1. 
The Mystical sense.  The Purple Robe (which was a sign of royal Majesty) did signify that Christ having overcome all enemies, to wit, the Devil, Sin, the World, and Hell itself, should set all mankind at liberty again. Or by the Purple mantle is signified the service of love which he performed for us, and to us in his Passion. For Scarlet in grain is of the colour of fire, which the Lord commanded should be taken for the service of his Tabernacle when it was twice dipped, Exod. 28.5. to signify our love to God, and to our Neighbour; whence it is, that whatsoever we offer by fire, and that will endure the test, is well pleasing in the sight of God. Now Christ out of his exceeding great love to us did drink off the cup of his Passion to the bottom. Well therefore might he be clothed with a purple Robe, to express this his overflowing charity to us, or else it was to show that he himself was that very selfsame one signified by the red Heifer in the Law, whose body was commanded to be burnt for a sin-offering without the camp, and the ashes thereof to be sprickled upon the people in water, Numb. 19  
2. The crown of Thorns signified that the Kingdom of Christ is not of this world: that is, it doth not glitter with stateliness or pomp, nor doth it consist of outward force and might, but it is thorny and of a scarlet dye: that is, it is subject to sufferings and afflictions. The crowns of the Kings of this world are made part of Iron, part of Silver, and part of Gold: intimating that the Empire of this world consisteth in carnal power, lustre, and nobleness. But Christ's crown is made of Thorns, thereby hinting unto us, that the Kingdom of Christ doth consist, and is full of Thorns and Afflictions. Such a King as Christ is himself, such Kings doth he make us, obnoxions to all tribulations. If then thou wouldst reign with Christ, do not startle at, or throw aside the thorny Crown; for if thou art crowned here with him with thorns, hereafter thou shalt be crowned with him with a crown of Glory and honour, Psal 8. 2 Cor. 1.  
3. The Reed in his hand signified, that he had power to lay down his life, and to take it up again, john 10. Although they thought no such thing. Seeing Christ's Kingdom is such a one as grows up among Thorns, no marvel that the world doth so scoff and jeer at it. 
1 Cor. 1.  For the Gospel and the preaching of the Cross is foolishness to the world. When they heard say that Christ was a King, but seeing him crowned with Thorns, they disdained and made light of him: hearing that the Gospel promiseth freedom from all evil, and seeing it come along accompanied with nothing but the cross, they ●…out and ●…eer at it: When they hear that Christians are Kings over sin and death; yet seeing that they are sick and die as well as others, they do but laugh at it. Christians therefore do look like fools to the world, because they hope for aid and deliverance, but for all that are at present overwhelmed with all manner of miseries. Hence it was that jobs Wife said to him: Dost thou still retain thine integrity? Curse God, and die, Job 2. But however the cross and afflictions crush Christ, he is nevertheless, and will be a King with all Saints, which will appear to be so one day, whether the world will believe it now or no. It follows:  

John 19.4.  Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that you may know that I find no fault in him. Then came Jesus forth, wearing the Crown of Thorns, and the Purple Robe: and Pilate saith unto them, behold the man. When the chief Priests therefore, and the Officers saw him, they cried out, saying, Crucify him, Crucify him. Pilate saith unto them, take ye him, and crucify him: for I find no fault in him. The Jews answered him, we have a law, and by our law he ought to die, because he made himself the Son of God. When Pilate therefore heard that saying, he was the more afraid, and went again into the Judgement Hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. Then Pilate saith unto him, speakest thou not unto me? Knowest thou not that I have power to crucify thee, and have power to release thee? Jesus answered, Thou couldst have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. And from thenceforth Pilate sought to release him: (But the Jews cried out, saying, if thou let this man go, thou art not Caesar's friend: whosoever maketh himself a King speaketh against Caesar.  
'Tis not to be uttered what the malice of the Jews plotted against Christ, how earnestly they did press and urge against him, what various and several things they invented to crucify an innocent Christ. As for any thing concerning the civil Laws, Christ ought to have been set at liberty, inasmuch as the Judge was satisfied in his opinion, and the civil Laws do appoint but one punishment for one offence. But thus Christ and they that are his do speed in this world, they can scarcely find civil honest Judges. Christ ought to have been absolved by the Judge's sentence, forasmuch as he had now suffered the punishment pronounced against him. But wickedness is so insatiable, that it will not be satisfied when punishment is inflicted, although the Judge himself doth omit nothing that might tend to Christ's liberty, but doth use his utmost endeavour to effect it, excepting only this, that in the end he doth suffer himself to be pressed to do open injustice for fear of his Superiors. How much had he done, and stood hitherto on the behalf of Christ? How many consultations had he, and how did he debate the business in his behalf? But all his art and skill neither could nor ought to take place: for God had otherwise determined. Indeed Pilate doth now openly and sharply speak to the Jews, endeavouring what possibly he could to maintain what was just and honest: And then he examineth Jesus in private, that he might find out the truth of the matter; but all that he attempted was to no purpose. Now when his servants had most miserably and most shamefully abused and made sport with Jesus, he offers to show him to the people in that pitiful pickle and deformity, if thereby happily he might move them to some compassion. Pilate therefore went out again, but not altogether so hot and zealous to do him right, as when he went out before. He had not a little swerved from the right Rule of true Justice when he did but scourge innocent Jesus. Now he brings him out again, and sets Christ before them, that ye may know, said he, that I find no fault at all in him. He doth here again acknowledge that Christ was innocent, and that it was plain injustice to proceed any further against him; Nay, he doth clearly confess that he had gone beyond his bounds, and had done more than he could answer in scourging him. For if the Judge could find no fault in him, surely he must needs be whipped unjustly. Here then was fulfilled that of the Psalmist, Thou hast tried me, and shalt find nothing, Psalm 17.3. Whence it is that Christ said at Supper, The Prince of this world cometh, and hath nothing in me, john 14.30. Jesus therefore went forth, wearing the crown of Thorns and the purple Robe. He went forth without any Imperial splendour, but full of reproach. He went forth indeed without any form or comeliness; for what comeliness was it for the Son of God to be crowned with thorns, and to be mocked, weltering in his own blood, and exposed as a gazingstock to his enemies? Who would have believed that this was the Son of God? But this deformity of Christ is full of consolation unto us. For hence we are assured that he made satisfaction to the utmost for us. What could not so great humiliation of his Son merit for us, it being voluntarily undertaken for us? Go forth also, O ye Daughters of Zion, ye believing souls, and behold King Solomon, the peacemaking King, who reconcileth all things that are in Heaven, and that are in Earth, Cant. 3.11. Col. 1.20. Behold, I say, your King with a crown of thorns, a crown of grief and misery, with a ludibrious Robe and reproaches, wherewith his mother crowned him; yet not his mother, but his stepmother the wicked Synagogue. Here is truly a most wonderful spectacle indeed to be seen. He that goeth forth, hath indeed some likeness of a King, yet is he overladen with the confusion of a most despicable servant: he went along crowned, but his crown was his torture, wounding his glorious Head with a thousand prickles. He is clothed in Royal Purple, not for honour, but disgrace. He bears a Sceptre in his hand, but is smitten with it on his head. They worship and bow the knee to him, and cry him up for a King, but presently chase him to the Cross. Think upon these things, O Christian; look on Christ in this hue, and never despair of his Grace and Favour. For doubtless as long as thou dost trust in him, he will never forsake thee, who hath already suffered so much for thee, that didst not deserve the same at his hands. To this end therefore is Christ held forth and set before thy eyes, that thou shouldest not despair. Whensoever therefore thou art in any tribulation either of body, or conscience, or mind, look this way, turn thine eyes toward Christ, and thou shalt be comforted.  
But Pilate, the better to assuage these savage beasts, and move them to some pity, knowing what compassion there is in nature, whereby as every creature loves its like, so also doth every one naturally take compassion on its like. Therefore he cries out to them with a loud voice: Behold the man, as if he had said, O ye Jews, be satisfied with the scourging of this man, which yet I was forced to inflict rather out of necessity, than any offence of his. Behold what a man ye have made of him, see how he is used, mark if he doth look but like a man. The sight of him is enough to melt and break an iron or flinty heart. Ye see there is no whole skin left in all his body from top to toe. No part or member of his body is free; ye see nothing but wounds and gore blood all over him. Have compassion therefore and take some pity upon him, for he is not a dog, but a man, as ye are, although indeed he hath been used worse than one would use a dog. Let this punishment suffice, be ye satisfied with what he hath suffered already, and let's dismiss him and send him going. For if he hath formerly erred in matter of Faith, this whipping will be a perpetual warning to him, that he never more broach the like errors again. If ye envy him as King, yet forbear, for ye see him abased and dejected; the name of King is vanished from him into the basest penance and highest mulct that can be exacted, he hath been whipped, crowned with Thorns, put into a mock-habit, scorned with bitter revile, beaten and buffeted sufficiently: let his shame abound, and let your envy abate. All this Pilate spoke very civilly indeed and religiously unto them, but to little or no purpose with these men.  
Most truly doth he say, Behold the man. Harken Heretics, ye that deny the Humanity of Christ. Behold the Man, saith Pilate. Hear this, O Christian; what did Pilate here see but a man? If thou canst not see God, yet behold this man, who became so despicable for thy sake. Hear it too thou sinner, Behold the man. See what man merited, see how miserable man is made, see what God-man suffered for thee, that thou be not found unthankful. Take heed thou be not like the jews, who were more enraged at that miserable Spectacle of Christ; and that whereby they should have been moved to compassion, therewith was their wrath and malice more inflamed. They cry out, Crucify him, Crucify him, q.d. proceed and go on as thou hast begun. If thou hast scourged him, crucify also. 'tis not enough to have him whipped, we are not contented with that, we long to see him dying upon the Cross. Thou dost show us his wounds, but we must have his life too. We shall never be at quiet till we see him dead. He shall never scape alive out of our hands, though it cost us all that ever we have. It shall be so, thou cursed, cruel, wicked Jew. It shall be as thou sayest, but not because thou wouldst have it so, but because God hath so disposed it: Thou shalt see him on the Cross, and there dying too. But it had been better for thee to have suffered him to preach in the Temple, and that Barrabas had been hanged on the gallows. The Evangelist doth justly tax their impiety; saying,  
1. When they saw him, they cried out. Therefore they cannot excuse their sin. For they have seen, saith Christ, and yet have hated both me and the Father, Joh. 15.  
2. Those wicked Blasphemers of Christ's Passion are here taxed, who have seen, and do see, know, and confess, that Christ did suffer all these things for us, and yet will not cease still to blaspheme.  
3. It is spoken Emphatically, that the chief Priests did cry out, for happily the rest of the multitude might be moved with some natural pity and piety, and begin to think upon the Miracles which he wrought among them, and so might be a little ashamed of what was so wickedly done unto Christ. The chief Priests therefore at least with their Officers cry out. Servants are easily persuaded to do as their Masters do, supposing that they shall be excused, if they do but imitate their Lords. In these High Priests was fulfilled that of Jeremy, The Pastors are become brutish, and have not sought the Lord: therefore they shall not prosper, and all the flocks shall be scattered, Jer. 10. Because the Flock, that is, the people were not only not brought to the Knowledge of Christ, but withal were stirred up to seek his death, therefore they fell into the pit and perished. But all the fault was in their Leaders and Governors. Pilate took nothing more heinously at their hands then this obstinate envy of the Jews. Therefore when he saw there was no hope to do any good by fair means, he doth try to restrain their fury with big words and sharp threaten: Take ye him, saith he, and do you crucify him, q.d. Shall I, O ye bloody men, who are more cruel than any bruit beasts, and because ye envy the Roman Laws, shall I kill and cut off the innocent? Do you think to affright me with your clamorous outcries, and make me act the part of a Murderer? I am a Minister of Law and Justice; I am not to maintain or vindicate the spleen and envy of others, but to punish Offenders by my Authority: I am no Executioner to torment the innocent. I have hitherto yielded to your hatred, I will no longer be persuaded by you to exercise any more cruelty against the innocent. Amongst all our Lawyers I can find no such Law, that doth command to put any man to death who hath not deserved it. And therefore if it be so capital a crime, and such an high offence with you to be innocent, and if you have any such Law among you, that punisheth the guiltless with death, do you execute them yourselves: I cannot, nor will I consent to this fool-hardiness and gross indiscretion. I don't intent to defile my Hall, which is the Roman Court and Empire in this place, with innocent blood. Take ye him at your own peril, and lead him away, and do you crucify him, if ye think it best. I do not use to crucify any but Malefactors and naughty fellows. But as for this man, I can find in him no crime worthy of the Cross. This Sentence of Pilate were much to be commended indeed, if he had persevered and continued in his resolution. But we shall quickly see the wind turned, and hear other things of him.  
For all this the Jews never so much as blush at the Justice of this Heathen man. Nay when they heard the Judge favour and defend Jesus with such diligence and industry, they verily thought that one way or other Jesus would slip from them, and get out of their hands: and therefore they forge another new crime against him, which, to a Judge that was not versed in their Laws, might seem to be a most notorious offence. We have a Law, say they, etc. True, you have a Law, but none of you keepeth the Law: as Christ did most truly and justly upbraid you, John 7.19. Thus the greatest Transgressors of the Law do most cry up and make their boast of the Law. But what is it that ye allege against Christ out of your Law? By the Law, say they, he ought to die. And wherefore, I pray, for what cause? Because he made himself the Son of God. But what's become of your former Accusation, that he should say he was King of the Jews? They were found liars in the first, therefore now they invent a new charge against him. And what great crime had it been if Jesus of Nazareth did say that he was the Son of God? If he did the works, why might he not profess the Name of God? It was extreme hatred in them to accuse him with such a clamour and noise of words, because he only said that he was the Son of God. They speak not a word all this while of those Divine Works which he did, and whereby he proved himself to be the Son of God. And they tell a lie too in saying, that he made himself the Son of God. For he did not glorify himself, that he might be made High Priest: Nor did he think it any Robbery for him to be equal with God, but the Father glorified him. The Lord, saith David, said unto my Lord, sit thou on my right hand until, etc. Psalm 110.1. Mat. 22.44. See here also how malice and envy doth disagree with itself. They had said before, It is not lawful for us to put any man to death. But now they say, we have a Law, and by our Law he ought to die. So forgetful and ignorant is envy, that it can neither tell what it did say, or what it should say. the Law which they allege must either be that of putting a blasphemer to death, Levit. 24. or that concerning a false Prophet seducing the people by lying signs and wonders from the worship of the one and true God, Dent. 18. But neither of these Laws take hold of Christ. For he was neither a blasphemer, nor a false Prophet. Therefore it was not sufficient to allege that Law which was for the putting of a blasphemer or a false Prophet to death, but they were to prove that Christ was such a one, for otherwise he would truly and fully clear and quit himself from both Imputations.  
The Jews thought that Pilate would presently pronounce Sentence of death assoon as ever he heard but this one crime charged upon Christ: but it fell out far otherwise. For when he heard this saying he was the more afraid. For he thought thus with himself, Who knows who or what this man is? For certainly none can make himself the Son of God, unless first he were so. And if he be the Son of God, surely 'tis not lawful for me to pass sentence of death upon him. Therefore of necessity I must sift out this matter more narrowly yet. Wherefore he brought the Lord of Majesty into the Judgement Hall again to inquire further of this thing. Here than we see,  
1. That even a Heathen Judge gave more honour to the Name of God, than the Jews who made their boast of God, as doth here plainly appear by Pilate, who if not really and in Truth, yet was at least civilly just and honest, and if not religiously, yet did he morally fear and reverence his Gods, as many honest and harmless men do, who are of opinion that there is a God, but have no true and right faith in him.  
2. But observe that Pilate was afraid indeed, yet did he not repent. Whence 'tis plain that his fear was servile, not filial and proceeding from Faith: he was afraid lest he had done too much in scourging the Son of God. For he believed as the Gentiles do, that the Gods descended from heaven, and ascended thither again, as the Poets fain of Jupiter, Mercury, etc. And therefore that he might not seem to be so wicked against his Gods, as to condemn the son of Jupiter or Vulcan, he doth narrowly pry into the truth of the business, and asketh, Whence art thou? He beats about the bush, and questions him afar off, to fish out the truth. But Christ makes him no answer. For,  
1. It was nothing either to Caesar or to Pilate, whether he were the Son of God or no. For whereas they accused him of sedition, he was cleared and quitted of that charge already.  
2. He did ask it too unseasonably. For than was the time for Christ to keep silence.  
3. Pilate was now unworthy to hear it, having torn off the wool of the Lamb of God by whipping him, and polluted his hands with his innocent blood.  
4. Christ doth here hold his peace, because he had told them often enough before, that he was not of this world, Joh. 19  
5. He also told Pilate, that they only who were of the Truth could hear his Voice. Now he knew that Pilate was not of the Truth, nor did he ask that question in love to the Truth, but only out of fear of some shrewd turn or Temporal loss that might befall him.  
6. Christ doth hold his peace, that he might not seem to endeavour an escape, and so be unwilling to suffer and go thorough his Passion. And therefore,  
7. He would do nothing, nor say any thing that might hinder his suffering. This is that silence of which Isaiah speaks, He is brought as a Lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth, Isa. 53. And David in his person saith: I was dumb with silence, I held my peace even from good, Psalm 39 By this his silence Christ taught us:  
1. That all the Learning and Education in the world is nothing worth, if it be not employed in love to godliness, but either out of a vain affectation, or fear of punishment; therefore he gave no answer before unto Herod, who asked him out of curiosity; nor now unto Pilate, who asked him out of fear. Just so do many men run after Sermons, some out of vain glory, others for fear of Hell, but very few in love to Righteousness and Truth. Therefore the first sort of these shall be deprived of their hope, for let them hear the Word never so greedily, God will not answer them. Nor shall the second escape damnation. For that which the wicked feareth shall come upon him. The last only shall obtain their desire. For blessed are they that hunger and thirst after Righteousness, Mat. 5.  
2. Christ doth here teach us silence, that we should not be like fools, who multiply words, whereas nature itself teacheth silence, having given two ears to man, and but one mouth. First then consider that an account must be given of every idle word at the day of Judgement, Mat. 12.36. Secondly, 
Locutum fuisse saepe me poenituit, etc.  That of the Heathen is to be observed: I have often repent, saith he, for speaking, but never for my silence. Thirdly, That of James especially: He that bridleth not his tongue, this man's Religion is vain, Jam. 1.  
Pilate being somewhat displeased at Christ's silence, (for he thought he had slighted him) speaks to him a little more sharply. A proud man of all things cannot endure to be scorned. Speakest thou not unto me? Thou, saith he, who art but a vile and mean fellow, to me who am in highest Power and Authority? If he had known the person of Christ who he was, he would have spoken a little more mannerly and modestly to him. But the world despiseth all those who carry no great port and pomp outwardly. And the men of this world who are proud, and presume upon their power and riches, do scorn and contemn all others in comparison of themselves.  
1. And whereas Pilate saith further to him. Knowest thou not that I have power to release thee, and to crucify thee? It is the expression of a wicked Magistrate, who thinks he may lawfully do what he pleaseth.  
2. In Pilate here is clearly manifest what the disposition and nature of humane Reason is in the gifts of God. For he that is more than ordinarily endowed with the gifts of God, and yet hath not faith: he doth not acknowledge them as God's gifts, but as his own deserts. And so he thinks he may do what he listeth with them. But Faith teacheth, that the gifts which God bestoweth on a man, are not to make him a Lord, but a Servant, and a Minister to improve them: and the greater gifts any man hath received, the more industrious and laborious should he be. Hence saith Christ, The Princes of the Gentiles exercise dominion over them; they are proud of their power, and abuse it at their pleasure: but it shall not be so among you: but whosoever will be great among you, let him be your Minister, etc. Mat. 20. Magistracy therefore or Power, is the gift of God: but if it be confer'd upon wicked men, they do but Arrogate to themselves something of Law and right in or by that gift. And if a good man hath this gift bestowed upon him, he doth acknowledge himself so much the more a Servant, by how much the greater his gift is that he hath received. Pilate was ignorant of this. Therefore he spoke so proudly of his power. But by this his vaunting he condemned himself both before God and before men. Out of his own mouth is this evil Servant to be condemned, because when (by his own confession) he might have acquitted the innocent and just one, yet he chose rather to condemn him, and to crucify him. But have a little patience Pilate, and he will speak to thee hereafter, and tell thee whence he is. The Lord, I say, who is now weak and held prisoner under thy power at present, he shall go forth as a strong man, he shall lift up his voice and cry: I held my peace, I always kept silence. But must I still be dumb, and never speak? Yea I will speak as a woman in travel. Then shall he speak to thee in his anger, telling thee plainly what thou now askest of him. He hath made me King in Zion, etc. Psalm 2.  
But Christ cannot forbear to reprove that so proud presumption of Pilate, and to check his Arrogant boldness, lest by his silence he should seem to acknowledge and grant what Pilate said to be true, that he was at his own dispose and might do with men as he saw good. Christ cannot bear blasphemy or impiety. Pilate did usurp and attribute to himself that which belonged to God. For God the Father was the chief Author of Christ's suffering. But Pilate claimed this power to himself. I, saith he, can crucify thee. Christ can no longer endure to hear this blasphemy and unrighteousness. Thou couldst, saith he, have no power against me, etc. q.d. Shouldest thou, or any man else have power over the Son of God? No such matter. Thou with thy whole Military force and all the Jews together couldst not touch so much as an hair of my head, if the Counsel and Will of my Heavenly Father had not determined that I should suffer. Wherefore thou hast no power from Caesar, nor from those who by their great exclamation strengthen thine arm against me, but from him that is above all, is this power given thee over me. Who foretold it by the Prophet long since: Awake, O sword, against my Shepherd, and against the man that is my Fellow, smite the Shepherd, etc. Zach. 13. And if he did not hold my right hand, and dispose of me at his pleasure, I could break thee as a Potter's vessel with the Rod only of my mouth, or with one beck or twinkling of mine eye. Therefore because I am delivered into thy hands from above (for the Father hath delivered me, and hath not spared his own Son, Rom. 8) do not thou glory and boast so: for 'tis not thy power, but God's permission. Besides, it is no true power which thou dost exercise over me, but Tyranny and Robbery, Power is given for the praise and protection of them that do well, and for the punishment of evil doers, Rom. 13. Thou hast received power, yet 'tis not lawful for thee to use it as thou listest. For as the Law is given or made for the lawless and ungodly only, (1 Tim. 1.) So the Magistrate hath right to use the Sword only against the wicked. Now if he destroy the guiltless with the Sword, it is no lawful power, but Tyranny: it is Theft, not Magistracy. Whereas thou art let alone to abuse thy power, do not brag and make thy boast of that, for the Lord will not suffer the Rod of the wicked to rest upon the Lot of the Righteous, Psal. 125. Shall the Axe boast itself against him that heweth therewith? Isa. 10. A Thief hath no power over a true man, no Law against an honest man: yet he may lay wait for him, fall upon him, and kill him. So thou hast no more power over me, but by permission of my Father. Hereby,  
1. Christ doth quell Pilate, who boasted so much of his power, but abused the same.  
2. He doth show him, that he did not suffer unwillingly, nor was he compelled to the Cross by man's power, but his Father's pleasure.  
3. He warneth all Judges, that they do not proudly vaunt of their power. Also that they should consider and know themselves to be but Judges, not Tyrants; And that they do not bear the Sword against the godly, but against the wicked doers.  
4. But especially he doth hereby comfort the godly, and confirm their consciences, letting them know that the Kingdom of the world can do nothing against them, but what the Father of his good pleasure alloweth, to give them experience of his presence and assistance, and to strengthen their Faith. Therefore he saith, I will be a wall of fire, Zach. 2. But Christ tells him further, Therefore he that delivered me unto thee hath the greater sin, q.d. Thou hast no power to crucify me, but thou hast much sin in so doing: but yet Judas and the Jews have more sin than thou hast. For it was he and they that laid hands on me, and falsely accused me. What they do is out of envy: but what thou dost is for fear, yet not without sin. 'tis true, thou art a friend to innocency, but the baseness of the jews carry thee captive another way. They have the Law, and do not ignorantly, but wittingly abuse the permission of God: but thou never hadst that Law; and therefore 'tis not so much folly and malignity in thee to hate the Wisdom, or be ignorant of the Sacraments of God. Thou committest murder in shedding the blood of a man thou dost not know: but they by delivering their King and Lord to death, do add Sacrilege to their Murder. Where we see that one sin is greater than another: sins of knowledge are greater than sins of ignorance: So he that sinneth maliciously doth offend more than he that sinneth out of infirmity. And a wicked Counsellor doth sin more than an ignorant Prince or Judge. A naughty Christian doth sin more than an Heathen, and more grievously in the same kind of sin.  
Pilate being troubled at these words of Christ, doth labour yet more earnestly to set Christ at liberty. For although he was a Heathen, yet he was troubled at the denunciation against sin, nor would he willingly sin against God, although he knew him not, no more than the Heathen could know him, to wit, by the things that are made, Rom. 1.  
Now when the Jews perceived that Pilate was afraid lest he should offend God, and polluet himself with sin, they recur to the former cavil, that he affected and desired a Kingdom; that he would fain be King and supplant Caesar, which they show was not safe for him being Judge and Viceroy to neglect; and therefore they threaten him with Caesar: that which doth most terrify and compel wicked Judges. If thou let this man go, say they, etc. q.d. If it doth not concern thee, that he hath sinned against God: yet doubtless it is something to thee, that he hath offended against Caesar. Thou art a Royalist, a Caesarian, and dost reside here to the end thou mayest not diminish, but defend and increase the Name, Honour, Renown, and Power of Caesar. But this man doth directly set himself against Caesar. For Caesar's main drift is to be King of Syria, especially over us Jews, where thou, O Pilate dost preside and command in the Name of Caesar. Therefore if thou shouldest let this fellow escape, and not punish this his affectation to be a King, none could think otherwise but that thou thyself also waste Caesar's backfriend, in that thou dost not punish his open enemy. For whosoever maketh himself a King speaketh against Caesar. All this they said, not for any love to Caesar, for they hated him to the death, and had often made insurrections against him: but out of hatred to Christ, only colouring it over with the pretence of Caesar's Name and Honour, that they might satisfy their lusts upon Christ. This is the Weapon that wounded pilate's Justice, with this Exclamation his constancy doth flag and shatter in pieces; his justice is turned into injustice, and all the reason and gravity of this man falls to the ground. So that here it is plain, that civil Righteousness is not able to hold out a true and full Trial, and so is nothing worth unless it stood it out to the utmost. Thus we are now come to an end of that long Dispute of Pilate, both with Christ and with the Jews, which did wholly tend to the freeing of the innocent: It follows therefore:  
When Pilate therefore heard that saying, 
John 19.13.  he brought Jesus forth, and sat down in the Judgement seat, in a place that is called the Pavement, but in the Hebrew Gabbatha. And it was the preparation of the Passover, about the sixth hour: and he saith unto the Jews, behold your King. But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, shall I crucify your King? The chief Priests answered, We have no King but Caesar.  
When he was set down on the Judgement seat, 
Mat. 27.19.  his Wife sent usto him, saying, Have thou nothing to do with that just man: for I have suffered many things in a dream this day, because of him.  
When Pilate saw that he could prevail nothing, 
verse 24.  but that rather a tumult was made, willing to content the people, Mark 15.15. gave sentence that it should be as they required, Luke 23.24. He took water and washed his hands before the multitude, saying, I am innocent of the blood of this just person, see ye to it. Then answered all the people, and said, His blood be on us, and on our children. Then released he Barrabas unto them, who for sedition and murder was cast into prison, whom they had desired, but he delivered Jesus to their will, Luke 23.25. When he had scourged him, Mat. 27.26. and mocked him, ver. 31. to be crucified.  
Behold, dear Brethren, how the Devil prevailed, first in Judas, then in the Jews, and lastly in Pilate also: he is greatly importunate to bring the business to an issue; but he little thought that he should have the worst of it in the end. The Judge than sits upon the Bench ready to Judge him, whom God the Father had appointed to be Judge of the quick and of the dead, Acts 10.42. And albeit Pilate well knew that all menaces were to no purpose, and what was this way attempted, was but in vain: yet because he saw (first) the implacable malice of the Jews against Jesus, and (secondly) the strange consent of the people and Princes for the ruin of one man: withal (thirdly) seeing Christ himself, that although he was harmless indeed & innocent, yet he was a mean man, and of a slender estate, and did not much plead for himself: but (fourthly) this stuck much in his stomach, that many, though falsely accused to Caesar thorough envy and malice, were yet much in danger to lose their places: and (fisthly) he thought that he had now done enough, and sufficiently endeavoured himself against all the confederates of the whole Nation that had conspired his death, and that he had put forth his utmost in defence of the innocency of innocent Christ, therefore he now resolved to serve their turn, and yield to their hatred. So that Pilate was seduced by the Favour and general Vote and consent of the people; the contempt and meanness of Christ, and the fear of Caesar. He gets upon the Bench again, not regarding Law now, nor considering that he had so often proclaimed Christ innocent. What right Judgement can be expected when the Judge's breast lies open to the passions of hatred, covetousness, and the fear of man? Pilate was afraid lest he should be falsely traduced to Caesar, as one that favoured Caesar's enemy, and for that cause should be thrown out of his Office and place of a Magistrate. But what the wicked feareth, that doth come upon him. For afterwards he was thrown out of his praefectureship, and banished, as Josephus saith, lib. 18. c. 7. and so miserably was he tortured, that he killed himself with his own hands, and violently cast away his abominable and filthy life, as Eusebius witnesseth in his Ecclesiastical History, lib. 7. c. 8. Thus the Judgement of the Lord, though it tarry a while, yet is it not quite taken away.  
But John doth not only describe the Judgement, but withal the Tribunal and place of Judgement; as also the day and hour, that the History might have the greater crrdit both with those that knew the proceed, and with those that were not acquainted with them. He expressly nameth the place both in Greek and Hebrew: for Lythostrotos (the Pavement) is a Greek word, and Gabbatha is an Hebrew word. Yet these two words do not signify the same thing. Lythostrotos is a Causey or Pavement, a place pitched or laid with stone: but Gabbatha is as much as to say, a High or Eminent place, so called either from the Height and Ascent of it, or because a Judge should sit in an high place above the rest in the Court; that is, he ought to have his mind raised unto God, and lifted up to him on high, that he may so judge others, even as he himself would be judged of God.  
The Day when Christ was sentenced to death, John calls it the preparation of the Passover. The Day when these things were done was the very Feast of the Passover, as we have proved in the entrance to this Discourse. And it is called the Preparation, because of the Sabbath which always followed, in which it was not lawful for the Jews to dress any meat, Exod. 16.23. But in other Feasts they might, even on the Feast of the Passover. This Day than was both a festival in itself, as also a preparation to the following Sabbath: wherefore that year it fell out on the sixth day of the week, this day therefore was the jews preparation of the Sabbath. But to us it was Parasceve, and the preparation of Eternal Life, which was prepared for us on that day. Most Emphatically therefore doth John so diligently set down and name the day of Christ's death.  
1. To show that the work of Redemption was completed upon that day on which the work of Creation was finished; and that man was Redeemed the same in which he was made, to wit, on the sixth day, Gen. 1.  
2. He doth so punctually describe this day and hour, as well in respect of the Resurrection, as of the three day's space in which Christ lay in the grave, that the saying of our Lord to the jews might be found true: As Ionas, saith he, was three days and three nights in the belly of the Whale, so shall the Son of Man be in the heart of the earth, etc. Mat. 12.  
But the Evangelists seem to disagree about the hour of Judgement. For Mark saith it was the third hour, john saith it was the sixth. However there is no contradiction between them, although the Ancients have taken great pains to reconcile the Evangelists, especially Augustine and Theophylact. The later of whom is of opinion,  
1. That there was a mistake in the Penman, putting one letter for another. For the Greeks signify their numbers by letters.  
2. Augustine speaks of the twofold crucifying of Christ; One by the tongues of the Jews, who cried out, Crucify him: The other by the hands of the soldiers; one was at the third, the other at the sixth hour.  
3. But this knot may more easily be untied another way: thus. Whereas Pilate gave sentence that Christ should be crucified, this was about the beginning of the third hour, and continued till the sixth; so that the crucifying of Christ was begun and ended between the third and sixth hour. And because these two hours comprehended the whole business of the Cross, therefore Mark nameth one, and John another, as the beginning and end of the crucifying of Christ. In short, The crucifying and passing sentence was within three hours, to wit, the third and the sixth. From the sixth there was darkness till the ninth hour, when Christ gave up the Ghost. Or thus, It may be collected out of Mat. 20. that the whole day was divided into the Morning, Third, Sixth, Ninth, and Evening hour. Whatever was done between the third and sixth hour, is said to be done at the third hour, because the sixth was not yet come. John therefore doth not say, that Christ was adjudged to die at the sixth hour, but about the sixth hour, signifying that yet it was the third hour, as Mark saith it was. But the third was almost out, and the sixth hour now was at hand.  
Now the Hebrews had a far other Computation of their hours than we (English, or) Germane have. For then the sixth hour was about noon. Their day had twelve hours, and the night as many, John 11. But enough of this. Let us return to the Court of Judgement. When Pilate sat on the Judgement seat, the place, day and hour aforesaid, before he would pronounce sentence, he speaks again to the Jews. For he was very unwilling to pass sentence of death: And therefore he delayed, and put it off so long, contrary to those who make nothing to shed man's blood, Behold your King, saith he, whom ye have delivered Prisoner to me under that indictment! Why are ye so implacably bend against him? Look upon him! he is whipped, buffeted, mocked, spit on, here he stands before you full of derision and reproach. Behold your King, What hurt hath he done you? What harm can he do to you? He could not help himself, in vain therefore do you fear him. If he did say he was a King, see now he is brought low enough. If he was indeed your King, lo he is subjected to Judgement. If he fain would be a King, Behold what a worthy King he is, just such a one as Boys use to make. Nay, In this respect he is so much worse, in that he hath endured more punishment and reproaches. Behold therefore your King, What do you see in him? What are you resolved to do with him? Are ye satisfied with what he hath suffered? Will ye desist from your wicked intention, lest you unjustly destroy him, and consequently incur your own utter ruin? See here with what unwillingness Pilate yielded to the rage of the Jews; For although they threatened him with Caesar's displeasure, yet he doth try all means, if possibly he might, to rescue and deliver the innocent. Certainly he was more righteous and just than many in our times, who rave against, and fall foul on the innocent, before they have any command or commission from Caesar so to do.  
But 'tis to be observed, that Christ had three names, and those very eminent and famous too, even from unbelievers. For (First) Pilate said before, Behold the man. Now (Secondly) he saith, Behold your King. The Jews (Thirdly) add, Behold be made himself the Son of God. These three, a Man, King, God, or the Son of God, are the most true names of the one only Christ; whom his enemies indeed did scoffingly confess, but his friends who reverence and truly adore him do seriously acknowledge. And in these three names, all our faith, hope and comfort do consist.  
As it is the custom of envious men to interrupt one's speech, when any thing is spoken which they would not hear of willingly, as it happened to Paul, Acts 22. When he made his defence, and gave an account of himself at Jerusalem: So the Jews here interrupt pilate's speech, crying out, Away with him, away with him, Crucify him. Thus he that did so mercifully visit the children of men, he that dealt so gently and sweetly with the weak among them, is grievous to them to behold. They rest not at once, crying Away with him; but they cry out twice, to show their greater disdain and indignation against Christ. Although this their bawling rebounded on their own bosom. For their Saviour was taken from them, both in this world, and that which is to come. When those wretched caitiffs cried out to have Christ taken out of their sight, they brought this misery upon themselves, even to be deprived of their King, Prince and Priest. Then was fulfilled that of Hosea, The Children of Israel shall be many days without a King, and without a Prince, and without a Sacrifice, Hos. 3. Again, They shall go with their flocks and with their herds to seek the Lord, but they shall not find him, he hath withdrawn himself from them, Hos. 5. And that justly too, because they cried, Away with the Saviour, Crucify the Propitiator; so that they have lost their salvation, and have no defence left them.  
Pilate, When he heard these unclean dog's bark, and these cruel Lions roar a fresh, he doth again make mention of their Kingdom, Shall I crucify your King? as if he had said, What strange men are ye, who will needs crucify your own King? It will be a perpetual blot and slain to you. He speaks this more in jest, than in earnest; how be it, be doth still endeavour to break their fury with such kind of Ironies or Riddles. He did yet tremble to shed innocent blood. But the Jews were not in jest; this was no matter of mirth to them. We have no King, say they, but Caesar, q.d. Why dost thou talk so much of our King to us? as if we Jews would have a King of our own? We will not be tainted with this suspicion. We will not have this man either for a King, or for Ceasar. We are well enough contented with Tiberius Caesar. We acknowledge him for our Sovereign, and do pay toll and tribute to him, as thou Pilate dost very well know. Thus ye miserable Jews have denied your Messiah, and rejected him, and have chosen Caesar in his stead; whom yet ye ever hated, and have traduced him for a very Edomite or Idumaean. Him therefore ye shall have to be your King, whether ye will or no, and him indeed ye have. This our Jesus would never have tyrannised over you with such cruelty, as Vespasian and Titus have since done. But if ye are so addicted to the Roman Caesar, why have ye so often rebelled? Why have ye made so many mut nies against him? But such was their hatred against Christ, (Zach. 9 Mat. 21.) that out of envy to him they would applaud and commend Caesar, whom they did mortally and most of all hate.  
See what malice will do. If they might but destroy Christ, they would perpetually enslave themselves, as if they had said, We had rather be vassals to Ceasar, than Freemen under this King. Well then, ye shall be his slaves, that you may learn the difference between the service of God and the service of men. By these words they cast off both Christ and God, both of which are called their King in the Scriptures. They say of God, The Lord is our Lawgiver, the Lord is our King, Isa. 33.22. And of the Messiah the Scripture saith plainly, that he should be King, Behold thy King cometh to thee meek, etc. Zach. 9 And again, I will raise unto David a righteous branch, and a King shall reign and prosper, etc. Jer. 23. But here they cast off both, God and their Messiah; when they say, We have no King but Caesar. Justly therefore is it said of them, The Princes of Israel have forsaken me, and I have forsaken you.  
But whilst Pilate sat on the Tribunal, his wife sent to him, straight charging him that he should not pass any severe sentence against Christ, affirming that she had suffered many things by reaof him. O miracle, saith Theophylact, he that is judged doth terrify the Judge's wife. What that woman's vision was in her dream of Christ, the Evangelifts do not express. Nor can any man positively conclude it. But certain it is that this Vision was not showed to that woman without divine providence. God knows how to pre-ordain and dispose all things better than all the wise men in the world can imagine. pilate's wife was in some measure converted unto Christ, and did labour all that possibly she could to withdraw her husband, and hinder him from doing any hurt unto Christ. Herein doubtless she is to be commended above all the Jews, in that she durst acknowledge Christ by his proper Epithet, and pronounce him a just man; which was as much as to accuse all the Jews of a lie and unrighteousness. This Vision was not showed to the man, but to the woman, because happily he was not worthy of it, nor would any have believed him, because he had so laboured to set Christ at liberty.  
Some there are who do attribute all these things to the Devil, as he who now laboured might and main by this woman to hinder the Passion of our Lord, which before he had endeavoured with all industry. For now he perceived that it was himself, and not Christ that would be ruined by that Passion; which that he might the more speedily prevent and hinder, he makes choice of a woman, a very fit and familiar Instrument for him by which he might destroy mankind. But now he had out slipped his time, and stayed too long; for he had already swallowed the hook, Haman heretofore was strangled on that Gallows which he had provided for Mordecai: 
Esth. 7.  so the devil was destroyed upon the Cross which he had prepared for Christ. For upon the Cross it was that Christ spoilt Principalities and Powers, etc. Col. 2.15.  
Thus much concerning pilate's wife. But all this while Pilate was nothing wrought upon, he resolves to pass sentence for all this, for his carnal prudence thought it more safe, if he served the common good with the loss of ones man's life. Sedition (thought he) is a grievous inconvenience, and of great damage to the Commonwealth; therefore he will please and satisfy the multitude. A Typeof those who will do Justice so far as the world and the world's friends will allow of it; they will keep so long to the rule of Righteousness, that they will be sure to lose nothing of their wealth and honour. However Pilate was yet in a great strait. He was willing to gratify the Jews, but on the other hand, the shedding of innocent blood did stare fearfully in his face. And therefore he doth call for water, and wash his hands before them all, by which he would signify that he had no hand in shedding this innocent blood. And this he did not after the custom of the Gentiles, but of the Jews. For David saith, I will wash my hands in innocency, Psalm 26. This Pilate would fain imitate; and wash his hands he did, but not his heart. For the Lord had said before, that he sinned in what he did, though not so much as the Jews and Judas did. I am clear, saith he, from the blood of this just person; See ye to it. I am but the Minister of the Law, 'tis your cry hath shed the blood, and not I. But thou must not think to escape so, O thou Judge, who must also thyself be judged, who dost not judge the cause of the poor and fatherless, but art dastardly afraid of the clamours and threats of the base people, and swervest from doing Equity and Right. Knowest thou not what courage and constancy becomes a Judge, that he should rather die a thousand deaths, than not do Justice? Therefore the wise man saith, Seek not to be Judge, being not able to take away iniquity, lest at any time thou fear the person of the Mighty, and lay a stumbling block in the way of thy uprightness, Ecclus. 7.6. Why dost thou suffer Liars to turn thee from the truth? O thou double tongued Judge, who with the same mouth dost three or four times excuse, and by and by condemn most unjustly. Thou dost condemn the innocent, and yet dost pronounce him innocent. Wretched man, who did thus bewitch thee? Who infected the purity of thy mind? Why dost thou thus pervert Judgement? Seest thou not what enmity thou causest to the Roman dignity hereby? It is a slur to Ceasar, a stain to thy Honour and Reputation, thou rendrest thyself odious and insamous to all men; finally thou dost give an ill example to other Judges to do as bad as thou dost. Hast forgot what oath thou didst take? Art not afraid of the wrath of thy Gods? To what purpose are the Laws, and the Power, and Authority of Governors, if it be lawful to do thus? All the Elements may justly rise up and arm themselves against thee, inasmuch as thou dost what in thee lies to destroy their Maker. What needest thou fling all the fault upon the Jews, when thou thyself mightst have rescued him? Thou knewst full well that for envy he was delivered, and it was in thy hand, by thine own confession, to absolve or condemn him. But he from whom thou hadst thy power will one day examine thy works, and search out all thy thoughts, because when thou wast an Officer of his Kingdom, thou didst not judge justly, nor keep the Law of Righteousness, and didst not walk according to the Will of God. But what do the Jews answer when they heard Pilate cast all the guilt of Christ's blood upon them, and lay the sin at their door? They are not in the least startled, but count it rather a trifle, and make light of it. Let not this, say they, trouble or hinder thee. Take thou no further care; Be this Jesus just or unjust, let him be good or bad, all the guilt of his death be upon us. We would have the business dispatched: We would fain be guilty of his blood. Do thou only give sentence; His blood be on us, and on our Children. O wicked Parents! by this one word they destroyed themselves, and all their posterity; A Generation of Vipers indeed, Mat. 3. Therefore O ye naughty Jews, be it unto you as you have said, for in as much as ye have unanimously desired it, let all the righteous blood that hath been shed from the beginning of the world rest upon you, Mat. 23. Your hands are defiled with blood, therefore ye pray in vain, Isa. 1. Your house shall be left desolate to you and yours: Ye shall be Runagates and Vagabonds upon the earth like Cain, Gen. 4. And no doubt but ye have felt the smart of it long since, how sorely this blood of Christ hath lain upon you, 
But now 1659. years.  and oppressed you and your Children, now more than these fifteen hundred years. Nor shall you ever have rest and quiet, till ye be converted, and turn to him, and acknowledge your iniquity.  
After Pilate had washed his hands, and thought himself whiter than the snow, than he gives sentence against Christ to put him to death. He thought it a small matter to adjudge a poor mean man to die: He thought no body would revenge his blood; but he found it otherwise at last. What matter is it if a godly man hath no man to take his part, or none to revenge his quarrel, so long as he hath God to avenge his wrong? Vengeance is mine, saith he, I will repay, Deut. 32. Thus Barrabas the Robber is let go without any punishment, but innocent Jesus is whipped, and judged to death, even the death of the Cross, The just for the unjnst. So those sons of men, Whose teeth are spears and arrows, and their tongue a sharp sword, did prevail and get the day, because they stiffly stood it out, and held on their clamour so long, till at last he was delivered to them to be crucified. And so he that gives life to all, bore the sentence of death for us. For in the righteous Judgement and Court of God this sentence of death was due to us: But Christ took it upon himself. Thus, I say, He to whom the heavenly Father had committed all Judgement, John 5. And who shall call to the Heavens from above, and to the earth, that he may judge his people, Psalm 50. 
2 Pet. 2.  At whose Judgement the Powers of Heaven shall be shaken, and the firmament shall pass away with fervent heat; Hell shall give up its dead, and every creature shall tremble, he it this day set at naught, and despised as the vilest fellow in the world, and condemned to die. But woe and alas!  
1. How were the hearts of his Disciples, and the rest of his friends overcharged with sadness and grief, when all hope of life was taken away, and they heard that their faithful Master, their Lord and Helper was condemned by a most unrighteous Judgement.  
2. On the contrary, what a frantic fit of jollity and howling exultation were these mad dogs put into, when they had at last prevailed with the Judge by their importunate clamours to grant them their most abominable and horrid request, which he had so often denied them before, when the wicked Judge delivered up Jesus the Saviour to the cursed, and most cruel will of those who thirsted so much after his blood?  
3. How did the hopeless sadness of his friends, and the furious mirth of his foes, torture and afflict this meekest Lamb now in the midst of Wolves?  
1. Here we see, Christians, what we must have expected at God's Judgement day, even the Sentence of Eternal Death, if Christ had not took pity on us, and taken it upon himself.  
2. We see what little confidence we are to put in the World, when Pilate who had hitherto so often stood in defence of Christ, now to gratify and please the jews, doth crucify him without any other cause in the world. So Herod heard john willingly, yet cut off his head at last, Mark 6. This unrighteous Sentence Christ took and accepted of, to free us from the most just Sentence of damnation; and to teach us not to fear the unrighteous judgement of the World. Let us always remember this Judgement, that we may with all our might and whole hearts give thanks to our Lord Christ, who would be condemned to death for us, and be delivered to the will of the wicked jews; yea he delivered himself, that we might be able to stand before the Judgement of God.  
And they took off the purple from him, 
Mar. 15.20.  and put his own  on him, and led him out to crucify him. And he bearing his cross, went forth, John 19.17. And as they came out, they found a man of Cyrene, Simon by name, Mat. 27.32. who passed by, coming out of the Country, the father of Alexander and Rufus, Mark 15.21. and they laid hold upon him, Luke 23.26. him they compelled to bear his cross, Mat. ibid. and they laid the cross on him, that he might bear it after jesus. And there followed him a great company of people, and of women, which also bewailed and lamented him. And jesus turning unto them, said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. For behold the days are coming, in the which they shall say, Blessed are the barren, and the Wombs that never bore, and the paps which never gave suck. Then shall they begin to say to the Mountains, fall on us, and to the Hills, cover us. For if they do these things in a green Tree, what shall be done in the dry? Luke 23.27.  
Dearest Brethren and friends of God, you who wait to hear the end of the saving crucifying of the blessed Lord and beloved Jesus; the good God imprint in your hearts the memory of this great suffering, that thereby you may not only be more strengthened in your Faith, but also animated and encouraged in patience to undergo the like, if need so require, Amen. Invocate the Lords mercy, and with most fervent minds pray for all jews, Pagans, Heretics, sinners and sinneresses, that God the Father and Creator of all, would bestow his Grace and Mercy upon all men, whereby they may be converted from unbelief to the Faith, and from a wicked life to godliness. O thou most high God, remember this so infinite Passion, and be not angry with us for ever. These things I thought good to premise, to stir up your minds, and make ye more attentive to those things which now follow.  
We have heard (first) what our Lord suffered before final sentence was passed upon him. We have heard (secondly) what that sentence was: to wit, that he should be crucified. Now (thirdly) we shall hear next, how that sentence was put in execution. Here then let us give all attention, not so much with the ears of our body, as of our mind. The next thing to be done, is to open the Veins of the Fountain of living Waters, that that precious balsam which pierceth and softeneth the hearts of all the godly may flow out.  
After that wicked sentence was pronounced, those truculent and bloody Wolves took that meekest Lamb Jesus, to rend him in pieces and destroy him utterly, a thing which they had long desired, and now at last had obtained. So that what Christ had foretold, was now fulfilled, to wit, that the world should rejoice in his sufferings, joh. 15. Then is the world glad when it may do what it listeth without control, when there is none to reprove it, & when it hath those that rebuke it under its own power; they took Christ like a Lion that is greedy of his prey, Psalm 17. Now the Lion when he hath got his prey, he doth carry it away presently, lest it should be taken from him. The Lion's whelps instantly devour that part of the prey which their Sires bring to the Dens, lest the other young Lions should snatch it out oft heir paws. And thus they dealt with Christ. So do these wicked men seem to prevail, for this was their hour and power of darkness. Not that the wicked do truly and indeed prevail against Christ, but in that he emptied himself, and was made obedient even to the death of the Cross. The Soldiers are here Emphatically expressed, for these also mocked Christ in pilate's house, and now they take the place of hangmen, to lead away Christ and crucify him; for this was not a meet work for the jews. But for all that the chief Priests of the jews ought more justly to be termed the crucifiers of Christ, inasmuch as they first laid hands on him, and were the cause of his death. And indeed they were the true crucifiers of him. So that Peter tells them, Ye by wicked hands have crucified and slain, Acts 2. And a little after, Even jesus whom ye have crucified, hath God raised from the dead. Stephen tells them the same, calling them the betrayers and murderers of Jesus that just One, Acts 7. Paul saith plainly that the Jews did crucify the Lord of Glory, 1 Cor. 2. For what they did by other hands, is all one as if they had done it by their own.  
The Soldiers than took Jesus, for he was now delivered into their power: and not only unto their power, but also to their most perverse and wicked will. And because they were in earnest, they now pull off the jesting garment, and put his own  upon him again, to his greater confusion, and to make the more sport with him, that he might be the better known by his own , forasmuch as he could hardly be known by his face, it was so spit on, buffeted, beaten and deformed. But the Crown they let alone upon his head: for they would not in the least lighten or lessen his pains, although this was done by God's providence, to show that Christ who was once crowned King, abideth a King for ever: nor can any take away his Kingdom, or pull his Crown off from him, his Royal Crown. Therefore it became him to climb the Cross when he was crowned, that in that his Sacrifice, he might at once show himself to be both King and Priest. So they led him away. Thus these wicked Husbandmen cast the Son and Heir of the Father out of his Vineyard, Mat. 21. Here comes in that Figure of the Goat, which was to be offered for sin, Levit. 16. That was to be burnt without the Camp; but his blood was to be sprinkled within the City in three places. The Tabernacle was to be sprinkled with it in the inside, and the Sanctuary and the Altar on the outside. So the Lord Jesus who was to wash away the sins of all men, sprinkled his blood within the City in three places, in the house of Caiaphas, without pilate's Hall when he was tied to the whipping post, and in the Judgement Hall when he was crowned with Thorns. Now being to be burnt, through his abundant love upon the Cross, he is led without the City. And he is not brought forth as a Preacher of the Truth, but he is cried out upon, mocked, derided, hissed at as a Prevaricator, as a Thief, as a Magician, as a Seducer, as a Blasphemer. All they that see me, saith he, laugh me to scorn: they shoot out the lip, and shake the head, Psalm 22. And again, They that sit in the gate speak against me, and I was the song of the drunkards, Psalms 69. Thus he is led forth, he that leadeth his people out of Babylon, the City of the Devil, and the congregation of wicked men, into Jerusalem the holy Church. He that took his people out of Hell to be his Inheritance, is now cast out of his own Heritage. He came unto his own, and his own received him not. He that delivered his people from the fellowship of Devils, is now led forth among Thiefs and Rogues. He that leads his people to Triumph, is now led, or rather dragged to death. Thus cursed Cain leads his innocent brother into the field to kill him, Gen 4. O how unlike was this out-leading of Christ unto that, when hereto fore healed their Fathers out of Egypt. There it is said: He brought them forth with joy and gladness: but here he is led out with great anxiety and sorrow, They were brought forth with silver and gold, Psalm 105.37,43. but he is led forth in greatest misery and want. O miserable out-leading indeed! He was not so entertained in the City but six days ago: for than he was desired as the Sacrificial Lamb, now he is slain: then they bore up his Ass; now his knees falter under the burdensome Cross: then he was accompanied with his Disciples, now he is made a companion for Thiefs and Robbers: then they strawed the cross-ways with Flowers, Palm branches, and garments; now they force him to run through mire and dirt, to go through thick and thin, they drive him along rough and stony-places: then the very boys did even melt their mouths into praises, saving, Glory, honour and praise be unto thee, O Christ our King and Redeemer, Blessed is he that cometh in the Name of the Lord, Hosanna in the Highest; but now all is full of nothing but wrong, reproach, derision and cursing. O how unlike each other are these, Blessed is he that cometh in the Name of the Lord, and Away with him, away with him, crucify him? How unlike are these, King of Israel, and We have no King but Caesar? How unlike are green Branches and the Cross, Flowers and Thorns? And that this Eduction may be made more penal to him, they make him carry his own cross, a thing never seen or heard of before; this they compel him to carry from pilate's house out of the City, whereby they might make his sin greater than the sin of those Thiefs, and that the sufferings of Christ might more perfectly satisfy for our sins. And he went forth, (saith he) bearing his Cross. A grand Spectacle, a great gazingstock indeed: but to a godly man this is a great Mystery; for here that of Isaiah was fulfilled: The Government shall be upon his shoulders, Isa. 9 The Government of Christ is his Cross, for submitting whereunto he was exalted of the Father, Phil. 2. Here those Figures were fulfilled: for here is Abel led forth by his brother to be killed: Here is Isaac with the wood, and Abraham with the Ram caught in the thicket, Gen. 22. Here is Joseph with his particoloured coat besmeared with blood, Gen. 37. Here is Moses with his Serpent put upon the Pole, Numb. 21. Here is the Bunch of Grapes upon the Staff, Numb. 13. O how bitter and irksome was it to Christ to departed out of that City which he so highly esteeme●, as to make it as it were equal to Heaven in Wealth, Power, Dominion, Religion, but would neither now nor henceforth afford it either his presence or assistance, because of the iniquity thereof, and would leave the Vine which his right hand had planted, to be devoured by the Boar and every wild beast, Psalm 80. This was Christ's last farewell to the Jews; nor hath he ever since unto this very day returned again to them. Never man went so willingly to serve God, as he hasted to Calvery to be crucified. Let us go forth with him, at least thinking upon his reproach, Heb. 13. Most truly is it said of him, that he did bear his cross: for he did not bear it outwardly only, but inwardly too. Nor was there ever man carried such a heavy cross as Christ did. For,  

