'^4:m(U;.' : PRESENTED TO THE LIBRARY OF PRINCETON THEOLOGICHL SEMINHRY BY JVIfs. AleJtandep Proudfit. ^■i^'M^'-ii'^JIJL: :■ :y — , •■***>;*: /SV'S \/'# c^ Digitized by the Internet Archive in 2011 with funding from Princeton Theological Seminary Library http://www.archive.org/details/meditationsco02ramb MEDITATIONS A N"D CpNTEiMPLATIONS O N THE SUFFERINGS Of' OUR LORD ylA'D SAriOUR JESUS CHRIST; IN- WHlCrt THE HISTORY OF THE PASSIOX, AS GIVEN BY THE lOUR E V A \i^ GE L I S TS, IS CONNECTED, H.I P. MO. VISED ^ er EXPLJLYED. WIVH SUITABLF. PKAYJiKv AND IFFICES OF DEVOTION. BY J. RAMBACH, D. D. LATE OF fHE VNIl FliSIti- OF ClESSr.y. IN THREE PARTS, CO.S 1 AlNliVG, T, Tlie SuflTcriiigs of Christ in the Gurt\c:n, and before iho Spinnia-l Court of tiie Jews. II. Ilis Suffering-s before the Chil Tribunal of Pihite find Herod. Jll. His Sutterings on Mount Golg-othu AVITH AN APPEXDDC, Containing a Fast Sermon, preccheJ at Jena, in Lent, ^72\, entitled th- Prince of Life comlemned to dealli, lit/ J. ItiunuavU, S- T. i'. fXx^i ^mrrtcan CCi-ion, EROJI THE LAST LO.VDON Er>ITIO>:j T R A X S L .\ 1' n D FROM TME GERMAJT. IN TW O VOLL Aits, VOL. n. XEW-YOUK : yiiis'rnn .i.v.n puKi.mfED nr y zc;'", so. 65 o/rryj-nv- ST'KliET. 1811, OF THE SUFFERINGS OF CHRIST BEFOr.E THE CIVIL TRIBUNAL OF TILALE ANJi HEROD. CONSIDERATION IV. THE GOOD CONFESSION WhlCH CHRIST MADE CONCER.NI G rllS KINGD.M B i.FwRI:. PO.N TIUS riLATE THE ROMAN GOVERNOR. * Jesus answered, my kirigdom is not of thi.-5 world: if my kingdom were of this world, then Avould my servants fight, that I should not be deliver- ed 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 should bear witness unto the truth. Every one that is of the truth, heareth my voice,' (John xviii. 6, 37.) \Ve have before observed, that the point concern- ina* Christ's kingdom was under examination before the civil tribunal of Pilate. For the high Priests and Eiders having accused our blessed Saviour of pre- tending to be a king, Pilate questioned him* about that particular, and asked him, art thou the king of the Jews? But our blessed Lord, before he returned a direct imswer to this question, put a previous ques- tion to Pilate, in order to learn \vhat idea he had an- nexed to this title, the king of the Jews. Accor- dingly Jcsus said unto Pilate, ' Sayest thon this of thyself, or did others tell it thee of me?' Pilate, in- 4 C Jill I ST S SUFiElllNGS BEFOR£ deed, seems to have resented this answer, and b) another question, viz. ' What hast thou done ?' was for puttin£^ the eause on anotlitr issue. But our bles- sed Saviour keejis to the essential point ; and answer- ing- Pilates former question in the words which wc hive cited above, makes a good conlcssion of the true nature or" his kingdom. This he docs with the greatest wisdom, discre- tion, and fortisig-ht ; so that in the first place, accor- ding to tlie idea which PikUe iiad conceived of the accusation, namely that a temporal king was therein meant, he answers the question in the negative. But on the contnuy, with legaixl to the sense whicli the titie of king of the Jews bears in the writings of the prophets, his ansAver is affirmatiA e. By this our blessed Loi'd has set Ifis suffering members a pattern of wisdom aiid prudence, and shears how to make proper distinctions in answering intricate, ambiguous, and ensnaring questions. Hence it appears that this good confession of Chribt concerning his kingdom consists of two parts. In the first part oi" his confession, Jesus rectifies the false notion that Pilate hdd formed of his king- dom, and gives iiini to understand, that he is no tem- poral king. In die second, he explains the true nature of his kingdom, and shews that he is a spn'ilual king. I. In the first part of our Saviour's wise and good confessiun, wherein he rectifies the false idea ^rhich Piiate had of his kingdom, wc may observe these three particulars. First, He confesses that he really has a kingdom ; for he expressly mentions it no less thoU three times in these Avords: ' My kingdom is not of this world ; if my kingdom wereot this world but now my kingdom is not from hence.' With what right our blessed Lord makes this declaration, and his motives to it, v> e shall shew from the second part of his con- fession. THE TRIBUNAL OF PILATE. 5 Secondly, He describes his kingdom, and distin- guishes it from earthly kingdoms, sayinj^, ' My kingdom is not of this world.' Our blessed Saviour does not say that his kingdom is not in Uiis world ; for the eommunion of saints, w ho ackno\\icdge Je- sus Christ for their king, is already Ibrmcd in this world from among the human race. But he says his kingdom is not of this world, i. e. it is not of the same nature with earthly kingdoms. As if our Lord had said, " My kingdom is no earthly kingdom, is wot governed in a political manner according to hu- man laws and institutions ; nor is it detcnded by car- nal weapons or temporal arms, or conducted with ex- ternal pomp and ceremony ; and consequently the Roman emperor has nothing to fear from it. 1 shall not in the least alienate his subjects from their alle- giance to him, nor encroach on his temporal rights." It is true, the kingdoms of this world are under the control of the son of God, who, together with his Father, so appoints, disposes, and orders their power and limits, as best contributes to the ehaslisemf nt of his people, or the protection of his church. There- fore, in his character of the eternal ^\ isdom, he says, * By me kings reign, and princes decree justice,' (Pro^•. viii. 15, 16.) They all hold their domiiiions as fiefs from the King of kings and Lord of lords, and must acknowledge, ' that the most High ruleth in the kingdoms of men, and giveth them to whom- soever he will,' (Dan. iv. 17.) But the proper king- dom of Jesus Christ, which he here emphatically calls 'My kingdom,' [?'. c. tlie kingdom, winch he governs as mediator between God and man anel whose subjects he purchased with his blood] is no vrorldly kingdom, but a heavenly kingdom, or the kingdom of heaven, as it is frequently termed in the gosj^e]. This kingdom of the Messiah, is in several re- 5:pects, directly opposite to the kingdoms of this world. No unrighteousness has j^hice there. No tears of the oppressed are seen, nor the groans of & CIiniST'S SUPFERINGS BEFORE suffering innocence are heard, in that kingdom. It is founded on truth and righteousness, and is govet; • d with mildness, love, and equity. In ihis kingci m ' the king's strength also loveth judgment,' (Psaim xcix. 4.) In several other particulars also it is uifi- nitely exhalted above all the kingdoms of this world, as will appear by the following particuLus. i. Temporal kingdoms deri^'e their origin from. mortal men ; but the kingdom of Christ has the im- mortal God for its fouiider, who by an eternal decree hath appointed it unto the mediator of the new covenant, (Luke xxii. 29.) 2. The laws by which worldly kingdoms are go- verned are instituted by men, and the observance of fliose laws are enforced by pains and penalties ; but the laws of the kingdom of Christ derive their sane- lion from heaven, where they were made, and artvvrit- ten in the hearts of his subjects by the spirit of love. 3. The kingdoms of this world affect exitrnal pomp and splendor, in order to dazzle the eye, and command respect; but the kingdom oi Christ is the kmgdom oi the cross, and its ornaments consist in the holiness of its suDJects, (Psaim xciii. 5.) 4. The power of temporal kingdoms extends only to the bodies, lives, and possessions of the subjects ; but the kingdom of Christ extends its authority over the souls and consciences of men. 5. The subjects of the kingdoms of this world consist of a mixture of good and bad ; but the proper subjects of Jesus Christ are born oi God, and are kings and priests to God, his heavenly Father. (3. Tempoml kingdoms are protected by worldly* arms ; but the weapons employed in the kingdom of Christ are spiritual, (2 Cor. x. 3, 4.) 7. The kingdom.s of this world stand in need of strong towns and fortresses for their security ; but it is not so in the kingdom of Christ, for ' the Lord is a WcJl of lire roimd about his people,' (Zech. ii. . .) Therefore may his sui)jects sing, ' We have a stioiig THE TRIBUNAL OT PILATE. 7' citv ; salvation will God appoint for walls and biil- w rks,' (Isa. xxvi. 1.) 8. The greatest happiness in earthly kingdoms consists in outward peace, and .'.fflueace of worldly goods. The kingdom of Christ is righteousness, pc.ce, and joy in the Holy Ghost, (Rom. xiv. l7.) y. The kingdoms of this world have their bounds and Imiits, and are confined to particular nations : Biu of the kingdom of Christ it is written, * All ki .^^s shall fill down before him, all nations shidl sevehim,' (Psalm Ixxii. il.) 10. To earthly kiiigdoms an appointed time is se*, iiow long they shall subsist ; bat of the kingdom of the Messiah it is said, ' of his kingdom there shall be no end,' (Luke i. 33.) From these particu- lars we may form a clearer co.iception of the meaning of hose words, 'My kingdom is not of this world.' Thirdly, Our blessed Lord gives a reason why his kingdom is not of this world. Here, indeed, he might have appealed to the predictions of the pro- phets, in which the kingdom o: the Messiah is gen- erally represented as a spiritual kmgdom, (Psa. Ixxii. Jt-r. xxiii. Zech. ix.) He might iiave made a fuller represent-.tion of it, and have compared the nature of hss kingdom with that of earthly kingdoms. But this» Pilate would have neither had patience to hear, nor capacity to understand. Therefore Christ in his consummate wisdom offers to him such proofs as were adapted to his reason, and which, as a statesman, he could not but understand : For he draws this plain conclusion, ' If my kingdom were of this world, then v/ould my servants fight, that I should not be delivered to the Jews.' As if our blessed Lord had said, " The kings of this world have their officers, life-guards, soldiers, garrisons, and armies, for the protection of their persons and subjects. I'herefore if I had anv desiscn to be a worldlv kinp-of the Jews, I should; iike other kmgs. have provided olEcers, sol- S Christ's surrEuixcs before diers, and iilc-guards, to defend my person against insults and violence. Nay, these my dependants instead of sleeping last night in the garden, when the Jews apprehended me, would have tought, and made a vigorous resistance ; so that I had not been earned off by mine enemies, without great blood- shed on both sides. This had been the case if I were an earthiy ■king. But as no such sclieme ever entered into my thoughts, those few disciples that I have are quire unfit for the execution of such enterprising projects; and as 1 m}self enjoined them to make no resistance, from th s single circumstance may easily conclude, that I am very far from being an earthly monarch, and that the emperor has nothing at all to apprehend from me." Thus Christ in the first part of his con- fession in\-alidates the false opinion, which might be entertained of his kinq;dom. Hence we mav learn the followins: truths. 1. By our Saviour's humility and self-denial, our excessive pride and ambition were to be expiated. The son of Ciod is here, indeed, seen in the lowest state of humiliation and abasement. He not only descends from the throne of heaven into bonds and misery ; but here he publicly renounces the thrones of the earth, to which he had the most rightful claim : For who is more worthy to wear an earthiy crow^n, tlian he who distributes them to men '? But he despi- ses the splendor of golden crowns, and the blaze of gems, and permits a crown of thorns to surround his sacred temples. Of such an astonishing humiliation, the cause must have been very momentous. Man, in the state of innocence, was the king and sovereign of all eaxthly creatures, the visible vicegerent of the invisible God; but not satisfied with this honour and dignity, he aimed at something higher ; he wished to have no superior, and to reign without control. Hence he withdraws his allegiance from his lawful so^•ereign, and refuses to obey the laws and ordinan- THE TRIBUNAL OF PILATE, 9 <^s of his Creator. This aspiring temper, and rebel- iious inclination, have been un'nappily transmitted down by the first parents of mankind to all their de- scendants. Our hearts are natm'ally, refractory and disobedient. We are all by nature savap;e and uii- tractable ; and though we are plunged into a misera- ble state, our pride is equal to our misery. We have an earthly disposition, disorderly appetites, and an eager inclination for every thing which makes a. show, and glitters in the world; and we are passion- ately fond of being honoured and respected by others, and cannot bear the least humiliation or contempt. This arrogant haughtiness, which shews itself more in some men than in others, could be expiated onlv- by the deep humiliation and abasement of him, who is the prince of the sovereigns of the earth. Satau would for ever had decoyed us by worldly pomp and. show, had not the son of God by his iovv^ abasement disengaged us from it. Let us admire his stupen- dous love, and shew our gratitude to our blessed Redeemer by a willing renunciation of the pomps and \anities of this world. Let us thankfully make use of this freedom, which was purchased for us at so dear a rate. 2. It is an unspeakable comfort to faithful and humble Christians, that the kingdom of Christ is not of this world. If the kingdom oi Christ were an earth- ly kingdom, how hard would be the fate of the poor and wretched? If Christ was an earthly monarch, how difficult would they find it to be admitted into his presence, with their humble petitions'? and how* often would they be insultingly repulsed by the offi- cers of his court ? But now, as he is a spiritual King, no such difficulties ai'e to be apprehended in approach - hig him. For it is written of him, ' He shall deliver the needy w^ien he crieth ; the poor also, and hhu that liath no helper. He sh.ill spare the poor and needy, and save the souls of the indigent. He sliall redeem their soul from deceit and violence,' {Psaln\ VOL. II. J^ 10 Christ's sufferings befoue Ixxii. 12, 13, 14.) This amiable description of our King should endear him to our souls, and induce all timorous consciences to place a firm trust in him, and to comfort themselves with the thoughts of being un- der his Almighty protection. 3. As our king is not of this world, so must we likewise, if we will be his true subjects, separate and distinguish ourselves from the men of this world, by a benevolent temper and heavenly conversation. This is tlie natural consequence of this confession of Jesus Christ. Here that common observation must take place, " As the king is, so are the sub- jects." Our blessed Lord himself saith of his dis- ciples, ' They are not of the world, as I am not of the world,' (John xvii. 16.) May this im- portant truth sink deep into our hearts ! we own him to be our king who was the completest pattern of Immility and self-abasement ; who not only descend- ed from the throne of Ood to poverty and bonds, but also publicly renounced the thrones and king- doms of this world ; who fled from the people when they v;ere for making him king by force ; and lastly, who \villingly suffered himself to be apprehended, bound, insulted, and reviled. If we would be the true and faithful subjects of such a lowly king, we must also put on the same meek and lowly dispo- sition ; we must rather slum than pursue the honours of this world, banish all pride and ambition from our breasts, and be clothed with humility. More- over, wc profess ourselves the subjects of a king, who Vv-as so poor, that he had not where to lay his head ; who Avas so far from making it his busi- ness to amass wealth, and to heap up treasures on earth, that he divested himself of his own divine riches, for our welfare. VVe must likewise, after his exam- ple, despise rather than amass perishable riches, .aid lay up for ourselves treasures in heaven. If God is pleased to send us riches, instead of setting our hearts upon them by an inoruinute love, we must THE TRIBUNAL OF PILATE. 11 iHake to ourselves friends of the mammon of un- righteousness, by distributing to the poor, and think it more blessed to give than to receive. Lastly, \vc serve a king, whose whole life was full of hardships and troubles; who, for our sake, deprived himself of all his heavenly enjoyments ; who came not to be min- istered unto, but to minister, and to give his life a ransom for our souls. Thus must we also be de- clared enemies of voluptuousness and sensuality; nay, we must use lawful pleasures and worldly conve- niencies with true self-denial, and, according to the great example set by. our spiritual sovereign, exer- cise ourselves in temperance, chastity, and purity of heart. Thus from the very nature of the kingdom of Christ, arise the strongest motives for denying all inordinate love of honours, riches, and pleasures ; mo- tives of infuiitely greater weight, than any which rea- son or philosophy can suggest. But, let us here enter on a serious examination of ourselves, and ask our own hearts. Whether we ai'e such subjects, whose temper and conversation bear a resembUince to those of our S]:)iritual King, Jesus Christ '? We shall greatly deceive ourselves, if we suppose that all those who call themselves Christians are true subjects of Christ. The man of a haughty and proud spirit ; he that looks on restless ambition as the characteristic of a great and noble mind ; he that is covetous, or given up to sensuality and voluptu- ousness, is no citizen of that heavenly kingdom, which is not of this world. On the contrary, while he suf- fers such dispositions to exercise dominion over him, he is a slave of satan, the God of this world, who has established his tyrannizing throne on these vi- cious inclinations of the human mind. Let every one therefore, who still finds himself in such a miscniblc state, lift up his hands to the king of kir.gs and pray to him, that he would renew a ri, gospel, sufferings must be expected ; and we ought to be ready to give up honour and character to the tongues of slanderers, and the virulent pens of mali- cious libellers, unless we will basely betray the truth. Therefore, the ministers of the gospel, when the cause of Christ imd his kingdom is in danger, must fight for it with prayers, with their tongues, and Avitli their pens, when called upon by divine providence ; and in this spiritual warfare, they must be determined to sacrifice their character, their ease, their substance and even life itself. Nevertheless, it is also the duty of every private real christian, when the kingdom of Christ is in danger, to take up the armour of prajer, and make use of the sword of the spirit, which is the; word of God. By these distinguishing marks, every- one may prove himself, whether he be a faithful ser- vant of Jesus Christ ? Whether he has resolution and spirit to risk every thing for his honour ? Or whether, when the honour of his sovereign is injured, and the course of his divine truths obstructed, he will stand as an unconcerned spectator ? II. Our blessed Saviour, in the second part of his confession, explains the true nature of his kingdom, and shews that he is a spiritual king. Herein we shall observe the three following piutieulars. First, The occasion of this part of our Lord's con- fession ; which was given by Pilates second question, namely, art thou a king then ? the governor probably surmised at first, that the Jews accused Christ of setting up for a king, out of mere hatred and ma- lice. But now he hears Jesus himself thrice make mention of his kingdom. This perplexes Pilate, and he concludes that if Christ has a kingdom, he must be a king; and as he knew of no other king- dom but those of this world, he must have thought it strange, that there should be kingdoms which \vere not of tlie world. He therefore again comes up to the Lord Jesus, and, in order to draw the truth out of him, proposes a new question to hitn. i4i CHKlSl's SUfiERlNGS BEFORE Secondly, We may observe the confession, whictt Jesus made in these words, ' Thou sayest that I am a king.' As if our blessed Lord had said, royalty is what I must not allow to be denyed to me ; but neither yourself nor the Jews have a right idea of it. However truth is truth; and 1 should be found a liar, if I was to deny that regal dignity, which my Father has conferred on me. Thus, as our bks'scd Saviour had acknowledged himself to be the Son of God, in plain and explicit terms, before the spiritual court of the Jews so does he here, before the civil ti'ibunal of pilate, with the same cleai-ness and per- spicuity declare himself to be the king of Israel. Had the life of our blessed Saviour been dearer to him than the truth of God's honour, he might easily have been released from his bonds by an ambiguous evasive answer, and might have said, I am no king, i. e. I am not a king in your sense of the word. But the blessed Jesus scorns to make use of any sub- terfuge, and instead of giving any sanction to equi- vocations and mental evasions by his great example, he shews by his behaviour on this occasion that truth is boldly to be acknowledged before kings and rulers, from the heart. But our blessed Lord does not stop at a bare confession ; for he farther adds, Thirdly, An explanation of it; in v,hich, 1. He sets forth the true nature of his kingly ofiice. 2. He lays before Pilate the distinguishing char- acter of the subjects of his kingdom. 1. The true nature of his kingly office is ex- plained by Christ in these words : ' To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth.' By this our blessed Saviour gives us to understand, that his do- minion, as our mediator, is not confined to the exter- nal goods and earthly possessions of men but extends itself to the conscience ; and that the design of his go- ■^,'cmment is to free his subjects from those fallacious THE TRIBUNAL OF PILATE. 15 and lying customs, in which they were entangled by the fldl, from all the deceitful and wicked wa}s ofsa- tan and to bring them to the acknowledgment of the truth. B} trudi, Jesus here means the truths contain- ed in the gospel. It was not our blessed Saviour's concern to propose philosophical, mathematical, or political truths. The truth, to the knowledge of which he was to bring mankind, was of a much sublinier nature. It was a truth unknown to human reason ; a truth which his heavenly Father had declared by Moses and the prophets in types and figures, by pro- mises and predictions. The substance of this great truth, is, that as no man can be justified, and conse- quently entitled to eternal happiness, by the works of the law, God, out of his infinite love to mankind, has given his son as the Saviour and reconciler of the world, to the end that all who acknowledge theii' ina- bility, belic\e on the name of the great mediator, and give themselves up to be renewed by the spirit in the image of God, may not perish, buthave everlasting life. This doctrine of the gospel is emphatically stiled the truth, not only as it derives its origin from God, who is truth itself, but likewise as it is a well-ground- ed, infallible truth, and worthy of all acceptation. Of this great truth, the blessed Jesus was to bear witness both in his words and actions ; and therefore he is called 'the faithful witness,' (Rev. i. v.) — • And the Father has declared, saying ' Behold I have given him for a witness to the people.' (Isaiah iv. 4.) He has likewise all the quahfications, v.hicli can be justh required in a witness. If it be necessa- ry, that a witness should have heard or seen the things which he testifies, in order to have a certain know- ledge of them ; the son of God was himself present at t!ic eternal rcconciliatory council of the Father, in ^\"^.ich it was graciously determined, that the world sb.ould be redeemed by the son. Jesus had volun- tarily promised to take on himself the work of re- demption, and his Almighty Father in return had 16 CliRISX'ji SUPFERINGS BEFORE promised him, that he would anoint and estabhbii him in the human nature he was to assume, as a king over the human race. Therefore, he might justly say, ' We speak that we do know, and testify that we have seen,' (John iii. 11.) Hence also, John the Baptist says of him, ' He thatcometh from above is above all ; and w hat he hath seen and heard that he testifieth,' (John iii. 31, 32.) Moreover, our blessed Lord subjoins with a pecu- liar energy that for this end he was born, and that he came into the world, as the great ambassador of God to bear witness unto the truth. These words pre- suppose his prior existence, and that he \vas in posses- sion of his regal dignity before he became visible in in the world. Hence he intimates, that he came into the world with no other \iew than to convince mankind of these great truths, that he is the only sacrifice for the sins of the world ; that whoever will be saved must believe on his name j and by such testimony, to free mankind from the dominion and tyranny of the spirit of lies and error, to enlighten them v/ith the light of truth, and to fit them for the service of God, that they might worship him in sj^irit and in truth. These are the royal transactions of Jesus Christ ; which it must be owned, bear but little resemblance to the political transactions and war- like exploits of earthly kings whose business is to enact salutary laws for the support of their kingdom and the external welfare of their subjects, and to en^ force obedience to them, by punishing the refractory and disobedient. Our blessed saviour likewise, in these words, describes, 2. The distinguishing character of his subjects ; ' Every one that is of the truth heareth my voice.* These words exhibit to us both the characteristic and duty of the subjects of Christ. Their cliaracteristic is this, ' they are of the truth.' As ' to be of God, (John viii 47) signifies the same thing ' as to be born of God,' (1 John ii.29.) so ' to THE TRIBUNAL OF PILAtE, 17 b6 of the truth,' is of the same import as ' to be born of the truth, (James i. IS.) or to be bei^oitea of God, [the self-existent truth ] with the word of truth,' (James i. 18.) That is, in other words to re- ceive the testimony which God has given of his son, and which the Son himself has given of the truth, so far as to be enlightened, converted, and from the heart to hate all deceitful ways ; and to obey and bear an affectionate love to the truth, as if it was the parent that begot us. The duty of the subjects of Christ is this, namely, that they hear his voice : 'Every one that is of the truth heareth my voice, i. e. acknowledges me for his sovereign and instructor, and obeys my precepts and injunctions from the heart. When I say, ' re- pent and believe the gospel !' he hears this voice not only with his ears, but likewise attends to it with an obedient heart. When I say, 'Whoever will be my disciple, let him deny himaclf^ and take up his cross and follow me !' he does as I enjoin him. When I say, ' love your enemies ; do good to them that hate you!' he treats his enemies widi kindness, gen- tleness, and humanity. Lastly, since I say, 'render unto Caesar the things that are Ctesar's, and unto God the things that are God's!' he omits no oppor- tunity of complying with this my command. From all diis Pilate might have been convinced, that the doctrines of Christ instead of encouraging rebellion made the best of subjects, that the Je^vs were his enemies for no other reason, but for telling them the truth, which their mutinous and haughty spirit could by no means bear. This was, indeed, such discourse, as had never before been heard in Piiate's hail of judgment. By this testimony of the truth, Christ further intended, not only to remove Pilate's unnecessary apprehen- sions that he instigated the emperor's subjects to a revolt ; but likewise indiiecily to make an impression on his heart to insinuate an a>vakenin^, butw'hole- VOL. II. r. 18 Christ's sufferings before some, sti'i^i into his conscience, and to inspire him ■with the love of truth. Notwithstanding all thih, we shall see in the sequel, that Pilate soon made lighc of this kind admonition, and precluded his heart agtunst this testimony of the truth. Let us therefore tiike carej that tliis discourse of the blessed Jesus mav bringforth more fruit in our hearts; and to this end we shall make the following observations on this subj^ct- 1. Our blessed ^aviour, by owning his dig!) ity, has publicly owned us for his subjects and established his kingdom over all. We must approve ourselves his subjects, by over- coming the world and its evil customs, as he overcame the world ; and by overcoming the lust of the flesh, to ^vhich the most powerful monarchs are often slaves* If Christ our king declared, that he was born ;nid came into the world to bear witness unto truth ; so should we likewise be thoroughly persuaded, that the end ot our being born again is, that we may love rhe truth, and bear witness to it in our words and actions. 2. As the kingdom of Jesus Christ is a kingdom of truth, no one is to be admitted into it, who loveth or maketh a lie. Satan is in scripture called the father of lies, (John ^ iii. 44.) and the account given of his subjects by 8ti John, (Rev. 22, 15.) is, that they love and take a plea- sure in forging lies. In satan's kingdom there is nothing but falsity and dissimulation, delusive ap- pearances, and vain deceptions. He infatuates men by giving them false ideas of God, whom they false- ly imagine to be like themselves. Hence God says to the %\'icked man, ' Thou thoughtest that I was al- together such a one as thyself^' (Psa. I. 21.) As thou makest it thy supreme felicity to live in mirth and festivity, and to enjoy the sinlul pleasures of the world, thou vainly thinkest that this is what I shall easily connive at, and that I am not at all displeased with a man who gives himself up to sensuality and voluptuousness. batan infatuates men with false __.J 'fHE TRIBUN'AL OF PILATE. 11> ideas of repentance : Hence they imagine it consists only in saying with the mouth, that they are misera- ble sinners ; that they are sorry for their misdoings ; and that they will amend their lives ; while the heart, in the mean time, is not touched, nor is there any change likely to be wrought in it. He infatuates men with false ideas of faith : Hence they vainly imagine, that if they do but stedfast-y and earnestly rely on the merits of f hrist, that faith infallibly will save them ; whereas they continue under the domm- ion of sin, and ne^ er shew forth this ideal presump- tuous faith of theirs by works of love, and habits of virtue. He infatuates men with most false ideas of eternal felicit} ; for ci.nial men are apt to form to themselves base and groveling ideas of the joys of eternal life, and think that in heaven they shall have such enjo\ ments as are unworthy of that glorious place, the abode of purity and holiness. Such is ihe power of the lying spirit of darkness over the under- standing of those, whom he h:ith fatally blinded. But no less is his fascinating influence over the per- ■\^erse wills of those, whom he has, as it were, bound and fettered with the bonds of falsehood, hypocrisy, and dissimulation, so that nothing less than the infinite power of God can break them asunder. But all these cliains fall off", when a man is, as it were, born of God, and transplanted into the kingdom of Jesus Christ, which is the kingdom of truth. I'hen he learns to look on the things which belong to the spi- rit of God in a different light from what he did before. Then he is sensible what a childish, absurd, and un- worthy idea he had entertained of God, of repentance, of faith, and eternal felicity; for his undt^rstandi.ig being now irradiated by the light of the Holy spirit, he acquires a more perfect knowledge of these things. Now, the light of truth rises in his understanding ; by the lustre of which error, prejudice, and false conceptions of spiritual things, are dissipated like mists before the. suji. The true image \vhich is in 20 CHRIST'S SUFFERINGS BEFORE Christ Jesus \viii now be formed in his will ; and. tlie spirit of God is now by its sacred influence re- storing in his soul the divine resemblance, which consists in wisdom, righteousness, and truth. He noM' conceives an utter aversion for all falsehood, lies, and h3'pocrisy. He loveth and speaketh the truth from his heart ; and is not ashamed to confess it, though attended with the greatest inconveniencies, insults, and aflfronts. Hence any one may easily in- fer, whether he belongs to the kingdom of the father of lies ; or to the kingdom of Jesus Christ, and of the truth. 3. When we are called ui on to confess the truth, we ought to avoid all evasions and subterfuges. Among other reasons why St. P.iul calls this con- fession, which Christ made before Pilate, a good confession, (1 Tim. vi. 18.) is, because he clearly and explicitly certified the true nature of his king- dom in these words, without any circumlocution, any Aague or ambiguous expression. By this, the Son of God has left a noble example for all true profes- sors, that they may when brought to be tried before the tribunal of Princes, make an unreserved confes- sion of the ti uth. Therefore, when we are called up- on b\ God to bear testimony to the truth, we must not deviate one step from it, or in the least pieju- dice the truth lor fear of the cross, or any extt rnal Kufterings. It is no less than eternal life that lies at stake, (1 Tim. vi. 12, 13.) He that cannot take up the cross of Christ will nt ver be owned by him as his disciple, notwithstandmg the sublimity oi his speculations, or the fluency of his tongue. This spirit of integrity, by which the conlessions of chris- tians ought to be influenced, was very visible in the undaunted behaviour oi Luther, who made a glori- ous profession in behalf of oppressed truth. For "when he was asked, at the diet of w orms, in the presence of the Emperor and the principal states of the empire, whether he would revoke what he hatA HIE TRIBUNAL OF PILATr. 2JL hitherto taught and written ? and that if he did hot he should be proceeded against with the utmost se- verity ; he made this intrepid answer : " Since your Imperial Majesty, and the illustrious Electors and princes who are here present require a plain, direct, and explicit answer to this question, I will give one at which no manner of offence can be taken ; and it is this : Unless I am convmced of being in an error by testimonies drawn from the holy scriptures, or by clear and evident proofs, I neither can, nor will, re- voke any thing I have said or written ; it being neither safe nor advisable to act contrary to my conscience. By this declaration I abide ; and God be my helper ! Amen." Since therefore we profess the doctrine of Christ as reformed from the errors and superstition of Popery, let us pray to God that he will give us the spirit of confidence and faith ; so that if we should be required to make a public confession of the truth, we may shew an undaunted resolution and ingenuous frankness, according to the example of Christ and his apostles, and the first reformers of Christianity. 4. Barely to acknowledge the truth is not suffi- cient to render us true christians ; but it must have a salutary effect on our lives and conversation. Hence our blessed Saviour does not say, he that merely acknowledges the truth is my subject and disciple ; but ' every one that is of the truth, i, e. to whom truth, candour, and probity are become, as it were, habitual, and influence all his thoughts, ^v^ords, and actions, and heareth my voice, or obeys me as his Sovereign,' Let this be particularly observed by men of genius and learning, who make profession, of the knowledge of truth. If their understanding- only is busied amidst a croud of abstracted ideas, types, and representations, which even relate to the truths of religion, they do not yet properly belong to the kingdom of Jesus Christ. But when they act conformably to this truth, u hich derives its begin- ning from a knowledge of our natural blindness and 22 Christ's sufferings befoke imbecility ; then the truth shall make them free.^ * Ye shall know the truth, saith Christ, and the truth shall make you free,' (John viii. 32. ) free fr>on, him shall ye hear.' Therefore, if thou hast not in thy life obedi- ently heard his voice, and conformed to it. What dependance canst thou have, that he ^^•ill hear thy faint and broken accents at the approach of death '? and how dreadful will be thy case if He, who alone has power to save and to condemn, should likewise turn his ears from thy cries 1 O let us hear his voice to-day, this instant ; while we hear his voice, let us not harden our hearts. Let us turn our ears from the delusive voice of satan and the world, calling us to indulge in die lusts of the flesh, the lustofahe eye^ THE TRIBUNAL OF PILATE. .£25 the pride of life, and other vices. It is enough that we liave spent the pust years of our iifc in such ill courses. Let us now with tears .uid prayers ap- proach the blessed Jesus, acknowkdi^ing, confessing-, and bewailing our iormer disobedience. Let us nu treat him to gi\e us an attentive ear, and an (jbcdi- ent heart. Let us sincerely believe in the rewards of his promising voice ; let us obey the precepts of his commanding voice ; so thai one day it may f^e our happiness to hear his affectionate voice, saying, * Come, ye blessed of my Father, inherit the kingdom. prepared for you from the foundation of the world' THE r 11 AY til. ^ O FAITHFUL Saviour, whose merits are infinite, thanks be to thee for the (rood confession of tiiv kingdom, which thou madest before Pilate ! Praised be thy name for the instructions thou hast given us, that we may rightly understand the nature of that kingdom ! Thou seest, O Lord, what gross concep- tions and carnal ideas we are apt to entertain of thy spiritual kingdom, be pleased therefore to inspire us with a salutary knowledge of thy kingly offiee, and to impart to us that heavenly temper aird disposition which is the distinguishing badge of thy true subjects. Make us, we beseech thee, truly attentive to vhy voice, and real lovers of thy truth ; so that by \vaik- ingin the truth, and abhorring all false ways, and all tlie delusions of satan, we may be more and more con- vinced that we are thy subjects, and that consequent!) we may be joini-heirs of thy glorious kingdom. And as we here suffer ^\•ith thee, and combat for thy truth ]jy the confession of thy religion, grant that we ma\ also eternally reign with thee, and sit on thrones, as thoir Iiiist overcome, and art exalted to the thron' ol thV Father. Amen. VOL. II. 17 26 chhist's sufferings before CONSIDERATION VII. THE CCNSf q^UENCE OF OUR BLESSED SAVIOUr'^ GOOD CONFESSION BEFORE PILATE. ' Pilate sakh unto him, What is truth? And when he had said this, he went out unto the Jews, and saith unto the chief Priests and the people, I find no fault in this man. And the chief Priests were the more fierce. And when he w as accused of the chief Priests and Elders, he answered nothing. 'i hen saith Pilate unto him ; answerest thou nothing ? behold, hearest thou not how many things they wit- ness against thee ? Jtsus answered him to never a word, insomuch that the governor marvelled greatiy.* (Matth. xxvii. 12, 13, 14. Mark xv. 3, 4, 5. Luke xxiii. 4. John xviii. 38.) In the last consideration, we have enlarged upon the good confession, which our Saviour made con- cerning his kingdom before the tribunal of Pilate; we shall now farther consider what followed that good confession. First, with regard to Pilate, Secondly, to our Saviour's accusers, Thirdly, to the Lord Jesus himself. I. With regard to the Roman governor, two things followed our Lord's confession, namely, 1. A question, 2. An acknowledgment of our blessed Saviour's innocence. 1. The question is this : What is truth? Jesus, in his confession, had several times mentioned the xvord truth, viz. ' To this end was I born, and for this cause came I into the world, that I should bear w itness imto the truth. Every one who is of the truth heareth my voice.' Upon this, Pilate starts the question, * What is truth"?' At first one would, from these words, be inc ined to entertain a favoura- )5ie opinion of Piiaie, and to admire his wilUngitess THE TRIBUNAL OF PILATE. 27 to be instructed. We should be apt to think rh.it the words of the blessed Jesus had kindled in him such a desire of knowing the truth, that he wish d for nothing more passionately than to be thoroughly in- st'-iicted by this divine Pro])het, of whom he h^d al- ready heard such a great character. But this good opinion, which might be conceived of Pilate from the soundof his words, is immediately effaced by his subsequent behaviour. For he had no sooner asked the question, than he turned his back on the Lord Jesus without staying for an answer, and went out to the Jews who were standing without the judgment- hall. Hence it is evident that he did not ask this question from any desire of information ; it being probable that he thought it derogatory to his honour, to be taught by a contemptible Jew who stood bound before him as a prisoner ; but that he asked it in an ironical manner, and with a mind filled with scepti- cal prejudices at least, if not with an aversion to, and contempt of, the truth. If these \vords therefore be construed according to the temper from \vhence they proceeded, die mean- ing of the question will appear to be this : " Why- dost thou talk of truth ? Truth never made any man's- fortune. It is no wonder, indeed, that the rulers of thy nation are so inveterate against thee, and are bent upon removing thee out of the way. I suppose thou hast told them the truth with too much freedom, and offended them by thy reproofs and public discourses. If it is thy sole business to tell the truth, thou wilt have but few adherents ; so that the Emperor my master may be very easy about thy imaginary kins:- dom. Besides, if the whole quarrel between thee and the Jews be about the truth of religion, those af- fairs do not properly belong to my ofiice ; nor shall I throw away my time in the examination of these religious disputes : we Romans leave every one to teach and believe as he thinks fit, ir he does but be- have liKe a good citizen, and fcike care not to dis - 28 CUUIST'g SUPPERINGa BEFORE' liirb the tranquiliity of the state." To this ironical question Pilate subjoined. 2. A confession of ihe innocence of the blessed Jesus. For when Pilate had said this, he went out asjain unto the Jews, who were gathered together ia great numbers in the area before his judgment-hall, and called out openly, or perhaps proclaimed by a herald, in the hearing of the chief Priests and all the people, ' I find no fault in this man.' As if he had said, I have examined this man apart concerning the things of which you accuse him, and have carefully sifted the whole matter; but I find him guilty of noi manner of crime. You say. We found him pervert- ing the people ; but for my part, I can find no sha- dow of truth in this accusation. He, indeed, owns that he is a King ; but, at the same time, he declares that he makes it his sole lousiness to bear witness to the truth. This confession, by the Roman law, is no. capital crime. If that were the case, all the philoso- phers throu2:hout the whole Roman empire would deserve to be crucified ; since every one of them thhiks he teaches nothing but the trutli. If this per- son has too high a conceit of his doctrines, and thinks that he alone is so quick-sighted as to see clearly in- to truth, this is a failing common to other philoso- phers, and rather deserves pity than any punishment. At least, \\'ith regard to the faults you charge him with, I find him entirely innocent. This, probably, was the opinion of Pilate ; and this declaration of our S: ^. iour's innoeer.ce he caused to be publicly declared b^ f r. all the people ; which, in some measure, wa§ a political stratagem. For as he knew that the ru-^ lers of die people had delivered Christ to him (jut of envy, \vhich opinion is aiterwards confirmed by St. Matthew, (chap, xxvii. 18.) he thought it best pub- licly to declare his innocence to the i)eopie, ^\ ho per- haps were better inclined towards Jesus, and theieby to give them an opportunity of taking the innocent prisoner under their protection. THE TRIBUNAL OF PILATE. S^ This is the first testimony, which Pilate gave oi' our Lord's innocence, and is of great importance : For, First, This witness of our Saviour's innocence was a person in a public character, and bore the of- fice of a judge. Secondly, He was the Roman emperor's vice- gerent, and consequently it was incumbent on him by his post, capitally to punish all rebellious and se- ditious persons. Thirdly, He was quite impartial in this afiliir, and acted without being prejudiced either by hatred or love to Jesus. Fourthly, He gave this remarkable testimony of his innocence, after having heard his cause, and strictly examined the prisoner. Fifthly, He did it voluntarily and freely from his own conviction, and not at the request of any other person. Lastly, By this declaration of Christ's innocence, he at the same time represented the sentence of death which the Sanhedrim had already past on him as an act of cruelty and injustice. From these circumstan- ces which followed Christ's good confession we shall deduce the following truths. 1. The doctrine of the regal dignity of Christ has always been ridiculed by the world. Pilate thought it the height of extravagance, that a mean person, who was bound as a common criminal, without money or soldiers to execute any thing of importance, should set himself up for a king ; and still more extraordinaiy, that he should expect to be- come the sovereign and conqueror of the world, by bearing witness to the truth. I'his the heathen go- vernor laughed at in his heart, and thus ridiculed this noble confession of Christ concerning his kingly dig- nity. The followers of Christ, in imitation of their Saviour, must willinirlv suffer themselves to be ri- Qiculed and despised ; being assured that thougi-i 4.0, CHRIST'S S0FrERlxVGSf BEFORE they are not honoured by the world, yet that, after being ridiculed and reviled here, they shall at last I reign with Christ, and sit on his throne. ^ 2. The sincere love of truth is seldom found among the great, the rich, the wise and prudent of this world. God has said, * he requireth truth in the inward parts,' (Ps. li, 6.) and exhorts us to love the truth, (Zee. viii. 19.) but where shall one find the love of truth in the world ? for * truth is fallen in the street, and equity cannot enter ; the truth faileth, and he that departeth from evil maketh himself a prey,' (Isa. lix. 14, 15.) The love of truth is found more par- ticularly wanting among the great and powerful of this world, who look upon truth and particularly the truths of religion, as something below their regard, and not worth enquiring after. Thus the scene continues the same in our days, as it was before Pilate's judgment- seat. On one side stood the blessed Jesus in dctem:e of the truth, which he maintained, and at last sealed with his blood; on the other side stood the Jews in opposition to the truth, which they hated and persecuted in the person and doctrine of Christ, and sought to op- press by lies and calumnies ; and between these stood Pilate ridiculing both parties, and making a iest of both Jesus and the Jews. Thus in our days these three paities, with regard to the truth of reli- gion, still exist. Some have a sense of the transcen- dent value of truth; they esteem it a precious gift of God, and as an invaluable jewel which he has com- mitted to mankind ; and accordingly they openly profess it, and are ready to sacrifice their lives and fortunes, and all that is dear and valuable, in de- fence of it. Others shew themselves declared ene- mies of the truth, and endeavour to suppress it, by changing it into error and falsehood, andlmte and per- secute the professors of it as obstinate heretics. Others again observe a culpable neutrality, ridicu- ttHE TRIBUNAL OF PILAiE. Gi iing both parties, and pretending that Uiey are equal- ly in the wrong-, and give themselves too much trou- ble about truth. The controversies about truth ap- pear to them as mere cavils about words ; and if matters go well with them, if they enjoy riches, honours, and pleasures, it is the least of their care how it fares with truth. Those who are regardless of truth, and look upon one religion as good as another, are for the most part, indeed, to be found among the rich and mighty of this w odd ; who look upon it as the characteristic of prudence to swim with the stream, and to have no farther concern with truth than as it may promote their present interest. Hence it is not to be won- dered at, that God should permit such errors to reign in the world, not only among the mean and illiterate, but also among persons of the gi'eatest learning and abilities, who are looked on as lights of the world and pillars of the state. The cause of this is assigned by St. Paul in these words : ' They received not the love of the truth, that they might be saved ; for this cause God shall send on them strong delusion, that they should believe a lie ; that they all might be condemned who believed not the truth, but had pleasure in unrighteousness.' (Thess. ii. 10, 11, 12.) It is no more than just and equitable, that they who make a jest of truth, should be deprived of its efful- gent light, and cast into outer darkness ; where, as a punishment, they must give credit to fictions and lyii^g words, since they refuse to give God the hon- our due unto his name, and to acquiesce in the tes- timony of his sacred word. Hence also it happens, that the great, the wise, and powerful of this world drop off like unripe fruit, and desert to the camp of antichrist, not only in times of persecution for the sake of the gospel, or when any danger is to be ap- prehended; but also when they can promote their temporal advaiUage, or get a step higher in the world. 52 chkist's sufferings before by such a desertion of the truth*. This scandalous indifference for the truth Ukewise prevails among the lower class of people, the generahty of whom are more taking up in providing for the necessities of life, than in enquiring how they may obtain a true knowledge of the truth ot -the gospel. It is God's express will, ' that all men should come to the know-^^ ledge of the truth,' (1 Tim. ii. 4.) But these persons thiak, that to enquire after religious truths does not belong to them ; and as for the learned, they may' dispuie to the day of judgment which religion is the best: But for their part they will keep to that iit which they were born and educated, and in which their ancestors lived before them. Thus many Protestants continue to argue while they do not sec any opportunity of bettering their condition, by em- bracing a false religion. But when such a temptation presents itself, they undervalue the truth and em- brace error, without examining into the merits of both religions. $. Candid laymen are generally sooner convin- ced of the innocence of the servants of God, than bigotted ecclesiastics, who are of a contrary oprnion, Pilate perceived that Jesus was innocent, when the chief Priests and Scribes, who were blinded by pre- judice, and inflamed with passion, would not be con- vinced. This is still the case in the world. States- men and lay- magistrates are sooner convinced of the innocence of the witnesses of truth, than their eccle- . siastical judges and adversaries, who, though they are in a spiritual office, are strangers to the spiritual life ; nor are they taught of God. But alas ! this conviction had no salutary effect on Pilate ; for he proceeded no farther, but turns his back on the self- * In uhis paragraph the author alludes to those who dfs- rt thf P.otestant cause i Germany, being allured by tht P pish p^iiy, and gained ovr ai their church, by promises ot prefftr- intnt, S^c, of which thtre are too many instancesi ff\ THE TlllBUNAL OF PILATE. 3o existent trutli, and asks, what is truth ? Aad though. he was conscious of Christ's innocence, yet he de- livered him up to the barbarous cruelty of his ene- mies. Few, indeed, will expose themselves to any inconveniency for the sake of the persecuted mem-- hers of Christ. When the men of this world ^uc under any apprehensionr^, that by protecting their in- nocence they may subject themselves to. suspicions and an evil' report and make themselves enemies among the great, they do not choose to interpose in their defence. \Voe to them, who for their own pn\:tte interest molest and persecute the innocent ! In order to atone for this depravity of mankind, Christ Jesus, the ever- glorious Son of God, permitted him.- self to be thus treated, to the inexpressible comfort ol his members, when diey come to sulfer the like ill treatment for his sake. II. We come, in the next place, to consider whal followed our Saviour's conicssion, wi'.h regard to his accusers. By the confession which our blessed Lord made concerning his kingdom, &c. they were still more irritated ; for they would by no means have it thonglit, that they had condemned an inno- cent man, and delivered him up to Pilate. St. Mark 5a}'s, ihjAX the chief Priests accused him of m>iny thing-s. They not only repeated their former charge ; but enlarged and aggravated tlie aecusaUon, by many new and ficticious articles. They concluded, that the greater number of crimes they laid to his charge, the more probability there was of overwhelming our Saviour's innocence; that if one complaint should not incense Pilate against him, perhaps another might ])rove more effectual ; and lastly, that if one single charge by itself should not have the desired effect, yet- all the articles taken together might turn the scale against the innocent Jesus. This was the contrivance of the chief Priests, and likewise, as St. M-itiiew adds, of the Elders of the people; a. id cousequentlv of all t!v' hf-.uh cf tlV VOL. IT. ' r. 54 Christ's suiFERiNcs before Jewish church, whom it mostly concerned to support and defend their carnal authority , which had been, ^veakened by the spiritual doctrines of Christ. The best way to compass their ends they imagined would be by removing Jesus out of the way, that he might no longer oppose their hypocrisy, by his preaching. But as Pilate had witnessed,j and probably caused it to be proclaimed by a herald, that he found no guilt in the man, they were the more provoked ; so that Pilate's declaj-ation of our blessed Saviour's inno- cence, like oil poured on the fire, the more inflamed, their minds, and caused louder exclamations agamst Je^us. Hence we learn the following trutlis : 1. It is the usual stratagem of the world to ac- cumulate false accusations against the witnesses of the truth. It is said, * They accused Jesus of many things.' This is a wicked device which the enemies of truth, both in the Pagan and Popish persecutions, have constantly practised. What a hideous groupe of ca- lumnies did the Pope's adherent's vent against Lu- ther ! so that one cannot but wonder where the lying Spirit could collect all its materials for such absurd accusations, as they invented tp asperse this glorious instrument of God ? 2. As we have heaped sin upon sin, so in our Saviour's sufferings, one accusation upon another was brought against him. What innumerable sins have been the consequence of the first fall ! Hence St. Paul says, ' By one man's disobedience many are made sinners,' (Rom. v. 19.} How has the venoni, which lurked in the disobedi- ence ol our first parents, spread itself into number- less channels, and infected their unhappy descendants! How many millions of dreadful sins have sprung from that corrupt fountain ! And we still dail\ see men adding sin to sin, 'till the measure is full, so as ut last to run over. The Son ol" God suffered one ac^ cusation upon another to be heaped on him, in order I l-IIE TRIBUNAL OF PILATE. S5 to cover the multitude of our sins. But this is a comfort which can be properly valued only by an a\vakened conscience ; to which satan lays open such a large and dreadful catalogue of sins, that the sinner is astonished at the multitude of his transgressions, and cries out, * My sins are more in number than, the hairs of my head, or the sand on the sea-shore/ (Psalm xl. 13.) When the sinner stands thus aghast, and terrified at the number and heinousncss ot his sins, then he finds comfort in the multitude of accusa- tions heaped on his innocent Redeemer. He may be. well assured, that his heavenly Father will forgive his numberless sins ; and that he shall be safe under the defence and protection of his Saviour's innocence. Whatever accusations satan may bring against him. 3. The authority of a high post or dignity is of- ten abused, in order to g-ain credit to false accusa- tions- The accusations brought against the blessed Jesus were mere calumnies and falsities; but as they were preferred by the chief Priests and elders of the people they imagiaed that their high stations would induce Pilate the sooner to give credit to their false charge. This is still the way in the persecutions of true Chris- tians. When the enemies of the truth have on their side persons of great note and learning, who join with them and defend their proceedings, they think that whatever comes from them must be received as di- vine oracles; and that what is wanting in proof of the accusations must be made up by the authorit} of the learned or dignified accuser. Our blessed Lord in his suiferings experienced many disadvantages from the dignity of his enemies, which made an un- happy impression even on the minds of his own dis- ciples. For alter his resurrection, they seem to dis- trust his promises, saying, ' the chitf Priests and our rulers deli\ ered him to be condemned to death, and have crucified him ; but we trusted that it had been he, who shouldhave redeemed Israel,' (Lukexxiv. 20.) '36 CHRIST'S SU¥FERISGS EEFOKE Thus their weak minds were not a little ofFendecI at the higli rank and reputation of those, who had pro- moted their master's death. This has been often the case with the faithful members of Jesus Christ. At tue council of Constance, (which was held about a hundred years before the reformation l>egun by Lu- ther) Avhere John Huss was unjustly condemned to be burnt as a heretic, his Imperial Majesty, several En bassadors, three Electors, a great number of iVin- ces, three Patriarchs, twenty-eight Cardinals, and a hundred and fifty-five Bishops, besides Divines and Civilians from all parts of Europe, wei*e present ; and yet by such an august assembly of great personages Avas truth condemned, an.d innocence oppressed. Who will therefore talce offence at such things, or be .awed and deterred from the confession of truth ? '1 he way has been long since smoothed for us, to get over this rock of offence by Christ himself and his blessed mart}rs. Lastly, we are to encjuire what followed after our S.-viour's good confession, with regard to Christ himself. The blessed Jesus was silent on this occa- sion, to the astonishment of all who were present. Hence we may observe. First, That mention is made of it in Pilate's words to Jesus; for he wonders at his silence, and in his surprise, asks him this question : ' Answercst thou nothing?' As if he had said, art thou quite insensi- ble to thy own reputation and safety, since thy life and character are at stake ? And dost thou not hear thyself accused of crimes, which the law punishes with death? How canst thou be silent at such a crisis, and suRcr thy enemies to accuse thee with- out making any defence, or opposition to the charge they bring against thee ? St. Matthew and St. Mark ol-tserve, that Pilate flirther added, 'Hearest thou not, how nicuiy diings they witness against thee ?' Hence it may, with some probability, be inferred, that the chief' Priests and Eiders brought wituesbcs with I'llB TRIBUNAL OF PILATE. '37 tlicm before Pilate, to back the indictment with their testimony. Notwithstanding all this, our blessed Loid continued silent. It seems as if Pilate had some compassion on Jesus, and imagined that his si- lence might proceed from fear and despondency, s© that he would not presume to speak in his own de^ fence ; and therefore these words may be looked up- on as a permission and encouragement to Jesus to speak his n^.ind, and to ^'indicate himself in the best manner he could. Secondly, We have here likewise an account of our blessed Lord's behaviour after these words of Pilate. The Evangelist informs us, that ' Jesus an- swered him to never a word.' For neither the high rank of his accusers, nor the heinousness of the ac- cusation, nor yet Pilate's encouraging question, could induce the blessed Jesus to break his silence. He stood firm and immoveable as a rock, amidst the outrageous fury of the Jews and Gentiles, and the tu- multuous waves of their clamorous accusations. Now this silence was founded both on propriety, and justice. For, 1. He had before made an ample confession of the truth : But Pilate had ridiculed the declaration he had made, and consequently rendered himself un- worthy of any farther information ; for he, that is not iiiithful in the grace he has received, will have no more intrusted to him. 2. He knew that the judge himself was perfectly convinced of his innocence. 