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PRESENTED TO THE LIBRARY
OF
PRINCETON THEOLOGICHL SEMINHRY
BY
JVIfs. AleJtandep Proudfit.
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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,<ht spirit or temper of mind within him, and make him truly subject to his sceptre of righteousness. This wonderful humility
12 chiust'o sufferings before
and abasement of the blessed Jesus is a powerful mo-- t'lve for us to humble ourselves, and renounce the high things of the world. Does our Lord and King publicly disclaim the pomp of the world, what have w'e therefore to do with it ? If vv-e would put our trust, and glory in him, we must divest ourselves of all unbecoming pride and an'ogance ; we must wean ourseh^es from an over- fondness for earthly things, and bring down our ambitious and aspiring thoughts to the obedience of Christ. And how willingly should we do this, were our hearts inflamed with that love, which humbled him so low !
4. The faithful servants and soldiers of Jesus Christ must fight valiantly for their king, and the honour of his kingdom.
Our blessed Saviour, by saying, 'If my kingdom were of this world then would my servants fight, that I should not be delivered up to the Jews,' gives as likewise to understand, that it is the indispensible duty of the servants and subjects of earthly sovereigns to fight for their king, when he is threatened with any danger. Hence the inference is very natural, that if we would be real servants and subjects of Jesus Christ, our spiritual king, we must also exert our- selves, and fight for him in a manner conformable to the spiritual nature of his kingdom ; not with carnal weapons, but with the weapons of God, (2 Cor. x. 4, 5.) which are mighty to the casting down of every liigh thing, that exalteth itself against the knowledge of God, and the obedience of Christ. This is, in-, deed, in a more particular manner, the duty of the ininisters of the gospel, who, when truth is oppressed, are not to be indifierent, or from a love of outward case and security, to withdraw themselves from the jield of combat for the purity of the doctrines of Christ. On the contrary, they must contend for the truth, and, as St. Paul exhorts Timothy, ' Endure hardness as good soldiers of Jesus Christ,' (-2 Tim. ii. 3.) For in this combat, in behalf of the truth of the
THE TRIBUNAL OF PILATE. l.>
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<jm self- love, pride, ambition, and haughtiness ; free from the tyranny of carnal lusts, and all criminal desires. He that has not attained to this glorious freedom, notwithstanding all his penetration, and supposed merits in the service of truth, will not have his por- tion with the true subjects of Jesus Christ.
5. Our blessed Lord acknowledges none for his subjects, but those * vi^ho hear his voice.'
Hence Jesus says in the close of his confession, 'Every one that is of the truth,' and is consequently my true disciple and subject, ' heareth my voice.' Now he that can say I hear the voice of Jesus Christ, may be apt to conclude, that he is therefore of the truth, and one of the true subjects of Christ. Such a one will perhaps say, " If this is all that is required an a true subject of Christ, 1 need not question but I am one of them ; for I have heard the voice of Jesus Christ, as it sounds in the gospel, time after time, without number." Alas ! vain man, it is not the question, whether the voice of Christ has outwardly reached the organs of hearing, and by the e^irs made its way to thy understanding. If that were sufficient to make thee a subject of Christ, the carnal Jews, Avho in the days of his incarnation heard his voit;e numberless times, would have been his true subjects ; nevertheless, our blessed Saviour says unto them,
* Ye therefore hear not my words, because ye are not of God. Ye are of your father the devil, &c.' (John viii. 44, 47.) Upon this supposition, Pilate also would have been ' of the truih ;' for he too heard our Saviour's voice, talking with him in the hall of Judg- ment. Nay, what is still more, if this sufficed, the devil himself may be said 'to be of the truth ;' for he heard the voice of Christ when he tempted him in the wilderness, and likewise in those who were possessed ; yet Christ witncsseth of him, ' that he
THE THIBUNAL OF PILATE. 23
^bode not in the truth, because there is no truth in him, (John 44.)
Hence it appears, that somethin,^ more is required to render a man a true subject of Christ, than to hear his voice or his word. For this end, there muat be an inward and universal obedience of the heart, a se- rious attention and sincere obedience to all his com- mands, and a lively faith in all his promises, so as to place so great a value on the invisible rewards ex- pected from them, and so to be firmly convinced of the certainty of them, as to be alwa)-s ready to re- nounce and part with all temporal enjoyments for his sake.
Dost thou therefore boast, that thou hast Iicard tlic Voice of Jesus Christ ? tell me what happy effect it has on thy soul. Or thinkest thou that the voice of the Son of God, by which the heavens and the earth were made, is a dead and ineffectual sound, suffering men to stagnate in their carnal security ? By no means ; the voice of Christ is said to be like the ' sound of many waters,' (Rev. i. 15.) Has the sound of it there tore awakened thee from the sleep of secu- rity ? The Psalmist says, (Psa. xxix. 5, 3, 9.) ' The voice of the Lord breakeththe cedars; the voice of the Lord divideth the flames of fire ; the voice of the Lord shaketh the wilderness ; the \'oice of the Lord discovereth the forests.' Has that glorious voice shaken and fertilized thy barren heart ? Has it broken the towering cedars of thy carnal imagination? Has it torn up the ill habits so deeply rooted in thee ? These eftects are not like the fleeting images of a dream, but leave a lasting and indelible impression on the heart duriuGC the whole course of a man's life. Look on others who have heard the voice of Christ, and see what a change it has wrought in them ! Matthew, the publican, heard his voice, saying, * Foiiow me 1' and immediately he left all, and fol- lowed Christ ; Simon and Andrew heard his voice; and they forsook ail, and foiioAved him. The young
24 Christ's surFERI^^cs before
man who died at Nain, hi^ard his voice, raised him- seif up, and revived. Lazai us heard his voice, was spoke into hfc, and came forth from his grave. The man afflicted with the palsy heard his voice, and rose and took up the bed on which he before had been laid. Saul heard his voice ; and of a persecutor and de- stroyer of his follo\vers, became a champion for the truth of the gospel. See ! what happy effects the voice of Jesus Christ had on these remarkable per- sons. Nayj it is said in St. John, (chap. v. 25.) * The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live.' ^Vnd dost thou, O man, live the life that is of God ? or art thou still dead in trespas- ses and sins, and pleadest thine inability and human weakness, when called upon to follow Christy to cru- cify the fltsh, and other duties that the gospel re- quires '? Examine thyself well, how it fares with thy soul in this point ! It is no inconsiderable fault for a man to stop his ears, and shut up his heart against the ro'ice of Christ ; for whoever will refuse to hear him, the same also he will not hear, nor answer when they call upon him in their distress, (Prov. i. 24, &c.) Alas ! whither can we betake ourselves when we lie on the bed of death ? What can we then implore but mercy ! mercy ! and who will then hear these our cries, but he whom the heavenly Father has enjoined us to hear : ' This is my beloved >>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 <iiust he have grieved to hear so many vain, idle, and sarcasticai questions ; and this at a time when he was taken up with the most important serious thoughts for reconciling heaven and earth, and, by the shedding of his pre- cious blood, to establish everlasting peace between God and man ! He therefore neither returned anv
CHRIST S SUFFERINGS BEFORE
Our blessed SaViour's sufferings before Herod
answer to Herod's questions, nor gratified his cul- pable curiosity by any signs or wonders. He would not cast pearls before swine, nor use his divine power of ^v■orking miracles to make a show to entertain the wanton e}'es of a voluptuous scoifer. He was like- wise well assured, that the sentence of death was not to be executed on him by Herod, the Jewish king, but by the Roman governor; therefore he kept si- lence, that he might be the sooner remanded back to his appointed judge.