1.  First he carried an outward cross, which being made infamous by the curse, and burdensome by the weight of it, did grievously press and gawl his raw and wounded shoulders. It may well be thought, that by this carrying of the cross, all the skin of his shoulders to the very raw flesh, was so fret, and feaked, and rubbed, that either all his sores were renewed afresh, or were so extremely torn, that they were made all but one wound. For the cross being long and heavy, and Jesus quite tired out, he could not carry it but one end on his shoulders, and the other dragging on the ground: so that the continual jogging and jolting of it, as he haled along over stones and rugged ground, must needs wound the wounded shoulders of the Lord more deeply: and sometimes hitting against his head put him to fresh pain, by beating the prickles of the Thorny crown into his head. Indeed no Tongue can tell, nor is any man able to express what pain and torment Christ endured under this Cross: and no doubt but that he was so weary and weakened, that many times he fell down under the load and weight of the Cross. All these things were thus done and written, to show us that they used Christ most unmercifully. And thus should we have been tortured eternally without any hope of pity, if Christ had not taken all upon himself in our stead. Now they lay this Cross upon him,  
1. To put him to the greater pain and shame. For they were so impatent, that they could not stay till they came to the place of Execution.  
2. They lay the cross on him, because no body else would so much as touch that wood, it was so odious by reason of the curse. Thus all of us do still abominate, loath and fly the Cross of Christ which we should bear for Christ, whereas for the most part we are forced to endure greater things in and from the world. But,  