3. The charge which the Jews alleged against bim consisted of things, that were either manifestly false, or of such a nature, that they did properly fall under the cognizance of Pilate. 4. Christ was not willing, by his reply, to give tlie Jews any further occasion of sinning by additional lies, and repeated accusations. 5. He was desirous to shew, that he was froii\ his heart willing to die for us, by suflering the sen^ ^g CJiRIST'S SLTFl'EUi^^GS BEFOllE teiice of death to be executed on him, vvithoiit ofiei-^^ ing any plea 'in arrest of judgment. f). Lastly* He was determined to fulfil the prophe^ cies which had before declaredi that ' as a sheep be- fore her shearers is dumb, so he would not open his mouth,' (Ivaiahhii. 7. compare F*sa. xxxviii. 14, 15.) Thirdly, We have here an account of the effect which our Saviour's silence had on Pilate. Concern- ing this circumstance, we are told, th it ' the govern- or n.iarielled greatly.' It must have appeared some- thing strarigc to Pilate, that a criminal, who was bi ought beibre his. judgment- seat, should be silent at sucn a juncture. For those who have the worst cause are generally most importunate, and loud in justifying themselves before a court of judicature. Pilate therefore wondered at this man's extreme tim- idity, or rather magnanimity, since he seemed to des- pise all the terrible accusations brought against him, and shewed by his silence that he was ready to suffer death. To conclude the subject, we shall here make the following observations : 1. Though God frequently permits impious men and hypocirites to be disappointed in their wicked designs ; yet they seldom desist from their evil pur- |)0ses, and leave their wicked ways. The chief Priests and Scribes had already been disappointed by their false witnesses, when they ex- amined Jesus before their council ; one evidence contradicted another, and their depositions were so incoherent, that they afforded no sufficient proof M condemn Jesus as guilty of the charge. Nevertheless, though the Divine Providence had baffled this wick- ed attempt^ yet they persevere in it, and come to Pi- late, attended by other false witnesses ; and there- fore as truth did not avail them, they had recourse to lies and falsehood. This depravity is still too com- inon among men. How often does God permit sin- ners to be disappointed ; so that their sins bring ri- dicule and disgrace upon them, or ruins their sub-j 'iHE TiirUUNAL or PILATE. 39 s^ce and health ? How often does a drunkard in his fbriety commit such things as expose him to con- tempt and disgrace, or by his intemperance contract some severe distemper ? Yet oji the first invitaiion of his debauched companions as soon as the long- suffering of God has permitted him to recover his strength, he returns to that same vice which h.A oc- casioned his iUness. How often is a person \\ho is entangled in the snares of impuiit}- detected, and his lend practices come to light? How often is the thief surprised in the very fact, and in consequence of it, pubhcly undergo some ignominious punishment, yet both the one and the other still go on in their wick- edness ; only for the future they use more caiulon, that they may not be surprised. Thus did this de- pravity of the human heart make a part of our Siiv- iour's sufferin2:s ; and we mav observe it in his ene- mies and accusers, as in a niirror of injustice and obduracy. 2. Christ by his silence before Pilate appeai^ed in the form of a sinner, and atoned for 'our ciamorous importunities, and false justifications, in our own defence.' When a sinner is awakened by his conscience, and his secret sins are placed before his eyes, he no longer pretends to excuse and justify himself; but lays his hand on his mouth, and owns hims-^lf guilty. No-.v- Christ having permitted the sins of the whole world to be imputed to him at the Divine tribunal, by his silence on this occasion before a human tribunal, put on the appearance of a convicted sinner, who, under the condemnation of his conscience, dares not open his mouth. And as our petulant ton^^ues are so ready, and our voices so loud in palliating our sins, and justifying our iniquitous proceedings, when per- haps, our heart at the same time is convinced that we are guiltv, our blessed Saviour was silent lor the ex- piation of this depravif) of human nature. Let us therefore thankfuiiv acknowiedsre, thatci-rRf^een^e: 40 Christ's surrERiNGs ueforje was pleased to be silent in our stead, and praise him for this instance of his love. Let us, out of rever- ence to his silence before Pilate, henceforth cease to justify our faults, and excuse our misdoings. Let us say with holy Job, ' I have uttered that I under- stood not, therefore I abhor myself, and repent in dust and ashes,' (chap, xliii. 3, 6.) Oh, that we may thus judge ourselves ! and then we shall not be judg- ed, and condemned of the Lord. THE PRAYER. We praise thee, O faithful and ever-living Saviour, for all the several species of sufferings which ihou didst patiently endure, in order to procure for us the forgiveness of our manifold sins and impieties before the Divine tribunal. Bless, O Lord, to ou^' bouls the consideration of this part of thy sufferings. May ever)' insult, every indignity and unjust treatment, to which thou hast submitted in our stead, be for our .eternal advantage ! Wiien we acknowledge our guilt,, and confess our sins, clothe us with the spotless robe of thy innocence. When the consciousness of our numberless misdeeds alarm and terrify us, so as to render us incapable of pleading for ourselves, da thou speak for us, as our Patron and Intercessor. IVIake us sensible that thou art the only refuge of ter- rified consciences ; so that flying to thee we mav find Jife, safety, and rest, and be acquitted from all accu- sations brought against us at the tribunal of thy hea- venly Father. Grant this for the sake of thy name. Amen. CONSIDERATION VIIL THE SUIFEllINGS OF CHRIST BEFORE HEROD. ' And the chief Priests were the more fierce, say- ing. He stirreth up the people, teaching throughout TlIE TRIBUNAL OF HEROD. 41 all Jewry, beginning from Galilee to this place* When Pilate heard of Galilee, he asked, whether the man were a Galilean ? And as soon as he knew that lie belonged to Herod's jurisdiction, he sent him to Herod, who himself was also at Jerusalem at that time. And when Herod saw Jesus, he was exceed- ing glad : for he was desirous to see him of a long- season, because he had heai-d many things of him; and he hoped to have seen some miracle done by him. Then he questioned with him in many ^^^ords ; but Jesus ans^vered him nothing. And the chief Priestn and scribes stood and vehemently accused him. And Herod and his men of waf set him at nought, and mocked him ; and arrayed him in a gorgeous robe, and sent him again to Pilate. And the same day Pilate and Herod were made friends together ; for before they were at enmity between themselves.' (Luke xxiii. 5 — 12.) These words exhibit to us the sufferings of the Lord Jesus before King Herod : And here we may observe, First, The occasi«i of this part of our blessed Saviour's sufferings. Secondly, I'he indignities he suffered before Herod. I. This part of Christ's sufferings was occasion- ed jiartly by our blessed Lord's accusers, and partly ')y Pilate. The accusers of Christ gave occasion to it, by mentioning the province of Galilee in their accusa- tion of our blessed Saviour. When the chief Priests observed that Pilate fluctuated in his opinion, and not only seemed to be convinced of our Lord's inno- <',cnce, but had made a public declaration of it, they were so exasperated that the}- assailed the blessed Jesus with a violent tempest of fresh accusations. But when our blessed I^ord, to Pilate's great aston- ishment, would not make any answer, they grew the more ciamorons and importunate, ajnd represented VOL. TI. 42 chkist's surrfiRiNGS before the prudent silence of the Lamb of God as proceed- ing from a consciousness, that he had nothing to say- in answer to the charge brought against him, or to urge by way of excuse or justification. Accordingly, ^ they were* the more fierce ;' (verse 5.) and arming- themselves with fresh eftVontery, they began to urge Piiate with new calumnies and slanders. To these, however the dignity of their rank and sanctity of their office gave the necessary weight and importance ; and as they w-ere destitute of legal proofs, they en- deavoured to prevail on him to put Jesus to death by tumultuous clamours and repeated vociferations. As the Jews had nothing new to urge that had any appearance of truth, so as to induce Pilate to comply with their desires, they repeated their former charge of rebellion, but tliey clothed it in other words, with the addition of a new circumstance which could not fail of having some weight widi Pilate. They had before alleged, ' We found this fellow perverting the people.' But now their plea is, ' He stirreth up the people/ As Pilate had not been able to find the least trace of his having occasioned a public insur- rection, they seem to insist, that if he had not entire- ly alienated the minds of the people, so as to make them withdraw their allegiance from the Roman government ; yet he stirred them up, and occasioned among them many dangerous movements, which might at last terminate in an open revolt. They here, in the present tense, say * He stirreth up the people,' to shew that Jesus made it his chief business to that very time to excite the people to rebel, and that but a few days before, he had entered Jerusalem, in a public manner, which put the whole city in a ferment, (Matth. xxi. 10.) As for the manner in which Jesus is said to have fatirrcd up the people, they add that it was by ' teach- ing;' and consequently they accuse him, that he had conveyed seditious principles with his doctrine, and so artfully mingled that pernicious venom with the religigus errors wliich he tau^htj that liis hearers h^acl THE TRIBUNAL OF HEUOD. 4^ s^edily imbibed them both. They further observe, that he taught not only in one place, but throuohout all Judca ; so that the whole country, which hitlierto had been the only seat of pure religion, was over-run with his seditious and erroneous doctrines. Lastly, By adding these "words, * beginning from Galilee to this place,' they give a specimen both of their craft, and their malice- Their craft apjxrars hy their endeavouring to discharge themselves of the ob- ligation of bringing proofs of the charge against Christ. Hence they appeal to Galilee, which lay at a distance on the confines of Judea, from whence witnesses could not so soon be produced. They likewise shewed then' malice by these words: For they intended to give Pilate a \vorse opinion of Je- sus, because he was of that pro\ince ; the Galileans at that time being looked upon as a seditious, turbu- lent, and dissatisfied set of people. Some years be- fore, a Galilean, whose name was Judas, (see Jose- phus's Jewish Antiquities, B. xviii. C. 1, 2.) had ex- cited a revolt, on account of some new tax imposed upon that country, (Acts v. 57.) Even Pilate him- self, not long before, had been put to some trouble by the Galileans ; and when some of the revolters came to Jerusalem to sacrifice according to custom, he massacred them in the temple ; so that their blood was mingled witli that of their sacrifices, (Luke xiii. 1.) By alleging before Pilate that Jesus had begun to teach in Galilee, which should rather liave remind- ed them of the accomplishment of the prophcc}' of Isaiah, (chap. ix. 1, 2. compare Match, iv. 13—^16.) the chief Priests intended to intimate, that Jesus was a native of Galilee, and by this means to raise a pre- judice against him, as being one of the sedition?; Galileans. For, as they observed to Pilate, if he was not afraid to cause such a commotion at his pub- he entry into Jerusalem, which was the residence of the Iloraan governor, what may he aet be supposed t^ 44 CHUIST's SUFfEllINGS BEfOllE have attempted in the remote northern parts of Jw-, dea. These inferences were drawn from probabili- ties and conjectures ; and such false conclusions are .■generally influenced by the prince of darkness, who knows iiow to take advantage of them, for the en- largement of his kingdom, and the oppression of Christ and his cause. By this hint, however, the ac- cusers of the blessed Jesus were the occasion of send- ing him to Herod, because Galilee was \inder his ju- risdiction. Pilate the more readily embraced this opportunity, as he had a strong desire of getting clear of this trou- blesome affair in a handsome manner. Therefore, on hearing that Christ had begun to teach in Galilee, und had spent a great part of his time in that country, he concluded that he was a native of Galilee, and immediately asked our Saviour's accusers, ' Whether the man were a Galilean ?' The Jews made no dif- ficulty to answer in the affirmative, in hopes of ren- dering Jesus more odious to Pilate ; who possibly might now suspect him of being one of the followers of Judas the Galilean, who but a little time before, had committed so many disorders in that country, Pilate supposing, by this answer of the Jews, that. Jesus was a Galilean, and consequently a subject of King Herod, sent him to that Prince, who being a Jew, probably was then at Jerusalem on account of the Passover. This Herod, who was surnamed Antipas, was the son of Herod, (By Malthace,) who massacred the innocent children at Bethlehem and its territories. He was the same Herod, v/ho had caused John the Baptist to be beheaded, (Matth.xiv. 10. ) who liad likewise before endeavoured to destroy Jesus, (Luke xiii. 31, 32.) probably, from an ab- surd notion that the soul of John the Baptist was transmigrated into him. Now Herod's jurisdiction particularly extended over that part of J udea which was called Galilee, (hence he is stilcd Tetrarch of Galilee, Luke iii. 1.) and on this acQount frequent- THE TRIBUNAL OF HEROD. 45 disputes might be supposed to arise between him and the Roman governor Pilate, occasioned by en- croachments on each other's rights and prerogatives. To this Herod the blessed Jesus was now sent ; and in this proceeding Pilate's views were political; but at the same time, they were wicked . In the first place, he thought that by this means he should with honour free himself of this troublesome affair about Jesus of Nazareth. He thought this a very proper expedient to avoid condemning a person >vhom he looked upon as innocent, and incurring the hatred of the Jewish clergy and people. He conclu- ded that as Herod was a Jew, he could better decide this cause, which seemed principally to relate to the: Jewish religion. He thought that Herod would cer- tainly be oftended with the chief Priests, because they had overlooked him, and had not immediately brought their prisoner before his judgment-seat ; and therefore it was not probable that he \\ould order Jesus to be put to death, out of complaisance to them : And in case he should, Pilate imtigined that he shotdd have no hand in condemning the innocent. Pilate was likewise pleased to think, that he should at the same time pay a compliment to Herod ; so tfiat, on another occasion, Herod might gratify him in re- turn. Such in all probability, were his views and designs in this proceeding. However, the greatest injustice lay concealed un- der this pretence of political prudence. For Pilate- thus delivered up an innocent and righteous man, whom it was his duty not only to acquit at his tiibu- nal, but also to protect against the rage and malice of his enemies. He sent the blessed Jesus to a judge, who, it was well known, had before saught his lifC;, and had rendered himself odious to all good men by tlie scandalous and unjust execution of John the Baptist. (See Josephus's Jewish Antiquities, B. xviii. C. 7.) On this account, the accusers of the I^ord Jesus desired nothing more, than to be jvfrrred to 4iJ CHSIST'sT StTFFERINGS LEFORfi Herod; being persuaded, diatit would be no dif&- cult matter to obtain his order for putting Jesus to death. From this account of the occasion of our blessed Saviour's sufferings before Herod, we shalf ileduce the following truths. First, The enemies of true piety at present deal jvith the members of Christ, as they formerly did "vvith the Head. This we shall endeavour to prove us follows, from the words here explained. 1. As the enemies of our blessed Lord construed iiis silence to be a sign of bad cause, and on that account urged their groundless accusations with the more boldness ; so it is just the same in our days. When the faithful servants of God forbear answering the calumnies, and libels dispersed abroad against them, accounting it an unprofitable waste of time, the world cries out, " We may see what kind of consciences these people have, who have not a word to say in their own defence. If they were innocent, doubtless they would not let such things go unan- jswercd. " Thus they slander the more boldly, and publish new accusations without the least sense of discretion or modesty. 2. As our blessed Saviour's enemies were con- tinually repeating their former accusations, only- dressing them in a new garb; so is it still the way of persecutors and detractors who renew old calum- nies which had long since been refuted by the most convincing apologies, and put them forth into the ?.vorld under a new appearance. 3. As the accusers of Christ charged him with .moving seditions and tumults, in order to instigate the civil power against him ; so at present, ill de- signing men infuse an ill opinion of the good and virtuous into the men of power. They represent them as conceited, self-willed, obstinate persons,- who are wanting in due respect to their Sovereigns ; who speak evil of dignities and magistrates ; who occasion all kinds gf trouble and disturbances i^ri TftE TRIBUNAL OF HEROJ>. % §tates, and would introduce a new system of religion; so that it were better for government to banish thetti jout of their respective dominions. 4. As the enemies of Christ accuse his doctrine^ as tainted with the poison of pernicious errors ; so now unnecessary admonitions are given againftt such pretended secret poison. The enemies of the truth, cannot deny, that the writings of those authors they condemn contain a great deal of good ; but they pre- tend, without any just grounds, that it is mixt with so much poison as not to be read without extreme danger. 5. As the accusers of the blessed Jesus charged him, that at least he prepared the minds of the peo- ple tor a revolt, though it was not actually broke out into open rebellion ; so in our days, the pure doc- trine of Christ is accused as the foundation of all 4ieresy, and pernicious errors ; and therefore the followers of Antichrist pretend, that the growing evil is to be opposed in time, and that the sparks; which lie concealed in the embers must be quenched, lest they kindle a conflagration, in which the church and state may be involved. 6. As the accusers of Christ represented him as one of that rebellious multitude, which liad made an insurrection in Galilee, and refused to pay tribute to the Roman emperor ; so it is in our times. Thus Luther was charged by his adversaries Avith acting/ in concert with 'J'homas jMuntzer; and thus many faithful servants of God are accused of holdincr the tenets of the ancient or modern heretics, and of pro- pagating, almost the same impious doctrines. 7. Lastly, As the enemies of our blessed Savi- our mingled some truths with their false accusations; as, for instance, that Jesus began to tsach in Galilee ; but perverted those truths to a very wicked purpose ; so likewise many things are laid to the cliarge of the fiuthfui servants of God, which are really true; but tliese are mixe^ with falie imputationsv and siich ifti . 4^ CIIUIST's SUFFJiHINGS BEFOllE pious designs as never entered into their thoughts. By this conformity between the ancient and modern opposers of triidi, we see that the scene continues much the same to this day, though the persons who act this base part are changed from time to time. But happy is it for us, that satan began at the head and captain of our Salvation, since by that means the way is pa\cd for the members, that they may get over the oilence of the cross. Praised be the Lord Jesus for sul:)mitling to all these accusations for our sake. Secondly, Political prudence, unless it be go- verned by the superior light of God's word, has al- ^vays shewn itself an enemy to Christ and his cross. Of this we here see a remarkable instance in Pi- iate. The political prudence, which he shewed on this occasion, was a carnal prudence, tending to in- crease the sufferings of the innocent Jesus, and ex- pose him to farther insults ; though God at the same time conducted these several incidents, so as to ac* complish his decrees. For, 1. By this ^vas fulfilled that prophecy concerning tiic Messiah, ' The kings of the earth set themselves and the rulers take counsel to^^ether against the Lord and against the Messiah, or his Anointed,' (Psalm ii. 2. Acts iv. 27.) 2. By this circumstance Christ's innocence be- came still more conspicuous, and more publicly Imovvn. 3. By this delay of the proceedings against our blessed Saviour, his enemies and accusers had some time to reflect on ^vhat they were about, before they plunged themselves deeper in blood-guiltiness. However, these were not the effects of Pilate's saga- city or prudence ; but of the divine wisdom, which directs every thing to good and wise ends. This is too often the behaviour of magistrates and judges in our days. Political men will not put themselves to the least inconveniencv for the sake oi' tlic imioceut THE TRIBUNAL OF HEROD. 49 ami good ; and when they might, and ought to pro- tect them, they are given up to the popular rage. Tliis is usually covered with some outward pretence, while the mind has another object in view. This is accounted prudence and sagacity by the world ; bat in the sight of God, it is folly and sin. Without the light of divine grace, no man can discharge a civil post or worldly employment, so as to preserve his integrity^, and a conscience void of offence. The power of darkness will prove too strong for a man before he is aA^'are of it, unless he is supported by power from on high. What great reason therefore, have civilians and politicians to apply to the living God for the guidance of his spirit. Thirdly, Christ, by these circumstances of his pas- sion, was to expiate many kinds of sin. He has atoned, 1. For our suppressions of good motions when they arise in the mind, and our hypocrisy in this particular. Therefore he suffered himself to be charged with raising rebellions and commotions among the people. 2. He has atoned for the turbulent and rebellious; motions, which frequently rise in our hearts against the divine law, to which the carnal mind will not be subject ; and likewise against the ordinance of the civil power. 3. Hg has atoned for our voluntary subjection to the power of the prince of darkness. Therefore he submitted to be brought before the civil powers, and even before Herod, a foreign prince to whose go- vernment he did not properly belong, being a native of Judea and not of Galilee, and was mocked and reviled before them. 4. He atoned for our fear of man, in omitting^ to protect truth and innocence. 5. He atoned for the abuse of the Sovereign pow- er by which we endeavour to accomplish our wicked design by rendering our enemy obnoxious to th,'^ VOL. II. G 50 CHHIST's SUFFEIUNGS BETORE government, ^^4len it is not in our power to cnisii him. All these, and the hke sins, concurred to oc- casion this part of our blessed Saviour's sufteri .gs, and vviii for hib sake be forgiven, if we duly repent of them, and beheve in him, II. We now come to consider the sufferings and indignities wliieh Jesus endured before king Herod, Our blessed Lord had, indeed, already suffered a great deak He had been led about the city in bonds, as a gazing-stock to be reviled and insulted, and had been brought in that mani-.tr from Pilate to Herod. It is hardly to be supposed that the procession was slow, and that they led him along gently. On the contrary, it is more probable that the rude multitude dragged him, and pushed him, in a brutish manner ; since they were impatient to have the trial over. Thus the sacred body of our blessed Saviour, which, the night before, had sweated blood during his men.al. agony j was now the more enfeebled by this rude treatment, and was after all this, on the same day, o- blieed to drae- the cross after him to mount Golorotha, But the sufferings which Christ endured before Herod properly consisted of these four particulars. 1. In the disadvantageous opinion which Herod conceived of him. This profligate and voluptuous Prince looked on our Saviour as a sorcerer, who per- formed surprising v/onders by his skill in magic. On this account he was exceeding glad when he was informed, that this famous .magician, as he thought, of whom he had already heard such strange things^ was to be brought before him. He made no doubt that he sliould be entertained with the sight of many wonderful performances, which he had only heard of before from other persons. To hear the pure doc- trine of the blessed Jesus, and to be instructed by him how to live in chastity, righteousness, and holi- ness, was no part of Herod's desire ; but his impa- tience was to see Jesus, being persuaded that he would be very glad to exhibit the most surprising* THE Till I] UN A L OF IIEr.OD. 51 specimens of his art to a person of his high rank, in order to gain his favour, as a means for his delive- rance. This unworthy idea, which Herod en- tertained of our blessed Saviour, is unquestionably to be reckoned as a part of his sufferings. How deep was the abasement of the son of th.': most High ! For as he was afterwards numbered among the transgres- sors ; so here lie suffers himself to be reckoned among jugglers, sorcerers, and magiciu.is, that he might open a wa}' to grace and repentance for such deluded engines of satan. 2. The sufferings of Christ before Herod further consisted in many unnecessary, curious, and con- temptuous questions, which were put to him. We are told by ht. Luke, that Herod ' questioned him in many words.' the purport of which questions, and the manner of asking them, the evangelist has not specified : and as they probably related to such trivial and improper things, that Jesus did not think them ■worth his notice, it may be presumed, that his ques- tions were suitable to his expectations of seeing jtsus perform some magical wonders. It is not improb- able that he enqun-td, W'hetherhe was John the Bap- tist ? Whether the soul of that prophet was transfu- sed into Jesus ? What methods he took instantaneous- ly to cure certain distempers ? Whether he pretended to be the king of the Jews? Whether he laid any claim to the province of Galilee ? How he could ex- pect to make good his pretensions ? &c. besides many sarcasticai questions concerning the mean cip- pearance, and the prophetic and kingly cflice of the blessed Jesus. How se;isibly must this ha\'C affected our blessed Lord ! How e white robe in which he ordered him to be clothed. By this, I suppose, his design is to shew, that hf. looks upon him as a person of a crazed imagination, who ought to be laut^hed at for his chimeras, but far from having done any thing worthy of death. Now, you cannot but acquiesce in the judgment of Hcrod^ who is of your own religion, and sovereign of Galilee, where you pretend this man has been most busy in sawing sedition. If this were true, Herod, as thr ruler of the country, must have had the best inforaia . ,tion. of it. Such v.-as Pilate's te' timonv of ^ur bler-:^ GU Christ's sufferings before sed Saviour's innocence, from which, before we pro- ceed any furdier, v/e. shall deduce die following truths. 1. As the innocence of Jesus Christ was to be im- puted to JcAvs and Gentiles at the divine tribunal, so it was likewise to be made manifest at the tribunals of Jews and Gentiles. The perfect innocence of our blessed Saviour was to be the only means for reconciling men to God, and the veil that was to cover their sins. Now, as ' the whole human race, until the incarnation of Christ, had been divided into Jews and Gentiles with respect to religion ; the testimony of his innocence was to be corroborated by the unanimous consent of Jews and Gentiles. I'ilate was a Gentile, Herod, on the con- trary, was a Jew. Both these great personages, though they differed widely in their religion and po- litics, though they were at open enmity with each other, yet agreed in this ; that Jesus had done nothing ^vorthy of death. Indeed, the innocence of Christ was infinitely beyond what the judges could possibly conceive. He wa.s not only innocent of any crimes punishable with death, but there was not the least shadow of guilt or sin in him. For, as St. Paul ob- serves, ' Such a high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens, (Heb. vli. 26.) He was tlierefore so far from meriting death, that he did not deserve the least mockery or abuse. It was suffi- cient, according to human laws, that Jesus was ac- quitted of the charge brought against him. But not- withstanding all this, he was afterwards sentenced to die. Hence it may be easily conjectured, that the cause of his death did not lie in his own person, but in us. Oh, that we may be truly sensible, that our transgressions were the real cause of the death of Christ ! For, we, by our sins, laid the foundation of the sentence, which God pronounced against his Son. How ought this knowledge to humble us. and i THE TRIBUNAL OF PILATE, 61 ut the same time, to put us in a condition of la} ini;' hold on Christ's innocence, as our own, and pleading it at the divine tribunal. 2. Charity requires that we should clear our neighbour when he is slandered, and bear witiicss to his innocence. A christian is bound to love his neighbour as him - self. Now, as we are all ready enough to justify our own innocence, when aspersed by calunniies and ma- licious reports, it is therefore likewise our duty to be concerned for our neighbour's innocence, and, as much as in us lies, to protect it from injuries. lu the instance before us, Pilate publicly clears our blessed Saviour's character before all the people, and by his testimony of Christ's innocence, contradicts the rulers of the Jewish nation, who charged him with being a malefactor. This public testimony of Christ's innocence, given by the Roman governor, is to be considered as a prelude of what ^vas afterwards to come to pass in the Roman empire. For several of the emperors bore witness to the innocence of the followers of Christ, in public instruments, and man- dates to the governors of provinces, enjoining tiiem to forbear molesting the Christians, and putting them to death. The very persecutors and executioners oi those harmless persons were often sensible of their innocence, and could not forbear giving testimony ofit. But this heathen governor will rise in judgment against many Christians, who have behaved very differently towards the innocent members of Christ, from what he did towards our Saviour with regard to his mnocence. Many are convinced of the innocence, of the faithful servants of Christ, when the world as- perses them v» ith the most virulent slanders ; but will not speak a single Mord in their defence, from a pusillanimous fear of being suspected to have any connection with them. Others are still more enlpa^ ble, who arc so far from taking the part of innocence, CHRIST S SUFFERIKCS BEF0fv2 that they concur in revihng and loading it with ca- lumnies. There is a third class still more abandoned than either of these, who, like Herod, make a mock of suffering innocence ; and others again, who in the gall of bitterness, like Pilate, contrary to their own kno\A ledge and conscience, join in oppressing truth and innocence. All these offend grossly against the ninth commandment, though some sin with more aggravated guilt than others. Pilate, having thus publicly borne witness to the innocence of the blessed Jesus, makes use of two un- warrantable expedients,^ in order to procure his re- leasement. If he had acted agreeably to the convic- tion of his conscience, he would have discharged this innocent person, notwithstanding the accusations of the chief Priests, and have resolutely protected him against their malice and rage. But a mean, abject fear of man, and worldly policy, led him into crooked ways ; so that he attempted to gain Ins point by craft, that he might not make the chief Priests his. enemies, by an open affront. To this purpose he makes two proposals to them. The first proposal of Pilate was, to chastise Jesus, and to let him go. The rules of justice required, that he should discharge the innocent ; but to offer to scourge him, was the height of injustice. If Je- sus was guilty, Vvhy should he release him ? And if he was innocent, why should he offer to scourge him ? Thus Pilate was prompted by his carnal ^^ isdom to have recourse to a most iniquitous method. He was for satisfying his troubled conscience, and there- fore scrupled to execute the sentence. But he wis^ at the same time, willing to humour the inveterate hatred of the Jews against the blessed Jesus, and to support the reputation of his venerable accusers : He therefore proposed to scourge him, that it might not be thought that the person accused was found entirely innocent. This he concluded to be the best expe- dieiit, on the one gidc for paying some regard to jus- THE TlllBUNAt OF TILAIE. '0'$ t'lce, and on the other as a salvo for the honour of the chief Priests and elders ; who now might clear them- selves to the people, by saying, that Jesus of Naza- reth had been found in a great measure guilty, though Pilate, out of his clemency, he. was pleased to S'pare his life. Besides, he imagined, that the chief Priests would the rather be contented with this proceeding : since by being scourged, which was an ignominious punishment inflicted only on slaves, Jesus would be rendered contemptible ; so that he would lose all his credit with tl>e people, and be deserted by all his ad- herents. Had this proposal of Piiate been accepted, it would haA'C been matter of great triumph to the in- fernal powers, as some kind of blemish would have remained on the oppressed innocence of our blessed Lord. But God directed this circumstance contrary to the intention of this heathen governor. The inno- cence of the blessed Jesus was destined to shine forth with unsullied lustre on this day. It was not only made known, that he had done noticing worthy of death ; but a certain person \\ as likewise to declare, that he h-ad done nothing amiss ; nothing that deser- ved the slightest punishment. Thus God brought this affiiir to quite another issue, than what Pilate in his worldly policy had projected. Pilate's second proposal was as follows. He put the Lord Jesus on the same footing- with a notorious malefactor, and offered the people the privilege of choosing which of the two they would have released. Hereby i'ilate, who wavered in his mind, like a reed shaken by the wind, Avas lor trying w hether he could get Jesus released without any chastisement. Tlirs scheme was more likely to succeed than the former, as it put it in the power of the people to release Jesus; for many of them had received extraordinary benefits from him, and they were in general more favourably disposed towards him than the chief Priests and elders; who, as Pilate well knew, had delivered him out of -^nvy, (iMatth. xxvii, 28.) This subtle politician saw 04 CHIlISl's SUFFERINGS BEFORE into this mystery of iniquity, and concluded that nothing was to be done with the chief Priests ; since it was too much their interest to destroy Jesus, who had struck at their dignity and power by hisdoctrines. AVith regard to this incident, we may observe, First, \\'hat induced Pilato to make this proposal. It was occasioned by the following custom : ' Now at the feast of the passover, the governor was wo?it to release unto the people a prisoner, whom they would. Therefore, of necessity he must release one unto them at the feast.' It is somewhat dubious, whether this custom was introduced b}^ the Jews or by the Romans. From St. John's account, (chap, xviii. 39.) who says, ' Ye liave a custom that I should release one unto you at the passover.,' some conjecture, that it was a custom of Jewish origin, in memory of their deliverance out of Egypt, of which the feast of the passover was a commemoration ; and that the Romans, after subdu- ino: Judea, had indula:ed the Jews in the continuance of this usage as some shadow of liberty. Others are of opinion, that this custom was introduced by the Romans, as a favour she'wn to the Jews, ^vho resorted to Jerusalem from all parts of the world at the feast of the passover, that they might cele- brate the feast with the better temper, and be less liable to re\olt against the Roman government. Be this as it will, it was a custom contrary to the law of nature, which does not allow a convicted malefactor to be released without punisliment ; and likewise contrary to the law of Moses, which absolutely ex- cludes from pardon all murderers, or shedders of man's blood. However, as the custom had once taken place, the Jews were more tenacious of it than of God's ordinances ; and therefore Pilate, to prevent any distiu'bance, was under a necessity of releasing a prisoner to them, whom they would, This ^\'as \vhat ga\c occasion to the proposah THE TRIBUNAL OF I'lLATE. 65 jSecondly, The crimmal, whom Pilate designed to make use of to compass his end, deserves our no- tice ; he is thus described : ' And there was at ihat time one named Barabbas, a notorious prisoner, who lay bound with them that had made insurrection with him, who kid committed murder in the insurrec- tion.' This man is described, 1. By his name. He was called Barabbas, a name at that time common among the Jews, which signifies a * son of the father.' 2. He is described by his crimes, two of which are here specified, namely, sedition and murder. This >vas a time when the spirit of sedition pre\'ailed among the Jews ; so that the least pretence sufliccd to make them take up arms against the Roman government, when they used to commit all manner of crimes and outrages. In one of these commotions, Barabbas had distinguished himself by heading a gang of sedi- tious persons, and had even killed a man in the tu- mult. As the Roman governor had sent a party of soldiers to disperse the revolters, he had probably killed one or two of them in the encounter, so that both these crimes rendered liim utterly unv.ordiy of any favour or intercession. 3. This criminal is described by the circumstances he was in. Barabbas was in prison, and \ery pro- bably, when the feast was o\'er, was to be executed as on example to others, who were of the same turbu- lent spirit. Pilate had also at that time other priso- ners, (since two other malefactors were crucified with Jesus) but he pitched upon this notorious criminal to be put in competition with the Lord Jesus ; flatter- ing himself that the people would never sue for the discharge of such a wretch ; for a man- slayer, ac- cording to their law, was to die without mere}'. As to the chief Priests and Elders, Pilate did not imagine that they would so far debase themselves, and, by interceding for a rebel, render themselves obnoxious to the court of Rorme, by seeming to favour popular VOL. II. 1 '6 serve, 1. What happened on Pilate's side. 2. What happened with regard to the people. 1. On Pilate's side it was preceded by a proposal. For the Jews being gathered together, Pilate said imto them, * Ye have a custom that I should release one unto you at the Passover.' The people, who were come to Jerusalem from all parts on the account of the Passover, had, some out of hatred against Christ, and some out of curiosity to see the issue of the affair, assembled in great numbers \n the court 70 Christ's sufferings before before Pilate's hall of judgment. Pilate laid hold of this opportunity, and put the Jews in mind of the custom which, according to St. John's account, had hitherto been observed : You have, says he, a cus- tom that I should release one to you at the Passover. As to the nature of this custom and its origin, I have just touched upon it in the preceding Consideration. Pilate was no stranger to the zealous adherence of the Je^vs to the ordinances and customs transmitted down to them from their ancestors, and well knew that they would rather suffer death, than be deprived of their ancient privileges. Therefore, he thought of throwing a bait among the people, who looked upon, this custom as an essential part of their liberty, and by that means gaining their hearts ; so that they might make use of that favourable opportunity, and release Jesus. 2. Hereupon followed what St. Mark relates of the people, in these words, according to some copies ; ' And the multitude went up,' i. e. they drew nearer to Pilate's house, in order to have a distinct view of the two persons exhibited together. In other copies of the Greek text the words are, ' The multitude cried aloud, and began to desire him to do as he had ever done unto them.' The minds of the people seem to ha^'e been so taken up with the proceedings against Jesus of Naziu'eth, that they never thought of this their customary privilege ; nor had they claimed it of the Roman governor. But when they were put in mind of it by Pilate himself, their desire that this ancient custom should be observed, revived and grew to such a head, that it broke out into tumultuous outcries, demanding that Pilate would immediately proceed to business ; so that their customs and pri- vileges might not suffer any prejudice. From these circumstances we shall deduce the following doc- trines : 1. Our deliverance from the tyranny of evi! customs cost our blessed Lord very dear. ITHE TRIBUNAL OF PlLAtE. 7l St. Peter observes, that Christ hath redeemed us from our vain converstion, received by tradition, fj. e. directed and governed by ancient maxims and customs] not with silver and gold, but with his pre- cious blood, ( 1 Peter i. 18.) Therefore he now stood before Pilate, because he was to feel the tyrannical power of ancient customs, and how the god of this world holds weak men so fastly bound with these fetters. Now in order to deprive these evil worldly maxims and customs of their power and dominion, and to procure for us absolute deliverance from them, the innocent and spotless Lamb of God suffered tlie tjTannical violence of such customs to nige against his person ; and at last permitted that, through the observance of such an ancient privilege, he should be rejected and sentenced to death. Since therefore, the Son of God, for our deliverance from worldly customs, thus shed his precious blood, far be it from lis, by our levity and irresolution, to forfeit again that privilege which he so dearly purchased, by giv- ing ourselves up as slaves to sinful customs and ill habits. Some sins, indeed, by long custom are grown into a fashion, to which kw are so scrupulous as not to conform ; yet far be it from us, that we should suffer ourselves to be carried away by that overflowing stream. And though our singularity should expose us to the laughter of the world, let us not hesitate to suffer ourselves to be ridiculed with the Son of God, rather than tread under foot tliat precious ransom, by which he has redeemed us from the customs of our fathers. 2. Men usually shew most zeal for, and attach- ment to those things wliich concern their carnal liberty. This custom of the Jews had some shadow of lib- erty ; and the people were extremely fond of a privi- lege, by which they had a right annually to claim the releasment of a malefactor at the passover. There- tore, on the first intimation frem Pilate, that they 72 cuhist's suffeiuvgs before might now make use of this privilege, their desire of it declared itself with great vehemence, and broke out into tumultuous clamours. This is always the case when men take it into their heads, that the unwarrant- able liberty, or rather licentiousness, which they have assumed 9ontrary to the Word of God, is likely to be restrained by wholesome laws. Nothnig caa equal their A'iolence to oppose all such necessary re- strictions. Oh, that men would shew such a zealous attachment for true liberty ! such an inflamed desire of being released from the bonds of satan ! Oh, that this desire ^yould prompt them toprostrate themselves before God, to lift up their voice, and with tears im- plore him, that he would deliver them from the thraldom of their sins and pernicious lusts, and * make them free by the Son, that they may be free indeed, (Johnviii. 36.) II. We come, in the next place, to consider how Pilate conducted this affair. The people having claimed the oljservance of this old custom, he imme- diately sent for Barabbas from the prison, where he had hitherto been kept, and ordered him to be ex- hibited to public view, placing him near Jesus. Then Pilate put this question to the people, ' W'liom will ye that I release unto you ? Barabbas, or Jesus who is called Christ ? Will ye that I release unto you the king of the Jews?' Never were two persons of char- ^acters so difiercnt placed on the same footing ; one being the eternal Son of God, A\'ho ^vas a pattern of the most perfect innocence and holiness, and the other a notorious robber, murderer, and rebel. At first sight, this scheme of Pilate seems very well concerted. For, First, He confines the choice to two persons, name- ly, Jesus whom he knew to be innocent, and who, by healing the sick, raising the dead, &.c. had endeared Jiimself to the people ; and an infamous malefactor who had committed murder, shed innocent blood, iaid had been taken in the very act of rebelliont THE TRIBUNAL OF riLATE. /^ Secondly, By this contrivance he got the whole afTairout of the hands of the chief Priests, who had delivered Jesus for envy, into those of the people, among whom he knew that our blessed Lord had not a few disciples and adherents. Thirdly, In his address t(j the people he ^ave our Saviour such names or titles, as might most effeciaallr recommend him to their favour. His words are, * Jesus, of whom it is said he is, or who is called, Christ,' i. e. the Messiah whom ye have solong ex- pected. He likewise entitles him * the King of the Jews.' By this, he puts them in mind how the Jewish people, but a few days before, when Jesiisentered Je- rusalem, by their shouts and acclamations had, ps it were proclaimed him kingof Israel; so that they ongha to consider, what a disgrace it would be to the Jews to suffer their King to be thus undeservedly crucified. Fourthly, By putting a rebel in competition with Christ; Pilate was in hopes that the chief Priests, oui: of caution and prudence, would not interfere in the matter. For they themselves had accused Jesus of rebellion ; and strongly insisted on his being put to death, because he perverted the people, and disuaded them from paying the tribute due to die emperor. Now as they had not been able to produce one legal proof of any seditious action against Jesus ; whereas, Barabbas, on the contrary, had been taken in the \Q\y fact, heading a party of men in a tumult ; Pilate thought the chief Priests and Elders would never de- clare for a rebel, nor advise the people to procure hLs release ; since it would render them suspected by the Romans of favouring sedition, which was a capi- tal crime, and seldom or never pardoned by the go- vernor. Thus he thought he had disposed every- thing in the best manner by his poll deal sagacity, and, in his heart, congratulated himself on the suc- cess of his contrivance. But in all these human schemes there utis a grea^" mixture of injustrcp. For, vol. IT, K 14* Christ's sufferings before' 1. Pilate exposes to the chance of being crucified a person of whose innocence he was convinced ; and deli^ ers Jesus up, and with him justice itself, to the caprice of the populace. Thus he departed from the plain direct path of justice, as laid down by the laws, and turned aside into a very slippery way, which was full of stumbling blocks. * He knew that the High Priests had delivered him for envy.' Should not this have induced him to consider the great in- fluence, which the rank and authority of the chief IViests and Elders gave them over the people ? Ought he not, as a wise statesman, to have reflected on the lengths, which envy is known to run on its restlcissness and rancour, and what infamous actions it causes men to perpetrate ? 2. Pilate by this action obscures the innocence of Christ, after having borne a public testimony of it, in the displaying of which Divine Providence, at this time more especially, was concerned. For had this artifice of Pilate succeeded, and the people demanded that Jesus might be released, it might liave been said by the chief Priests, &:c. that popular clamours had prevailed, and that it was not because of his inno- cence that Jesus had been released, but because he was favoured by the people ; who had before opposed his being caiTied to prison, and consequently ob- structed the course of justice. Thus Pilate, in this affair, seems to have been an engine of satan, who, aboAC all things, wanted to fix a blemish on the in- nocence of his conqueror. 3. By this unjust expedient, he precludes himself from all opportunity of urging any thing further in behalf of our Saviour's innocence, with proper vigour and efficacy. For after the Jews had once desired Barabbas to be released to them, Jesus stood actually condemned, and rejected by the majority of the people. 4. He acted contrary to the true interest of the commonwealth ; for by the hopes of escaping pu- THE TRIBUNAL OF PILATE. 75 nishment he, as it were, encouraged persons of tur- bulent and seditious spirits, witli which Judea then swarmed, to the commission of all kind of violence and outrages. This was manifestly running counter to the duty of his office ; he being appointed by the Roman emperor to keep a watchful eje and a strict hand over all tumultuous proceedings. Hence we learn : ^. First, That he who consults other men in dubious cases, without any regard to God's \Vill, which is the supreme rule for our behaviour and conduct, will be overcome by the first temptation that assaults him. Pilate asks the people, ' Will ye that I release unto you Barabbas, or Jesus?' whereas he ought to have acted according to the Roman law, or the dictates of his own conscience, for both of them informed him that the innocent ought to be released. There are still too many nominal Christians, who are such slaves to men ; many who, from a servile desire of pleasing others, stick at no kind of injustice in private life; many judges who accommodate themselves more to the corrupt taste of others than to the unalterable rule of rectitude. That these sins might be forgiven to those who are heartily sorry for them, the Supreme Judge and Prophet has suffered, and been sentenced to death, through his judge's pliableness to the will of others. Secondly, Christ by these circumstances of his passion has expiated many sins committed by men, on condition of faith and repentance. 1. He has expiated our arrogant desires, when, seduced by self-love, we are for appearing better, more wise, more learned, or more pious, than we in reality are. We are fond of comparing ourselves with those that are worse than we are. In order there- fore to atone for this haughty desire of our heart, Christ suffered himself to be shewn in public and ranked with the most abandoned malefactor. 2. Our blessed Saviour has expiated our desire of /o Christ's suffeeings before reconciling light and darkness, Christ and Belial, God and the world, holiness and sin. The contrariety between these is no less than that of Christ and Ba- rabbas. 3. He has expiated all indirect ways of wresting justice, all contrivances of carnal wisdom and worldly policy, which generally give an ill appearance to a good cause. J 4. He has expiated that depravity which, from a desire of ingratiating oneself with men, and gaining their favour, gives up the cause of Christ and his members to the option of a licentious populace, from Vvhom no justice is to be expected. 5. He has expiated that depravity by which men so frequently act contrary to conviction, and rather conform to the opinions of other people, than the dic- tates of their own conscience. As these sins con- tributed to aggravate the sufferings of the innocent Jesus, it should inspire us with an utter detestation^ and sincere repentance, of them. HI. We are further to observe the intimation wiiich God gave Pilate on this occasion. The ac- count of this remarkable incident is mentioned only by St. Mattheiv, who relates it thus : ' When he was set down on the judgment- seat, his wife sent unto him, saying, Have thou nothing to do with that just man ; for I have sufiercd many things this day in a dream, because of him.' Thus God gave Pilate an admonition, and made his own wife the instrument to €onvcy it, who in this affair was free from all preju- dice or partiality ; for she was not of the Jewish re- ligion, nor did she know whether Jesus was guilty or innocent. But, as her husband had been disturbed ill liis rest by the early application of the High Priest and Elders, she continued in bed for some time af- ter ; and falling asleep again, she had a very uneasy dream, in which she probably saw, as in a vision, the u hole trial of Jesus before her husband ; how a man ^Krfectly iiinoeent was brought before PUate, and he THE TRIBUNAL OF PILATE. "^7 solicited to give orders for the execution of the sen- tence of death passed on him ; and possibly bhc had some presage of the misfortunes that should fall on him and his whole family, should he so far give way to the clamours of the people as to commit such au act of inj ustice. In this dream she had suffered much, and was extremely disordered by the impression it had made on her mind. When she awaked out of her sleep, she heard an uncommon noise, and wlicn she saw through the window what a crowd was ga- thered before the house, she was seized with a dread- ful apprehension that her dream would prove too true. Upon this, she instantly dispatched a person to her husband, who was sitting on the judgment- seat, to conjure him not to have any hand in the trial ; adding, that ^ the prisoner was an innocent just man, and that if he should be prevailed on to consent to his execution, he would be guilty of a most heinous crime. This dream has been viewed in various lights by the learned. Some look on it as a \vork of satan, who imposed on Pilate's wife,, in order to prevent our Saviour's death, and consequently the redemp- tion of mankind. If this had been the case, satan would have acted inconsistently with himself, by en- deavouring, at one and the same time, to hinder the condemnation of Christ, and to instigate the chief Priests, the elders, and all the people, uith tumAiltu- ous clamours to insist on the execution of the sen- tence. From all the circumstances of this transac- tion, it may ■ reasonably be concluded that the evil spirit was perplexed within himself, to find out what Jesus of Nazareth could be; and that he was not quite certain that he was the seed of the woman which was to bruise his head, thinking Christ's ap- pearance nuich too mean and despicable for any such attempt. It is therefore probable, that satan had no concern in this dream ; but that it was rather a \'ision sent from God or some good spirit, in order to ad- 78 Christ's surrEiiiNGs before monish Pilate, who was now on the point of commit- ting the most flagitious act of injustice, and at the same time to cast a lustre on our blessed Saviour's innocence ; for it Avas then extremely wronged and obscured, by Pilate's injurious expedient of placing him in competition with a murderer, but was set in a very glorious light by divine providence, by means of this vision. Hence we may deduce the following truths : 1. Dreams of admonition are neither to be totally rejected, nor absolutely credited, so as to occasion any terror or mistrustful fears in the mind. There are properly three kinds of dreams. Some may be called natural, \\ hich arise from the images that have occupied the mind in the course of the day, and consequently are the eflPect of a wakeful and busy imagination. There are likewise dreams infused by satan, inciting, even in sleep, evil desires, by the representation of sinful objects. Lastly, there are divine dreams, when God, by the means of a good spirit, makes something known to a man in his sleep, as a pre- admonition, either of some misfortune, or of something that may tend to the good of himself or others. But, since it is not always very easy to distinguish between these different kinds of dreams, particularly the natural and divine, it behoves us not to be too hasty and credulous, so as to be driven to and fro by every airy representation of fancy ; nor absolutely to reject such admonitions, since they may be the vehicle of some secret intimation from divine providence. 'I'his consideration, at least, should make us careful and circumspect, and in or- der to find, and walk in, this middle way, proper as- sistance and wisdom must be implored from above in all dubious cases. 2. The admonitions which God permits to hap- pen to a man, in order to restrain him from the per- petration of sin, will be imputed to him, if disregard- ed, to his greater condemnation. This intimation THE TllIBUNAL OF PILATE. '79 of divine providence, widi which Pilate was made acquainted on his judgment- seat, is not only related. by the evangelist, but is likewise bet down in God's book of remembrance, and when the sins of Pilate shall be laid open with all their aggravating circum- stances at the great day of account, it will enliance his guilt. Let every one therefore reverently admire the providence of God, regard its kind admonitions^ and \vith filial obedience be thereby restrained from sin. IV. Lastly, We are to consider the effect which this proposal niade by Pilate had both on the chief Priests and on the people. First, As for the chief Priests and elders, they urged the people to require, that Barabbas should be released, and that Jesus might be put to deaths Probably, the messenger sent by Pilate's wife had desired him to withdraw from the judgment- hall, and upon this Pilate went to see what his wife had farther to say. The chief Priests and elders made use of this interval to mingle with the people, and by all kinds of persuasions to gain their suffrages. "Or, perhaps, the message from Pilate's wife was deliver- ed to him in an audible voice, as he sat on the seat of judgment ; so that he was very much affected with it, and the people desired, at the same time, a few minutes to consult about the choice. This op- portunity the doctors and rulers of the people laid hold of, to infuse into the minds of the ignorant mul- titude a determined rage against the person of JesuSj and, like abandoned incendiaries, to kindle in them, "the flames of envy and hatred. Upon this occasion, they may be supposed to have left no stone unturned to compass their inhuman drift: They threatened to eut off from the synagogue all who should vote for Jesus and promised their flivour to those wiio should declare for Barrabbas. As for those who had a ten- der conscience, and scrupled to vote for the release of a murderer ; thcv made them easv bv assu.rina: them, BO Christ's suffehixgs before that they would be answerable for it, and that thus they might safely vote in favour of this murderer.