3 consisted also in the violent accusations of his adver saries. Itis said, by the evangelist, ' the chiefPriests and scribes stood, and vehemently accused him.' '.rhey bent the bow of malice to its utmost stretch and lay their heads together, to set forth their ac- cusations in the most probable, and at the same time, the most virulent manner. Here they may be sup- posed to have collected together whatever they ■c^ould find to object against Christ, not only relating to an insurrection and revolt, but likewise concern- ing the article of heresy. Thus a favourable oppor- tunity presented itself to Herod, to display his zeal ibr the Jewish church and religion ; for he studied every way to ingratiate himself with the Jews, and for this purpose, had given himself the trouble of coming to Jerusalem at this time on account of the feast of the Passover. Here doubtless they magni- fied to the utmost the great mischiefs which they pretended, this man had done in Galilee, which was properly Herod's government : How some thou- sands of the common peo})le had gone frequently after him, and thus given themselves up to an idle and disorderly liic, neglecting their families and re- spective callings ; so that they become a burden to the public. They probably represented that this was the man whom his royal father, in his great wisdom, was for destroying when he heard of his birth by the eastern Magi ; and that at present, he
THE TRIBUNAL OF HEROD. 53"
Jiad a favourable opportunity of ridding the Jcwisli church and state of such a pernicious heretic and^ rebel, and by that means of endearing his memory to the latest posterity. These indeed are the motives, which the spirit of this world often finds successful in exciting the minds of the great and powerful to thct most cruel persecutions.
4. Lastly, The sufferings of Christ before Herod likewise consisted in many barbarous insults and mockeries. ' Herod and his mdn of wai, ' as the evan gelist informs us, ' set him at nought, ' and mocked him ; and ha\ ing arrayed him in a gorgeous robe, scHit him again to Pilate.' Herod resented our bles- sed Lord's silence ; looked upon it as a contempt of his dignity, that he Mould not so much as return an answer to the many questions he had asked him ; and therefore he was determined to make Jesus feel the weight of his displeasure, and iiccordingly mocked and abused him in a barbarous and inhu- man manner. He not onlv insulted our iDlessed Sa\'iour with all manner of contumelious words, and opprobrious names, but ordered a gorgeous or a white robe to be put on him, as a m.ock ensign of royalty ; for the latter was the usiial habit Avorn al Rome by those who stood candidates for the Consul- ship, &c. In this garb of mock pageantry, he was first presented to Herod's court as a laughing-stock, and then sent back through the streets of Jerusalem to Pilate.
A white garment, indeed, was no reproach to thft blessed Jesus. He M'as the pure unspotted, and in- nocent Lamb of God, vv'ho was (ilear from all guilt ; which Herod, undesignedly and against his will, was obliged to acknowledge even by his mockery. He was the King of Kings : He was the Prince of Peace, and the conqueror of all his enemies, (Rev. vi. 2. — xix. 11. 14.) He was the Antitype of die high priest of the Jewish church who, on the great day of iitonement, went into the holy of holies clothed in a
^4 Christ's sitffeuings before
white vestment. But of these mysteries Herod was entirely ignorant : He looked upon it as a ridicule on the sacred person of Jesus, and this white robe was put on him amidst the loud laughters and brutal mockeries of Herod and his soldiers.
In this contemptuous indignity Herod first set the example. He despised Jesus as a memi obscure person, and one of no account, whose head was stuf- fed with chimerical notions of royalty, though he had no power to execute his airy projects ; and at the same time he mocked the blessed Jesus, and treated him like a child or an idcot. By this scandalous be- haviouK, however, he del^ased himself most ; for to mock and insult a helpless person, oppressed with grief and misery, by no means becomes a magnani- jnous prince ; on the contrary, it argues a most base and degenerate mind. His court we may be sure were not wanting in imitating their sovereign ; par- ticularly hib guards, who were then present, endea- voured to entertain him by all manner of ludicrous jests and grimaces, in contempt of the person of the blessed Jesus.
These execrable proceedings so highly pleased Herod, that he harboured no farther hatred itgaiiist Pilate from that time. For the evangelist add-, that * Pilate and Herod were the same day made friends to- gether, though before, they were at enmity between themselves,' (Luke xxiii. 12.) They had been more particularly inveterate against each other, since Pilate had caused some of Herod's subjects to be barbar- ously massacred at Jerusalem. Thus Christ was to be the pledge of this reconciliation, and the means of renewing the friendship between these two gieat personages. But, at the same time, a divine intmia- tion was given, that through this same Jesus, th' en- mity between Jews and Gentiles should be abolished, (Pilate being a Gentile, and Herod a Jew) and the peace, which had been interrupted, restored. Hence we shall deduce the following truths :
THE TRIBUNAL OF IIEROD. 55
First, Carnal Ecclesiastics are the bitterest ene- mies oi Christ and his members.
Pilate and Herod ackiK)\vledged the innocence of our Dlesscd Saviour ; so that ihty made some scruple of sentencing him to die. But the chief Priests and scribes stood, and vehemently accused him, and stuck at nothing that might take away his character and life. It is still evident, that none of the persecu- tors of the followers and disciples of Christ came up to worldly minded Ecclesiastics in rancour and cruelty'.
Secondly, The great ones of this ^^'orld arc most apt to take ofience at the abasement of Christ, and the simplicity and plainness of the christian religion.