2.  Secondly, It was not this outward cross only that oppressed Christ. There was another spiritual Cross which did cruciate and lie heavy upon the mind of holy Jesus with no less bitterness, from the minute he was born, to the very hour of his death, without any refreshment of joy. This cross was our sins. For the sins of all men were laid upon the cross of Christ. It was he that bear our sins, in his own body on the Tree, 1 Pet. 2. and upon him the Lord laid the iniquity of us all, Isa 53. This Talon of Lead, these cords of impiety, these faggots of Thorns, which were heavier than any Mountain, did grievously surcharge Christ. This huge load that would have broken the strength of Heaven, bowed all the Spheres, Orbs, and Regions of the Firmament, mouldered the foundation of the earth, and crushed in pieces all things here below, this heavy and intolerable burden was bound to the back of holy Jesus. Where by the way we may take notice of our ingratitude: We sin, but avoid the cross, and suffer it to lie on innocent Christ, and never so much as give him thanks for all his pains. How great therefore must our condemnation be? Although Christ alone felt the load and weight of the cross, yet he did not bear it for himself, who had no sin, but he bore it to us, and for us, and that two ways:  
1. He carried the cross before us Ministerially, serving and ministering to us thereby. For his cross is our cross: which he took from our shoulders, and laid upon his own. Now the appurtenance of the cross, is the curse: Cursed is every one that hangeth on a Tree, Deut. 21. And this is that which is most intolerable in the cross. For happily the cross might have been endured in respect of the pain: but when the curse was added, that made it become most extremely miserable. Wherefore when Christ took our cross upon him, he undertook the curse also of the cross. For he was made an execration & a curse for us, that we might be delivered from the curse of the Law. The cross and curse both were ours: but Christ bore them both Ministerially before us. When thy sins affright thee, thy conscience tormenteth thee, and the curse oppresseth thee, do but consider and think upon this, and thou shalt never despair.  
2. Christ bore the cross before us for our Example, that we should follow his steps, Christ hath suffered for us, leaving us an example, 1 Pet. 2. And Christ himself saith, He that will come after me, let him deny himself and take up his cross, Matth. 16. Again, He that taketh not up his cross, and cometh after me, he is not worthy of me, Mat. 10. The cross must be born what ever come on't. For the Word is steadfast: In the world ye shall have tribulation, John 16. And through many tribulations we must enter into the Kingdom of Heaven, Act. 14.  
Object. But the cross is too heavy for us, and more than we are able to bear: we are too weak and cannot carry it in our own strength?  
Answ. What must we do then? Throw away the cross, or shun it? In no wise: but rather look upon and behold the cross of Christ. But thou askest how is that, how must that be done? Lo Christ who was the only begotten Son of God, and blessed over all, it could not be, but that he did bless and sanctify all things whatsoever he did but touch. For as filthy, cursed, sinful flesh, whatsoever, as it did touch it, so it did torture it: (for to the impure all things are unclean: whence all things are cursed to the first man after he sinned, Gen. 5. so that God himself doth show himself froward with the froward, Psalm 18. Hence the sinner under the Law is loaden with many curses: Cursed shalt thou be in the City, and in the field, etc. Deut. 28.) So on the contrary; by the touch of the ever and above blessed Son of God are all things blest and sanctified, even those things which in themselves were cursed before. Now Christ touched hunger, cold, persecution, reproaches, sweat of blood, the cross, death, hell: And he so blessed all these things by his touching them, and so sanctified them, that they shall never more burt, but help, never more be for evil, but for good to them that believe. And therefore whensoever any of these afflict thee, see that above all things thou look to Christ in thy cross and tribulation, which if thou dost, thou shalt not only bear up in thy affliction, or against the cruel rage of persecutors, but shalt withal glory and triumph in thy adversity and affliction, Rom. 5. A figure hereof was in the Waters of Marah: which were so bitter that none could drink of them: but when Moses had cast the wood which God shown him into them, they became sweet and pleasant, Exod. 15.25. This is that Tree of Christ's cross which sweetens all bitter things to us. So the poverty of Christ makes our poverty comfortable; his death makes ours joyful, etc.  
Learn hence patiently to endure thy travel in the way to Heaven; And cheer up thyself from this, that thou mayst be able to bear thy cross. Come hither, I say, whosoever thou art that art hunted and hurried to death, either for Righteousness-sake or Innocency. For in this leading of Christ away to the cross, yea even at the cross, thou shalt there by faith find thyself, that even as Christ seemed to the world to be led to a most filthy and shameful death, and yet indeed was guided to a glory far more glorious than all glory; so if thou art a member of Christ by Faith, thou wilt seem to be carried away into extreme misery, but yet thou shalt be convoyed unto eternal Joy. For to this end Christ came unto this hour, that he might lead thee along with himself thorough death unto life. This is our comfort, that Christ bore his cross. Let none therefore despair under his sins, or faint under his outward sufferings, but in both conditions let him look up unto Christ: it will lighten his burden, and he shall receive strong consolation.  
But observe this, that it is not enough to bear a cross. For every cross doth not lead to life, but only the cross of Christ. There are four sorts of men that carry the cross. First, Some bear it willingly, as godly men do. Some unwillingly, as wicked and worldly men, for they also are not without their cross, but they carry it very unwillingly, like Simon. Others bear the cross, but 'tis other men's, not their own, this they utterly refuse and reject, as the Hypocrites do. There are others who bear the cross indeed, yet they follow not Christ, but the Devil rather, as all ungodly men do. Look thou therefore to it, that thou bear thine own cross, and follow Christ also. But hear what follows: And as they came out, they found a certain man passing by, etc.  
Here we see that verified which Paul saith, 1 Cor. 10. God is faithful, who will not suffer you to be tempted above what ye are able, but will with the temptation make a way of escape, that ye may be able to bear it. In this respect that Simon here named was sent to meet Christ. Nor shalt thou want some Simon or other to ease and comfort thee, if thou constantly hold out in persecution and temptation. Therefore do the Evangelists so punctually describe this man by his name, his country, and his condition, for the greater confirmation of our Faith: and that we may not doubt, but that we shall find some to secure us in our distress. His name was Simon, which signifieth attentive, or obedient. None but the attentive and obedient do bear the cross profitably. By country he was a Cyrenaean, from Cyrene, which was a Pentapolis, or one of the five Cities. This Simon happily might be a Proselyte, or perhaps some Jews might then dwell there. Moreover his children are here named, that none may doubt of what was done. The Soldiers laid hold on him, and compel him to bear the cross, which no man else would so much as touch, they were all so affrighted with that word of Scripture concerning the curse of the Tree. Therefore they compel this Simon to bear the cross, not out of any good will to lighten or ease Christ in the least of his heavy burden: but either because Christ went so falteringly and feebly, they had not patience to go so slowly, all delay was tedious, and they thought long before they came to the place: or else because they would reserve him for greater tortures. Thus whom the world doth cheer up & make merry for a time, those it doth torment afterward with its courser usage. So the Egyptians at first entertained the Israelites with greatest respect and honour; but into what straits and troubles did they force them afterward? Read Exod. 1. & 2. And David was first sent for from the sheep-fold to the King's Court: but afterwards was forced to fly for safety of his life. The friendship and good will of this world doth end in enmity and hatred.  
1. But that which is here reported of Simon, 
The Mystical meaning.  did not fall out without a Mystery. For first, this Simon may be a Type of all obedient Christians, who with Christ do carry their cross, although their flesh stand in such reluctancy that it must be compelled to that which is for its welfare. And therefore Origen calls this a wholesome compulsion. For our flesh will not bear the cross except it be forced and mortified by the Spirit of God, which compulsion is yet very profitable for it.  
2. Whereas Simon did indeed bear the cross, but did not die upon it, he is a figure of those, who for a time do carry the cross with Christ, but do not persevere and hold out to the end.  
3. Nor doth it want a Mystery, that Christ did first carry the cross; and afterward Simon. For none of us had been able to bear the cross, if Christ had not born it first. But what more did yet happen in this progress? And a great multitude, saith he, followed Jesus. It behoved and 'twas fit that all the people should be present when the High Priest did offer and complete his Sacrifice. But they did not all follow him with the same mind and affection. The High Priests who had so earnestly importuned his death, did follow him, being glad to see him die. The women followed him as they that loved him when he lived, and desired that he might yet live longer; but when he was going to die, when he was dying, and when he was dead, they greatly lamented his loss. But it did not cause the women only to bewail him so, as if they alone and not very many men too were most sorrowful for his suffering: but because the female sex, which is least taken notice of in such cases, might be more bold to express their grief when the Rulers were present. The women than did religiously lament him, but they bewailed only his humanity. And indeed what Unbeliever, what Infidel (so he be but a man) would not be troubled to behold this miserable condition of Christ, whereas godly men can hardly hold from weeping when they see deserved punishment inflicted upon others? But Jesus takes no notice of the raging multitude, but (knowing who are his) he turneth himself to the women who did both love and lament him, and forbids them to weep: Not that it was evil to lament so great suffering, and such wrong that was done to Jesus, but because it was not comely to bewail and weep for him, as they use to do for others that are justly punished. Daughters of Jerusalem, faith he, ye need not weep for me, who am now finishing this my sad progress. For I do not suffer these things for my own faults; yea this my going away (though you know it not) shall bring joy and great good to all the world. Mourning doth not say't with Triumph, nor doth sorrow become Victory. But if ye are resolved to lament, do it for yourselves and for your children, although ye go not, or be not with me in this progress. For I would have ye know, that in this very place I foretell you of such sad, dismal, and dangerous times which are coming, that all, as well men as women, as well young men as old, both rich and poor, shall come into such great straits, that they shall wish they had never been born. Happy (saith he) shall that woman be, who hath neither sons nor daughters, for whom she must suffer so great sorrow. Yea so great shall be the perplexity and distress, that you will wish yourselves under ground, and to be hid in the close caverns of the Mountains and clefts of the Rocks, where none might see or find you out. For whatsoever shall be seen or found, shall not escape death, no though it had a thousand heads. O therefore ye Citizens of this bloody City, consider of what I say, and weep and wail for those things that shall come upon you. For if they do these things in the green tree, what shall be done in the dry tree? He calleth himself & his Elect the green Tree: but the dry Tree signifieth sinners and wicked. If I, saith he, who have committed no sin, who am justly called the Tree of life, because I bring forth the fruits of Grace all the twelve months, Rev. 22. If I leave not the world without passing thorough the fire of my Passion; what torment do you think they shall have who are not only barren themselves, but are so bold, and so bad, as to set on fire, and burn down the very Tree of life itself? If this be the time that Judgement begin at the house of God, and all they that live godly in Christ Jesus must suffer persecution, 2 Tim. 3. What shall be the end of those that obey not the Gospel of God? 1 Pet. 4. But you will ask, Whereto tendeth that terrible Prophecy of Christ? Mat. 24. I answer, It hath respect to the war of the Jews, that is, unto the great misery and desolation, the like whereof was never read of or seen before, which after forty years did totally ruin the Jews, even that notable and destructive war of the Romans against the Jews under the Emperors Vespasian and Titus, which War neither Josephus, nor Egesippus were able fully to describe. This distress and utter ruin of the Jews Christ foretold, not only here, but elsewhere, Luke 19 & 21. And if Titus in his rage smote the Jews with such fear and lamentation, with what terror shall Christ, who is the Judge of the quick, and of the dead, smite all Nations when he is angry, who shall judge righteously, as he was unrighteously judged?  
Christ then is that green and fruitful Tree spoken of, Psalm 1. & 52. For what was better and more fruitful than he? The Jews on the contrary were the dry and barren Tree, Mat. 3. Luke 13. Men will not suddenly out down young and flourishing Trees, especially if they be fruitful: but if such be hewn down, woe to the barren, fruitless, old, dry Trees: And if the Roman soldiers dealt so cruelly with innocent Christ, it may easily be concluded how miserably the wicked and sinful Jews were to be destroyed. Thus the Word of Christ is made good and effectually fulfilled. Whence we learn,  
1. To lament and bewail ourselves in and over Christ. We should not weep for Christ, but for our own sins, which were so great, that they caused Christ, who was, and is the Son of God, to be put to death. And if the Son of God was so cruelly punished for other men's sins, what should we have endured for our own sins? The days will come indeed, when sinners shall wish that they had never been born, etc. Let us therefore lament us of our sins here. The Passion of Christ doth certainly denounce this misery against us before hand, except we convert and turn to him, and so escape, and be delivered by virtue of his sufferings.  
2. We are here taught, that the present evils of this life, which are but for a moment, ought not to be any cause of our mourning or heaviness, but that we should rather weep in consideration of future and eternal misery. These are they that should be feared and bewailed. Christ did deplore the misery of others upon the Cross, and put them in mind of the Judgement to come, who did not only refuse, but persecute the Grace of God which was then offered them, that thereby they might be terrified from sin. It follows:  
And there were also two other Malefactors led with him to be put to death. 
Luke 23.32.  And they bring him unto the place which in Hebrew is called Golgatha, that is, being interpreted, the place of a Skull, Mar. 15.22. John 19.17. And they gave him Vinegar to drink, mingled with gall, Mat. 27.34. They gave him Wine mingled with Myrrh, Mar. 15.23. And when he had tasted thereof, he would not drink, Mat. ibid. And they crucified him, and with him two thiefs, one on the right hand, and another on the left, and Jesus in the midst, Mat. 27.38. John 19.18. And the Scripture was fulfilled, which saith, And he was numbered with the transgressors, Mar. 15.28.  
Dearest Brethren, we are almost now come with our Lord Christ unto the very place where he was willing to die a most bitter death for all sinners, and have followed hard after him, treading in every step that he trod, yet have we not gone without grief for our sins, which were the cause of all this suffering to Christ, inasmuch as it was not he, but we that deserved the death.  
The place where Christ suffered is exactly described by the Evangelists, that all men might not doubt, but give the more credit to the truth of the History. Now that place in the Hebrew was called Gulgoleth, or in the Chaldee, Golgoltha, which signifieth something that is round, as is the head of a man, or the Skull, Brainpan, or Shell of the head. And that place was so nameed, because there lay the heads of slain men. Nor did the Evangelists blush, nor are we ashamed to confess, that Christ was crucified in that place, where Malefactors were wont to be executed, yea, we count it our glory. For Christ did exceedingly honour this shameful place with his holy death, so that 'tis no longer a place of condemned persons, but a true Sanctuary for us; inasmuch as there he shed his most holy blood for us. To this place do they lead Christ, accompanied with two thiefs, that the Banner of Martyrdom might be displayed where the Gallows use to stand. As there is no place more filthy than that of Calvary, so Christ being brought thither, did descend into extreme filthiness, to purge and cleanse it away. And by this his Descension whereby he threw himself into the utmost abominations, he ascended unto the highest Glory. Christ hath another ladder than what the world hath, by which he climbeth up on high, even into the heights of Heaven. The world by climbing on high, reacheth after high things; but the higher it climbeth, the lower it falleth, and tumbleth head long into the bottomless Gulf. But Christ presseth into the heights above, by descending into the depths beneath; and the lower he sinks down, the higher he riseth up. For that saying stands firm, Every one that exalteth himself shall be abased, and he that humbleth himself, shall be exalted, Luke 18.14.  
When they had brought Christ to the place of his suffering, before they would crucify him, they gave him drink, but it was a most bitter potion, mingled with Gall and Vinegar, or Wine mixed with Myrrh; for they had nothing worse, and more bitter to offer him. O cruel impiety, which tendereth nothing at all of pity and comfort to the afflicted in his distress. The Lord was toiled and wearied out all the night before, and had no respite to refresh his spirit, because of the loathsome and filthy spittle, and furious buffet all that while. And now when he was quite spent, and had wasted all his strength, when he was parched and dry, when he was come to the place where he was willing to die, that Wine which the faithful and the godly were wont to give to them that are sad and heavy hearted, Prov. 31. even to them that were going to execution, that Wine those notorious knaves had drunk up, and instead of it, they offered Christ this most bitter potion, to fulfil that of the Psalm 69. They gave me gall for my meat, and in my thirst they gave me Vinegar to drink. Well might Christ take up that of Jer. 2. and Isa. 5. My choice and noble Vineyard, how art thou turned into bitterness unto me? Now Christ did taste indeed thereof, but he would not drink it, and taste it he did, to persuade us that death is not hurtful but wholesome. For as a Physician doth first taste the potion, to persuade his Patient to take it: so Christ did first taste of death, (a bitter cup indeed) that we might the more cheerfully pledge him. Thus Paul, We see Jesus, saith he, crowned with Glory and Honour, that he by the Grace of God should taste death for every man, Heb. 2.9. Here comes in that of the Prophet, O death, I will be thy death, Hos. 13. Again, Death is swallowed up in victory, 1 Cor. 15.  
Here now beginneth the very crucifying itself, when the most holy, tender and pure body of Christ was stripped stark naked, stretched out, racked and fastened to the bare hard tree, to the extreme torture of the Lord Jesus. We must not pass this over lightly, but insist a little upon it; for now we are come to the very sum and upshot of the Passion. The Evangelists do very briefly, even in one word express this matter, viz. And they crucified him. They say but little, yet leave us much to meditate upon. For,  
1. They spoil and plunder him again, before they crucify him. They strip him of his , who clotheth the Heaven with stars, and the earth with flowers; and as the first man lived in Paradise, so the second Adam entered into Paradise: He suffered himself to be spoiled, that he might recover the Robe of innocency for us again. He did not refuse to be stripped naked before men, that we might not be found naked before God. He endured Confusion, that he might hid the guilt of our conscience. Blessed is he whose sins are covered, Psalm 32.  
2. Here we see in him the deepest poverty that ever was; for although (as Paul saith, 2 Cor. 9) He was rich, yet for our sakes he became poor; he descended and left the unutterable riches of Heaven, he came down into the world, and refusing all those riches in the world whatsoever, yet he did not disdain to be nursed up by his mother, the Virgin Mary, nor refuse the service & attendance of others. For he had his food and raiment from them; and although the son of man had not then where to lay his head, yet did he not despise the Manger where his Mother laid him, nor scorn the entertainment of Martha, and others. But now this day he lies under the greatest poverty and want that ever man did; his mother is not permitted to do any thing for him, no not so much as to come near him: when he was thirsty he had nothing but Gall and Myrrh allowed him for his meat and drink: All shelter and succour is taken from him, he hath not where to put his head: He is cast out of every Hovel, House, and City: He is crucified under the open Heaven. All his own  are plucked off, and not one lends him so much as a rag to cover him. And thus he is reduced into extreme straits, being not only deprived and robbed of his propriety to the creatures; but also denied any necessary use of them, unless you will reckon this for his riches, that he was only allowed a most smart and bitter Cross, which Cross John calls th● Cross of Jesus. Never do we read of the like poverty any where, no not in Lazarus himself when he was most scabby, fore though no man bound up his wounds, and there was none to wash or anoint him, yet the Dogs licked his soars, and did more for him than any man would do, Luke 16. Although no man would give him any , yet his own poor rags were not taken from him. Therefore,  
1. What great misery Christ did endure when his  were pulled off him, no tongue can express. For when they did violently and hastily rap and rend his  off him which were next to his most holy flesh, being all gore, weltering and sticking fast to those wounds which the whips had made, as being impatient to delay the Lords death any longer, they could not but renew the wounds afresh: They tore off his  so furiously, that the Sanies or putrid matter gushed out with the blood with much cruelty, and greater pain than it was caused by the former whipping. So that if Christ had suffered nothing before, this only misusage of him had been sufficient to redeem the world. For we see by experience, that if a little woollen cloth be clapped on a green wound, it will make it fester, and if it be suddenly snatched off, it puts the party to far greater pain and torment, and is intolerable in comparison of the pain when it was first inflicted.  
2. It was no small aggravation of the pain, that his most tender body being again wounded a fresh, and died blood red all over, should be exposed naked to the wind, and cold, with the skin all flayed off.  
3. To say nothing of that confusion, which doubtless was most exceeding great, thus to be stripped bare and naked before all his friends and foes too. Most truly therefore may he say to every one of us, For thy sake have I suffered reproach, shame hath covered my face, Psalm 69. See here, O man, what thou hast stood thy God in, and what it cost him to save thee! But harken, and I will tell thee more yet; listen, and thou shalt hear greater things.  
When they had thus stripped the Lord naked, they make ready the Cross before his face, to increase his sorrow; and the floor or place is prepared and fitted where the true Lamb is to be offered for the whole world. The wicked Officers than bore holes in the Cross. And then presently in a mad rage they sling up Christ to the top of the Cross, naked, and nothing upon him, but the crown of thorns. O Heaven, O Earth, O Sea, never did ye see a more sad spectacle before. First, They catch his left hand, and with an Hammer and sharp nail of an inch thick they fasten it to the Cross, so that the nail carried with it the very palm and flesh of his hand into the hole, that one would think, it rather soldered with the Iron than nailed. With like cruelty, but more cruel torture, they serve his right hand. The holes were made too far asunder, so that his hands could not reach to them when his arms were stretched forth. Besides, The sinews (as is usual) did so contract and shrink up to assist each other, that when his right hand was to be put against the hole in the cross, it could not come to it by much. Therefore they use other Instruments of cruelty, and with cords fastened thereto, they extend and rack out his arms. Some bind his left hand again, and hold it with all diligence, that it may not slip: Others stretch out his right hand till it come to the place where the nail was to be put in, and then pierce and fasten it. Then they torture and rack his feet with the same cruelty, drive in the nail, extend, rack, stretch him, till all his joints and Hamstrings break: so that one might tell all his Nerves, Veins, Fibers, Strings and Bones, and there was not a wrinkle to be seen in all his body. Thus David's Prophetical Harp is screwed up and tuned, and that fulfilled here which he prophesied, They pierced my hands and my feet; I may tell all my bones, Psalms 22. This immaculate Lamb did not in the least bleat or open his mouth when he was led to the slaughter to be offered upon the Altar of the Cross fast bound and fastened thereunto, Isa. 53. Listen then, O Christian, and observe with all diligence. Christ hitherto suffered many things, but it was only in the flesh: Now we come to the very extremity, to the marrow and in most pain, and grief of Christ. Now his Nerves and Bones are tortured, which is a most vehement pain in the hands and feet, where the sinews and bones are so near together, that they cannot be disjoined without extreme torture. But this way must Christ cure our sins, because there was no soundness in man from the crown of the head to the sole of the foot, neither outwardly, nor inwardly, therefore must Christ be exposed to suffer in all parts of his body. He spread forth his arms, to show that he did voluntarily, and out of the highest love endure all these things. He let his feet be pierced and fastened, to show that he would never stand still or give over till he had made full satisfaction for us. He offered up his whole body for a burned Offering, to reconcile the Father unto us, and to teach us to give up every Member unto the obedience of Christ. How well then might Christ here speak and complain against the Jewish people, O my people, What have I done unto thee, or wherein have I wearied thee? I smote Aegppt with its first born for thy sake, and thou in Requital, hast delivered me to be scourged. I fed thee with Manna in the wilderness, and thou hast beaten me with Cuffs and Scourges. I gave thee water of life to drink out of the Rock, and thou hast given me Vinegar & Call to drink. I smote the Kings of the Canaanites for thee, and thou hast smitten my head with a Reed. I gave thee a royal Sceptre, and thou hast set a Crown of thorns upon my head. I exaited and lifted thee up in great strength, and thou hast hanged me on the Gibbet of the Cross. What should I have done more, that I have not done for thee? I planted thee indeed my noblest and choicest Vineyard, and thou art turned into the greatest bitterness against me, etc.  
But let us leave the Jews, and come to do our own business. Consider therefore, O man, this holy spectacle. Those hands which in Wisdom founded the Heavens, which were wont to lose the Prisoners, to raise up the fallen, and to cure all men which their touch, are now stretched out upon the Cross. His feet with which he walked upon the sea, whose very footstool is to be reverenced, those feet I say, which never stood in the way of sinners, but ever walked in the Law of the Lord, are now pierced with picked nails. His purest body, in which the hid treasures of all Grace are laid up and kept, is stripped quite naked, and bare, and fastened to the Tree. His face that is fairer than the sons of men, which did comfort all afflicted and sorrowful Ones, that face which the Angels desire to behold, is now turned into the paleness of a frightful death. Sweetest Babe, what was thy offence, that thou shouldest be thus judged, and so unmercifully dealt with? What was thy heinous fact? What was thy Crime? What was the cause of thy sorrow? 'Tis I, I am the cause of all thy pain and grief. I did eat the sour grape, and thy teeth were set on edge. I wretched Creature, wretch that I am, do now laugh, prate, etc. whilst thou dost lament, suffer, thirst, etc. for me. I run after merry meetings, and love jovial Pastimes, when thou dost hang fast upon the Cross for me. I anoint, powder, and perfume my head, I paint my face, adulterate my skin, when thou dost hang like a Leper, all to besmeared with filthy spittle, gore blood, and rankled wounds. My hands still work wickedness, as if I could never sin enough, whilst thy most harmless hands are fastened to the Cross for me. O ingratitude, worthy of all manner of punishment to be inflicted! Do we return thanks after this fashion? How ought this crucifying of Christ to terrify us from sin? For what hope can we have of pardon, if we be not only unthankful here, but do moreover crucify Christ again with our sins? Now there may be many reasons given why Christ would be crucified. For,  
1. Being thus set between Heaven and Earth, he might show that he was the true Mediator of God and Man.  
2. Because sin was first committed by eating of the fruit of the Tree, therefore would he expiate sin upon the Tree.  
3. Because the Devil overcame man by the Tree, therefore would Christ conquer him upon the Tree.  
4. Christ would be crucified after this manner, that by the very posture and form of his crucified body, we might learn what we are to expect from him. He stretched out his hands, to show that the way to his Heart and tender Love was open to us. He let his feet be fastened, to show that he would not go back till we were fully Redeemed. He stretched out his right hand, because he came to bestow good things upon us: and his left hand, that he might take away all evil from us. He let his right foot be nailed, because he came to confirm and establish the good: and his left, because he would suppress all evil thoughts.  
5. He would be crucified, to show the fruit of his sufferings by the very fashion of the cross. For as the cross hath four corners, so there are four principal effects and fruits of the Lords Passion. The upper end which points towards Heaven, signifieth that the Angelical Ruin was repaired by the Passion of Christ, and that Heaven was open for us. The lower end signifieth that thereby the Fathers were redeemed out of Limbo, 
Let not this expression offend thee: but attend the weightier things.  or from the borders of hell. The right corner showeth, that the dispersed children of God were by it gathered together in the world. The left horn shows that by the cross even his enemies were reconciled.  
6. Christ would be crucified, thereby to show of what fashion the Christian life is to be. For as the cross hath those four Dimensions: to wit, Length, Breadth, Height and Depth; Thereby are signified the four principal Virtues, in which the Life of Christianity doth consist. By the Depth is signified Faith, which is laid first in the bottom of the heart as a Foundation in God's building by the secret and hidden Call of the Divine Will. Perseverance is intimated by the Length: by the Height is Hope signified, and by the Breadth, Charity. For of these may that of the Apostle be understood, Ephes. 3. That ye may be able to comprehend what is the length, breadth, height and depth, etc.  
7. He would be crucified, to teach us that our whole body should be put forth to the utmost in the service of God, and that we should crucify the flesh, as Paul saith, I am crucified with Christ, Gal. 2. Again, I bear in my body, the marks of the Lord Jesus, Gal. 6. To offer up a man's self is the most acceptable service unto God, Rom. 12.  
Thus much for the fastening of Christ to the cross, which when they had so done, they rear up the cross with great shoutings, with most bitter rail and revile. There was a hole cut out of the Rock to fasten the foot of the cross in. Into which place they do not let the cross slide gently in, but they jolt it in with great violence on a sudden, that they might add one more, and that the greatest torture too to all his other sufferings, to shake his very entrails, and to widen the wounds of his hands and feet again with so great and sudden a jog, which were filled before with the bluntness of the Nails, causing those full and fertile Rivulets of his blood to gush out and overflow again. Thus that Spring of Paradise, the Fountain of Christ's blood broke out from that pleasant Garden, the place of pleasure, even the body of the Lord, dividing itself into four parts: to wit, into the clefts and holes of his hands and feet, Gen. 2. By its plentiful and most abundant flowing, it watered the whole earth, washing away the sins of all Believers. Here then was fulfilled that of Christ: And I, saith he, when I am lifted from the earth, will draw all unto me, John 12. Again, As Moses lifted the Serpent in the Wilderness, so must the son of Man be lifted up, John 3. that whosoever believed in him might not perish, but have everlasting life. Here that figure of the Brazen Serpent was fulfilled, Numb. 21. Here was Christ standing before God as the true Mediator between God and man; as the High Priest offering himself for us, and taking up that saying in Psalm 40. Sacrifice and offering for sin thou wouldst not: then said I, Lo I come, in the Volume of the book it is written of me, that I should do thy will: as if he had said, inasmuch as no other Sacrifices have hitherto been able to Reconcile thee unto man: Behold, I thine only begotten Son do offer up myself unto thee for man. And we, Brethren, let us stand close to our High Priest with great devotion whilst he offereth himself for us; Let us lift up the eyes of our mind, and look upon his Sacrifice, and from the bottom of our heart let us say, Holy Father, look down (we beseech thee) from thy Sanctuary and holy Place, and from the height of thy heavenly Habitation; Behold this sacred Sacrifice and Oblation, which our great High Priest thy Holy child Jesus offereth unto thee for the sins of his Brethren, and be thou appeased for the multitude of our wickedness which we have committed. Behold the blood of our brother cryeth to thee from the cross, Gen. 4. Behold the spotless Lamb which was dumb before the shearers. Behold he that did no sin, he hath born and taken away our sins. Behold Lord the face of thine Anointed, thy Christ, who was obedient to thee, even to the death: and never do thou turn thine eyes away from beholding the marks of his wounds, that thou mayest never forget what great and full satisfaction thou hast received from him for our sins. Look O most merciful Father upon him that doth suffer, and remember gracious Father for whom he suffereth. Most meek Maker, look upon the Humanity of thy beloved Offspring, and take pity on the frailty of thy feeble workmanship. Have respect to the torn members of thy most tender and acceptable Progeny; and remember whereof I am made, and what my substance is. Look upon the penance, and take notice of the sufferings of God and Man, and relieve the misery of thy poor creature man. Consider the Torment of the Redeemer, and forgive the sin of the Redeemed. And thou also, O thou wretched sinner, see the Sacrifice with which thou wast Redeemed: the blood wherewith thou art washed; the punishment by which thy sins were satisfied for, the bonds by which thou art set at liberty. See those hands which dissolved the wicked works which thy hands had wrought. See the feet which carried away, what thy feet left behind and offended in by neglect, sloth, or overmuch haste and swiftness. Look upon and into Christ crucified in this fashion: for never was he any where seen more lovely. His hands are open to give unto thee, his feet are fast to tarry with thee, his arms spread abroad to receive and embrace thee, his head bowed down to kiss thee. Take thou heed therefore left that be cast in thy teeth: I have spread out my hands all the day unto a rebellious, etc. Isa 65. Rom. 10. Again, I have stretched out my hand, and no man regarded, Prov. 1. See O man, (saith Christ crying from the cross) what I do endure for thee? I that do die for thee, I call and cry unto thee to see what punishment I suffer; Behold, do but see with what Nails I am pierced, etc.  
But the Jews were not content to put Christ to a most shameful death, in a most ignominious place, but to aggravate his reproach they must crucify two Thiefs with him, not as if they were enemies to the Thiefs, for they were partakers of their wickedness. For when Pilate said, Whom will ye that I release? the Thiefs cried out and asked for a Thief. Now,  
1. They crucified Thiefs with the Lord, to slain and blemish his Passion, that so he might be taken for an offender, at least from the wicked companions with which he suffered.  
2. That their crime might seem all one, who suffered all alike, and that the report might be blazed abroad, that there were three Thiefs crucified at Jerusalem in one day. This is that which those wicked Jews would have. And the more to defame Christ, they so set the crosses, that Jesus was placed in the middle, hedged on either hand with Thiefs, that all men might take him for the Ringleader of Thiefs, the very Captain of Cutters and Highwaymen. True, the Law doth not only allow, but command that Thiefs should be put to death, Gen. 9 Numb. 35.31. Well, but what hath the Fountain of life done worthy of death? what good hath he omitted that he ought to have done? O Jerusalem, and thou Judaea, is this all he shall have from you, who hath done all good to you? Isa. 5. Is this all the thanks he shall have at thy hands, who ever since Abraham's time hath so wonderfully guided, saved, exalted and honoured thee above all the people in the world? Who did ever bid thee crucify thine own Messiah, King, Bishop, Doctor or Teacher, Shepheard, Father? Woe be to thee Jerusalem for this thy murder, for this thy malice. But thus thou must (though unwittingly) fulfil that Prophecy: And he was numbered with the wicked, Isa. 53. Christ must thus be humbled, that we might be reckoned among the just. But all the drift of these wicked jews was to disgrace Christ utterly: although it fell out far otherwise. For the Fountain of all purity cannot be defiled with humane impurities: for even the villainous and filthy acts of men serve to set off and illustrate the clearness of the Spring of Glory. The Cross which formerly was a reproach, is now made a Badge of Triumph by him, the head to which the world boweth, which the Angel's worship, and at which the Devils tremble. Christ when he was condemned among Thiefs, found one whom of a Thief he could make a Citizen of Paradise; so far was he from being polluted by suffering with Malefactors. But,  
1. Christ would suffer among Thiefs, and not among his Disciples, lest his death alone should be thought not to be sufficient for our salvation, unless his Disciples had died with him.  
2. He was crucified with Thiefs, because he died for thiefs. A thief is one that steals that which belongeth to God. All we are thiefs: therefore is Christ crucified in the midst of us. And we also are crucified; for there is none without his cross. But as here, one of the thiefs is damned, so all are not saved that bear the cross. Look to it therefore that thy cross become thy crown: which it will not be, except thou believe in Christ. The two thiefs then, whereof the one was saved, and the other damned, do signify, First either men or devils; Secondly, either Gentiles or Jews: Thirdly, either good or bad men, both which bear their cross, but in a different manner.  
Finally, Let us here learn to be raised from the earth, and with Christ to be crucified in the midst of thiefs. For as then there were three crucified, two thiefs, and Jesus in the middle: so there are in us three things morally to be crucified in us, to wit, the flesh and the world, signified by the two thiefs, and the Spirit, which is signified by Jesus. The flesh is to be crucified as the right-hand thief: For they that are Christ's have crucified the flesh with the affections and lusts, Gal. 5.24. We must crucify the world as the lefthand thief: The world, saith Paul, is crucified unto me, and I unto the world, Gal. 6.14. When those thiefs are crucified in us, then is our spirit crucified with Christ in the midst, so that we may say with the Apostle, I am crucified with Christ: Nevertheless I live, yet not I, but Christ liveth in me, Gal. 2.20. As therefore the thief on the left hand was crucified indeed, but not saved, for he continued in his unbelief: so the world, although it be crucified to me, doth still remain in its filthiness. But when the flesh is crucified, it is saved with the spirit, for it shall be glorified in its Resurrection from the dead. Therefore it is compared to the right-hand thief, to whom it was said, This day shalt thou be with me in Paradise, Luke 23.  
Now the cross of the flesh is the severity of Discipline, which hath four branches; Watchfulness, Abstinence, course , or meanness of apparel, and well-ordered words, or savoury Discourse. The cross by which the world is crucified, is poverty of spirit: which also hath four parts: that is, contempt of glory, gain, country, and of Parentage. The cross of the Spirit is fervency of Devotion: which hath four Arms, Love, Hope, Fear and Grief. Hope above, Fear beneath, Love on the right hand, Grief on the left. 
Mat. 27.37. & Mar. 15.26. & Luke 23.38. & John 19.19.   
And Pilate wrote a Title, and put it on the cross, or the superscription of his Accusation, and they put it on the Cross at the head of Jesus. And the writing was: Jesus of Nazareth King of the Jews. This Title then read many of the Jews, for the place where Jesus was crucified was nigh to the City. And it was written in Letters of Hebrew, Greek, and Latin. Then said the chief Priests of the Jews to Pilate, Writ not the King of the Jews, but that he said, I am King of the Jews. Pilate answered, what I have written, I have written.  
The Cross was now raised, and lifted on high, it stood straight upright: Christ hung on it, many wept to see it, wickedness and injustice abound, and yet Pilate would fain carry the business without suspicion of injustice or wrong. And therefore being a subtle and crafty man in the worldly Wisdom; he invents some new device, and writeth a Title or scroul, wherein he signifieth in four words the whole Tragedy, with the crime annexed for which he was thus judged and Executed. For now his conscience began to twinge him for what he had done, he was afraid that he should be complained upon to Caesar for delivering such and so great a man, with whom God appeared to be, to the covetous, greedy, and malicious desire of the Jews, without showing any cause or reason of so doing. And therefore that he might clear himself, that what he had done besides the course and order of Law, he did it justly and upon weighty reasons, he feigneth this, because he could not think upon or invent a more heinous Title for his excuse and defence, relying upon it to be saved harmless with Caesar, as if he had not put Christ to death, as he was the Son of God, or a Prophet of the Jews, but as a seditious person, and an enemy to Caesar, and as one that had a mind and intended to be King. This he thought would secure him, inasmuch as no power can bear a Competitor. This was pilate's intention when he wrote this Title, 
For he was banished and killed himself.  but what stead it stood him in he very well knew, and had sufficient experience shortly after. But God or the holy Spirit of God intended something else: that is, to give unto Christ a Name above every name, as the Apostle saith, Phil. 2. and the Title of a Kingdom, which shall last when Heaven and earth are passed away; because Jesus of Nazareth, that is, the Saviour and the truly Holy One, is made King of the Jews by his suffering upon the Cross: not of those who say they are Jews, and are not, but are the Synagogue of Satan, Rev. 2. But of those who confess and acknowledge God in Truth.  
In these four words, JESUS of NAZARETH, KING of the JEWS, the whole effect of the cross is expressed. First, he is called Jesus, 
1.  because having made satisfaction and paid the price of our Redemption, he is become the Author of our salvation. Secondly, he is Jesus of Nazareth, 
2.  that is, flourishing or full of Flowers, because the Blossoms of his Godliness are the Example and Pattern of an honest conversation unto us. He is also the Heavenly Odour of that sweet Sacrifice which the Father did smell and accept for us. He is the Hope of Eternal fruit, by which we shall enjoy the sweetness of his Godhead. Thirdly, he is called a King, 
3.  because of his Government and Guidance. For he doth Rule us in the Life of Grace, and direct us to life of Glory. Christ is King in Life and Death, which cannot be said of any other. Fourthly, 
4  he is King of the Jews, to inform us to whom these Benefits do belong: to wit, to those that do confess and believe them. Behold, such great Mysteries as these hath God opened unto us by so vile an Instrument as Pilate was: which very thing doth set forth the wonderful Counsel of God. For he can tell how to turn the counsels of wicked men to his own praise and glory.  
This Triumphant Title doth not a little confirm and comfort us that are Christians, who glory in the cross of Christ, and count it our highest honour; which Title was not set at the feet, but at the head of Christ, to show that his Kingdom is not base and earthy, but high and Heavenly. For it is, and ever will be most true, that this Jesus which was born in Bethlem, and brought up at Nazareth, is King of the Jews, their own Prophets being witnesses, Psalms 2. & 45. Cant. 1. Hos. 3. Zach. 9 And because they cast off their King, we Gentiles do joyfully receive him (Act. 14.) as King of all, that do acknowledge and confess him. Pilate hit the Nail on the head, when he wrote this Title, and reached the very Truth itself, whatever his meaning and intention was. And this he would have all people to read & understand: and therefore he wrote it in the three principal and most general Languages, which were then, and still are the chiefest Languages over all the world, to excuse himself in all Countries and Nations of the death of so eminent a man.  
He wrote it in the Hebrew Tongue, because of the Jews who made their boast of the Law. In the Greek, because of the wise Philosophers of the Gentiles. And in the Latin, for the Romans to read it. Every Kingdom in the World, all the wisdom of the World, all the Mysteries of God's Law do witness, in spite of the Jews, whether they will or no, that this Jesus is King of the Jews: that is, he is the chief Ruler and guide of all that confess and believe in God.  
All these things came to pass, not so much by pilate's contrivance as by God's Providence. 
1.  For first, God did hereby provide for all mankind, that all men might know that this was he whom God had anointed King over all Nations, as it is said, Dan. 7. All people, Nations and Languages shall serve him. So saith Paul, At the Name of jesus every knee shall bow, Phil. 2. 
2.  Secondly, that all Nations might know and understand how treacherous and perfidious the jews were, who crucified their own Messiah. 
3.  Thirdly, that even thus it might be known, that Christ died for all men; whether they be jews, Greeks, or Romans. 
4.  Fourthly, to show that the Gospel and the Grace of Christ do equally and alike belong to all men, to one as well as another. 
5.  And lastly, that all Languages and every Tongue should glorify Christ, which was then fulfilled, and is so now. For in these three Tongues the Church always hath had, read, and sung the Scriptures. For every Tongue must confess that jesus is the Christ, to the Glory of God the Father, Phil. 2.  
But this Title the chief Priests of the jews did begrudge Christ, and could yet wish that it were changed or abolished: but God forbidden that Pilate should alter the least jot or title of what was written. He had leave enough given him already against Christ. This Title must never be blotted out. The jews were ashamed that Strangers and Foreigners should read and understand this Title. They were afraid lest one time or other it should be cast in their teeth, that they had crucified Christ their own proper and lawful King: and therefore they desire that the title should be altered. Thus wickedness is loath to be seen when it doth wickedly, but would fain palliate and cloak its naughtiness. But Pilate had not respect to their infamy and disgrace, but to his own safety, when he set up that Title: and therefore would not change it. But if he did write that Title contrary to their intention, yet nevertheless our Jesus Christ of Nazareth would have been King not only of the jews, but of all other people besides. For he had not his Kingly Name from pilate's inscription, but from the will and calling of the Father, who anointed him thereunto. But as those things which Christ had spoken concerning his Kingdom did still continue so spoken: so what Pilate had written, remained still written. And truly, Pilate among so many errors of fickleness and cowardice, yet in this one thing he did well, not to alter the Title. For there could be no truer title written on the cross of Christ then this. It concerns us to make good use of that title. 'tis not enough to write it on our walls, unless we writ it also in our hearts. Wherefore if any misery or misfortune trouble thee, remember that Jesus is thy King and thine Avenger, and thou shalt not want relief or comfort. If thou art a sinner, consider that Jesus is he who saved his people from their sins, and thou wilt be encouraged against thy sins, etc. It follows in the Text.  
Then the Soldiers, when they had crucified Jesus, 
John 19.23.  took his Garments, and made four parts, to every Soldier a part, and also his coat: now the coat was without seam, woven from the top throughout. They said therefore among themselves, Let us not rend it, but cast Lots for it, whose it shall be, that the Scripture might be fulfilled, which saith, They parted my Raiment among them, and for my Vesture they did cast Lots. And sitting down, they watched him there, Mat. 27.36. These things therefore the Soldiers did.  
When our most holy Lord was suffering on the cross, the Soldiers (just as hangmen use to do) hale and pull his  off him: and because they had power given them to put him to death when he was condemned, they had leave also to take his  when he was dead: although it may be supposed that Christ's  could do those Soldiers but little good, so that they divided them rather out of a custom to satisfy their lusts, then for any advantage they made of them.  
Thus our Lord Jesus was so proscribed, and all that he had, openly set to sale as an offender and guilty person, that he could not so much as dispose of his own  to his dearest friends, who would carefully have laid them up, and kept them charily as a great Treasure. But when his body was brim full of reproaches, revile, and abuses, he was content that the hangmen should have his  for their pains. All which was done,  
1. That the Scriptures might be fulfilled, Psa●… 22. For David plainly foretold this, that it should so be: Not only the more remarkable things of Christ, but also the smallest Circumstances were foretold of him in the Scriptures, that by all alike we might be led into the very truth itself, and be kept from error by one, as well as by another. And truly it is a great Testimony to our faith, that the Prophecies of all the Prophets were so clearly and plainly fulfilled in our Nazarite. The Jews are never able to find out any other man in all the world, in whom the whole Scripture doth so meet and agree.  
2. This division of Christ's  was to signify and set forth a Mystery, and to show how it would be in time to come For,  
1. The Garments of Christ do signify the holy Scriptures, which heady and rash Heretics rend and tear into divers and various senses. For wicked men will take nothing out of the Scripture, but what will serve their turn best, and are content to hold the Truth of God by parts and parcels, and so the Devil will own and keep to Scripture, 
Mat. 4.  if he may be allowed to pick and choose as he lift. And whereas the Lord had more than one Garment, it signifieth the many volumes of the Scriptures with which the Word of God is clad. The seamless coat doth fitly set forth one entire, inviolable Catholic Faith, which those heretical soldiers could not rend, cut and abolish, yet they would cast lots for it. Heretics do not deny Faith and the Gospel, but they do so play with the Scripture, and darken it with such obscure words, dead and dallying glosses, that one can hardly find and know Christ by it. Or more properly thus:  
The four parts of Christ's  signify the Church, which is parted into four parts, extending to the four parts of the world, and yet is, and ever will be but one. The seamless coat which was not divided, signifieth the unity of all the parts, which is bound about with the girdle of Charity. If this Unity be once dissolved, the rent is still made wider, and the Schism waxeth greater, as Augustine saith. But lots are cast for this coat, for all men have not faith. All run indeed, but one receiveth the prize, 1 Cor. 9 Heretics endeavour to rend this Unity, and thereby cut themselves off from the Church, but yet the Unity of faith still hath, and ever will be the same.  
2. The Garment of Christ is his humanity, which is distributed and preached over the four parts of the world, and is, and hath been so published and divulged, that wicked men are not able to conceal or hid it any longer.  
3. Christ's  are temporal goods, and these also he doth freely bestow upon wicked men, yea, he doth suffer them to snatch them off, and scrape, and rake them to themselves. But spiritual things he doth bequeath and give to the godly, and with them he doth bestow himself also upon them.  
4. The Saints and good men are the Garments of Christ, who cleave and keep close to Christ, as 'tis prophesied of them: As the girdle cleaveth to the loins of a man; So have I caused to cleave unto me the whole house of Israel, Jer. 13.11. By the parting of Christ's raiment, the nature and property of the world is signified, and how it doth deal with the godly in this life. For good men seem to lie open wholly to the will and pleasure of evil men in this world: but for all that Christ's coat is rend, that is, although the godly are derided and tossed up and down in the world, yet they are not destroyed, nor totally rooted out. The Evangelist doth emphatically add this in the case, These things therefore the soldiers did: with which word he shutteth up and concludeth all that they did. The Soldiers saith he, did these things; and what more they should do, they could not well tell. They had crucified his body, and taken the prey; but the Power of God, the Word of God they could not destroy. And whom may those soldiers, who did crucify Christ, and yet strove might and main who should wear his , whom, I say, do they more properly signify than those wicked and ungodly high Priests, who were more truly soldiers, than high Priests? For they neglected to search, interpret, expound, and open the Scriptures, they slighted prayer and works of piety, they cast off the cure and care of souls, they give themselves to nothing but to raise and foment war to maintain their great vast estates and large possessions, and most superfluous wealth, they shed blood, and make nothing to mingle all things, and slain them with war and slaughter. They divide Churches and Benefices among themselves, which ought to be for the maintenance of those that preach the Word, and they have not every man one, but some two, three, yea, ten Benefices apeice. Now they cast lots, that is, they chop and change, fell, give to their Kindred, and infinite other monstrous things they do, to the subversion of Laws, Justice, Gospel, and all honesty. Christ looks on all the while, and saith nothing, but he will not always hold his peace. These things, saith he, hast thou done, and I kept silence: thou thoughtst that I was altogether such a one as thyself, but thou art much mistaken, I will reprove thee, and set them in order before thine eyes, Psalms 50. Let every man therefore look to it, how he doth dispose the goods of the Church, the  of Christ, etc. It follows:  