^ They added, that if Barabbas had committed a false step, it was through a zeal for God's honour, and that he was a stickler for the pure doctrine of the Jewish church; that Jesus of Nazareth, on the con- trar} , was a known heretic, who seduced others by the speciousness of his false doctrines, and had mur- dered more souls than Barabbas had bodies ; that it was not fit such a wretch should be tolerated any lon- ger among God's people ; and that a more accepta- ble service could not be done to the God of Israel, than to johi in delivering him up to the most shame- ful death, inorder to be cut off from the Jewish church as an accursed member. For such remonstrances to irritate the minds of the people, the chief Priests were not at a loss. Secondly, Oa the common people, who were other- wise better affected to Christ than the chief Priests and scribes, these misrepresentations produced this dreadful effect, that the whole multitude cried aloud, * Away with this man, and release unto us Bai'abbas,' (Luke xxiii. IS.) Thus satan, by a wonderful arti- fice, in a few moments made such a vast multitude unanimously cry out, ' iVway with him!' O what a dismal spectacle was this, that the prince of life should be rejected, and a murderer released ! How wonderful was the wise appointment of God, that the Son of his love should be the object of universal ha- tred, that he might regain for us the love of God, which we had unhappily forfeited ! We shall con- clude this consideration with the following observa- tions : 1. During the persecutions of Christ and his members, the thoughts and inclinations of many hearts are laid open. By this public competition between Christ and B.ir.ibbas, were discovered the latent con'uptions of the human heart. Pilate, the chief Priests, and the tflTE TRIBU^rAL OF PILATE. 81 •people, betrayed the abominable corruptions wliich lay at the bottom of their hearts. Here it w as evi- dently seen vvho were the greatest movers of sedition. The chiefPriests had before accused Jesus, alleging- that he stirred up the people ; but here it is said, the chief Priests moved the people. Their misrepresen- tations were the boisterous winds that stirred the troubled sea of popular rage. This is still tlie way of those who seduce the people. They always cry oufe against any appearance of sedition, when they have no interest in it themselves : But they arc the first to raise disturbances, when they can compass any sinis- ter end, or oppress godliness and innocence, by pop- ular tumults. By the instance before us, we ma)- likewise see what an unsteady reed the people is, and how easily shaken ; how little their acclamations- and applauses ai'e to be relied on; how uncertain their approbation, how precarious their favour, how- variable their inclinations, how short-lived their gra-* titude. Here we may learn to know what the world in general is, since it could prefer a flagitious mur- derer to the prince of life. 2. As good Ministers make it their business to lead men to Christ, so unfaithful teachers seduce men from him. Of this the doctors of the Jewish nation gave a manifest proof, by poisoning the minds of the peo- ple with many prejudices, with hatre-J and rancour against the innocent Jesus ; so that at length they in- duced them publicly to reject the Lord of Glory, and to demand the release of a murderer in preference io him. It must have touched these unfaithful shep- herds to die quick, that Jesus should call them thieves, robbers, and murderers, (John x. 8 — 10.) But here thicy made good the words of our blessed Lord, c.nd betrayed the inveterate malice and wickedness, which they secretly harboured in their breasts. For, by the great pains they took in gaining over the multi- tude to favour Barahhn'^, did not they shew them- VOL-. fr. 'f> S2 ClfRIST's SUFIERINGS BEFaRE selves patrons and companions of robbers and mur-- derers ? This is too often the case in our days. Ma- ny false teachers have a greater regard to their own temporal advantage, than for the honour of Christ, and his gospel. It therefore behoves every one who is destined for the ministry incessantly to pray to God, that he would plant in his heart such a tender regard for Christ, such a holy zeal for his honour and glor}^, that he maybe ready, widijoy, to sacrifice his ow]i honour and interest, if he can by that means bring souls to Christ. The saying of John the Bap- tist should be the motto of such a conscientious min- ister of the gospel, ' He must increase, but I must decrease,' (John iii. 30.) 3. It is a heinous sin for a man of great authority, and influence over the people, to impose upon their ignorance, and to make them the instruments for executing a wicked design. • Jn tiie instance before us, the chief Priests incur- red the guilt of this heinous, sin. And the anti- christian persecutors of the church of Rome tread in their footsteps, and like them keep the people in the grossest ignorance, that they may turn and wind them, any way as their interest may require. How unhap- py is the people of whom it may be said, ' They who lead thee cause thee to err !' (Isaiah iii. 12.) Bu: woe to those designing hypocrites, who take ad- vantage of the ignorance and simplicity of the people, to cause them to err ! * Cursed is iie that maketh the blind to go out of the way : And ail the people shall say. Amen,' (Deut. xxii. 18.) 4. Jesus Christ is still daily rejected among Christians. Thoue-h our cars no lonc:er hear those dreadful words, away with Jesus, yet many thousands prefer Barabbas to him ; for as often as wc prefer our sin- ful lusts to the commands of our Savioiir, and fulfil the former, while we postpone the latter, we hold with Barabbas^ and reject the blessed Jesus» Th« , SHE TRIBUNAL OF PILATE, fi3 jcryofall the proud and ambitious is, Away with this Jesus, who would have us sacrifice our honour to his ! The cry of the voluptuous is, Away with Jesus, who would have us renounce the pleasures of this world, take up our cross, and mortify the flesh I The cry of the whole multitude of the covetous is. Away with this Jesus, who would have us renounce our mammon, and ^ive part of the money wiiich we have earned witli so much pains, in alms to the poor ! We shall follow no such leader. This is the cry of all the children of antichrist. On every allurement to sin, Christ and satan, as it were, stand in competi- tion ; the former admonishes, the latter intices ; Christ enjoins, satan forbids. If we give way to the temptation, we side with satan, ^vho was a rebel and murderer from the beginning, and, reject the blessed Jesus. Alas! this wickedness is daily acted. Every one, who will not submit to the easy yoke of Christ, and obey his precepts, rejects him, and makes choice of Barabbas. Every one who delights in anci coun- tenances vice, and on the contrary, suppresses true religion and virtue ; ever}'- one who pers^:cutes the godly, and connives at the im.piety of the wicked, es- pecially when they are persons of rank, or protected by men in power, rejects Jesus, and prefers Barabbas. If we are guilty of this dreadful sin, the consequence of it will be, that we shall be rejected by Christ in our turn, when he cometh in the glory of his Father at the List day. 5. The disciples of Christ are not to expect bet- ter treatment from the world, than what their Lord and master met with. As the whole multitude cried out. Away with him, give us Barabbas ; so likewise they cried out against St. Paul, Away with him ! (Acts xxi. 36.) and the same outcry was repealed numberless times afterwards against die primiiive Christians ; Away, said their persecutors, witii these Atheists ! And this \\as, because they would not, acknowledge the idols of the heathens t<^ be gods.. ^i) QllRlsr's SUFVERING'S BEFORE' .Ho\v often is the name of the Saints truduced as evil? But Christ says, ' Blessed are ye when men shall ^y all manner of evil against you faiseiy for my sake/ We are not therefore to take offence when this hap- jpens to other faithful servants of God; nor are we t6 think it strange, when we see every thing dark and tempestuous about us, and when the world cries out, that we aro not worthy to live. Happy are we when this comes upon us for Clirist's sake ! for it is infi- nitely better to be rejected by the world in fellow- ship ^with Christ than to enjoy the esteem, love, and applause of the world for a season, and afterwards to hear these dreadful vvords proceed from the mouth of our Redeemer and Judge, ' Depart from me, ye that X\^ork iniquity,' (Matth. vii. 23.) THE riiAYl-R. We also thank thee, O gracious Saviour, for this part of thy sufferings which we have now considered* Grant that our hearts may be mollified and changed by such considerations ; may be filled with hatred against sin, and excited to a cordial love of thee. Preserve us from impiously rejecting thee, and from preferring the service of satan to tlie fellowship of til}- sufferings. Gi^•e us we beseech thee, henceforth by thy spirit, the uill and ability constantly to reject the e\'il and choose the good, to bear thy reproiich^. to take upon us thy cross, and ^villingly to submit to be rejected with thee by the world, that we may be iicknowlcdged by thee before the Father and his holy angels. Gtrant this for the sake of thy meritorious sr.fftrines, Amen. CONSIDERATION XL PJLATE's rilUITLESS ENDEAVOURS TO RELEASE TJIE LORD JESUS. ' PILATE therefore, willing to release Jesus, saitli again unto them, \Vlmt will }c then that I shall JIIB TRIBUNAL OF PILATE. ^^5 do vvtih Jesus, who is called Christ, and whom ye call die King of the Jews ? And they all cried out, Crucify him ! Crucify him ! And he said unto them the third time, Why, what evil hath he done ? I have found no cause of death in him : I will therefore chas- tise him, and let him go. But they cried out the more exceedingly, Let him be crucified ! And they \\ ere instant with loud voices, requiring that he might be crucified ; And the voices of them and of the chief Priests prevLiiled. And so Pilate, willing to content the people, gave sentence that it should be as they required. And he released unto them him that for sedition and murder had been cast into pri- son, whom they had desired ; but he delivered Jesus unto their will'.' (Matt, xxvii. 22, 23. Mark xv. 12—15. Luke xxiii. 20—25. In the last Consideration, we have observed that the Lord Jesus was placed on the same footing with Barabbas, a rebel and murderer, and offered to the choice of people ; who, by the instigation of the chief Priests, rejected Jesus, and demanded with a tumul- tuous clamour that the murderer should be released. In these w^ords we have a further account of Pilate's fruitless endeavours to release the Lord Jesus. Herein is mentioned, First, Pilate's intention. Secondly, His fruitless endeavours for putting his <:lesign in execution. I. Pilate's intention is intimated by St. Luke in these words : ' Pilate therefore, willing to release Je- sus,' (Luke xxiii. 22.) It would have been more agreeable to Pilate, if the people by their own choice had declared for Jesus ; for he was not onlv in his own mmd convinced of our Saviour's innocence, but like- wise had been warned by his wife to have nothing to do with that just man, nor offer the least injury to his person. But when, contrary to his expectation, and all probability, the repeated cry of the whole multi- tude was, ' Away with this man, and release unto us^ 80 chuist's sufferings before Barabbas,' he still, for a time, adhered to his first piif' pose of endeavouring to procure Jesus's discharge. If he had been truly in earnest in his design, he would have proceeded according to the laws, and jmade use of hisjuridicial power ; and by that means, according to all human appearance, would soon have accomplished his desire. For he afterwards boasts of his authority, when he says to Jesus, ' Knowest thou not that I have power to crucify thee, and have power to release thee, (John xix. 10.) But Pilate was wavering and irresolute. He was unwilling to con- demn an innocent person ; but, at the same time, he was for keeping in with the accusers of this innocent man, thit he might not draw their resentment on him- self. Thus his m.ind fluctuated, without immedi- ately determining any thing ; so that he himself, as it were, stood in the way, and obstructed the execu- tion of his own purpose. For he tranferred the ju- ridical power, v;hich he had to acquit Jesus, into the hands of the people ; and so far betrayed the cause of innocence and justice, as to leave it to the option of the tumultuous populace, whether they would have the innocent Jesus released, or Barabbas, who was a jtbei and murderer. Thus Pilate himself in a man- ner tied his ov.n hands, and curtailed his power of >administering justice. Pilate, in this behaviour, is a true representative of those men, who have abundance of good inten- tions ; but their wills are so ensnared by the allure- ments of sin, that they never can resolve to put them in execution. They design to leave off this and the other vice ; they promise that for the future they will abstain from those mean vices of cursing, swearing, ;md lying ; thej^ will no longer talk obscenely ; they will abstain from intemperate drinking ; they will avoid bad compan}-, and endeavour to amend in every respect. But alas ! these good resolutions are never put in practice. For they will not make use of the proper mean's to effect their designs. They will not THE TRIBUNAL OF PILATE. S7 avoid the occasions of sinning ; they ^vill not engage in earnest supplications to God ; tliey will not pray to him for a contiite and new heart ; they will not do violence to their wicked inclinations and fleshly lusts ; but they leave these things to come spontaneously, without using their own endeavours. Thus, not- withstanding all their good intentions, they continue slaves to sin and satan. Nay, they have so little mo- desty, that they set themselves on a level with St. Paul in this particular, and say, in these words, * IVj will is present with me ; but how to perfonn that which is good, I find not,' (Kom. vii. 18.) But they never think on another passage in that x'Ypostle's wri- tings, wherein he says, ' I can do all things through Christ, who strengtheneth me,' (Phil. iv. 15.) When such irresolute sinners have thus o-one on for a con- siderable time in forming good designs, in praying, now and then lamenting their wretched case, and making some faint struggles against sin, and do not meet with thedesired success they will alter their tone, and say, * I fain would reform my life ; but I can- not compass it.' At last they proceed so far as to throw the blame of their impenitence on God, and to accuse their Creator ; impiously alleging, that he will not assist their endeavours, and how willing so- ever they are to be converted, God will not vouch- safe to give them sufficient grace. Let every one Avho reads this seriously examine himself, and see whether he has hitherto been of such a perverse disposition. Jesus Christ was also to suffer by this wicked de- pravity of the human will, that he might also expiate this sin. Therefore whoever is conscious that he is guilty of it, let him sincerely repent, and humbly take refuge in the sufferings of Christ ; and pray to God to give him a firm resolution of amendment, and as- sist him in the execution of it : Otherwise, notwith- standing his good intentions, his portion will be with the workers of iniquity : and Solomon's v\-crds v.iH ^8 d"lIElST's SlfFFElltyCS BEFORE Ijt verified in him, ' The desire of the slothful kil- leth ; for his hands refuse to labour,' (Prov. xxi. 25. ^ Such was Pilate's intention for releasing the Lord Jesus. II. In the next place, we are to consider his fruit- less endeavours for putting his design in execution. In the aboA'e harmonised account we may observe the- following particulars. First, How Pilate opposed the Jews, and as it were contested with them about releasing Jesus. Secondly, The instruments by w^hich tjie Jews- got the better of Pilate. Thirdly, How at length, after an ineffectual resist*- ance, he yielded to their will. First, Pilate opposed the Jews, and as it were con- tested vrith them about releasing the blessed Jesus. This was done by a two- fold question, which he put to the people. As to the first question, v/e find that Pilate, in order to shew his willingness to release Je^us, said again unto them, ^ What will ye that I shall do with Jesus who is called Christ, and whom ye call the King of the Jews *?' He no longer troubled himself about Barabbas, having before referred it to the peo- ple's choice, whether they would have Barabbas or Jesus released ; so that he was now, as it were, en- tangled in his own toils. But what gave him most imeasiness at present was, how to dispose of Jesus of Nazareth, v/hoin he was desirous also to discharge. He tlierefore asks the people, What they would have him do Vv'ith this man ? In this question Pilate shews botli his artifice, and the wickedness of his heart. His nrtiiice or worldl}' cunning appears by his put- ting it in the power of the Jewish people to release Jesus also ; and thus he enlarges their privileges, which they so highly valued. For he seems not un- willing to permit them to release two instead of one at the Passover, if they would but give him the feast intimation of their assent. He imagined that the THE TRIBUNAL OF I'lIATE. 55» Jews, who were so tenacious of their privileges, would have eagerly embraced this opportunity of enlurging them by interceding for the disch;?irge of Jesus of Na- zareth, who was more deserving of it than Barabbas.. It was also a finesse in him, that, in his address to the Jews, he mentioned Jesus by such titles as tended to prejudice the minds of the people in his favour. He- stiles him Christ, and Ki Qg of the Jews. As if he had said, " You have for a long time expected a Messiah. Now as I understand, that this man is held to be that person b}^ a great number of the Jews, it would become you to shew him more love and es- teem. You accuse him of giving himself out to be the King of the Jews; and I am informed, that the other day. at his entry into Jerusalem, you pubUcly proclaimed him to be a king. Consider therefore, that it will little redouiid to your honour to suffei' your king to be crucified as a slave." So far there was a great deal of artifice and cunning in this qujs- tion. But this artifice was intermixed witli wickedness and malice. For, in the first place, it ill becomes a judge to ask the people, what he shall do with a pri- soner : He ought to be guided by the laws, according to which he should proceed in punishing crimina.is. In the next place, he redicules both our S;iviour's prophetic office of Messiah, and his regal dignity ; for he himself did noi believe that Jesus was the Messiah and King of the Jews, and yet he makes use of this as the means of promoting his release. Hence Pilate's meaning seems to be this : If you do not re- s:ard Jesus as an innocent mm, yet \ou ouarht to shew a reward to your own honour and reputation ; for every one will be apt to think it strange, that you have consented to have this person crucified, whom by your acclamations you had so lateiy proclaimed King of Israel. Now reflect, what all people of aiiy sense or honour will think of such an inconsistent conduct. But it appeared by tlie ev^nt what iutiy;- vot. ri. M S# Christ's sufferings before eflfect such representations had on an inflamed, out* ra^^eous multitude : For when the question was put^ * What shall I do with Jesus V all the people imme- diately cried out with one voice, * Crucify him ! Crucify him ! ' Hereupon Pilate puts another question to the peo- ple, viz. ' Why, what evil hath he done V 1. Pilate again bears witness to the innocence of Jesus, both interrogatively and affirmatively, in these words : ' What evil hath he done ? I have found no cause of death in him.' As if he had said, It is not a sufficient reason for me to order Jesus to be cru* cified, that you cry out in the face of open day. Cru- cify him ! Crucify him ! He must have been found guilty of some enormous crime, deserving of such an infamous and painful death. Now I have not found any such crime in the man ; and you yourselves have not been able to prove him guilty. If you have any thing of weight to urge, speak out ; I am ready to enter on a fresh examination, and for this reason I ask you, ' What evil hath he done V For as to what has hitherto been alleged against him, that does not at all amount to a capital crime. Thus Pilate a third time delivers his testimony of the innocence of Christ. Upon this, 2, He proposes a medium, by way of expedient t» put an end to the affiiir : ' I will therefore chastise him, and let him go.' Thus he intended to keep the middle way in this critical situation. His conscience loudly protested against putting Jesus to death ; yet, in order to appease the tumultuous rage of the Jews, he \\ as for giving them some satisfaction ; and to this end, he proposed the barbarous expedient of scourg- ing him alter the Roman manner. But how unjust this proceeding was, has been already shewn in the ninth Consideration. This was the method Pilate took to silence the people who demanded that Jesus should be crucified. THE TRIBUNAL OP PILATE. 91 We find in this behaviour of Pilate some thinars worthy of our imitation, and some things which we are to avoid. In his repeated remonstrances to the people, in or- der to preserve the life of the innocent Jesus, he is a pattern to us, who should thus stand up in behalf of God's injured honour, and the welfare of our neigh- bour. We should spare no pains, avoid no labour ; but risk all the storms which malice can raise against us, when engaged in so good a cause. Pilate's ques- tion, ' What evil hath he done ?' is likewise com- mendable, and worthy of imitation ; and is frequently heard among Christians. If this question was put on proper occasions, many persons wrongfully defamed would be vindicated and comforted ; the mouth of malice would be stopped, infamous calumnies dis- couraged, and so many scandalous falsities against good men would no longer go current. But if, on the other hand, we only ask what ill is said of a per- son, in order to defame him, good men will still suf- fer the lash of calumny ; venomous tongues will won^ ton in an unbounded licentiousness, and audaciously spread the worst reports of the best men. But if a man is so far prejudiced against the innocent as to agree to that absurd maxim. That he of whom^ evil is spoken, must be in some measure guilty, it is the very triumph of the spirit of lies. Let it rather be our equitable and generous resolution, always to ob- viate calumny in this manner, '' You, who speak evil of your neighbour, ought to go to him, and before his face prove unanswerably what evil he has done." But though Pilate on this occasion did something which may shame many Christians, and serve for their imitation ; yet is he not to be approved or imi- tated in other particulars. He only opposed the rage of the multitude against the innocent Jesus with words, without making use of the power, which God had put into his hands, for quelling the tumult. No more, indeed, is to be expected from him whose 92 chkist's sufferings before power does not.txieiKi bt\ ovd fair words ; but frona a peison invested \\ith sufficient power and i.uihoiity, it is justly required that he should go farther in the protection of innocence. From this behaviour of Pilate we niav learn the lollowins: truths : 1. God has imprinted on the conscience of man such an abhorrence of manifest injustice, that it oiten m kes a long resistance before it gives itself up to commit injustice. Our conscience is certainly corrupted by the fall, and the abhorrence of ■: vil, which was at first infused into us by our Creator, extremely weakened ; yet natural conscience frequently holds out a long time, before it suffers itself entirely to be overcome by, and brought under the yoke of sin. Of this we have an instance in Pilate. He tk fends himself with questions and protestations, rather than consent to this iniqui- tous proceeding, or surrender himself a slave to wick- edness and sin. His conscience is strongly impres- sed with the idea of the injustice of putting an inno- cent man to death. And since he was convinced of our blessed Saviour's innocence, he could not imme- diately bring himseif to put him to death, and thus act contrary to the fundamental truths w hich were en- graven on his conscience. This innate power of conscience many who read this, it may be presumed, have experienced. A man when first seduced to commit a sin, from which he had always abstained before, generally feels in his conscience the most violent emotions, and reluctance against it. But by custom ol sinning, his conscience becomes enured to sin, and his former abhorrence of Qx'il gradually wears off. Hence every one may judge of tlie state of his own conscience, by attending to the laintncss or vigour of its motions, when he is about to commat any sin. Let us therefore treat our consciences with the greatest tenderness : and let us by no means endeavour to quench that abhorrence of evil wliich is naturally imprinted on the hupian mind; fHE TRIBUNAL OF PILATE. >93 since, by opposing this divine principle within us, we act in opposition to God himself. This is the great- est injury a man can do to his own soul ; for it is the most certain way to incur the dreadful judgment of iin obdurate insensibility. 2. The more opposition a man has met with in committing any heinous sin, either from his own conscience or from others, the greater is the guilt he incurs l:)y sinning. . The chief Pjiests and Elders of the people had many difficulties to grapple with, before they com- passed their wicked ends. Pilate, for a long time, opposed their unjust desires ; and it must have cost them no small pains, before they could bring over the people to vote as they directed them. But this highly aggravated their sin 5 and consequently in- creased their guilt. This circumstance is likewise observed by St. Peter, who says to the Jews. ' Ye denied Jesus in the presence of Pilate, when he was determined to let him go : Ye denied the holy One, and the just, and desired a murderer to be granted to you.' (Acts iii. 13, 14.) St. Luke also carefully enu- merates the impediments -which God threw in the way of the Jews to divert them from this horrid in- justice, in these words : ' And Piiatc scid a third time, Why, what evil halh he done ?' (Luke xxiii. 23.) Thus all the obstructions, Vv'hich God kiys in u sinner's way to prevent the perpetration of any crime, are registered in God's book of remembrance, and there charged to his account. God often meets those persons who have purposed in their minds to commit a sin, as formerly the angel of the Lord met Balaam, with a flaming sword, with dreadful threat- enings and agonies of mind. He causes every thing to obstruct them, and gi\ es them not only warn:ngs and smitings of conscience ; but throws in their way many obstacles to the accomplishment of their wick- ed purposes, and such as they cannot overcome with- out great strugglings. Wh^n a man, uotwithstand- 94 CHBIST's STTFrERINeS BEFORI^ ing all these obstacles, breaks the chains by which. God would have restrained him, and, like a head- strong horse, throws off the reins with which God would have kept him in the right \v^y, it is a guilt c^ the deepest die. It beho\Ts every one, therefore, to examine himself in this point, whether he has thus sinned against God, and his gracious warnings and poweriul calls against sin. If we have been guilty of such inattention and wickedness, let us fly to Je- sus as our asylum, who had suffered under such circumstances, that these heinous offences might be forgiven to the truly penitent. 3. Many persons, to this day, are at a loss what to do with Jesus, i. e. they know not in what light to look upon the Mediator of the New covenant, bomc impiously make Christ a promoter of sin who has shed his precious blood, and acquired such infinite merit, in order to procure for them from God the privilege of continuing in sin, without any fear of punishment. But such presumptuous persons may be well assured, that they are most wretchedly deceived. The bles- sed Jesus will never suffer himself to be considered in such a light with impunity ; for it is contrary to tiie great end and design of his mission. Even penitent believers often do not rightly under- stand, in what light they are to look on Christ before the Divine tribunal. They look upon him very dif- ferently from what he is represented to them in the gospel. They are often afraid of him as a rigid leg- islator and merciless judge, imposing grievous bur- dens on them, and rigorously executing the sentence of death against them. Whereas on the contrary, he is mildness and benignity itself; and promises rest to all those who travail and are heavy laden, if they come unto him. Secondly, Let us consider the instrument by which the Jews got the better of Pilate ; and this was a tu- multuDus outcry of the multitude, which was as- sembled about his house. THE TRIBUNAL OP PILATE. 95 To Pilate's first question, namely, 'What shall I ilo with Jesus who is called Christ?' he receives for answer, ' Crucify him.' They now. tell him particu- larly, aiid without any hesitation, what he should do with Christ. Before they had only cried out in gen- eral terms, * Away with him ;' but now they specify what death he should die, and desire that the punish- ment which Barabbas deserved, as a rebel and mur- derer, should be inflicted on Jesus, and that he should be crucified instead of that malefactor. In this cry the people unanimously join. When Pilate said therefore, ' What shdll I then do with Jesus ? ' they answered 'Crucify him! Crucify him!' and by re- peating the words twice, they shewed their eagerness and tumultuous impatience, and that they thirsted af- ter our Saviour's blood. In answer to Pilate's second question, viz. * What evil hath he done?' they cannot produce a single fault of which they can accuse him with any appear- ance of truth : so that they have nothing to urge, but only to repeat a senseless clamour. Crucify him ! Cru- oify him ! The medium, which Pilate had proposed of chastising Jesus and letting him go, they take no notice of; but insist on his being put to death by crucifixion. V/hatever unsteadiness Pi Kite might shew on this occasion, the Jews unmoveably persisted "in their bloody purpose, and would by no means be dissuaded from it. Thus this tumultuous outcry grew to such a head, that St. Luke (Lukexxiii. 23.) can scarce find words to express the impetuosity of it. He says, in the first place, ' They were instnnt with loud voices.' By this he gives us to uudei stand, that as the judge, instead of the firmness becoming his office, began to waver and give wiiy to their clam- ours, so they became more bold ;i!id urgent in their demands ; and since they had no proofs to adduce of our Saviour's guilt, th-.y made up tiiat deficiency with the vehemence of their voices. Ahci' this, the 5tvangelist adds, ' requiring that he miglit be cruci- 96 CHIIIST'9 sufferings UEFOREf fied.' They now no longer made use of a submissivo- requestto obtain their ends, but assumed to themselv^es- the authority of cL'ctating" to the governor, and per- emptorily insisted on his comj^liance with their de- mands. In the last place, St Luke says, *and the voices of them and of the chief Priests prevailed.' Hence it appears, that the hoary Chiefs of the Jewish people likewise cried out as loud as their feeble age would permit, and that they were not ashamed to join in one tumultuous cry with the rude populace, of whom, upon another occasion, they contemptuous- '' ly said, ' This people who knoweth not the law, are cursed,' (John vii. 49.) Thus the voices of the peo- ple and of the chief Priests were here combined to- gether, and became so vehement and importunate, that they prevailed over Pilate's irresolution and tim- orousness. Here likewise was ftillilled the prophecy in the Psalms, (Psalm xxii. 13.) where the Vlcssiah complains ofthis outrageous multitude in these words : ' they gaped upon me with their mouths, as a raven- - 4 ing and a roaring lion.' We shall here make the fol- lowing observation : Sin is of such a savage nature, that the more it is indulged cuid yielded to, the more violent it rages. The more Pilate represented to his enemies the in- nocence of the blessed Jesus, and the more he expos- tulated with them, the more vehemently did they cry out in a rage, Crucify him ! Crucify him ! Even the most cautious and prudent people are often thrown into a kind of phrenzy, when they have once drank of the intoxicating cup of satan. Such a troubled sea is the heart of man ; that \"/hen it is once set in a violent agitation, it usually throws up its own filth and shame. How should it humble every one of us to think, that he bears in his bosom the latent seeds of his abomination. If any one has not been unhap- pily carried to such excess, it is not owing mereiy to his own caution and prudence, but lo Jw grace of God, who has hitherto keptirom iiimiiuGa OGcaiion^ THE TRIBI/NAL OF PILATE. "97 as would have stirred up this fury within him. But on this holy person the power of sin failed ; here it met with a more powerful restraint. ' Hitherto, said the divine justice, shall thou come and no farther ; here shall thy proud waves be stayed.' Sin shall now no longer tyrannize over thee, O man, if thou con- tinuest in the grace of God and fellowship of Chrisi and buildest thine house on this immoveable rock. Thirdly, and lasdy, mention is litre made, how Pilate at length, after an ineftecuial resistance, yields to the will of the people, when he heard their clamours and tumultuous outcries continually increasing. Pi- late concluded, that nothing Wiis to be done with the enraged multitude, and that it was better to give way to their violence, lest, if their fury should break out into an open insurrection, they should assault Kir, house, and murder him and his family. He tlierefore resolved to content the people, and to act as they de- sired him. To this end, he not only complied with their demand, by pronouncing a jucliclai sentence that Jesus, at the desire of the people, should be crucified; but also discharged the murderer Barabbas, whom they probably congratulated on his narrow escape, and received into the Synagogue as one of their sc- ciety. Hence we shall deduce the following trnth;?. 1. When the natural ma'.i begins to slip do\ni the precipice of sin, his own strength is not sufficient to recover him. When Pilate once departed from the plain path of, justice, and had recourse to schemes and artifice, he fell into such a slippery way, that he could not re- cover himself. When once he began to capitulate with the people, and to yield to them, hoping tk'.t.. they in return might meet him half way, satan pres- sed him so close, by means of the tumultuous popu- lace, that he threw him to the ground, and triumphed over his taint struo-s-linp-s. It is the same still with all presumptuous men, ho'wxver they may persuade themselves, that, notwithstanding the many oppor> VOL, ri. N" 98 ClIRIST^S SUFFERINGS BEFORE tunilies of sinning that occur to them, they will be careful to keep within bounds, and at a proper time clear themselves with honour. Happy is the man who, acting more wisely, withstands the first assaults of sin, and avoids the opportunities of falling. Let no one rely too much on his good dispositions, his natural strength, or the abhorrence he may have for some particular sin. A violent temptation soon over- comes nature, which, with all its boasted strength, is- not able to withstand its efforts. Satan is a subtle enemy, and by the fear of man, the hope of favour and applause, or upon the urgent demands of the peo- ple, he strikes a damp on the best inclinations. Tiiis,. Pilate unhappily experienced ; and the only way to come off conqueror is, to apply for assistance from above. 2. The condemnation of the Lord Jesus, and the releasing of Barabbas, as a type of our freedom and release, bv the condemnation of Christ. Barabbas, as it were, represents the first Adam and his whole sinful progeny. As this Barabbas w^as a rebel, so likewise was Adam ; and in him all man- kind were guilty of rebellion against God. As Ba- rabbas was a murderer, so Adam, as it were, mur- dered all his posterity, by subjecting them to the sen- tence of temporal and eternal death. As Barabbas had hitherto lain in bonds and chains ; so the whole human race naturally lies captive under the power, of satan, and bound with the chains of sin. More- over, on Adam and all his posterity was this sentence denounced, and was to have been executed, ' On the day thou eatest thereof, thou shalt surely die;' and this was not only a temporal, but an eternal death. But as Barabbas is here, as it were, exchanged for Jesus ; as the former is set at liberty, and the latter cruci- fied ; so is the first Adam with all his descendants exchanged for the second Adam, who stood in their stead. He is sentenced to death; and they are dis- charged. This is the incomprehensible mystery of THE TRIBUNAL OF PILATE. 9^ Divine love, in which justice imd mercy ha\'e hissed each other, and joined in the most amiiible harmony. Justice is satisfied ; since the sc nlence of de;ith M'liich it had pronounced is executed, though not on the sinner, but on the surety. Mercy may receive the sinner into favour, and set him at liberty ; since the surety permitted the sentence of death to be vicari- ously executed on himself. O miracle of love, which it becomes us humbly to admire, and gratefully to adore ! H©vv can we sufficiently praise our merciful Saviour, for thus standing as a victim in our stead, and submitting to be sentenced to death, against the hideous outcries of an outiTigeous multitude! But let us be very careful that we do not act over again this tragedy, which the impious Jews acted here. We have within us a BiU"abbas, namely, the old mail, who is a rebel against the Divine IMajesty, and a transgressor of his commands, and conse- quently deserves to be crucified. Far be ii from us, that by suffering him to live, we should crucify the Son of God afresh by our sins. Far be it from us, to fulfil the wicked lusts of the flesh, and to suppress the good motions of the Holy Spirit. Far be it from us, by continuance in sin, to spare the old, and do violence to the new man. Lastly, far be it from us to deliver a criminal, out of an abject fear of, or com- plaisance to man, and to injure a true member and laithful servant of Christ. May the Lord of all mercy ever preserve us from treading in these footsteps of Pilate and the Jews ! Amen. THE PIlAYEll. O faithfi:l and ever-living Saviour ! blessed be thy holy name for thy goodness i n standing as a vic- tim in our stead, and submitting to be condemned to die, that we might be happily acquitted We adore this thy stupendous love, and humbly beseech thee to make us partakers of all the salutary fruits of it. Make a deep and lasting impression in our minds of 1(>0 Christ's sufferings before this astonisfiing exchange, and thereby powerfully unite us the more cordially to love thee, the great purchaser of our freedom, and to order our whole lives according to thy good pleasure May we on the other hand, by godly sorrow and repentance, mor- tify our old man as already condemned in thy con- demnation ; and so deprive him of all his power, that he may never recover his dominion over us, but that thy holy spirit may live and dwell in us. Thus for the great travail of thy soul, Avhich thou didst under- go for our sake, thou mayest have pleasure in us as thy redeemed, and receive us into the mansions of bliss and glory. Amen. CONSIDERATION XII. THE INDIGNITIES WHICH i H E LOR D JESUS SUIFERED IN PILaTE's JUDGMENT-HALL. * THEN Pilate therefore took Jesus and scourged Iiim. And the soldiers of the governor led Jesus iiway into the common-hall, and they called together the whole band. And they stripped him, and clothed him in a purple robe. And when they had platted a crown of thorns, they put it about his head, and a reed in his right hand ; and they mocked him, and began to salute him, saying hail king of the Jews I And they did spit upon liim, and took the reed and smote him on the head, and bowing the knee, worshipped him : And they smote him with thi ir hands,' (Matt, xxvii. 27, 30. Mark xv. 16 — 19. John xix. 1, 2, 3.) In these words we have an account of the shock- ing indignities, which the Lord Jesus sufiered in Pilate's j'udgment-hall. Hitherto our blessed Saviour, had been since in tb.e governor's house, was free from any rude insults. Pilate had zealously laboured to deliver him out of the liands of his b lood-thirsty eneinies. He had THE TRIBUNAL OF PILATE,. lOl auccessively given them several testimonies of his innocence by repeated declarations ; and though he had proposed to chastise Jesus and then let him go, no violence had as yet been offered to him. But a more cruel, blood}", and moving scene now presents itself, where the Son of God, as he himself had foretold, is delivered up into the hands of sinners, and left to the discretion of the saA-age and merciless soldiers. Let us thereibre, with an attentive and sor- rowful mind, consider these base indignities offered to the Lord of Glory. Le us see whcit good effect the consideration of these execrable doings will pro- duce in a soul, possessed with a real love and affec- tion for his crucifitd Saviour. These indignities, which our blessed Lord here endured, may be considerc^d in three different lights.. First, As they were painful. Secondly, As they were ludicrous. Thirdly, As they shewed the utmost contempt. I. The painful indigiiities which our Sa\iour en- dured, were, the scourging, the crowning him with thorns, and the rude blows of the soldiers. The scourging is thus described by ^t. John (John xix. L), ' Then Pilate therefore took Jesus, and scourged him.' He had before said to the Jews^ * Take ye him, and judge him according to your law (Chap, xviii. 31.) ;' but as the Jews had declined this, it is afterwards said, ' Then Pilate took Jesus.' Alas ! Pilate would never have taken away our Redeemer, had it not been for our sins, and that in- expressible love which his hea\"enly Father bore to the human race, who sent him down from his ou'n bosom ; for ' God so loved the \vorld, that he ga\ e his only begotten Son, and delivered him up for us all,' (John iii. 16. Rom. viii. 32.) One is here taken as a ransom for all ; and suffers death, that all the rest may be pardoned. Thanks -be to thee, O heavenly Father, who, for my salvation, hast sent thy beloved Son, and given 102 Christ's sufferings before liim up to be reviled, insulted and put to death? Thanks be to thee, () Son of the Father, who didst permit thyself to be led away, which, by the least exertion of thy Almighty power, thou couldest have easily prevented. O thou most precious gift of heaven ! preserve me, that I may never treat thee with such levity and contempt as Pilate did ; but rather that in humble faith and pure love, I may stretch out my hand and lay hold on thee as my sal- vation. Grant also that all, who have laid hold of thee in true faith, may diligently keep thy conmriand- ments, and walk worthy of thy gospel, (Col. ii. 6.) When Pilate had taken our blessed >.aviour, and carried him into his Judgment-hall, the Evangelists tell us that he scourged him. It is not to be suppo- sed, that Pilate scourged Jesus with his own hands, since this would have been an action much beneath his dignity. He only ordered the soldiers to scourge him; for what one person causes to be done by another, is justly imputed to him that commands it, as if he himself had done it (Acts ii. 23. iii. 15. xxi. t24, 25.) Let all those who seduce others to sin, and cither by their command, advice, or evil example, promote wicked and unjust proceedings, take notice of this ; and be well assured, that every act of injus- tice, every sin which has been committed by their persuasion or authority, sliall be placed to their ac- count, and that they shall one day be punished for those sins by the righteous Judge of all flesh. But the Lord Jesus was not only beaten with rods, which was reckoned the least ignominious by the Ro- mans ; but with thongs or cords, a punishment pecu- liar to the meanest slaves ; especially those who were sentenced to be crucified. For this end, the criminal was not laid on the ground, and stretched out as among the Jews (Deut. xxv. 2.) but he stood with l)is hands bound, and fastened to a post or pillar ; so that both the breast and back were exposed. Then the soldiers appointed to execute this punishment. THE TRIBUNAL OF TILATE. lOS, usually scourged him on the naked back widi thongs, to the ends of which pieces of iron- wire were some- times tacked. God hadexpressly ordered the Jews (Dent, xxv.3.) that they should not give a malefactor more than forty stripes ; but among the Romans, the number of stripes was not limited, but given according to the crime of which the maleiactor had been guilty, and the dis- cretion of the judge. It is not to be doubted, but that these cruel and impious soldiers now inflicted this punishment with the utmost severity ; for they had no orders to spare tl>e Scscred body of the Lord Jesus. On the contnay, Pilate by thus scourging our bles- sed Lord, which usually preceded crucifixion, might possibly direct that Jesus should be severely scourged, with this view, viz. that ihe sight of his lacerated body, covered with sanguine torrents, might move the hard hearted Jews to pity the prisoner, and to de- sist from their obstinacy in opposi'^g his releasement. Hence it may be easily conceived, with what inhuman fury this scourging was executed. The soldiers probably had their thongs interv/oven with iron-wire so that they not only fetched blood, but even tore the flesh from the bones. This appears the mo.e pro- bable, as our blessed Saviour was so infeebled by this scourging, that afterwards he liLid not strength enough to drag his cross to the place of execution. Thus, O my Saviour, thine own prophepy, namely, *They shall scourge the man, (Luke xviii, 32.) was fulfilled and written in letters of blood on tliy sacred back. Thus was accomplished vv hat thou didst fore- tel by the mouth of the prophet, namely, ' I gave my back to the smiters,' (Isaiah 1, 6,) But, O blessed Redeemer, why must Thou thus present thy sacred- back ■? It was I that have turned my back on my Creator, and consequently was to have received these stripes ; it was I that deserved to have felt the scourge of the Divine wrath to all eternitv. But thou, O merciful Son of the Father, didst stimd in the stead l04 CliRIST's SUFFERINGS BEFORE of thy guilty servant, and receivest the strokes which were due to my sins. Praised be thy name for every istripe thou didst receive ; every drop of thy sacred blood, which was thus barbarously shed by the inliunian soldiers ! But this thy heavenly Father has appointed to be the healing balsam for the wounds of my conscience. Whenever I am tempted to sin, let me think on these sufferings, and let mine eyes run down with penetential tears. .'\nd though thou dost not require that I should scourge and lacerate my body, as a punishment for my sins ; yet enable me, that, according to thy precepts, I may by repentance daily crucify the flesh with its aftections and lusts, break its stubborn will and mortify its deeds. But if, in following thee I should l)e honoured with stripes for thy name sake, enable me to receive the strokes with the same joy as thine Apostles did (Acts v. 41.) May our souls be healed by thy meritorious stripes, (Pet. ii. 24.) The second painful insult oifered to the Son of God, M'as the crowning him with thorns. The rage and cruelty of the soldiers was not satisfied by the bloody furrows, which th^y had plowed on our Savi- our's back. They do not spare his sacred head, but make a wreath of thorns, and press it on his head, so that the prickles were forced into his temples among the veins with ^vhich those parts abound, and the blood ran down his lace in purple streams. Here a faithful soul may say, Fresh fountains of blood are opened to wash away the stains and pollu- tions, which I have contracted. It was the order of my Creator, that, after the Fall, the ground should bring forth thorns and thistles, as a token of the curse. Here therefore, I now see him who is crowned witli thorns as it were clothed in my curse, to procure me the blessing. Here I see the ram that was to be of- fered in my stead, as it were, caught in a thicket (Gen. xxii. 13.) Alas! the wild uncultivated soil of my heart naturally bears nothing but thorns 7 How sensibly must this prophane mockery have affected our blessed S:iviour ! If a pious Christian, who has a due esteem ibr the honour of God's word, is pierced to the heart when he hears divine truths abused by the ludicrous tongues of prophane scof- fers ; O how was the soul of the blessed Jesus picr^ ced, at hearing these miscreants exercise their raille- ry on this sacred decree of his heavenly Father, ' I have set my Kin^ upon my holy hill of Sion,' and striving who could make the most ludicrous sar- casms on his glorious confession, that he was a King! Here we may obser\e tvro circumstances, ^^hich render this mockery of our blessed Lord the more criminal. First, It was acted in the vtvy hall of judgment, in the palace of the Imperial governor. It gives a keener edge to abuse and injustice, when it is offered in a place where one may naturally expect to find protection and succour. How must he, ' who lov- eth righteousness and hateth iniquity,' (Psalm xlv. 7.) be grieved to see a court of judgment which ought to be the asylum of persecuted righteousness, iind oppressed innocence, changed into a tlieatre of pro- phane mockeries and brutal insolence ? Secondly, The whok c )hort of the I-'oman sol- diers, which consisted of several hundreds, was here got together ; for we are informed, that they called together the whole band. The affronts, the vexation and sorrow which ten inhuman reprobates may cause to a good man, when they are lej't at liberty to use him at discretion, are inexpressible : how great then must have been the outrages committed by five or six hundred rude soldiers, instigated by the spirit of malice and cruelty I The Roman soldiers were gene- rally the most abandoned among that people, and openly committed all sorts of crimes, witliout so much as the shadow of a natural modesty or \'irrue. They were trained up in their natural licentiousness, and immersed in all kinds of ^A'ickedness. W'ai^ tht; AOS Christ's sufferings BEreiiE-- pious Job grieved that he shouid be mocked by those whom he would have disdained to have set with the dogs of his flock? (Psalm xxx. i.) How must it have affected the blessed Jesus, to be given up to the outrages of such a swarm of riotous soldiers ! Here the meek Lamb of God stood surrounded with ra- vening wolves. Here, for our sake, the only begot- ten Son of God was delivered into the hands of sin- ners. O my Saviour, may a pious Christian say, thy love to mankind must have been infinite, which could bring thee tc^ a resolution of undergoing such mmn- berless abuser, and horrid outrages, for thy sake I Endless thanks be ascribed to thee for humbling thy- self so low, that I might in due time be exalted. — Praised be thy name, for suffering thyself to be re- viled and insulted by the very refuse of mankind, that I might be glorified with thy saints. Unfeigned thanks be to thee, for suffering thyself to be brought into the council of the ungodly, that I might be de- livered from their company, and advanced to the assem^bly of the first-born, whose names are written in heaven. !Mcike me also willing, through the know- ledge of this thine inconceivable love, to submit tor thy sake to abuse, and to be mocked and insulted for thy name, not only by my superiors, but even by the meanest of the people. Arm me with thy spirit of patience, when the undiscerning world insolently mocks that hidden glory which I have in thee, and ti'eats me as a despised laughing-stock. Thou hast Sanctified my reproach ; grant therefore that I may bear it with joy, and infinitely prefer it to the sinful pleasures and honours of the world. But let us particularly consider the several kinds of ludicrous indignities U'hich the Lord Jesus en- dured. 1. The rude soldiers, instead of a golden crown, or a wreath of laurel or ivy, which generals and con- quei'crs in those times used tg wear, contemptuously THE TllIBUNAL OF PILATE'; 109 bound his sacred temples with a crow^n of thorns ; now this was not only extremely painful, as we have observed above, but likewise implied a most abusive mockery. For, b> this thorny wreath, tlie soldiers ironically signified, that Christ had deserved no bet- ter by his extraordinary atchievements, Sec. 2. They put on him a purple mantle, or a scarlet robe. Everv common soldier among the Romr.ns anciently wore a mantle or upper garment over his whole armour. But the colour of this robe, wliich according to St. Matthew was scarlet, and, accord- ing to St. Mark and St. John, purple, sufficiently shewed that it had belonged to none of the common soldiers, but to some general officer. Now purple, under which general n.:me scarlet was also compre- hended, was a colour used only by kings and persons of the highest distinction. Thus the soldiers intend- ed a further insult on the kingly dignity of our bles- sed Saviour, by clothing him in an old c;^st-off robe that had belonged to some person of distinction, as Herod had before clothed him in a gorgeous robe. 3. Instead of a sceptre or truncheon, which the generals among the Romans also usually bore, they put a reed in his hand ; to denote that his kingdom, which he boasted of before Pilate, and which St. P ul justly terms ' a kingdom which cannot be moved,' (Heb. xii. 28.) was a weak and uai,table kingdom.,- and that for his subjects to expect any protection from him was to lean on a broken reed,' (Isa. xxxvi. G.) 4. After the soldiers had thus dressed him up as a mock-king, they bow the knee before him, pretend- ing to him homage, according to the custom of the Orientals, &c. when they approached sovereign prin- ces. These insulting mockeries were accompanied with ridiculing words and taunting reflections, which were likewise levelled at Christ's kingly dignity. For as the Romans used to say to their ^rmperors. Hail Ce- sar ; so these niiscreanls, with a ludicrous tone and .110 -CJirvIST'S SUFFERINGS' BEFORE gesture, cried out, ' Hail Kir.g of the Jews!* a title which they hiid borrowed from Pilate, who, in his expostulations with their cliicf Priests and people, had often called Jesus the ' King of the Jews.' 'i'hanks be to thee my Saviour, may a pious Chris- tian say, for suffering thy sacred head to be disgraced with a mock-crown of thorns, that my head might be adorned with the wreath of victory over sin, death, and the grave, and my temples surrounded \vith a crown of glory that fadcth not away ! Thanks be to thee for permitting thyself to be dis- guised in the mock pageantr}' of a purple robe, that 1 might be arrayed in the ^\•hite robe of innocence., and be clothed with immort tlity. Thanks be to thee, \\ ho didst permit a reed to be put into thy hand, instead of a sceptre of righteous- jiess, which is the sceptre of thy kingdom, to denote that thou wilt not break the bruised reed that is com- mitted to thy care, and wilt suffer no man to pluck it out of thy hand, (John x. 28.) Thanks be to thee for suffering thyself to be mock- ed by an ironical salutation, and bowing of the knee! What they did in railing I will do out of a religious awe to the divine majesty. I throw myself prostrate at thy ieet. I adore th} glorious majesty, to which e\'ery knee shall bow. 1 \AdHingly do homage to thee, thou King of kings ! I kiss thy righteous scep- tre. Hail King of saints and Lord of Glory ! III. We come, in the last place, to consider the contemptuous indignities which were offered to our blessed Lord ; and these v. ere as follows : i. They stripped the Lord of glory of his gar- ments, and exposed his holy, pure, and undefiled body, the tabernacle of the Deity, naked before such an insolent and profligate rabble. For it was a cus- tom among the Romans, previously to strip those who were to be scourged. Here, alas, was verified that mournful prophecy concerning the Messiah in the Psalms, (Psalm Ixix. 20.) ' Reproaghhath bro^ THE TRIBUNAL «i? lULATE. Ill )ten my heart, and I am I'liil of heaviness : I looked for some to take pity, but there v.as i:ionc, and ibr comforters, but I found none.' When a pious Christian refieets on this, he can- not fail to e:ive vent to his gratitude in these or the like words: Eternal thanks be aseribed to thee,|0 my Saviour, who did tluis expiate the disgrace of my nakedness, and again obtain for me the robe of in- nocence which 1 had lost by the fall. Grant that I may not suffer thee to wander about naked in thy poor members, by refusing to clothe them when it is in my power to do it. 2. Another reproachful abuse was, that they spit ia our Saviour's face. The same indignity had already been offered hiin in Caiphas's house, where some of the members of the Sunhedrim, after Jesus had de- clared himself to be the Son of God, had spit onhim ; and their wicked example had been immediately fol- lowed by the officers of the court. This was such a base insult as could scarce be exceeded. O ho\V must the amiable benign countenance of the Lord Jesus have been disfigured with streaminr: blood, cruel bruises, and the nauseous spittle of this insolent rabble. ^ O my Redeemer, may a pious Christian here say, did it cost thee so many indignities to obt un for me the favour of lifting up my lace before God, with confidence and joy ? O thou express imape of the fa- ther, thou corporeal representative of the invisible God, hast thou, for my sake, suffered that glorious face to be spit on, whose effulgence shone like the m.eridiansun on the mount of transfiguration ? How shall I sufficiently adore thy stupendous love, and amazing condescension ! May that face, which was then covered with siiameful spitting, present itself to me in the hour of death 5 and do thou comfort and animate my soul at that dark crisis wich the liglit of thy countenance. Let it be to mc a pledge thatj^how- ever my li\ce may be tkUcn and disfigured m death, Ii2 Christ's sufterings before- ©n the. day of resurrection it shall shine like the sim,*. and be made like to thy glorious face, which now beams forth heavenly radiance in the mansions of bliss. How then can 1 sufficiently praise thee for all the marks of thy love, patience, and lonff-suffering-^ which, for the atonement of my sins, and as a pattern for my imitation, thou didst shew under all these pain- ful abuses, and contemptuous indignities ! THE rilAYKR. Eternal thanks and endless praise be to thee, Q Lamb of God, who in obedience to thy heavenly Father, and out of thy unspeakable love to our souls, didst enter on such a series of sufferings, xvhich we, at this distance of time, cannot contemplate without shuddering. Ho^v should we have behaved had we, in thy stead, been destined to endure such pains, such mockery, such insults, and abuses ? How should we have opened our mouths, and poured forth invectives and threatenings ? But thou didst stand like a Lamb, that openeth not his mouth. No threatenings or rail- ings came from thy sacred lips. Lvery one was al- lowed to vent his m Jicious rage aga-nst thee, every one was. allowed to insult and to strike thee ; yet all the pains, all the insults and mockeries, thou didst patiently endure as from the hands of thy righteous Father. The outrageous waves of insults and indig- nities thou didst ptrniit to pass over thy tranquil heart ; being certai* that iht Father would deliver thee from this hour, w^ould crown thee with praise and honour, and command every knee to bow at thy sacred name. Grant, O Lord, that this part of thy sufferings may not only occasion a mere transitory emotion in our minds, that will vanish at the first ap- pearance of temptation ; but that it may make an in- deliable impression on our hearts. Biess this pnrt of thy sufferings to all our souls. May it be a terror to the seciire, the licentious, and impenitent, that they may hence learn what sin is, and how severely it has THE TRIBUNAL OF PILATE. 