It is observable, that our blessed Lord never was but once at a court, and then he was bound and mock- ed, and reviled. Herod was overjoyed when he saw- Jesus: but how much better had it been for him, if he had never seen him! For by insulting this sa- cred person, he filled up the measure of his sins, and drew the divine vengence on his own head ; he being- banished not long after this, by the imperial -decree. This consideration should move us to be more fer- vent in our prayers to God for all men, and espe- cially for the kings and rulers of this world, that the divine grace would preserve them from stumbling at this corner stone which God had laid in Sion, and from taking offence at the simplicity of the gospel ; and that he would deter them from molesting the faithful follouers of Christ. This should also abate our eager desires after high posts andexalted stations, and teach us to rest contented in lower circumstances, in which v/e are less liable to take offence at the re- jiroach of Christ and the plainness of his salutary doctrines,
THE Pit AVER.
Ble3 3ED be thy name, O heavenly Father, fo? giving up thy beloved Son to so many kinds of suffer-
56 Christ's surzERiNGS bevot.z
ings, to mockery, insults, reviling, and contempt for tnir sake. Glory be to thee, O blessed Jesus, for thy ^villingness in submitting thyself, who art the eternal wisdom, to be the mockery of fools; and for per- mitting the spirit of ridicule and slander to foam and rage against thy sacred person, that its power might be broken, and that we might not be kept eternally in its bonds. Grant, O Lord, that every one of us may, in the mirror of thine enemies, see the image of his own depravity, and own with shame and sorrow, that he has at least in his heart the latent seeds of all those corruptions which broke out in them ; so that we may humble ourselves before thee, and the more earnestly seek the forgiveness of our sins in the merit of the reproaches and sufferings of the bonds, insults, and indignities which thou didst endure. Bless this consideration, and grant that it may tend to the edifi- cation and seilx aiion of our souls, for the sake of thy numberless and undeserved sufferings. Amen.
CONSIDERATION IX.
THE UNJUST METHOD PILATE TOOK FOR PRO- MOTING OUR BLESSED LORD's RELEASE.
* And Pilate, when he had called together the chief priests and rulers, and the people, said unto them, ye have brought this man unto me as one that pcrverteth the people: And behold, I having exam- ined him before you, have found no fault in this man, touching those things whereof ye accuse him ; no, nor yet Herod : For I sent you to him and lo ! nothing worthy of death is done unto him. I will therefore chastise him, and release him. Now at the feast of the passover, the governor was wont to release unto the people a prisoner, whom they would. Therefore, of necessity he must release one unto them at the feast.
THE THIBUNAL of riLATE. 57
And there was one named Barabbas, a notoricnis pris- oner, who lay bound with them that had made insur- rection with him, who had committed murder in the insurrection,' (jMatth. xxvii. 15, 16. Mark. xv. 6, 7. Luke xxiii. 17.)
Pilate had already begun to deviate from the straight and plain ways of justice, and to turn into by-paths, by sending to Herod the Lord Jesus, of whose inno- cence he was perfectly convinced, with a view of ex- tricating himself out of his embarrassments, and re- moving this process to another tribunal. But divine providence having disappointed this contrivance of his political sagacity ; for Herod sent Jesus back to him, arrayed in a gorgeous robe ; he thought on a Jiew expedient for clearing himself with honour of this troublesome affair, without either condemning an innocent person, or drawing on himself the hatred of tlie Jewish nation.
But before he puts his new scheme in execution, he again makes a public declaration of our Saviour's innocence, in order to pave the way for the design he. had formed. To this end, he not only siunnioned the chief priests and elders who were present, as the most respectable heads of this assembly, and the managers of the indictment against the innocent Jesus; but likewise made a sign to all the people, who stood in multitudes before his judgment- hall, that they should draw nearer, and, Avith proper silence an.d attention, hear what he had to propose to them. It is very probable, that by thus solemnly declaring Christ's . innocence, Pilate supposed he should at least work on the populace, so that they ^vould in- sist on the releasing of this innocent person. For it was natural to believe, that among such a multi- tude that had received so many fovours from Jesus, who had healed the sick, and by doing good to all, deserved well of them, or their relations.
Thus Pilate summons the whole people to get together in a body : Let us also draw nearer to his
VOL. ir. H
6'8^ x;]irist's sufferings before
judgment- seat, and attentively listen to this public testimony of our Redeemer's innocence. It runs thus : ' Ye have brought tliis man unto me as one that perverteth the people : i^nd behold, I having examined him before you, have found no fault in this man, touching those things whereof ye accuse him 5 no, nor yet Herod: For I sent you to him, and lo 1 nothing worthy of death is done unto him.*
In these words of Pilate, we miiy observe three particulars.
First, He summarily repeats the contents of the charge, which the chief Priests and Elders had pre- i'erred against Jesus. ' You have,' said the governor, *■ brought this man unto me as one that perverteth the people.' Thus the charge of rebellion was the chief point on which all their other accusations turned, as it was the article into which Pilate, ^\'ho was a tem- poral judge and the emperor's vicegerent, would na- turally make a strict enquiry. This part of their charge he publicly repeats, by which he gives them to understand, that he well knew their meaning, and was very sensible of the greatness of the crime, <vhich 4hey cilleged against Jesus.
Secondly, He in clear and express words certifies, that Christ was innocent of the crime laid to his charge : ' I find no fault in this man, touching those things whereof ye accuse him. As if he had said, Y^ou ha\e collected together a formidable heap of complaints, and accused this man of many crimes ; yet none of these things doth he acknowledge, and I myself cannot find out the least probabihty of his being guilty. For, according to all circumstances, and the best information I can get, he never had any buch thoughts, and is far from being in a situation to "<-"xecute a scheme attended with so much difficulty.
Thirdly, He confirms his testimony by a double proof, viz. by appealing to his own examination of Jesus, and also to Herod's judgment concerning him. In tlic first place, he appeals to his own exanaination,
THE TRIBUNAL OF PILATE. 59
of which they had been witnesses: Behold, ' I have examined him before yon,' i. e. I have questioned him, enquired into his case, compared his confes- sion with your charge, and his answer with the de- positions of your witnesses, and done every thing which could be expected from an impartial judge. And as by the Roman laws the plaintiff and defend- ant are to be confronted, (Acts xxv. 16.) I have likewise acted agreeably to this, and have examined him before you, who were present at my enquiry into his case. Therefore yourselves, would you but speak the truth, must own, that you cannot prove the man guilty of those crimes of which you accuse him.