Luke 23.35. Mar. 15.29. Mat. 27.40.  And the people stood beholding. And they that passed by, reviled on him, wagging their heads, and saying, Ah thou that destroyest the Temple of God, and buildest it in three days, save thyself. If thou be the Son of God, come down from the Cross. Likewise also the chief Priests, mocking him among themselves, with the Scribes and Elders of the people, said, He saved others, himself he cannot save. If he be the King of Israel, let him now come down from the Cross; if he be the Christ, the chosen of God, let him save himself, that we may see, and believe him. He trusted in God, let him deliver him now if he will have him. For he said, I am the Son of God.  
Hitherto you have had Charity and Patience to hear what punishment and pain the innocent and most meek Lamb hath suffered. Now you hear that after and above all that was foretold, he is here set upon and assaulted in his sufferings with revile, reproaches, mockings, evil speakings, etc. for when they could no longer buffet and spit upon him, they invade and vex him with their taunting tongues. The world will omit nothing that may add affliction to the Elect of God; for they are not of the world, therefore doth the world hate them. Christ had many taunts, jeers and scoffs cast on him in Caiaphas' house; and yet there is no end of them. Here first whilst he hangs on the Cross, they raise and invent a new, and that so devilish a scorn of him that a greater and more bitter one could hardly be imagined. First, Therefore observe here who it was that did this. Secondly, How and wherefore they did it.  
1. First, I say they were the chief Priests that did this. 2. The Scribes. 3. The Elders. 4. The Soldiers. 5. The Thiefs. 6. All the people that went by the Cross. And what Inhabitant was there in Jerusalem that did not do it, the Elect only and Believers excepted? Is it not a great, fearful and unspeakable misery, that so many men both of high and low degree, should so bitterly, so inhumanely, so venomously, so odiously mock him, who never did or said any thing in the least that was ridiculous, or to be laughed at; but did rather both do and say all things most praise worthy; and deserving the highest commendations? But thus, and no otherwise doth the Power of darkness do.  
2. See now why and wherefore they do thus inhumanely deride Christ in his greatest extremity: for this mocking doth comprehend all those things of which he was accused at first, both before Caiaphas, and before Pilate, and Herod. And they were four, viz.  
1. He is mocked and reviled for that which they had objected against him concerning the destruction and building again of the Temple; which although in Truth he did never say as they alleged, yet he must hear it, for they tell him of it without any pity, and now too, in his greatest distress, when he was at the point of death. But however, O ye mad Jews, as ye have most hatefully upbraided him, so it must, and was to be done, and now it is accomplished, and was so long since. In three days the Temple of his body was reared up again, which ye destroyed, and not he. What pardon then can you expect, or what admission can ye look for, when ye shall see the Temple of God built again within three days in the resurrection of the body?  
2. He is flouted at for being the Son of God; as if therefore he had not been the Son of God, because he was crucified. But that he is so, was sufficiently proved both in himself, and by many thousand men, whom he cured either in body, or soul, or both.  
3. They laugh at him about his being a King, and concerning the Kingdom of Israel. But do what ye can, this is he that was, and is King of Israel, nor have all your scoffs and taunts detracted or abated one jot of his royal Majesty and Dignity. Yet God forbidden that he should have come down from the Cross to show that he was able to make it good. This is that which the devil did long for, and would have been glad to see, and that which Christ could easily have done if he would; but he would gratify neither you, nor that wicked and subtle serpent; for by his descending from the Cross, the whole salvation and redemption of man had been hindered. But if thou wouldst, O Jew, be assured by some token only, that he is the King of Israel indeed, consider either his former Miracles with the agreement of the Scriptures and times, or else look for him on the day of his Resurrection, than thou shalt see something more, thou shalt then see him spring and mount out of the grave like a Conqueror; which certainly is much more than if he had now come down from the Cross.  
4. They jeer at him for saying, that he was Christ and the true Messiah; which is most true that he was, still is, and ever will be. And that which he did many ways prove to be true both in your own Country, and in all the world besides, so that never any did, or ever shall do the like. From this Christ it is that we are called Christians, nor are we ashamed of the name. And whereas ye say that he healed and saved others, you do thereby plainly confess that he is the Saviour. So that out of your own mouth are ye condemned.  
All these things did those wicked men do, that they might not only slain and blemish, but wholly pluck up by the roots, and extirpate out of the hearts of all men all the good Report, Doctrine, Authority, Reputation and Miracles of Christ, and on the contrary, deeply imprint, and inwardly fasten this weakness of Christ in the rude people, that the memory of him might be totally blotted out, as if they had said, Good people ye all now see, that he was a plain Deceiver, for he cannot so much as save himself: How much less can he do any thing for you? Now therefore be no longer seduced, but believe us, and not him. You see that he doth now hang on the Tree, which could never be, if he were not accursed of God: For cursed is every one that hangeth on a Tree. And therefore he cannot trust in God, nor will God deliver him. Thus they thought that they had cashiered and cancelled all his Miracles, and made them of none effect, so that none would dare hereafter so much as lightly remember or make mention of them. This they did most earnestly desire to do, and to accomplish it, they rage's so inhumanely against him. This kind of derision is spoken of in many Psalms: Many, saith he, there be that say of my soul, there is no help for him in his God, Psalm 3.2. Again, They did tear me, and ceased not. With hypocritical Mockers at feasts they gnashed upon me with their teeth. They said, Aha, aha, our eye hath seen it, Psalm 35. It is as we would have it, it liketh us well, we are pleased, 'tis done as we desired. So in Job, They that are younger than I, have me in derision, Job 30.1.  
But Oye Jews, you work in the fire, you wash a Blackmoor, you do but labour in vain, in going about to suppress and extinguish the Renown and Glory of Christ. For by how much the more ye curtail and lessen the Authority of Christ, so much the greater will it grow. You mocked him before Caiaphas, Pilate, Herod, and now ye do the like as ye pass by, stand, and sit under the Cross, and what, O ye malicious men, have ye omitted, and not done that might any ways tend to darken and eclipse his honour? for ye apprehended him as a Thief, ye manacled him as one condemned of some notorious villainy; ye spit on him, and at him, as if he had been a poisonous Toad; ye desired the Judge to put him to death without any more ado, as one that was not fit to have so much as an accusation brought against him; besides ye preferred the egregious Thief Barrabas before him; ye made him carry his own Cross; ye hanged him naked in the midst of Thiefs, in a filthy, loathsome base place, at a most solemn, sacred and festival time, in the view of a huge multitude of people: ye envied him any Title or Badge of Honour, and now ye bespatter him with all the base Reproaches and bitter revile that ye can possibly devise and imagine. But your wickedness is confounded, your design is blasted, you have not prevailed. He is saved from his enemies, and from the hands of all that hated him. By how much the more you slighted and despised him, so much the more did the Father glorify him. For the Cup which you denied him, he hath obtained the Heritage of all the heathen, of all Nations and people: and when ye lifted him up from the earth, he drew all things unto him, Joh. 12. For the honour which ye thought to darken and extinguish, he now sitteth at the right hand of the Father; all Power in Heaven and in Earth is given to him; he is made Judge both of quick and dead.  
Note that there are five sorts of men here pointed out, who then did, and now still do mock and deride Christ.  
1. The first are, They that passed by, they that go by, pass over, or tread besides the Law and Commandments of God, that walk in the way and counsel of the ungodly. The light is odious and offensive to the sick and sore eyes, and he that is troubled with an Ague cannot relish or taste the sweetness of most delicate dainties.  
2. The Princes and Rulers, who esteemed Christ no better than the vilest thing in the world, they cannot endure to hear him, they have tender ears, soon offended, quickly wounded, yea they are wounded and hurt with a touch; they were always bred and brought up among fawning fellows, they use to be shaved with the smooth tongued Razors of flatterers, and to be bolstered and propped up with the soft pillows of Parasites, such as these they love, cherish, hug, embrace and bestow the highest preferment that may be upon them. But if a righteous man come among them, and admonish them exhort to Repentance, and preach the Truth freely; he is loathed, hissed at, beaten, whipped, imprisoned, etc. Nature is indeed a state or condition that hath a love to Truth written in the breasts of all men: all men by Nature are convinced that Truth is a lovely thing, but this state of nature, and the desire of hearing the truth is too much depraved, diverted and corrupted in most men. They commend and speak well of the Truth, they feign and profess that they have a perfect love to the Preachers of it, but yet they cannot, they will not, they love not to hear the Truth. Like Herod, they love to hear John preach, but at the request of a dancing Damsel, they will chop off his head, Mar. 6. They like the sound of a tinkling Cymbal, but their head is so weak, they cannot sit to hear it out. Such were the Rulers of the Jews. But woe be to thee O Land, whose Princes are those boys that scoffed (not without punishment) at the bald head of Elisha, 2 Kin. 2.  
3. The Priests and Pharisees, who although they seemed to reverence Righteousness, (for they pray publicly, Tithe Mint and Cummin, etc.) yet none sin more licentiously, nor dare any reprove their evil manners. Do not they mock Christ, who practise not what they preach, and lay heavy burdens upon others not to be born, But themselves will not touch them with one of their fingers? Mar. 23. Are not they scoffers at the Divine Majesty, who come from the stews and halfpenny harlots, and yet press with unwashed hands (that is, without repentance for their sins) unto the service and Table of the Lord? Obscene and filthy fellows dare presume to come to the Altar, and stand before the Virginlike and pure Jesus, with crisped and frizzled locks before the crucified one, sinners before the severest Judge, who not long after, even presently return again to their whoredoms and adulteries. Are not these mockers, yea Traitors of Christ?  
4. The fourth sort of scoffers at Christ, are the thiefs. These are covetous men, who by hook and crook scrape up and heap to themselves the goods of the poor, by usury, theft, fraud, etc. carking and caring both in getting and keeping their wealth: these deride and laugh at good men, counting their life madness, and their end to be without honour, Wisd. 2. They neither dispose nor distribute what is their own as they ought to do: nor do they restore what they have unjustly and wrongfully gotten, till at last they are ch●…ked with the thorns of their Riches.  
5. The Soldiers are a fifth sort of Mockers, such as shed man's blood, who are given to sport and pleasures, wrathful and voluptuous, frolic and 〈◊〉 in the  of Christ: to wit, temporal prosperity but yet crucify him; that is, they lose their eternal salvation, persecute good men, and warm themselves with the spoils of the godly. But while they riot it out in sport and pastime, and spend their days in wealth, in a moment they go down to the grave, job 21.13. The whole world is full of this kind of men, who mock and deride Christ. We must not therefore lay all the blame upon the Jews only.  
Here also we may observe, that in this mocking of Christ there are five kinds of temptations hinted out to us, which usually set upon the godly, especially at their death.  
1. As Christ was fastened to the cross, and hung naked upon it in the sight of all men, so the first temptation when we are a dying is, that the shame of all our life will be seen and made manifest to all the creatures.  
2. As Christ was not ●…ed by one or two, or many only, but by all, both great and small, high and low; so the second temptation of a dying man is, that all the creatures will laugh at the whole Scene and story of our Life.  
3. As they nodded their heads at Christ, and endeavoured to over throw all that he had spoken: so the third temptation of the godly is, when they are terrified with the most powerful say of the Holy Scripture, such as these: We must give an account of every idle word, Mat. 12. And, God heareth not sinners, etc. Joh. 9  
4. As it was said to Christ, Let God deliver him, if he will have him: so the fourth temptation of the godly is, when they are tempted to question the will and pleasure of their good God. For there is a great Emphasis in the word HIM: Let him deliver Him, say they, if he will have him. Who doubts but that God doth know how, and is able and willing to save? For God is a God of salvation, Psal 68.20. But whether or no he would save Him, this is that which the Devil would make doubtful, especially if a man live among wicked men, as Christ died among thiefs. It is a great temptation, when the Devil shall make a man that professeth the Gospel to doubt, that although he believeth that Christ is Our Righteousness, yet to question whether he will be His Righteousness.  
5. Lastly. As it was said to Christ, If thou be the Son of God, save thyself, etc. So the greatest temptation of dying men is, Predestination. Wherefore that we may overcome these temptations, we must be dumb and deaf to all, after the Example of Christ, who replied not a word to these rail and reproaches. Thus those three children, Dan. 3. said, We are not careful to answer thee in this matter, when that wicked King said, Who is that God that shall deliver you out of my hands? God is able, say they, to deliver us. Thus men ought to commit all the business to God, and cast all their care on him, whether they be predestinated, or not. Do not pry into the Majesty of God, lest thou be crushed with his Glory. Hence saith Isaiah, In quietness and in confidence shall be your strength, Isa. 30.15. And Jeremy, It is good that a man should both hope, & quietly wait for the salvation of the Lord, Lam. 3.26. Therefore turn the deaf ear to all these Temptations, especially to that Temptation of Predestination. Give glory to God, glorify Him, and he will glorify thee: and be not over-thoughtfull of Predestination.  
Now follow the Seven last Words of Christ.   

Here beginneth the fourth Part of the Passion of our Lord.  
HItherto it hath been showed what Christ suffered. Let us now bear the close of all, and how he finished his Passion. And here let us give all attention. For as godly Parents, when they are at the point of death, do at that last hour especially inculcate, and press upon their children those things which are most necessary and profitable for them, that they may take the deeper impression, and stick the faster in their minds. For the last words are thought to come next from the heart, and fit closest to the mind: So our most loving Christ, call him either Father or Brother, when he lay upon his hard deathbed of the Cross, and was ready to yield up the ghost. He doth first set his house in order, make his Will, ordain Laws for his Family, discharge all Debts, appoint his coheirs, distribute and dispose of all his Treasure, And therefore they that fear to be disinherited, let them presently learn and understand what the commands of their dying Saviour are, lest they never know them; let them not despise him, lest he reject and pass them by, Prov. 1. But let them hear and obey him faithfully, quickly submit to him out of hand, and not forget the Grace and Favour of the Testator: I say, let them hear the instruction of Christ their Father, as the Wise man saith, Let them hear not the dote of a crazy man, but heavenly Oracles: Not the voice of a man only, but of God himself. Let them give ear to the very Truth, which can neither deceive, nor be deceived. Let them hearken to those things which they will never repent the hearing of. For that Fountain of Wisdom, the Heavenly Organ and Instrument Christ, being now about to leave the World, and to go hence to the Father through that rough and craggy way of the cross, did first salute his elect ones with the most pregnant and pithy speech of all that ever he made to them: and what ever he had taught them before, he doth now make repetition of, and sums it all up together in a most effectual Epilogue or after-speech: which though it be comprehended in very few words, either because his immense and extreme Dolours disabled him, or because our dulness discouraged him, yet was it by much the most pleasant and profitable speech of all, and pronounced with that gravity, that nothing which any man could desire was omitted or left out. If you look for stability and Fortitude, he roareth like a terrible Lion: If you love to hear a more broken complaint, a more sobbing and doleful commiseration, and a clear sign of sorrow, here is the lamentation as it were of Dragons, and the mourning of Ostriges. If you would rather have a pleasant Melody, he doth sweetly warble it out, like a Swan that is about to die: If you seek for tenderness of love, no mother so mild, so gentle, so indulgent: If you want comfort, here are ye disburdened of your sins, and whatsoever separated is safely disposed of. Dost thou fear like a slave to be punished for them? Behold the punishment is taken away. Art thou afraid to be disinherited as an hireling? Lo, here is a Thief received into Paradise. Finally, If thou dost thirst after, and long for pregnant and full Sentences, plenty and abundance of most wholesome Precepts, or the very Fountain itself of all Knowledge; then come hither and draw near to it: here is brought to remembrance all that ever Christ taught at any time: Here we are taught what to pray for, what to sear, what to hope for, what to do, what to avoid. And that which thou shalt never find any where else; here is a Doctor who at the same instant also infuseth what he teacheth: one that rooteth out Vice, and planteth Virtue, that chaseth away error, sparkleth out the light of Faith, enkindleth Charity, and bestoweth all the gifts of Grace: so that a man would wonder that so great a Treasure should lie hid under so few words, and that seven drops should cause such mighty floods to flow from them. But here that of David is fulfilled, The Voice of the Lord is powerful, the Voice of the Lord is full of Majesty, Psalm 29. And that of Paul, The Word of God is quick and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, Heb. 4.12. Whosoever is of God, let him hear, keep, honour, and reverence these words of God. Let the ears hear the words of him that created them, let man keep those words that will preserve him, let man honour those words from which man's Salvation doth arise. Christ would be lifted up high in the air, 
1.  that all might see and behold him: He lifted up his Voice like a Trumpet, 
2.  that all might hear him: He chose Jerusalem, 
3.  that famous City in all the East, to show such great Mysteries in, that from thence his sound might go forth into all the earth, 
4.  and his words unto the ends of the world, Psalm 19 Lastly, He would suffer on the Jews Feast-day, in a wide and open place without the City, before such an Assembly of so many Citizens, so many Foreigners, before so many of so many several Tongues, that the so great Mystery of his Passion and farewell Speech might not be concealed from any of any Country, State, Language, etc.  
The Grace of God certainly is not in us, nay we do very wickedly, and therefore Woe be to us, if either with Peter we betake us to our heels and run away from Christ, or with the Jews fall a scoffing at him, or with the Soldiers crucify him: and not with Mary the Virgin-Mother of God, and John the Evangelist, we hasten with all speed to this Sermon, standing at the foot of the cross, attentively listening, harkening with all diligence: and let us treasure up those golden Words in a broken heart. We are Christians, whither shall we go, but to that Master who hath the words of Life? john 6. By whom can we better stand, to whom can we more justly cleave, then to Christ our Lord and Friend hanging on the cross? And if the very Heathen observe and keep those commands as religious, holy, and almost divine Precepts, which are given in charge by parents and friends upon their deathbeds: how much more strictly ought we to mark and observe these last words of Christ, and fasten them most deeply in our breasts? For our greatest and chiefest Philosophy is, To know Jesus Christ and him crucified, 1 Cor. 2. For there is perfection of Righteousness to be had; there is plenty of Knowledge, there is the very Truth of Wisdom, there all our Riches, Righteousness, Merits, Mercies, Salvation, Life and Resurrection do consist. Thus much by way of Preface. Now let us hear every Word by itself.  