113 heen punished in thy sacred person. Let it be also a comfort to the humble, contrite, and troubled spirit, that it may in faith lay hold on the merits of thes«' thy manifold sufferings, and be made willing to ibl- low thee through reproach and insults. Grant this for the sake of thy love. Amen. CONSIDERATION XIII. A TARTHEU ATTEMPT OF PILATE TO RELEASE CHRIST. * PILATE therefore went forth again, and saith Hhto the Jews, Behold, I bring him forth unto you, that ye may know that I find no fault in him. Then eame Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Be- hold the man ! When the chief Priests therefoi^ and officers saw him, the_v cried out, saying, Crucify him! crucify him ! Pilate saith unto them, Take ye him, and crucify him ; for 1 find no fault in him. Tlie Jews answered him. We have a law, and by our law he ought to die, because he made himself the Son of God,' (John xix. 4—7.) In these words we have an accoimt of a new at- tempt made by Pilate to release tlie Lord Jesus. We ^ihall First, Consider the means he used to compass it. Secondly, The effect produced by those means. I. The means Pilate made use of wcvg as follows. First, He again gives testimony of the innocence ©f Jesus. Secondly, He presents the Lord Jesus to the Jews in a very deplorable condition, in order to move their First, Pilate gave a repeated public testimony of our blessed Saviour's innocence. For this end, Pi- kte goes out of hts hall of judgment ; for it ra gaid VOL. JI. j) Il4 CHRIST'S SUFFERINGS BEFORE above by the Evangelist, (verse 4.) * Pilate therefofd went forth again.' However, Pilate was very unsuc- cessful ; for he moves from place to place, tries seve- ral expedients ; and yet miscarries in every one of them . This i s a D i v ine j udgment, that those schemes which are planned in opposition to God's decrees, should prove abortive. On the other hand, the Psalmist tells us, that ' whatsoever the just man doeth shall prosper,' (Psalm i. 3.) When Pilate was gone out of the hall, and had taken the blessed Jesus with him, he addressed the Jews in these words, ' Behold I bring him forth unto vou, that ve mav know that I fmd no fault in him.* Pilate had, indeed, before given orders that Barabbas should be released, and delivered Jesiis to be cruci- fied ; being urged by the vehement outcries of the people. For that end, he had ordered our blessed Saviour to be cruelly scourged by the soldiers, ac- cording to the Roman custom, as a prelude to the ex- ecution. But his conscience still struggled against putting an innocent person to death ; and he is for ti-ying, whether Jesus might be released even after he had been scourged, without undergoing any far- ther punishment. Pilate therefore pretends that he had made use of the scourge, as a kind of torture, in order to extort from the prisoner a confession of his most secret practices ; but assures the people, that after a most severe scourging, he can find no man- ner of fault in him. Divine Providence certainly over- ruled this re- markable circumstance, and ordered that Pilate, after such an inhuman abuse of our blessed Saviour by the hands of his soldiers, should again make a public de- claration of his innocence, the knowledge of which is to be looked on as the most important article in the history of our Saviour's passion. For by this means^ the sacrifice for the sins of the whole world is present- ed by Pilate to the priests of the Jewish people, in its spotless innocence, according to the law j so that, THE TRIBUNAL OF PILATE. 114* Jbefore it is slain, they may themselves take a view of it, and see that it is without blemish. But the heavenly Father never would have permit- ted his beloved Son to have been thus barbarously treated by the Roman soldiers, if no trespasses had been imputed to him. Though the eyes ofthe Roman judge were utterly incapable of seeing into this mys tery ; yet the holy spirit assures us (2 Cor. v. 21.) 'That God has made him to be sin for us, who knew no sin.' Hence Christ is likewise termed, ' the I^amb of God that taketh away the sins of the world.* (John i. 29 ) It was for our sins therefore, that tlie Son of the Most High was insulted and reviled, was crowned with thorns, buffeted and cruelly scourged. Though the civil judge could find no fault in him ; yet, as our surety, was held guilty at the divine tri- bunal of all the crimes, which the whole race of man- kind had ever committed. This . was the motive which induced the supreme judge of the world to give this delegate judge the power of thus scourging his only Son, since all the sins of the world were now imputed to him. Secondly, Pilate made use of another expedient to prevent the execution of our blessed Lord; and- this was to present the blessed Jesus to the Jews in a very deplorable condition, in order to move their pity and compassion. Hitherto our blessed Saviour had been scourged and abused in the hall of judg- ment; but now Pilate again takes him out of the hall and presents him to the Jews. After he had endea- voured to gain over the people, by addressing himself to their ears by a public testimony of our Saviour's innocence, he now places the blessed Jesus before their cyesin the most deplorable condition, in hopes that such a moving spectacle might yet kindle in their cold, blood-thirsty hearts, some small spark of com- passion. For this purpose, though he had before ordered the old purple robe to be put on the Lord Je- sus, it was now probably hung o\er his shoulders iri •XIG OiliirSX's SUPPiJRlNGS BEFORE- such a loose manner when he presented him to tlio people, that they might see his mangled body, cov- ered all over with blood, stripes, and bruises. The Evangelists here mentions 1. The appearance which our blessed Saviour mad^ when he was brought forth before the people. 2. The words which Pilate spoke on the occasion. 1 . The appearance which our blessed Lord made is described in these words : * Then came Jesus forth, wearing the crown of thorns and the purple robe.- Thus it appears, that the wreath of thorns which had been pressed on his head by the insolent soldiers, and the old purple robe which had been hung about him by the \vay of ridicule, were not taken oif : But the Lord Jesus was publicly brought forth to the peo- ple with these marks of contempt ; and presented to them as a king, who had been sufficient!}- mortified and chastized, for his eifectation of sovereignty. — • Here were indeed verified these words of Isaiah : * He hath no form nor comeliness ; and when we shall see him, there is no beauty, that we should desire him.' (Isaiah liii. 2.) 2. The words which Pilate spoke on this occasion Were as follows : ' Behold the man ! ' As if lie had said, see what a deplorable condition this unhappy man is in ! Allowing that he has been guilty of some petty crimes, or has offended you; yet now has he been sufficiently punished for it. I think you may very well putupwuth such a bloody satisfaction, and, at jcast, spare his miserable life. Thus Pilate was for moving the people to compassion, though he him- self had acted an unjust and unmerciful part, by or- dering an innocent person to be treated witJi such Ixirbaritv. We shall here make the followinc: ob- ■servations : 1. That the Saviour of the world was exhibited as a spectacle to his people, ought also to be considered .IS a part of his meritorious sufferings. ■THE TRIBUNAL OF PILATE'. ll'T The Lord Jesus stood here full of pains imd wounds, and seemed outwardly to be in so dreadful a condition, that he looked more like a despisable worm than a man. Hence the Messiah, in the Psalms, (Psalm xxii. 7, 8.) as it were contradicts these word^ of his judge, behold the man, saying, ' I am a worm, and no man ; a reproach of men, and despised of the people. All they that see me laugh me to scom ; they shoot out the lip, the}- shake their head.' But inwardly his soul was lifted up iii continual prayere and ejaculations to his Father ; before whom he here presented himself covered with blood ar,d jstiipes, in order to move his paternal tenderness to a reconcil- iation with us. Kis afflicted soul cried out much lou- der to his heavenly Father, than Pilate did to the peo- ple, Behold the man ! the man who sufiers himself to be thus inhumanly treated for mCn ; and has taken upon him the punishment which they deser\-ed, that tliey may obtain thy pardon. Father, forgive them the debts which they have contracted, and in acquit- tance of them, accept of the blood which streams Irom my lacerated body ! Here I stand, O my Father ! proceed to discharge at me the keen aiTous of thy displeasure : I am ready to present myself as the mark to be shot at. Is it thy pleasure that I should still suffer more ? Righteous Father, i most willing- ly and from my heart submit, to bear all thy chastise- ments. Only speak the word, and Avhatever thou commandest, that will I do. These or such like thoughts employed our blessed Sa^•iour•s serene mind at this juncture. At the same time, his heart was full of filial confidence in his hea\enly Father, being thoroughly persuaded that he would deliver him from this hour of ignominy and reproach ; that he would exhalt him to the highest honour, and pre- sent him to be adored by all the heavenly host. Ikhold, to what a low condition the Creator of all Avorlds was brought by our sins ! It was on us his siirful creatures that i,he ?;entenrc should liTive bee^i il8 Christ's sufferings before executed, according to that of the Prophet : ' The men that have transgressed against me shall be an abhorring unto all fiesh' (Isaiah Ixvi. 24.) The Son of God, on the contrary, \vi\s here made an abhorring imto all flesh. Oh, what an abomination must sin l)e in the eyes of God, since it rendered the Son of God, manifested in the flesh, a laughing-stock and an abhorrence to the people ! But, at tl>e same time, this aflfords an inexpressible comfort to the faithful servants of God, when in this afilictive circumstance they are made like unto the Son of God, the first born among many brethren, and can say with St. Paul, *• We are made a spectacle un- to the world ;' ( 1 Cor. iv. 9.) or, as tlie same Apos- tle says of the Hebrew Converts, (Heb. x. 33.) when • they are made a gazing-stock both by reproaches and afllictions, and partly whilst they become com- panions of them that are so used.' For as the Lord of Glory was here ridiculed, and made a gazing-stock to his people, the like opprobrious honour is likewise to be the portion of his faithful followers. How of- ten have the primitive martyrs been 'made use of as torches for the nocturnal spectacles of the Heathens ; who wrapped them in paper or linen garments done over with rosin, pitch, and other combustibles, and then set them on fire and burnt them alive ! How of- fen were they exposed naked to crowds of insulting .spectators, by whom they were mocked, abused, and reviled ! How^ often at the public games, were they made to fight with wild beasts, &c. &:c. Therefore it might well be said, ' Behold the m.an !' What an unspeakable comfort and encouragement must it liave been to those sufiering members of Christ, to reflect, that their glorious Head was also made a ga- zing-stock to the people. It hiis also been a common ])ractice in the Popish persecutions, to expose the martjTs who sufl'ered for the truth of the Gospel to the insulting populace in the most ridiculous dress, ■in order to nie\ e llicir laughter and contempt. Thu-a THE TIIIBUNAL OF PILATE.- il9 when the blessed martyr John Huss was carried to be burnt, a paper crown painted all over \v itii frighi- ful figures of devils was put on his head ; which, however, served to remind him of his Saviour's mock crown of thorns, and so far proved a comfort to him. All these various sufferings of the martyrs for the truth, the Lord Jesus sanctifted, by thus becoming a gazing stock to the Jews. 2. No sight is so profitable to the eye of the soul, as that of the blessed Jesus thus covered witli blood and stripes. To the eyes of vain men, indeed, this is an ini' age of disgust and horror. They see nothing in it which can give the least comfort to them. It is some- thing extraordinary, if the contemplation of it raise in tliem some motions of a mere natural pity, which soon vanish away without leaving any impression oii the mind. But when a pious Christian, through the medium of true faith, beholds his Mediator, as it were changed into a worm ; he, like the diseased IsraeU ites, who looked on the brazen serpent, is healed by the sight, and his whole heart is moiiiiied and chan- ged.^ Thus the counsel of God was manifested in these words of Pilate, 'Behold the man!' For as in the whole history of the passion, we are to turn our eyes from the hands of men, and to look up to the decrees of God; so must we do in this particular. Pilate was now in the same case as Caiaphas the High Priest was, when he spoke those remarkable words mention- ed by St John, (chap. xi. 51,) of which we have ta- ken notice above. Therefore as the blessed Jesus here through Pilate's means, exposed himself covered with blood to his jx^oplc, or rather to the whole world so likewise the words, 'Behold the man,' must be looked upon by us as if spoken by Christ himself. Therefore, ye impenitent sinners, who still place your satisfaction and delight in sin. Behold the man I Do vou obser\e how sin hiis caused vour Redeemer jurist's SUiTERINGS BEFORlT to be thus barbarously treated ? Here you may see^ as in a faithful mirror, how it will go with you, un- less you sincerely forsake your sins, and believe in Christ. If you die in your sins ; in such reproach (uid disgrace, crowned with thorns of the curse, and stigmatised with the marks of everlasting death, will ye one day be exposed before God and his elect an- gelc. Behold, from this eternal ignominy will your Saviour deliver you, but on no other conditions than those of faith in him, sincere repentance and amend- ment of life. You must truly turn to God, acknow- ledging yourselves deserving of the greatest disgrace iuid reproach, and present yourselves before the throne of grace as wretched criminals, who are guilty of death. O neglect not this opportunity until Jesus, who now, as it were, stands before your eyes as a despised worm, shall seat himself on his jud8:ment- seat, and pronounce sentence of eternal condemnatioa on those who have despised the merits of his blood ! Therefore with eyes full of tears, and with looks of compassionate longing after mercy, Behold the man, Avhom your sins have tiuis barbarously treated ! Pray to him, whom for your sake became as it were, a worm, and less than man, and implore his protec- tion to deliver you from that ruin and depravity int© which you are sunk, and to nuike you the sons of God and heirs of Glory. Behold, yc coACtous and merciless rich men, Be- hold the man. who is thus debased and poor, in order to make many rich ; who is so emaciated that you mav tell all his bones ; \\'ho out of his generous love and boundless liberality, poured out his precious blood for your salvation. Yc sons of pride and ambition. Behold the man, who is humbled so low ; whose head is crowned Avith thorns, and whose body is exposed in a tattered, purple robe, for your sins. Ye \vanton and lasci\ ious. Behold die man, whose A\hole bodj was co\Tred \^'ith blood, stripes, and 7HE TRIBUNAL OF PILATE. 121- bruises. Behold, witn what torture he was to satis- fy the Divine Justice for your sensuality, voluptuous- ness, and the lusts of your pampered flesh. Ye passionate and revengeful, Bt-hold the man, who suffers whatever Heaven is pleased to la}' upon him with astonishing patience, nuidness, and sereni- ty ; who permits himself to be assaulted by the com- bined rage of a tumultuous populace, that he mi^ht atone for your violent emotions of anger and revenL^e, and obtain pardon and gi'ace for you from his hea- venly Father. Therefore, throw yoursehes at the feet of this incarnate God; pour out your tears and complaints before him ; and pray to him that his suf- ferings mav be for the salvation of your souls. Lasth', Ye penitent and faithful souls. Behoid the man ! Soe how low his unspe^ikable lo\ e to you brought him ! Turn your eyes from your sins and iniquities, with which your conscience is oppressed, and direct them to this Lamb of God' the sacred \ic- tim that has borne your sins, and presented himself to the Divine Justice as a great sacrifice of atone- ment. Contemplate his whole deplorable appear- imce, by which he has removed the ghastly appear- ance of your guilt, when you were an abhorrence in the sight of God and in your own eyes, and has made you acceptable to the Father. Reflect on his igno- minous crown of thorns, by which he has acquired for you a right to a never-fading crown of glory. Consider his mean purple robe, by which he haj? ob- tiiined for you the garment of innocence and righte- ousness. Contemplate his wounds and stripes as the remedy for the wounds of your conscience. Behold his face covered with blood, but at the same time ]:)eaming forth looks of the most tender love to vour souis. Lastly, consider his composed and placid heart, which, amidst all his pains and the malicious ouirages of his enemies, was lifted up in prayer to God. Therefore with a cordial love, and whh all the powers of the soul, give yourselves up to th;sfaiihful VOL. II. o l^% cn.r.IJrT'3 SUITERINGS BEFORS Saviour ; and as he \'olimtarily suffered himself to bc exposed to cruelty and rage, so likewise do vou willingly present and de^•otc yourselves to his ser- vice. Do not hesitate to become an insulting laugh- ing-stock in following Christ. If the world points' at you, if it insults and ridicules you, rejoice that you are made thus conformable to the suffering Jesus ; and be assured, that he will one day present you to the Father in a glorious state, \vhen he himself shall point you out and say, ^behold, here am I, and the children whom thou gavest me,' (Isaiah viii. 18. Hcb.ii. 15.) II. Let us now, in the next place, consider the ef-- feet produced by the means M"hich Pilate made use of to release our blessed Saviour, and enquire what fol- lowed his being thus exhibited to the people. First, It was followed by a tumultuous outcry- For ' wlicn the chief Priests and officers saw him^ they cried out^ sayings crucify him ! crucify him 1' The people seemed, at first, to have felt some com- passion at the de})lorable appearance of the blessed Jesus ; insomuch that thev stood in a silent astonish- ment at tlie dismal spectacle. But the chief Priests and their officers, who, for their own interest, were obliged to join in the cry, and to gnash upon this in- nocent person with their teeth, (Ps. XXXV. 16.) were too malignant and cruel to be susceptible of any pity or compassion. They were not sensible that mercy is better than sacrifice, (Matt. ix. 13. xii. 7.) Here were verified these words to the Psalmist (Ps. xxii, 12, 13.) 'Many bulls have compassed me ; strong bulls of Bashan have beset me round. They gaped, upon me with their mouths, as a ravening and a roar- ing lion.' Here was accomplished what the Lord Je- iius had, in a parable, before declared to this perverse generation, saying, ' When the husbandmen saw the Son, they said among themselves, This is the heir ; Come, let us kill him.' (Matt. xxi. 38.) The ac-" THE TRIBUNAL OF PILATE. 125 complishment of it was this : * When the chief Priests saw him, they cried out, saying, crucify him !' Thus the sight of this moving spectacle had quite a different effect on them from what Pilate had ima- gined. He hoped by so deplorable an object, to have moved them to compassion; but on the contrary, al the sight of the blood issuing from all parts of out- Saviour's body, their thirst after his blood was the more inflamed. Here Solomon's assertion was abun- dantly verified, namely, 'The tender mercies of the wicked are cruel.' (I'rov. xii. 10.) No less savage are the men of this world in their rage against the faithful servants of Clirist, who beiir witness to the truth. The sympathetic feelings of humanity are turned into the most savage barbarit}-, by their ha- tred to Christ and his members. How must these outrageous clamours of the mad populace have affect- ed the soul of the blessed Jesus ! The wounds and stripes inflicted on him by the soldiers, did not cause him near so much pain as this inhuman rancour of his people. But the same barbarous treatment which our bles- sed Lord here experienced, has been continued to his members. When the Asiatic Jews saw St. Paul in the Temple, ' They stirred up all the people, and laid hands on him, crying out, men of Israel help.-^ And all the city was moved, and the people came to- gether. — And as they went about to kill him, tidings came to the chief captain of the Band, that all Jerusa- lem was in an uproar.* (Acts xxi. 27 — 51.) And when St. Paul had thereupon made his defence, tlie Nvhole multitude ' lift up their voices, and said, Au'ay widi such a fellow from the earth i for it is npt lit he should Uve. And as they cried out, and cast off their clothes, and threw dust into tht air, ihc chief Captain comm.anded him to be brought into die casde,' (Act*: xxii. 23, 24.) The histories of the martyrs particular- ly prove that the Romish clergy never shewed them- selves more outnijr'^ous tlian when thev Ind Christ '124 CH11IST''3 SUFTERIXCS EEFOEE' suffcrlngsbefore their eyes, in the persons of his mem- bers and faithful ^vitnesses. Even thieves and rob- bers meet with some compassion, when they are pun- ished for their offences ; but when Christ in his members is tortured by fire or sword, they steel their breasts ag-ainst all sentiments of pity and tenderness. But alas ! it little becomes sinners to rail against the enemies of Christ. The malignant spirit of Cain, which naturally dwells in us, cried through the Jew- ish people. Crucify him! Nay, what the deludtd Jews did is daily repeated. All those who are not moved by the pains of a sufiering Saviour, to re- nounce their ungodly ways, and fly from tl.ose sins which brought such suflt rings upon him, do, in ef- fect, cr} out, Crucify him ! Crucify him ! O blessed Jesus ! grant that the consideration of thy maniiold sufierings may have a nobler effect on our souls ! Grant that we may cry out against our old man. Crucify him ! Crucify him I and that we may do homage to thee as (jur lawful King. May every insult, and every pain which thou didst en- dure for our sake, inspire us with fresh motives to obedience, and gratitude for thy stupendous love. Secondly, The next thing which happened after our Saviour was thus exhibited as a deplorable spec- tacle to the people, was Pilate's expostulation with the Jews ; in which occurs, 1. Pilate's speech to them. Pilate, it seems grew so impatient at this last outcry of the Jews, that he broke out into these passionate expressions, * Take ye him, and crucify him ; for I find no i'ault in him.* In this he ^\•as so far to be commended, that he again publicly repeats his testimony of our blessed Lord's innocence. But, on the other hand, he is to be blamed for not opposing the Jews, who were for as- suming the power of crucifying an innocent person, iind for taking the guiit of it on themselves ; at least, Ik might have declined giving them a permission^ amounting to an express command, l^ilaie had be- THE TRIBUNAL OF PILATE. 125 fore taken Jesus and scourged him, (John xix. 1.) and now he is willing to permit others to t ke him away, and crucify him. How cruel is his mercy 1 What did it avail Pilate, that he was convinced of our Saviour's innocence ? To what purpose did he now cry out a third time, ' I find no fault in him,' (See John xviii. 38. xix. 4. and 6.) since he acted contra y to such a conviction? Thus it will be of no benefit to us, to cry out, O Lamb of God tliat takest away the sins oi the world ; unless \vt forsake our sins, in humility lay hold on Christ's innocence, and suffer his spirit to guide us, that we n,ay serve him in holmess and righteousness all the days of our lives ? Preserve us, O Lord, from all such scanda- lous hypocrisy, that we may not confess thy inno- cence with our mouth ; and yet crucify thee by our manifold sins and impieties, or without concern see thee taken away and crucified by others. Tiiis ex- postulation of Pilate vvas followed, 2. By the answer of the Jews, which was this : * We have a law, and by our law he ought to die.' Hitherto, the accusation of the Jews agaiiist our bles- sed Saviour had turned chiefly ov, crimes against the civil government. They had charged him with ibr- bidding the people to pay tribute to Cesar, and mak- ing himself a king. The former crime was detri- mental to the emperor's treasury, as it tended to les- sen his revenue, and the latter was high treason a- gainst his Imperial Majesty ; and both were equally punishable with death. But Pilate, finding in the prisoner's confession no grounds for such an indict- ment, had, time after time, declared him innocent* '1 he Jews tlierefore dropt those points at present, and returns to the charge with a new complaint of a dif- ferent nature ; which could not properly come under the cognizance of Pilate. By this proceeding they exposed the greatest mystery of their religion, and debased it in the eyes of the civil judge, who v.as a heathen^ and understood nothing of it. But rage and i2i3 Christ's sufferikgs BEFonr malice prompted them to trespass on what was sa- cred ; for they Httle regarded how much it might be profaned before Pilate's tribunal. So much pains did these sons of malice and cruelty take to render Christ, the great author of salvation, the cause of con- demnation to themselves. The Jews, in answer to Pilate's expostulation, ap- pealed to the law, and said, ' We have a law, and by that law he ought to die.' They had indeed a iavv% which condemned blaspliemcrs and false prophets to be punished with death, (Lev. xxiv. 15, 16. Deut. xviii. 20.) But this law was most wrongfully ap- jplied to Christ, who had always highly honoured his Father. That Divine law, in which they ought to Iia^e discerned their wickedness, they used as a co- vering for their villainy. These very accusers of the Lord Jesus, \rere the greatest transgressors of tlie Jpivinelaw, (John vii. 19, Rom. ii. 23.) But when they were resoh ed at any rate to put Jesus to death, they made use of the law as a pretence to palliate their crueJty ; and though they themselves impiously trampled the law under foot, yet they would fain have Christ executed as a transgressor of it. How amazing and dreadful is the reflection, that tlie great Angel of the Covenant, who himself gave the law on Mount Sinai, should here be accused as a transgressor of the law ! We, alas ! had trans- gressed the Divine law, and by that law were to die. But, behold, he cometh in our stead, who could say, * Thy law, O my God, is within my heart,' (Psahn :xl. 8.) and permits the priests and people to cry out against him, ' by our law he ought to die.' The blessed Jesus thus suffers himself to be condemned by the h\v, that we may he acquitted by the gospej. btupenduous love ! immeasurable kindness ! At the same time, our blessed Lord has hereby sanctified the sufferings of his faithful servants, who fequently are declared hcritics, and punished with death, through false interpretations of Script are. 1^ THE TRIBUNAL OF PILATE. 127 illiterate zealots. It is no small aggravation of the sufferings of Christians, when they are condemned by declarations out of the word of God ^vrestcd from, their true meaning, by an iniquitous set of unmerci- ful judges. However, by the pretended condemna- tion of the Son of God, according to the sentence of the law, the sting of such an offence is taken away. Alas ! Christ is daily crucified even among Christi- ans, by those who have the Scripture in their mouth, and quote it like satan in the gospel, (Matt. iv. 6.) and yet make it a covering to their vices and wicked ness, by picking out of it every thing they can to ex- cuse and palliate their sinful actions, and, as it were, to make pillows on which their carnal security may Eepose itself. But let us enquire, what particular law that ^vas-, by which the lawgiver himself was here adjudged to die ? He has, say the Jews, made himself the Son ©f God. By their former accusation of setting up for a king, he had been arraigned for high treason against Cesar ; but by this charge they make him guilt}' of high treason against the Divine Majesty. Thus they represent Jesus as one, who not onh- exalted himself above the head of the Roman empire, but above all created beings, and made himself equal with God. Consequently they make him guilty of death on a double account, namely, by the Roman laws, as a rebel, and by the Jewish law, as a blasphemer. Alas ! deluded mortals, it was not our blessed Sa viour that made himself the Son of God, but he who said unto him, ' Thou art my Son, this day ha"\'c I begotten thee,' (Psalm ii. 7. Heb. v. 5.) and wlio at the same time enjoined all 'the kings and judges of the earth to kiss, or worship, his Son." ^\V liad arrogated an equality with God, for ^vhid» here tjK-. real Son of God was to atone. In the state of inno- cence, we were the beloved cliildrcn of Crod ; but ip.- stead of resting satisfied with this lionour, wc uouKyl b.e as gods, (Gen. in. Fi.) On \hv. contrary, by th> 128 Christ's sufferings before attempt, we became like unto our seducer the devil, and fell under the sentence of temporal and etemaL death. THE PUAYER. Thanks be to thtt, O blessed Jesus, for thine un- speakable love, which moved thee to debase thyself so low, and to permit such a false accusation to be brought against thee, as that thou madest thyself the Son of God ; by which thou didst obtain for us the glorious privilege of being sons and daughters of the Almighty. Bless that part of the Divine word, which we have now considered. Grant that the contempla- tion of the mournful spectacle, exhibited to the peo- ple after thy painful scourging, may powerfully move the hearts of all those who, in their carnal security, are going forward in trespasses without any dread of the Di\'ine wrath, and impress on thera a deep sense of God's displeasure against sin. Grant that it may likewise become a comfort to all penitent and faiths fui Christians ; and in all temptations to sin, put us again in mind of that part of thy sufferings, which we have now viewed as it were at a distance, that we may be powerfully restrained from yielding to them. Remmd us more particularly of these thy sufferings at the tremendous hour of death, that we may thence derive comfort and confidence to recommend our souls to thee, our merciful Saviour, and die in thr faith. Grant this for the sake of thv name. Amen. CONSIDERATION XIV. tilate's last discourse with the lorb JESUS, * WHEN Pilate therefore heard that saying, he was the more aiVaid ; and he went again in into the judg- ment-hail, and saith unto Jesus, Whence art thou? THE TRIBUNAL OF PILATE. l2iy But Jesus gave him no answer. Then salth Pilate unto him, Speakest thou not unto me ? Knowest tliou not, tliat I have power to crucify thee, and have power to release thee ? Jesus answered, Thou couldest have no power at all against me, except it were given thee from above : Therefore, he that de- livered me unto thee hath' the greater sin,' (John xix. 8— 11.) In these last words which Pilate spoke to the Lord Jesus, we may observe, ^ First, The occasion of this discourse : * When Pilate therefore heard that saying, he was the more afraid, and went again into the judgment-hall. The chief priests, being disappointed in their first accusa- tion, now brought a new article against the prisoner, and accused Jesus, saying, That he made himself the Son of God; and that consequently, according to their law, by which they were governed under the pro- tection of the Romans, he ought to die. This new charge occasioned uncommon emotions in the mind of the Roman judge. For it was the belief of both Romans and Greeks, that there were a multitude of gods and goddesses, who propagated their race, and begot children ; who sometimes used a visible shape to come down from heaven, and convci-se with men. Thus the heathens at Lystra took Paul and Barnabas for such deities, and cried out, ' The gods are come down unto us, in the likeness of men,' (Acts xiv. 1 1, 12.) When Pilate heard that Jesus made himself the Son of God, he concluded, that if he was the off- spring of the immortal gods, some dreadful ven- ^ance would fall on him and his family. For he had already caused this Divine person to be scourged, and permitted his soldiers to insult him with all man- ner of indignities, and illegal abuses. His consci- ence now reproached hmi for what he had done, and excited in him that servile fear of \\]\\:.h the Evans^e- /ist takes notice above. VOL. II. R 130 ciihist's sufferincs uetorz But by the words, ' lie was the more afraid/ ilf appears that lie had been very uneasy during the whole proceedhigs against Jesus, and that lie had be- fore been agitated with fear and terror, which he could not account for. For, notwithstanding all the mean- ncss and ignominy vvhicli then surrounded the Lord Jesus, sonic niajestic rays of his concealed glory beam- ed forth from him, and made such an impression on IMlate that he could not but conclude, that the person who now stood before his Tribunal was somcthing^ more than human. He had bcff>ve been struck with our blessed Lord's magnaninions silence ; but now lie was quite disturbed, when he heard tliat he had to do with the Son of God ; and at the same time recol- lected, that he had heard of many surprizing miraclcK- whicli had been wrought by this Jesus. Something like this has often happened to other Pagan judges, in the persecutions of the members of Christ, 1 hey have been made sensible that Chris- tians are quite of a different spirit from other malefac- tors. They haA'e been thrown into fear and consterna-» tion, and have felt A'iolent emotions at the undaunted ap}x;arancc, and noble behaviour of martyrs and con- fessors. This servile fear, which often, though not always, appears in unjust judges, who condemn the innocent witnesses of the truth, serves as a testi- mony of the majesty and veneration which true reli- gion carries along with it ; since it strikes unbelie- ■vers w ith awe and terror. Secondly, We may observe the question put by Pilate to the Lord Jesus. Pilate went again into the judgment-hall, that he might speak with Jesus apart and free from all noise and interruption, and said un- to him, ' Whence art thou ?' He does not by these words enquire after his earthly country, namely, whe- ther he was of Judea, or Galilee ? For he could not but conclude from the former accusations of the Jews^ that he was of Galilee, since he had, on that account, L Pilate had no legal power to order him to be cruci- fied ;- and if, on the other hand, he was guilty, he had no right to release him. But the righteous God did not leave this injustice of Pilate unpunished; for, oa a complaint of the Samaritans against him, he was 3j sent prisoner to Rome by Vitellius ; and was de- prived of his post by the emperor Caligula, and then banished. At lengdi, according to some historians^ he put an end to his MTctched life with his own hands in his exile. Thus the Divine vengeance pursued this unjust judge, and punished him for the abuse of his poAvcr in condemning the innocent Son of God. From this last discourse of Pilate with our blessed Saviour, we may learn the following truths : ]. Servile fear and terror may, indeed, cause great emotions in the human heart, but can never work v. thorough change and amendment of it. THE TRIBUNAL OF PILATE, 157 Pilate, who naturally did not want courage and re- solution, was yet struck with a secret fear by the rays of the divinity which beamed forth in Jesus Christ. He was greatly afraid when he understood, that he had proceeded so far against a person who af- firmed that he was a son of God, and his conscience tbrboded him no good for having suffered his soldiers to use Jesus in so contemptuous and inhuman a man- ner. But Pilate was only actuated by a base and ser- vile fear. He was not much concerned because lie had committed these acts of injustice and cruelty ; but his feai' proceeded from the apprehension, that the gods would not fail of punishing him in due time for the indignities he had offered to that divine person, who was the son of a deity. This servile fear had not in the least cured the malignity of Pilate's heart ; for we find all his natural pride breaking forth soon after, in these words : ' Speakest thou nor unto me?"' However, Pilate by his fear on this occasion may" put thousands of bold, licentious Christians to the blush. This heathen was afraid, because he had suf- fered a son of the gods to be scourged. But who among us is afraid, when he is informed by the apostle that by his sins he has, as it were, crucified the Son of God afresh, (Heb. vi. 6.) But granting, that it might occasion in such persons a servile fear ; yet this is not sufficient to convert the heart. On the contrary, fatal experience she^vs that those, whom a base and servile fear, as the first fruits of repentance^ had thrown into extreme dejection and agonies of mind, have generally on their recovery from such a state become more bold, licentious, and secure than they were before. Butj,if the sinner lets this servile fear get the dominion over him, it will only lead him to despair. A sinner who is accused by his own conscience must at first be awakened bv a servile fear ; v/hich causes him to be afraid of God as a righteous judge, and of his temporal and eternal pu- nishments. This fear, as it were, compels him tc VOL. jr. :; 138 Christ's siTFrEiiiNGS ijeiore abstain from many outxvard sins. But this servile fear of the divine Justice must afterwards be gradual- ly purified, and refined into a filial awe and reverence, by the glorious gospel of God in Christ Jesus ; and nuist be tempered with the iove of God, which alone mends the heart, and produces in it a willing' propen- sity to good. Reflect all ye, vvho liy the convictions of your con- sciences are awakened to a servile fear, that you are yet advanced no farther than Pilate who was a hea- then; and thnt, if you breaic off here, or intend to proceed no farther in the uork of conversion to God, you V. ill be as little benefited by such convictions of your guiit, as he was by his conviction of our Saviour's uinoccnce : Come therefore to God by Clirist, the I'Son of his love, who will fill your hearts with perfect love, which casteth out flavish fear, (1 John iv. 18.) O laithlul Saviour ! do thou fill our hearts with a filial love aiid lear ol God, that \\e may not only avoid the punishments due to sin, but have an inward ab- horrerr'.-c of sin itself ; especially as it brought so many sufferings on thy sacred person, and caused thy death on the cross. 2. I'here arc many in our days Svho resemble Pi- late ; who out of vdin curiosity are starting questions on the sublimest mysteries of religion, but at the same time shew a contempt of its fundamental truths. Pilate, as we have observed above, had paid no re- gard to the confession, which Christ had made before liim concerning his kingdom ; and had made a jest of that important truth^ which Christ came into the world to promulgate. But now he is for scaling the third heaven at once, and witli his profane heathenish understanding, would fain penetrate into the most ex- alted mystery of Faith, namely, the eternal generation, of the Son from the Father. But how many are there, wiio in our da}s presumptuously dispute and pretend to explain the mysteries of religion, before they know the first elements of Christianity, and while they arc iJi THE TIIIBUNAL OF PILATE. . 139 biaves to their lusts and passion. Young sturlcnts in divinity, by the conceit they entertain of their proud reason, are most in danger of this presumption. But too many of those, who vainly dispute about these aw- ful mysteries of our religion, are but babes in the practice of Christianity ; tu'e strangers to repentance, self-denial, taking up the cross, and carrying it after Christ ; and indeed, to learn and practice such things is generally the least of their desires. God reveals his secrets, as far as it concerns us to knoM% to babes and to the humble, but not to those proud spirits wiio are for unfolding every thing by the riatural dint of their genius, and arrogantly soar above the native sim- plicity of God's word. Blessed Jesus ! preserve us from all presumption and vain curiosity in spiritual things. Grant that wc may know ourselves, and from whence we are, name- ly, of sinful origin, before we take upon us presump- tuously to explain thy mysterious generation, and say. Whence art thou ? Let us first examine our own sin- ful genealogy, before we presume to trace that of heaven. May we rather, after the example of thine elect angels, as often as we look into the mysteries of thy sacred person and office, bow down our heads in token of our devout humility and reverence. 3. The wisdom of speaking aiid being silent at proper seasons, must be learned in the school of Christ. Here we find remarkable instances of both. Here our wise Redeemer gave sufficient proof that he knev/ when to speak, and when to be silent. This consum- mate wisdom no man is naturally possessed of. The natural man often speaks when he should be silent, and is silent when he should open his mouth. He speaks whenever his own honour is called in question, and launches out into diffuse apologies ; on tlic other harid, he has not a Vv'ord to say when he should stand up for God's honour, and vindicate the character of his nei,^hbour when he is wrongfully accused. But -Ms v/ise lesson of speaking and !:igns oi" fear upon hearing the other charge, namely , 148 Christ's sufferings beforl* that Jesus made himself the Son of God ; they drop the theological article, and revive tlie old complaint^ affirming that he set himself up for a king. But here they also give fresh force to their first accusation, by deducing from it such an alarming in- ference, as might well stagger Pilate's resolution. Their inference was this : Whosoever maketh him- self a king speaketh against Cesar, i. e. opposes the Roman emperor's right over the province of Judea^ and thereby lays a foundation for tumults and rebel- lion. This position in itself is not ill grounded. When a person gives himself out to be a king, and attempts to get the government into his hands, in a country over which there is a settled sovereign, he must undoubtedly be looked on as an enemy of th& reigning sovereign. But from this true position they draw a very wrong conclusion. " This Jesus, say they, gives it out in Judea that he is a king ; therefore he speaks against Cesar." From this they farther conclude, that if Pilate should let this man go, he was not Cesar's friend. For how should he be a friend to the emperor, who protected a person that was his open enem}' ; and when the prisoner is brought be- fore him in bonds and fetters, in order to be punished, is for letting him go, that he may again carry on his seditious practices against Cesar. This false reason- ing struck this mighty statesman with a terrible panic ; and he was so entangled in this web which these so- phistcrs had spun, that he was not able to extricate himself out of it. The fear of the emperor's displea- sure, with which he was indirectly threatened, shook the foundations of his good intention, so that he fiuc- , tuated between doubts and fears. Hence we shall deduce the following truths : v 1. Satan is very dexterous in attacking every man on ihat side, where he can make the least defence. This was the way he went to work with Pilate. The menace of the Emperor's displeasure ^vas a thunder- clap, which struck him v.ilh such dread and I '£HE TRIBUNAL OF PILATE. 149, consternation that he could not again collect himself. Thus satan found out his weak side, where he was the least prepared for an attack. For there is nodiinpj which ministers of state are more afraid of than their sovereign's displeasure ; being very sensible, that it may be attended with disgrace and the loss of all their temporal possessions. This advantage the subtil fiend continually makes use of, to tempt men to sin. He knows the natural constitution and predominant inclinations of every one, and directs his temptations accordingly. He knows how to lay the bait to allure, and at other times how to terrify the sinner. The proud and ambitious man he entices to sin by the hopes of tempond honours, and terrifies him with tlie fear of disgrace, and of being de- prived of his posts and dignities. He allures a vo- luptuous sensualist by the bait of canial delights and elegant entertainments ; and, on the other hand, he ter- rifies him with the fear of affliction, imprisonmnent, distress, and pain. He draws in the miser by the* hopes of profit, and other temporal advantages, and terrifies him with the fear of losing his estate and money. When, for instance, a man is immoderately- fond of this world, and falls into such circumstances, that, on one side, he has hopes of making great addi- tions to his fortune by renoiuicing the truths of the gospel, and going over to the kingdom of darkness ; but, on the other hand, by steadfastly adhering to the pure truth of the gospel, he is in danger of being strip- ped of every thing he hcis ; satan points his batteries against that side of the heart where it is ^^'eakest. He lays hold of him by his fondness for earthly things, and suggests to him, that he may for once set aside his conscience, otherwise he must be reduced to want and poverty. At the same time, he represents the danger to be very great, and the loss irretrievable; so that at length, the unwary sinner, unless some higher strength enable him to withstand the temptation, and his soul be fortified by grace, sun'endcrs himself on 150 Christ's sufferings before sataii's terms. Happy are they, who are made wise by the miscarriage of others ! who learn to secure their innocence, and to know their own weakness, that the ev^il one may not take advantage of it to their destruc- tion. 2. We can never be secure from satan's assaults till w^e liaAC intrenched ourselves witliin a settled resolu- tion of denying the world. We are like an open city, without fornication, walls, or motes ; and consequently cannot sustani a siege. This Pilate found to be true by faial experience. The favour of the Roman Emperor being, as he thought of greater concern to him than a good con- science and the favour of God, he at last sunk uiider tlie temptation which assaulted him. By one indi- rect menace of the Emperor's displeasure, he lays down his arms. His haughtiness which, but a little before, had displayed itself in these arrogant words, * Knowest thou not that I have power to release thee,' was at once pulled down ; and the devil gained a compleat triumph over his weakness. Thus it happens when a man accounts the friend- ship of the world, and favour of the great, an indis- pensibie part of his happiness. 1 hen, in order to. avoid the loss of it, integrity and a good conscience are frequently laid aside, and he becomes the con- temptible slave of those whom he looked upon as his vassals. Here we see how far the natural love of vir- tue and justice extends ; and that is no further than to tlie confines of denying the world. Pilate, for the sake of Christ and his own integrity, should have ris- qued the danger of being informed against at Rome, as a favourer of the emperor's enemies ; on the con- trary, he became a betrayer of Justice, and deli\ered the innocent into the hands of his enemies. Let this ]3C a warning, and powerful incitement to us, absOr lutely to deny the world and all its sinful customs, 'I'he world must be so little to our eyes, and our Sa\iour so great, that we should be ready to part 1 THE TRIBUNAL OF PILATE. 151 with all, rather than oftend him by any delilDcrate sin,' or injure his honour. This renouncing of the world is the partition-wall between mere morality and gen- uine Christianity. Whatever progress a person by his natural strength may make in the government of his passions, and the practice of outward moral virtues, if he does not deny himself, and renounce the world, he will yield to the first temptation that assaults him. Whoever does not fear and love God above all things, and put an entire trust and confidence in him, will not be able to act even in a temporal office with un- tainted integrity, and a conscience void of offence ; much less will he be able worthily to discharge ^a spir- itu li office : But as soon as he is threatened by the great and powertul, he will, like Pilate, set aside his conscience, and do what he himself knows to be sin- ful. In a word, he will not be able rightly to perform one single duty that the Christian religion requires. For however praiseworthy his intention may be, and though he has even made a good beginning towards putting it into execution ; yet when he comes to be menaced by others, who say all manner of evil of him ; he then forgets his laudable designs, conforms to the world, and again gives himself up to what he had hitherto avoided from the dictates of his conscience. Hence we may see, that Christ lays no unnecessary burden upon us, in requiring that we should renounce the world ; on the contrary, we should look upon it as a necessary preservative against the snares of the tempter. III. We come, in the last place, to consider the consequence of Pilate's timidity and irresolution ; and here the three following particulars deserve our no- tice. First, The preparation made for condemning the Lord Jesus. This is described in these words : ' When Pilate therefore heard that saying, he brought Jesus forth,' out of the haji of Judgment, where he had privately examined him whether he was the Sou of 152 Christ's sufferings before God, * and sat down in the Judgment- seat, in a plade that is called the pavement, but in the Hebrew Gab. batha.' There was probably a pompous tribunal erected adjoining to Pilate's house, on a raised paved area, where he usually pronounced sentence of death on malefactors. In this elevated seat of judgment he. seats himself with great parade ; and as he had ex- tremely weakened his authority by his scandalous pliableness throughout this whole affair, he was now for recovering the respect due to him, by pronoun- cing sentence on Jesus with great pomp and solemnity, St. John likewise particularly specifies the time of the day, and the season of the year, when this happen- ed. Concerning the latter the Evangelist says, ' It was the Preparation,' /. e. the day before the Sabbath, (Mark xv. 42.) or the Friday preceding the Passover, when they prepared themselves for the approaching Sabbath, which was a high day, and to be observed with particular solemnity. As for the time of the day, the Evangelist observes, that it was ' about the sixth hour,' i. e. according to our computation of time, about twelve of the clock at noon. For the Jews used to compute their hours from Sun rising, and divided the day into twelve equal parts or hours, (See John xi. 9.) ' Are there not twelve hours in the day V Thus it appears, that it was twelve of the clock or near mid-day. There is nothing contradictory tc this in the gospel by St. Mark, (chap. xv. -25.) whc says, that it was about the third hour when they cru-| cified our blessed Saviour. For either these words may be rendered, ' It was the third hour, after they hadj crucified liim,' namely, when the soldiers, as wel have observed above, parted his garments ; or the| third hour in St. Mark may be understood of the second larger di\'ision oi the day, which began at thel end of the third hour i'rom sun-rising. For as the Jews divided the night into four parts or watches; soi likewise they divided the day into four parts or equal divisions; cuiied tlie tempie-hours, or hours of praya". THE TRIBUNAL OF PILATE. i5S lEaeh of these divisions took its name from the hour of the day, at the end of vvliich it began. For in- stance, the first quarter or division of tlie day was called the first temple-hour, and comprehended the first, second, and third, of the twelve common hours of the day. The second division w^as called the third temple-hour, which lasted from the fourth to the fixth hour of the day inclusively, in which die con- demnation of Jesus happened. The third great di- vision was called the sixth hour, which included the seventh, eighth, and ninth hour of the day, during which our blessed Saviour was crucified. The fourth division was called the ninth hour, and this included the tenth, eleventh, and twelfth hour of the day. By either of these methods, the two Evangelists may T'ery easily be reconciled, without the least necessity of making any alteration in the text, of either St. John or St. Mark's gospel. Indeed there are a k\v copies where the fourteenth verse of the nineteenth chapter of St. John runs thus, 'It was about the third hour.' This was the preparation which Pilate made for condemning the Lord Jesus. After this follows. Secondly, Pilate's last effort to release our blessed Lord ; but this w^as very faint, and proved ineffec- tual. ' And he said unto the Jews, Behold your king !' As if he had said, Look on him again; con- sider how severely he has been handled, by scourg- ing and other abuses. Suppose he has acted indis- creetly, he seems to have been sufficiently punished ; for you see what a wretched spectacle he is. Now I refer it to you, whether it woidd not better become you to shew him mercy and spare his life, than to punish him any farther. But the Jews cried out, * Away with him ! Away with him! He is none of our king, Cruelly him P Hence it appears, that these words of Pilate only ad- ded fuel to the flames. ' Pilate then saith unto them» shall I crucify your king ? He now \vouId fain ^vork on them by remonstrating, that buch an action would be a scandal to them, and what an indeliable stain VOL. II. V 154 CHRIST'o GUTFERINGS liEFORE they would bring on their nation, by occasioning it t6' be said by foreigners, The Jews suffered their king to be crucified. But alas I such motives had little iveight with a tumultuous rabble, frantic with rage and cruelt}'. Upon other occasions, men are apt to stand \'ery much on tlieir reputation, and think that whoever touches their character, touches their life. But this their so highly valued reputation they wil- linsrly sacrifice to their hatred against Christ. Oil this remonstrance of Pilate, the chief Priests at last broke out into this declaration, which redounds to their eternal infamy.- ' We have no king but Ce- sar.' At other times they grievously murmured against the Roman yoke, and held it inconsistent with duir hoooLU' and liberty, to pay tribute to the empe- ror ; but their hatred against Christ made them, now pietend to be very loyal subjects to Cesar, rather than acknowledge for their Messiah and king, the unhnp- py \ictim of their malice who now stood before them ; and rather than take on themselves the easy yoke of Christ's gospel, they chocse to be vassals and ser- vants to the tyrannical and cruel Tiberius, In this remarkable dcelaiation, the Priests and Elders of the people proceeded to such a pitch of abandoned wick- edness, as publicly to disoAvn the hope of Israel, namely, the Messiah, who had been promised to them under the title of a king, and to deny this important article of their religion, before a Pagan governor. At the same time, by these words, * We have no king but Cesar,' they again indirectly threatened him with the emperor's displeasure : As if he had said, ** Wc are lo} al subjects to the Kornan emperor, and have brought this rebel before you to be punished. Now if you discharge him, we are obliged in conscience as priests and rulers, to lay a report of it before his Im- perial Majesty." This was the last assault on IMlate's' heart, which carried the fortress after a faint resist- ance of some hours. Upon this followed, Thirdlv, The actual condemnation of the Lord Jcbus ; which is thus related by bt. Matthew, (chap. THE TRIBUNAL OF FILATE. 155 xxvH- 24, 25.) and in our opinion, may very pro- perly be introduced in this place. ' When Pii.ite saw that he could prevail nothing, but that rather a tumult was made j he took water, and washed his hands before the muldtude, saying, I am inuoccnt oi' the blood of this just person: See ye to it. Then answered all the people, and said, His blood be oii us and our children ! Then he delivered him to be crucified.' In this account we may observe, 1. The motives that induced Pilate to condemn Jesus. These were not any crimes which our Lord h:,d committed : for of those which had been laid to his charge, the judge had several times publicly ac- qiutted him. Piiate therefore was at last induced to pronounce the sentence, partly because there was no hopes of giving a turn to the afiair, by bringing the Jews to consent that Jesus should be released ; and partly because there was reason to fear that farther op- position might occasion an insurrection : For in such a case the people would have assaulted and sacked the governor's house ; and consequently Pilate have been brought under much greater difficulties to defend his conduct at the court of Rome. These were the mo- tives by which Pilate was at last induced to proceed to the condemnation of our blessed Saviour. 2. Pilate's declaration and protest, antecedent to the sentence. ' Pilate, as the E',angelist observes, took water and washed his hands before the multi- tude.' It was an usual ceremony both among the Jews (Deut. xxi. 6.) and heathens, to wash the hands as a token of a person's innocence. Tiiis custom Pilate here observes, and, besides the mere ceremony, expresses in words what he intended by this symbol, by sa}ing, ' I am innocent of the blood of this just jnan : See you to it.' By this, he once more publicly acknowledges the innocence of the Lord Jesus, whom he stiles a just man, an appellation which Pilate's wife had before given to our blessed Saviour. He then turns off the blame of Christ's death from him- belf and lavs it on the consciences cf the J<"r.s, 'J'hus 156 Christ's sufferings before his design was, by washing his hands, to hint to the Jews, that as his hands which he had just washed were entirely clean, so would he be clear from all guilt, on account of the sentence and execution of this just man. As if he had said, You have absolutely compelled me to order this innocent person to be crucified and put to death ; and you must be answer- able for it before God and man. Upon this, these infatuated wretches, without any scruple, took the guilt of this horrid crime on their own consciences ; and unanimously cried out, ' His t)lood be on us, and on our children !' By this they signified, that they were certainly convinced that this Jesus deserved to die as a seducer of the people, and that Piiate had no manner of reason to be apprehen- sive of being called to any account for it ; but that they dealt sincerely with him, and would be answer- able for any blame which he might incur by it, before God and man. Nay, they farther engaged their own persons and their children, that the condemnation of this man ^vould not be followed by any punishment; and if such a thing should happen, which was not at all probable, they solemnly promised to take die whole of it on themselves and their posterit3^ ' His blood, said they, be on us, and on our children.' O dreadful words, which indicate the greatest infatua- tion and obduracy ! How soon did that wretched na- tion feel the load of this curse to which they impi- ouslv devoted themselves, and which fell in a most signal- manner on their heads, and that of their de- scendants, who have been groaning under its oppres- sive weight more than seventeen centuries. 3. We have here the sentence itself: ' Then he delivered him to be crucified.' Now Pilate, sitting with great pomp on his judgment-seat, pronounced the sentence for crucifying Jesus, and declared that he would give him up to his soldiers to be crucified ; since the Jews had openly declared, that they would be ansv.-erable for all the guilt and ill consequences that might attepd this proceeding. On these cir- THE TRIBUNAL OF PILATE." 157 cumstances, we shiill make the following observa- tions, with which we shall conclude this Conside- ration. First, That every circumstance of our blessed Sa- viour's passion has been conducted by the Divine ■wisdom. 