In the next place, he appeals to Herod's judg- ment, adding, 'No, nor yet Herod.' Besides, He- rod has not found the man guilty of any crime : For I sent you to him, and lo, nothing worthy of death is^ done unto him.' He probably added, You knovv' that there has been a misunderstanding between He- rod and myself, and consequently he would hardly have acquitted the prisoner in complaisance to me» Besides, I did not acquaint him with my opinion of the man's innocence ; but left the ^vhole to his own penetration. You yourselves were;also present there, and doubiless were not wanting to set off your accu- sation in the best manner. But he has been found guilty of nothing worthy of death ; which I conclude from Herod's sending him back to me, and by tl>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<S Christ's sufferings before:
tumults. But Pilate was greatly mistaken in his ejt- pectations, as will be shewn at large in the following Consideration. From what has been here said, we shall deduce these truths :
First, Christ, by this circumstance of his passion, was to expiate our sins of several kinds. He has,
1. Lxpiated the culpable improbity of many thou- sands, who act contrary to their own conviction, and in ihdir behaviour, do violence to the dictates of their o»vn consciences. For instance, every one is convinced thcic iymg is an infamous sin, brought into the world b} Uie devil, who is the father of lies ; yet for the hopes of a small profit, many do not stick at adding lie to lie. Many thousands are convinced that drun- kenness excludes men from the kingdom of God, (Gal. V. 21.) yet, on every slight temptation, are drawn into it. Many thousands are convinced that evil company is one of Satan's most dangerous snares ; and yet they easily suffer themselves to be entangled in it, so as to be unable to extricate them- selves.
2. He has expiated the sins of those who act against their conscience, in order to please others.
3. He has expiated the sins of evil customs, as this of releasing a malefactor on account of the feast. Such customs, like an impetuous torrent, draw many from their integrity, and hurry them away into sin-
4. He has expiated the sins of those who do not be- liave in their office with probity and unshaken firm- ness; but sometimes from fear, sometimes from the hope of any worldly advantage, turn aside from the right way. Now, as all these, and the like sins, had a share in the sufferings of Christ, it behoves us to detest and abhor them ; and if we are conscious that %ve are guilty of all or any of them, we ought sin- cerely to repent of such sins, to amend our lives, and b) a lively iaith, to make Christ our refuge to screen us from the rigour of the divine justice.
THE TRIBUNAL OF PILATE. ^
' Secondly, Evil customs, especially those which iiave a specious appearance, in time acquire such veneration, that no man dares to act or speak agiiinst them. It is said here, that Pilate must of necessity release a prisoner at the feast. As this custom had been once established, Pilate might have reason to apprehend very great disturbances, had he taken upoa him to supersede it, and introduce an innovation. This is generally the case in pr vate evil habits. — When a man is accustomed to any evil, which by long practice is become a habit, it tyrannizes over him ; so that he becomes a miserable slave to it, and is led by it as an ox to the slaughter. Whoever there- fore finds himself entangled with the snares of satan ; whoever is conscious that he suffers sin to gain do- minon over him, let him tlirow himself at the feet of his Redeemer. What seems impossible to corrupt nature is possible with God.
Thirdly, It is a very critical and dangerous point to commit the least injustice.
This was Pilate's case. He thought that it was more safe to scourge an innocent man, than to cru- cify him and put him to death. But by his example we may be taught, what a slippery path this is ; since, afterwards, for want of the firmness becoming his office, he was carried to commit a greater, which he was for preventing by doing a smaller act of injus- tice. For at length * he released Barabbas unto them ; and wlien he had scourged Jesus, he delivered him to be crucified,' (Mati. xxvii. 26.) To think it advisable to commit a small sin, in order to pre- vent a greater, is a false way of reasoning. If a per- son finds himself unable to prevent the commission of two sins at once, he must indeed chiefly exert h:m- self to avoid the greater sin : but he is not to give his consent to, or by any means to promote, the smaller. If we are by faith united to Jesus Christ, and strength- ened by his spirit, we shall choose to lay dow n our Uvesp rather than offend our Saviour by the deliberate
G8 Christ's sufferings before
commission of any presumptuous sin. The Lord give us this resolution, and so establish and strengthen it in us, that the gates of hell may never be able to prevail against us.
THE PRAYER.
AxD now, O faithful and ever- living Saviour, praised be thy name for condescending to permit that, through the tyranny of evil customs, thy sacred per- son should be rejected by the \\hole Jewish nation, and an infamous murderer be preferred before thee. May we \Aith grateful hearts acknowledge the bene- fits derived to us from it ; and may we be constrain- ed by this instance of thy love, willingly to renounce all the evil customs of the world, and all those sins M hich brought thee down into such an abyss of hu- miliation and sufibrings. Grant this for the sake of those meritorious sufterhigs which thou didst endure for us. Amen.
eONSIDERATION X.
THE MURDERER BARABEAS PUT IN COMPETI- TION WITH THE LORD JESUS.
* AND when they were gathered together, Pilate saith unto them, Ye have a custom, that I should release one unto you at the passover. Then the mul- titude, crying aloud, began to desire him to do as he had ever done unto them. But Pilate answered them, saying, "\Miom will ye that I release unto you ? Ba- rabbas, or Jesus who is called Christ ? Will ye that I release unto you the King of the Jews ? For he knew that the chief Priest had delivered him for en\} . A)id 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 suffered mcmy things this day in a dream, because of him. But tlie
THE TRIBUNAL OF PILATE. 69
chief Priests and Elders persuaded and moved the multitude, that they should ask Barabbas, and de- stroy Jesus. They then cried out all at once, saying-. Away \^'ith this man, and release unto us Barabbas I Now Barabbas was a robber.' (Matt, xxvii. 17 — 21. Mark xv. 8.— 11. Luke xxiii. 18, 19. John xviii. 39, 40.)
In the last Consideration wc have observed, liow Pilate had recourse to various by-ways, and unjust expedients, for promoting the releasement of the in- nocent Jesus ; hoiv he proposed scourging him ; how he put it to the people's choice, whether they would have Jesus released, or Barabbas a notorious rebel and murderer, being in hopes that the multitude would prefer our blessed Saviour to such an odious criminal. But this affair turned out contrary to Pi- late's expectations, as appears from that part of the history of our Saviour's passion uhich is cited above ; where we are informed that the murderer Barabbas was publicly set in competition with the blessed Je- sus. In this account we shall consider,
First, What preceded this incident.
Secondly, Pilate's management of the affiiir.
Thirdly, The intimation God gave Pilate on this occasion.
Fourthly, The effect of this proposal made by Pi- late to the people.