Of the first Word, viz. Father forgive them, for they know not what they do.  
WHen the Lord Jesus became that true and only Sacrifice, and when he was now about to finish the work of our Redemption and Salvation, although he lay under the pressure of unutterable distress and misery, yet he did not forget why, and for whom he suffered such Torments, even for our sakes; for which cause he went out to meet his Father's wrathful displeasure with his prayers, as not minding his own pain and punishment; he sets upon the Work and Office: he gins to take the work of a Priest in hand: he stands in the place of a Mediator between God and man, he becomes an Intercessor, a Protector for us, and puts himself wholly as an invincible wall to withstand the Father's anger. For he could not possibly but remember his native and inbred goodness. And therefore when others did curse, blaspheme and bitterly revile, he doth pray and make Supplications, not for himself, but for others; and not for others only, but for his most cruel enemies and crucifiers, who yet were indeed most worthy to be destroyed and devoured with fire from Heaven, or that the earth should swallow them up alive. Hear and see how he doth stand and pray for us, and thrust himself between the revenging God, and us sinners, saying, Father forgive them, for they know not what they do. 
The meaning. Father.   
A short prayer indeed, but very pithy and full of matter, containing much in it. It is all one, as if Christ had said, O Father, I am thy Son begotten out of the womb of thine own Substance, before Lucifer or the morning Star, Psalm 110. I am the devout, religious, and devoted observer of thine Honour, diligently doing all thy will, and performing all thy pleasures: although I hang here as the Prince and chief of all notorious Malefactors, and as a blasphemer and enemy of thy glorious Name, yet in the midst of all these so many calamities, tortures, torments, deaths, I cannot but think upon my duty, and what I am to do, forgetting all the wrongs which these of the City have done to me. It is my part and office to interpose and stand between thy most righteous displeasure, and the heinous sins of man: It lieth on me, and 'tis my work to piece up, make whole and firm, reduce, bring back, and Redeem m●…, the work of our hands, a broken vessel, a stray-sheep, a poor captive creature. It is committed and given in charge to me to Reconcile both the things that are in heaven, and that are in earth. At thy beck and command I came forth from thee, and came into the world, whom thou hast appointed and made the Mediator, and the Peacemaker, a Priest, and Intercessor. And that justly too. For,  
1. I partake of both Natures, I am one God equal with thee, as also with men; I am a true man, and therefore I am the most worthy and fittest Mediator, I can lay my hand upon both, I can reach and touch thee the beginning of all things with my Divinity, and I can lay hold on man the workmanship of our hands with my Mortality. So that I am neither coy nor strange to man that doth desire thy Grace, nor unequal, or inferior to thee who art the giver of all Grace.  
2. Besides, I am the fittest Priest, the worthiest High Priest of any, for I am holy, harmless, undefiled, separate from sinners. I am made higher than the Heavens, Heb. 7. I pay that I never had, I have no need to start or shrink back from reconciling my Brethren: no man hath any thing against me none can lay aught to my charge, no not thou Father, nor yet these my Brethren which crucify me: I have wronged none, I own no man a farthing, I possess no man's estate, I am out of debt to all the world, I have no need to make satisfaction or offer Sacrifice for myself. Therefore I enter the Holy place, bearing the Golden Censer, and carrying much incense of prayers; I lay down a price for many of my own blood, I offer up my very self that unspotted Sacrifice and Priest for the people. For certain I am, never any whole  offering came up before thee more holy, more acceptable, more successful than this. Wherefore, O Father, I knowing thy mercies very well, that they are over all thy works, in the midst of these very Sacrifices I come forth to meet thee with strong crying and tears, in Faith nothing doubting, I humbly crave, beseech, entreat, and beg this at thy hands; pardon thy people, spare thy people, blot out the iniquity of thy people with this my blood, 
Forgive.  Forgive them, Father forgive them, q.d.  
I confess Adam hath sinned, (Gen. 3.) and all his posterity is become abominable, (Psalms 13.) it is prone to evil from their youth, (Gen. 6) and wickedness is multiplied upon the earth, Charity is grown cold long since, and will do more and more, and iniquity will abound. Our own people also, whom we have chosen out of all Nations, hath committed a great and grievous sin, in tormenting me thy only Son with so many and so great Tortures, they little regard whether I be thine, or do belong to thee or no, although I am about to give a clear Testimony, & make full proof of it: to which one crime and horrid offence, if all their other villainous acts, and all the rest of their wicked deeds were compared, they would seem as little as nothing. How great is thy Majesty which is despised? and my Dignity which is derided? That people despiseth both, and do heap up horrible iniquities to their Father's Transgressions. I acknowledge thy wrath hath hitherto justly raged; by the offence of that one Adam Heaven was justly shut up, the jaws of Hell opened, and death entered into the world: Thou hast justly armed the Heavens and all the Elements for vengeance against sinners: justly hath fire from Heaven burnt up some alive: justly hath the distemper of the air and the pestilence destroyed others: justly hath the Sea over flown and drowned others, with all the increase of the fruit of their Land: justly hath the earth with open mouth devoured others. Righteous art thou, and just are thy Judgements. In Justice thou mightest have continued thy displeasure, till thou hadst utterly destroyed and exacted the utmost farthing for full satisfaction. And if all the men that ever yet lived to this very day had never so profusely and prodigally lavished out all their blood, they could not have expiated or blotted out the least transgression. Such and so great is the weight and heinousness of the unspeakable wickedness, that no man could make satisfaction for it, but God; and none ought to have done it, but man, who had sinned. Now I am he, I am God, and I am man; In me only the whole salvation of man dependeth. For that cause I became an exile in a strange Country, I have been wearied and tired out with cold, heat, hunger, thirst, nakedness, watch, weariness; I have been tempted, oppressed, afflicted. What pains, what torments have I not endured in this poor, slender, thin body? What sorrows, what straits, what disturbances and perplexity of mind have I not had experience of? Was there ever any sorrow like to this of mine, when there is no soundness from the sole of the foot to the crown of the head? What remaineth therefore, O Father, but that thou lay aside thy anger, appease thy diseleasure, abate thy wrath, forgive them, take pity on them, pour out the abundance of thy Graces upon them, seeing I have, and do make such abundant satisfaction for them? I invocate and pray unto thee as a Father, not as a Judge; I entreat thee not to punish, but forgive them, for my blood doth not cry for vengeance, as Abel's did, (Gen. 4.) unless happily there shall be any that will not be saved by it. I have forgiven them already, who am now tortured for them; do thou also pardon them, whom that thou mighest pardon, thou didst of purpose send me into the world.  
Forgive Them, those that are thine own, 
Them.  whom thou didst promise to have mercy upon before the world began, whom thou wilt also call and sanctify in time. Of which number are these that have crucified me, and not only these Roman Soldiers, and Jews, and the rest of the Standards by, but all men in the world besides. Alum crucifieth me, who sinned in Paradise. David crucifieth me, who offended in Jerusalem. Every man crucifieth me, for there is not a man but is a sinner. I supplicate for all, I suffer for all, I sacrifice for all, do thou pardon and forgive all, that by my death it may appear, that neither thou nor I do desire the death of sinners, but rather that they should be converted and live. Ezek. 18. But in a more special way of love I beseech thee for those my honest plain hearted Brethren, for whose sakes thy pleasure was that I should be made a Gentile; forgive them this grievous Crime: The Fact I cannot excuse. I confess they have sinned most exceedingly, yet this I must plead for them, that their mind was not so abominably mischievous.  

They know not, etc.  They know not what they do. Wilt thou then destroy an ignorant Nation? They are a blind and unthankful people, they do not yet see what they do; but ere long they shall look on him whom they have pierced. They cannot tell who I am, they know not that I am thy Son. The Devil yet, by our permission and counsel hath hid from them those great Mysteries of my Divinity and Humanity; Forgive them therefore, for they know not what they do. For had they known, they would never have crucified the Lord of Glory, 1 Cor. 2. Likewise forgive the rest too, for they also know not what they do, for all that work iniquity have been, and are deceived: In Adam they did proudly desire to know as much as we, justly therefore are they become as ignorant as the bruit beasts. Have respect therefore to the sacrifice of thy Son, that holy sacrifice, which I the great high Priest offer unto thee, that unspotted oblation which I present thee withal. Consider the simplicity and ignorance of our Work-manship, which was so miserably cheated and seduced by the craft and cunning of that old serpent; and for thy infinite mercy sake restore it again graciously into thy favour and good Will, reconciling it to thyself. I will undertake to conquer death by my death, to lay all Hell waste, I will return to thee with rich spoils and glorious Triumph, and unlook the Heavens with my blood. Wherefore pardon them O Father, for they know not what they do.  
This was the first word of Christ, this his prayer for us, of which Paul saith, (Heb. 5.) that he prayed with tears and strong cry, and was heard for the reverence which he shown. Here we see how truly it was said, And he made intercession for the Transgressor's, (Isa. 53.) that they might not perish. To this prayer pertaineth what Paul saith, I was a Blasphemer and a Persecutor, but I obtained Mercy, because I did it ignorantly, 1 Tim. 1. This prayer hath so far prevailed, that many thousands of those that persecuted Christ should be converted, Acts 2. & 3.  

Quest.  But you will say, If Christ was heard, why are not all his Persecutors saved?  

Answ  Mark it; With desire did Christ desire the Cross to die for men, but it was for such who by faith make themselves partakers of his prayer; not for those that continue in their Unbelief. And the Lord doth bestow faith at his pleasure, 
Exod. 33.  and as he will. I will have Mercy on whom I will have Mercy: Nor is God to be blamed, if he make one Partaker of Christ's prayer by faith, and harden another through unbelief. For whereas he bestoweth faith on some according to his pleasure, it is of Grace, not of debt. And whereas he doth harden others, it is the just and righteous Judgement of God, and no more but what they that are hardened do deserve. If God therefore hath set any at liberty, let them be thankful. But Es● gilded hic nit zancken, sunder danexen, i. e. Let us not here raise a controversy, but be thankful.  
Learn we then from this first word to confess and acknowledge our fins. For we are the first, true and principal Authors of Christ's death, and he doth mean and intent us all when he saith, Forgive them, etc. For those soldiers were our soldiers, even the Officers or Servants of our sins, who imposed that upon him which our sins had deserved. But who did then know, or doth now think, that our sins should crucify the Son of God? yet is it that which Paul plainly affirmeth, speaking of some, who crucify Christ afresh, and put him to an open shame, Heb. 6. And this is that of which we are yet too ignorant, how great he is that is offended, and how grievous the sin committed is, both as to the offence, and also to the condemnation. And because these things are hid from our eyes, we do not indeed know what we do when we sin.  
1. First, Then this word teacheth, that we are the Crucifiers of Christ, and such as know not God.  
2. Let us from this word strengthen our faith. For if Christ did so fervently pray for them that crucified him, how much rather doth he now intercede for those that call upon him, and believe in him? If he were so ready to forgive a sin committed against his own person, he will much more readily forgive us. We may therefore boldly now draw nigh unto God, as having a Patron and an Advocate for us. We may now avoid the wrath of God, and dwell under the Protection of the God of Heaven, under the shadow of the Almighty, Psalm 91. For God is our Refuge and Strength, Psalm 46. Hence is that of Paul, We shall he saved from wrath through him, Rom. 5.9. Again, We have access through him unto the Father, Eph. 2.18. And that of John, But if we sin, we have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins, 1 John 2.  
3. From this word we may learn true Charity, as well to serve the good of our Neighbours, as Christ served us by his Passion; as also to forgive those that are indebted to us. Let them hear this word of Christ, who when they are once exasperated, do rage with such hardness of heart, that they had rather pine themselves with perpetual Rancour, than be reconciled to their Offenders, whereas in the mean while they cease not to offend God with innumerable sins, and yet dare to hope for Mercy. But of this read Ecclesiasticus, chap. 28.  
4. 
Not of Devotion, as some say.  By this word we see what great evils Ignorance doth carry with it, and how much it is to be avoided. For it is the mother of Errors, the Mistress of Scandals, the Foster-brat of wickedness, that which doth banish bashfulness, fear, awfulness, and all the incitements of Virtue, and hurleth those headlong that hold it, into the deep and dirty ditches of Vice and wickedness; and then strikes them dumb, takes away their tongue, and deprives them of all speech, that they cannot call and cry out for help: when it hath with held them from help, it presenteth them to eternal darkness and death. It is that which led the Jews into this extreme wickedness, to crucify Christ, the Son of God.   

Of the second Word.  
CHrist had scarce finished this first Word, and lo it took effect, and brought forth fruit presently: that quick and quickening seed was as it were ripe in the sowers hand before it was seen to sprout up out of the earth, that ground which without this seed was but stony and barren. For one of the thiefs which did hang on the right hand, sucking in the first word of Christ with a greedy desire, changed his barren land into a fruitful field; for immediately of a Murderer he became a Martyr, and was the first that of the last escaped; forsaking all, he followed the Lord, even as he hung upon the Cross: He brought, and laid down all that he had, his whole possession, such as it was, at the feet of crucified Jesus, he himself also being crucified with him: with his heart he believed unto Righteousness, and making confession with his mouth he found salvation. Wherefore he was accounted more worthy than all the rest, to whom Christ spoke his second word upon the Cross: Of which word the Evangelists thus write.  
And one of the Malefactors which were hanged, railed on him, 
Luke 23.39.  saying, If thou be Christ, save thyself and us. But the other answering, rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly, for we receive the due Reward of our deeds, but this man hath done nothing amiss. And he said unto him, Lord, Remember me when thou comest into thy Kingdom. And Jesus said unto him, Venily, I say unto thee, to day shalt thou be with me in Paradise.  
Here we are first to take notice, that the Cross of Christ was not only a torment to the condemned, but as it were a Tribunal also of the Judge. For it did mercifully receive one of the thiefs, and justly refuse the other: just as it is now, the Cross of Christ is to some a stumbling block, but to others it doth become their salvation, 1 Cor. 1. As in the beginning of the Passion we had an example both of Mercy and Judgement, in Magdalen and Judas; so now in the close we have another example in these two thiefs, whereby it was showed before, that the Passion of Christ would not be profitable to all; not that it was in itself insufficient, but because many refusing Grace when it was offered, do yet sin with a stubborn will.  
The first of these Thiefs, who blasphemed Christ, it may be out of desperation and impatience, as such men use to do, may be a figure of all wicked wen, who although they see Christ hang close by them, yet they murmur and blaspheme under the Cross; nor are they instructed by the example of Christ, who took all things patiently. But in vain do they rage's and vex themselves, for they are released never the sooner; let them blaspheme never so long and never so much, they get nothing by it, but they die in their desperation without any Mercy, as this Thief did. The other Thief is a figure of the godly, who do both patiently undergo whatever befall them, imputing it to their own sins, and labour what they can to reduce others to a sound and sober mind, who blaspheme and repine. This thief then hearing, and seeing what would be done with Christ, and being divinely inspired, did not question that Christ thus suffered upon another account than he was to suffer; for he saw Miracles wrought in Heaven and Earth; and he easily conjectured, that they were not wrought for any goodness or honesty of the Jews; therefore he began to rebuke and blame his fellow, as one that made no conscience so to blaspheme Christ. And then turning about to Christ he doth beg for Grace and Mercy at his hands, which petition of his was not in vain, for he obtained more than he asked. The Lord doth always give more than he is desired. His prayer was after this manner, Lord, Remember me when thou comest into thy Kingdom; q.d. The Reason why I so highly esteem thee, and run with such boldness unto thee, is, because I see what tender compassion thou hast of thy Creatures, and with what unheard of patience thou dost undergo such great sufferings. But especially because I now hear thee pray for them that despitefully use thee, and dost excuse their heinous sin. These are not humane, but spiritual and divine things. Remember me therefore. I dare not ask more or greater things at thy hands. I am sinful, unworthy of any favour, do but only think on me, let me not be quite forgotten, let me at least with thy dogs eat of the crumbs that fall from the table of thy Grace. I desire no temporal thing in this life. But when thou comest into thy Kingdom, let me be remembered there, etc.  
1. See here the wonderful Judgements of God. A Thief makes confession of Christ, when all his Disciples did distrust him. Therefore do not rashly condemn any, though never so wicked. For God can turn him in a moment of time.  
2. Observe here the Ingenuity and Faith of this Thief. He had nothing at command but his heart and tongue: Both these he presenteth to Christ, that he might believe in his heart, and confess with his mouth, Rom. 10. He did not desire a Kingdom, of which he thought himself not worthy, but only that he might not be forgotten, and then he did not care what he did endure, And if you take good heed, you may see in this Thief whatsoever is requisite in a Christian. He confessed his sin, he acknowledged Christ's righteousness, and though he were a Thief, yet did he not despair of his salvation; no marvel then if he obtained Justification and salvation.  
3. Here is also the fruit of his faith, to wit, Confession and Charity, which he shown to his brother when he reproved him, and would have him acknowledge his sin, and seek salvation in Christ. Wherefore he was thought worthy to hear that truly comfortable and sweetest word, Verily, I say unto thee, to day shalt thou be with me in Paradise: as if he had said: 
The meaning.  My only Companion, although thy great faith doth not crave the greatest things, yet I am not ignorant what becometh me to give, or what is fit for thee to receive, I will reward that exceeding and admirable Virtue of thine with the best and choicest good. For what is more wonderful, more pure than thy faith? I am forgotten of all men, as a dead man out of mind, My Neighbours stand aloof off, mine acquaintance will not own me, (Psalms 31.) My friends are become mine enemies; my Disciples forsake and flee from me: Peter, the stoutest of my Apostles was daunted at the voice of one silly woman, denied and forswore me: Judas, whom I trusted with myself, and all that I had, is enticed with a little money, and hath sold me. The rest are scattered like stray sheep without a Shepherd, destitute both of hope and faith. But thou O Thief art come hither out of the lurking places of the thickets and woods, and dost run to meet me with great affection, more faithful than my friends, more constant than my Disciples, thou dost believe, hope, adore, confound the unthankful, rebuke the blasphemous, bear witness to him that is condemned without a cause, plead with thy tongue, fight for me with all the weapons thou hast. Thou seest me used like a most notorious Villain, and yet dost acknowledge me as the most holy Redeemer; Thou seest me as thy Companion in punishment, and yet dost pray to me as to the Lord in Heaven: Thou seest nothing but the misery as it were of the vilest and worst of men, yet thou confessest the infinite blessedness of my Kingdom in another world. Surely flesh and blood hath not revealed these things unto thee, but my Father which is in Heaven, Mat. 16. Truly thy faith is great, greater I have not found in Israel, Mat. 8. Abraham believed me, but 'twas when I spoke from heaven, Gen. 15. Moses believed, but I spoke to him out of the midst of the fire, Exod. 3. Isaiah believed, but then I sat upon my Throne of Glory, Isa. 6. But thou believest now I am hanging on the most shameful Cross, and can hardly fetch breath, as well as if I were working some extraordinary Miracle. I never met with such a faith before. Nicodemus and Nathaniel believed, being instructed out of the Scriptures. The woman of Canaan believed, being persuaded thereto by clear and convincing signs, Mat. 15. The Disciples believed, because they were encouraged by being promised to sit upon twelve Thrones, Mat. 19 Thou never sawest any of all these things. Thou hast not read the Scriptures, thou hast seen no signs, thou hast heard none of the Promises, and yet thou believest, nay, thou dost make glory appear out of infirmity, and innocency out of condemnation. Have but a little patience, thou shalt not stay long without a reward of so great a faith. For although thou art now hard by the gates of death, and the Axe is cutting down the tree of thy life, yet thou art come in good time, and seasonably enough. There is place yet for pardon, the gate of Mercy is not yet shut, nay the fountain of Grace and Favour doth now flow more abundantly than it was wont to do. Go to, Be it unto thee according to thy Faith. Faith stopped the woman's issue of blood; it shall cleanse thee from the contagion of all thy sins. Faith freed the Cananitish daughter that was vexed with Devils; it shall quit thee of the serpent that lurketh at thy heel, deliver thee from the snare of the Hunter, and from the expectation of thine enemies whom thou hast served. By faith the Lepers were cleansed, the blind made to see, the sick of the Palsy restored to health; thou by this thy faith shalt obtain eternal Glory, and the salvation of thy soul. By this thy faith thou shalt not (with Enoch) see the bitterness of death; thou shalt he saved from the flood with Neah, thou shalt with Abraham receive a place which thou knowest not, for an Inheritance; thou shalt not with Moses, be smitten with the destroying Angel, and shalt pass safely through the sea. Thou like another Caleb shalt enter into a land flowing with Milk and Hony. I Jesus will conduct thee thither. It shall be better and more honourable for thee, that thou hast hung by my side, than if thou hadst sat before Caesar in golden Hang, and in his Ivory Chair. Thou shalt have much more Honour and Renown than Augustus himself. It shall be more sweet and pleasant to thee to partake with me in my torments, than if thou hadst been Monarch and sole King of all the earth. For what had it profited thee if the whole world had been subdued under thee for a moment, and thy soul tortured with eternal pains and darkness? Mat. 16. What good would a little paltry pelf do thee, if thou shouldst lie under perpetual torments?  
Verily I say unto thee, 
Verily I say to thee.  I shall not bring thee into fool's Paradise with tempting and enticing allurements; rely upon what I say, be secure: my Word is as much as my Oath. But because of the excellency of faith I did heretofore swear to Abraham and the Fathers, and I will swear to thee also, but much more happily; I swear unto these that which I performed many Ages after, but what I swear to thee I will presently perform. 
To day.  To day shalt thou be with me in Paradise: This shall be thy Reward. To day I say, lest long delay become tedious to thy expectation. This day is salvation come into thine house, Luk. 19 This day will I begin to exalt thee before all Israel, that they may know that I am with thee. This day shalt thou take the Land of the living, which thou hast trampled upon with thy feet, for thine eternal possession, because thou hast followed the Lord thy God. This petition of thine seems but a light Request to those that are without, for what is more easy than to remember? Thou thinkest that thou hast asked but a small matter, but they are great things that thou suest for, and such only as none but my faithful servants pray for, even to remember thee in my Kingdom. For whom I remember, they are not forsaken; but whom I forget, they are thrown aside out of my hand, and do vanish away as the smoke. Those on whom I have Mercy, I remember them; whom I remember, on them also I have Mercy. They cannot but be blessed, whom I remember in my Kingdom. So that in this short form of prayer thou hast asked more than thou art ware of; for I ever give more than I am desired. Wherefore remembering, I will remember thee, and bless thee; 
Memory.  Thou shalt be had in everlasting Remembrance, and shalt not be afraid of evil Tidings, Psalms 112.  

With me.  Thou shalt be With me, lest at any time thou shouldest slip out of mind, mine eyes shall be still upon thee, thou shalt be born upon my shoulders: I will cover thee with my feathers, and thou shalt put thy trust under my Wings, Psalms 91. Thou shalt be with me, with whom, that the Saints might be, they desire to be dissolved. Thou shalt be with me, thou shalt fear none ill, for I the Hand of the Lord, and as a mighty man of War am with thee. Thou shalt be with me, free from fear, full of joy, in peace and safety. Thou shalt be with me who am every where, and am All in All. Then thou shalt see what and how honourable a thing it is to be with me, thou shalt overflow, and thy heart shall be enlarged. For,  

In Paradise.  Thou shalt be with me in Paradise. Nor shall that flaming Sword, or guard of the Cherubins drive thee thence. Adam who hide himself out of my sight, was justly expelled that Garden, Gen. 3. But thou who hast turned to me, that I might remember thee, shalt mercifully be led thereinto.  
1. Thou shalt be in Paradise, not in the earthy, but Heavenly garden of pleasure, where thou shalt be enlightened with the inaccessible Rays of Light, which enlighteneth the eyes of Angels, cheereth the youthful minds of the Saints, where thou shalt drink of, and be filled with the Fountain of Life; where thou shalt celebrate the Sabbaths, and keep Holiday in the celestial Jerusalem, in the pure and pleasant beauties of peace. Thou art the first that entered that Kingdom prepared for good men before the world began. No man shall go into it before thee. None had ever so much and so many good things bestowed upon them before. Thus they that honour me, I will honour them, 1 Sam. 2. And thou shalt be for a Sign, that all may know from the greatest to the least, how Saving, how Honourable, how fruitful the Faith of Believers in me is.  
2. Thou shalt be with me in Paradise and the Kingdom of the Church, which this day I erect with my blood.  
1. That whosoever shall know that thy wickedness is pardoned, he may not despair of the forgiveness of his own, but that he also may be turned to me, that he may seek salvation and find it, ask of me that he may receive pardon.  
2. I say thou shalt be an Example and a Spectacle of my mercy, in whom all that are laden with sin shall see, that my mercy is greater than man's frowardness, so that they will but return to me, that I also may turn to them, Zach. 1.  
3. That by thee I say, they may know, that I desire not the death of a sinner, but that he should be converted, and live, Ezek. 18.  
4. By thee they shall understand, that as long as a man liveth there is no time too late for Repentance.  
5. They shall understand by thee, that I pardon all offences alike, both small and great, few or many, and that my mercies are over all my works.  
6. By thee they shall know what great joy there is in Heaven over one sinner that repenteth, when thou shalt go before ninety and nine just persons, and first enter into the kingdom of Heaven, Luke 15. All these great Rewards I bestow upon thee as a recompense of thy excellent Faith. Verily I say unto thee, this day shalt thou be with me in Paradise. What great piety? What great pity was in this w●… of the Lord? How could he but die joyfully who had so large a promise in his life?  
1. Sinners may learn from this Word, by the Example of the Thief, not to despair; let none think that the bottomless Sea of mercy can be drawn dry.  
2. Let Christians here learn to pray, not to multiply gain, or to find out the old hoarded Gold of Kings, not that they may join house to house, and lay land to land, but that Christ would remember them, not in an earthy, but in his Kingdom.  
3. We may learn from hence, not to conclude any man either blessed or damned before the last day of his life. We know not who is worthy of the hatred or love of God: inasmuch as we see an Apostle damned, and a Thief saved.  
4. But let none make the Thief an Example to defer his repentance and put it off till the last hour. It is a rare thing for Grace to be given to such a one. The Thief repent the same hour he was called, and was saved. The Lord also doth call thee to day, this very day, do not loiter nor linger, follow the Lord, lest happily with Esau thou go about weeping-cross, seeking a place for repentance, and find none, Heb. 12. Look to it, that thou abuse not this Example of mercy, but rather be stirred up to a speedier approach with all thankfulness to the Throne of Grace.   