1. It was not by mere accident that Pilate pronoun- ced sentence on the blessed Jesus in a place, which from its elevation was called Gabbatha. For this con- demned Jesus was to sfcmd for an ensign lifted up on high to all nations, to which the Gentiles should seek, (Isaiah xi. 10.) Therefore his sentence of condem- nation was to be pronounced in a raised place, pub- licly in the eyes of the whole world, and not in a cor- ner. 2. The specifying of the hour, in which the sen- tence was pronounced, indicates, that as God tells the hours in the suffering's of his blessed Son, so does he likewise in the suffering of his children by grace and adoption. Time never seems more tedious to men, than when they labour under sufferings. Then they not only count the days, but the very hours and minutes. But God likewise counts the hours of their sufferings, and for every hour of pain, reproach, or mockery, will add a new gem to their diadem of glory. Hence weought to be thoroughly persuaded, that as the providence of God over-ruled with re- gard to the time and place of the condemnation and crucifixion of our blessed Lord, so likewise will it also direct the time and place of our sufferings for his sake ; and that no affliction shall befal us, at any place or time but by the appointment or permission of our heavenly Father, the supreme disposer of all events. Secondly, As we often illegally place ourselves on the Judgment-seat of private censure, to condemn our innocent neighbour ; so the Son of God was to suffer himself to^ be condemned, by an iniquitous judge on his seat of judgment. Our blessed Lord has solemnly warned us, saying, • Judge n9t ; condemn not ;' but wlio is it that pays 1^8 CirRIST^S SUFFERINGS BEFORE a due regard to these precepts ? Of all our Sn.viour's injunctions, not one is more frequently violated thua this ; and this is frequently done, not only by the igno- rant and unlearned, but by those also who know bet- ter, and observe a decent regard to religion in their outward behaviour. At polite visits and other meet- ings, what is the usual topic of conversation, but cen- sure? Wc condemn our absent neighbour ; his ges- ture, his sayings, and all his actions are canvassed rv-. r, exposed, censured, and judged, without the least in- dulgence. On such occasions, frequently a dcfi''ihve sentence is unj ustly pronounced, without allowiuij^jhe party condemned a hearing. Now us we bcj oftci, cis- cend the seat of judgment, and, instead of jutit-ing ourselves, and strictly examining our own ac." ns, jprecipitately condemn our neighbour ; the Sen of God was pleased to submit to this condtmnation, w h-ch was pronounced from an unjust tribunal. Mciy this consideration awaken in us all an absolute abhorrence of all scandal, rigid censures, and calumny. Thirdly, So great is the benevolence of God, that he often out of his exuberant goodness, as it were, presses his overtures of grace on man. As Pilate, in the instance before us, is for obtru- ding Jesus on the Jews as their King, when they ve- hemently rejected him, and would hear of no such thing ; God often proceeds in the same manner with sinners, not only by making a tender of his grace to them w ith smgular impressions ; but he, as it were, presses them to accept of it. Sometimes, in order to win their stubborn and refractory hearts, he showers \ down a profusion of blessings on them. Sometimes he finds it necessary to make use of the rod of cor- rection ; lays them on a sick bed ; permits them to fall into difficulties ; and by these visitations, earnest- ly labours to gain their minds. But if, after all these indulgent trials and awakening calls, they still con- tinue unmoved ; what can follow but a severe account for the obstinate rejection of such repeated offers of grace ? But, alas ! how often have we been thus in- THE TRIBUNAL OF PILATE, \S9 ^Sensible to the convictions, admonitions, and chastise- nrnts, oi God's blessed Spirit; so that in a carnal security, we have wished to shake them off. Now that even this grievous sin might be remiilcd to the penitent, the Son of God has, by these circumstances oi liis passion, acquired the remission of them. Fourthly, The sin of the Jews in rejecting the Messiah, is daily committed among Christians. 'J his is frequently done by those worldlings, who prefer their carnal lusts and temporal enjoyments to tliat fellowship of Jesus Christ, to which they are cal- led in the gospel. The Jews cried out, ' We ha\ e no king but Cesar!' And does not the covetous man cry out, I have no king but mammon ? The proud and ambitious cries out, I have no king but my hon- our and reputation ! The sensualist cries out, I have nokine^ but pleasure ! Away with such a king, who commands mt to crucify my flesh, who would oblige me to break with my jovial compiaiions, and live like a hermit ; away with him ! such a sovereign shall by no means rule over me. But they are likewise guilty of the same crime as the Jews u^re, though in an in- direct manner, who seek salvation in any other name, but that by which God has appointed that we should be saved, (Acts iv. 12.) Those who would obtain an exemption from punishment, forgiveness of sins, eter- nal life and salvation, by the merits and intercession of others among the livir.g, or the dead, presumptu- ously reject the Son of God die only Mediator and Saviour of mankind, and chuse for themsehes other siiviours, as impotent as themsehes. May the Lord keep us from such an infatuation, that we may not feel the truth of these words of the Psalmist : ' Their sorrows shall be multiplied that hasten after another God.' (Psalm x\i. 4.) Fifthly, the blood of Christ has both a vindictive, and a conciliatory power. It is poured do\vn in vengeance on those ^vho tres- pass against it, either by placing in it a carnal and presumptuous confidence, notwidistanding their wick- ed lives ajid impeniteiU hearts ; or by tixading under 160 Christ's suffeiuncs, &c. foot, and accounting the blood of the covenant an uu* holy thing. These deluded sinners will, by the Di- vine justice, be persecuted as murderers of Christ; and the blood of the Lamb of God, which was shed for the purifying of the conscience, and the forgive- ness of sins, will be poured on them in vengeance and judgments. On the other hand, i*s healing, concilia- tory pow'-r manifests itself to all humble broken, and. contrite hearts. It is to them the means of justifica- tion, and all their sins will be forgiven them in con- sideration of this precious blood. It is poured upoa them in sanctification and holiness ; for if they walk in the light, it more and more cleanses them from all sin and filthiness of flesh and spirit, (1 John i. 7. 2 Cor. vii. 1.) It also pours inexpressible blessings on their hour of death, and opens to them a passage from death unto life. (John v. 24.) May God of his infinite mercy grant, that the blood of Jesus Christ may, in this blessed manner be on us^ and on our children, and that it may manifest its re- conciling, justifying, and sanctifying power in all our hearts ! May he further be pleased to grant, that all the foregoing Considerations on the sufferings of Christ before the civil Tribunal of Pilate and Herod may be of real benefit to our immortal souls ! THE PRAYER. O FAITHFUL Saviour! may thy blood be onus, and on our children, not in its vindictive, but its con- ciliatory power, to the quieting of our consciences,' the sanctifying of our souls, and the purifying of our hearts. Bless all the considerations on this part of thy sufferings ; and grant that we may not lose or throw any grace w rought in us, by the co-opperation, of th}' good s})lrit. We recommend to thee the seed of so many important and saving truths, now sown ; water them with the salutary dew of thy blessing, that they may bring forth in use the fruit of good livilig to the honour and praise of thy name. Amen. END OF THE SECONJ) TARTi PART IIL OF THE SUFFERINGS OF CHRIST ON MOUNT GOLGOTHA. The accounts given by the four Evangelists, (Matto xxvii. 31 — 65. Mark xv. 20 — -47. Luke xxiii. 26-— 56. John xix. 16 — 42.) connected and har- monised. * THEN the soldiers took off the purple robe irom Jesus, and put his own raiment on him, and led him away to crucify him. And Jesus went forth, bearing the cross. And there were also two malefactors led with him to be put to death. And as they led Jesus away, they found a man of Cy- rene, Simon by name, the father of Alexander and Rufus, who passed by, coming out of the country: And they laid hold on him, and compelled him to bear his cross ; and on him tiiey laid the cross, that he might bear it after Jesus. ' And there followed him a great company of peo- ple, and women who also bewailed and lamented him. But Jesus turning unto them, said, daughters of Jerusalem, weep not for me ; but for yourselves, and for your children. For, behold, the days are couiing, in which they shall say, blessed are the barren, and the wombs that never bare, and the paps that 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 tilings in a green tree, wha': sliuU be done in Uie dry? VOL. ir. 5: 162 CHUIST's SUffERINGS * And thev bring h'n-n u^to a place, called in the Hebrew Golgotha, which is, being interpreted, the pi ce of a skuU. And they gave him to drink vine- gar [or sour wine] mingled with myrrh and gall : and when he had tasted thereof, he would not drink ; and he received it not. And they crucified him there, and two other malefactors with him, one on the right hand and the other on the left, and Jesus in the midst. And the scripture was fulfilled, which saith, and he was numbered with the transgressors. Then saith Jesus, Father, forgive them; for they know not what they do. ' And Pilate wrote a superscription of his accusa- tion, and put it on the cross. And the writing was, Ji-SUS OF NAZAREfJI TJiE KiNG OF THE JeWS. Trds title then read many of the Jews ; for the place where Jesus was crucified was nigh to the city : and it was written in Hebrew, and Greek, and L^tin. Then said the chief Priests of the Jews to Pilate, write not the Kiig of the Jews ; but that he said, I am the King of the Jews. Pilate answered, What I have written, I have written. Then the soldiers, when they had crucified Jesus, 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. And they cast lots upon it, what every man sliould take ; that the scrii)ture might be fulfilled, Wiiich saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did. And sitting down, they watched him there ; and it was about the third hour when they crucified him. ' And tiie people stood beholding ; and they that passed by reviled him, wagging their heads, and say- ing, I'hou that destroyest die Temple, and buildest it in three days, save thyself ; if thou be the Son of God, come down from the cross. Likewise abo the chief ON MOUXT GOLGOTHA. 163 Priests, mocking him with the Scribes and Flders, said, He saved others, himself he cannot save. If he be the Christ, the King of Israel, the chosen of God, let him save himself, and now come do\vn from the cross, that wc may see it, and we will believe him. He trusted in God, let him deliver him novv-, if he will have him ; for he said, I am the Son of God. And the soldiers also mocked him, coming to him and of- fering him vinegar ; and saying, If thou be the King of the Jews, save thyself. The thieves also, who were crucified with him, cast the same in his teeth. And one of the malefactors, who were hanged, railed on him, saying, If thou be Christ, save thyself and us. ' But the other answering, rebuked hhVi, saying, Dost not thou fear God, seeing thou art in the same condemnation? xVnd we indeed justly : for wt re- ceive the due reward of our deeds ; but this man hath done nothing amiss. And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, verily, I say unto thee, To day shalt thou be with me in Paradise. Now there stood by the cross of Jesus, his mother, and his mo- ther's sister, Mary the wife of Clcophas, and Mary Magdalene. VV hen Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his Mother, Woman, behold thy r>on ! Then saith he to the disciple. Behold thy mother ! And from that hour that disciple took her unto his own home. * Now from the sixth hour there was darkness over all the land until the ninth hour ; and the sun v.as darkened. And about the ninth hour, Jesus cried with a loud voice, EH, Eli, lamma sahachthani, that is to say. My God ! my God ! why hast thou forsaken me ? Some of them that stood there, when they heard that, said, Behold, This man calleth for Elias. After this, Jesus knowing that all things were now accomplished, that the Scripture might be fulfilled, saith, 1 thirst. New there v/as set a vessel full of 164 Christ's sufferings. vinegar : And one ran, and took a spunge, and filled it with vinegar, and put it upon hyssop and stuck it on a reed, and held it to his mouth, and gave him to drink The rest said, Let be ; let us see whether Eli- as will come to save him, and take him down. Now when Jesus had received the vinegar, he said, It is finished. And he again cried with a loud voice, and said, Father, into thy hands I commend my spirit : And having said this, he bowed his head, and gave up the ghost. ' And behold, the vail of the temple was rent in ttvain from the top to the bottom, and the earth did quake, and the rocks rent, and the graves were opened, and the bodies of many saints w4io slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many. Now when the Centurion who stood over against him and they thatv\^ere with him watching Jesus, saw that he so cried out, and the earthquake, and those things that were done ; they feared greatly, and glorified God, saying. Certainly this Vv'as a righteous man; truly this was the Son of God. And all the people that came together to that sight, beholding the things ^.vhich were done, smote their breasts, and returned. And all his acquaintance, and the women that had followed him from Galilee, among whom was Mary Magdalene, and Mary the mother of James the less, and the mother of Joses, and Salome, and the mother of Zebedee's children, who also when he was in Gali- lee followed him and ministered unto him, and many other women who came up with him to Jerusalem, stood a far off beholding these things. * The Jews, therefore, because it was die prepara- tion, 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. I'hen came the soldiers, and brake the legs of the first, and of the other, who was crucified with him. But when they ON MOUNT GOLGOTHA. 165 came to Jesus, and saw that he was desd already, they brake not his legs : But one of the sgldiers m ith a spear pierced his side ; and forthwith came there cut blood and water. And he that saw it bare record, and his record is true ; for these things were done, that this scripture should be fulfilled, A bone of hira shall not be broken : And again another scripture saith, they shall look on him whom they pierced. * And now, when the even was come, because it was the preparation, that is the day before the sab- bath, came a rich man of Arimathea, a city of the Jews, named Joseph ; he was an honourable coun- sellor, and a good man and a just. The same had not consented to the counsel and deed of them, who also was a disciple of Jesus (but secretly for fear of the Jews) and waited for the kingdom of Gcd. He 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, whether he had been any while dead '? And when he knew it of the Centurion, he gave the body of Jesus to Joseph, and commanded it to be delivered to him. And Joseph bought fine linen. And there came also Nicodemus, who at the first came unto Jesus by nio^ht, and brought a mixture of myrrh and aloes, about a hundred pound weight. Then took they the bod}' of Jesus, and wrapped it in the clean linen, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. * Now in the place where he was crucified, there was a garden, and in the gaiden a new sepulchre hewn out of a rock, \vhereiii ne\ er man before was laid. Here laid they Jesus, therefore, because of the Jews, preparation day ; for the sepulchre was nigh at hand. And they rolled a great stone to the door of the sepulchre, and departed. And the women also, who came with him from Galilee, followed after. 166 Christ's suffe rings Among these were Mary Magdalene, and Mary the mother of Joses, who sat over against the sepulchre, and beheld how, and where, his body was laid. And they returned, and prepared spices and ointmeais, and rested the sabbath day, according to the com- jnandment. Now the next day that followed the day ©f the preparation, 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 b> night and steal him away, and say unto the people. He is risen from the dead : So the last error shall be worse than the first. Pilate said unto them. Ye have a watch ; go your way, m ike it as sure as you can. So they went, and made the sepulchre sure, sealing the stone, and setting a watch.' THE PREPARATORY PRAYER. O FAITHFUL Saviour, who was crucified in weak- ness, but now livest in power, and canst forever save all those who come to God through thee ; It is our purpose now to consider the concluding scene of thy sufferings on mount Golgotha. O thou crucified Love ! be pleased to favour this our weak attempt, and make it conducive to the glory of thy name. Give us a lively sense of our incapacity so to conduct these Considerations, that they m.iy be a real benefit and blessing to us. Grant that this sense of our weakness may awaken in us an earnest desire of the Divine assistance, and the influence of thy Spirit ; and satisfy this desire, by giving us all those talents and graces, which thou thyself knowest to be ne- cessary towards an edifying consideratipn of thy suf- ferings. Amen. 9N JtfOUNT GOLGOTHA. 16? CONSIDERATION I. THE LORD JESUS LED TO HIS CRUCIFIXION. IN the preceding Considerations, we have dis- coursed of the several suiFerings which our dear Me- diator, for our sins, endured on the Mount of Olives; before the spiritual court of the Jews ; and the civil tribunal of Pilate and Herod. It now remains, that we consider his sufferings on Mount Golgotha, the place appointed by the infinite wisdom of God for the conclusion of our blessed Lord's meritorious afflictions. The beginning of this remarkable transaction runs thus. ' Then the soldiers took the purple robe off from Jesus, and put his own raiment on him, and led him away to crucify him. And Jesus went forth, bearing his cross. And there were also two other malefac- tors le rdness of human nature in taking up the cross, and its fondness for ease, conveniency, and worldly esteem. Alas ! we daily shew our desire to be excused from bearing the cross, and thereby con- firm the observadon of St. Paul, (Hcb. xii. 11.) ' That no chcistcniiig, for the present, is joyous, but grievous to us.' How willing soever tlie spirit may be, the flesh is generally weak ; especially when the cross comes so unexpectedly, as it did here on Simon. But blessed be God, who has compassion on the infirmi- ties cf his children, and for Christ's $ake, will f^orgive ON MOUNT GOLGOTHA. 181 ihem these natural motions of self-love, if they do but earnestly strive against them, and pray to him for more willingness under persecutions and sufferings. Let us therefore not only imitate Simon, in his reluctancy at first to take up the cross ; but let us, after his ex- ample, derive strength from the fulness of Christ to overcome that reluctancy. For this man, by seeing the astonishing gentleness of Jesus Christ, who suf- ' fered himse;f to be led like a lamb to the slaughter, overcame the reluctant motions of nature ; and after- wards held the reproach of Christ so dear, that by his means his two sons Alexander and ixufus became disciples of Jesus Christ, (Ilom. xvi. 13.) 3. To do or suffer any thing for Christ's sake will perpetuate a man's name among the congregations of the saints. Thus by Simon's bearing our Saviour's cross, his name has been transmitted down to this d^iy ; so that wherever the gospel of Christ is known, mention is made of him. The same eftect has the cross with regard to all those who, bear it in the fellowship of Christ, with patience, resignation, and joy. How honourable is it to the memory of a deceased chris- tian, when o!ie can glory, with truth, that he bore the yoke of Christ, and though dead, yet still liveth. — This is the blessed and glorious path to true rmie, and immortal reputation in the congregation of the saints; whereas all the other false encomiums, and renown- ed titles, with which the world emblazons the mem- mory of those who have signalized themselves in its service, at length go out in smoke and stench. IV. In the last place, we are to consider what our blessed Saviour said as he was led to his crucifixion. Far from being struck dumb with terror and dejec- tion, he performed this painful ignominious walk with a composed presence of mind. Undoubtedly he con- versed more in silence with his Heavenly Father, than with men : However, he opened his mouth, and made .known the thoughts of his heart to the latter in yeiy 182 CimiST's SUFFERINCS remarkable words, ^vhich are recorded by St. Luke.' No murmuring agninst his Father's decree escaped his lips, nor any imprecations, menaces, or invectives against his enemies ; but if he opened his mouih on this occasion, it was to preach repentance. 1 he cross being taken from our blessed Lord, and laid on Si- mon's shoulders, he made use of this interval of ease for speaking to the women that followed lamentinj^ and bewailing him, and in their peiaoi.s to the whole .Jewish nation, such things as belonged lo their pciice. Those remarkable words of the blessed Jesus and the meaning of them, will be the subject of tlie following Consideration. THE PRAYER. O FAITHFUL Saviour, praised be thy name, who didst suffer thyself to be led away to dtaih, that we might have entrance into life. VVe bless thee for sanctifying, in the person of Simon, the bei^ring of the cross alter thee, and taking away the reproach ai.d curse from our cross in oearing it thyself. Mi>ke us, we beseech thee, ready and willing to follow thet our leader, wheresoever thou goest. Teach us to set a proper value on the fellowship of thy sufierings, and, in love to bear the burd* ns of others, that we njay fulfil the kiw of Christ. Grant this for thy name sake, and bless for our edification those circumstances of thy meritorious passion, which we ha>e now consi- dered. Amen. CONSIDERATION IL THE LAST PENITENTIAL SEHMON OF THE LORJ). JESUS ; AS IT WAS EXPLAiKi-D IN A DIS- COURSE, PREACHED ON A DAY OF PUBLIC HUMILIATION, IN THE Yi-AR 1725. MAY the blessed Jesus, who himself preached repentance, and ordered that repentance should be ON MOUNT GOLGOTHA.' 183 preached in his name ; for the sake of his infinite love, bless the consideration of this his last penitential sermon to all our hearts ! Amen. Dearly Beloved in the Lord^ IPenitential sermons have ever been in use from the bcacinnina: of the world. The first discourse of this kind was preached by God himself in Paradis*?, when he represented to our first parents, after the fall, their sin and transgression : when he recommended to them a constant enmity against satan and his works, and, at the same time, a liveiy faith in the promised seed of the woman, (Gen. iii. 9 — 19.) After this, God was pleased to expostulate with Cain, when he pined with envy and hatred :igninst his brother Abel, in the fol- lowing words which are a kind of penitential sermon : * Why art thou wroth ? and why is tliy countenance fallen ? If thou doest well, shalt thou not be accepted ? and if thou doest not well, sin lieth at the door,' (Gen. iv. 6, 7»} What was thus begun by God himself, the great pattern of perfection, his faithful servants libive continued in all succeeding: ag-es. The devout patriarchs who lived before the deluge, and particu- larly 5:' nos, Enoch, and Noah, were preachers of re- pentance and righteousness ; setting forth to the in- habitants of the antedeluvian world their heinous sins, and makinf>: known the Divine iudsfments which should come upon them. After the deluge, which, more than any penitential sermon, manifcbted the wrath of God from heaven against all the wicked ways of men, God began to preach repentance to those ^vho survived, in which he represents that all the thoughts and imaginations of man's heart are evil from his } outh ; however, for the sake of another person, who was to bear and oxpiatc tJie sin and curse, he was at the same time pleased graciously to promise, no more to curse the earth, nor to destroy it by a new deluge, (Gen. viii. 21.) Since that remarkable csra, God has from time to 1S4. ghrist's sirrrEiiiNCs. time raised up other faithful witnesses, to preach untc^ men the necessity of repentance and conversion to the living God, and of faith in the promised Messiah. This was the purport of the discourses of Abraham^ Isaac, and Jacob, when, at the altars which they had set up in several places, * they called upon the name of the Lord,' (Gen. xii. 8.) This was the employ- ment of Moses, Samuel, and all the other prophets. This was the office of John the Baptist and all the apostles, whom we find continudUy preaching repen- tance, and forgiveness of sins,' (Luke xxiv. 47. Acts xx.2i.) But among all the penitential sermons inserted in the holy scriptures, none deserve greater attention :^ than those of our Lord and Siviour Jesus Christ, at the commencement and conclusion of his ministerial office, both on the account of the dignity of the speak- er, and tiie importance of the subject. And as we now propose to consider the last penitential sermon delivered by the great author of our religion, in the days of his humiliation ; let us collect our thoughts, lift up our hearts to God, and pray unto him, that he will be^pleased to bless this Consideration to the edi* fi cation and salvation of our souls. THE TEXT.— Luke xxiii. 27 — 31, * An D there followed him a great company of people and of women who also bewailed and lamented him. But Jesus turning unto them, said, daughters of Jerusalem, weep not for me ; but for yourselves, and for your children. For, behold, the days are coming, in which they shall say, blessed are the barren, and the wombs that never bare, and the paps that 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?' I'hese words are the last penitential sermon of the Lord Jesus ; in which we shall consider, ON MOUNT G0L60THA. 185 Firsts The true sense and meaning; of the words. Secondly, The use and application oi'them. I. This last penitential sermon of the Son of God was directed to the daughters of Jerusalem, /. e. the women who lived at Jerusalem, or those who, with respect to the Jewish worship, acknowledged it as the holy city, and the mother of them all. These women, amidst a prodigious multitude of people, now accom- panied our blessed L(jrd to his crucifixion : For the £vangelist observes, that a great multitude of people followed the blessed Jesus when he was led forth to Mount Golgotha ; and among these probably were many foreign Jews and proselytes, who ^vere at this time assembled from all parts of the world at Jerusa- lem, on account of the passover. The Lord Jesus in this instance also submitted to be led to death like any common criminr.l ; it being customary for the people to flock together, when a malefactor is to be carried to his execution. But on such occasions^ how few of the spectators reflect, that they have within ' them the seeds of that depravity uhich, in these un- happy objects, broke out into such enormous crimes ; or humbly praise God who has preser\ed them from. such sins ; or offer up a compassionate prayer for the criminals ? Most of them lue usually drawn thither, merely to gratify an idle curiosity ; and much the greater part of the multitude, v/hich followed Christ to Golgotha, cannot be supposed to have had any bet- ter motive. But among this concoiu-se of people vrere also many women, some of whom had followed Jesus from Ga- lilee, and others lived at Jerusalem. The Evangelist observes, that these women bewailed and lamented Jesus as he went along. These words in the original signify, that they not only shed tears, but expressed their grief by loud lamentations, and passionate ges- tures. In most of these women, this mourning and bewail- ing possibly proceeded only from a mere natural com- VOL. II. A a 186^ c'HiirST'S SUFFEKINGS passion. They were grieved that a great prophet, and so good a man, who had never done the least injury tb any one, but, on the contrary, went about doing good, and healing all kinds of diseases, should suffer such an ignominious and painful death. Their con- cern was increased by the dismal sight of this mourn- ful spectacle, which might have raised compassion not only in the Irani'ine, but even in the hardest heart. They sasv in cur blessed Saviour's fiice the bloody marks of the cruel indignities he had suffered in Pi- late's judgment-hall; that sacred head having been deplorul)!}' abused by the blows of the inhuman sol- diers, and by the wreath of thorns which had been forced into his teniples. They likewise now beheld "with their own eyes the barbarity of the Roman sol- diers, vrhich still raged against our blessed Saviour. Now it was customary among the Romans to torment those who were to be crucified, as they went to the place of execution, b}' pushing them to and fro, beat- ing them with their fists and clubs, and sometimes strewing sharp stones and nails under their naked feet, and widi all possible violence forcing them to walk. Over them. As this was the usual way of treating those criminals, who were .t deplorable lamentatioiis, pining away for hunger, dy- ing of the pestilence, stabbed, cut to pieces, or dashed against the stones by the Roman soldiers before their eyes. Thus the circumstances of the childless being in several respects more tolerable, than of those ^vho had a numerous offspring ; how many mothers must have passionately wished, that they had never borne or suckled children ! In the next place, our blessed Lord adds, ' then will they begin to say to the mountains, fall q\\ us ! and to the hills, cover us !' Christ here alludes to an- other passage of the Prophet Hosea, who gives a ibathetic representation of the wreichedncss cf the ten Tribes in the Assyrian captivity, in these words, 192 Christ's sufferings ' and they shall say to the mountains, cover us ! an(j to the hills, fall on us !' (Hosea x. 8.) Thus the Prophet Isaiah, in his description of the deplorable siege of Jertisalem by the Babylonians, says, ' and they shall go into the holes of the rocks, and into the caves of the earth, for the fear of the Lord, and for the glory of his Majesty' (Isaiah ii. 29.) In these words, borrowed from the proplietic writings, the Lord Jesus here foretels the calamities which Jeru- salem should endure, when besieged by the Romans''; and thereby gives the Jews to understand, that their misery and affliction would be so great when the Ro- mans should invent their city, that many families of distinction leaving their splendid houses, would be- take themselves with their wives and children to the most lonely caves of the mountains, in order to avoid the cruelty of the Roman army ; that hunger and cold would render those subterraneous retreats so insupportable to them, that they should ardently long for death ;- and, in their misery and despair, wish the mountains would fall on them, and be their grave. This prophecy likewise, whether the words be ta- ken in a literal or figurative sense, was fully accom- plished. For Josephus informs us, that on the ap- proach of the Roman ai-my, the Jews fled in crouds to the mountains and hills, and wandered about or con- cealed themselves in caves, where, in all probability, most of them must have perished with hunger, while the rest, being weary of such a miserable life, a thou- sand times ardently wished for death. But those who survived the destruction of Jerusalem were dispersed into all countries, and obliged to seek refuge among other nations, and to request of them that they might be, as it were covered by them ; being persecuted every where by the wrath of God and of the Lamb, These heavy judgments the son of God here publicly denounces, that ihe whole Jewish nation might be awakened to repentance, be rouzed from their ietliar- <;ic security, and be moved by a true conversion to ON MOUNT GOLGOTHA. 105 God, to avert his heavy wrath which otherwise must be a necessary consequence of their enormous trans- gressions. For this end, 3. He acquaints them with the true cause of such terrible judgments, by drawing the following infer- ence : ' for if they do these things in a green tree» what shall be done in the dry ?' our blessed Lord in these words, which are taken from the prophet Lze- kiel (Chap. xx. 47. xxii. 3.) compares himself to a green, z, e. sappy and fruitful tree, 'i'hus he is like- wise called in the Revelation of St. John, * the tree of life, which is in the midst of the paradise of God,' (Chap. ii. 7.) On the other hand, he compares the impenitent Jews to dry and unfruitful trees, without any sap of the spiritual life, who, consequently, could bring forth no fruit of repentance and grace. Hence it appears, that the primary c'.uise of their approaching calamity was of a twofold nature. First, they rejected, and crucified the jNIessiah, to which our Saviour alludes in these words, ' if they do these things in a green tree ;' if they thus deal with me, \vho am entirely innocent of all the crimes laid to my charge. This was indeed the capital sin of the Jev/- ish nation. They had already embrued their hands in the blood of many of the Prophets. But now they filled up the measure of their iniquities, by putting to death the son of God himself. For by their re- peated clamours, they insisted in their savage fury, that he should be crucified ; and when the Pagan judge himself bore witness that he was an innocer.t and a just person, they rather chose that the di^■ine vengeance should pursue their latest posterity, than that he should be suffered to live. The second cause of the c^alamities was their ob- stinate impenitence ; for they wantonly abused the patience and long-suffering of God, and, not\\iLh- standing all the labours of John the Baptist, of Christ himself, and his apostles, continued the same dead and unfruitful trees as they ^\•er^ before. Therefore, vo7i. n. E b 194 Christ's sufferings they could expect nothing else at last, but the ej^ecQ- tionoi'that sentence, v/liich Christ had long- since dcPiOiinced ug-ainst them in a parable, viz. ' cut down [t!ie Ijarren tig-tree] why cumbereth it the ground ? (Luke xiii. 7.) John the Baptist had before, in God's name, declared to die Jews the same truth, in these words, ' and now also tiie axe is laid to the root of the trees : therefore ever\' tree that bringeth not forth good fruit, is hewn down, and cast into the fire.' Moreover the blessed Jesus by these Avords, as it weje, called upon the Jewish people to look on his sufferings as in a mirror, which represented to thciu the wrath that bhouid come on their city and nation. As if our blessed Lord had said, a green trc" has a kind of power in itself, by which it resists the fire ; Vv"hc;reas a dry tree is soon consumed by the flames, without making any oppositioJi. Thus if J, who am by nature a green and fruitful tree, am dried up by the fire of God's displeasure, on account of the^iinsof others wliich are imputed to me ; if I am loaded with a curse, and as it were rooted out from the land of the living, in a most painful maimer ; much more will the unbelieving Jews, who are dead and barren trees, without any sap or life of the spirit, and even thorny briars and sons of Belial, be seized by the divine wTath, and consumed by temporal and eternal judgments on account of their own sins, if they persevere in their impenitence. Now these words are still more remai'kable on the following account. The Jews, by their repeated clamours, had prevailed on the Roman governor to crucif} Christ the Green Tree, and hang him as a curse on a dry tree ; but our Saviour intimates, that the time would come, when the Jews, who where dry trees, should be hanged on green trees. For when the Jews, who were besieged in Jerusalem by the Romans, were unable to hold out any longer against the miseries which raged w ithin the city, they went out of Jerusalem m multitudes to surreadcr. them* ON MOUNT GOLGOTHA. 195 selves prisoners. Now the number of such deserters being very great, Titus tjie Roman p;enerai ordered them to be executed in a most dreadful manner. For above five hundred of them, after they had been tor- tured and scourged, were crucified, for several days successively before the city walls, in all manner of frightful postures. According to Josephus, such vast numbers of Jews perished in this manner, that at length there was neither room to erect the crosses near the walls, nor a sufficient number of crosses for the coi'demned. Thus the divine retaliation mani- fested itself; for God permitted these dry barren trees to suffer the same barbarous treatmeiit, which the green tree had met with from them. II. Having thus illustrated the true sense and meaning of these words of the Lord Jesus, let us, in the next place, turn our thoughts to a salutary appli- cation of them, and consider the advantages which both impenitent and penitent souls may derive from them. Among the impenitent we may reckon those who impiousl} despise the coa enant of grace, and live in a total neglect of God's ordinances, and particularly the sacrament of the Lord's supper; those who live in the open violation of the divine la^vs, and commit all the works of dai'kness ; those who are given to lasciviousness, gluttony, and drunkenness ; and those who live in enmity, and bear an in econcilal>Ie hatred to their neighbours. Concerning these and the like scandals of the christain name, wiso, alas, are too numerous, the spirit of God has declared by Sr. i'aul (Gal. V. 19.) that while they continue in such a state, they shall not inherit the kingdom of God Moreover, to this unhappy class likewise belong all those who have not, with their whole hearts, con- ceived such a hatred asrainst everv sin, diat thev A\'ou!d rather suffer death, than commit an}' deliberate of- fence. But much more justly mny they be num- l^red among the iippenitent, who are ciiamourcd- 196 Christ's suprERiNcs- with sin, and either walk like brute beasts, according- to the instigations of their wicked lusts; or, instead of the word of God, regulate their lives by the pat- tern of the polite world, as it is called ; and imitate the ill example set them in all the lusts of the flesh, the lust of the eye, and the pride of life, ^vhatever their religious sentiments may be ; whether they are utterly ignorant of the truths of religion, or have a knowleda:e of them attended with conviction. Oh that every one, at this description, would ask himself, ' Lord is it I ?' And if his conscience should accuse him, may he be the more ardently desirous of learn- ing, how he shall benefit himself by this last peni- tential sermon of our blessed Lord. In the first place, examine thyself, whether thou hast placed the whole of thy religion in railing against Judas, the chief Priests, and their officers," against Pi- late and his soldiers, and in execrating their impiety ; and, on the other hand, in expressing a natural com- passion for Christ, as an innocent and just man, &c. Many there arc who, from such natural emotions, conclude themselves to be good Christians, and that their hearts are well disposed towards their Saviour ; Avhereas they never gave any real proofs of their love towards him or his members. But notwithstanding all these symptoms, they are only hypocrites, and of- ten enemicb to the cross of Christ. Beware therefore, that thou do not account these as infallible marks of thy state of grace ; for as mere nature, especially in persons of a delicate constitution and tender dispo- sition, often produces such eft'ects, to be accounted a true disciple of Jesus Christ, thou must do some- thing more. Kather be awakened by these words of Christ: * Weep not for me, but weep for yourselves !' I'urn thine eyes on thyself, and, in humble pra} cr to God, request the assistance of the Divine light, in order to search the inmost recesses of thy heart. And be as- sured, that if thou dost not flatter, nor \\ilfully deceive on jrOUNT GOLGOTHA. 197 thyself, thou wilt have great cause to weep for thyself and thy numberless sins. If God is pleased to grant thee a thorough insight into thy deep guilt, thou wilt not be able to look on thyself otherwise than as a dry, sapless, dead, and barren tree, without the least fruit of the spirit which may be pleasing to God, and bene- ficial to thy neighbour ; or, at most, with only a few leaves of an external profession of tlie truth, and ob- servance of the outward worship, as a covering to thy reproach and nakedness. If, under the convic- tion of thy natural sterility and indisposition for any thing that is good, thou wilt lift up thine eyes, and ex- amine the dire threatenings of the law, and there find how the divine justice threatens all dry and barren trees with the last fatal stroke ; the voice, which says cut it down, \vhy cumbreth it the ground ? will throw thy conscience into the utmost consternation. This terror-will also be greatly increased by reflect- ing, how the justice of God hath, on account of im- puted sin, proceeded with Jesus Christ, the green tree of life. Behold, God has not spared his own son, but punished in him, with the greatest severity, the sins of the world, which he had consented should be imputed to him ; and caused him to discharge to the utmost farthing those debts, for which he had become a security. No favour was shewn him, though he was the son of God. For as he had taken on himself the Avhole burden of sin ; so was he like- wise obliged to bear the whole weight of God's dis- pleasure. Alas ! how did he totter under the enor- mous load ! how did he tremble and despond when he was to drink the cup, which was full of bitter suf- ferings 1 how, instead of sweat, did the sanguine streams issue from his sacred body, and run dou n to the ground ! how was he reviled, insulted, abused, mocked, and spurned, as if he had been the most im- pious wretch, by the merciless hands of men ! The meanest servant was allowed to treat him with con- tempt. At length, after he had tasted the bitterness 198 Christ's strFFEiiiNGS- of the most painful sufferings, he was lifted up (as a curse) betwixt heaven and earth, and gave up the ghost in the greatest disgrace and ignominy. \Vhen thou dost seriously consider, O man, how tiiy sins have brought all those sufferings on him, thy awakened and terrified conscience will soon teach thee to make this inference, * If they do these thing in a green tree, what shall be done in the dry ?' thou wilt resemble a malefactor standing before his judge to hear the sentence of death pronounced against him. Thou wilt feel something of that anguish of mind, which Christ describes in these words ; * then will they begin to say to the mountains, fail on us ! and to the hills, cover us 1' thou wilt b ready, for shame and dread of the offending deity, to hide thyself, if it were possible, from his presence, in dens and caves of the earth ; being convinced that a wretch, who has crucified the son of God, is not worthy to walk on the earth, or behold the light of the sun. This is indeed the legal use of Christ's sufferings, when, as a mirror of sin and wrath, they terrify the consciene, and occasion an unspeakable anguish of mind. But, according to our present situation, we must begin with this method of considering them. Man natu- rally enjoys himself in full security, though he is the object of God's displeasure. He says, I have peace; I am in no danger, even when divine ven- geance watches him like a lion. But God has in scripture shewn many severe examples of his wrath against impenitent sinners. The first world was drowned by the waters of the deluge. On Sodom and Gomorrah he rained down fire from heaven. Corah's impious adherents were swallowed up alive by the earth. Lastly, Jerusniem, which he permit- ted to be rased to the very ground, proclaims the di- vine Justice, and teaches us that the Lord is greatly to be feared. The heavy judgments which God poured on the Jews, should be a parricular admoni- tion, calli^ out to us, ' behold the severity of the ON MOUNT GOLGOTHA. 1*^9 Lord to those who are fallen ! ' If God has not spared the natural branches, what assurance have we that he will spare us? (Kom. xi. 21, 22.) But never has God so awfully maniiestcd his great anger against sin, as in the sufierings oi his beloved Son ; there, O sin- ner, thy conscience n>ubt first be aviakened, and fil- led with terror and anxiety at this affectuig considera- tion. " 'Ihis itrror, sjys the pious Luther, must arise from the consideration of the severe displeasure of God against sin, and his rigour in punishing sin- ners ; since he would not acquit his own beloved Son, to whom the sins of the world were imputed, without such a severe expiation. What will be done to actual sinners, il the beloved Child is thus chas- tised ? Ine xpi essibit must be that guilt, w hich re- quires a pel son of i^uch transcendent dignity for a satistiiction." Hi:ppy is he, who, from the sufferings oi Christ, is filled v\)ih a, salutiiry dread! Happ\ is he, who is induced thereby to weep lor his sins, and to apply to God lor grace and forgiveness. Such a one will have no occasion, in the day of wrath, to call on the mountains and rocks to fall on him, and hide him from the face of him \\ ho sitteth on the throne, and from the wrath of the Lcimb, (Rev. vi. 15, 16, 17.) Now he that is thus awakened from his carnal se- curity, and has a settled fear of the wrath of God, ought further to know the advantage, which a peni- tent soul may derive from this penitential sermon of our blessed Lord. A penitent person is one, who from his heart is ter- rified at his own depravity, anel the heavy wrath of God which he has deserved by his sins ; who ac- knowledges himself a dry and unfruitful tree, fit only for the fire ; who inwardly abhors and detests all sin, which caused the green tree of life to be so ie;nomi- niously and barbarously treated ; who now makes it his ultimate wish that the sentence of God to cut it down may be reversed, and that, by tlie vital juice of the true vine, he may be made a vegitating, fruit- ful, and flourishing tree. 200 Christ's supperings If this, O man, be the state of thy mind, then deeply- lay to heart this thy Saviour's last penitential sermon* Turn unto him, and represent to thy self thy merciful Kedeemer turning to thee, and, with a look of the tendcrest affection, addressing himself to thee in these or the like words : " Weep not for me, thou poor compassionate sinner ; for so glorious will be the con- sequences of my bitter sufferings, that thou hast greater cause thankfully to praise God for them. I have discharged the debt of thy sins ; I have abolish- ed the curse denounced against them ; I have inclined the heart of God to look upon thee with affectionate love ; finally, I have obtained eternal life and salva- tion for thee. The severe punishment which thou didst deserve I have borne, that thou mavest have peace, and be healed by my wounds. Therefore weep not for me ! For thyself, indeed, mayest tliou well ■weep ; since thou hast brought innumerable pains and indignities on me, by thy sins. But all this I forgive thee from the bottom of my heart. It was of my own good will, that I freely took upon me thy sins, and the punishment that was due to them. I am the Lamb of God that taketh away thy sins, and I am the messenger of the covenant that bringeth thee pardon and grace from my Heavenly Father. My blood does not crv for veno-eance like tliat of Abel : On the contrary, it continually intercedes for recon- ciliation between God and man. It does not rend the jieavens with a noise of thunder ; but rather restrains the instruments of the Di\ine vengeance, and restores peace, friendship, and tranquility. Therefore wipe thy overflowing eyes : thou hast wept enough for thyself. I have counted thy tears, and put them into my bottle. Thy mother has no cause to wish that she had never bore thee ; For by my merit I have removed the sentence of condemnation denounced against thee at tliy birth, and by my painful death, I have rene\ved thee to an eternal life. Art thou for seeking safety among the rocks ? I ^^•ill hide thee from. bN MOUKT GOLpOTHA. 20l the wrath of God, and by my mediation thou shalt be in perfect security. Art thou afraid of bein<^ hewn down as a dry and barren tree, and therefore dreadest the axe of God's wrath ? know that I have suffered its stroke in thy stead. I have permitted myself to be rooted out of the kind of the hvinp;, tluit thou mightest be spared. My merit shall protect thy peni- tent soul against it, and my Spirit, which I shall pour upon thee, shall make thee green and fiourishing ; so that thou shalt be like a tree planted by the ri\ers of water, that bringedi its fruit in its season. The name of my Father shall be glorified in thy wonderful fer- tility, and, after standing thy due time in the garden of my church on earth, I will transplant thee to my heavenly paradise, and place thee by tlie crystal stream which issues from my throne : There shalt ihou fioi!- rish in everlasting bloom and verdure, and thy leaf shall never fade." THE PRAYEll. Now, O faithful Saviour, thanks be to thee for this- thy last penitential sermon, and for thv grace wliich thou hast now given us in the conbideration of it. Impress it deeply on our hearts by thy Holy Spirit ; and grant that when we reflect on thy sufferings, we may say, If this be done in a green tree, what shall be done in a dry ? May all sleeping consciei\ces be roused by this consideration, and be filled v.ith the salutary dread of the wrath of God, that they may be awakened to a sincere repentaiiCe. Spare, we be- seech thee, diose barren trees which thou still findest among us, and by thy \ita} power make them fruitiul in good works. , As for those whom thou hast already fertilized, give them to abound more and more in the fruits of faith and love, that the name cf thy Father may be glorified in them. Amen. VOL. II. C C '20^ Christ's sufferings^ CONSIDERATION III. THE CRUCIFIXION OF THE LORD JESUS. *^AND they bring him unto a place, called in the Hcb'evv, (iolgotha, Avhich is, being interpreted, the p! ce of a skull. And they gave him to drink vinegar for sour wint J mingled with myrrh and gall : And when he hud tasted thereof, he Vvould not drink ; and he received it not. And they crucified him there, and two other malefactors with him ; one on the right hand, and the other on the left, and Jesus in the midst* And the scripture was fulfilled, which saith, And he was numbered Avith the transQ-ressors. Then s d 210 Christ's sufferings CLicy of our taste, and to acquire for us a right to the taste of GkI's love and sweet consolation. He did not indeed drink up this liquor ; but he tasted it, and consequently experienced its bitterness. This biiterness is not only an emblem of the bitter- ness of sin, which is frequently compared in Scrip- ture to gall, vinegar, wormwood, and other distasteful things ; but of the curse and cliastisement due to sin. Hence the Prophet says, ' Ye have turned judg- ment into gall, and the fruit of righteousness in- to hemlock,' (Amos vi. 12.) Hence the Scrip- ture in another .place attributes to God lui intox- icating cup, the dregs of which all the wicked sliall wring out, and drink them, (Psalm Ixxv. 9. IsiULih li. 17.) The Lord a^so thus threatens simiers, by his i^rophct; ' I wiii feed this people with worm- wood, and give them water of gall to drink,' (Jer. ix. 15.) The bitterness which would have been our eternal portion, out Mediator has once tasted, in order thereby to expiate all the sins of the penitent, to ad- minister to them the s^veets of Divine comfort at the hour of death, and to give them an antepast of eter- nal felicity. Therefore, reflect ye, who still drink the intoxicat- ing cup of Satan, what the blessed Jesus suffered to obtain for you a right to the grace of God, and his sweet consolations. Oil forbear thus greedily to drink iniquity like water, (Job xvi. 15.) which will cause woe and bitterness perhaps in this world, and in the next torture without end ! be not afraid of the bitter myrrh of godly sorrow, which is far preferable to the false sweetness of sinful pleasures. Is it not better to mourn for a short time, than to grieve for- e\'er ? Is it not better here to drink a bitter potion in the fellowship of Christ, and afterwards to be eter- nally (^hilinited witli the delights of paradise, than to be intoxicated with the cup of sin ? as for you, who have tasted of the love of God, and the sweetness of •his consoiaii:}ns. know that vou owe tliis to the bit-" ON MOUNT GOLGOTHA. 211 terness of suffering, which your mediator has tasted in your stead. Let this consideration move you to a more ardent love of him, who has en\pticdyour cup of sufferings ofali hs bitterness, and alleviated your afflictions, by mingling with them the sweets of his enlivening comforts. III. In the next place, vt are to consider the cru- cifixion itself. St, John, v\ ho it. kjiown to have been present, describes this transaction in a very succinct manner, * where they crucified him.' It seems -.is if this Evangelist, when he was goir.g to describe this bloody and barbarous action, was so affected with the melancholy subject, that the tender love he bore to his divine master would not suft'er him lo d\veli upon the particulars. The Roman manner oi crucifying malefactors was as follows. The cross being first raised perpendicularly, and firmly fixed in the ground, the criminal who was to be fastened on it was strip- ped naked, and so exposed to the pul^iic view, with- out the least covering. Then the sokliers lifted him on a piece of timbtr, which projected from the erect beam of the cross, like a kind of seat, and so placed him on it, that the legs hung down on each side of .this seat. Then they proceeded to stretch out the up- per part of the body, and to extend both arms ; and, having first bound them to the transverse beam of the cross, nailed ihem to it with large iron nails, dri- ven through the pahns of each hand. Lastly, the legs were stretched out ; and being placed close to each other, each of them was separately naiied to the per- pendicular beam of the cross. In this ignominious and painful manner, according to the most probable conjectures, was the Lord of life crucified. But the extraordinary pain and ignominy Vv'Ith wliich this punishment was attended, whl appear more evident, if we consider, I. That the person who was to be crucified was stripped from head to foot, and thus was fastened to tlie cross quite naked, in t!ie sight ofa \'ast number of 212 CHRIST*S SUFFERINGS spectators. What an indignit}' was this, for this di- vine teacher, and prophet the supreme mtssenger of the heavenly father! ihe Roman laws ordered none to be crucified but the worst of malefactors, who was deemed unworthy to tread on the earth ; but the di- vine law farther annexes a particular execration on this punishment, for he: that is hanged is to be accursed of God, (Dent. xxi. 2o.) This punishment was like- wise extremely painiiil. For as the criminal was previously scourged, when his garments were taken off they must naturally tear the wounds open again, which must be a very sensible pain. The whole body was so strained on the cross, that the bones were in a manner dislocated, and the ribs appeared so plain that they might be counted, (Psalm xxii. 17.) The hands and feet were not only stretched and bound with cords, but were also pierced with large nails ; and as the sensation is exquisite in these parts of the body, by reason of the many ramifications of the ner\ es with which they are stored, we may natu- ralh'- think that the nailing of them must occasion the most excruciating pains. After all this, the body^ torn by the scourges and pierced by the nails, re-^ xnained for some hours in the open air, slowly bleed- ing to death, and languishing under inexpressible torture. Oh, what an astonishing humiliation is this ! that the Lord of Glory should take on him such a painful and infamous death, and be obedient to his Father, even to the death of die cross ; that those hands should be pierced, which spread out the heavens, and by their touch had healed so many impotent and sick ; that nails should be driven throus:h those feet, to which a promise is given, that all enemies shall lie down be- fore them in the dust ; that he, from whom all derive iheir clothing, should be stripped of his g.irments ; that the King of Ismel should be an abomination, and ',he Deity become a curse. Upon these circumstances of our Saviour's passion, 1<,'t us mitkc the foilo\ving observations : ON MOUNT BOLGOTHA. 213 First, as the place \\ here our blessed Lord was cru- cified, was not chosen without God's direction ; so neither was the punishment of crucifixion appointed for the Saviour of the world \^ ithout the wisest views. For this sort of death was ver}' suitable to the mystery of our redemption, as will appear by the following particulars. 1. It aptly represented Christ's mediatorial office; for as he here hui g between heaven and earth, so he was that exalted and adorable person who was to ad- just the concerns of mankind with God, and reconcile heaven and earth. 2. By this lingering'punishnjcnt on the cross, where the crucificG person lived several hours, and some times tv o or ihrce days, our S,..viour's pi tience, re- signati(»n, and obedience was most propeih tried, and his inconceivable Une to the human race displayed to the admiration of anjjjels and men. 3. By reason ol the curse annexed to this death, it was the best adapted to him, who was to be a curse, in order to obtain a blessing for us. 4. By this igncmrnious and painful death, the jus- tice oi God, and his extreme hatred of sin, were sig- nall) manifested. 5. It was a punishment by which the sacred blood of Christ, which was to be our ransom, and to puriiy our consciences from dead works, was to be abun- dantly shed. 6. This exaltation of Christ on the cross was a type of his future exaltation to the right hand ol God. 7. Lastly, the wisdom of God had before, by many types and prophecies in the Old Testament, signified that the'Messiah was to die by this kind of punishment. The prophecies oi David and Zachariah (Psalm xxii. and Zach. xii. 10.) ^^ ere particularly fuifiiied by our Saviour's crucifixion. The offering of Isaac, the erecting of a brazen serpent, the Paschal Lamb, and indeed all sacrifices, which were Jiied up, ai-d laid on the altar to be consumed by firC; were types whicli 214 (*iirist's sufferings prefigured the death of Christ on the cross. Let u^ therefore humblv adore the infinite wisdom of God, which, from such wise motives, appointed this sort of punishment to be inflicted on our mediator. Let us admire the Fitthtr's unspeakable love, in thns giving up his only begotten >>on to the most ignominious and painful death. But let us also grateful!} revere the transcendent love of the Son, in desctnciing from the throne of God to die on the cross, and humbiir.g him- self below the comprehension ol m n or angel. Secondly, The crucifixion of Christ is to be ac- counted the most essential part ot his sufferings. . By our Saviour's suffering on the tree, our sin which was committed at the tree of knowledge, and the innumerable transgressions which have be en the consequences of our fall, are expiated. Oui Medi- ator, by permitting his hands to be extended, and nailed to the cross, has satisfied for our first parents* sin, in stretching forih their sinful hands to the forbid- den fruit. By suffei'ing his sacred feet to be nailed to the cross, he has satisfied for their approach to the for- bidden tree, and our voluntary choice oi the vvi.