I. As to what preceded this incident we shall ol> 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 <Uld this-
=THE TRIBUNAL OF PILATE. 105'
ties. O my Saviour! how many seeds of thy divi'ie truths have !^een choaked with the thorns of worldly solicitud* s, which I have suffered to take root in my soul, so that they could not grow up to bear fruit in due season. As thy head was here stuck with thorns, so would my soul have been incessantly tortured Vvitli the goads of an evil conscience, and torn, as it were with thorns and briars (Judges viii. 7, 16.) HoW; amazing is thy love, O my Saviour ! When a regal crown was offered thee by the Jewish people, thon didst fly from it ; but thou didst willingly bow thy sacred head under a crown of thorns, hereby connrm-- ing the testimony that thou hast given, that thy king- dom is not of this world.
The third painful indignity v/hich our blessed Saviour endured was likewise from the soldiers, ^v"hose frequent blows bruised his sacred face and head, and drove the thorns deeper into his temples ; so that it would have been no wonder, if under such inexpres- sible pains, embittered by insult, he had fainted away. This must naturally have been the case, had not the divinity within him supported him, and reserved hirft for still greater tortures.
O my Saviour, these insulting blows were to JiavG fallen on me. It was I that should have been eter- nally under the buffetings of Satan ; but thou, my blessed representative, didst take them on thee, and sufferedst thyself to be beaten, like a despisable slave, Aias ! how can a poor worm be inflamed with anger at the least blow, and account it an affront v.-hich must be avenged bv the blood of the offender ? where- i j as thou, who art King of kings, and the Lord of glo- i ' ly, hast with the greatest patience and serenity suf- ' I fered these repeated indignities. Thanks be to thee, 1 O blessed Jesus, Vidio by all these painful kinds oh* I suffering didst sanctify my pains ! if thou shouidcst be pleased to afflict my body with painful sufferings, O impart to me that p.itience and resignadon which thou didst shew on this occasion ! Alas I I am asfemed
VOX;, ir o
lOG tlllllST's SUFFERINGS BEFORJ:
of my impatience imd want of courage, when I con- sider how many martyrs, and many of them of the weaker sex, have for thy sake, undergone the acutest pains, and the most cruel tortures which infernal ma- lice could invent, not only with patience, but even with joy and triumph. * Did these unresisting inno- cent sheep patienth^ suffer such inhuman barbai'ities for thy sake, O thou crucified Saviour, and am I so fond of myself, that I can scarce bear an insulting look or opprobrious name ? O strengthen me with thy spirit, and arm me with thy courage, constancy, and patience, that I may be able, if called upon, to glo- rify thee by painful sufferings.
II W^e now proceed, in the next place, to consider the ludicrous indignities \\hich were offered to the immaculate Lamb of God ; and these mockeries consist partly in actions, and partly in words.
The ludicrous actions all tended to ridicule the Kingly office of the Lord Jesus. As his Prophetic office had been ridiculed in the house of Caiaphas, by blind-folding him, striking him with the palms of their hands, and then saying to him, Prophecy unto us, vvho is it that struck thee ; so here in the house of the civil judge, his Rcg\:l office is mocked and ri- diculed; and thus the good confession which he made of his kingdom before Pilate,' and of which these scoffers had got some hint, was made matter of laughter, and insulting mirth.
* '1 he All h or here eiiUmeratfs the variety of toriures which •were aftlict d on the priinit ve Martyrs ; bur as they resemble those refi-iCments of cruelty which were lately practised in Prance on the wretched Damien. I have omitted them as too shocking to English readers, ^-hose humanity will readily excuse mcfor drawing a veil over such a horrid scene. Whoever has a min I to see an account of these ii.humsn barbarities may ron- suit KoHTtiOLT's Tractus dc penecutione Eccl. prim^va', Gallonious £c Sagittarius Be Crxiciatibus MartyruTnt
■XHE TRIBUNAL OF PILATE.' l(>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<nt him to Herod, under whose government that
THE TRIBUNAL OF PILATE. 131
province was. But by this question, Pilate's design was to inform himself of our Saviour's lineage and descent, viz. whether he was of divine or human ex- traction ? and if the former was true, from \vha6 branch or family of the gods he was descended? This question arose chiefly from a vain curiosity. Besides, he wanted to be rightly informed of this, in order to get rid of his servile fear, which now began greatly to disturb his mind, and was still growing on him ; so that it is little to be wondered at, that Pilate did not receive any answer from the blessed Jesus, The next particular which here deserves our notice^ was,
Thirdly, The silence of our blessed Lord. 'But Jesus, s'dith tlie evangelist, gave him no answer.' It is observable that, from the history of the Passion, we find, that the nearer the Lord Jesus approached to his death, the less he conversed with men. However, he had his particular reasons for not entering into dis- course with Pilate on this head.
For 1, It was a question quite foreign to the pur- pose, and did not properly belong to any court of hvw man judicature.
2. This question put by Pilate did not proceed from a sincere love of truth, nor from a desire of ivnowing it ; but from a mixture of curiosity and fear.
3. As Pilate, instead of regarding the answer which Jesus had made to his former question, viz, ' Art thou the king of the Jews,' had left him abruptl}^, and in a contemptuous manner had asked. What was truth; he did not deserve any furtha' information.
4. This judgment on Pilate was, however, accom- panied with some indulgence. Our blessed Lord well knew, that his eternal generation from the Father was far beyond Pilate's comprehension : He there- fore saw, that it would only occasion him to sin fur- ther by insolently ridiculing that sacred truth, and by that means would aggra\'ate his guilt, already very
132 Christ's sufferings eefork
great. Hence the benevolent Jesus, by his silence, prevented this increase of Pilate's condemnation.
5. Christ likewise confirmed his former command against giving sacred things to dogs, or throwing pearls before swine, (Matt. vii. 6.) by his silence on this occasion. Though wisdom be found of those that seek her, she is not to be allured or acquired by questions of mere curiosity. On the contrary, she turns aside from the frivolous, the self-sufficient, and the licentious. After this silence of the Lord Jesus, follows.