Of the third Word.  
NOw there stood by the Cross of Jesus, 
John 19 25.  his Mother, and his Mother's Sister, Mary the wife of Cleophas, and Mary Magdalen. When jesus therefore saw his Mother, and the Disciple standing by, whom he loved; he saith unto his Mother, Woman, behold thy Son. Then saith he to his Disciple, behold thy Mother. And from that hour that Disciple took her unto his own home.  
The women follow Christ even to the Cross, and stay with him even to the very death. Mean while the Apostles shift for themselves, and get them out of sight. Thus God chooseth the weak things of the world to confound the mighty, 1 Cor. 1. Among all the Women that followed Christ, the first that is named is the Virgin-mother, to whom Christ spoke the third Word. He had first prayed for them that crucified him, and first comforted the Thief: not that he did not see his Mother standing by, or did not know what great trouble and sorrow she was in, but that he might not seem to respect persons or particular affections. It was for the sake of sinners that he came into the world, and they had most need of him: therefore he doth first speak to the Thief. But now the third time he turneth him to his Mother, that he might not seem to neglect her.  
Now john doth most sweetly describe and set down this third Word, with all the circumstances thereof: and doth use such words as have truly a very hidden Virtue in them, and are so powerful to resolve and melt the tears of Believers into an Heavenly sweetness, that if the most obdurate and hardhearted man in the world should with dry heart and eyes pass by the reading of this stupendious and amazing Passion of Jesus, yet when he cometh to these words, in which are recited the standing of that blessed Virgin by the cross of her Son, the tender respect and expressions of a dying Son to his Mother; his silial recommendation, and the separation, parting or taking leave of that most Holy Mother, and that so loving and dutiful Son one of another, he would not be able to refrain weeping. For every word here expressed will increase and heighten his Devotion. What need else had there been to have so exactly set down and described both how and where the Virgin. Mother stood. For,  
1. The presence of friends is wont to be a refreshing to the afflicted, when they are destitute and deprived of some other comforts, as Solomon saith, Two are better than one, because they have a good reward for their labour. For if they fall, the one will lift up his fellow, Eccl. 4. But this presence of friends here had no such advantage. It was a most sad sight both to the Mother that stood by, and to the Son that was hanging on the Cross.  
2. What a strange and new thing is here reported, that the Mother of Jesus stood by the Cross? For what hast thou, O Holy Virgin, what hast thou to do with the Cross? What fellowship hath a loathsome and despicable place with the Temple of God? What agreement is there between a cursed place of butchery, and a blessed Armoury of Heavenly Ammunition? what accord is there between the punishment of Malefactors, & the Mirror of Virginpurity? But she did not stand simply by the cross, but by the Cross of Jesus, who was both her Father and Son at one and the same time; her Bridegroom and Lord, her child and her God; and because he had all these (Relations) in him, and was all these to her, therefore she could not forsake him. She followed her beloved Son all alone, at least accompanied with a very few, although the Disciples were fled, and the enemies enraged. She doth follow, I say, and see what is done, when he could neither help, nor comfort her any way, but with tears and tender compassion. When she had lost him before but for three days, she went up and down about the Villages near Jerusalem, sorrowfully seeking him amongst her Kinsfolk and Acquaintance, till she had found him, as it is, Luke 2. But now she could no longer look for him among his Acquaintance, for they all stood afar off from him. Therefore she took this motherly counsel with herself, and resolved in her heart thus: Here will I stand and stay to see the Sentence of death executed upon my dear child. I will follow him close at his heels as he goeth out of Jerusalem, I will observe and look with weeping eyes whither they lead him. I will see how they spoil him, I will seriously mark how they pierce his hands and feet, how they fasten him to the gallows, how they will toss and mount him up, how they will sling and swinge up the cross. After all is done, and when all are gone and stand aloof off him, as not daring to come too nigh him, hanging like an accursed fellow upon the cross, then will I approach nearer, and stand fast by the cross of my Jesus: I will hug, and clip, and cling about the Tree with my arms, I will embrace it dearly, I will bedew it with tears, I will kiss it with my lips: and because I cannot die with him, I will hang my eyes on my crucified Son. I will tarry till he depart, I will see how he goeth out of the world, for I only know how he came into this world. I will not leave him dying, whom I could never forsake living. Thou didst very well, O Holy Mother to stand by him, when every body else had forsaken him. For so did he first vouchsafe to come to thee, passing by all other creatures. This is that invincible Unicorn which none could ever take or overrule, who was long since earnestly importuned, and as it were roused up by the servant prayers and desires of the Holy Fathers, and not able to contain himself any longer, was at last taken in thy Virgin-lap. And lo, now thou dost (according to thy power) requite that his so great favour to thee. He left all and bestowed himself upon thee: and now all forsake him; thou like a dear Mother dost stand it out with him: thy standing by him at the Cross, is but sad company to him, whilst thou dost there invisibly suffer in thy heart, whatsoever he did visibly endure in his body: When the Evangelist would describe this ineffable and sad suffering, he doth not call her by her proper Name, but discovers her by a Name of pity and Piety, Mother, his Mother. Nor could he more fully express or describe her grief, then by saying thus: His Mother stood by the Cross of Jesus. Here she had full trial of what Simeon told her before, Luke 2. A Sword shall pierce through thine own soul: the pains she escaped in childbed, she now meets with at the cross. To other Women it is said, In sorrow shalt thou bring forth children, Gen. 3. But Mary felt not the pains of travel; yet was she not therefore free from all pain: Now if the Virgin mother was not without her cross, who amongst us shall think to escape it? Christ doth suffer, and his Mother doth suffer with him: and dost thou think of nothing but merriments? The Virgin stood, and yet they were not come to the place, but she followed him as he went out with his cross: and yet she stood, not afar off, but hard by the cross: whereby she shown the constancy of a Mother, and the valour of her mind. Consider, O man, consider what great grief this was to her. None ever received greater Favour; and never any endured greater pain and sorrow than the Virgin-Mother. His Mother stood full of courage, full of affection, and full of devotion. She stood, rolling that unutterable flame of Love in her Bosom, wherewith her Son was set on fire. And she also was inflamed with a vehement heat of Love, examining herself, if it were she that had brought forth such a Son, who could so willingly pardon and pass by such affronts, yea and excuse them also who dealt so cruelly with him. She stood, considering and pondering the hard and most bitter extremities of her Son, with which she, by reason of her Motherly affection, was most grievously Tortured: but withal she did, according to her wisdom and burning charity, consider the benefit that would thence redound to Mankind, and the glory of God that would arise from it. She stood with the rest of the Women and Friends at the cross full of sorrow and misery, slighting all the gibes and jeers that she had cast on her for her Sonssake Christ Jesus. But her Motherly Love conquered and overcame all these discouragements.  
But although Christ was in infinite straits, yet he doth not neglect his Mother in that hour. And when he had no member free, but his Eyes and Tongue, he doth not disdain to serve his Mother with them both. He directs them both to her, looking upon her, and speaking to her, to show how highly he did esteem her in his heart, and to teach us practically and really that our Parents are to be honoured by us, and that we should take care of them even to the death. At other times Christ seems to speak more harshly to his Mother: to wit, when he was about God's business, as Matth. 12. Luke 12. John 2. For all humane affection and respect must cease and give place to God's business. But here on the Cross he doth faithfully and humanely acknowledge his Mother: for what she had brought forth did now hang before her eyes. When Jesus, saith he; saw his Mother. O the astonishing Miracle of Vision indeed! O the lamentable glances which might have been seen in the eyes of Jesus! Those eyes at one and the same time did hasten towards death, and turn aside to his Mother. The power of death did close and weaken them, and the force of love did open them again to behold his Mother. O how deeply was the Ray of that last look fastened in thy heart! O thou Holy Mother, which the Lord of the world was pleased to glance upon thee when he was about to die! It was a Dart indeed, which did not only wound thy heart, but it was also a Sword that pierced the very inward parts of thy soul. O how full of sobs and sighs wast thou! with what floods of grief wast thou overwhelmed when thou dost cast thy weeping eyes upward at once to see thy Son dying, and at the same time wishfully looking upon thee?  
Nor doth Christ serve his Mother with his eyes only, beholding her therewith: but he doth also comfort her with his Tongue. 
Woman.  Woman, saith he, Behold thy Son. He calleth her Woman.  
1. That he might not increase her sorrow. It was not a time now to compliment, or use smooth words and sugared expressions to her, nor to call her Mother. For if Christ had spoken more sweetly to her, I believe it would have broken the Virgin's heart.  
2. He doth call her Woman, for if he had called Mother, it might have given occasion to them that crucified him to use her more hardly.  
3. Although she is above measure to be extolied as a Virgin, yet she is much more highly to be commended by the Name of Woman: inasmuch as God was pleased to honour her Bowels with this sacred issue; and by her to expound to the world that Covenant which God heretofore made to Abraham. Hence it is that Christ here from the cross doth call her Woman. Hence it is that the Angel pronounced her blessed among Women Hence it is that Paul saith, Christ was made of a Woman, Gal. 4.  
The meaning of the word is, 
The meaning.  as if Christ had said, Woman, I know the perplexing cares of thy breast, I know thy sorrow, I know thy pitiful compassion, thy Religion and thy Charity. I know, I sadly know thy pensive thoughts; for as thou art not the least cause of my sorrow, so I am the only cause of thy grief. I know why thou dost stand here. Thou wouldst fain anoint me with the Ointment of Piety; Thou thinkest to comfort the desolate with thy presence, thou couldst wish to die with me, yea to die alone, and excuse me by thy death. All this I accept, and take it in good part: but it doth as much wound as mitigate. For thy soul will not be solaced except thou hast me restored to thee again safe an sound: O therwise all Plasters, Medicines, Comforts, are to no purpose: whatsoever is offered to thee, is but all in vain. But thou hast long since been confirmed with such valour of Virtue, anointed throughly with so much oil of Grace and Favour, completely accomplished with such perfections, that thou art black without filthiness, mourning without nastiness, decently behaving thyself with all comeliness in this thy bitter condition: thou art troubled, yet cheerful; mournful, yet merry, free from faultiness; sobbing, yet singing, not utterly dejected: thou art defective in nothing, for thou canst smile when thou weepest, abide most constant when thou art thrust thorough with so many Swords, and preserve thy Life when thou art dying. Wherefore thou most valiant woman, in due time thou shalt receive a full Recompense and Reward; nor shalt thou be destitute of all comfort for the present, if a most miserable and afflicted man can give any solace and secure to an afflicted woman. Seest thou in what Torments I hang here? With what difficulties I struggle? with what vexations and perplexities my strength is worn and wasted? At what price, at what rate may I purchase but one sinner? With what charity shall I embrace mankind? I have appeased my Father's wrath; it remaineth now that I forsake thee not. Most dear Parent, hitherto indeed thou hast showed thyself a most tender and careful Mother to me from the time I was born, to this very last hour; and hast discharged all Motherly affection and respect to me: and now I am ready to die, thou art perhaps afraid that none will own thee, but that thou shalt be left to the wide world. But be not cast down with such thoughts: lo here is that John, thy near Kinsman standing by, very dear to thee, and also to me: thou mayest expect and promise to thyself all assistance from him. 
Behold thy Son.  He shall be thy Son in my absence, he shall respect, reverence, honour, and highly esteem thee all the days of his life. And that thou mayest be assured of it, behold I will speak to him before thy face. I bequeath him to thee in my stead to serve thee, watch over thee, and instruct thee. His chastity will suit well with thy Virgin and Superangelicall Purity, and for his fidelity, he will be as honest and as constant to thee as he hath been to me. Wherefore Woman, Behold thy Son.  
And presently he turned about and spoke to the Disciple, Behold saith he, thy Mother, q.d. O John, hitherto thou hast answered thy calling to the utmost. Therefore thou shalt not go altogether unrewarded for thy singular Faith and constancy towards me, yea thou shalt be honoured with more excellent gifts and Dignities than thou dost dare either to pray or look for. Thou hast forsaken thy Ship, Parents, Wife, and thy own self too for my sweetest Love-sake: thou hast cast all thy care, hope, and thoughtfulness upon me: thou hast built upon me securely, as on a Rock. Nothing hath been so sweet, neither Wife, Parents, nor Patrimony: nothing hath been of that moment as to withdraw thee from my company. Thou hast followed me through the High Priests wicked Houses, and now thou standest by this infamous Cross full of compassion, and deeply suffering with me. It hath ever been thy delight to follow me, to be in my company, and to obey my commands. Why then should I forsake thee, who hast followed me? How can I but take care for thee and nurse thee up, all whose hope is seated in me? Thy hope in me shall by no means be wholly disappointed. I will not show myself ungrateful to thee John. Behold thy Mother. Thou hast said to thy Parents for my sake, I know ye not. Behold the Mother of God is thy mother. Thou hast forsaken thy Wife who might have proved unfaithful to thee, lo thou hast an entire and most pure Virgin. Thou hast renounced thy fisher's boat, now thou art made master of a Merchant's ship that bringeth her food from far, Prov. 31. Thou hast despised small things, thou shalt receive the greatest. Thou hast refused doubtful, thou shalt have certain things, thou hast found favour in my sight. Thy course of life is more delicious to me. There is no Mystery concealed from thee, thou sawest my glory in Mount Tabor; thou didst see me cure Jairus his Daughter, thou hast seen my misery last night in the Garden, and dost now see it on the Cross. Yesterday thou didst lean on my bosom at Supper, and now I commend the dearest thing I have in the world to thy trust and care. Behold thy Mother: thou seest I am about to die, thou seest my mother is left desolate, thou seest there are many Adversaries to me and her. I assign, commend, and make her over to thee as thy own. Lo she that was mine is now thy mother. Do thou therefore discharge the duty of a Son to her, succour, cherish, love, serve her. If thou acknowledge her for thy mother, I will acknowledge thee for my Brother. Hitherto Christ comforted his mother: by which Word,  
1. He shown both his love and care toward his mother, for an Example to us. Nor is there a more clear and full Example of showing Honour and respect to our Parents any where to be found then here; although indeed this was not an unjust, yet was it a very unequal Exchange, that John should be given to the Virgin-mother instead of Jesus: a servant for a Lord, a Disciple for a Master: the son of Zebedee, for the Son of God; and no doubt but this word was a sore affliction to that Holy Mother. However she stands steadfast in her saith, immovable and unshaken.  
2. 
The Mystery.  But whereas Christ doth so carefully commend his mother to the Disciple when he was about to die, it was not done without a Mystery. Mary signifieth the Church, which is committed to John as the Minister thereof. Now John taketh the Church for his own, when he doth Rule it by the Word of God. But Christ prefers the Church before the Minister: Whosoever will be great among you, let him be your Minister, saith Christ, Mat. 20. And Paul saith, Let a man so account of us, as of the Ministers of Christ, 1 Cor. 4. Again, let no man thrust himself into the service of Mary: that is, of the Church, unless God hath committed the charge thereof to him. He called his servants and gave them money to trade with, Luke 19 No man ought to take this Honour to himself, but he that is called of God, as Aaron was, Heb. 5. Let the Minister of the Church take heed and see that he be a John: that is, that he express the Grace of God, not only in Word and Name, but in deed and in Truth also. Beside, in this Recommendation of Christ's Mother unto John; Christ alluded to that Spiritual acquaintance and kindred which ought to be among Believers in the Church. Nay, he doth here institute and ordain this Kindred, whereby every one should be a Father, Mother, Brother, and Sister to another, as Paul writeth to Timothy, that he should respect the Elder men as Fathers, and the Elder Women as Mothers, the younger as Sisters etc. 1 Tim. 5. And as John, after this recommendation of Christ, could say that the Virgin Mary was his Mother; so may we call her Mother, inasmuch as she brought forth Christ our Brother. And as John might call Peter Brother: so also may we. This is our Christian brotherhood and Spiritual Kindred, which is our great consolation. For hence we see, that the Saints belong to us, and we to them. They acknowledge and love us; let us also acknowledge and love them. In conclusion it is said, that John like a faithful & obedient Disciple, and as one mindful of his Master's command, did take Mary from that very day for his own mother unto his own home: Not that he had a settled place, or any thing of his own, (for the Apostles left all they had, Matth. 19 and what they had was common to all, Act. 4.) But that he took her into his own care, and ministered unto her for time to come as a son to his mother: He took her, not to his Farm or Manor-house, for he had none: but to his charge, which he took care to discharge by his own ministering to her: so saith Augustine.   

Of the fourth Word.  
THree Words we have heard already, which Christ uttered on the Cross: the first to his Father, the second to the Thief, the third to his Mother; and they were all very sweet and comfortable Words indeed. The hour of death now approaching, he expresseth the fourth Word, and that with great gravity: he speaks again to his Father, but very moaningly and pitifully, of which the Evangelists thus write:  
And when the sixth hour was come, 
Mar. 15.33.  there was darkness over the whole land until the ninth hour. And at the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, Lamasabachtani: which is being interpreted, my God, my God, why hast thou forsaken me? And some of them that stood by, when they heard it, said, Behold, he calleth Elias.  
There were now six hours of the day past, and yet those wicked men were not satisfied with what Christ had then suffered: Wherefore to reprove their ungodliness, the Sun is darkened; that visible Sun is much afflicted and obscured, by reason of the injury done to the true Son of Righteousness; and that contrary to the custom and course of Heaven, forasmuch as about this time there was no Eclipse of the Sun, as Theophylact out of Jerom saith. Here then the Divinity of Christ did a little discover itself, and as it were threaten the Jews if they would nor cease from their wickedness. But of this great Miracle of the Heaven, or the Sun, Dionysius the Areopagite, writeth in an Epistle to Apollophanes, confessing that he also with him saw that Eclipse in Heliopolis, both which men were then Pagans: And there he affirmeth, that Apollophanes should say, O good Dionysius, Vicissitudines sunt divinarum rerum, the course of Heaven is altered. And Origen in his second Book against Celsus, maketh mention of one Phlegon, that wrote of the darkening of the Sun in the time of Tiberius Caesar. But what is that to this Eclipse which Pliny writeth, that after Caesar was slain, the Sun was pale and wan a whole year about? Away with all such comparisons, even of the greatest Monarches. This is truly a sign that doth deserve to be written and read, to be said and sung as long as the world lasteth. This unusual darkness,  
1. Did prove Christ's Divinity, to whom all the Elements do homage, and are ready to serve him at his pleasure.  
2. It shown his Innocency: for the Elements are disturbed at his death, to make it known that Christ suffered innocently; the Creatures give testimony to their Creator.  
3. The heavenly Father would make it appear by these signs, that he took notice of the great evils and unworthy behaviour of men, which yet he was pleased to turn to the salvation of them that should believe.  
4. This uncouth Darkness did portend and fore-shew, that the Light of Truth was now departed from Judea, and that all that denied Christ should be left and shut up in perpetual darkness. The Jews had often urged to Christ to show them a sign from Heaven. Lo, here they have it, but to their own undoing.  
Now when this Darkness had continued for about three hours, Christ began to to speak again, yea, to cry out with a loud voice, to prove the Truth of his Humanity, and to show the intenseness and extremity of his pain, against such Heresies as should after arise, either denying the Lord to be a true man, or that he did not truly suffer, but only made a flourishing show of suffering. But his loud crying was a sufficient witness of his true and grievous sorrow and pain: for although they were intolerable things which the Standards by did see; yet Christ endured much more than what the outward eyes saw: And to make it known, he cried out, to fulfil that of Psalm 69. I am weary of crying, my throat is dried, etc. And well might he be hoarse, for hoarseness proceedeth from a defect of humours in the throat and Arteries. But his strength was dried up like a Potsherd, the humours of blood gushing out in all parts of his body.  
But let us hear how, and with what voice he cried out. He saith, Eli, Eli, Lama azabthani. This word is taken out of Psalm 22. which Psalm in the Hebrew doth begin with those very words. Christ therefore makes use of the beginning of that Psalm, to show that the whole Psalm was made to him, and of him. Where me may observe that Christ doth not complain of suffering, but of Desertion; and not of every kind of Desertion neither. For they to whom he had done much good, yea, and his own Disciples too, had deserted and left him in the midst of his enemies and persecutors. And yet he doth not so much as think upon this Desertion, but he doth cry out especially, and complain that the Father had forsaken him; which we must not so understand, as if the Divinity had separated itself from the humanity of Christ, but that it left that Humanity for a time to the power of his Persecutors, and did not defend it with his Power; and did moreover for a while, withdraw from it all Consolation and supernatural Assistance. God did always secure the rest of the Martyrs with his special comforts, either by hindering the act of outward torments, as in the three Children, Upon whom the flames of fire could not fasten, Dan. 3. Or else by sending into them the inward sweetness of his Spirit, so that they did not at all feel any pain of the body, or else might endure them more easily and joyfully. But Christ had no sensible comfort at all from above in his whole Passion, so that he might truly say, Is it nothing to you, all ye that pass the way? Behold and see, if there be any sorrow like unto my sorrow, Lam. 1.12. For who did ever undergo such stupendious and grievous torments? It is God that suffereth. Nor doth he lighten the weight and press of his Passion one jot, who was wont, either altogether to free his servants, or else to ease or shorten the force of their torments. He that useth to spare sinners, doth take no pity upon himself. Well therefore might Paul say, He spared not his 〈◊〉 Son, but delivered him up for us all, Rom. 8. He did not only deliver him to death, but he did not so much as spare him in punishment and afflictions.  

The meaning.  The sense of the word is, as if he had said, They that disclose the troubles of their minds to their friends, are half eased thereby. But now I turn to thee my God, my Father, the Father of Mercies and all Consolations, I neither find, nor seek any Relief or Abatement of all my ●…es. For now I have voluntarily submitted my shoulders to this burden, I must patiently bear whatsoever thou shalt please to lay upon me, and will. And although thou wilt not hear me when I cry unto thee, yet I will relate and declare my grief and sorrows to thee, lest men should think that I endeavour to mitigate them by my silence. If I should wholly hold my peace, and not make known my troubles, some might think I did it to disappoint my enemies of their Triumph and Joy. And others might suppose that my soul was sound and whole, quiet, and nothing troubled, although they saw the Garment of my 〈◊〉 rend and torn in pieces. For the bodily eyes can well enough discern the outward wounds, but the secret and inward troubles of the mind they cannot perceive. I will therefore at least by my crying testify the extreme necessities and stra●… of my soul, and deeply fasten them in the hearts of the godly, to whom thou shalt give to believe and suffer▪ For where 〈…〉 poor man better make known my misery, and lay open my 〈◊〉 condition, but before thee, the most rich God of all comfort? To whom should I thy Son complain, but to thee, O Father? Behold thou art my God, thou art my God and my Refuge. Hear therefore the sorrowful cries of thy Son, el, el, Lama azabthani.  

My God.  The Ground and sum of all my anguish, is, because thou, O my God, my God haft forsaken me. Others call upon thee but once, as God, because although they stand in need of thy Glory, yet they deny thee by their sins. But I cry unto thee twice, as God, because I do both partake of thy nature, and did never start aside from thy commands. But thou dost reject me who am most righteous, and dost expose me to wicked men for wicked men's sakes, thou dost severely chastise me who am thy Son, that thou mayest mercifully spare thy rebellious and stubborn servants; thou dost chase me from the streams of living water, and forsaken me, to flow into cracked Cisterns and broken Bottles. Whence it is, That I am counted with them that go down into the pit, and as one among the dead, Psalm 88 Nor hast thou only forsaken me, but thou hast also stretched out thy hand against me, and thy waves have gone over me. I am come into deep waters, where the floods overflow me, the waters are come in unto my soul, Psalm 69.  
Thou hast Forsaken me, 
Forsaken.  thou hast left me destitute of thy help, thou hast stripped me of all comfort, thou hast withheld the dew of thy refresh from falling upon me, so that neither the very blessedness of Glory which I delight in doth any way soften my Cross, and make it more pleasant to me; but thou hast also stretched out thy hand upon me, to make me a man of sorrows, and acquainted with grief and infirmity, Isa. 53. There is no whole part in my body from the sole of my foot to the crown of my head. And there is no soundness in my soul from the lowest feet of sense, to the top of the head of reason. The sword and spear wasteth without, and within fear and mourning: Without in the body are rivers of pain, within is a sea of trouble in my heart. My flesh is sorely afflicted, because it is more tender, quick and sensible. My soul is sick of greater trouble, because it is more innocent, wise and excellent than others. My flesh is in pain, my soul is full of grief: And what part is free, being deprived of thy aid? Tribulation and Anguish have seized on me, and every moment my griefs increase. What great sorrow doth the offence that is taken at thy name stir up in me? How doth the trouble of my mother, the fear and cowardice of my Disciples, the scandal of weak ones, the error of them that crucify me, how do these things afflict me? And how also do the straits of all the Saints which have been, are, or shall be, which they undergo for my Names-sake, trouble me? How greatly also doth the wickedness of their ingratitude who will sin to Eternity afflict me? How do they rip up the scars of my wounds afresh, pierce and prick my whole heart, rend and tear, waste and destroy all that is capable to be consumed or disturbed in me? But a most clear Argument of my unspeakable grief is, that if every particular sin of all mankind were brought into one heap, a huge heap alas it is: yet it is thy pleasure that my blood should suffice for the expiating of them all, and therefore hast thou embittered me with such punishments, and hast laid such a load on my shoulders. I have trodden the Wine-press alone, and of the peaple there was none with me, Isa. 63. So hast thou forsaken, exposed, and delivered me over into the hands of wicked men. Besides all this he saith,  

Why &c.  Why hast thou forsaken? Evil is repaid for good, my price is slighted: After so much sweat and anguish, my blood alas, and Passion too is to many become of none effect. So many millions of men are carried through the red Sea of my blood out of Egypt: and but one only Thief is ●…ered with me into the desired Land. There is none but this only stranger that gives glory to God. There is none that doth good but this one man. Why therefore hast thou forsaken me? Why hast thou exposed me to so many sorrows? Do I suffer for this Thief alone? O thy wonderful Love indeed to mankind! Thou hast no need of the goods of any creature. Thou art most absolute, perfect, and blessed in thyself: How wonderful therefore is thy goodness, by reason whereof thou hast set forth and offered me thy Son to and for all men. 
Psalm 22.  Behold I the fairest of men, thy Delight, the Joy of Angel; am become a worm, and a very abject of worms, for the Salvation of Worms. I admire thy wonderful counsel in Redeeming man, I admire thy unspeakable goodness. Nor do I less admite, that I of my own endeavour should so lovingly, so exceedingly beyond measure obey thy commands, and offer up myself for unthankful and disobedient men. But so it seemed good unto thee. Wherefore if there be yet any more punishment be●…d, inflict it, I willingly accept of it, and bid it welcome. I acknowledge thee yet to be my God. It is my will that thy will be done. My God, my God, why hast thou forsaken me? Behold my heart is ready to fulfil all thy commands. I am in great pain, but the greatness of my love doth far exceed it. Yea though thou shouldest yet forsake me more, and though they should be yet more ungrateful, yet I cannot be separated from the love of thee and them whom thou hast called. For who shall separate me from thy Love? Shall tribulation, or distress? But thou hast forsaken me, that thou mayest not forsake me; thou hast humbled me, that thou mayest make me great: thou hast cast me off, that thou mayest receive me most honourably. Thou hast forsaken me, and hast left me only this, that I may (though without comfort) flee unto, and call upon thee. Wherefore let thy chastened Son be pleasing to thee, and willingly hear him, who doth in his great exercise of affliction send up his roaring cry of charity unto thee. My God, my God, why hast thou forsaken me?  
1. Now concerning this place we may observe first, that this cry, (Why hast thou forsaken me?) was not fictitious or feigned, but most real and true: and not only of the mouth, but also of the heart, and all the humane force and powers: For Christ at this hour had stripped himself of God, not by casting him away, but by not perceiving and feeling him, acting the part of a pure man. It was truly and overmuch an Humane voice, proceeding from Humane affection; so to complain, why God should forsake him, and why he should suffer wicked men to do so much. So David, I was envious at the foolish, when I saw the prosperity of the wicked, Psalm 73. And Jeremiah: Why doth the way of the wicked prosper? Jer. 12. And Habbakuk: Why dost thou show me iniquity, and cause me to behold grievance? for spoiling and violence are before me. How long shall I cry, and thou wilt not hear? Hab. 1. Wherefore lookest thou upon them that deal treacherously, and holest thy tongue when the wicked devoureth the man that is more righteous than he? Hab. 1.13. Thus Christ speaks here out of Humane affection. And so he did sufficiently show his true Humanity when he prayed before in the Garden. But this miserable cry doth much more clearly show the same against such Heretics as should after spring up, denying his Humane nature. Let none therefore be offended at this complaint which was truly Humane: but let every one think with himself that flesh and blood did here truly hang on the cross, in the form of a servant, Phil. 2. These things are tried and proved on the cross by death, and the pure Humanity. But after three days you shall see and find much other things, when the new, and living, and cheerful Body shall rise out of the Sepulchre. So than it is plain, that Christ as he was girt with greatest gladness, so he was also compossed with extreme sorrow. And as he was endowed with the highest Truth, so he was beset with the deepest and lowest infirmity: and as he spent his life in the greatest peace, so he lived also in sorest troubles. I say, as Christ enjoyed the sweetness of life, so he tasted the bitterness of death.  
2. Observe, that that Desertion of Christ, is the fear and dread of our conscience for sin which we commit, which doth find and feel the Judgement of God and eternal Wrath, and is so affected therewith, as if it were perpetually forsaken and cast out from the presence of God for ever, according to that of David: I said in my haste, I am cut off from before thine eyes, Psalms 31.22. Who can but despair when Judgement is revealed? There is none can stand before the Judgement of God, or is able to bear it. For as the too great Splendour of the Sun will dazzle and darken the eyes, and loud noise make one deaf: so the Judgement of God is too loud for our mind and heart to endure: and too heavy for our humane strength to undergo. And therefore it forceth a man to despair, because there is no way open to escape, as Amos saith: They shall not escape: he that fleeth of them, shall not flee away. Though they dig into Hell, thence shall my hand take them, Amos 9 When the Lord comes thus to Judgement, all the creatures obey him, and further the Judgement of God, to execute all fearful plagues upon the damned, as it is in Joel: The Earth shall quake, the Heavens shall tremble, the Suu and the Moon shall be dark, Joel 2. Again, In that day the Sun shall go down at noon, Amos 8. That is, in the day of the Lords Judgement. What is more miserable than man so judged of the Lord, destitute of the counsel, comfort, and help of all the creatures, and despairing? This is the Judgement that all we deserved for our sins. Christ therefore the only begotten Son of God did of his mere Mercy, without any of our merit, cast himself into our case, and took that punishment which we had deserved upon his own shoulders. Here we see on one hand the common people stand reviling Christ, the Priests blaspheming, the Thiefs cursing, the Apostles denying him, his Friends forsaking him, the Earth moved, the Sun darkened: in short, all horrid things, and all the creatures set against him. On the other hand we see God also his Adversary, and so forsaking him, that he cries out, why hast thou forsaken me? Which of us would not have despaired in such necessity? But Christ took all this upon him, that he might overcome our desperation, and give us also hope in the like extremity. So that this was our voice or cry, who by no means were able to bear the Judgement of God, but must have despaired. But Christ took that Cry upon himself, and overcame our despair, that now we may be sure God will never forsake us, no though he seem so to do; as Christ in that hour seemed to be forsaken of God, in that he could perceive no consolation from him, whereas he was not indeed forsaken of him, but was even then the most beloved Son of God. So that here we are well assured, that God is never more present; then when he seemeth to be farthest of. In a small moment, saith he, for a little while have I forsaken thee, but with great mercies will I gather thee, Isa. 54. Christ therefore that he might deliver sinners, put himself in the stead of all sinners, yet was he no Thief, Adulterer, Murderer, etc. but he undertook the wages, punishment, and desert of sinners (which are cold, heat, hunger, thirst, fear, trembling horror of death and Hell, Desperation, Death, Hell itself,) that he might conquer hunger with hunger, fear with fear, horror with horror, desperation with desperation, death with death, hell with hell; in brief, that he might conquer Satan by Satan. It is the gallantest kind of Victory to kill the enemy with his own Sword. Hence saith Paul: Godsent his own Son in the likeness of sinful flesh, and for sin condemned sin, Rom. 8. So Isaiah: Thou hast broken the Rod of the oppressor, as in the day of Midian, Isa. 9 For the Midianites slew one another, Judg. 7. Thus Satan was overcome by his own arms, as David slew Goliath with his own Weapon, 1 Sam. 17.  
3. We are here taught how to behave ourselves in Tribulations and Afflictions: even to run to God in them all with a believing mind, that he would be pleased to look on our Affliction.  
4. Here also we learn, that we should freely follow Christ in the same way by which he entered into the Kingdom of Heaven, and not grumble at our pressures, forasmuch as the Disciple is not above his Master, nor the servant above his Lord. But then shall we be truly blessed, when we partake of the sufferings of Christ, suffer adversity for his Names sake; when nothing is sweet unto us but Jesus, nothing harsh but to be parted from Jesus: and what wise man would not rather go with the King in a mourning Habit, and with his Nobles clad in blacks into a most stately Palace of pleasure and joy, then to be trimmed up in gay , and with the rascal sort to be shut out of doors? The Vestment of Christ is died purple with blood: and so are the garments of the Martyrs, for they pressed into the celestial Joy thorough many Tribulations and the most strict Life; We see how little cause we have to complain of crosses and afflictions, especially if we consider that we justly suffer for our sins.  
5. Lastly, We are by this Word instructed how to quench the burning heat of lust. To the beating down of which evil there is not a more wholesome and effectual Herb to be had, then to consider that the Lord Jesus was thus forsaken of all, yea of his very Father, exposed to so many Torments, void of all comfortable Refreshments, and that he being guiltless should yet endure all manner of Tortures and Adversities for other men's faults. But O ye Fornicators and Adulterers, how do you requite your most miserably afflicted Christ? If ye cannot endure to be deprived of some momentany and petty pleasures, nor taste a little of some bitter or sharp potion for your health and eternal welfare, how will ye be able to hazard blood, body, and life too for Christ and the brethren? Where do ye fasten your affections? Why do ye stick so fast to the earth, whose birth and blood is higher than the Heavens? O ye that dwell in the Vineyards of Engedi, why perish ye like the dung in Endor? Ye Citizens of Paradise, why wallow you in the sties of Asphaltites, why tumble ye in the mire and mud of the dead Sea? Take a bundle of this Myrrh, meditate upon the Passion of the Lord, that ye may be healed of that loathsome lust. And so much for this Word.  
It is added in the close, that Christ even in this his doleful and miserable cry did not want such as mocked him, Behold, say they, this man calleth for Elias.  
1. Jerome is of opinion that these were the Roman Soldiers, who understood not the propriety of the Hebrew Tongue.  
2. But others think they were Hebrews, who did openly deprave and wrest the words of Christ against their conscience, as if he now implored the help of Elias, who before had said he was the Son of God: If they had not been stark blind, they might have seen, that by this great cry he applied to himself that place of Scripture where all things were foretold which they then saw to be fulfilled before their eyes, and for the most part were already fulfilled.   