}s of perdition, if we leave them by repentance. By suf- fering himself to be raised up as a giizing- stock, while he expiied by such an ignominious and paintui death, he has atoned for the presumptuous arrogance of our first parents, by which they attempted lo lift them- selves up to the very throne of God, and im.piously wished to have no superior. Oh wonderful love ! worthy subject of our continual meditations, and de- serving our most grateful acknoulcdgments ! So deep an humiliation, so low an abasement of a person of such transcendent dignity, must necessarily be pro- ductive of glorious and wondcjlui eilects. On this cross our reconciliation was atchicved, (h.ph. ii. 16.) On this cross peace was conclueeci betwixt heaven and earth, (Col. i. 20.) On this cross the hand writ- ing, that was against us, was cancelled, blotted out, And taken awa\, (Col. ii. 14.) On this cross the ON MOUNT GOLGOTHA,^ 2''.5 ciirse was repealed, and the blessing obtained, (Gal. iii. 13, 14.) Tiiis cross is as it were the ladder by which miin ascends to heaven, and the Throne of Grace, where the sinner fi ids pardon and forgiveness. This is tile triumphal car of the commander in chief of God's host. Here he triumphed over sin, which he bore in his own bi dy on tlie cross. Here he tri- uniphtrd over the power of satan, whose head was bruised by the heel of him who trod the old serpent under foot. Here he triumphed over the curse of the law, and placed his redeemed in perfect security. Here, at the same time, he hung- as it v/ere, in the most endearing atuLude, extending his arms in order to gather in and embrace all ihe truly penitent. Let us learn from our blesssed S ;viour's crucifixion, how we are to ciucify tne oid man, and to mortify self-con- ceil, self-love, and every inordinate desire. Hence- forth the world must be crucitied unto us ; and, the lust of the eye, the lust of theft :;sh, and the pride of life, must be as loathsome in our eyes as an executed male- factor. Hencefor h we must h:.rb<)urno sinful thoughts, no viscious desires which are displeasing to our cru- cified Siviour. Henceforth the reproach of Christ must be our glory, and his cross our standard by which we must live and die. We must say to our Redeemer, as faithful Ittai did to David, ' As the Lord iiveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be,' (2 Sam. xv. 21.) Oh blessed fel- lowship of the cross, the consequence of which is a fellowship of glory ! IV. VVe come now, in the last place, to consider our blessed Lord's intercession for his enemies during his crucifixion. St. Luke observes that when they crucified the blessed Jesus, he cried out, ' Father, for- give them ; for they know not what they do.' In all appearance, these words were uttered by our blessed Saviour while the Roman soldiers were extending his sacred body, and ^ailin^2: it to the cross. A^^iik; 216 Christ's sufferings their impious hands were employed in treating the Son of God in the most injurious manner, lie, as a merciful High Priest, employs his tongue in pruyiiig' for them, and intercedes with the justice of Gud to pardon and for|2:ive them. ' Father, forgive them.' How properly does Jesus here use the endearing title of Father, when by the most generous love of his in- veterate enemies, he so gloriously resembles his hea- venly Father, whose exuberant goodness extends to the unthankful, and to the evil, (Luke vi. 28, 35, 36.) In this address of the Son of God to his Father, wc may observe an interce^sion and an excuse, for his merciless enemies. He intercedes with his heavenly Father, that he would forgive these his blind unthink- ing creatures the grievous sin, which they were now committing against his beloved Son, and that he would grant them time and grace for repentance. As some alleviation and excuse for their perpetrating this atro- cious deed, he aliedges their ignorance, and suppli- cates his Father to look on these wretched men with eyes of mercy and compassion, to pity their want of understanding, and to bring them out of their blind- ness and ignorance into the light of the gospel. Be- , hold a prophet far surpassing Moses in meekness and gentleness ! Behold a gracious monarch, who takes more delight in pard(3ning and forgiving his subjects, than in rigour and severity ! Behold a merciful High Priest, who has compassion on the ignorant, and on them that are out of the way, (Hcb. v. 2.) and even when he is on the point of offcrmg himself up for a sacrifice, prays that his enemies may have the first fruits of the atonement which he made for sin ! But these words of our Lord Jesus have on another oc- casion been explained at large, and published sepa- rately. However, as these words of our blessed Saviour proceed from the most fervent love and affection, they should leave behind them a salutary impression on ©ur heai'tb, and serve as a blessed encouragement ON MOUNT GOLGOTHA. 21"?- to draw sinners into^ the arms of his mercy ; those- sinners who are, as it were, vvitliin the jaws of death; those sinners who have run such terrible lengths as to seem past hopes of mercy ; those sinners who have received mercy but forfeited it again ; and those less heinous sinners who, after receiving a du^- portion of .divine grace, are conscious of many sins of infirm. ity and surprise. Blessed is the man who, by a grateful love of his crucified Saviour, is moved eternailv to renounce sin and its accursed service, and is deter- mined to offer himself up to him who ' not only loved his own,' but also his very enemies. THE PRAYER. We adore thy perfect love, O merciful Saviour, which humbled thee even to the cross, that tliou mightest exalt us to the throne of God. Etenuiily praised be thy name, O blessed Jesus, that for us rebels and outlaws thou didst vouchsafe to become a curse on the cross, that the great copious stream of divine blessings might flow upon us. Be thou for- ever praised, who didst condescend to be raised on the cross, as the great antitype of the br,.zen serpent which was lifted up in the desart, tliat all who look on thee in faith may be healed, iind live. (John iii. 14.) O fulfil in us all that comlort-^ble promise, that after thy exaltation thou wouldest draw all men ui-tjthcc I (John xii. 32.)draw to thy cross the carnal, the secure, and the licencious ; and convince them, that without crucifying their lusts, they can have no share in trie blessings which thou did^t procure by th}" crucifixion. Draw to thy cross the troubled, anxious, and timer- ous consciences, and heal them by the salutary sight of thy sufferings. Draw to thy cross thy true disciples, and grant that they may more and more increase in grace and wisdom, and in the knouiedgc of thee. O gather together all tliose w ho arc scat- tered abroad, iar from thee and the liglit of ihy gos- pel, and embrace thcin with the arms of thy mercy. Amen. VOL, II. EC 218 Christ's sufferings CONSIDERATION IV. .^ 1 THE SACRIFICE OF ISAAC, A TYPE OF THE GREAT ' SACKIFICE AND CRUCIFIXION OF CHiilST. * AND it came to pass after these things, that God did tempt Abraham, and said mi to him, Abr.ihim I And he stiid, behold, here I am. And he said, 'J'ake/ n,o^v thy soii, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah ; and offer him tlierc for a burnt offerinp; upon one of the mountains, which I will tell thee of. And Abraham rose up early in the morning, and saddled ;iis ass, and took two of his young men wit:i him, and Isaac his son ; and clave the wood for the burnt offerin-r, aad rose un and went unto the place of wiiich God had told him. Then on the third day, Abraham hfted uri his eyes, and saw the pkice afar off. And Abraham said unto his young men, abide you here with the ass ; and I and the lad will go yonder and worship, and come again to you. And Abra'iam took th^ waod of the burnt offering, and laid it upon Isaac his son ; and he took the fire in his hand and a knife : and they went both of them together. And Isaac spake unto Abraham his father, and s;iid, my father I and he said here am 1, my son : And he said, behold the fire and wood ; but where is the lamb for a burnt offer- ing ? Aiid i\.braham said, my son, God will provide himself a lamb for a burnt offering : so they went both of them together. iVnd they came to the place which God had told him of, and jVbraham built an altar there, and laid tlie wood in order ; and bound Is^ac his son, and laid him on the altar upon the wood. And Abraham stretched forth his hand, and took the kniic to slay his son. And tlie Angel of the Lord called unto him out oi heaven, and said, Abraliam ! Abriiiiiim! and he said here am I. And he saicl. ON MOUNT GOLGOTHA. 2}9 iav not thine hand upon the hd, neither do thou any thiiig- unto him ; for now I know that th< )U fearest God,, seeini^ thou hast not withheld thy son, thine only son irom me. And ^Vbraham lifted up his eyes and looked; and behold, behind him a ram caui^ht in a thicket by his horns : and Abraham went and took tile ram, and off red him up for a burnt offering in the stead of his son. And Abraham called tlie name of that place Jehovah-jireh, as it is called to tliis day. And the Ang-el of the Lord called unto Abraham out of heaven the second time, ar.d said, by m} self have I sworn, saith the Lord, for be- cause thou hiist dene this thing-, and hast not withheld thy son, thine only son, that bitssine I will bless thee, and in multiplying- 1 will multiply thy seed as the st.irs of Iieaven, and as the sand which is upon the sea-shore; and thy seed shall possess the gate of his enemies. And in th} seed shall all the nations of the earth be biessed, because thou hast obeyed my voice. So Abn.h.sm returned unto his young men, and they rose up, and went together to Beer-sheba,. and dwelt there.' (Cienesis xxii. 1 — 19.} As I havcobser\Ld in the last consideration, that the sacrifice oi Isa-.sc was one of the types which prefigured the crucifixion of Christ, it will not be iniproptr to insert in this place a particular con- sicic ration on thib glorious t} pe, and thus to diversify the afiecting piece ol our biessed Saviour's crucifix- ion, as it were with light ar.d shade. The spirit of God has been pleased to intimate to us, that several incidents which happened to the Messiah are pre- figured and typified in the account of this remarkable transacuon. For St. Paul in the epistle to the He- brews, (chap, xi.,17, 18, 19.) in which he explains several types exhibited in the old lestament, niakes tliis observation : * By faith Abraham, when lie \vas tried, offered up Isaac ; and he that had received the yromibesy ofiered up his only begotten son, of Vtl';oin it- 220 cjwiist's si/fferings v>-as said, that in Isaac shall thy seed be called : ac» counting, that God was able to raise him up even from the dead ; from whence also he received him in a fig-iire.' Here we see in what light Isaac is to be considered in this whole transaction, namely, as the type of Jesus- Christ ; who was the centre to which ever}' part of the preceding diA'ine ceconomy tended, and the great an- titype or substance of all the shadowy types of the Old Testament. This is the seed which was pro- mised to Abraham, in whom all the nations of the earth \'ias to be bl ssed ; for the Angel sayest not, * And to seeds, as of many, but as of one, and to thy seed, which is Christ.' (Gal. iii. 16.) Our blessed Lord represents himself as the Antitype of Isaac, and the rejected Ishmael as a type of the carnal Jews, when he says, ' The servant abideth not in the house forever ; but the Son abideth ever.' (John viii. 55.) St. Paul likewise manifestly alludes to the account of the sacrifice of Isaac, w-hen he observes in the Epistle to the Romans, that ' God spared not his own Son,' '(Rom. viii. 32.) which words seem to allude to those of God to /Abraham, ' Now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me, (Gen. xxii. 12.) These intimations of the Holy Spirit are a sufficient u arrant for our enter- ing deeper in this remarkable history, and tracing iii it the m} slery of Christ. The road here is already beaten for us ; since, from the very commencement of the Christian religion, Isaac has been ahvays looked upon as a lively type of the Messiah, and his sacrifice of himself. Kven the ancient Jewish church perceived the mystery of this transaction, and believed that the binding of Isaac, in (Vi'der to be sacrific-d, \\as a type of the JNjcssiah, by the sacrifice of whom God was to be reconciled to the Jews. But the Jewish church afterwards totally apostatized from the faith of their ancestors, and ex- pected the Messiah to appear as a temporal prince. ON MOUNT eOLCOTHA. 221, The later Jews being under this delusion, attributed the reconciliation of Israel to Isaac's being bound. Accordingly the modern Jewish writings are full of the importance of this transaction ; and in their de- votions on every new-year's-day, they beseech God that he would be pleased to think of Isaac's being bound, and that he will be gracious to them for the sake of his bonds. Thus that obstinate, infatuated people ascribe to the type what they ought to seek for in the great antitype. Blessed be God for that light which IS risen on us in the Gospel, by the help of which vve see, in all the circumstances of the history of this transaction, a very great resemblance with the circumstances of the crucifixion of Christ. The two principal persons mentioned in the history of this remarkable transaction are Abraham and Isaac. The former of these was a type of the heavenly Father, and the latter a type of Jesus Christ his only begotten son. With regard to Abraham, as he was a father who had an uncommon tenderness and aftection for his children, so that it was with great difficulty and re- luctance he was prevailed on to consent that Ishmael, though rude and petulant, should be turned out of doors ; much greater must have been the violence of- fered to his paternal heart, when he submitted to put to death his beloved and obedient son Isaac. Thus God, the father of our Lord Jesus Christ, is love itself. He desireth not the death of a sinner, but rather that he should live ; much less would he desire the death of his innocent son, had not his justice required such a satisfaction. However, as Abraham, at the divine command, spared not his beloved son, but willingly prepared to put him to death ; so like^vise the father of our Lord Jesus Christ determined at the demand of his justice, to givQ his only son up to death for us, that in hini should be accomplished (Acts iv. 28.) what his wise counsel had before determined to be done. 222 Christ's suFFEiiiNcsf As Abraham, in his ready vviUingness to offer ii]> his son at the divine command, gave the highest proof of his love to God ; so the heavenly Father has given the highest proof of his tender love to man, sinct he did not spare his own son, but g ive him up a sacriHce for us all. 'In this, saith St. John, v.as maniftsied the love of God towards us, because God sent his only begotten son into the world, that we might live through him.' (1 John iv. 9.) Abraham himselt carried the knife in his hand, in order to sacrifice his son, together with the fire to kindle the pile of wood under the burnt offering. In like manner, the heavenly Father has shewn the rig( ur of his justice in his son's snf^lrings, and diawn it a* gainst our surety as a sharp sword, which he thus ad- dresses : * Awake, O sword, against my shepherd, and against the man that is my fellow; smiie .he shepherd, and the sheep shall be scattered.' (Zuch» xiii. 7.) As to the other principal person concerned in this mysterious transaction, namely Isaac ; he represents our Lord and Saviour Jesus Christ, who was the great antitype prefigured by all the t} pes of the Old Testa- ment. Isaac was the only son of his father, being his only cliild by Sarah, and consequently he was heir to all his- possessions ; (Gen. xxv. 5.) a child whose birth had been promised long bt fore, and whose coming into the world had been expected for several years. Christ likewise is the only begotten son of the father (John i. 18.) whom God hath appointed heir of all things (Heb, i. 3.) a son whose coming into the world was expect- ed by all holy men for four thousand years, and w ho^ was preceded by many gracioiis promises ; a son w ho^ like Isaac, was named before his birth, and, contrary to the usual course of nature, was produced, by the divine pov/er, from the barren womb of a virgin, as Isaac was conceived in the dead womb of Sarah (Ct n^ xviii. 14. Luke i. 35, 37.) Isaac was a son for whom- OIC MOUNT COLCOTWA. 225 his father had the tenderest affection ; for the omnisci- ent God says to him, 'take thou thy son, thine t)nly son Isaac whom thou loves r.' The hke circumstance the Scripture relates also concerning Jesus Christ. He is called God's dear son. (Col. i. 13.) He was begotten of tlic eternal love of the father, who himself sent a voice from heaven, sayine, * this is my beloved son, in whom I am well pleased,' (iMatt. iii. ii.) John the Baptist beareth witness that ' the father loveth the son, and hath ii:iven all things into his hand,' (John iii. 35.) as Abraham gave all his possessions to his beloved son Isaac. Isaac ^vas a very obedient son, who, instead of mak- ing an ill use of his father's affectionate tenderness, alwaj's honoured him with the most unreserved obe- dience and submission ; and in this transaction more particul iriy, he gave an astonishing proof of it in a very extraordin rf-y case, at the very thought of which na- ture itself shudders. He patiently submitted, with- out making any remonstrance against the will of God, and of his father. And though he was grown to years of maturity (being supposed to be four and thirty years of age when this hippened,) and therefore might easi- ly have mide his escape from his aged father ; yet he suffers .'Vbraham to bind him, to lay him on the wood, and proceed is he pleased. In the same manner also our blessed Saviour might easily have escaped from the hands of his enemies. He had not only sufficient strength in himself to procure his liberty; but also twcive legions of Angels were ready at his command, if he had been inclined to make use of them. But the blessed Josus was ooedient to his father, even unto de th, die painful and ignominious death of the cross, (Philip, ii. o.) Isaac was an innocent son, and, though he was to be piit to death by the divine command, had com- milted nothuig worthy of death. But vv-ho was ever more undeiiervediy led to death than the only, the beloved son of God, who had always done what Was acceptable to his father ? who ^vas holy, inno- 224 Christ's sufferings cent, undefilcd, and separate from sinners ; whcj knew no sin, and in whose mouth was no guile. — ' Thus Isaac ( xhibits a Hvely type of Jesus Christ, the only, the beloved, the obedient, the innocent son of God. As to the rest of the circumstances of this trans- action between Abraham and Isaac, they bear a striking resemblance to those of our Saviour's passion^ First, In the cij-cuinstanccs preceding the transr action. Second!} , In the circumstances connected with it. '1 hirdly, In the circumstances subsequent to this remarkable transaction. First, Among die circumstances preceding the. transaction, the tbllovving deserve particular notice. 1. The land of Moriiih was the place appointed, on which Abraham was to sacrifice his sou Isaac ; so that he was not to be offered up in his father's house» but at a considerable distance from it. A similar cir- cumstance appears in the sacrifice of Jesus Christ. He was the person typified by all the offerings men- tioned in the Old Testament : hence it might be ex- pected that Christ would have been offered up in the temple, as it was a place dedicated to his father, and emphatically called the house of God. But as Isaac^ the type of Christ, was to have been sacrificed at a distance from his father's house ; so was Jesus like- "^Aise to be sacrificed without the temple, his heavenly Father's house , and in the very place appointed for the sacrificing of Isaac. For as the land of Moriah in- cluded a considerable mountainous tract in those parts, it comprehended not only the mountain of that name, on which the temple was built (2 Chron. iii. 1.) but likewise Mount Sion, Mount Akra, the Mount oi Olives, and Mount Golgotha. Now as God was pleased to choose one of these eminencies in the land ot Moriah for this typical offering, it is very proba- ble that he chose that on which our Lord and S^iviour Jesus Christ, Isaac's great antitype, was afterwards to be offered up. ON MOUNT GOLGOTHA. 225 2. Isaac, by the way to the land of Moriah con- versed ^■ery affectionately with Iiis lather. ' And Isaac spake unto Abraham his father, and said My father !' f where the Chaldee parapharase uses the word Abba.] And Abraham answered, ' Here am I, my son.' The same filial affection shines forth in the Lord Jesus ; and his first and last sayings on Mount Golgotha, be- gun with the endearing title of Father. And his heavenly Father, though not in words, answered him in effect, by powerfully strengthening him to undergo his sufferings, as if he had said. Here am I, my Son ; and at length receieves his soul into his hands. 3. Isaac carried the wood on which he was to be laid, and offered for a burnt-offering. ' And iVbra- ham rose up early in the morning, &c. and clave the wood for the burnt offering, and rose up and went to the place of which God had told him. And Abraham took the wood of the burnt offeringand laid it on Isaac his son.' Thus it is said of our Saviour, that ' he went forth bearina; his cross,' and thus he draea'cd to the place of execution that heavy piece of timber on v.hich he was afterwards to be sacrificed. 4. Isaac was alone with his father the day on v/hich he was to be sacrificed ; the two servants which fol- lowed them being left at a distance. Christ was like- wise on the day of his crucifixion left by liis disci- ples, who had fled from him the night before, and were dispersed. Yet he was not alone, hut conversed with his father, as he had foretold in these word.^i : * Behold, the hour cometh, yea, is now come, that every man shall be scattered to his own, and shall leave me alone : And yet I am not alone, because the Father is with me,' (John xvi. 32.) Secondly, Let us consider the circumstances which attended the transaction itself, and we shall find that several circumstances of Chribt's crucifixion v/ere exactly prefigured by them. 1. Isaac probably was stripped of his clothes wlien he was to be sacrificed, accordins; to the usual cere.- VOL. ir. F f ^26 Christ's supitri.n^gs luony on such occasions. For before the victims- were placed on the altar to be sacrificed, their skin, which is their iipparel, was taken oft'. Hence it may reasonably be conchidcd, that in this sacrifice also, the apparel of the intended victim was taken ojff. It is said of Christ, by St. John, (John xix. 23.) * Then the soldiers, when they had crucified Jesus, took his garments;' so that the Messiah, like his type, was- sacrificed naked. 2. Isaac was !>ound hand and foot ; for it is said in the text, ' And Abraham bound Isaac his son.' Our blessed Suvi(;ur's arms were not only bound to the cross, according to the Roman custom, when he was to drag it up to Mount Golgotha ; but when he was Hfted up on the cross, after it was erected, his hands were first stretched out and fastened to it with coi'ds, before they were nailed, as we have already observed in the last Consideration, 3. Isaac was lifted from the earth on the altar, and then laid upon the wood. In like manner Christ was lifted up on the wood of the cross as a public example, and a victim to the divine justice, as he had foretold to Nicodemus in these words, * As Moses lifted up the serpent in the wilderness ; even so must the Son of Man be lifted up,' (John iii. 14.) 4. Isaac was laid on the wood entire and alive ; a circumstaiice which deserves particular attention. — Those beasts which were appointed for sacrifices were first killed by the side of the altar, and dismembered or severed into several pieces, before they were laid upon it. But Isaac u'as laid upon the altar entire and alive ; being appointed as a type or figure of that sacrifice wliich was to be lifted up on the wood alive, and of which not a bone was to be broken. Could there well be a greater resemblance of concurring cir- cumstances, to adumbrate tht^ crucifixion of Christ, than we behold in the instance before us ? If we far- ther consider the astonishliig patience of Isaac, in bearing all this patier.tly and silently, without anj" ON MOUNT GOLGOTHA. 227 contradiction or repugnance, it exhibits the very image of Jesus Christ, who, amidst all the tortures he endured, did not open his mouih. These are the cir- cumstances ^\•hich attended the transaction itself; namely, that Isaac was hfted up on the wood, nuked, bound, entire, ar.d alive, as a type of the crueifixiQa of our Lord and Saviour Jesus Christ. Thirdly, Among the circumstances subsequent to this transaction, the following are piirticularlv re- markable : 1. After Isaac had been for three days, lis it were, dead in his father's heart, [for A'jraham consigned him, as he thought, to certain death] he w^as restored to him alive on the third day. I'hus on the third day, Christ was also raised from the dead. What happened to Isaac in a figure (Heb. xi. iy.)wasfui- iiiied in our blessed Saviour, the great antitype, in truth and reality. Here indeed we may observe a de- ficiency in the type. For Isaac did not actually die ; nor was he actually sacrificed, though Abraham had already put the knife to his throat. Ho\vever, , God was pleased to accept of this obedience of Abraham and Isaac, and presented to the father of the fluthful a ram entana:led in a thicket, w hich the g-ood patriarch killed, and sacrificed instead of Isaac his son. But Christ was really sacrificed personally. Here the di- vine justice would not accept the will for the deed. For as there is no remission of sins without shedding of blood, it was necessary that the blood of Christ should be shed in reality. Thus did Jesus really and truly die, and is in reality risen again from the dead. There was none to release the blessed Jesus, no vaca- rious victim that could supply his place in this great propitiatory sacrifice ; there was no creature in hea- ven or on earth qualified to finish this sacrifice, \vhlch was to appease and satisfy the divine justice for the sins of mankind. 2. Isaac, who had been bound, was likewise relea- sed from his bonds ofi the third da.y by his faUier. 22S Christ's sufferings In the like manner, it is said of the heavenly Father in scripture, (Acts ii. 24.) that he 'hath raised his son by loosing the pains of death,' or as they are call- ed ia the rsalms, (Psalm, xviii. 5.) 'the snares of death ;' and thus set our surety at liberty, ' it being impossible that he should be holden of death.' 3. Isaac, after this, returned alive to the servants in Abraham's house, and lived with his fether ; for we find that ' Abraham returned unto his young men and they rose up and went together to Beer-sheba, and dwelt there.' Thus Christ, after appearing alive to his disciples, returned to his Father, by whom he was sent into the world, and in whose house he noW eternally dwells, being ministered unto and adored by all the angelic host. 4. After Isaac was, as it were, risen from the dead^ he became the father of nn innumerable multitude. For he begat Jacob, the father of the twelve Patriarchs; and the laiter propagated the race of Abraham, until at length it became as the stars of heaven, and the sand on the sea shore for number, according to the divine promise which, after this transaction, was confirmed by an oath in the following words : ' By myself have I sworn that in blessing I will bless thee, and multiply thy seed as the stars of the heaven, and as the sand which is upon the sea- shore ; and thy seed shall pos- sess the gate of his enemies.' In like manner, the prophet says of the Messiah, who died, and rose again, ' When thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the ])k asure of the Lord shall prosper in his hand. He shall see of the travail of his soul, and shall be sa'abiicd : by his knowledge shall my rigliteous ser- vant justify many, for he shall bear their iniquities. Thtrcforc will I divide him a portion with the great; and he shall divide the spoil with the strong' (isa. liii. 10 — 1-J,.) 'ihus Christ is become the father of ail innumerable multitude of children, many of whom hei has already translated to glory : and all the promises 02C MOUNT GOLGOTHA. 229 of God are, as it were, sealed anew and ratified by his resurrection (Heb. vi. 15 — 20.) No rational man will imagine, that all these remark- able circumstances should thus concur fortuitously in these two remarkable events. Certainly, the hand of infinite wisdom must have interfered in the affair, and so directed the several incidents, as collectively to iorm a complete type or representation of the sacrifice and resurrection of Christ. Let us therefore, first, admire the veracity and faithfulness of God in fulfilling his promises. By the crucifixion of Jesus Christ he has actually accom- plished what he had prefigured by this type several centuries before, and, at the same time, verified the saying of faithful Abraham, ' God will provide him- self a lamb for a burnt offering.' Secondly, Let us acknowledge the justice of God; since he would not spare his only, his beloved, his innocent, and obedient son. For after he had taken our sins on himself, and appeared in our stead be- fore the Divine tribunal, as that lamb which was to be sacrificed for the sins of the world; he was strip- ped of all his apparel, bound, and lifted up alive on the cross ; where his blood was shed in oi dcr to ap- pease the justice of God, and to blot out our sins. Who does not in this proceeding see the great hatred and abhorrence which God bears to sin, arid his seve- rity in punishing it ? It should there impress a holy fear on our hearts, and remhid us of the words of our blessed Lord, viz, ' If these things be done in a green ti"ee,' if the obedient and innocent Son of God be thus punished, ' what will be done to the dry ?' Thirdly, Bat let us also here adore the inconceiv- able love of the heavenly Father to the human race, who, as it were, did violence to his own paternal heart; sent his only beloved .'^on from his bosom ; and for us, who had offended him by all manner of wicked- ness, delivered him up to a painful aud ignominious death. 230 Christ's sufferings' Let US, in the last place, consider the inference which St. Paul makes on this occasion : ' He that spared not his own Son, but delivered him for us all : How shall he not with him also freely give us all things?' Nothing is so great, but we may now con-^ iidently hope for it from so affectionate a father. Now we may approach him with faith and confidence, since he is reconciled to us by the death of his Son. 3i God has raised Isaac from the dead in a figure, and restored again to life his beloved Son as the antitype, and loosened the bands of death with which he was bound ; we may rest assured that his love will not rest here, but will accomplish in us the whole scheme which his goodness planned. He will collect our scattered ashes ; he will raise our bodies from disso- lution, invest them with splendor and glory, and trans- late the whole man, soul and body, into the blissful mansions of his house ; into which Christ, the great antit) pe of Isaac, is long since entered, in order to prepare a place for us. THE PRAYEll. O HEAVENLY Father ! we adore thy veracity and justice, and likewise thine infinite love, which moved thee to deliver up to death diine only beloved Son ;l tbiit we might not be preyed upon by eternal deathJ as sheep appointt d for the slaughter. May this amaz- ing instance of thy love be always fresh in our minds,' and there flourish and grow ; so that our cold hearts may be inflamed with returns of reciprocal love to thee, and remain eternally thine. Grant this for the. sake of thy beloved Son, Jesus Christ. Amen. CONSIDERATION V. TWO REMARKABLE OCCURKENCES WHICH POL- LOWED, THE CRUCIFIXION OF CHRIST. * AND Pilate wrote a superscription of his accu- sation, aud put it on the cross. And the writing was, ON MOUNT GOLGOTHA. 231 JESUS OF NAZARETH THE KING OF THE Ji'.VVS. 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 Hebrew, Greek, and La- tin. Then said the chief Priests of the Jews to Pi- late, Write not the King of the Jews ; but th •'^ he said, 1 an> King of the Jews. Pilate answered, What I have written, 1 have written. Then the soldiers, when they had crucified Jesus, took his garments, and mude four parts (to every soldier a part) and also his coat : low the coat was without seam, woven from the top throughout. They said, therefore, among themselves. Let u^ not rent it, but cast lots for it, whose it shall be. And they cast lots upon it what every man should take ; that the scripture might be fulfilled, which saith. They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did. And sitting down, the) watched him there ; and it was about the third hour when they crucified him.' (Matt, xxvii. 3G, 37. Mark XV. :^4, .i5, 26. Luke xxiii. 34 — 38. John xix. iy— 24.) In these words we have an account of two remark- able occurrences, which happened at our blessed Sa- ?yiour's crucifixion ; and these are. First, The putting up a title or superscription on the cross. Secondly, The dividing our Saviour's garments. L Concerning the title of our crucified Saviour, the following circumstances are mentioned by the Evangelists : 1. The author of it ; and this was Pilate. * Pilate wrote a superscription,' i. e. he gave orders that it should i:>e written and affixed to the cross. Thus it is said above, * Pilate took Jesus and scourged him,' (John xix. 1.) i. e. he gave orders to the soldiers to scourge him ; and the same evangelist afteru-ards ^says, (verse 19.) that Pilate put the title on the cross ; feyit this St. Matthew expresly imputes to the soldiers. 252 ciiuist's sufferings (Matt, xxvii. 27 — 37.) Thus Pilate js'madetli« author of this superscription, as it was done by hi» order, and dictated by him. Pilate in this particular acted according to the Koman custom. Among the the Jews, it was usual for a crier to go before persons who were led to execution, and at certain intervals to proclaim publicly to the people the cause of their condemnation. This was sometimes also done among the Romans. But, for the most part, the cause of the malefactor's punishment was written in black -letcers on a piece of whitish wood ; as the soldiers did on this occasion b}' Pilate's order. 2. The place where this superscription was put is specified ; for it was set up over his head on the cross. This is likewise agreeable to the Roman custom. — For the tablet, containing the cause of the criminal's death, was usually carried before him when he was led to his execution ; and after the malefactor was fastened on the cross, the superscription was setup just above the transverse beam, directly over the head of the criminal. 3. The words of the superscription are mentioned ; r^nd these specified the pretended crime, for which. Christ suffered death. Our blessed Saviour had, in- deed, been charged with many crimes, not one of which could be proved, both before the spiritual cour: and the civil judge; but Pilate, in the superscription, confined Himself to that i rticle of accusation, which the Jews had mostly insisted on before his judgment- seat. Now the capital crime alledged against the Lord Jesus before Pilate was, that he said he was Christ, a king, (Luke xxiii. 2.) and when Pi- late afterwards we.it about to release him, being sufficiently convinced of his innocence, the Jews up- braided him with these words : ' If ihou let this maa go, thou art not Cesar's friend; whosoever maketh hiniselfa king, speakelh against Cesar.' When Pi- late afterwards brougnt Jesus out, and exhibited him to the pujlic view of the people, saying unto them. ON MOUNT GOLGOTHA. ' 255 Behold your king ; the Jews publicly declared that they had no king- but Cesar, and insisted with loud voices, that he should be crucified, as a mere pre- tender to the sovereign power. Pilate at last delivered Jesus to be crucified ; and at the same time, |2:ave orders for writing on a tablet the cause of his cruci- fixion, which afterwards was placed over his head on the cross. The superscription, according to St, John who stood i)y the cross, and may be supposed to have seen and read it, was this: jesfs or NAZAJtExH, THE KING OF THE JEWS, which in substaucc agrees with St. Matthew's account, namely, tjiis isjesus, THE KING OF THE JEWS. Pilatc's dcsigu by this title was only to expose the Jews, and ridicule their folly; since they were always in expectation of a king, and when he appeared, they would not rest till they caused him to be crucified. But, that God had other views in permitting this superscription to be set up, I shall endeavour to shew in the sequel 4. The languages are specified in which the su- perscription was written. For, according to St. Luke ;and St. John, it was written in Hebrew, Greek, and Latin. It was written in Hebrew, because it was the vernacular tongue of the inhabitants of Jerusalem, where our Saviour was crucified ; though the dialect then used by the Jews, was something different from the pure, ancient Hebrew. It was written in Greek, because that language was become very common all over the East since the time of Alexander, and was particularly spoken by those Jews, who were dis- persed among the Gentiles, and of whom great num- bers were now at Jerusalem, on account of the feast. Lastly, it was also written in Latin, because Judea was then a Roman province, and consequently under the dominion of the Roman emperors, who in their laws and edicts made use of that language. Hence it is very prohitble, that there was no person then at Jeru- salem who could not read this siq^erscription in one of these three languages. And tills was Pilate's VOL. II. ■ G s: 234 Christ's sufferings chief design In causing the title to be written In these difierent languages, that those who did not under- stand one language, might by means of another see' on what account this celel^ratcd prophet, Jesus of Nazareth, had been put to death, at the urgent soli- cirationsofthe Jews, his own people, 5. Lastly, A dispute is mentioned, which arose be- tween Pilate and the Jews concerning this title. This was occasioned by the following accident. As the? phice when Jesus was crucitied was near Jerusalem, a great number of Jews resorted thither, and read the superscription of our Saviour's accusation, which was fixed over his head. It may be supposed that when so famous a prophet, the fame of whose doc- trines and niinicles was spread all over the country, was hanging on the cross as a criminal betwixt two maleiactors ; it must have occasioned a great many surmises, and awakened In the minds, both of foreign- ers and the inhabitants of Jerusalem, a curiosity to know the cause of so strange a catastrophe. The chief Priests, observing that various remarks were made on the title by the spectators, immediately dis- patched a person of note into the city to Pilate, in or- der to protest against the superscription, and to desire the governor would be pleased to order it to be taken down, and another to be set up in its room. They couid not digest the form of the title, viz. ' This is Jesus, the King of the Jews ;' for they were ashamed of such a king, and concluded, that to stik a crucified malefactor tlieir king was an affront to the whole Jewish nation. Therefore, they requested that the ' superscription might be altered, and instead of ' the king of the Jews,' it should be written, ' He said, I am king of the Jews,' i. e. Jesus did indeed pretend to be the king of the Jews ; but we are so far from ackiiowIed;j;ina; him as such, that, as loyal subjects to the Roman emperor, we have caused him to be cvxu citied. ON MOUXT COLGOTIIA. 235 However, the chief Priests met with a repulse on this occcision. Pilate, ^rho was not only by nature a churlish and implacable man, but was also chagrined and disgusted at the tumult raised by the Jew s, re- fust d to comply with their demands, and made this abrupt answer : ' What I have written, I have Vviit- ten.' As if he had said, \Miat has been written by my command, I will abide b}- ; I shall not alter a sin- gle tittle of it to humour you ; who ought to be very well satisfied with having obtained your princip 1 de- si^i. The rulers of the Jews thought tliat th( y h. d now got the power into their oun hands, and i^s ih^.y had teased and awed Pilate into a compliance with their former demand, he would always be their sub- in iis^ive servant. But on this occasion, Pilate once more puts on the imperious air of a governor, and would no longer be dictated to by the Jews. This resolution, he ought to have shewn before. This is the way of the great ones of this wTjrld. When Christ, in his members, has been just fastened to the cross, and the sentence of death has been executed on them, at the instigation of Antichrist ; then wicked statesmen, who were the persecutor's tools before, re- assume all their superciliousness and scorn to be the dupes of envious ecclesiastics any longer. But the hand ot God was in this transaction ; u ho already be- gan to reduce the enemies of Christ to order, and to embitter their carnal exultations at his death by this disappointment. Here these words of tlie Psalmist were fulfilled : ' The wicked shall see it, and be griev- ed ; he shall gnash with his teeth, and melt away : the desire of the wicked shall perish,' (Psalm cxii. 10.) Hitlierto we have considered this superscription only in an historical light. Let us now look som^e- thing deeper into the counsel of God, which over- ruled this circumstance ; and even from the title which was placed over the head of our cruc.tied Sa- viour, we may learn the following whoiesome doc- trines : 2:6 Christ's sufferings 1. All the circumstances of the superscription on the cross of Christ were directed by the predeter- mined counsel and will of God. We are not to imagine that, because it was agree- able to the Roman customs, God looked on the whole transaction as an unconcerned spectator. If Pilate J had his political views in this affair, God had much more exalted motives, agreeable to his infinite wis- dom, to permit it. For it is said concerning the pas- sion of Christ in the Acts of the Apostles, (chap. iv. 27, 28.) that Herod, Pontius Pilate, the Gentiles, and the people of Israel, did against Jesus what the hand and counsel of God had before determined to be done. We may therefore be well assured that the hand of God was also concerned in this title or superscrip- tion. God directed Pilate in drawing up the form of it ; but at the same time restrained him from making any alteration in the title. ■*■ First, The hand of God directed Pilate in drawing up the title agreeably to the secret views of the Divine wis- doiii. 'i'his superscription was designed partly to be a remarkable testimony of our Saviour's innocence ; Jience Pilate could not charge him with any crime in this superscription, as no guilt appeared in this most holy and innocent High Priest, who hung on the cross between two murderers. It was likewise designed tobe a testimony of the dignity and glory of the person who was here crucified. Here Jesus hungon the cross; that Jesus who was to save his people from their sins ; the Saviour of whom all the prophets testified, that they who beliexed in him should by his name obtain re- mission of their sins, and of whom, they, among <^ther things, predicted that he should be called a Nazarene,'(Matt. ii. 23.) He was tliercfore to bear this title on the cross, Jesus of Nazareth. — He was thus stiled not only because he \vas brought lip in Nazareth, but as he was the antitype of all the Nazarites of the Old Testament ; and sacrificed him- jielffor us, and by the strictest vow had bound him-. ON MOUNT COLCOTIIA, 237 self to the Father as our surety. Jesus of naza- KETH, THE KING OF THE JEWS. This last title was given to the blessed Jesus in allusion to the writ- ings of the prophets, where the promised Messiah is described as the King of the Jews : ' Behold, the days come, saith the Lord, that I will raise unto David a righteous branch, and a Kin c shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shiill dwell safely ; and this is the name whereby he shall be called, The lord our righteousness, (Jcr. xxiii. 5, 6.) Rejoice greatly, O daughter of Sion ! shout, O daughter of Jerusalem ! Behold, thy king cometh unto thee : He is just and having salvation, &.C.' (Zach. ix. 9.) Therefore, according to the stile of the prophets, this title was the same as if it had been ^thus expressed : This is Jesus the Messiah. More- over, as this royal title of tlie blessed Jesus was set upon the cross, it also denotes that his kingdom is not a worldly kingdom, but the kingdom of the cross ; and that the preaching of the cross should be the means, by which the kingdom of Jesus Christ v»'as to . be established among the Jews and Gentiles. Other "sovereigns, at their demise, are deprived of theii- dig- nity, and leave their power to others; but this king obtained even in death a most glorious triumph over Lis enemies ; and of him it may be said, that he did not take full possession of his kingdom till after his decease. Lastly, as this title was ^vritten in the three languages which were then most known in the world, we are to understand that this Jesus of Nazareth was ;iot only the kingof the Jews, who were the descend- ants of Abraham ; but was to be a king over the whole Israel ot God, which was to be gathered together from all people, nations, and languages. To all these par- ticulars which the wisdom of God had in view, Pilate was an utter stranger; but he was made the iistru- ment, who unknowingly acted in subservience to the Divine decrees. But S38 Christ's sufferings Secondly, That same omnipotent hand which di- rected Piiute in drawing up the superscription to be fixed on the cross, also restrained him from gi^ ing way to the Jews, who were for making a great altera- tion in the title. For, since it was to serve as a testi- mony Oi our Saviour's innocence, the Jews were by no means to be gratified ; who were for charging him with a crime by requesting Pilate to write, ' That he said, I am the King of the Jews.' For, though this was, in some measure, true ; Christ having openly decliircd that he was king of Israel ; yet most readers would have annexed quite another meaning to these words, .,nd concluded that Jesus had falsely pretended to be king of the Jews, in opposition to the Roman- emperor ; and b}' this means a cloud would have been CL.st over his innocence. Besides, as this superscrip- tion was to be a testimony of the transcendent dig- nity and glory of Jesus Christ, the title could not un- dergo any alteration ; the kingly dignit} of Christ be- ing not subject to any change or diminution no more than his kingdom, which is everlasting and unchange- able. Thoueh the. world exert itself in noise and tumult, and though the Jews and Gentiles join toge- ther in council, and use their united efforts to shake off the yoke of this almighty kijig ; yet, as the Psalm- ist prophesies, their combined endeavours to dethrone the king, which God has anointed, will at last turn to their own confusion. Moreover, the circumstances attending this super- scription, or title of Christ, comprehended several mysterious traces of future transactions in the king- dom of Christ, which the hand of Divine Providence, ha:--, as it were, delineated therein. Thar Pihite, a person of distinction, and the Roman governor of the province, should himself cause the superscripiion to be thus written, ' Jesus of Nazuredi, the King of the Jews,' and then to be set on the cross, was a prophetic intimation that Pagan sovereigns, rulers, and governorb, would acknowledge Christ i» be the Lord. ON" MOUNT GOLGOTHA. 239 This title was not put at the feet of Jesus, but over his heud, to si,?nif}-, that he was a king who was to • e looked on as the head of his church, and whose po'v- er was not fri-m below but from above ; and th^it a name should be given him, which was above every name. This superscription was written in three different languages as a presage of the gift of tongues, im- parted at the feast ot Pentecost to the Apostles, the heralds of those days ; and shews that all languages would soon acknowledge Jesus to be the Lord, er ■ the glorv of God the Father; that his dominion wojl : be extended more particularly among the Jews, Greeks, and Romans. The objection, which the Jewish rulers m-de against this title, was a sign of the opposition, w'j ii the doctrine of Jesus being the jNIessiah and Ki^' r of Israel, should afterwards meet with from the unbe- lieving Jews. Lastly, no alteration was made in the title out of complaisance to the Jews ; this serves to .-.hev/ that God's decree of exalting Christ to be head and king of the Church would ever remain unchangeai)ie. Thus the wisdom of God may be traced in all the cir- cumstances attending this superscription. 2. The title which was placed on the cross of Jesus Christ is a table from which we may leai*n several useful lessons. 1. We may learn from it, that the vain fondness for empty titles must be renounced in foUovv-ing the crucified Jesus. As glorious as this title appears according to God's secret decrees, it was no less scandalous, at the same time, in the eyes of carnal reason. There was not at that time so despicable a nation under the sun as the Jc\vs were ; so that to be stiled the king of the Jews, was looked upon by the haughty Romans as far from being any h wmr. Be?i'i: -, it must appear very ■strange for a person who vv'iLs a king to hang on the 24ft^ Christ's suffering^; cross stripped naked like a slave. Now as die Lord of Glory did not disdain a title, which seemed so re- proachful in the eye of the world, should not this dis- pose us willing-ly to renounce our fondness for titles, which is grounded on vanity and pride ? Secondly, whoever will acknowledge Jesus to be his Saviour, and expects to be saved by him, must resolve to take up his cross. It was certainly for a wise end, that the name of Jesus was set on his cross. For by this circumstance *''!the secret counsel of God designed to intimate, that they who would look on the blessed Jesus as their Saviour and iiedecmer, must take on them the cross. Clirist and the cross are, as it were, inseparably con- nected ; and what God has joined together let no man put asunder. But alas ! how many are unhappily in- dustrious in finding means to separate Christ and the t:ross. A Saviour they readily embrace ; but few choose a Saviour who will lay the cross on them. How few assume the same motto with St. Paul, * God for- bid tliat I should glory, save in the cross of our Lord Jesus Christ,' (Gal. vi. 14.) The cross is now sweetened, and rendered honourable; since Christ our Saviour hung on it, with his glorious title fastened to it o\er his sacred head. Thirdly, whoever owns the blessed Jesus for his kino; must alrso be willing to enter into the fellowship of his ixiproach. Jesus is, in the title, termed a king ; yet behold him in the most disgraceful reproach hanging betwixt hea- ven and earth. Thus believers likewise are kings aiid priests to God ; and yet how despicable does their kingly di.^jnity appear to the eyes of the world, as it is now hidden under the cross? during the Pa- gan persecutions it was usual, when they ledam.artyr to execution, to carry before him a table on which was \mtten the cause ol his death, in these words : "This isaChristian." If we lived in those times should we, when asked about our profession, have readily I ON MOUNT GOLGOTHA. 241 answered, I am a Christian ? It is to be feared, that if the consequence of such a declaration were death, many of us would hesitate, and be at a stand. How- ever, we must be ready to undergo something for the sake of our king when called upon to suffer. Did our blessed Saviour for our sake undergo such a series of sufferings-? and shall we not for his sake and for the confession of his kingdom, suffer ourselves to be mocked and despised ? Fourthly, as God can so incline the hearts of his enemies as to make them subservient to his decrees, we, who are under the protection of Jesus Christ, eught to lay aside all fear of men. What a remarkable proof was it of God's power ia turning the human heart, that Pilate, almost like Caiaphas, (John xi. 51.) should write the truth un- knowingly and against his will ; and that he should be, as it were, the first Apostle, in proclaiming the Gospel of the kingdom of Jesus Christ in three dif- ferent languages ! This instance should be an assur- ance to believers, that all things shall work together for their good; and that even the devices and schemesf of their enemies shall terminate in promoting the de- crees of God. Who then will be terrified at the en- terprizes of their enemies? who will be afraid of them, so as to be deterred from following Christ? They have no power of themselves to hurt us ; tiiey cannot do what they will ; but, even against tiieir vvill must execute what God has appointed concerning his servants. Fifthly, when the cause of Christ seems to be in the greatest danger, then God more eminently displays his glory. The enemies of Christ little expected, when he was «nce fastened on the cross, that they should ever hear ©f him again. But behold ! while Jesus was yet hang- ing on tlie cross, God begins to glorify his name, by directing Pilate to say, ' What 1 have written, I have written.' Thus for the consolation of his oppressed VOL. TT, H h 2i2 Christ's suiPEiiiNcsf people, God stiles himself * T am that I am,* (Exodus iii. 14.) The case is still the same; when, to men, things seem irretrievable, God shews himself in his incontroulable power, and draws a line and sets bounds to the desire of the wicked, saying, * Hitherto shalt thou come, but no further ; here shall thy proud waves be staid,' (Job xxxviii. 11.) II. We come, in the next place, briefly to consider the second remarkable circumstance which happened at the crucifixion ; namely, the dividing of our bles- sed Saviour's garments. The account of this cir- cumstance presupposes, that Jesus was stripped of his garments before he was liftrd up on the cross ; and as his body was lacerated with scourging, it must have occabioned a sensible pain. But neither the pain, nor the ignominy with which this indignity was attended, caused the Lamb of God to make any re- sistance. He quietly suffered his garments to be taken from him, that lie might be a complete burnt offer- ing to the Divine justice. As he came naked and helpless into the world, it pleased him also to go naked out of it. Thus our blessed Lord patiently submit- ted to this last reproach of being exposed naked be- fore so many thousands; and likewise descended to the lowest step of poverty, being stripped of every- thing that belonged to him. It may therefore well be said, ' that he became poor for our sake, that we through his poverty might be rich,' (2 Cor. viii. 9.) The I;*ord Jesus having been thus fastened naked to the cross : his clothes, according to the usage of the Romans, fell to the lot of the soldiers who had }>eriormed the execution. And as there were four of them concerned in crucifying our blessed Saviour, they now set about dividing his garments. These were of tvvo kinds, namely, a large upper garment which came down to the feet, according to the cus- tom of the Orientals ; and under this, a close vest. Hence the l.vangelists, particularly St. John, who was present on Mount Golgothti, informs us how the sol- diers proceeded m dividing each of these robes. GN MOUNT GOLGOTHA. 243 Of the upper garment they made foiu" parts, to every soldier a part ; so that this loose robe \vus cut into four pieces. Some commentatoi's have obser\-- ed.that such garments were made of four i^icces stv.ed together, and therefore might be \ay conveniently divided into four parts. As for the close vest or coat, as it did not consist of several pieces sewed together, but was woven without any seam; they thougnt it best, instead of cutting it, to cast lots whose it should be. The Evangelists take notice of three particr,- lars relating to this circumstance. 1. They observe, that by this division of our Savi- our's garments that scripture Avas fulfilled, in wiiich David introduces the Messiah, making this com- plaint : 'They parted my raiment among them, and for my vesture they did cast lots.' This prophecy,, which even the ancient Jewish Church understood of the Messiah, was now fulfilled ; and diis accomplibh- ment of it is here mentioned by St. John, in order tc guard the faithful against the offence of the cross. It our Saviour's garments had been only di\ided, it misrht be sitid, that this was no more than D.ivid mieht '-' . . . . '-' very easily have conjectured ; it being customary al- most in every country, for the clothes of executed cri- minals to fall to the executioner'a sluirc. Therefore, as David probably knew by the spirit, that the Messiah was to be crucified, he might naturally conclude that he must give up his garment to the e:\ecutioncrs. And as the punishment of crucifixion was inflicted bv more than one executioner, it miglit be supposed that his garments would be divided among them. But how could David, from mere conjecture, foretel that lots would be cast ibr the Messiah's vesture ? Thls circumstance entirely depended on the free v.illofthc Roman soldiers ; and yet the Holy Spirit caused it to be predicted many hundred jears before ; tluit, i)y the accompii'shment of it, we might be assured that these things had not fallen out fortuitously, and widioutany. design. No one that lived in tlie inriC, when this pn). 244) Christ's sufferings pliecy \vas delivered in the Old Testament, could have thought that it would be fulfilled literally, and in the -very order of the words as delivered by the Psalmist, (Psalm xxii. 18.) But who could have less intentioii of fulfilling the Scripture than these soldiers, who did not so much as know, that any such occurrence had been foretold by the Prophet ? This is a miracle of Divine wisdom, in directing these circumstances in such a manner, that men unknowingly fulfil what he has determined ; and yet not by compulsion, but still retaining their full freedom. Therefore St. John, who was an eye witness of the whole transaction, breaks out into an exclamation of wonder, ' These things therefore the soldiers did !' The pious Luther has a very remarkable passage on this procedure of the soldiers : " It is my opinion, says that learned divine, that the soldiers did not divide our Saviour's garments for the sake of any profit or advantage, but merely by way of ridicule «nd jest ; as a token that all was over with Jesus, and that he was lost, destroy- ed, extinct, and utterly forgotten, as the basest and most contemptible of men. 'J'herefore they not only deprived him of life, but would not let his friends or relations have even his clothes for a memorial of him : These miscreants neither expected that he would rise again, nor were afraid that his death would be avenged by his heavenly Father." 2. St. Matthew observes, that the soldiers, after they had divided his garments, sat by the cross, and watched the Lord Jesus. This was done likewise according to the Roman custom : for it was usual to set a soldier or two, and sometimes more, to watch such as were crucified, lest their relations should carry them off either living or dt.id, and decently inter them. This, in some measure, was also designed as a reflection on the followers of Christ, who were looked upon as a set of pcojile that were for opposing the public execution of justice ; and upon this unjust lupposition, the disciples Mere afterwards charged. ON MOUNT GOLGOTHA. 245 with having stolen away their master's body out of the sepulchre. Now, whether they had any thoughts that Jesus, by magical arts, would escape from the cross ; or whether they apprehended that he would be rescued by the populace ; both these suspicions were extremely injurious to our blessed Saviour. Some iire likewise of opinion, that a stronger guard thiui usual was appointed to watch our Saviour on the cross, at the solicitation of the chief priests ; yet, by the Divine superintendency, tiiis precaution served only to confirm, before all the people, iirst the reality of his death, and afterwards of his resurrection. 