Fourthly, A fresh expostulation of Pilate with our blessed Lord. This just and discreet silence of Christ gave offence to Pilate, who construed it as a contempt of his dignity : Accordingly Jie says to Jesus,
* Speakest thou not unto me ?' Thus he reproves him for not thinking him worthy of an answer, and adds,
* Knowest thou not that I have power to crucify thee, and have power to release thee V by which he s:ivcs him to understand that such behaviour at this crisis v/as contrary to all the rules of prudence. He hints to Jesus, that if he had a mind to be thought a son of God, he should shew himself a master of so much sense as to know that, instead of obstinately ir- ritating his judge, he ought to endenvour to gain iiim over to his interest by humility and discretion. Thus Pilate vainly boasts of his power, notwithstanding the servile fear which sat so uneasy on his heart. He af- fects an air of grandeur, the better to conceal his in- ward trouble. He, on the contrarj-, ought to have exerted his power over the Jews, towards whom he behaves with a scandalous timerousness, and meanlv complies with their unreasonable demands. But in this he acted after the manner of all the unjust magis- trates of this world. When persecuted defenceless Christians are brought before them, they affect a great deiil of state and grandeur, and boast of their cxten- ;ji\e power and authorit}-. Every petty judge then becomes a mighty potentate. But when they arc cal-
THE TRIBUNAL OF PILATE. 133
ted Upon to exert their power in succouring- the dis- tressed, and protecting the innocent, against their po- tent oppressors, theyare very silent on tJiishead. Let us now consider,
Fifthly, Christ's answer to Pilate's last expostula- tion. As Pilate here encroached on the prerogative of heaven by vainly boasting of a power, which was not his own, but was intrusted to him by God, to whom he was accountable for it ; the blessed Jesus found himself obliged by an inward impulse, to vindi- cate the honour of his Father by a short answer. He therefore addresses Pilate in these words : ' 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.' In this an- swer of our blessed Lord we may remark the follow- ing particulars. ■
1. He grants that Pilate, in quality of a judge, was invested with power and authorit}", but at the same time gives him to understand, that he derives his power from God ; so that, consequently, he ought not to- act arbitrarily, but, instead of consulting only his own pleasure, to use the power Avhich he had re- ceived from above according to the pleasure and pre- cepts of God. If he acted otherwise, the account he was to give would be very grievous. Thus our bles- sed Lord here confirms the truth, which was after- wards inculcated by St. Paul in these words : ' There is no power but of God : ' the powers that be are or- dained of God,' (Rom. xiii. I.)
2. He acqaints Pilate, that his power in the ordina- ry course- of things did not properly extend over his person; for he says, ' Thou couldest have no power over ME.' All the Jews, indeed, who then lived in Palestine were under the dominion of the Roman emperor, and consequently were subject to Pilate, as his deputy. The Lord Jesus therefore, by excepting himself alone from Pilate's jurisdiction, gives him to understand, .that he is not to look upofi him as. another
134 ciiiiisr'a c^ji-ferings before
common Jew. For though Christ, according to the flesh, was descended from the Jewish Patriarchs ; yet, at the same time, he was 'overall, God blessed foi*^ evermore,' (Rom. ix. 5.) In taking on him the form of abcrvaut, he indeed 'submitted himself to every ordinance of man for the Lord's sake ; but according to his Divine nature, he was the Lord and creator not only of Pilate, but of the Roman emperor himself. In consequence of this, Pilate was so far from having any power over him, that he had a full and absolute power over Pilate ; and of this he then gave a remark- able proof; for his presence filled Pilate's heart with fear and consternation. This was contrary to the usual course of things : for the prisoner on such oc- casions generally dreads, and trembles before his judge ; whereas the reverse happened here, for the judge is terrified and struck widi awe at the presence of the prisoner.
3. Our blessed Lord informs Pilate from whence the extraordinary power, which he now had over his body was derived. * Thou couldest have no power at all against me, saith the Lord Jesus, unless it were given thee from above,' i. e. from God : For, as St. James observes, (Chap. i. 17.) * Every good gift and perfect gift is from above, and cometh down from the Father of lights.' Thus the design of our blessed Saviour by this expression, is to refer Pilate to the counsel of God ; and to direct his thoughts to a higher hand, by which he was brought to the painful death which now approached. For God from the founda- tion of the world, had determined that his Son should tajie the human nature upon him, and die a violent and bloody death, as atonement for the sins of the world. Insicad of immediately executing this sen- tence on our Mediator, God was pleased to commit the execution of it to the sword of the magistrate ; whom he has invested with power to punish those malefactors with death, \vho have forfeited their lives Hy their crimes, and against v/hom the word of God
ifHE XRlfiUNAL OF PILATZ- 135-
has denounced sentence of death. As Pilate at that time bore the sword of justice in Judea, God, in an extraordinary manner, permitted that it should be used for executing that sentence, which he had long ago passed by an eternal decree on our surety. But in this transaction, the work of God, and the pro- ceedings of Pilate are carefully to be distinguished. God, as the Supreme Judge of the world, made use of the judicial power of Pilate, in order to punish our sins which were imputed to Christ. But in the in- justice of Pilate, and his cruel behaviour towards Je- sus, God had no share ; nor did the author of all good prompt him to those unjust proceedings, which he was guilty of in this trial : On the contrary, they were the workings of his own corrupt heart fomented by the suggestions of satan. Thus our blessed Lord acknowledges Pilate to be his judge ; who indeed, according to the ordinary course of things, could have no power over him ; but at this time, by an extra- ordinary dispensation of Providence, he had acquired power and authority over the Son of God.
4. Jesus remonstrates to Pilate, that he greatly sinned by abusing the civil power, which he had re- ceived from God. At the same time, our blessed Lord o\vns that the chief Priests and Scribes, by de- livering him to Pilate, were guilty of the greater sin, and had the more to answer for. Indeed they had before condemned him to die, and only wanted to employ the civil judge as the instrument to put their unjust sentence in execution. The sin wliich these men were guilty of was of a much deepe:r dye than that committed by Pilate on this occasion ; since they ought to have known from the writings of the prophets, who Jesus was. Nay, they must have been convinced in their hearts, that he wu'i come from God, and that no man could do those mi- racles that Jesus had done, except God was with hin). as Nicodemus acknowledges in the name of them alK (Johniii. 2.) Jesus theretbre readily owns this, nnO
136 Christ's sutferincs before
by that means, as it were, cuts off Pilate's retreat; who would have laid the whole fault at the door of the Jews. Thus he said before, ' Am I a Jew ? thine own nation, and the chief Priests have delivered thee unto me,'
Our blessed Lord does by no means exculpate Pi-v late, by making this acknowledgment ; on the con- trary, his design is rather to work on his conscience, and convince him of his heinous guilt. Pilate was^ Very sensible that Jesus was innocent, and that the chief Priests had delivered him purely out of envjr ajid malice ; yet he did great violence, and acted quite contrary to this conviction. For he not only, as* it were, staked the life of this innocent person against that of a notorious murderer, and caused him to be •\ ery inliumanly scourged ; but permitted his soldiers to revile, insult, and commit all manner of outrages against him. Notwithstanding all this, Pilate could still presnmptuously boast of his power, and insult the blessed Jesus, by saying, ' Knowest thou not that 1 have power to crucify thee, and have power to re- lease thee?' This assertion at the same time im- ]:)lied a great absurdity : For if Christ was innocent.> 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 !:<C!!ig silent on pro-
140 Christ's sufferi^^gs before
per occasions, is to be learned only in the school of our crucified Saviour. For the inordinate desires of the heart are crucified on the cross of Christ, and are thus brought into due order ; whereas they would otherwise extend their dominion over the tongue, and make it speak or be silent, just as the interest of self- love required. On the other hand by the grace im- parted to us by Jesus Christ, we acquire an undaunted freedom to open our mouths and speak boldly, when, the honour of God, and the good of our neighbour re - quire it ; though we foresee at the same time, that it will draw hatred and contempt upon us.