Of the fifth Word.  
MEn that are desolate and forsaken use to seek ease and aid which way soever they turn themselves. So Christ at the entrance into his Passion foreseeing and considering those things which he was to suffer, fell into an agony & the anguish of death: sometime running to God by prayer, than again returning to his Disciples, seeking comfort from both. So now here also when he found himself forsaken of God, he doth seek for some small refreshment even from men, especially by a little drink; for of the two the want of drink is more tedious than that of meat to those that are weary and tired out, who sometimes are resreshed with a few drops, Therefore,  
Jesus knowing that all things were now accomplished, 
John 19 28.  that the Scripture might be fulfilled, saith, I thirst. Now there was set a Vessel full of Vinegar, and they filled a sponge with vinegar, and put it upon Hyssop, and put it to his mouth.  
Christ is last of all tormented in his Taste, as Eve in the last place sinned in her tasting, Gen. 3. For before she had tasted the forbidden fruit, she had sinned by lusting after it, and reaching out her hand to take it. Now this thirst of Christ was partly natural, and partly Mystical. For,  
1. First he was exceeding weary, and had sweat abundantly: besides he hung naked on the cross exposed to Sun and Wind: So that questionless he must needs be grievously athirst: which doth easily appear in that he doth so pitifully express the sharpness of his thirst by a mournful entreaty, as if he had forgot all his other pains; although he did not do or say this so much to quench his thirst, as to fulfil the Scripture. That the Scripture might be fulfilled, he saith, I thirst. But,  
2. He did spiritually thirst after our Salvation, his desire was to overcome the Devil, and to set man at liberty, though he died for't. And this thirst he was never without: but now in his Passion he did discover it more than before; for here it doth truly appear how earnestly he thirsted for our Salvation, however all his works also everywhere do witness this very thing.  
The meaning then of the word is, as if he had said, 
The sense.  Dear Brethren, whereas I am yours, and do extremely thirst after your salvation as one that doth entirely love you, and am now for the love-sake of you and your Salvation cast off and forsaken of God, the fervency of my love doth command and compel me to search exactly and trace out, if happily there be any place of pity and mercy to be found in your breasts, who are obliged to me by large favours, and whom I have purchased at so dear a rate. Charity, I say, and even necessity itself, do force me to beg of you and put you upon the trial, to see what thanks you will render to me for the great sorrow and pains I have undertaken and gone thorough for your sakes. I do not call to you to come into the same misery with me, I do not desire that you should hazard any of your blood or life: I neither covet nor seek any of your Gold, Silver, or any precious thing that ye have got or purchased with great pains and industry: Nay it is a very small matter and easy to be had: that which I entreat now in my necessity at this very pinch of death, is no more but what Nature hath made common to all men: I thirst, I cannot hid it, and now I have it known, I humbly entreat a little drink at your hands.  
1. I thirst, I desire but a little cold water: what less can be desired? and what can more unworthily be denied? I am sore athirst, I ask but so much water of you as I have shed either sweat or blood for your Salvation: Nay not so much, I ask but a very little of you. I thirst, I have not slept one wink all this night, but have spent it in Toiling, Tortures, Travel, Stripes, and Wounds; my blood, vital humour, and all my strength is quite spent and wasted. My heart is like melting wax in the midst of my belly, Psalm 22. My strength is dried up like a potsherd, my tongue cleaveth to my jaws, my bones are as dry as a stick. I have stretched out my hands all the day, my soul is as the earth without water, as the parched ground; I thirst. I pray not for the lengthening of my life: I pray not against death, the cross, or any other kind of torment: do but only quench my thirst, this is all I beg of you. Is there none among so many, that will take pity on my soul and refresh it? The water is not to be fetched with such hazard out of the Camp of the Philistines, 2 Sam. 23. Nor is there such a great gulf fixed between you and me, Luke 16. The distance is not so great, but that ye may easily help me in this condition.  
2. I thirst, not only in body, but rather, and more especially in my soul: I desire thy Salvation, O man, more than water, and thy Redemption more than my own refreshment. It is for thee, I say, that I thirst, nor do I desire only to taste of thee, but to suck and swallow thee up wholly into my bowels by a full draught of Love. To quench this thirst it is that I have undertaken such a journey, set upon so much hardship, suffered so many Tortures: and that nothing may be wanting for thy Salvation, I do yet thirst after a thousand more such Torments. Behold now is the time that my strength should fail: therefore that I may not be disappointed of my desired wishes, do not, O man, do not this day harden thy heart: but take the fire of Holy Love, which may so boil thee by its heat, that thou mayest breathe forth chaste groans, and pour our abundance of tears, and with these let me be fed. I crave not many things at thy hands, yea I will abundantly recompense small matters: I will not despise a little frozen tear, nor thy meanest desire proceeding out of the poverty of thy spirit. This is my evening prayer: my only care next to the Love of my God is to Seek thee, to Love thee, to Thirst for thee.  
3. I thirst, that ye also may be athirst with this my thirst; that is, as I have loved you, so ye would have fervent love one to another, than which I account nothing more Sacred, so that as a good Shepherd I lay down my life for you by the only impulse of Love, joh. 10.  
4. Lastly, I thirst, even I the head and heart do earnestly thirst after all my Members: nor doth the misery of my friends a little afflict me, of which I will no less upbraid the wicked than of my own, when I shall come in the clouds of Heaven with Majesty and Glory, saying, I was athirst, and ye gave me no drink; for what ye have done to one of the least of these my Brethren, ye have done it unto me, Mat. 25. Then shalt thou quench my thirst, O man, if thou dost feed my hungry ones, give dsink to the thirsty, cloth the naked, entertain strangers, visit those that are sick and in prison, comfort and deliver them: then thou quenchest my thirst, if thou givest the milk of Instruction to the ignorant to drink, if thou break the bread of wholesome Doctrine to them, reprove sinners, forgive the Debts and wrongs of thy brethren, patiently bear the frowardness and distempers of others, and by pure and holy Prayers help and assist them what thou canst. This is my thirst, which is diffused throughout my members, but contracted in me. Let this be quenched without the Vinegar of sorrow, or Gall of bitterness. Let this my great and manifold thirst admonish you, and the abundant and plentiful measure of the Recompense which I shall measure out unto you. O man, I thirst.  
Thus far Christ expressed himself. But what did he obtain by all this? You shall hear: There was set, saith he, a vessel full of Vinegar, etc. O insatiable Fury! The wicked are never satisfied in persecuting good men. They give Vinegar to Christ, which being squeezed out of the Sponge, and dropping besides his mouth, could not satisfy his thirst, but offend his mouth, yea it would have spoiled his taste: it would have troubled and tormented all his inward parts. This was the best succour and refreshment that Christ found in so great pains and punishments. Never was there any so obnoxious to condemnation, as not to prevail for one crumb of comfort, especially after Sentence of death once given and received. But for the Lord that made all things there is simply nothing of piety at all left. All things are carried in extremes now, because he was delivered to their will. Thus the Fountain of life was dried up, who saith, If any man thirst, let him come unto me and drink. Joh. 7. He that moisteneth the earth with dew and rain, and giveth drink to all, he is thirsty, and cannot get a drop of water. Thus Christ made hard satisfaction for our Surfeiting and Drunkenness: So did he suffer in all his Senses, that man might be completely redeemed. But thus the world useth the godly in their necessity.  
Now that Vinegar doth fitly set forth the bitterness and impiety of the Jews hearts. For as Vinegar is but degenerate Wine; so the Jews had degenerated from what they were at first: My noble Vine, how art thou turned into the degenerate plant of a strange vine unto me, Jer. 2. Again, I looked that it should bring forth grapes, and it brought forth wild grapes, Isa. 5. It is to be admired in those ministers of the Lords death, yea in that Divine Counsel by which all these things were ordered, that they should do every thing so regularly and so exactly, as if they had sworn to fulfil all Prophecies in him; And therefore it is here said, That the Scripture might be fulfilled: to wit, that which saith, They gave me Gall for my meat, and in my thirst they gave me Vinegar to drink, Psalm 69, Hence we learn, how the world dealeth with the godly in their extremity and distress. ' For at this very day Christ cryeth and complaineth in the poor, and those that are destitute of the like succour and assistance: I thirst, but the world doth give nothing but Vinegar, scoff at, contemn, reproach, revile the afflicted. Therefore it follows: But others said, Let be, let us see whether Elias will come to save him. The rest should have reproved those mockers which offered Vinegar to Christ when he was in that distress, and did so earnestly desire a little drink. But there was not one to rebuke them. Nay, what these do with Vinegar, the rest do with bitter words. Both sorts wounded Christ. So unequally is Christ dealt with in this world. But it lasteth but an hour, etc.   

Of the sixth Word.  
WHen Jesus therefore had received the Vinegar, 
John 19.30.  he said, It is finished.  
There were many things yet to be fulfilled, as Death, the opening of his side, his Burial, the Destruction of Hell, which were also foretold in the Scriptures. But inasmuch as they were how about to be finished, therefore he saith, It is finished. There was the Resurrection, Ascention, and sending the holy Spirit yet behind. But those belong to the Conquest, not to the Contest: They are the Laurels, not the labours of the battle. Christ then by this sixth word doth exceedingly fulminate and appall the Devil, which yet makes most for our Consolation.  
The meaning is all one as if he had said, 
The sense.  Thou wicked soulhunter, thou dost here spread thy net in vain; thou shalt catch and carry away nothing but shame and confusion. Hitherto thou hast done what in thee lieth to destroy me. But now and henceforward none of all thy cheating tricks shall avail any thing against me; thy thousand weapons and wiles shall not hurt me: thou hast bend thy bow, thou hast sown the tares of envy, thou hast planted the thorn of ingratitude, thou hast stirred up the fury of the people, thou hast blinded the Judges, encouraged the Executioners, thou hast spit thy venom and done the worst thou canst. The Disciple by thy instigation hath betrayed his God, his Friends have despised him, the Soldiers crucified him. Thou hast shot all thy Darts, now thy Quiver is empty. Thou hast opened the pit which thou hast digged, but shalt fall into it thyself. Thy wickedness shall come down upon thine own pate. Thou shalt not only get nothing by me, but shalt also lose many millions of souls by me, I will be many a thousand out of thy way: thy Power shall be weakened; thy Kingdom wasted, Iniquity shall come to an end. My Wisdom shall overcome thy malice. For lo, whatsoever the Father hath determined (praised be God) is now accomplished; I have fully suffered whatever the Law and the Prophets did foretell, all that is necessary and may conduce to the Salvation of man. The Sacrifice is offered, the Types fulfilled, the shadows are fled away. The Father's command is finished. The Scripture is fulfilled. The power is at an end which thou hast used, or rather abused over men. The rage and violence of the Jews against me is at an end. Righteousness it perfected, it is come up to the height, greater then which cannot possibly be imagined. Justice and Love is completed, it is raised to the highest pitch. The Sacrifice by which alone God could be pacified, is now perfectly finished. Finally, all things are now made ready. Sin is at an end. Everlasting Righteousness shall now take place. The Law is at an end, the Gospel shall now succeed. Man is now redeemed, and reconciled unto God. Nothing hath been omitted, all things have been vigorously executed; nothing could hinder or withhold me from finishing the Mystery of man's Redemption. An end is now put to thy Kingdom. The Kingdom of Christ and of God shall now begin. Henceforth thou shalt not be so formidable, nor shalt thou have such power upon earth. The people that dwell in Zion shall not fear thee, O Ashur. The children also shall take up Rods, they shall whip and scourge thee: they shall be so strengthened by Faith in me, that they shall be nothing afraid of thy temptations: yea they shall tear thee all to pieces and spurn thee; for it is finished.  
1. By this Word of Christ is our Faith confirmed against all Heretics, and Antichrist himself.  
2. Hereby also may we Triumph over all adversity whatsoever. For if we be tempted with any lust of sin; if death, if hell rush upon us, we may say, Why ragest thou thus, why art thou so mad? Dost not hear that Victory is at hand, and that all things are finished? For however we may now be sensible of those things, yet they are as a Serpent without poison, as a Bee without a sting. Therefore we may boldly say: Death, where is thy victory? Thou art swallowed up, etc. 1 Cor. 15.  
3. Whereas heretofore we were by the Law, we were very uncertain whither we should go, and what should become of us after this life; Nay we were most sure to be hurled into Hell: now by this consummation we are ascertained that we shall be received into Heaven, if so be we are graffed into Christ by Faith. But Christ said that all things were finished in the same sense as the Lamb is said to be slain from the beginning of the world. Not that he was then manifestly slain, but that Christ being once slain, his death and blood was sprinkled backward and forward, even to Adam, and to the end of the world. Thus also is our salvation finished, not fully yet and indeed, but in Hope. Man is begun to be justified and healed. But mean while being justified and healed, the sin which yet remains in his flesh is not imputed to him because of Christ, who being without any sin, and now become one with man, intercedeth for him to the Father, Rom. 5. So that there is now no condemnation to them that are in Christ Jesus, Rom. 8. Now after that word, It is finished, let not the Jews expect any other, who shall do more than what Christ hath done already.   

Of the seventh Word.  
AS Christ was now about to die in the midst of his unspeakable grief, mourning and sorrow, when the Humane Nature could no longer hold out, this Fountain of Life began to close his languishing eyes, his face waxed pale and wan, and the signs of death appeared in him: he spoke the last Word to his Father, to whom he had directed his first and fourth before.  
And when Jesus had cried with a loud voice, he said, Father, 
Luke 23.46.  into thy hands I commend my spirit. And having said thus, he bowed the head, and gave up the ghost, John 19.30.  
This last word is taken out of Psalm 31.5. which Saint Steven also made use of, and would to God we could all imitate it. I say I wish that this might be our last word. He takes good care of his soul that doth commend it to God.  

The sense.  The meaning of the word is, as if Christ should have said: O most excellent Father, to thee all thanks do of right belong, and are justly due for thy blessings bestowed upon us, and into thy hands the Salvation of mankind is safely committed, from whom it doth proceed. For at thy beck all things are made safe and sure: and at thy pleasure and command are they again dissolved and brought to nothing, out of which they were made. Thou art the beginning and end of all things: from thee they all had their being. It is meet therefore that they should return to thee again, and with so much the more confidence commend themselves to thee again, there being nothing more acceptable, nothing more sweet and pleasant, nothing more prompt and ready to thee, then to receive the creatures that return to thee with thy Fatherly Kisses and greatest Clemency. Thou dost cherish and love thine own, and hatest nothing that thou hast made, Wisd. 11.24. Thou art the most desired Bosom of thy children, Thou art the safest Harbour of our Ships, Thou art the Surety, peace and security of our souls. So that I thy Son have no small hope left me; while I sail through the deep and wide Sea of Tribulations, thou supplyest my strength, and by thy help have I overcome so many hazards and such great dangers. I have manifested thy Name unto men. I have glorified thee upon earth. I have finished the work that thou gavest me to do. Now I come unto thee, John 17. And for the prosperous gale of thy Goodness I render thee all possible thanks, and do here upon this Altar of the Cross sacrifice and offer up unto thee myself for a most acceptable Oblation. But because my spirit doth with wonderful sweetness cleave to the flesh which thou gavest me for a companion, it is by a kind of natural reluctancy exceedingly afraid to be parted from it: Therefore I commit the close of my life into thy hands, that thou wouldst not leave me now at this hour, who hast ever done so many and so great things for me, and hast always heard me.  
1. I commend my spirit into the hands of thy Majesty, which have made and preserved all things, for thou hast marvellously settled me in hope: In peace therefore will I lie down and take my rest in thee, Psalm 4. Thou wilt not leave my soul in hell, nor suffer thine Holy One to see corruption, Psalm 16. Let my flesh flourish again, and let gladness compass me about whom thou hast girded with sackcloth. Look upon my Humility, save my soul out of all distress; set my feet in a large room. Thou art my God; my Lot and lines are in thy hands. Receive me thy highly esteemed One who commend myself unto thee.  
2. Into thy hands also I commend my Reward or Purchase which I have obtained at so dear a rate, Redeemed with so much blood; I mean those souls which are preserved from Eternal death and destruction, and which hitherto have brandished the Sword, and greedily sought for revenge, but are now reconciled and become Champions for thy Truth. Take those souls into thy hands which I have written and printed in my hands. These are my booty, the spoils recovered out of the jaws of our enemy. This is my Venison; take and taste of it, that thy soul may bless me. This is my stray sheep which I have brought home again upon my shoulders. This is the tenth penny which I have found, rejoice and be glad with me. These I commend into thy hands, for whom I now give up the ghost, let them never fall out of thy hands. Keep the souls of the righteous in thy hand, & let not the torment of malice or the wicked one touch them. Wipe off every tear from their eyes: let the former things pass away, let there be no mourning, nor crying, nor any sorrow: let not the pit any more gape upon them. Dear and only Father, who openest thy hands, and fillest every living thing with thy blessing; pluck them not back from me thy Son, and all my complices, who are also reckoned among thy children; but receive, keep, cherish them, and gather them up into thy Joys; bless, crown, exalt them. For truly, for that very cause do I undauntedly lay down and offer up my life to thee, confessing and trusting in thy will; and so, O Father, into thy hands I commend my Spirit.  
Whence we are taught, first to bear whatsoever comes from God; Secondly, to commend all we are or have unto God; and thirdly, to persevere and hold out unto the end. It is the end only and peseverance that will prove what our works are. Perseverance only delivereth up the spirit into the hands of God; that alone doth strive lawfully, and that alone shall be crowned. For what prowess or praise is it only to begin? Who will suffer a tree to grow that doth but only bud and blossom, and never bring forth any ripe fruit? What can be more dronish then to put on the Habegeon or Harness of War at home in the House, and cowardly to cast it off, and run away when the Battle is set? What can be more foolish and ridiculous then to be at vast expenses to lay the Foundation of a House, to raise up the walls, and never lay the roof to cover it? What advantage is it to make a long Voyage, and sink in the Haven? What profit is it to buy oil and spill it on the ground when the Bridegroom is coming? To what purpose is it to be zealous for a time, to climb up to Heaven, to make his nest among the Stars, to walk with the children of God in the midst of a fiery Furnace, and at last to sink down to hell, to be besotted in sin, and of a young Angel to become an old decrepit Devil? Remember him therefore who loved us to the end, and persevered in his love to us even to the end upon the Cross, and will save none but such as persevere in good even to the end, to wit, in the imitation of his Cross.  
Now when our Lord Christ had uttered this his last Word, he bowed down his head, and gave up the ghost. He bowed his head; First, as taking his leave of the world. Secondly, he would thereby comfort us, by letting us know that he is not cross or froward towards us. First, it is very significantly expressed in that it is not said that he died, but that he gave up the ghost: for he had power to lay down his life, John 10. Secondly, he is said to give up the ghost, to let us know, that when our souls are loosed from the flesh, they should be commended to the Divine Goodness, as into the hands of a most dear Father.  
Thus innocent Abel is slain by his brother. Thus is Isaac offered, Gen. 4. & 22. Thus Joseph escapes naked to his father's protection, being spoiled of his garment of flesh by the Adulteress Synagogue. Thus our Highpriest hath finished his evening Sacrifice. Thus the Life of the world died, the Fountain of true Light was eclipsed, thus the Spring of all Life, in whom all things live waxed dry, that he might deliver them that were subject to death. Thus that celestial Wedlock between the holiest soul and the purest flesh was dissolved and divorced by the sword of Death, that we who were condemned might be recovered to the indissoluble Union of his Beatitude. Thus the Organ of Divinity, the Harp of the true David, the most melodious Voice of Jesus sunk into the silence of cruel Death. Thus those Heavenly Lights of his most gracious Eyes were darkened by Death. Thus that most sacred Breast of Eternal Wisdom, and the Store-House of the Treasures of Grace, is deprived of his life. Thus he Redeemed us from our sins with so great a price; a greater then which is not to be found among all the creatures in the world: thus did he satisfy the Father for our disobedience with such obedience as was even unto death. O how great was that grief, when that most holy Soul which was Wedded and United to that most holy Body with an indissoluble bond of Love, must be separated now and torn asunder by a violent death, and that most holy Life die! Never was there death more bitter, because never was there man so sensibly sensible of it.  
1. Woe be to thee therefore, O thou ungodly Synagogue, who art more fierce and cruel than any wild beast; thou hast devoured the life of Jesus, who out of the Paternal Piety was sent unto thee to be thy Father and thy Husband.  
2. O how grievous will thy Accusation be for rending and tearing the body of Christ. And woe be to thee thou ingrateful heart, thou hard heart, harder than any stone, who dost not break and melt at the remembrance of so great a Sacrifice for the expiating thy heinous sins: how strictly will that innocent blood be required at thy hands? Here then, O man, O generation of Adam, here knock thy bosom and beat thy breast; consider well and think of this death. The chiefest and choicest good doth here hang upon the Cross. Here the Eternal Wisdom offereth itself to be seen naked. Here the tree carried the Treasure and Price of the whole world. O sinners, here dieth the Son of God. I say here the Son of the most High, the King of Heaven, and Lord of Earth dieth: Nay he dies on the Cross like a Malefactor in the midst of Thiefs, in greatest misery and anguish and shame. It was we, O ye sons of men that brought this just One to this unjust and unworthy suffering. Our sins were the cause of this his great Passion. Here the word of the Sacrament is made good, This is my body, which is given for you. This is my blood which is shed for you, for the remission of sins. Here now we understand what Christ meant by these sacred and holy words, because all things are here seen with the eyes. Here that Article of our most holy Faith hath its Foundation: He suffered under Pontius Pilate, was crucified, dead, and buried. Think on this, O man, imprint these things in thy heart, that thy very inward parts may be made sensible how that we men, we sinners were guilty of this death. We should have hung on the cross, and died, yea and have been eternally scorched in Hell, but that our most holy Lord stepped in, and said, I will hang on the cross, and die for all men. Take me, and smite me the Shepherd, but let the sheep go free. I will pay what I own not. I will undertake other men's debt. I will even all accounts, I will make peace, and bring all things to a good end and issue. Think seriously on these things Believers. Be pleased to accept this Ministry of Christ, and highly prise it. For this his death is your life. For us thus to die, is to live, and escape death. This weakness is our strength and fortitude. These wounds and scars are our health and soundness. This malediction is our benediction; this cursing is our blessing. This shame is our glory. This cross is our celestial Court and Palace. These Nails are our Salvation. Lift up your hearts, O ye Faithful, lift up your hearts in consideration of these wonderful things. There was War between Christ and the Devil; the field was pitched, the battle set, and Christ got the Victory. Let us therefore give him thanks who was pleased through his infinite love with such hazard and hardship to Redeem us.  
1. In this expiation of Christ, first we see that verified, which he said before in John 10, I have power to lay down my life.  
2, Here we see that the works of God are against reason. For who ever hearing that Christ was the son of God, and seeing such great Miracles which he had done before, could at all believe, that God should so far wink at wicked men, as to let them kill so great and so worthy a man! Again, who would believe that the true had then its beginning, seeing him die so shameful a death? But this is the ancient and usual custom of God to promote and carry on his works by strange, unlikely and contrary means. It was indeed the pleasure of God to cause great and mighty boughs and limbs to grow on this tree of Christ. He intended to build up and quicken the Church. This he did by a work disagreeable and repugnant to life, and nothing of kin to it; to wit, the death of Christ, by which he quickened and made the Church alive. Hence is that of John 12. Except a grain of wheat die, it bringeth forth no fruit: but if it die, it beareth much fruit. The Edifice or building of the Church did not then indeed appear while Christ yet hanged on the cross, for here you see nothing but his death and burial, as at Seedtime there is no show of Harvest. But as in Summer the seed that was sown doth spring up, so after the Resurrection the living Church sprouted out of the dead and dry body of Christ.  
3. From this Expiation of Christ we are diligently to consider, what punishments we shall endure, if we persevere in iniquity, inasmuch as God did suffer his innocent Son to be so cruelly and inhumanly dealt with for others sins. Daughters of Jerusalem, saith he, weep not for me, but for yourselves, i.e. Learn ye by my suffering, what ye have deserved. If this be done to me who am guiltless, and harmless, and blameless, what shall be done to you who are faulty and guilty? The Text follows:  