3. St. Mark observes, that this division of Christ's garments, was made about the third hour, i. e. in the third temple hour or great division of tiie day, \^ hich begun at noon, and ended at three in the afternoon : For the Jews divided both night as well as day into four quarters, each of which contained three commcn hours. If in this circumstance of our Saviour's pas- sion, namely, the dividing of his garments, we con- sider the behaviour of the Roman soldiers, it must be owned, that they may put many Christians to the blush, who, in the division of inheritances, often break out into violent quarrels, and irreconcilable enmities, and engage in chargeable law- suits. This division, on the contrary, was carried on without the least dis- pute or wrangling ; and such was the prudence and moderation of the parties, that they consented the whole coat should fall by lot to one of them, rather than be spoiled by cutting it asunder. Will not these Pagan soldiers rise in judgment at the last day, to the condemnation of those malignant Christians, who, ra- ther than gratify their neighbour, will suffer a thine; to be destroyed, or consume it among lawyers, ratlier than come to an amicable agreement with their re- lations. These soldiers are likewise an emblem of those who are satisfied, if they can only get food and raiment by their external profession of religion. Had these wretched men humbled themselves before 642 Christ's SUFFERINGS Christ, acknowledged dieir sins, and desired to have been partakers of the forgiveness which he suppli- cated for them : they might have obtained from him a place in Paradise, as one of the malefactors on the cross did, to his unspeakable happiness. But they, when they had got our Saviour's raiments, cared for nothing further. I'hey leave the blessed Jesus to bleed and die on the cross, while they are busied about dividing his garments. Herein they represent those earthly minded nominal Christians, who, if they can but draw a good income from the world, little concern themselves about knowing Christ, and the power of his resurrection. But let us now direct our eyes to the Lord Jesus, imder these sufferings ; for he has both atoned for several sins, and acquired grace for us by his beha- viour on this occasion : He has both sanctified such sufferings of his faithful servants, and left them a pat- tern for their imitation. He has first expiated the loss of the Divine image, and that glorious innocence, bestowed on our first parents. Man was then pure from all inordinate de- sires and evil propensities, so that he was not ashamed of his natural nakedness ; for he knew no sin, and consequently experienced no shame. This invaluable jewel ^ve lost in Adam ; at his fall, we, as it were, immediately fell among thieves ; who stripped us naked, deprived our souls of this precious ornament, and placed us in such a condition that we may well be ashamed of our nakedness. But secondly, he has likewise hereby obtained for us a garment to cover the nakedness of our souls ; which was prefigured by the coats of skins, which God made for our first parents, afrer their eyes be- came opened, so as to j)erceivL- tiiat they were naked, (Gen. iii. 21.) Jesus Ciirist himself is, in Scripture, represented as a garment, which we are to put on ; * Put ye on the Lord Jesus, (Rom. xiii. 14.) As many of you as have been baptized in Christ have put ON MOUNT GOLGOTHA* 247 un Christ,' (Gal, iii. 27.) But on what account the sacred person of Jesus Christ is considered under the emblem of a garment, we are informed by several other passages in Scripture ; for it speaks of a ' Gar- ment of salvation, and a robe of righteousness,' (Isaiah Ixi. 10, &c.) But the righteousness of Christ is nothing but his perfect obedience, by which he has fulfilled whatever the sinner was to have done, to ac- quire a right to eternal life ; and suftered all that the siimer was to have suffered, by making atonement to the Divine justice for the offences committed against it. Now, as this righteousness is imputed by God to the penitent sinner, and accepted by him through faith ; so it may very properly be compared to a gar- ment, since it is of the same use to the soul, as a gar- ment is to the body. For as a garment covers the nakedness of the body, preserves it from heat and cold, and both cherishes and adorns it. So likewise the righteousness ot Jesus Christ covers the shameful nakedness of the soul, (Psalm xxxii. 1. Rev. iii. 18.) It protects the soul against the heat of Divine wrath, and the howlings and gnashings of teeth of the damn- ed ; it warms and kindles in believers an ardent love and gratitude towards God, who, for their sake, has not spared his only begotten Son. Lastly, it is such a glorious ornament to the soul, that, in this dress, it need not be ashamed to make its aj^pearance before the throne of God, and to have fellowship vvith the citizens of the heavenly Jerusalem. But as the hu- man body can receive no benefit from a garment without putting it on; so must the righteousness of Jesus Christ be put on, before it can cover, protect, warm, and adorn the soul. Now it is put on, when the soul through faith and love becomes united with Christ Jesus, and by obeying his divine precepts, brings fordi the fruit of good living ; so that putting on the Lord Jesus, includes both our justification ind sanctification. 2'18 CHRIST'S SUir£HING3 In justification, the righteousness of Jesus Christ is imputed to us at the Divine tribunal, and received by us through faith ; so that God no longer looks on us as we are in ourselves, in our corrupt sinful nature, but as we are in Jesus Christ, the hon ofhislove, in whom his soul is well pleased. In sanctification, the Spirit of Christ also works in us an active righteous- ness, ^vhereby that faith, by which we put on Christ as our garment, now produces in the soul all the fruits of the Spirit, and good works ; and this is called in Scripture, ' putting on the new man, (Eph. iv. 24.) putting on bowels of mercy, kindness, humbleness of mind, meekness, long suffering,' (Col. iii. 12.) Thus Christ obtained for us a splendid robe of salvation ; so tkit by putting on the garment of our first-born Brother, we happily inherit the blessing. This gar- ment is of the same nature with the coat of the Lord Jesus ; because it is not to be divided, but must be put on entire. Christ is not only made our righte- ousness, but likewise our sanctification, (Cor. i. 30.) and therefore they, who are for having only his righte- ousness as a covering for sin, but deny his sanctifying power, and do not seek after holiness, as it were rend Christ's coat, and are worse than these Pagan sol- diers. Thirdly, our blessed Saviour has acquired for us a robe of glory ; for, ^hen the use of food and rai- ment shall be superceded, our glorified bodies shall be adorned with a heavenly effulgence. To this St. Paul alludes in these words : * We have a desire to be clothed upon with our house, which is from hea- ven,' (2 Cor. V. 2.) Moreover, our dear Mediator, by these ignomini- ous circumstances, has sanctified the similar suffer- ings of his children, and sv/eetened them with super- aliundant consokitions. ] . He' has sanctified their bodily nakedness ; espe- cially in times of persecution, when they are deprived of all titeir goods, and are obliged to go about almost f)N MOUNT GOLGOTHA.^ 249 waked, and destitute of every thing, (Heb. xi. 37. 1 Cor. iv. 11.) 2. He has sanctified the sufferings of Christians, when they are stripped by the executioner, stretched out on the rack, given up to the brutaUty of insolent wretches ; or when painful or inhuman outrages are committed on their dead bodies. 3. He has sanctified to his servants the spoiling of their goods for his sake, when they must see what of right belongs to them or their relations withheld from, them, or taken away, by the unjust violence of stran- gers. 4. He has sanctified the state of our spiritual na- kedness, when the soul is stripped of what it account- ed its dearest property, its covering, ornament, and glory ; when it lies in extreme indigence, without comfort, strength, tranquilit}', or joy ; and when all it has to support itself is a word of the Divine pro- mise. Lastly, The Son of God, by this part of liis sufter- ings, has left us an example, which we are to tbllow. 1. He instructs us how ready we ought to be, to suffer ourselves, when God requires it, to be stripped of all temporal things. 2. He teaches us that we should likewise give our cloak or upper garment to those who would take our coat, rather than sin by revenging ourselves ; and that we should rather suffer injustice than do an in- jury. 3. He enjoins us to part with some of our sub- stance in covering others, and particularly in clothing his persecuted servants. THE PRAYEll. O FAITHFUL Saviour! we thank thee for all those salutarv truths, which we have now learned from two particular circumstances attending thy passion- Praised be thy name, who by the title on thy ci'oss hast given us to understand that, even in thy death, VOL .II. T i 250 CUlilST's SUIFERINrcS ihoLi diclsl still remain our Jcbus, our Saviour, and our King. Make us partakers ct" those blessings \vliich thou hast procured for us by thy sufferings, May we be truly sensible of the shame of our spiniual nakedness. Grunt that we may know the insiifficiency of our own righicousiiess, and desire to be clothed by th} righteousiJei^s here ; no that, after laying aside the garment of our flesh, we may be arrayed in the ettul- gent robe of heavenly glory hereafter. Amen. CONSIDERATION VI. THE Ml-NTAL SUPFi-KINGS OF JESUS CHRIST ON THh CROSS. ' AND the people stood beholding ; and they that passed by reviled him, wagging their heads, and say- ing, Ah, tfiuu that destro}est the temple, and buildest it in three da}s, save th} self ; if thou be the S^>n. of God, come down irom the cross. Likewise also the chief I'riests, mockiiig him v.ith the Scribes and Elders, said, He saved others, himself he cannot save. If he be the Chnst, ihe King of Israel, the chosen of God, let him save himself, and now come down from the cross, that we m^y see it, and we will believe him. He trusted in Cod; let him deliver him now, if he Mill have him ; for he said, I am the Son of God. And the soiuiers also mocked him, coming to him. and offenng him vinegar ; and saying, If thou be the King of the Jews, save thyself. The thieves also, who were cracilied with him, cast the same in his teeth. And one of the malelaetors, who were hanged, railed on him, saying. If thou be Christ, save thyself and us,' (^iatt. xxvii. 39 — 44. Mark xv. 29—32. Luke xxxiii. 3:>, 36. >i7, 21'.) This part of tiie history of the passion exhibits to us the mentul suffering: s of our blessed Lord. Such outraeeous iudigiutieb, .^.s ^vcre offered Christ on the ON' MOUNT GOLGOTHA, 251 cross, may not improperly be Cc>llecl the crucluxioii of Ills soul. For, if the nriils that were driven through his hands and feet put him to the most sensible pain ; the mockeries, insuhs, and invecti'.es, which pene- trated into his heart, and were leAelied at liim like poi -.oiious and fiery dnrts, must have occ-isior.ed the greater torture to his unspotted soui. D vid com- plains, that * as with a sword in his bones, his ene- mies reproach him, while thf.y daily say unto him. Where is now thy God '?' It is beyond t!ie com.nre- hci;sion of all human understanding what the Son of Div, id felt in his soul, when he was, as it were, ser up as a butt for reproaches, and ^hen so many ton,o;ues, set on fire of hell, discharcrvd their mockeries asra Inst him ; which David compares to sharp arrows of the mighty, (Psalm cxx. 4.) if St. Paul says of apos- tates, that they crucify to themselves the Son of God afresh, and put him to an open shame, (Hcb. vi. G.) he may very justly be said to have been as it were crucified by those horrid blasphemies, revilings, and mockeries, which he heard on the cross. In the preceding sufferings of Ciirist, all sorts of men had exercised their tongues in the most \ irulent manner, and yielded them up as tools to satan, in or- der to give the most sensible wounds to the Son of God. The tongue of Judas had betrayed him. i.nd pointed him out to his enemies by that hypccritical salutation. Hail Master ! Peter's tongue had denied him with curses and imprecations. The tongues of the false witnesses h.ad slandered him. I'he tor.gues of the High Priest Caiaphas, and of the other mem- bers of the Sanhedrim, had condemned him as a blas- phemer; had falsely accused him before Pilate and Herod, and charged iiim v/ith many enormous crimes. The tongues of tb.e oiiicers of the Council had ridi- culed his prophetical ofiice, and tb.e tongues of the jRosnan soldiers his regal dignitv. The tongtie of Herod had intuited liim by several impertinent and insolent questions. The tongue of Piiate had pro- -252 chhist's sufferings nounced sentence on him, and ordered him to be scourged and put to death. The tongues of the whole Jewish people had cried, Crucify him ! Crucify him ! And noWj when he was actually fastened on the cross, and the hands of his enemies were in a manner tired, their envenomed tongues were the more virulent in venting all manner of reproach and contumely against him. These, the spirit of darkness and lies filled with the Acnom of the infernal dragon ; and by these he endeavoured to make his last attempt on the soul of our blessed Lord, who at present was to feel the wrath of God in the highest degree. We shall there- fore make some remarks on these mockeries, by which the soul of our holy Redeemer was assaulted ; and draw some inferences from them for our edification. For this end, we shall, First, Take notice of the authors of these taunting reflections against the blessed Jesus. Secondly, The instruments with which they re- viled and insulted him. I. As to the persons who reviled our blessed Sa- viour on the cross, four sorts of men were particularly concerned in the guilt ; and these were, 1. The people. 2. The rulers of the Jews. 3. The Roman soldiers. 4. I'he malefactors who were crucified with him. 1. The Jewish people, or the multitude who stood about the cross of Christ, were guilty of this enor- mous sin. We have observed before, that our bless- ed Saviour was followed to the place of crucifixion by a great multitude of people ; that they might entertain their eyes with this bloody spectacle. Hence it is probable, that not only Mount Golgotha, but all the adjacent eminences Vvcre covered with bj)Cctators ; es-r pecially as Jerusalem was then filled with an innume- rable concourse of idle and curious people, on ac- count of the Passover. [Josephus, in his history vof the Jewish war, says that at one passover three ON MOUNT GOLGOTHA. 253 millions of souls were assembled at Jerusalem. Book II. Chap. III.] Then was seen in the great Ami- type, the accomplishment of what was typically done on the annual feast of atonement ; for the whole con- greg^ation of the children of Israel stood round the Hie-h Priest, when he offered the sacrifice for the sins of the people. Thus the High Priest over the house of God, at the time when he offered himself on the cross to his heavenly Father, was surrounded bv a vast multitude of people ; who, according to the Di- vine decree, were to be witnesses of this general sa- crifice. Some of the people stood at a distance, and looked on ; the curiosity of others led them to ap- proach nearer to the cross, that they might have a more distinct view of Jesus ; and these were the per- sons Vv ho reviled him. For as it was customary, in stoning an Israelite, for every one present to throw a stone at the malefactor ; so here, likewise, none of the spectators of Christ's crucifixion, who stood near, omitted to throw a stone of invective against him. 2. The next who were ir.volved in this guilt were the rulers of the people ; or, as they are specified by St. Matthew, the chief Priests, the Scribes, and the Elders, (Chap, xxvii. 41) In some Greek copies, the Pharisees are likewise mentioned, who, we may be sure, were not far off. Thus the civil and ecclesi- astical chiefs of the Jewish nation were here present. These persons, on account of the approaching pass- over, had, according to the Mosaic law, aff.ars of a very different nature to attend. Besides, this pollut- ed place of execution ill suited those pretended scru- pulous consciences, which, but six hours before, would not permit these hypocrites to set a foot within a Pagan court of justic, lest they should be defiled. But an inhuman rancour against Jesus had brought them hither, along with the rabble. Nay, they were not only the nearest spectators at the time of the cru- cifixion, but remained at the cross for some time af- ter ; which they did partly, that, by their presence they 254 Christ's sufferings might prevent any of the people from coming to suc- cour Jesus, and take him from the cross ; i.i cl partly, that they might feast their savage eyes with this bioody Scicrifice, and increase his su fit rings with all kind of insults and bkisphemies, after the soldiers had nailed his body to the cross. But God, without having any shtire in these wicked and detestable views, by his secret providence detained them there ; that they might be witnesses of the sufferings of Christ on Mount Golgotha, and of the uncommon patience, mildness, and piety which he displayed, to the disgrace of his enemies, who had condemned him as a blasphe- mer. Moreover, the Klders of the people, by stand- ing about ihe cross, may put us in mind of the type of Christ, exhibited by the rock which was struck in the presence ofall the Elders of Israel, (Exod. xvii. 6.) and of the builders, who M^ould reject the head-stone of the corner, (Psalm cxviii. 32.) 3. The Roman soldiers likewise shared in his guilt; ior St. Luke (Luke xxiii. 36.) observes, that the soldiers also mocked him. In the judgment-hall of Pilate, they had already committed several outra- ges against him, and vexed our Saviour's righteous soul by all mani^er of prophane and contumelious re- flt-ctions. However, they were so far from having exiuusted their stock of cruel mockeries, that thev Still make the crucified Jesus the object ot their far- ther ridicule. We do not indeed find, that they were the first in therevilings at the place of crucifixion. It was the Jews and their rulers who led the way, and thus by their wicked example, the Gentiles were in- cited to repeat their opprcbnous language and insults. 4. Lastly, The malefactors who were crucilied with him were also guilty of this sin. For St. ?viat- thew says, ' The thieves also, who were crucified with him, cast the same in his teeth;' from which words one would be apt to conclude, that both male- factors, who were on his right Iianel and on his left, concurred in reviling our blessed Saviour. But St. ON MOUNT GOLGOTHA. 255 Luke expressly says, t!iat one of the malefactors railed on hini, but thai he was rebuked by the other. Hence it is not improbable, that the other also reviled him at first ; but soon after entertained better thoughts of Jesus, rtprovcd his companion, and immediately beciime a conver to our blessed Lord. This seem- ing inconsistence may also be solved in the following- manner. The Kvangeiist, intending to relate the hor- rid mockeries, which the Lord of Glorv suffered from all TcMiks of people while he hung on the cross, first mentions the rtvilings of the people. They observe, in 'he next place, how the Hulers and Elders reviled him, and how the spirit of mockery was by their means also stirred up in the Roman soldiers. Lastlj', they add, that he was also reviied and insulted even by the robbers and murderers, uho were crucified with him. Thus, it is usual to speak Sromerim.es, as if a thing was done by many, when perhaps the fact was done only by one person of a certain rank or age. For instance ; if a harmless old man happens to be abused in the public streets by a petulant boy, it is not improper to sc;y, this poor man in his old age is the sport of children ; though only one single boy had insulted him. Thus also Si. Mcitthew and St. Mark might very well say, that Jesus was reviled even by murderers and robbers ; thouarh, accordins: to St. Luke's account, only one of the malefactors behaved in such a wickc d manner. From this circumstance of our Saviour's passion, we shall deduce the follow- ing truths. First, Jesus Christ has suffered himself to be mock- ed and abused by all ranks of men, that he might de- liver all from the spirit of mockery and abuse. It is a terrible consideration to think, that all sorts of spectators sharpened their tongues, and pointed thein V. ith bitter invectives against the ever glorious Son of God. He was mocked b\ Jews and Gentiles, by y;;nng and oici, by the learned and ignorant, by teachers and hearers, by the clergy and magistrates. 256 Christ's SUFFERIXGS by private men and soldiers. Thus all the waves and floods of abuse Vvent over the soul of our blessed Lord with combined violence. But it may here be asked, what could move the Divine wisdom to permit so many scoffers to assault our blessed Saviour with their envenomed tongues ? It was, 1. To shew in this mirror that corrupt inclination of making a mock of the distressed and afflicted, and of ridiculing die most sacred persons and things, which has by the tall generally infected the human heart, and prevails in every rank, age, and sex. What JSt. Paul says of carnal men, namely, that ' the poison of asps is under their lips,' (Rom. iii. 13.) displays itself particularly in the abominable mockeries and in^■cclives, which were poured forth by the engines of satan against our blessed Lord. But, 2. The Son of God intended, by patiently sub- mitting to these keen arrows of reproach and mock- cry, to procure forgiveness of t.uch grievous sins to those who commit them whether they be Jews or Gentiles ; so that every one who is guilty, and peni- tently acknowledges these heinous sins, heartily be- wailing, and sincerely abhorring them, may find re- mission of them bv the merits and intercession of Christ. 3. He has hereby delivered from the bonds and fetters of the spirit of mockery, all those, who are but willing to be released, and apply to him for succour, with a firm resolution of amendment. Secondly, The same sins may be committed by different persons ; and yet the guilt may be greater in some than in others. Here both Jews and Gentiles reviled and mocked our blessed Saviour ; but it is certain, that the Jews sinned much more grievously than the Gentiles ; since they mocked that Jesus, v.hom they might have known to be the Messiah and the Son of God, from the writings of the prophets. Besides, our blessed Lord hud hidierto con^'erscd with, and li"\'Qd among ON MOUNT GOLGOTHA. 257 Chem, aiid done many surprising miracles to the souls and bodies of their countrymen. They were likcnvise obliged, as the pecuHar people of God, to set abetter example to the uncircumcised Gentiles. Nay, we find that the chief Priests also mocked him, together with the people ; but it is evident that the former were guilty of a greater crime than the latter. For Christ had before reproved them, (Luke xvi. 14, ! 5.) for their wicked derisions. Besides, they pretend -d to have the key of knowledge, and, from the propheti- cal Avritings, consequently ought to have been better informed concerning the Messiah's state of humilia- tion. On the contrary, they should have reproved the scoffing multitude, and withheld them from in- creasing the sorrows of the afflicted ; instead of begin- ning the raihngand mockery, and inciting the people to scoif and inveigh against Christ by tluir ill example. Thirdly, Punioiiment in itself makes no criminal better without the concurrence of Di^■ine grace. An instance of this is here seen in one of the rob- ■bers, who, notwithstanding all his pains, joined widi those who mocked the blessed Jesus; and as his hands were bound, so thut he could not lay hold on the sa- cred person of Christ, he made his tongue, as it were, tiie bow to discharc^e the envenomed arrows of abuse and mockery ag..inst him. Could the punishment inflicted by the luw produce amendment, this male- factor would have been converted as well as the other. But a contrary effect not only happened in the instance before us, but may be observed every day. i\ either the sword, the gallows, nor the wheel, have the power of converting a criminal, unless grace interposes to change and molif}- the heart. Nay, it is olten setii that profligate sinners are rather hardened tiian re- formed, not only by temporal punishments, but c\ en by Divine chastisements. Such is the corruption of human nature ! so deeply rooted in m. n is the iove of, and propensity to sin ! O that there may be none who read these pages, to whom this complaint of tlu VOL. II. K k 258 CHRIS r's SUflERINGS prophet may be applied : ' Thou hast stricken them, but they liave not grieved ; thou hast consumed them, but they have refused to receive correction ; they have made their faces harder than a rock, they have refused to return/ (Jer. v. 3.) 11. We come, in the next place, to consider the in- struments which occasioned our blessed Lord's men- tal sufferings on the cross. These were, 1. Bold and insulting looks. 2. Deriding gestures. 3. Abusi\e words. 1. Bold and audacious looks darted from the eyes of the people ; for St. Luke says, ' the people stood beholding, and the rulers also with them derided him, he.'' Probably this melancholy spectacle was an entertainment to many of them ; and their insolent eyes, which ought to have wept blood on account of the pain and tortures which the Lord of Glory endur- ed, sparkled with a malignant joy at his bitter pains. ,It is usual for the people generally to express a con- cern for malefactors under sentence of death, since they partake ihe same nature. And this sympathetic concern and pity is the greater, when they see a man languishing in the extreme tortures of a lingering- death. But there was not the least traces of any such humane concern to be found in the enemies of Christ. How must his generous soul have been affected with the rudeness, insolence, and cruelty, which appeared in the looks of so many thousands of inhuman specta- tors ! Of this the Messiah had long before complained by the mouth of D.ivid, (Psalm xx. 17.) in these words: ' They stand staring and looking upon me : They opened their mouth wide against nij, and said, 'Alia! Aha!' (Psalm xxxv. 21.) But these looks ^vere agravated 2. By the deriding gestures of the people who pas- sed by : For St. Matthew and St, Mark observe, that they who passed by reviled him, wagging then- heads.' This gesture, among the Jews and other ON MOUNT GOLGOTHA. 259 tfastern nations, was expressive of the utmost con- tempt, In the second book of Kings it is said, (Chap, xix. 21.) 'The virgin, the daughter of Sion, hath despised thee, and laughed thee to scorn ; the daugh- ter of Jerusalem hath shaken the head at thee.' From several other passages of Scripture, (See Job xvi. 4.) it appears, that the shaking of the head was used as a mark of the greatest contempt. But it is rejnarkable, that it was foretold that the crucified IVlessiah would experience this kind of mockery : For he is represent-- ed in the Psalms making this complaint : ' AH they that see me laugh me to scorn ; they shoot out the lip, and shake the head,' (Psalm xxii. 7.) I became also a reproach unto them ; when they looked upoit me, they shaked their heads,' (Psalm cix. S;5.) St. Luke says of the rulers of the people, that they also derided him, (Luke xxiii. 35.) which word in the ori- s^inal properly signifies, by turning up the nose, to express a look of disdain and derision. The soldiers also, by way of mockery, came unto him, and offered him vinegar or sour wine, instead of a cordial to sup- port his spirits which were now quite exhausted. Probably these were not all the deriding gestures which the Son of God beheld, but are set down only as specimens of the malice and barbarity of his ene- mies. How must this express Imag€ of the Deity have CTieved to see the odious disouise of Satan in the o o attitudes, grimaces, and gestures of these his slaves I- That it was very painful to his soul may be sufficiently inferred from the bitter complaints, ascribed to the the Messiah in the book of Psalms, on account of this scurrilous wickedness of his enemies. To these in- J5ulting looks and deriding gestures were likewise idded, 3. Abusive words and invectives ; some of wliich, lie three Evangelists St. Matthew, St. T^lark, and bt. Luke concludes his account of the mockeries and in- sulting speeches made against Christ in Caiaphas's lion-:-,, with these words : ' And many other tilings 260 CHKISi's SUFFERIKG3 blaspheiiiously spake they against him,' (LukexxiL 65.) Hence we may conclude tliat this specimen of the abusive words, which our blessed Saviour was obliged to hear on the cross, were but i\ part of the invectives pourtel out against him. Now all these opprobrious words are to be looked on as so msny envenomed arrows, discharged against the heart of the blessed Jesus by the prince of ehakness, by means of the tongues of these scofiers. His soul, indeed, was not in the least pe)lluted by them, but it was extreme- ly Avcur.d(el and tortured. In these opprobrious x\crds, they, First, Derided his truth and omnipotence, saying, ' Ah, thou that destroyest the temple, anel buiidest it in three d?.ys; save thyself and come down from the cross !' The preceding night, when Jesus stood before the Sanhedrim, the Jevvs had very much abused these Words of our blessed Lord, anel scanelalously pervert' ed lliem by the tongues of their false witnesses* Here they are again cast in his teeth ; and it is i;ot improbable that those very false witnesses, who hud slanderously perverted these innocent words of Jesus, here lAgj'.n again to reproach him with the same words which were immeeiiately catched by others among the multitude, who seconded those perjured scoffers ia their revilings. B\ this, their intention was to ex- pose our blesseel Lord as a chimerical boaster, and one w ho pretended to perform great things, when at the simie time, he was not able to make good his might} pretensions. Thus they impiously perverted his words, and rieliculed his omnipotence. Thus the Eternal Truth submitted to pass for a liar, and the pov\ cr of the iVlost High a\ as accounted a vain, im- potent n)an. Secondly, They derided the honour of the eternal Sonship of Jesus Christ. ' They ^ who passed by said, if thou be the Son of God, come elown from the cross.' But in this the chief Priests anel Elders had already set them a pattern by saying, ' If he be Christ, ox MOUNT GOLGOTHA, 26X the chosen of God, let him come down from the cross ; — ior he said, I am the Son of God.' Thus as our blessed Siiviourhcid twice confessed before the Sanhedrim, th.^r he was tlie Son of God; so was he twice mccked i-rd ridiculed for it on the cross; namely, by the people, and by their teachers. Satan hud lcrn\eriy begun his temptation with this article, saying, 'It thou be the Son of God, cast thyself down,' (iVLit. iv. 6.) Here the instruments of satan say, * li thou be the Son of God, come down from the cn.ss.' From the resemblance betwixt these words, it is manifest, that satan himself vented them here by his engines, and thus challenged ihe Son of God, to come down from the cross, and attest the truth of his eternal Sonship by a miracle. That very action would, on the contrary, have proved him not to be ihe obedient Son of the heavenly Father. For by com- ing down alive from the cross, on which he was to die, he would have disobeyed his Father ; who re- quired from him obedience unto death, even the death of the cross. Thirdly, These miscreants ridiculed the Divine miracles wrought by our blessed Lord, by which ho had sealed his doctrines, and relieved such multitudes of unhappy persons. For the rulers of the people, b}' saying, 'He has saved others, hiniself he cannot save,' intended to render the truth of all his form.er miracles suspected, and to represent thcni as mere Juggle or magical performances. This was the in- ference they drew, that if his miracles proceeded from God, he would be able to help himself as well as others ; hut it was plain he could not help himself, and therefore his miracles did not proceed from God. As if they had said to the people who doubtless crowded about these eminent persons, ' see what a pretended vv'orker of miracles Jesus is, who was followed by thousands : He has helped others ; but nov/ he can- not help himself in this extremity. Does not this plainly siiew that he is a chrL:t, who ai->>otn*"(My imnos- 262 onnisT's sufferings ed on your sc uses by sham miracles ? ' But it is very" remarkable, that our blessed Lord in the very first year of liis ministry had f(;retold, that he should one day be thus insulted: ' Yc \vill surely say unto me this proverb, Physician, heal thyself,' (Luke iv. 23.) This prophecy of the Lord Jesus was here fulfilled by liis enemies ; so that the sting of this offence is ta- ken away. Thus our blessed Sa\ iour did not want power lO help himself, and \ et did not exert that power, that he might help us ; and consequently he preferred our deliverance to his own. Fourthly, Our blessed Lord's confidence in his hea- venly Father was here ridiculed. ' He trusted in God say the rukrs of the people, let him deliver him now, if he will have him', L e. if God has pleasure in him, and acknowledges him for his Son ; * For he said, I am ihe Son of God.' They recollected that Christ, in his Divine discourses, had often expressed a sin- gular confidence in his heavenly Father, and declared that he loved him, (John iii. 35. viii. 16, 29, 50, 54. xvi. 52, Sec.) that he sought and promoted his ho- noiu' : that he did not leave him alone ; that he was with him, and assisted him, &c. From such expres- sions theso malignant spiders suck the poison of ca- lumny ; and thus endeavour to overset our Saviour's confidence in his Father, and as it were to cut away the anchor, by which the bark of his hope was still se- cured, though quite covered with outrageous waves, tossed in the most dreadful tempest. It is further re- markable, thai^ almoatth.e very words used by these scoffers are found in the Psalms, where the Messiah is jepresentcd complaining, that his enemies say of him, "He trusted in tlie Lord that he would deliver him ; let him. deliver him, if he delight in him.' (Psalm xxii. 8.) Thus they unkno\\ ir.giy fulfilled the Scripture by this impious speech. Fifthly, They here ridiculed the kingly digr^lty of Jesus Christ. For the chief Priests and Elders said, 'Let Christ the Kine: of Ibracl descend now from the ON MOUNT GOLGOTHA. 265 cross, that we may see and believe.' The Roman soldiers followed their impious example, and said, 'If thou be the king of the Jews, save thyself.' If thou intendest by thy military prowess to deliver the Jews from the dominion of the Romans, deliver thy- self first, and thus give a proof of thy great power. Our blessed Saviour had acknowledged himself to be the King of Israel before Pilate ; and upon this ac- count Pilate, in the title on the cross, stiled him, Jesus of Nazareth, King of the Jews. Now as it was out of the pouxr of the chief Priests to erase the superscription, which was a great offence to them, and as they could not prevail on Pilate to alter it ; this put them on ridiculing ir, by saying. If he be the King of Israel, as he is stiled in the su- perscription over his head, written in tUee languages, let him prove it by coming down from the cross. To this they added, by way of derision, a promise that then they would believe on him ; though at the same time nothing was farther from their thoughts. And, indeed, if Christ, in order to induce them to believe on him, had actuallv descended from the cross, they would in all probability have imputed this miracle likewise to sorcery. Sixthly and lastly, Our blessed Lord's ofSce of Messiah was ridiculed by these miscreants; the ciiief Priests cried out, ' Let him save himself, if he be the Christ, or Messiah.' One of the crucified male- factcjrs took this from their abusive mouths, and rail- e'd on him., saying ' If thou be Christ save thyself and ns.' ' As if he had said, as thou didst pretend to be the Messiah, help thyself and us ; for if thou wilt come down from the cross, surely thou wilt noi leave us thy fellow- sufferers behind. Thus whatever was venerable, great, and glorious in the p':rso(i of the Lord Jesus was here the subject of the most scurril- ous reflections of profane scoffers. His Omnipo- tence, his eternal Sonship, his DivinjU , his Di vino miracles,, his confidence in his heavenly Fcthtr, hi:) 264 CiEUlSX's SUFFERINGS regal dignity, and his office of Messiah, were all ex- posed to ridicule and mockery. We shall conclude this consideration by deducing the following truths from what has been said on this subject. 1. The opprobrious words, by which the blessed Jesus was insulted, are to be accounted among satan's severe temptations. When satan, at the beginning of our Saviour's mi- nistry, hc.d been repulsed by our Lord, it is said, ' he departed from him for a season,' (Luke iv. 13. ) Now, at the close of his life, he returns to the charp-e, and enters into these his engmes, as he anciently did into Goliath, to prompt them to blaspheme the God of Is- rael. His design was, by these abusive and deriding words, to try whether he could throw our blessed Lord's temper into some disorder, and move him to a passionate impatience ; or whether he could excite in him a desire of giving a proof of his omaipotence, by coming down from the cross ; b}- which means the whole counsel of God, concerning our salvation, would have been frustrated, and the work of redemption would have miscarried. But as the Son of God re- mained faithful in the first irial, which he underwent immediately after his baptism ; so he shewed the same firmness in this last encounter on -the cross. But the great Captain of our salvation submitted to this trial, that he might triumph over satan, notwithstanding his utmost efforts and severest outrages ; that he might bruise his head, extract the venomous sting of his temptations ; and obtain for us strength to remain firm in all trials, and to come off more than conquerors. 2. When the faithful servants of God are under outward sufferings, satan and hib engines are most busy to vex thi:ir minds with opprobrious words, and insolent challenges. Thus, nO sooner was the Son of God nailed to the cross, than his soul was assaulted by the reviiings of his enemies. This is the way satan and his engines frequcntlv proceed with Christ's members. Whon ON MOUNT COLGOTllA. 265 they are, as it were, externally hanging on the cross ; when all the waves of affliction and persecutions are running over them ; then the tongues of" their perse- cutors discharge their poisonous arrows of calumny at tliem. But great will be the reward of those, who in this particular are made like unto Christ, the first- born among many brethren. They must, after his great example, keep silence, and amidst all the rage and calumny of the world, possess their souls in pa- tience ; and at last all will ead in conquest and triumph. . 3. The abuses which the world pours forth agamst Christ and his members, will give less offence when the foul springs of them are laid open. These scoffs and mockeries in some men proceed from mere levity, as it is here said of some, that they reviled Jesus as they passed by. Thus many hastily pass by the cross of Christ and the sufferings of his members, like a rapid stream, and immediately tur:i their thoughts from them. But such transient looks produce only a hasty judgment, evil imagiaations, and blasphemous motioas ; from all which he is secure, who endeavours to possess his miud in peace and tran- quility. In others such invectives are dictated by envy and hatred, as Jacob's sons envied Joseph for his father's particular love to him, and mocked him as a dreamer, (Gen. xxxvii. 4, 19. Acts vii. 9) Thus the chief Priests and Scribes were offended at Jesus; because he said he was the Son of God, and frequent- ly mentioned the singular love that his heavenly Fa- ther bore towards him. This envious disposition had before prompted them to take up stones to cast at him ; (John viii. 59.) and the same malignant passion now moved their tongues to eject these deriding sar- casms. Others again have so accustomed themselves to opprobrious langu.ige, that xt is become a second nature to them : and this might well be said of the Scribes and Pharisees, wJiosc tongues Vvcre so }jos- sessed by the spirit of calumny, that they \\tie quite incapal)le of passing any judgment upon Jesus that VOL. II. L 1 266 Christ's sufferings was consistent with truth or charity. Some rpen in- deed re\ale out of complaisance to others, as the people and the soldiers did, in the instance before us ; and others are prompted to it by despair, as one of the malefactors, who tvere crucifjed with our blessed Saviour, was. Now who will mind the abuses of the wo.i'ld, or take offence at ihem, since the cause of them is not in the reviled servants of God, but in the revilers tlsemselves, and the wicked dispositions of their minds ? For these wretched slaves of satan are like the \^•aves of a troubled sea, foaming up their ovva disgrace. THE PRAYER. Now we thank thee, O dear Redeemer, who hast not only suffered thy body to be crucified, but wast also wounded and vexed in thy soul, by envenomed arrows from so many abusive tongues, that thou migh- test heal us in body and soul. Let this part of thy sufferings work in us a serious abhorrence of all deri- ding u^ords, looks, and jestures ; and grant that we may patiently suffer all the waves of undeserved abuses to piiss over us with united violence ; and that in all sufferings we may remain faithful, and willingly sub- mit to be reproached with thee, that we also may be made partakers of thy glory. Amen. CONSIDERATION VII. THE GIFTS CONFERRED BY THE LORD JESUS, WHILE HE HUNG ON THE CROSS. 'BUT the other malefactor answering, rebuked him [who railed on JesusJ saying. Dost not thou fear God, seeing tliou 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 Jesus, Lord, remember me when thou ON MOUNT GOLGOTHA. 26/ comest into thy kingdom. And Jesus said unto him, Verily, I say unto thee, to-day shait thou be with mc in Paradise. Now there stood by the cross of Jesus, his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene. When Jesus there • foresaw liismother, and the disciple standing by ^^ hom he loved, he saith unto his mother, Woman, behold thy ^5on ! then saith he to the disciple, behold thy mo- ther ! and fromx that hour this disciple took her un- to his own home,' (Luke xxiii. 39 — 43. John xix. 25—27.) The blessed Jesus was fastened to the cross quite naked, and stripped of every thing ; his very clothes, which had till then been his only property, being ta- ken from him by the soldiers. Nevcithekss we may observe, how in this state of extreme poverty and abasement he distributed such noble gifts, as none of the rich and powerful of this world can bestow. For, First, On a believing and penitent sinner he be- stows the happiness of Paradise. Secondly, To his disconsolate mother he gives a faithful Son. Thirdly, To John, his beloved disciple, he gives a tender affectionate mother. I. The crucified Jesus confers Paradise on a pe- nitent and believing sinner. Here we are to con- sider, 1. The person who obtained this transcendent gift. 2. The gift itself. Tht person w ho obtained this favour is described according to his former and present condition. According to his former course of life, he was a robber and murderer. Thus he had flagrantly trans- gressed the sixth and eighth Commandments of the supreme Legislator. It is probable that he was born and educated in the Jewish Church; for, if he hod been a Gentile, he would have known nothing of the kingdom of the Messiah, or of Paradise. But, as the Je^vish Ciuirch was then extremely coirupted, and 268 Christ's surrERiNGS the land of Judea was over-run with a set of seditious banditti, who were for shaking off the Roman yoke, and at the same time gave themselves up to live by rapine and plunder, so that the roads were very un- safe for tra\ellers ; this man had probably belonged to one of these profligate gangs. Whether he had fol- lowed this course of life many years, or whether, af- ter he had been concerned only in one or two enter- prizes of this nature, the Roman soldiers had taken him piisoner in the fact, is uncertain ; for there is noihing further said of his former circumstances. But it is not altogether improbable, that before he fell in company with sucli a lawless crew, he might have mixed with the multitudes, and have heard the dis- courses of our blessed Lord, and seen him perform many miracles ; or at least he might have heard many ^vonderful things of Jesus of Nazareth from others. And though his strong propensity to wickedness had, for the present, suppressed all the good motions they might have caused in him ; yet afterwards, amidst the leisure and reflections of his confinement in prison, thev may have ^vorked on his heart. For a grain of the Divine Word frequently falls on a savage, uncul- tivated soil ; so that it produces no fruit till many years aftc r, ^vhen suflferings and afflictions cause it to spring up. As to this malefactor's present state, while he hung on the cross, it was indeed outwardly very wretched; for he was in great tortures, and dying the most cruel ignominious death : but inwardly, his heart was un- der the influence of the Holy Spirit, who was produ- cing in him repentance and faith, and made use of his tongue as the instrument to glorify the crucified Jesus, in tlie extremiity of his sufferings and reproach. Of this malefactor's repentance, indeed, the Evan- gelists give no express account ; but it is sufficiently apparent from his reproof to liis fellow- suflbrer. For that shews, ON MOUNT GOLGOTHA. 269 First, An abhorrence and hatred against sin ; which prompted him to check his companion for his cruel abuse of the crucified Jesus. For by his reproof, he signified that he inwardly detested sin ; since no man I'would be thus so zealous in rebuking the sin of ano- ther, who did not seriously hate and repent of his own sins. Thus a holy zeal, and indignation against wick- edness, is numbered amongst the effects of Godly sor- row by the Apostle. (2 Cor. vii. 12.) Secondly, It shewed a devout fear of God ; for he says to his companion, ' Dost not xiiou fear God?' Kow this man would never have upbraided another for not fearing God, if his own heart hud been void of that Godly fear. Would not his own conscience have called out to him much louder than he did to his com- rade, dost not thou thyself fear God ? had his delight been still in wickedness, the fear of God would not have been before his eyes, (Psalm xxxvi. 1. Rom. iii. 18.) But having now a deep sense of the abomination of sin, his mind was likewise deeply impressed with the majesty, holiness, and justice of God. As he was displeased because the other sinned in reviling Christ, so he was highly displeased that he should shew so little fear and reverence for the living God, the Judge of all flesh. Thirdly, His discourse to his comrade shews like- wise a desire of reforming his neighbour, and bring- . ing him from his error into a better way. He thinks it strange that his abandoned companion could revile Jesus, when he himself was in the same condemna- tion ; being both sentenced by the civil power, to suffer the same ignominious death. He did not won- , der that the spectators who stood beneath about the cross should resile our Lord ; but he thought it very amazing and horrible, that a wretch who was nailed to the cross, and within a few hours of giving up the ghost, should think of sharpening his envenomed tongue against Jesus. He therefore rebukes this har- dened railer ; and would fain brLng liim to a better '270 Christ's sufferings way of thinking, by impressing on his mind the fear, of God, and of the rigour of his just judgment, which was now poured upon him. Now to endeavour to gain others, and bring tlietn into the right way, is a sign of a penitent mind ; as appears from the penitent Psalmist, who says, ' then will 1 teach transgressors thy ways, and sinners shall be converted unto thee,' ( Ps. li. 1 5 . ) In these words of the malefactor app ears. Fourthly, A vindication of the Divine justice: For he adds, 'and we indeed justly :' that we hang betwixt hea'/en and earth as a curse, and abomination is no injustice done to us. Though the sentence is hard, and the death painful ; yet is it no more than we by our crimes have deserved. He vindicates not only the justice of the civil magistrate, who inflicted this punishment ; but likewise the justice of God, whose Minister and Avenger the Sovereign is, to execute wrath upon him that doth evil. (Rom. xiii. 4.) Lastly, These words of the malefactor to his com- panion contain, Fifthly, An open confession of the crimes he had committed : ' for we receive the due reward of our deeds.' Here indeed he does not particularly specify the several crimes he had been guilty of, but speaks of them in general terms, without palliating his oifen- ces, without complaining that there is no proportion betwixt his punishment and his crime, and without throwing any blame on others for seducing him ; how- ever owns himself a notorious criminal, nleads guilty, and confesses that he well deserved this punishment, which he therefore bears with patience and resigna- tion. These were the five unexceptionable proofs of the genuineness and sincerity of this man's repentjince. But his faith, which the Holy Ghost at the same time kindled in his heart, was likewise manifested by the following signs. 1. By vindicating our blessed Lord ; for he not ftnly reproves the blasphemies of his wicked lt'l~ ON MOUNT GOLGOTHA. 271 iow-siifferer, but gives a public testimony of the per- fect innocence of Jesus, in these words : ' but this Man hath done nothing amiss.' As if he had said, He is not only innocent of the faults which are laid to his charge ; but in his whole life, has done nothing amiss, nor so much as committed any indiscretion which deserves even a verbal chastisement, much less such a dreadful punishment as crucifixion. Thus he looks on our blessed Saviour as a holy, innocent, and undefiled person, and infinitely separated from all sin- ners. Nay, he was not only a witness, but pleaded in behalfof our Saviour's innocence; and that in the presence of so many great, powerful, and respe/.ted slanderers and blasphemers, whom he here publicly contradicts by confuting their calumnies. 2. He manifests his faith by a confidential address to our blessed Saviour ; to whom he not only turns his face, but likewise his heart, and says, ' Lord, re- member me when thou comest into thy kingdom.' Hitherto he had spoke only to his wicked companion, and by reproving him, endeavoured to bring him to thoughts of repentance. But now, he turns from him and the rest of the spectators, and full of faith and reverence addresses himself to Jesus, against whom innumerable tongues were discharging their rancour in opprobrious revilings. Probably, what first touch- ed the heart of this man was the prayer of Christ, when nailed to the cross ; wherein he interceded for his enemies, saying, ' Father, forgive them ; for they know not what they do.' These pathetic words kind- led in his pathetic soul a spark of faith, love, and con- fidence towards the Lord Jesus, which declared it- self in this humble request, ' Lord, remember me when thou comest into thy kingdom.' 3. He manifests his fliith by an acknowledgment of the regal dignity and kingdom of Jesus Christ. Though Christ was in his lowest abasement, he not only calls him Lord, but also ascribes to him a king- dom ; and such a kingdom as he was to enter upon, 212 buntsT^s suffeuincs and possess after his death. He confides in him who' had not a garment to cover his nakedness ; in him^, who. had been even condemned to the ignominious death of the cross, as a king who had a real kingdom, in which he was to triumph and reign to all eternity. By this request, the penitent malefactor contradicts all those who hitherto had ridiculed the kingdom of Christ ; and glorifies the blessed Jesus at a time when his disciples were silent, and so confounded with fear, that they did not dare to acknowledge him for the King of Israel. Could he have done this, unless his mouth had been opened by the spirit of faith, without which ' no man can say, that Jesus is the Lord ?' (1 Cor. xii. 3.) The same blessed spirit enabled him to believe in his heart, and confess with his mouthy that Jesus is the Lord, (Rom, x. 9.) He further manifests his faith, 4. By desiring a favour of the Lord Jesus, and re- commending himself to his gracious remembrance. * Lord remember me ;' which words express his con- cern for his immortal soul, that was now to be separat- ed very soon from his body by a violent death. He does not pray to be delivered from the cross, but for tlie salvation of his soul. Lastly, he manifests his feith, 5. By an humble resignation and poverty of spirit. He does not pray for any high station or post of ho- nour in the kingdom of Christ; but only for his af- fectionate and favourable remembrance of him. He refers tlie rest to the love and wisdom of this spiritual King. Thus he was a signal instance, how soon the Spirit of Grace can accom[)iish its work, and bring it to maturity, in a soul that does not resist its sacred influence. Such instances also occur in the Acts of the Apos'les ; particularly in the jailer, who the very night he was going to lay violent hands on himself and commit suicide, was, with his whole family, brought to believe on the Lord Jesus. ON MOUNT GOLGOTHA. 2/3 What this gift was, which the crucified Jesus con- ferred on tliis person, we niay learn I'rom the follow- ing words: ' Verily, I say unto thee, to-day shalt thou be with me in Paradise.' Thus the gift be- stowed on the converted malefactor was nothing less than Paradise, that is, the desirable state to which the souls of the blessed or the spirits of just men made perfect, after their separaticni from the bod}', are ad- mitted in the presence of God, together with all the heavenly solace appertaining to that happy state. This timorous humble sinner would not presume to pray, that the Lord Jesus would receive him into his kingdom ; but only requested that he would be pleas- ed to remember him, when he should one day take possession of his kingdom, and enter into his glory. But the Son of God immediately answers his request with the greatest kindness, and promises him that, on that very day, he should be with him in his kingdom ; to which he gives the name of Paradise, in order to shew that he is the King not of an earthly, but of an heavenly and unperishable kingdom. Our blessed Lord by diis answer likewise shews, that he is to be looked upon as the second Adam, who now by his actions and sufferings repaired the ruins caused by the transgression of the first Adam ; and that he was to open again that Paradise, which our first parent had shut against himscU, and ail his uiifortunute de- scendants. But as he now opens Paradise to this penitent sinner, he at the same time forgives him all his sins, by which he had deserved the punishment of hell ; and includes him in the general pardon whicli, in his prayer on the cross, he had su{)plicated for sin- ners : nay, he presents him to his heavenly Father, as the first spoils which he had wrested on his cross from the hands of the devil. But that this terriiied and trembling sinner, who was snatched as a brand eut oi the fire, might be the better assured of the ac- complishment of the promise made him, he gives him his royal word : ' Verily, I say unto thee,' con- VOL. II. Mm 274 Christ's surFERiNfcs firming his promise with his usual affirmative of Vf rily, or Amen. In his ministerial office, he used this affirmation as a true prophet ; but now he uses it as a true kin,a^, in whose words all his faithful sub- jects might fafely confide. This whole narrative is a pleasing mirror, in which we may behold many com- fortable and salutary truths. 1. It is a mirror of the power of faith, working by repentance. Here it may be seen how faith alters a man ; how it kindles a new light in his understand- ing ; and clears the eyes of the mind, so as to pene- trate through all the clouds of reproach into the glory <4" Jesus Christ, and through all obstacles into his benevolent heart ; to make his way through all of- fences ; to own Christ, even in his lowest abasement, to be the Almighty Prince of life and King of Glory; and, contrary to all outsvard appearance, to account his word true, and worthy of all acceptation. Here we may also see how it works in the penitent a hatred and abhorrence of sin, a desire after Christ, charity to his neighbour in endeavouring to gain him over, and an humble resignation. Lastly, we may here see how it extends its government over the tongue ; so that the sinner publicly acknowledges his own guilt, God's mercy, and the innocence of Christ. It is not, however, to be denied, that in this converted male- factor something extraordinary \vas done ; and that the spirit of faith in a short time completed in this man, as he hud but a few hours more to live, what in the ordinary course of things it does slowly and gra- dually. Come, all ye who boast of your faith in Christ, and place yourselves before this mirror of fiith. Com- pare youi f .ith with his faith, which manifested itself by so many precious fruits of the Spirit. Alas! how much cause will you find to be ashamed at the very great disparity, which will appear on the comparison. You have for so long a time heard the \vord of f nth, luid have had a thousand opportunities which this ON MOUNT GOLGOTHA. 275 poor malefactor had not ; yet how far does he surpass you in the power of faith ! How many of you, not- withstanding all your boasted faith, are still by your pnctices in unbelief. Your understanding is full of darkness, your will is swayed by the love of sin, is full of hutrtd to God, full of abhorrence to Christ and his reproach ; and lastly, you give up your tongues to the evil spirit, by uttering all manner of injurious •and opprobrious words. Lift up your eyes to Christ Jesus, who is now no longer on the cross, but on the throne of glory ; dealing out gifts, and imparting the spirit of faith to those who pray for it. Implore him to implant in your hearts this exalted and living power of faith, of which you here see a pattern ; and let that faith work in you, and be productive of every virtue. 2. In this mirror, the transcendent love which Christ bears to mankind is conspicuously displayed. Behold, how willing he is to receive the most wretched sinners who sincerely turn to him ; who forget all those vices in which they hitherto sought their Para- dise ; who hunger after his grace, and desire nothing more than that he would think of them. Hoav read- ily does he here hold out his hand, to rescue this sin- ner from destruction ! no sooner does this malefactor turn to the Prince of Life, than he is not only dischar- ged from the sentence of eternal death, but deciared a denizon of Paradise ! Alas, trembling sinner ! how canst thou hesitate a moment to give up thy heart to thy benign Saviour, who has appointed the felicities of Paradise for those who truly turn to him ? dost thou doubt whether he will receive thee, or reject thee? Behold, in the in- stance before us, his uncommon willingness to fulfil the desire of the most wretched, but penitent, sinner. Do not wilfully defer thy conversion to the last mo- ment of th} life. Think not, because lhii> malefactor did not turn to Christ but a few hours before liis death, that thou mayest safely follow his example, and put off thy repentance till thou art laid on the bed of death. 