Teach us, O blessed Jesus, that great wisdom which no human skill can acquire. Keep the door of our lips, that we may learn to be silent when thy hon- our will not be promoted by our speaking. On the. other hand, open thou our mouths by thy secret Epha- tha, when we are called upon to defend thy honour and bear witness to the truth.
4. He that knows the danger of being entrusted with worldly power and authority, will not boast of such power when he is possessed of it ; nor will he too eagerly desire it, if he has it not.
Probably, Pilate would have less to answer for in the great day of account, if his power in the days of his life had been less extensive. This will also be the un- liapp}' case of many others. As carnal men abuse all the precious gifts of Heaven ; as they employ their riches in riot and excess, and dedicate their beauty to voluptuousness, their learning and parts to wicked devices ; so do they generally abuse the power which Cod has committed to their care, in their respective oflices. How few, alas, know how to make a right use of" it ! how many convert it into an instrument of destruction to themselves and others ! That officer, who has but fifty or a hundred men under his com- mand, immediately fancies that he may do with them as he pleases ; that lie may treat them with the ut- most haughtiness and cruelty ; and that none of them
THE TRIBUNAL OF PILATE. 14l
must dare to open his mouth against his arbitrary pro- ceedings. But, alas, how wretchedly do these uien. deceive themselves ! Men in power should consider, that they are partakers of the same common humani- ty with those whom they command ; that they have naturally no superiority over them ; that God is the only potentate ; (1 Tim. vi. 15.) and that they owe their power to his free Grace, who has imparted to them the image of his supreme dominion, and has placed them over others in the kingdom of his po\ver. But at the same time, they should reflect, that God will, one day, require of them a strict account, how they have used the power they had been entrusted with ; and that he will then shevv* mercy to the poor and oppressed, but as the book of Wisdom expresses it, (Matt. vi. -2 — 7.) will mightily torment the mighty/ men, i. e. those who have used their power to the op- pression of others, and contrary to the end for which it was ordained. If these things were duly consider- ed, those who are in authority would use their power Avith fear and trembling. We should not en^y others their power, nor, vi'hen ^\'e see how the high and migh- ty are obeyed at a word, \"^'ish for their exalted sta- tions. Let us rather sit down contented in a low and humble station, as it exposes us to less danger here, and we shall have the less to answer for hereafter.
Give us herein to be of thy mind, O blessed Jesus, who in the humble state of thine abasement, wast subject to every ordinance of man, and, in the glori- ous state of thine exaltation, didst use thy unlimited power for the benefit of mankind, and the .sood of thy church. Grant that all subjects may imitate thee in the former, and that all sovereigns and persons in power may follow thy illustrious example in the lat- ter.
5. It was for our pride and haughtiness, which would not be controlled by tlie Divine i;.w, tlvr the Son of God subjected himself to the power cf a tcreigu judge.
i42 Christ's sufferings uefore
Alas! the only Son of the Father, the judi^eof all flesh, would never have suffered himself to be brought before the tribunal of a Roman governor, and hear from him these iiisuiting words, Knowest thou not that I have power to crucify thee ?' ' if it had not been for our fall.' Our minds were filled with aspiring thoughts ; nothing but absolute freedom and inde- pendency would satisfy us ; and we were for being our own masters, without any superior to control u&. This haughty temper is innate in the meanest peasant, who, naturally, will neither submit to God or man. Therefore, He from ^vhom men hold their power himself submitted to human power, and, in order to atone for our arrogance and refractoriness, humbled himself under the authority of a Pagan judge. But if we would receive any benefit from Christ's abase- ment, we must not continue under the dominion of this natural depravity ; but, with shame, sorrow, and contrition, bring our rebellious, refractory minds, which would tear asunder the bands of ail order and society, to the obedience of the cross, and pray that our ungovernable pride may be changed into submission and lowliness.
O my Saviour ! do thou subdue our hearts, and break our stubborn tempers, and make them con- formable to thy gentle, passive, and obedient mind. Give us such a ready willingness to submit to all lawful authority, that we may rather choose to obey than to command.
lie, who suffers himself to be seduced lo sin by others, is by no means innocent in the sight of God ; though the person diat seduced him has more to an- sw'tr for.
The guilt of the seducer most certainly exceeds that of the seduced, and consequently the former may expect a heavier judgment than the latter. This is evident from the words of our blessed Saviour : ' He who delivered mc unto thee,' and thus seduced thee to all these acts of injustice, ' hath the greater sin.'
i
THE TRIBrTNAL OF PIIATE. i4S
In these words, our blessed Lord allows that there arc degrees of sin. Judas, Annas, and Caiphas, to- gether with the great council of the Jews, sinned more in their proceedings against- Christ, than Pilate did : For they had more knowledge ; their sin was preceded by longer consultations ; they had likewise received more admonitions; they were under a greater obligation, by shewing a good example, to set Pilate in the right way ; ':md lastl\', they added hypocrisy to their wickedness, and abused the word of God, by making it a cloak for their villainy. Hence arc de- rived the following rules, by which we may measure the degrees of those sins, which are committed under different circumstances.
1. The more knowledge any person is endowed with, the greater is his sin, (Luke xii. 47.)
2. The more premeditation precedes any sin, the greater is the sin ; since such previous consideration shews the force of the sinful purpose, and a pertena- cious perseverance in wickedness.
3. The more admonitions have preceded any sin- ful act, the greater is the sin.
4. The greater the obligation a person has to set a good example to others, the greater the sin which he commits.
5. The more hypocrisy is intermixed with a wick- ed action, the greater is the sin. But at present I shall wave any farther enlargement upon this subject.