〈◊〉. 27.51.  And behold, the Veil of the Temple was rend in twain, from the top to the bottom, and the earth did quake, and the Rocks rend, and the graves were opened, and many bodies of Saints Which slept, arose, and came out of the graves aster his Resurrection, and went into the Holy City, and appeared unto many.  
Hitherto we have seen the weak things of Christ. Now his Majesty shines forth and shows itself; discovering who, what, and how great a one he is that now hangeth on the tree. Here then consider what mighty Signs and Wonders were wrought at the death of Christ. For those signs do show the Righteousness and Innocency of Christ, and withal do reprove and condemn the hard hearts of unbelievers. Men would not be troubled at the death of this man, but lo the Elements are much disquiered at it. Flinty stones were here softened, yea broken: and thou heart of flesh art thou turned into a stone! dost thou stand gazing on the Passion of thy Lord, and art nothing afflicted or moved thereat! There are some who say, we should be jocund and jovial, laugh and be merry at the Passion of Christ. Surely it was then no time for the Inhabitants of Jerusalem to laugh, when Heaven and Earth were thus disturbed and moved at the death of Christ. Indeed afterwards we may well rejoice for the saving death of Christ, as that by which we are redeemed from eternal death. But nevertheless the same Passion ought to affect and move us as we are men, unless we should altogether become inhuman, and from men be degenerated into stones. to say nothing of what great joy it might be unto us, if we did but consider the cause of this miserable Death, even our sins, which ought bitterly to be bewailed in this Passion of Christ.  
Now all these terrible Signs which are here described, were both within and without the Temple, and did manifestly declare the wrath of God against the unrighteousness of the whole world, for the purging where of the most High Majesty gave his only begotten Son to die. And because men would not acknowledge the same, therefore the Elements publish it. If these, saith he, should hold their peace, the stones would cry out. Besides, by the Passion of Christ, and after it. God intended to make a great alteration in the world. Which alteration these Signs did foreshow and usher in:  
1. The Veil of the Temple was rend, to show, that by the death of Christ the Holies of Holies are revealed, that by Christ there is an open entrance for us unto God, that the way to the Temple of God is made open and plain, that the flaming Sword is removed from Paradise, that the Wall of partition is broken down, that those things that separated us from God are taken out of the way; that what was hid and kept close before, 
Ephes. 3.  is now made known, to wit, that the Gentiles should be coheirs, copartners, and incorporated and become one body with the Jews. Finally, that all shadows and figures were now ceased, and that the Truth itself was come and did shine forth. Therefore the Veil of the Temple was rend. So that now we may look into the Sanctuary, which the Veil hindered before. The Mysteries of the Kingdom of God, which in the Old Testament were vailed and covered, are now brought to light by Christ, who came a Light into the world. Henceforth therefore the Gentiles may behold the Mystery of God; that is, they may acknowledge and learn the word and truth of God, because the Veil is rend, and the Jew is not better than the Gentile. Would to God also that Veil that is upon the hearts of the Jews were spiritually rend, that they might truly both hear and understand the Scripture, 2 Cor 3. And that they also might acknowledge Jesus Christ. Origen speaks of a twofold Veil, as Paul also doth: the first of which is rend already and taken away, but the second yet remaineth, and hideth those things which we shall see in the life to come. For now we know but in part only, but then we shall know perfectly, 1 Cor. 13. I say, the first Veil is taken away: so that we may know many things of God, which before were kept close from us. But the second Veil yet remaineth: therefore at present we cannot perfectly know the things of God. In brief, Moses and the Prophets are now made clear and plain; but as to the Historical part the vail of the Temple is rend already. Therefore the Romans might enter, as also they did. The High Priests of the Jews were wont to rend their garments, when they heard any thing that was wicked or blasphemous. This doth the Temple of God also now do, renting its garment, being as it were amazed, and taking in great indignation the wrong and injuries offered to Christ.  
2. A second sign was the Earthquake, the earth abhorring as it were that such wickedness should be committed upon it, and abominating the impiety of the Jews done to the Universal Creator of all things. It did also foreshow that the whole Earth should be moved and shaken at the preaching of the Apostles, as was foretold in Haggai, I will shake the Heaven and the earth, and the desire of all Nations shall come, Hag. 2.  
3. A third sign was the renting of the Rocks. This was somewhat more than the other. For we read of many earthquakes, but not of any Rocks rend before, which was now done to reprehend the obstinacy and hardness of the Jews. And it did foreshow, either that the writings of the Prophets should be so rend at the coming of Christ, that all might see what was in the inside of them: Or rather it did signify that the hard hearts of the Gentiles should be rend, that they might receive the seed of God's Word. For the Word of God and his Divine Power was now about to pierce all things that were never so hard, never so fast and firm.  
4. A fourth sign was the rising of some dead bodies. This exceeded all the foregoing signs. In this sign there was a special kind of God's power seen. These dead, (Joh. 5.) heard the voice of the Son of God when he with a loud cry gave up the ghost. At this cry their graves opened, that the dead which yet lived might again go out of their graves: not before, but after the Resurrection of Christ. For he was the first born of the dead, and the first fruits of them that slept. Whereby was foreshowed, first that the hope of our resurrection is only by the death of Christ; secondly, that every man shall rise again in his own time. The Evangelist doth Emphatically add, that they who thus arose, came into Jerusalem, and appeared unto many, that none might think it was a phantasm or delusion. By this likewise was foreshowed, that many snners should rise out of their sins and the death of their souls to a new life, Rom. 6. so as to be seen afterward in the holy Church, exercising themselves in the works of Life and Spirit; to wit, good works, whereby others may be moved to glorify the Father, Mat. 5. The graves were therefore opened, to show that death was swallowed up by the death of Christ: for so it was foretold by the Prophet, O death I will be thy death, Hos. 13. Thus we see,  
1. That when Christ died, every creature suffered with him. Only the Jews hearts remained hard, whom obstinate sinners also do now imitate, who by their sins do still crucify the Son of God; notwithstanding they have heard and seen so many signs and wonders, they do not yet fear nor rend their hearts: so far are they from rising again, and confessing Christ to be the Son of God.  
2. Here we see, that the glory or glorifying of Christ did begin presently upon his death; so also will our glorifying begin immediately after our death; and we who now seem to be despised in this life, shall then appear gloriously in glory, as may be seen in the beggar Lazarus, who when he lived was hated of all men, but when he died, he was carried by the Angels into Abraham's bosom, Luke 16.  
It is to be noted, that at the death of Christ there were seven Signs, which do yet likewise concur in every justified person. For the Sun is darkened at noon, the vail is rend, the earth shaketh, the Rocks cleave asunder, the Graves open, the Dead arise, and the Gentiles make a good confession. For,  
1. Whosoever will be justified, must have no hope or confidence in any worldly thing; he must loathe and cast them out of his sight: this is to have darkness made, when worldly things seem to be colourless and dark unto us.  
2. Internal things must be revealed to him; that is, he must have a true sight of his sins, acknowledge his own filthiness: this is to rend the Veil, under which such sins were hid, that they did not appear so foul and filthy as they are.  
3. Then he must fear and be astonished at the sight of such ugly sins, and so defiled a conscience: this is for the Earth to quake; for no man is afraid or troubled in conscience, but he that sees his sin and feels the weight thereof.  
4. The rending of the Rocks is next: to wit, Contrition, Hatred, and dislike of sin; and he that before was a Rock, is now cleft and broken, and so the Rock sendeth forth waters of weeping and tears.  
5. The Graves are opened, when the mouth maketh confession and discloseth what was before concealed.  
6. He must come forth by Absolution, and go into the City Jerusalem, i. e. the Holy Church, and be again reconciled unto it by a spiritual Life.  
7. Lastly, He must confess and witness by word and work that Christ is the Son of God, as the Centurion here did, concerning whom it follows:  
Now when the Centurion which stood over against him, 
Mat. 27.54. Mar. 15.39. Luke 23.47.  and they that were with him, watching jesus, saw that he so cried out, and gave up the ghost, and saw the Earthquake, and those things that were done, they feared greatly, and glorified God, saying, Truly this was a Righteous man, and the Son of God. And all the people that came together to that sight, beholding the things that were done, smote their breasts and returned. And all his acquaintance and the women that followed him from Galilee, stood afar off, beholding these things. Among whom was Mary Magdalen, and Mary the mother of James the less, and the mother of Joses, and Salome the mother of Zebedees' children: who also when he was in Galilee, followed him, and ministered unto him, and many other women which came up with him from Galilee to Jerusalem.  
Hitherto of the Signs which happened at Christ's death. Now we shall see what fruit followed from thence. First, the Centurion and they that were with him, which were Romans, were hereby converted to the Faith, glorified God, confessed that Jesus who was crucified, was a just man and the Son of God, & consequently that he was put to death wrongfully. And what wonder? Should such great Miracles which were wrought in Heaven, and in Earth, and in the Temple, and on the Dead, have no effect, and bring forth no fruit? Blessed therefore are they that search out his wondrous things, Psalms 119.18. Now if Christ could do these things with the Elements at his death, what might he have done upon them that crucified him? What jew can say but that God did here manifestly show himself? Great were their ancient Miracles in Egypt, in the red Sea, at Mount Sinai, and in the Wilderness. But compare them with those that were here wrought at the death of Christ, with those at his Resurrection (which was the greatest Miracle of all) with those for forty days after, at the Ascension and sending of the Holy Ghost, and you will see that the rise and beginning of the New Testament was far more excellent and glorious then that of the Old Testament.  
1. The Centurion and they that were with him could think no other, but that all these signs were wrought for the sake of this Jesus. Therefore they excuse his innocency, pronounce him Righteous, and do not conclude him to be such a one as the Jews accused him to be, and as Pilate had condemned him. And which is more, they confess him to be the Son of God, which they gathered and concluded from the signs which they saw, Lo, this did the Gentiles believe, who had neither the Law nor the Prophets.  
2. The people which came together to that sight (for so is Christ truly with those that are his, made a Spectacle to the world, 1 Cor. 4. A sign and wonder, Isa. 8.) smote their breasts, and returned: as if they had said, O God, what strange and new things have we seen and heard to day? Truly, truly, this shall be our Messiah. O how basely have we used him, to whom we did owe, and should have done all honour and respect? This innocent blood will be required of us and our generation. Here then was fulfilled what Christ had foretold: When ye have lift up the son of man, then shall ye know that I am he, John 8. even the Messiah.  
Here we see that he that dieth for the Truth, doth more at his death then when he lived. Thus Christ converted more at his death then in his life. For when he shed his blood it never ceased crying: Whence it is that the Elect who do through ignorance afflict the godly, yet obtain they mercy, but the Reprobate are damned. His acquaintance, especially those Women from Galilee, stood and diligently beheld these things; for they looked for no such Spectacle, but their mind now presaged that after so sad a Tragedy they should see better days. They stood afar off for fear that the Scripture might be fulfilled, Thou hast put away mine Acquaintance far from me, lover and friend from my misery, Psalm 88 Again, He hath put my brethren far from me, and mine acquaintance are verily estranged from me, Job 19 They stood aloof, yet they saw and considered what was done. It was a sight worth the seeing, to the beholding whereof all the world should have run together.  
But who can express the sorrow and grief of those Holy Women, especially of the Virgin-mother, when they saw him hang so shamefully on the cross, for whom they had done so much, and to whom they had ministered, not only in Galilee, but also in judaea? But they are much to be commended, that the fear neither of the Jews, nor of the Romans could hinder them from following after Christ, and that they would no more forsake him when he was dead, then when he was living. This is to take good and bad together with ones Friend. The Disciples fled, but the Womankind stood it out, as being willing to repair and make amends for the wrong done to all mankind in Paradise. And because those holy Women did so stoutly stand it out, and tarried to see the end of the holy Passion, they were likewise counted worthy to have the first sight of Christ after his Resurrection. They were last with Christ when he died, and first with him when he lived. A godly man will learn many good things from those Women, etc.  
The Jews therefore, 
John 19.31.  because it was the preparation, that the bodies should not remain upon the Cross on the Sabbath-day (for that Sabbath-day was an High day) besought Pilate that their legs might be broken, and that they might be taken away. Then came the Soldiers and broke the legs of the first, and of the other which was crucified with him. But when they came to jesus, and saw that he was dead already, they broke not his legs. But one of the Soldiers with a spear pierced his side, and forthwith came thereout blood and water. And he that saw it bare Record, and his Record is true, and he knoweth that he saith true, that ye might believe. For these things were done that the Scripture should be fulfilled, A bone of him shall not be broken. And again, another Scripture saith, They shall look on him whom they pierced.  
We have heard of the death of the Lord Jesus, and how it was bewailed by the Women of Galilee: his burial is yet behind, which the jews indeed attempted, but God reserved the solemnity thereof to be performed by holy and good men. The day when these things were done, was the preparation: that is, a preparatory day to the following Sabbath, which was called the Sabbath of the Passover, because it fell out in the Paschal week. Whence it was celebrated more honourably than the other Sabbaths. And this the Evangelist shows, when he saith, For that Sabbath day was an High day. This was a double Festival, both in respect of the Sabbath, and also of the Paschal Week, which was wholly Festival. When this Sabbath drew nigh, those bloody men thought it a dishonour if the bodies of the slain should hang before their gates in the view of all men. Therefore lest the Devotion and Religious observation of the Feast-day should be clouded with so sad and doleful a Spectacle, they desired by any means that they should be taken down and removed before the Feast began. A perverse and preposterous religion indeed it was, to intent to celebrate the Feast so holily, the entrance whereof they had polluted with so great impiety: They would keep the Law, and yet had just now killed the Lord of the Law. The Law by which they tie themselves to this observation was this: The Lord commanding that they that were crucified should be buried the same night, Deut. 21. This Law was chief given in reference to Christ. For the Law written by the Finger of God, in respect of him only who was then to be crucified, did take care that all that were crucified should be buried the same night: whereas there was no such Law or command concerning others that should suffer a violent death. God indeed could have preserved the body of Christ also unburied from shame and violence. But so it was expedient for the bodies of the Saints, that this body of this dead man should be united to them in the graves, that by it they might obtain a Resurrection. For as it was meet that the soul of Christ should go down into Hell to deliver the souls of the Fathers: so it behoved that his body should reach their bodies, that so he might raise them up again, and thereby a perfect Resurrection might be hoped for. To this Law do these wicked men now pretend. And now they begin to think of the religious observation of the Feast, as if they had now omitted nothing, but had done every thing as it ought to be done. Thus Hypocrites look only at the Ceremonies, mean while leaving the greater and weightier works of Righteousness undone, and think that all will go well with them, let them sin never so much, so long as they leave out nothing of the Ceremonies. So here they are very careful to observe that Law which was only for civility and humanity; but in the mean while swerving from, and prevaricating the whole Law. Yet who would have said but that those were very holy men? Who could have suspected that they would have killed Christ contrary to all Law, who were such zealous and devout observers of the Law? But thus doth Hypocrisy use to palliate and hid its iniquity.  
But under pretence of this Law and reverence of the Feast, they address themselves to Pilate: they entreat him that the bodies of those that were put to death might be taken down before the evening, that nothing might hinder it, and that the Governor would give command to have their bones broken, that they might die the sooner. This they pretended to Pilate. But there was somewhat else did by't them. They were afraid lest the people should repent of what they had done, and believe in Christ, because of the signs that were showed at his death; for than they heard the various judgements and opinions of men concerning Christ by reason of his Miracles. Therefore they make Post haste to get him down and bury him out of the way; for they were in hopes that he would quickly and totally be forgotten, if he were but once removed out of sight, and that never any hereafter would upbraid them with the death of so great a man. But all in vain, their project is to no purpose; for they can hid neither Christ's Glory, nor their own shame.  
But wicked men easily obtain what they desire of a wicked Judge. The Soldiers also are at hand, ready to gratify the Jews; they break the legs of the Thiefs hanging on the cross, and were about to strike the body of Christ, but that they saw he was dead already; which was that which hindered them, and not any pity of theirs. Nor need they further torture him, who was now insensible of any torments. And as Christ though he was dead, yet had none of his bones broken: so the godly are afflicted indeed, but not destroyed: and as all their hairs are numbered, so all their bones are preserved, that nothing can befall them without the good Will of God. But therefore Christ would not have his legs broken, because the bones which Mystically in the Scriptures do signify power and strength, would preach nothing of Mystery to us if they should be broken. But on the contrary, whereas his legs were preserved whole, it signifieth thus much to us, that als his ways (which in the Canticles are described by his Legs) are strait and inviolable.  
But however they had no need to break Christ's legs, because he was dead already, yet one of the Soldiers willing to please the Jews, thrust his Javelin into his side, for which Pilate gave him no such commission. But God ordered this also thus to be done: First, that the Scripture in Zachary here quoted might be fulfilled. Secondly, that the Figure of Adam sleeping might be explained, who had his Rib taken out of him when he was asleep, of which the Woman was made, Gen. 2. And it is significantly expressed, that the side of Christ was not wounded, but opened: to let us know,  
1. That there is an open way for us to the heart of God. Here is our Refuge, that we may hid ourselves in the clefts of this Rock: for there, and there only we shall be safe.  
2. The opening of this side signifieth, that the door of Life is open to us, whence Sacraments flow forth, without which no man can come to the true Life. For as Eve was form out of Adam's side when he was asleep, so the Church was form out of Christ's side when he died upon the cross. Therefore it is said here, that when Christ's side was pierced, presently there came forth blood and water. Which outflowing was both very Miraculous and Mysterious. For we are Redeemed by blood, and with water are we washed: So that the death of Christ was both our redemption and purification. And it is observable, that neither only blood nor only water came forth. For without blood water could do nothing, nor had our redemption stood us in such stead, if we should have been and continued as bad as we were before, and not been cleansed withal. Wherefore that there might be wherewith to wash us from our sins, water which only washeth away the filth of the body, is joined to blood, which is the price of our Redemption, and by conjunction thereto did it receive Virtue, that it might be fit to cooperate with the Holy Spirit to the washing away the invisible spots and stains of sin. This was foretold in the Prophet, There shall be a Fountain opened to the House of David, for the washing of the sinner, and the menstruous or unclean, Zach. 13. Whereby Sinner is understood the Heathen people, and by the Unclean is meant the jew, who sinned against the Law. Therefore blood and water are the two undoubted Objects of our Faith and Sacraments of the Church: 
The Mass.  to wit, the Supper and Baptism. The Blood was shed for the remission of sins, and Baptism was instituted for the forgiveness of sins, Act. 2.38. & 22.16. Such great salvation did there flow to us out of the Wound of our Lord. For by these two is the Church built up. By Water we are new born, by Blood are we nourished. Or thus, these two, blood and water, signify that both life and comfort flow to us out of the Passion of Christ. The life is in the blood; and water in the Scriptures doth most commonly signify Consolation. Here then are we confirmed, not only whilst we live, but when we die too, that we are persuaded there is life in death, and that our life is hid in God. Well therefore may Augustine here cry out, 
O mors, unde mortui reviviscunt!  O the Death, by which the dead do live again! What can be more pure than that Blood? What more healthful than that Wound? But why Christ's bones should not be broken, and yet his side pierced, John brings in and allegeth two Testimonies: one out of the Law, another out of the Prophets. But first he doth affirm that these things were true by his own witness, that none might think it incredible which he said of the blood and water flowing out of the side of Christ when he was dead. For it is against Nature that blood and water should come out of the side of a dead man. John therefore doth maintain that he saw it. And that his Testimony is valid and true, may appear by this, in that he did not write only of the glorious, but also the meaner things of Christ and of his abasement. But he produceth two other Testimonies more: that by the mouth of two or three witnesses every word may be established, Deut. 17.  
The Testimony out of the Law is, Ye shall not break a bone thereof, Exod. 12. which was concerning the paschal Lamb. And who is that paschal Lamb but Jesus who was crucified and offered up upon the Cross? For he is our Passover, as Paul saith, 1 Cor, 5. By this Quotation it plainly appears, that john did not so much intent to cite the History, as to put us in mind of what this History did signify; to wit, that this Jesus was the true Passover, which was signified by the legal Lamb. But even this Scripture doth confirm us, that the bones of the paschal Lamb are not broken. Indeed the power of darkness might so far rage against Christ, as to take away his life and glory in the view of the world; But his bones, that is, his life and glory with God it could not break or deprive him of. The same happeneth to all the Saints; let the wicked rage as much as they will, yet they break not the bones of the godly; that is, no power or force of theirs is so great, but Faith will overcome it. For Faith is the power of God unto salvation to every one that believeth, Rom. 1.  
The other Testimony is taken out of Zachary: They shall look on him whom they have pierced, Zach. 12. This in the first place is referred to the godly, who shall look on Christ crucified, and acknowledge that he so suffered for their sins. To the same purpose also is that in the same Zachary: And they shall mourn for him, as one mourneth for his only son. This place here cited may also be referred to the wicked: and then it is all one with that where it is said, Vengeance is mine, I will repay it. For when Divine Vengeanceis a long time forborn, the Lord doth by these and such like words show that the wicked do prevail and get the upper hand in this world: but so, as that they kill themselves with their own Weapons. The more they prosper in their projects, the juster they take their cause to be. Being blinded therefore, they run headlong into the most heavy Judgement of God. For as it is with a man in his sleep that dreameth he is fight with, and beating his enemy; but when he awaketh he finds that he hath buffeted himself with his own fists: so he that doth wrong a godly man, doth seem indeed to have the better of him, either because of the godly man's weakness, or because vengeance is prolonged. But if we well weigh it, he doth wound himself with his own Weapon. Pharaoh oppressed the Israelites: but to speak more properly and more truly, he did thereby oppress himself. Saul persecuted David: one may better say, in so doing he did persecute himself. The jews pierced Christ: but in deed and in truth they did more deeply pierce their own hearts, according to that, Whoso casteth a stone on high, casteth it on his own head, Eccl. 27.25. The wicked therefore shall look on him whom they have pierced, and shall see that they did not kill and condemn the righteous, but themselves. It follows:  
And now when the even was come (because it was the Preparation: 
Mar. 15.42. Mat. 27.57. Luke 23.50. john 19.38.  that is, the day before the Sabbath) Joseph of Arimathea a rich man, an honourable Counsellor, a good man and a just; The same had not consented to the counsel and deed of them, who also himself waited for the Kingdom of God, being a Disciple of Jesus, but secretly for fear of the Jews, he came, and went in boldly unto Pilate, and besought him that he might take away the body of jesus. And Pilate marvelled if he were already dead, and calling unto him the Centurion, he asked him if he had been any while dead. And when he knew it of the Centurion, he gave the body of jesus unto Joseph; and Joseph bought fine linen. And there came also Nicodemus, who at the first came to jesus by night, and brought a mixture of Myrrh and Aloes about an hundred pound weight.  
It was now time to bury the body of Christ, but scarce any man durst undertake it because of the raging madness of the Jews. Yet lo here are two who as it were unthought of, offer themselves to do it, but not without the counsel and pre-ordination of God. The Evangelists do diligently set down and exactly describe both their person, and their care in the burial of Christ. It was and is a matter most worthy for us to know and imitate, which was not done without great danger.  
The first was called joseph, who was of Arimathea, whence Elkanah also in the first of Samuel had his beginning. Now this Joseph was an honest, and a just, and a Rich man, which three may well stand together, though they are very rare to be found: Nicodemus is not so much commended here, because he is otherwise mentioned to his praise elsewhere in the Gospel; He was a Lawyer: but joseph was a Senator. But in this they agreed, that both of them did affect and love Christ's Doctrine, and esteemed it as the Word of God: yet they chose rather to be Christ's Disciples secretly then openly. And the reason was because of their riches and reputation, wherein they did excel, and which they could not presently forsake, nor yet would they reject Christ's Doctrine. But that both of them loved Christ, did sufficiently appear by what they did for him. Nicodemus had formerly stood up in the Council of the Pharisees in defence of Christ, john 7. And joseph openly refused to consent to the death of Christ. They were just men indeed, endowed with great gifts of Nature, in whom also the Spirit of the Lord did begin to sparkle out: I wish we had more such men now in our Councils, Parliaments, Conventions, Convocations, Assemblies that would withstand wicked men and their Designs, and would do but as these two here did.  
We are therefore diligently to take notice of these two persons. For first we see here, that there is no time or age so bad, but God doth preserve and deliver those that are his, and that some good men at least are to be found in the worst of times. Thus in the days of Elias, when every place was full & abounded with Idols, and false Worships, yet than God reserved to himself seven thousand men that had not bowed their knees to Baal. So at the time of Christ's death there was nothing but scandal, impiety and distrust of Christ. For some did wickedly revile, others out of weakness denied him. Some were offended at his shameful death, and never expected any more good from him. But these two, joseph and Nicodemus do here openly show themselves, who steadfastly continued in the Faith, being nothing shaken either by the impiety or unbelief of others. Indeed the Faith of these men was to be admired, which is made more manifest by the Antithesis or opposition. For they were both rich men, both Potent, both accounted just men before the world. The one a Senator, the other a Pharisee. But all these, Riches, Authority, Power, Repute, and Worldly Honour they neglected, regarded not, and exposed themselves to trouble and danger to serve Christ even when he was dead. Who compelled them to do this? Who forced them to it? Was it it their kindness towards Jesus? Civil Friendship will go but to the Altar, Death will put a period to it. Faith only carried them thus far, which is of such force and power that it will draw a Believer from all sensible things, and set him upon things insensible. Riches, Power and Senatorian Dignity were sensible things. But Faith fixed these two upon eternal Power and Wealth, having plucked them off from those things. The same Energy and vigour of Faith was there in Abraham, who forsook his Country, his Father's estate, and his Friends, and followed after those unknown and invisible things which God had promised.  
Joseph therefore being instigated and strengthened with this Faith, went boldly to Pilate, and confidently craved of him the body of Jesus, which none of his Disciples durst ask for. Pilate presently grants it him, for so was the Divine Grace pleased to work and order it. Pilate had adjudged Christ to die, but fore against his will. Now he inquires of the Centurion, whether Christ were already dead, before he would grant his body to joseph. He could not easily be persuaded that Christ should be dead so soon, whereas others oftentimes use to live till the next day with their legs whole. And because they were so long a dying, they used to set Soldiers to watch the cross to keep them lest they should chance to make an escape; which here also they did, as the Evangelists witness. But Pilate knew not that Christ had power to lay down his life, Joh. 10. Therefore he wondered that he should be so soon dead.  
Nor do the Evangelists describe only the persons of these two men, but also the care of them both, and what either of them brought to the interring of Christ. joseph brought linen; and Nicodemus brought a mixture of Myrrh and Aloes about an hundred pound weight. This Nicodemus is commended in the Gospel for other things, for that he came to Christ by night, and that he defended him before the Pharisees. Therefore he doth happily finish what he had well begun. Now Christ would have a glorious and sumptuous Funeral!  
1. Because he had made satisfaction for the sin of man, and it was now time that his Glory should appear.  
2. That the Scripture might be fulfilled, which saith, And his sepulchre shall be glorious, as the vulgar reading is, or his Rest shall be Glory, Isa. 11.10.  
3. To let us know, that our glory hath it rise or beginning from death. For the glory of Worldly things is swallowed up in the grave.  
4. To give us to understand, that there is a sure and certain Crown of Glory laid up for them that strive lawfully after their fight is finished, as Paul saith, I have fought a good fight, I have finished my course, I have kept the Faith; Henceforth there is laid up for me a Crown of Righteousness, which the Lord, the Righteous Judge shall give unto me, 2 Tim. 4.7,8. It follows.  
And they took the body of jesus, and wrapped it in clean linen, 
Mat. 27.59. & Mar. 15.46. & Luke 23.53. & John 19.40.  with the spices, at the manner of the Jews is to bury. Now there was a garden in the place where he was crucified, and in the garden a new sepulchre which Joseph had hewn out of the Rock for himself, in which was never man yet laid. There laid they jesus therefore because of the Jews preparation day, and the Sabbath drew on. And they rolled a great stone upon the mouth of the sepulchre, and departed. And there were Mary Magdalen, and Mary the mother of Joses, sitting over against the sepulchre, and beholding where he was laid. And they returned, and prepared spices and ointments: and rested the Sabbath day, according to the Commandment.  
The wicked get them gone, and Jesus is now left to the godly, but crucified. These two therefore take the body of Jesus for a great Reward and Treasure; nor are they ashamed to take him down from the cross or gallows when he was dead, whom they loved so dearly when he was alive. Nor do they regard what others say of them, that such Noble men should undertake so mean a service: but slighting all those things, they take down Christ's body from the cross with much weeping and many tears questionless. Thus, my Brethren, if we would be Christians and true Gospelers indeed, we must not be ashamed of such low and mean employments.  
They wrap Christ's body in clean linen; for so it became this purest body to be shrouded, which was so clean that the very linen was the cleaner for it. They add also Ointments and Spices, which the Jews used to keep the bodies from rotting. And this shown that those two had yet but a weak and imperfect Faith. For they had no higher thoughts of Christ, but that he was an honest and innocent man, and a Prophet. But Christ was also God, which they knew not, and he was suddenly to rise again, therefore had no need to be so embalmed. Nevertheless he was pleased to have this done, that his death might be more glorious, and that we might learn from hence how we ought to receive Christ; to wit, with clean linen and Spices; that is, with a pure heart, and a sweet and savoury conversation.  
But if any Judas had been here present, without doubt he would have exclaimed, as the other judas said before, Why was this waste? Mar. 11.14. These Spices might have been sold for much, and given to the poor. What good will it do Christ to presume him with Spices when he was dead? But a Christian ought not to say this cost is superfluous. For the charges of those men is not so much to be considered as their Faith. That only is lost which is not done in Faith. But here was nothing less than loss. It was rather truly a good work, whereby those two declared their faith, and openly showed that they would hazard all they had for Christ. For they must of necessity expect to be the hatred of the Pharisees, and unavoidably look for the spoiling of all their goods for so doing. It was a great work, and not to be compared with any works of Hypocrites. For Hypocrites indeed are at great expenses, but they do nothing out of Faith & abnegation of their goods: but all proceeds from impiety and ambition of gain. But no work is to be rated or valued according to the costliness or outward show of it, but according to the faith of him that doth it. Thus the Widow in the Gospel that cast in her two Mites is said to offer more than all the rest, because she did it out of her faith and poverty, Luke 21.  
So this work was not so great from the cost, but from the Faith, whereby they did now renounce and hazard all the rest of their goods for Christ. Moreover it is manifest by their Preservatives what is was that they sought for in Christ. For Preservatives keep the body from putrefaction. It was life thereforre which they sought after in Christ. But how? under death, in a dry body: and this indeed is true Faith. Every body will seek life in a living Christ, this is easy: but to look for any thing in a dead, dry despised Christ, hoc opus, hic labor est, is hard to be done.  
Now the Evangelists do not describe the manner only of Christ's burial, but the place also; There was, saith he, a garden hard by. These things seem to fall out by chance, but indeed all things were thus ordered by Divine Appointment. For,  
1. Christ began his Passion in a Garden, and in a Garden he finished the same, because Adam sinned in a garden. Christ was also buried in a garden, to show that by him there is a way open for us to return into Paradise, not into an earthly, but Heavenly Paradise.  
2. Whereas he was buried in another man's grave, that shows his povery, who neither in his life, nor in his death had where to lay his head, Mat. 8. Here also our curiosity is condemned, who with such care and cost, yea with so much pride do build Sepulchers for ourselves. But it is significantly said of Christ's Sepulchre, that it was a new one, and that none was ever buried in it before, to take away all suspicion, lest it should be thought that any other risen out of it.  
3. As Christ prepared a Virgin-womb for himself when he was to be born, which never man knew; so when he was to rise again, he would be buried in a new Sepulchre, wherein never man was yet laid. Which new Sepulchre,  
1. Did prefigure, that some new and unheard of thing was to be done; to wit, that he who was buried in that grave should return again to life.  
2. Also that Death was to be turned into a sleep, especially as to the godly: out of which sleep they were to rise again in due time as in a most pleasant and delicious garden. 
Note.  Note that we do not read of any one Disciple that was present at the butial of Christ (though 'tis to be believed that John was there, which yet by the letter doth not appear) lest it should be thought that they had carried away the body of Jesus, and hide it in some other place. Finally, those good men rolled a great stone to the mouth of the Sepulchre.  
1. That the Jews might not easily offer any violence to the dead body. And  
2. That his Resurrection might be the more clear and eminent in that he could come forth when the Sepulchre was fast shut up.  
Thus honour then of such a Funeral Christ suffered to be done unto him by these Honourable men, that his enemies might not say, none but base and worthless men did stick to this Nazarene; although this was but a small Honour, if compared to that wherewith he is now Honoured in all the Earth, and in all the Churches, not only as man, but as God and man; who doth no longer lie in the grave, but sitteth at the right hand of God in Heaven. Notwithstanding his Sepulchre is so Honourable to this very day, that not only Christians, but many Gentiles also come out of admiration very far to Jerusalem to see it. In short, the Sepulchre of Moses is not known where it is: nor doth it much matter where he was buried: but all know where the Sepulchre of Christ is; for so it is necessary, that by it we should learn both our own burial and resurrection. For as the sufferings of Christ are ours; so also is the burial of Christ ours. For we are buried with him by baptism into death, Rom. 6.4. Lastly, It is said, that those women of Galilee observed the place where he was buried. For they intended to anoint and perfume his body very carefully. They did not judge it meet that so holy a body should putrify and be eaten up of Worms. For neither did they know that he was God, and that he was shortly to rise again. It follows in the Text.  
Now the next day that followed the day of the preparation, 
Mat. 27.62.  the chief Priests and Pharisees came together unto Pilate, saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. Command therefore that the Sepulchre be made sure until the third day, lest his Disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last Error shall be vorye then the first. Pilate said unto them, Ye have a watch, go your way, make it as sure as you can. So they went and made the sepulchre sure, sealing the stone, and setting a watch.  
The wicked are not, nor can they yet be quiet although Christ were now dead and buried. They vex and trouble Pilate again, and importune him to make fast the Sepulchre, for they were afraid that he had not given strict charge enough. Now they understood the sign of jonas which Christ said should be given them, Mat. 12. Now also they understood the destruction of the Temple which was to be raised up again in three days, however they wrested it to another sense before, when they accused Christ. Therefore now they run headlong together again, even on that their Sabbath, when the other Jews mean while were at their devotion and prayers. They can neither rest themselves, nor can Pilate be at quiet for them. Such great Signs were there showed at the death of this just man, that they might very well have done otherwise. But these signs had the same effect upon these men, as those great Miracles heretofore took upon the Egyptians. They were only thereby more hardened. Well might they fear that the last error would be worse than the first. They speak true at unawares, and prophesy against themselves. For their mistake was worse, and they did err more, in that they did not repent afterward. But the Faith of Believers was thereupon the more confirmed concerning the truth of the Resurrection. Having therefore got leave of Pilate, they make sure the Sepulchre, setting a watch: and not content with this, they seal the stone too. Thus Humane prudence strives against God, but all in vain. For Christ will rise again in spite of your reeth, O ye Pharisees, nor can the Soldiers or sealing the Sepulchte hinder it one jott. All the endeavours of man's prudence are to no purpose, where God hath otherwise decreed. Take to you all the strength of Caesar, yet shall you not be able to keep this Nazarene in the grave. All the care and pains which they take about the sepulchre, they take against themselves. And it was Divine Providence, that the Sepulchre should be made so fast. For hence the truth of his Resurrection is more clearly proved. Here then diligently again remember the Divine chiefdom and Power, in that it doth most wisely accomplish his own, by another's work. Caiaphas' thought it fit that Christ should be put to death and perish; but God saw it needful that Christ should be the life of the world. God therefore made use of the work of wicked Caiaphas, and by it accomplished his own Design. Thus also it was the prudence of the jews to set a watch upon the Sepulchre, lest any should steal away the body from thence, and tell the people that he was risen. But it was the Wisdom of God, that the Resurrection of Christ should be made most manifest to all men. God therefore doth take the design of others prudence to perfect thereby and complete his own Purpose and Design. For by this strict and narrow watch the Resurrection is made much more clear and manifest, then if the jews had not so diligently guarded the Sepulchre.    

The Conclusion of the Passion.  
Dearest Brethren,  
HItherto we have heard, how many and how great things the Creator and Lord of the world suffered from so many and such great men, who were so mad and did so cruelly rage's against him, that he might satisfy the Divine Justice for so many and such great and miserable punishments which were due to our sins. Wherefore,  
1. Let us give him hearty thanks for his most liberal and bountiful love towards us.  
2. Let us draw nigh and approach unto this Throne of Grace with full assurance of Faith, that we may find mercy in time of need.  
3. But above all let us take all diligent heed, lest at any time like unthankful men we forget this so great work of Mercy and Love to us. But let us fasten and indelebly imprint it in our minds, and keep it fast in memory, to the end that those wounds, that Blood, that Passion, that Death may always be before our eyes, to water our hearts continually, to take away their hardness, to melt and soften them, and be a constant and safe conduct to us through prosperity and adversity.  
Let us meditate upon the Passion of our Lord; first, that we may not be puffed up in our prosperity with vain mirth and foolish jollity: secondly, lest in adversity we be cast down with too great grief, and swallowed up with overmuch sorrow, seeing Christ hath suffered far greater things for us. The Almighty and All-sufficient God grant that this Passion of Christ may become fruitful to us and profitable for us. Let him vouchsafe to fasten it in our hearts by his Spirit, that by this Passion we may rouse and stir up ourselves to all that is good, and comfort ourselves in all our adversity and afflictions, but especially in death. And at present let us give all diligence that we walk and keep ourselves in his fear, forasmuch as we are not Redeemed with corruptible things as Silver and Gold, but with the precious blood of Christ. Therefore  
1. If hitherto we have crucified Christ, let us now with the Centurion be converted, and witness that Christ is the Son of God by a true and lively Faith.  
2. Let us return into the Houses of our hearts, and with compunction cast ourselves upon our couch.  
3. Let us wrap up pure Christ in the fine Linen of clean cogitations, and let us not suffer any dead carcase to lie in the Monument of our heart, but let us present our hearts to Christ only to be inhabited by him alone.  
4. Let us chase away and banish hence all corruption of the World, that when Christ shall return, and we rise the third day (that is, after the first day of this Life, and the other day of Rest) to those Treasures of Grace which we receive here, he may also bestow upon us the beatitude of our souls, and the Treasures of the body of Glory, that being made like unto him, and fashioned after his glorious Body, we may may have a most blessed entrance into the Inheritance of an Eternal Kingdom: which he grant to us who Liveth and Reigneth Eternally, to whom be all honour and glory of every creature now and for ever, Amen. Blessed be God world without end. Amen.   
FINIS.