276 Christ's sufferings Remember, that this is the only instance in the whole Scriptures of the acceptance of buch a late repentance. How absurd then m^ouIcI it be to ground thy hope on so extraordinary an instance ? suppose it had once happened, that a person had leaped down from a high precipice without losing his life, would it be prudent to run the risk, and leap dovv'n after him ? no less un- "wise, are they who make a handle of this comfortable example for falling presumptuously into sin, and put off their repentance till the hour of death. Too many by such an infatuation exclude themselves from hea- ven. Alas, to sin is in our power ; but when we are once fallen, to abstain from sin, to repent and be con- verted, is beyond the natural power of man; it is the goodness of God that must lead us to repentance. Now if sinners have been deaf to the kind admonitions and chastisements of God, he will also be deaf to their cries in their dying moments. If a man defers his repentance to the last, and in the mean time rejects all the faithful admonitions of the Holy Spirit, God fre- quently withdraws his gracious influence ; so that his heart becomes alike incapable either of receiving comfort, or of praying for Divine assistance. Besides, it is very probable, that this malefactor never had such an opportunity before ; and now he no sooner sees the patience and resignation, and hears the pow- erful prayer and affectionate words of Christ, but immediately, instead of hardening his heart as his desperate companion did, he relents, acknovvlcdges liis guilt, and humbly seeks the favour of Christ. But with Christians it is quite otherwise. The Lord Jesus stands at the door of our hearts, and "waits for ad- mission. Besides, the day of our deatli often comes as a thief in the night, sudden and unexpi.cted. At. the hour of death, generally the heart of man is ex- tremely afllicted, his body is full of inexpressible pains his soul is overwhelmed with anguish and terror, his mental powers languid and confused, so as to render him hicapable of any regular action, or recollection of ON MOUNT GOLGOTHA^; 277 the errors of his past life. Therefore repent in the day of grace, and use that precious time before it be eUipsed. 3. The instance before us is also a mirror of the kinp;ly glory oi Jesus Christ, which here beiims forth from amidst the clouds oi the deepest abasement and ignominy. By this instane, our crucified Saviour demonstrates, that he has not only the keys of death and hell, with \\hich he opens the abyss of eternal darkness for the despises othis gn ce, and shuts it, that his faithful servants may not fall into it ; but also the keys ol Paradise, and ol the glorious mansions in his Father's house. This is a kind of prelude to the last Judgment ; for Paradise is here promised to one malefactor ; and shut against another, who is consign- ed to eternal misery. Acquaint } ourselves, there- fore betimes with this Lord of Paradise. Be not ashamed of having fellowship with him in his abase- ment, that he may not be ashimtd of having fellow- ship with you, in his glory. In this minor we may see the manner of making a happy exit ; and from hence we may learn, how to behave in our last moments. We must, alter the example of this penitent malefactor. First, Acknowledge our manifold sins, and confess that by them we have deserved God's wratli and dis- pleasure, tem.poral death and eternal condemnation. Secondly, From this terrfing thought we must turn ourselves to Jesus Christ, who alone blotteth out sin ; and appeal from justice to grace, from wrath to mer- cy. We must pray to our Saviour to look on us with a favourable eye, as he looked on this malefactor, and to remember us in his kingdom of glorj^ Thirdly, W'c must patiently bear the pains which God is pleased to inflict en us ; and in order to allevi- ate them, we should fix our thoughts on that Para- disc, which our dying Mediator has obtained for his faithful servants. Fourthly, \\> must acknowledge cur blessed Sa- viour to be the Lord of that glorious Paradise, and 27S Christ's sitfferings that he has power over life and death, heaven and heW, salvation and condemnation. II. Let us now consider the second gift, which Ch\ !st bestowed while he hnngon the cross ; and this was a faithful Son to his disconsolate mother, to be her guardian and protector. The blessed Jesus, now languishing at the point of death, and in the most ex- quisite pain, is not unmindful of his mother ; but expresses a tender concern for her : for as he had lov- ed his ' own who were in the world, he loved them unto the end,' (John xiii. 1.) Our blessed Lord's affectionate mother had attended him to the place of execution, and there stood as near the cross to which her beloved Son was fastened as the croud would permit her. Then certainly w.i > old Simeon's prophecy concermng her fulfilled, 'Yea a svv ord shall pierce through thy own soul also,' (Luke ii. 35.) For every opprobrious, deriding, and abu- si\'e word that was thrown out against her innocent Son, penetrated her maternal heart like a keen arrow. But God, in a very singular manner supported the bkrised Virgin in these melancholy circumstances ;^ for we do not read that she in-ide any lamentations, tore her hair, wrung her hands, or that she fainted away. On the contrar}% she possed her soul in faith and patience ; for she had probably bepn, many years before, inured to the mystery of the cross, and botli from the prophetic writings, and her Son's own inlor- mution, had learned that his sufferings should have a glorious issue. But with Mary the mother of our Lord stood two other devote women, namely, lur sister who was mar- ried to a man calkd Cleophas, an.d Mary Magdalene, cut of whom the Lord Jesus had cast seven devils (Luke viii. 2.) for which extraordinary favour she, on her side, shewed her gratitude to her deliverer, so as not to forsake him even at the cross. These feeble attendants, by thus approaching near the cross, sham- ed our Saviour's disciples ; none of whom now dared ON MOUNT GOLGOTHA.' 2'79 to shew their heads, St. John alone excepted. These devout women made good the saying of Solomon, namely, ' that love is strong as death,' (Cant. viii. 5.) I'or it is the nature of true love not to fear any dan- ger, or to be separated from its beloved object by any distress. Now the blessed Jesus, looking down from the cross, saw his disconsolate mother, and Si. John, the diiciple w horn he particularly loved, standing by her. Hereupon our blessed Lord said unto her, ' Wo- in; p bt hold thy son;' and thus gave his childless pa- rent another son, who was to cherish, protect, and take care of her in her old age, and to be as a faith- ful guardian and sincere friend to her on all occasions. It is very probable that our blessed Lord perceived, that his mother's anxious heart was agitated w^di these or the like thoughts : Alas ! what will become of me in the world, now^ my beloved Son is taken from me? who will protect such a poor, disconsolate, weak wo- man as I am ? Jesus therefore calls out to her in die tenderest accents. There is my best beloved disciple ! he will be instead of a son to you. He will take care of you, be a comfortable support to you, and will shew you all the tenderness and affection of a duti- ful son. III. Immediately after this follovvs the third gift, conferred by our blessed Lord while he hung on ihe cross. He now turns his benia:n countenance to his beloved disciple, and addresses him in these words: * Behold thy mother!' By this speech, Jesus not only enjoins his disciple for tl"?e future to behave to Mary as if she was his own mother, and to perform all those duties, which an aftectionate parent can ex- pect from an obedient son ; but he likewise commits to :5t. John a most precious jewel, the ' blessed among women,' who had found such favour with God as to bring forth the Seed of the woman. Thus our bles- sed Sviviour, as it were in his last will, leaves to his favourite diicipie what was dearest to iuiu of any 230 Christ's sufferings thing in this world. The disciple was very far from looking on this as a chargeable incumbrance, but ac- counted it a singular honour, and immediately se- cured this valuable legacy. For we read, that ' From that hour the disciple took her to his own home ;' where he supplied every thing necessary for her sup- port during tne remainder of her life. She lived with this disciple, according to some commentators; till the sixty-third year of her age. St. John was the more expeditious to receive this precious deposit com?nitted to him, being persuaded that his care of the mother of the blessed Jesus would entitle him to call the Lord Jesus his brother, in a stricter sense than other believers. By these words Christ has confirmed the fifth com- mandment, and set to all children a pattern of the tender care and affection, which they ought to shew for theii* parents ; and that this care should extend to their last moments, not only in acts of kindness and filial duty, but also by making provision for them if they survive their children. Hence we shall now de- duce the following inferences : 1. }So real detriment will happen to any Christian by partaking of the reproach of Christ. How richly are the blessed Virgin and St. John rewarded for the fidelity, which they shewed to the blessed Jesus by attending him in his last moments. Nor was the attendance of the other devout women disregarded by our blessed Lord ; for they had after- wards the honour of being the first witnesses and pro- mulgators of his resurrection, (Mark xvi. 1 9.) Thus the blessed Jesus leaves none of tho^e, who are not ashamed of the fellowship of his sufferings, with- out their rcAvard. Infidelity would indeed persuade men, that they incur great damages by such a felow- ship ; that it is a great detriment to their temporal callings, &.c. But these are all groundless and fal- lacious suggestions, which may be confuted by num- !)ericss instances. Sow supposing that all human. OiV MOUNT COLGOTHA. 281 aid should forsake us ; supposing persecution and distress should attend us ; yet we may depend on iiis friendship, who is the Lord of heaven and earth, who keeps the keys of Paradise and the mansions of biiss ; and is ever fulfilling what he has promised in these words ; ' Verily I say unto you, there is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for mv sake, and the Gospel's, but he shall receive an hundred fold now in this time, houses and brethren, and sisters, and mothers, and children, and lands, with persecu- tions ; and in the world to come, eternal lifc,' (Mark X. 29, 30.) Therefore let us courageously enlisi; among the followers of our crucified Saviour; for none of us will repent of having so done, through all the days of eternity. 2. Our blessed Lord has shewn it to be his express will, that they, who believe in his name, should be inseparably joined in the bands of love and unity. \Vc are not to confine these words of Christ, as if thex-^ related only to his mother and beloved disciple : for in this his last testament, the Lord Jesus has enjoined, that every believer should do to another all the kind offices he can, and that Christians should shew all possible love, friendship, and benevolence to eacii other. As he has loved us and given himself up tc» death for us, he confirms the new commandment, that we should love one another, and by this testa- mentary injunction, makes this command irrevocable. How then can it be known that we are the disciples of Christ, unless we love one another, and bear each others burdens ? this is a duty, which we more par- ticularly owe to the necessitous and the destitute, to strangers, widows, and orphans ; and especially, to the poor members of the sacred body of the Lord Jesus. Though the mother of our blessed Lord hay been long since dead ; yet many pious Christians still remain, of whom Jesus hath said, ' whosoever shall do the will of my father \vho is in heavta, the VOL. II, jv a 2'Bii CHIIIST's SUIFERINGS same is my brother, and sister, and mother,' (Matti xii. 50.) Tiierefore, when we take such persons in their destitute and comfordess circumstances under our care, the sympathizing- Jesus accepts of our kind- ness, not only as if it \vere done to his parent ; but as a favour bestowed on himself, and will reward it ac- cordingly. Let us therefore, express our love to our crucified Saviour bv carefully observing this his last precept, and endeavour to alleviate and sweeten this troublesome life to our afflicted brethren, by our la- iDour of love, and practise ail manner of reciproail kind oliices. 3. A cheerful and ready obedience to the commands oFour Saviour is the surest mark of the disciple wiiom Jesus loveth. St. John, in the instance before us, sliews himself to be the disciple whom Jesus loved, by immediattly fulfilling his Master's last command with such a ready willingness. For VvC do not read thai he excused himself, and pleaded his own poverty ; or that he re- presented the several avocations of his Apostolic office, (kc. But, from that hour, instantly, he took the vir- r, gin mother to his own home. If therefore we would be the disciples of Christ, and such disciples as he loveth, and in -xvhom his soul is v/ell pleased ; we must do his will from the heart, and execute his commands with a ready ol^edience ; we must set aside the ex- . cuses of the flesh, and the evasions of unbelief; and must rejoice at an opportunity of shewing our love to our blessed Saviour, and those who belong to his household. 4. Filial love, besides a cardial affection for parents, ought to shew itself in all obedience and fidelity. Thus in spiritual things, it must appear by praying for, and caring- for the welfare of their souls ; and, as children cannot requite the benefits they have received from their parents, by supplicating God that he would reward them. Likewise it should appear in temporal things, by promoting their parents advantage as far ON MOUNT GOLGOTHA. 28.1. as possible ; by preventing any damag;e l)cfalling them in vindicating their good name, assisting them in sick- ness, poverty, and decrepid age, &c. The honour due to parents consists in the sentiments of the heart, which should be filled with a sincere reverence for them, and shew itself by respectful words and behavi- our, and a ready obedience without murmurs, deiay^ or contradiction ; by complying with their lawful commands, and submitting to their reproofs and cor- rections ; by conforming to their advice, patiently bearing their foibles, and throwing a veil over their faults. Such should be the temper and behaviour of all Christian children towards their parents. 5. Our blessed haviour by his behaviour in his last moments, intended to set a good example in sev- eral particulars to d\ ing persons. He terchcs them, First, That they should not.behave frowardly and impatiently, under the pains they feel, to those who at- tend them in their sickness. Secondly, That they should administer comfort tf) their aillicted parents, relations, children, &c. who la- ment their approaching departure, by kind and sooth- ing expressions. Thirdl}', That they should edify them by their example, patience, piety, and devotion, under their sufferings. Fourthly, That they should settle their worldlv concerns with a resigned composure of mind. Fifthly; That they are not to put off the settling of their temporal affairs to the last moment ; but ouglit to reserve some remainder of time to bestow more im- mediately on the future welfare of their souls. Sixthly, That on their death- bed they should do acts of charity, and remember poor widows and or- phans, by bestowing something upon them, in order to shew the sincerity of their faith and love. Seventhly, That they should endeavour, l)y cor- dial exhortations on their death-bed, to kindle up m 284 CHIlISl's SUFFERINGS their families the flame of brotherly love and affection^ and more closely unite their relations in the bond of perfection and peace. The observance of these du- ties will make us resemble the benevolent Jesus in our last moments. THE PRAYER. O FAiTirruL and ever-living Saviour! we thank thee who didst confer such excellent and invaluable gifts on the cross, by which thou hast manifested to all the world, not only thy love, but likewise thy riches and power, l^hou now livest in strength, and art com])letely entered on thy government over heaven and earth, 'i'hou hast now the keys of hell and death, of heaven and of paradise : Eternal life and every good gift are in thy hands. Draw us, we beseech thee, so powerfully to thee, that we may be also partakers of thy manifold gifts. Thy unperishable riches are so Jar from being exhausted, during these eighteen hun- dred years that have elapsed since thy crucifixion, that thou hast yet in store gifts sufficient for men, even for backsliders ; and there are still mansions enough in thy Father's house, into which thou wilt admit those who art not ashmied of thy sufferings, and thy cross. Bless, O Lord, that part of thy word, which has been at present considered, that it may be to all a balsam of life, and may support us to the end, imder iill the troubles and afflictions which we may meet with in following thee. Grant this for the sake of that love, with which thou hast loved thine own unto the end. Amen. Amen. CONSIDERATION VIII. THE LAST SUFFERI^TGS OF THE LOR]) JESUS. 'NOW from the sixth hour there was darkness over ihe land until the ninth hour; and the sun was darken- ON MOUNT GOLGOTHA. 285 «d. And about the ninth hour, Jesus cried with a loud voice, saying, Eli^ EH, lamma sabachthani., that is to say, My God! my God! why hast thou forsaken me? Some of them that stood there, when tliey heard that, said, Behold, this man calleth for Klias. After this, Jesus knowing that all things were now accomplished, that the Scripture might be fulfilled, saith, 1 thirst. Now there was set a vessel full of vinegar : And one run and took a spunge, and filled it with vinegar and put it upon hvssop, or stuck it on a reed, and, held it to his mouth, and gave him to drink The rest said, Let him be ; let us see whether Elias will come to save him, and take him down. Now when Jesus had received the vinegar, he said, It is finished. And he again cried with a loud voice, and said. Father, into thy hands I commend my spirit ! And having said this, he bowed his head, and gave up the ghost.' (Matt, xxvii. 45 — 50. Mark xv. ^3 — 37. Luke xxiii. 44 — 46. John xix. 28 — 30.) In this part of the Evangelical history of the Pas- sion, we have an account both of the last words, and Jast sufferings of the Lord Jesus. The last words of Christ on the cross have been illustrated on another occasion. (See "Considerations on the seven Last Words of the crucified Jesus.") To which, for bre- vity's sake, I refer the reader; and now direct our attention chiefly to the last sufferings of the Lord, yet so as not to omit entirely his last words. Five particulars are specified in the words which we haA e cited above, namely. First, The darkness and desertion which oppres- sed his spotless soul. Secondly, The mockery of the spectators, when he broke out into those remarkable words, which this agony of his soul extorted from him. Thirdly, This painful thirst he endured on the cross. Fourthly, The giving him vinegar to drink by way *dl derision. And, 286 eHRIST's SUFPERINGS Fifthly, The separation of his soul and body by death. These last sufferings of the blessed Jesus we shall treat of in such a method, as to shew how a de- vout Christian should meditate on them, and elevate his soul to his Saviour in pious ejaculations. I. The first among these various sufferings of our blessed Lord was the darkness and desertion which oppressed his spotless soul. The dreadful judg- ments, which God now poured forth on our blessed Sa\ iour, were visibly attended with a total eclipse of the sun. Concerning tliis remarkable phenomenon, aiid the desertion of his soul, it is said in the words of the text. ' Now from the sixth hour there was dark-, ness over all the land until the ninth hour ; and <^he sun \vas darkened. And about the ninth hour, Jesus cried widi a loud voice. My God ! my God ! why hast thou forsaken me ?' When a pious Christian here observes the exact account, which the Holy Spirit has caused to be takea of the hour of this extreme inward sufferings of Christ, he perceives \^'ith a holy reverence, how the particular providence of God over-ruled every circumstance of the sufferins:s of his Son. For the Evaneelists ob- serve, that this darkness lasted from the sixth to the ninth hour ; or, according to our computation of time, it began about twelve at noon with an eclipse of the sun, and drew to\^'ards a period about three of the clock in the afternoon. The hours are not so punc- tually set down in the account of any of the transac- tions of our Saviour's life, as they are in the history of his sufferings. It might seem as if Jesus had been entirely given up to the will of his enemies ; but the case was quite otherwise : The providence cf God had prescribed limits to their rage ; so that they nei- ther could lay hold of him before his hour was come, nor torment him longer than had been pre-determii,ed by God's eternal decree. The same Providence had likewise set certain bounds to the prince of dark- ness, and confined to a limited time the duration Cif OU MOONT GOLGOTHA." f^S"/' his rage and fury against the blessed Seed of the woman. O my God, may an afflicted soul here say, my suf- ferings are not at all to be compared for merit to those of my Saviour ; yet I know, that even the hours oi" my sufferings are limited by thy Providence, and that thou countest them out unto me. Thou appointest the beginning and end of my sufferings. Thou fre- quentl}- orderest, that at noon day my soul shall be involved in darkness ; and that it shall sometimes lose the comfortable assurance of thy love, at a time when it shone brightest, and when my soul was full of light, and joyed for thy salvation. Preserve me, O my Fa- ther, from ever finding fault with thy computation of the hours ; but that I may rather acquiesce with my whole heart in what thou art pleased to inflict upon me. I know that thou orderest everv thins: for the good of thy creatures. Thou wilt not only count the hours ol my sorrows and sufferings ; but wilt gra- ciously shorten them, and never suffer me to be tempted above what I am able to bear. Preserve me, O Lord, from the gloom of unbelief, from the dark- ness of spiritual blindness, and from the eternal night of the dark abyss. Grant that I may walk and work in the light while it is day, before the night comes on, when no man can work. But justly is the soul astonished at seeing the Son of God, the effulgence of eternal glory, and the source of all light in the kingdoms of nature and grace, hang three tedious hours on the cross amidst the horrors of darkness. What can this mean, that the natural suit- loses its bri^-htness, and all the land, or rather the whole earth (Rom. ix. 17. x. 18.) in every part where it should then be day, is involved in thick darkness ? The vast body of the sun, which imparts light not only to the earth, but also to the moon and other planets, is totally obscured! This was no usual or common eclipse of the sun, which falls out when the moon is in a direct line between the sun and our earth ; 2SS ClIllIST's SJ3ll'EttHGS and even thcii, the sun docs not properly lose its radiancy, but its beams are intercepted by the inter- vening moon from falling on the earth, and conse- quently illuminating it. Such natural eclipses can never happen at the full of the moon, as it was at that time, nor last above an hour and an half; whereas, this darkness happened at the full of the moon, and lasted three whole hours. In this instance likewise the rays of the sun were not intercepted by the moon ; but, as St. Luke expressly says, the sun itself was darkened. When a pious Christian enquires into tiie signification of this extraordinary phenomenon which happened during our Saviour's passion, he will find, that 1. Widi regard to the Jewish people, this total darkness denoted, that by crucifying the Messiah they committed such a horrid work of darkness, that the sun would not behold it, nor lend its beams to the perpetration of such an atrocious deed ; consequently that God was in the highest manner provoked against the murderers of his Son, and Would manifest his wrath from heaven on this u'icked and perverse gene- ration ; that he would withdraw from them the light of his knowledge and grace, together with all true joy and comfort, and thrust them into the extreme darkness of blindness and obduracy. He may fur- ther conclude, that these words of Isaiah were to be fulfilled in the Jewish nation : ' If one look unto the land, behold darkness and sorrow, and the light is darkened in the heaven thereof. And they shall look unto the earth, and behold trouble, darkness, and dim- ness of anguish ; and they shall be driven to dark- ness,' (Isaiah v. 50. viii. 22.) To this also the pro- phet Amos possibly alludes when he joins the going down of the sun at noon, and darkening the earth in the clear day, with the famine of the word of the Lord sent upon the land, (chap. viii. 1), 11.) Thus, this extraordinary darkness of the sun was a dismal pre- sage of the spiritual darkness of that wretched natioii ON MOUNT GOLGOTHA. 289 tt) this very hour, which the Lord Jesus had pre- dicted by saying unto them, ' Walk while ye have light, lest darkness come upon you,' (John xiii 35.) 2. With regard to our blessed Lord himself, this outward darkness Was an emblem of the inward dark- ness, in which his sacred soul was then involved. For as the light of the natural sun was then withdrawn from the inhabitants of the earth ; so the light of the Divine consolation and inward joy was at that time withdrawn from the soul of Jesus Christ : and as cold and darkness then prevailed throughout the whole region of the air, so the soul of our blessed Saviour was to experience something of the terrors of eternal darkness ; which now overwhelmed his conscience, from a sense of the imputation of all the sins of the whole world, and threw it into the utmost anguish and consternation. This supernatural darkness was an extraordinary work of the Divine power, and served to shew that Christ was, during that in'ierval, -as it were, forsaken b) God ; so that the visible hea- ven, the outward court of God's glorious mansion, was deprived of its luminaries during this catastrophe, and no creature enjoyed the enlivening influence of the sun. O my Saviour, a pious Christian may say, thus was it represented in thy glorious person, wliat a dark partition sin has made between God and muukind ; how it obscured the light of God's benign counte- nance, and at last would have cast the benighted soul into outward dai'kness. It was 1 who deserved to be shut up in this dark prison, who had forsaken the Father of liglits ; and had loved darkness rather than light. But thou didst appear in my stead, O thou bright effulgence of everlasting light ! and didst per- mit the terrors of eternal night to environ thee, and the power of darkness to as aalt thee ; that thwu mightest overcome them, and thereby open to me an access to light and glory, and acquire for nie a right to the inheritance of the saints in liglit. O give me VOL. II. two cmtlS'T's SUrFEllINCS an irreconcilable hatred agiinsf the unfruitful work?' of darkness, that I may never have any fellowship With them, but rather reprove them. Grant that I may walk in the light, as .i child of lig-ht, that I ma)- hi>vt fellowsliip with God, w'io is the source of light. But if, by m} open profession of Christianity, I should be deserted by many, and be surrounded with ob- ficurity and a disconsolate gloom ; if the light of thy grace should hide itself from the soul ; if the hope of my adcpiion, and of the remission of my sins should be extinguished, so that I must cry out with the PiTK hiiist, ' Thou hast laid me in the lowest pit, in darkness, and in the deeps,' (Psalm Ixxxviii. 6.) grant, that accordifig to thy example, I may, in silent pa- tience, wait for the dawn of thy light. When a piotis soui farther employs its thoughts on pur Saviour's address to his Father about the ninth ilour, towards the period both of the outward and in- ward darkness, ^'v hen he cried out, * My God ! my God ! why hast thou forsaken me?' it stands amazed at the filial disposition of the Lord Jesus ; who, not- withstanding the agonies that surrounded him, as it were embraces his Father with cordial love, and with- a 'oud cry, which appears to have been accomp?;jied Witli a flood of tears, (Heb. v. 7. ) twice calls to him, My God ! ni) God ! As if he had said, " Thou art still my Amiight} God, who canst deliver my human na- ture from this extreme anguish. However severely thou dealest with me j. though thou hidest thy face from me ; yet will I never turn my looks from thecc The eternal covenant for the redemption of mankind, made betxveen thyself and me, still remains fixed and immoveable ; and thoufHi all the floods of the river ^ o Oi Belial beat against me, my confidence in thee shall never be shaken." Moreover, our blessed Saviouf asked the cause of this desertion, by saying to his Fa- ther, ' Why hast thou forsaken me ?' But this was done for our sake, in order to awaken us to reflection. God never fprsakes any, but those who have firs'- t»N JIOUNT GOLGOTHaV ^V% K)rsaken him, (2 Cor. xii. 5.) Now the blessed Jesus had never forsaken his heavenly Father : but, on the eontrar} , had ahvays done those things that pleased him, (John viii. 29.) Consequently the cause of thia desertion is to be sought, not in him, but in us. Aiiis ! we indeed have forsaken our ( reator, we had forfeited his precious ftivour, his inestimable affec- tion ; and parted, with it as a thing of no v/orth, iii order to satisfy a base passion. God may daily com- plain of us, * they have forsaken me, the fountain of living waters.' For we may daily observe multi- tudes, who, for worthless trifles, for a little money, some fleeting sensual gratification, some empty ho- nou)', forsake the fountain of all blessings, and trans- fer their love and confidence to the creatures. Nowr for the expiation of such a heinous sin, for the repa^ ration of the honour which the Divine Majesty i^ thtreby robbed of; the only begotten Son of the Fa- ther here laments, that he is forsaken of God ; and this not in mere idea, but in reality. For as Christ had tiiken our sins upon him, and become a curse fo^ Ub; so was he forsaken by God not only outwardl} , by withdr-iwing his protection from him and giving him up to his enemies, (Psalm iii. 2.) but like^\ise inwardly ; the Dci'y suspending his bli^si'ui opera- tions on hib Ui.dcrs:arding, will, conscience, and de- fections, and permittuig all the power of the devil, and the agonies of death, jointly to assault him. As, m quality of our surety, he was to feel our pains, to bear our griefs, and carry our sorrows, (Isuiah liii. 4.) so was his soul to be deprived, for a while, of the bri.L^ht- ness of God's countenance, and the enjo\ mentoi ihe supreme good, by which the invvai'd sensation of the pain would have been ver} much abated, if not to- tally extinguished. On the other hand, he was to suffer all the floods of the Divine wrath to pass over hi in; which would have overwhelmed our Saviour's hu- man nature, had not the Divinity within I'im sup- ported it in. thi^ terrible trial. Thus, under ihi*5 292 christ'"s sufferings grievous depression of body and soul, God remained the strength and portion of his heart, (Psalm Ixxiii. 26.) so that in this extreme mental agony, he adhered to the Almighty God with undismayed confidence, wrestled with him all the time of this darkness, and did not leave him till he had obtained for us the assur- ance of a blessing. As our blessed Saviour pro- duced the merit of his innocence, and his perfect filial obedience, to fill up the horrid gulf that was between God and man ; he has thereby opened to us a way to gain the friendship of God, reconciled heaven and earth, and again acquired for us a right to a fellow- ship with God, which we had unhappily forfeited. O my Saviour ! I am astonished to see in this mir- ror of wrath, the effects and consequences of sin. Forgive me, who have drawn upon thee such a ter- rible pri\'ation of all comfort, such a dreadful feeling of the Divine wrath ! May I hence learn, how ter- rible a thing sin is in the sight of God, and what a dreadful separation it has made between God and man. Grant that I may highly value that fellowship with God, to which thou hast obtained for me a right ; and that I may highly value and rejoice in that comfortable promise of thy Father, ^ho hath said, ' I will not leave thee, nor forsake thee.' Stand by me, O blessed Kedeemcr, in the hour of desertion ! That gloomy path thou hast sanctified, by patiently bearing to be deserted by every comfort, and hast changed into a way of benediction. Now, thou knov^^est what it is to be thus deserted, and, as a merciful High Priest, canst have compassion on those who are in such a state. Nay, thou wast deserted .'or that ver}' purpose, that I miglit not be eternally lorsaken. If, with dis- tressed Sion, I must some time cry out, ' I he Lord hath forsaken and forgotten me,' (Isaiah xlix, 14.) vet assure thyself, O my soul, that thou shalt no longer be called the forsaken and hated, (Isaiah Ix. 15.) but that, with St. Paul, thou wilt be able to say, ' 1 am persecuted, but not forsaken,' (2 Cor. iv. 9.) In such ON" MOUNT golcothaI' 29a Girciimstances, may thy meritorious sufFering;s benefit, me. May thy affectionate exclamation, ]My God, my God, be ofa strong: preservative against despondency ; so that my heart, even in darkness, may wait the dawn of thy heavenly light. And as, for my sake, then hast descended so low, and w ast plunged so deep in misery tliat thy soul was forsaken, and stripped of all con- solatory influences ; make me willing to be deprived of every thing for thy sake, that I may be found in thee. With these and the like good thoughts, a faith- ful Christian considers this last part of our Saviour's sufferings. II. We come, in the next place, to consider the mockery of the spectators, at the words which the extreme anguish of the blessed Jesus extorted from him. ' Some of them who stood there, said, He cal- leth for Elias.' Here one may he justly astonished at the power of darkness, which displays itself in this deriding speech. These scoffeis must certairdy have been Jews; since the heathens knew nothing of Klias. But the Jews, at that time, had a great many false no- tions concerning that prophet ; for they nnagined that before the commg of the Messiah, he would be sent from heaven, whither he had been taken up alive; and that he would come again upon the earih, and perforiTi several remarkable actions. Now when they hc.^rd the crucified Jesus crying out in such plaintive uc- cents, -E/f, EH, though they well knew tliat in these words of the Psalmist, (Psalm xxii. 1.) he addressed himself to the mighty God of heaven, they imme- diately perverted his words, and of Eli, made Elias. Thus they scoflingly charge him with impkn-ing the assistance of that prophet, so eminent for his mira- cles ; nay they pretend, that in his distress he departed from the living God, and placed his confidence in the creature. Consequently they insinuate, that he died as an idolator, and therefore went down to the grave with the curse of God upon him ; it being said b} ihe prophet, ' Cursed be; the man that trusteth in man, 204 cHRiST^s strppHRif/ca and rn^keth flesh his arm, and whose heart departeth, fronviie Lord,' (Jer. xvii. 5.) Alas ! there must be in the human heart an un- fathomabie abyss of wickedness. These impious scOilcrs were, for three hours successively, sh ickied. wiih the bands of darkness; and had seen and felt the D;yme displeasure in the extnordinary miracle, wii.- by the iighi of the sun was extinguished : Yet, no sooner did the light begin to return ; scarce w<5re they recovered hvom their fear and consternation, but they renew their former insolence, and make a mock of our blessed J^aviour's doleful cries. I tremble to think that the seed of such impiety lurks ia the human heart. I see many who have no sooner risen Irom the bed of dec: th, and are scarce recovered from a dan- gercus fit of sickness, or narrowly escaped with thein lives from some imminent danger, but they imme- diately return to their drunkenness, voluptuousness, aid sensuality; to their pride, deceit, lying, mocking, and profane jesting. Be merciliil, O my Saviour, to such unhappy men, concerning whom thou canst not but complain, ' I chastise them, but they feel it not;* and grant that thy judgments, whether seen, heard, or felt, may make a deep and lasting impression on my soul ! But O my Redeemer, if I should be treated as thoi^ wast on the cross ; if insolent men should mock and deride me, and pervert the words of the mourntul lamentations which grief and pain may extort from, me ; grant that I may think on thy patience and re- signation under such sufferings. Ever preserve me from the impiety of adding to the pnins of the afflicted, by mockery and derision ; on tlic contrary, give me a tender and compassionate heart, tbiat I may weep with those that weep, and sympathise with the distresses of others. 111. In the third place, we are to consider the pain- ful thirst which our biessed Lord endured. How must the arrows of the Aimii^hiy have, as it were, 0!N MOUNT GOLGOTHA. 295 drank up our Saviour's blood, when he thus com- phiiiiCd of thirst ! How must his soul have laboured, duiing the three hours of darkness, and his body, al- read} exhausted by the loss of so much blood, have been iotally deprived of its strength, so that his tongue clavcd to the roof of his mouth ! Thanks be to tliee, O blessed Jesus, who wast so earnest in the work of my redemption, as to forget to eat or drink ; labouring in that arduous task, till tliou wast quite spent, and all thy vital juices were in a manner exhausted. By this thy painiul thirst, thou hast atoned for my relinquishing the fountain of living waters, and delivered me from eternal thirsl: and want. Thou hast by thy sufferine^ opened a way for penitent sinners into paradise, to the water of life which issues from the throne of God, and to the rivers of heavenly pleasures. But here a pious soul may say, could my Saviour, who was now taken up in accomplishing the arduous work of my redemption, feel any other thirst besides that of his body ? Yes certainly, his soul, like a hunted stag, thirsted after the springs of God's com- forts. It passionately longed to see his enlivening countenance, which now, for a while, had been as it were hid from him. Nay, his benevolent soul also thirsted after my soul, and its eternal salvation. Hast thou, O my Redeemer, thus desired my happiness? How desirous should I be, in return, of ihv grace ! Therefore, as the hart panteth after the water brooks, so panteth my soul after thee, O God, (P-.alni xlii, 1.) Kindle in me an ardent thirst after thy righteous- ness; and, on the other hand, quench and deaden in me all thirst after the pleasures of the world, after its honours and riches. For amidst all these, one is .like a thirsty mui, who dreameth, and, as the pro- phet says, * behold he drinketh ; but he awaketh, and behold he is faint,' (Isaiah xxix. 8.) Give me to drink of the water which ■ -^ou freely givest to the tliirsty ; and at last^ O my ^av i-jur, lead me to those 296 Christ's suriEuiyGS fountains of livin.o; waters, where thy saints ^hall thirst no more, (Rev. vii. 15, 17.) Lastly, \\^hen a pious Christian farther considers^ that the Lord Jesus publicly made known his thirst that the Scripture niiglTt be fulfilled ; it being express- ly said by the Evangelist, that he cried out, ' I thirst ;' he admn-es tlie reverence which the eternal wokd of God expressed for the written Word of God. Jesus well knew, that tiiis declaration of his thirst would drav/ on him a fresh insult ; yet he was far from de- clining any additional suifcring, that the Scripture might be fulfilled, and that the truth of it might be confirmed by a new seaL O preserve me from un- der\"aluing the Word of the living God, or contemp- tuously using it as a dead letter ! Grant that I may rather honour it as the voice of the Supreme Majesty of heaven, and choose it for the rule of my faith and practice ; and that I may be willing to suffer any thing, that the Scripture may be fulfilled in me. *For they that will live Godly in Christ Jesus, shall sufler persecution,' (2 Tim. iii. 12.) IV. \Ve come, in the fourth place, to consider the insult offered to our blessed Lord, by giving him vinegar to drink. For when the soldiers heard the languishing Jesus complain of thirst, they filled a spunge with vinegar [which was in a vessel at hand, as it was at that age the common drink for soldiers,} and put it on a reed, or, according to St. John, a stalk cut from a large hyssop shrub, and held it up to his dr\ and parclied lips by way of derision, instead of a cordial to support his drooping spirits. Here a devout soul is amazed, on the one handj at the obduracy and barbarity of the human hearty and that tiicse wicked men should be so utterly void of humanity and compassion; and, on the other hand, at the greatness of our Saviour's love to man- kind, who cndiux'd all this for our sake. Our bles- sed Saviour, by this circumstance of his passion, alsofuHiUed the Scrijiture, which he himself inspired; OU MOUNT OOLGOTHA.' 297 where he appoints this kind of sufferinf^ for himself, and says by the mouth of the Psahiiist, ' In my tliirst they gave me vinegar to drink,' (Psahn Ixix. 21. ) He likewise confirmed his own words to his disciples ; *I will not drink henceforth of the fruit of the vine,' (Matt. xxvi. 29.) O dearest Redeemer, thanks be to thee for thine inconceivable love ! Every thinp; which was transacted on the cross, was done for my good. It was out of love to me, that thou v/ast thirsty ; it was out of love to my soul, that thou didst drink. Grant, that when thou thirsteth in thy poor members, I may relieve and comfort them, not v. itii vinegar, but to the best of my power. But if uw. world should give me a disagreeable sour potion iu my distress, may it be sweetened by the memory oi thy love and patience ! But the astonishment of a pious Christian will yet encrease, when he calls to mind that the Jews, who stood about the cross, still mocked thee, our dear Re- deemer! For while the soldier was pressing- the spunge filled with vinegar to his sacred mouth, they calkd out in a deriding manner, ' Let him be ; let us see whether Elias will come to save him!' According lo St. Mark's account, the inhuman soldier likewise joined in the mockery, [n these words the spirit of reviling had inserted his venomous sting; for by this the Jews intimated, that the Lord Jesus was a false Messiah ; who, since no body acknowledged him on the cross, expressed a desire that Elias v/ould come and perform a miracle, by taking him down from the cross, and by that means declare and constitute him the Messiah. O my Svaviour ! must then all the waves and storms of affliction, with combined impetu- osity, pass over thee in the last moments of thy life? Has it cost thee so dear to open the consolatory spring of life to me, a wretched worm, that my fainting soul may be refreshed Mith goodness and mercy ? Eternal thanks be to thcc for such transcendent love ! Grant th..t I may readily detci-mine to bear the mo.^.t disagrec- VOL. II. p p '2' 8 Christ's suPFERiNcs able sensations, :n followino thf e ; and not thint it stnsnge that the world should tmbitterany cordial it offers me, and, under the show of a kind office, ?:>h( uld grieve my sf)ul with mockeries and insults. O pre- serve me in the hour of sufferinj^, and grant that 1 nyxy not turn my coiilidencc from God to the crtaturib! Though the world slander and revile me, I will wrap myself in silence, and refer the manifestation of my innocence to thee. V. Liisi iy, All diese suiferings of our Saviour were succeeded by the separation of his soul and body, by* a blessed, but torturing death. After Jesus had re- ' ceived the vinegar, nothing further remained to be transacted or sulfered on the cross. He had now drunk off the cup of sufferings ; the h\v was fulfilled ; sin was sealed up, the guilt of it atoned for, and the punishment endured. O the joy of a faithful soul, at hearing his Saviour cry o'jt, ' It is finished !' Ever praised be thy name, Q my God, that I have a complete Mediator, ' who, by offerir.g one great sacrifice, hath perfected forever all those that are sanctified,' (Heh. x. 14.) There- fore, O ihou Alpha and Omega, I will in fiith em- brace thee, the great author and finisher of my faith. Thou hast finished whatever appertained to my re- demption ; this thy meritorious work I will produce at the Divin? tribunal, and with it cover the defects of my imj)erfect obedience. Grant, O my Saviour, that the work of grace may be also finished in me. Give me not oiily to will and believe ; but likewise to do aiid accori(ij)lish what thou commandest, according to thy good pleasure ; and grant that I may keep the faith, and at last obtain the crown of righteousness. And now our blessed Redeemer prepares himself for death. Here tlic pious soul w^onders at the resig- nation, whiich his Saviour displays at the hour of death. The evangelical history informs us, that he again cried with a loud voice, and said, ' Father, into thy hands I commend my spirit ; and haying said this, he bowed ON MOUNT GOLGOTHA,' 299 his head, and gave up the ghost.' Here wo may rc- cojlect a tbrn icr saying' of the Lord Jesus, namely. * No iTiiin talsc tlj my life from mc ; but I lay it down of myself,' (John x. 18.) He delivered up his soul as a precious plce confounded in their hope ; which would ineviti:;bly be the case, if he, the Ciiptain of their salvation, should continue in the grave, and be overcome by death. Thus he also prays in the sixty-ninth Psalm : (verse 6.) 'Let not them that wait on thee, O Lord God of Hosts, be ashamed for my sake ; let not those that seek thee be confounded for my sake, O God of Israel.' The second petition in this prayer is : ' Deliver me, [namely, from everlasting reproach and the bands of death] in thy righteousness.' Oiir MedL. or, bv his manifold sufferings, which were soon to terminate in death, had appeased the Divine justice, and made satisfaction to it for the sins of mankind. Therefore he might, with comfort, now appeal to God's righteousness or justice; and require, that it would deliver him from reproach, justify him by the resurrection; and, as it were, give ON MOUNT GOLGOTHA. 303 him his dischirge lor the ransom he had paid, by declaring- him for ever free from all farther claims and demands. Hence he says, ' Deliver me in thy riyh- teousncss,' or as it is in another Psalm, (Psalm xxxv. •24.) ' Judge me, O Lord my God, according to thy righteonsness.' The third petition in the text is, ' Bow down thy ear to mt.' Hitherto God, as a just JuJge, hud us it were turned a.^ide his ear from our Suvioiir, w'lih- out attending to his doleful lamentation : Hence he compliins in another Pbulm, (Psalm xxii. 2, 3.) 'O my God, 1 cr\ in the day time, but thou liearest not; and in the night season, and am not silent.' But now, he p>rays, that before the period of his life, his Father would favour him with one gracious look ; and lully assure him that the prayer, which the great High Priest offered up for himself and all v/ho should believe in his name, with strong crying and tears, might be heard. Being at this instant descended to the lowest degree of abasement, he prays that the Father would incline down his ear to him; and, as the close of his life drew near, he intreats him that he would ' deliver him speedily,' as it is in the text. The fourth petition in the text is, ' Be thou my strong rock, for an house of defence, [a fortified, im- pregnable place] to save me.' Our Redeemer, in his sufferings, was given up by his Father to his inveterate ei^.emies. All the powers of darkness dis- charged their fury on his soul ; and many scurrilous tongues with combined malice cried out, while he was hanging on the cross, ' He saved others, him- self he cannot save.' The soldiers called out, ^It thou be the King of the Jews, save thyself.' Even one of the crucified malefactors joined in the crv, and said, '■ If thoti be Christ or the Mcssiiih, sa^•e thj seif and us.' His confidence in God's assistance being ihus assaulted, he prays, ' Save me,' that the slanders o,(>4 Christ's suffeuings of mine enemiey, who say that my soul is to expect no help from thee, may be confuted by real fact. And as our Saviour was now destitute of all human and angelic protection, and exposed naked and defenceless to all the assaults of his enemies, he prays that his heavenly Father would be his rock and fortress ; thit he would raise him up, bring him into safety, and deliver him from all future assauhs of death and hell. But to avoid any appearance of complaint against his Father, as if he had been wanting to shew himself his rock and fortress, he subjoins, ' For thou art my rock and my fortress,' and hast hitherto constantly shewed thyself such : Be pleased tarther to continue my strong rock until the end of my life, which now approaches. With this we may compare the Messiah's effusions of gratitude, as they are expressed in another Psalm (Psalm xviii. 1, 2.) 'I will love thee, O Lord, my strength ! The Lord is my rock, and my fortress, and my deliver- er : My God, my strength, in whom I will trust ; my buckler, and the horn of my salvation, and my high tower.' The fifth petition of this prayer is, 'For thy name's sake, lead me and guide me.' He now drew near to the end of his toilsome journey, when a sadden dark- ness and night came upon him. Not only the natural Sun withheld its light at the Divine command, so that horrid darkness obscured the ^vhole country for three hours; but the light of comfort and joy was, as it were, eclipsed in his oppressed soul ; and now he was immediately to enter into the gloomy valley of the shadow of death. He therefore supplicates his Father, that he would guide him, as the shepherd does his sheep, and conduct him to the happy end of his tedious, painful journey. This he requests of God for his name's sake; in the glorifying of which he had hitherto been occupied in the work of reconciliation, and whose honour was inseparably interwoven with the hiippy issue of this arduous work. Hence he Siiys (John xvii. 4, 5, 6.) ' I have glorified thee on earth ; I ON MOUNT GOLGOTHA. 305 have finished the work which thou gavest me to do. I have manifested thy name unto men ; and now, O Father, glorify thou me ! ' Lastly, The sixth petition in the text runs thus : *Puli me out of the net that they have laid privily for me : Thou art my streno:th.' The sufferings of the Messiah are frequently compared in the Psalms to a chased deer, and his enemies to furious hunters, who, by their lies and slanders, had spread their net to catch him, and pleased themselves with this conclusion, viz. When once he is hunted down he will never rise again. Hence the Messiah is represented complain- ing, ' Without cause they have hid for me tiieir net in a pit which, without cause, they have digged for my soul', (Psalm xxxv. 7.) Now this net was that horri- ble accusation alleged by the Jews, That he had blas- phemed God. This net, his judges as it were com- bined to throw over him, by sentencing him to die as a blasphemer, in these words: 'He is worthy of death.' Therefore, he now intreats his Father to jiluck hini. out of the net, i. e. to manifest to all the woild, that he is now no blasphemer ; but that he had alwaj^s honoured his Father, and dedicated his whole life to his giory ; and that all the crimes, for which he was indicted in the spiritual and temporal courts of the Jews and Gentiles, were mere falsities and calumnies. To this petition he adds his motive for trusting in, and praying to, his Father : ' For thou art my strength ;' thou hast strength and power to tea' thii. net in pieces and deliver me out of it. These are the six important petitions vv'hich, it may be supposed, tlie dying Messiah sent up to his Fat.her in the last moments of his life. But here he does not at all pray to be excused from death ; bu'. that the Father would so direct the circumstances of v, that his innocence may be manifested, and his Father's name glorified. Secondly, To these last petitions nov/ succeeded the last ejaculation or recommendatory prayer, witti VOL. II. (^q 308 c]iiiist''s supferinss which our blessed Saviour concluded his life on the cross. It contains, 1. A calm resignation of his soul into his Father's hands. 2. A joyful confidence and assurance of his subse- quent exaltation. 1. The cahii resignation of his soul into his Father's hands is expressed in these words : ' Into thy hands I commend my sj)irit.' Our blessed Lord had the power of laying- down his life, or soul, (1 John x. 18.) But he knew of no better and safer place to deposit it than . in the hands of his dear Father, i. e. under his gracious and Alm'fghty protection, who has a tender care for all his children, and particuiariy for his only b( gotten Son. To the care and protection of liis Father he recommends his harrassed spitit, which hitherto had laboured and conflicted for the salvation oi mankind. This is a jewel of inesti- mable worth, he deposits in the hands of God, in the certain hojie of receiving it again on the third day, and re- uniting it with his glorified body. But oui' dying Saviour, accoiding to the text in the Psalm, subjoins the motives, which induces him to deliver up his soul into the faithful hands of his Father; and these aj e derived partly from God, and partly from our Redeemer himself. The motive, on God's side, was his faithfulness, which Jesus had so richly experienced during his ^vhoie life. Hence he says, ' Thou hast redeemed me,' [from all distress which ever befel me in my whole life, and hast promised to raise me from death and glorify me.] 'O Lord, thou God of truth 1' Thou wilt Uifallibly fulfil thy promise ; for thou hast said, ' When thou slialt make his soul an oflPering for sin, he shall see his seed ; he shall prolong his days ; and the pleasure of the Lord shall prosper in his hand. He shall sc e oi' tliC travail of his soul, and shall be sa- tisfied : By his knowledge shall my righteous ser- vant justify many; for he shall bear theiriniquities. «N MOUNT GOLGOTHA, 307 Therefore will I divide Liim a portion with the great, and he shall divide the spoil with the strong ; because he has poured out his soul unto death : And he wns numbered with the transgressors; and he b.ire the sins of many, and made intercession for the trans- gressors/ (Isaiah liii. 10, 11, 12.) The motive derived from our Redeemer himself, for giving up his soul into the hands of God, was his good conscience. For he was sensible that in his heart he had never departed from^ God, never sided with his enemies ; but, as a true servant of God, and an obedient Son, had performed the whole Vv'ill of his heavenly Father. Hence he says in the text, * I hate them that regard lying vanities ; but I trust in the Lord.' This was literally true : For the Lord Jesus, especially in his ministerial office, sufficiently evi- denced his abhorrence of the h ing vanilies, the erro- neous doctrines, the false glosses, the traditions, and all the corruption and superstition of the Jewish doc- tors at that time. Nay, ht was so far from counte- nancing them, that, aboui iour days before his death, (M-itt. xxiii.) he had publicly reprimanded and de- nounced several woes agjirist tiiem for their hypo- crisy, Sec. O'.i the other hand, he hiid trusted in the Lord ; he had always faithfully espoused his cause, and performed all his will. Hence he could justly say, ' The Father huth not left me alone ; for I do al- ways those things that please him,' (John viii. 29.) I'herefore, now in the hour of death, he, without any apprehension or fear, recommends his soul to his pa- ternal care and almighty protection. 2. The joyful confidence and assv. ranee vyhich our Sisvlour had of his resurrection and exaltation is thus expressed in the text: ' I will be glad and rejoice iii thy mercy ; for thou hast considered my trouble, hr.' From these words we mav learn in ijeneral, that tlic soul of Jesus Christ v/as, alVr the aitiictivc interval of darkness and desertion, again irradiated, comlbrted, gladened, and perfectly assured of I;is neaveniy ^08 Christ's sufferings Father's love, even before its departure from the bodj^ He therefore rejoices in the goodness and affection of his heavenly Father, of which he adduces the follow- ing proofs : 1. ' Thou hast considered my trouble,' namely, with paternal compassion, and readiness to help me. 2. ' Thou hast known my soul in adversities :' Or thou knowest me under the distress and anguish of my soul ; and though I hang naked and wounded on the cross as a wretched worm, yet art thou not ashamed of me, but ownest me for thy Son, and already art making preparations to glorify mc. 3. 'And hast not shut me up in the hand of the enemy.' And though thou hast given me up into the hands of men, yet thou hast not left me shut up in them, but hast taken me again out of their hands into thine own ; and thus, at my death, thou hast neither given up my body to the rage of mine enemies, nor my soul to the prince of darkness. 4. ' Thou hast set my feet in a large room.' Thou Iiast delivered me from oppression and anguish, and by the resurrecti(Mi hast placed me in a state of con- solation and jo}', which is here termed a large room. In all these proofs of the Divine goodness the soul of Christ as it were rejoices, just before its departure, from ;in absolute assurance that his heavenly Father ivould shew himself tender and affectionate to him, even in his death. Hence he says in another Psalm, (Psalm xvi. 9. 10.) 'Therefore my heart is glad, and my glory rejoiceth : my flesh also shall rest in hope.' For thou wilt not le^ive my soul in hell, neither wilt thou suli'er thine Holy One to see corruption. This is the account of our blessed Saviour's last hours, and certainly the worth of it is inestimable. For therein are made known to us the most secret thougiits that passed in the heart of our dying Mediator ; of which little mention is made in the Evangelical history of the passion, buc they are fully displayed in the passion Psalms. For in these Psalms. ON MOUNT GOLGOTHA? 369 the Holy Ghost, as it were, opens the heart of our Immanuel, and gives us a lively representation of the most secret thoughts and motions which passed in it during his sufferings. What a delightful sight ! When in this sacred heart, now near breaking, nothing is seen but a filial confidence, and sure trust in his heavenly Father. All his agonies end in a calm resignation ; he closes his life with an aflectionate recommendation of his soul into his Father's hands, and a joyful assurance of a glorious resurrection. This" is not the exit of a makiactor, or blasphemer ; this is dying like our true Redeemer, who is able to comfort others with the consolation, wherewith he was comforted in his last hours ; who knows by experience what it is to die ; who presents to God the petitions of his dying brethren ; who can have compassion on the agonies of their minds; who has prepared mansions for them in his Father's house, whither he before sent his own departed spirit ; and lastly, who has even acquired for them an assurance, that through death they shall pass into life, and go to his Father, who will deliver them from every pain and every sorrow. Thus has our blessed Saviour, in the last hours of his life, borne witness of himself; thus has he by his irreproachable behaviour sanctified the last hours of believers ; thus has he, by his last prayers, procured a hearing for their last prayers and broken sighs ; and, in a word, he has thus acquired for them every thing appertaining to a serene and joyful departure from this world to the heavenly mansions. Therefore^ ye who have received grace to believe, imitate your Saviour ; make yourselves betimes acquainted with this mighty conqueror of the fears of death, that you, with the like resignation and trust in God, may enter the valley of the shadow of death, and deliver up your souls into your heavenly Father's hands. But as lor you who are still so unhappy as to be strangers to the knowledge and love of Jesus Christy be persuaded 310 CHniST's SUFFERINGS betimes to give yourselves up soul and body to his reasonable service ; ' and ye shall find rest in your souls,' (Matt. xi. 29.} behold, how willint^ly and cheerfuHy he entered on the most painful death, out oflove to your lost souls; that he might acquire for you the Divine mercy, eternal life, and ever-during happiness. Therefore enter into his blessed fellow- ship ; follow him as your leader in his G>d like Ufe, that, in your last hours, he may likewise be your great ex imple. II. From the example given us by our blessed Lord, we are now to shew how a dying Christian is to behave in his last hours, and moi-e carefully prepare himself for his approaching death. Let it be carefully observed, in the first place, that we do not here mtend to shew at large, how one whom God has suddenly laid on a death bed in the midst of his sins, and in a state of impenitence, shall prepare hi