\Ve shall at this time only take notice of the fol- lowing rule, namely. That the sin of the seducer is greater than the sin of the seduced ; and this obser- vation is so clearly proved by the words of the Lord Jesus, as to be above all contradiction. O that this truth ma)^ be particularly attended to bv all those, who have made such progress in satari's school, that he can use them as engines to seduce others. Is it not sufficient, ye sons of wickedness, that \ ou treasure up against the day of v/rath and the just judgment ci' God, a treasure of wrath, by your own sins ? Will y<-
l44 chiust's sufferings uefore
increase your damnation by seducing others to com- init sins, which will be placed to your enormous ac- count ? Acknowledge your heinous guilt ; lament ihe malignity of your hearts j humble yourselves be- fore your Lord and Saviour, who humbled himself under this kind of suffering, to obtain for you the for- giveness of your deep guilt, and the grace of re- pentance and amendment. But if satan has made you seducers of others, be earnest in your prayers, that you may be changed by the Divine grace ; so that others may be edified by your example, and brought into the way of life.
THE PRAYER.
We thank thee, O heavenly Father, for giving up thy dear Son to a foreign power, that he might expi- ate and atone for our fall and disobedience, by which, \YQ had, as far as in us lay, withdrawn ourselves from our obedience to thee. We beseech thee, that thou wilt, by thy holy spirit, soften and humble our stub- born hearts and our refractory will, and move us to a sincere repentance, and faith in thy Son. We also thank thee, O faithful Saviour, that thou didst sub- mit to be thus humbled and debased, that we might be exalted. Make us partakers of thy merit for the remission of our sins, and grant that we may folloAV thy example, and tread in thy footsteps ; so that by submitting ourselves with thee here, we may als©- rcis:n with thee hereafter. Amen.
CONSIDERATION XV.
riLATE's LAST, EUT FEEBLE ENDEAVOUR TQ'
RELEASi: THE LORD JESUS.
' AND from thenceforth Pilate scnight to release him : But the Jews cried out, saying. If thou let this' man go, thou art not Cesar's friend : ^^^logoevf r
•SUE TRIBUNAL OF PILATE. 145
rnaketh himself a king speaketh against Cesar. — - When Pikite therefore heard that saying, he brought Jesus forth, and sat down in the judgment-seut, in a pkice that is called the Pavement, but in Hebrew Gabbatha. And it was the preparation of the pass- over, and about the sixth hour : And he saith unto the Jews, Behold your king ! But they cried out, Away with him ! away with hmi ! crucily him ! Pi- late saith unto them. Shall I crucify your king ? — - The chief Priests answered, We have no king but Cesar. When Pilate s^w that he could prevail no- thing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just per- son : See ye to it. Then answered all the people, and said. His blood be on us, and on our children ! Then delivered he him therefore unto them to be crucified.' (Matt, xxvii. 24,25. John xix, 12 — 16.)
In these words we have an account of the last iruii- less attempt of Pilate to release our blessed Savioiu' ; in which we shall observe.
First, Pilate's intention.
Secondly, The violent effort of the Jews which rendered his purpose ineffectual.
Thirdly, The consequence of his timidity and ir- resolution.
I. Pilate's design is expressed in the following words : ' From thenceforth Pilate sought to release him,' (John xix. 12.) Pilate had already laboured with this view, and had endeavoured to compass his ends partly by fear, and partly by unwairantable means. Now he again resolves to set about it once more, and, by an authoritative order, at once to re- lease Jesus. Phis fresh attempt of Pilate, we must suppose to have been occasioned by our blessed Lord's \vords, when he said, ' Thou couldest hivve no power at all against me, except it were given thee from above. Therefore he that delivered me uiito thee hath the greater bin.' In these remarkable word's
"V-oj.. J I, 7:
146 chiust's sufferings befoite
.kfsus makes mcr/tion of a power given to Pilate over his person i'rom above ; but, at the s ime time, sig- nifies to him, that if he abused that power, he Would commit a licinous sin, and draw upon himself a e^riev- ous punishm^Mit from above. Now these were such truths as inmiediately touched Pilate's natural con- science to the quick ; and this being added to the fear he was already seized with, on account of the in- formation he had received that Jesus was the Son of God, excited this pagan judge to make a fresh effort to release Jesus. Hence we shall deduce the follow- ing truths :
1. A free confessio]i of the truth has a great in-- fluence over the human mind, and is attended with a blessing.
VV^e here see in Pilate an instance, that sometimes even the most haughty and unjust persons are moved by an ingciuous confession. A similar instance oc- curs m the liie of St. Paul, (Acts xxvi. 31, 32.) who by a noble freedom and bold declaration of the truth, convinced his judge, that he had done nothing amiss. The same effect the declarations of the primitive Christians, in the succeeding persecutions, had oa the hearts of the heathens ; for by the power of truth, they made such an impression on the consciences of their judges, diat they were sometimes observed to turn paie and tremble amidst all the state and po p of their office. Let us therefore implore of God to give us the boldness of faith ; and let us use it wiih humility and discretion according to our Savi- our's example, and then it will prove a blessing to ourselves and others.
2. God sometimes causes the purposes of the wicked to turn out quite contrary to their expecta- tions, in the event.
The chief Priests imagined, that by accusing the blessed Jesus of having made himself the Son ol God, they should (j^uite overcome Pilate's reluctancy, and make him act according to their desires. But this
THE TRIBUXAL OF PILATIZ. 147
aceusation, on the contraiy, only made IMIate llic more cautious and fearful of condemning Christ, and coRsequcntly more solicitous for liaving him re- leased. Tliis is frequently the case in our days, satan and the world often combine to do all the hurt they can to a soul, that is earnestl}- bent on tursiing froni them to Jesus Christ. The former assails it from within, the latter attacks it from without. Both of them endeavour to terrify the afflicted soul, so that it may cast away all hopes of deliverance. By God's superintending providence, tliese wicked machina- tions have quite another eftect ; for a soul thus agi- tated by the buffetings of satan, and the injuries of the world, is driven to pra}'er and repentance, and by that means to the bosom of everlasting love. Thus the goodness and wisdom of God are able to turn the most pernicious views of satan to the good ol our souls. What an invaluable privilege is this of the children of God, that among all the devices of their spiritual and temporal enemies, they may be easy, confident, and undaunted? thai they may joyfully bay with the generous patriarch Joseph, ' \'e ihought evil against me ; but God meant it unto Good,' (Gen.
II. In the next place, we are to consider the vib- lent effort, which rtndeied the purpose ot Piiate in- efiectual. As Pilate did not set out right at first, nor walk in the plain and strait path of justice, his subsequent endeavours to release Jesus proA xd .:l)or- tive ; and his resolution was so shaken b}- a violent tempest, that at length is was obliged to give n'ay. For the Jews, perceiving wiiat Piiate had in vio\v, cried out, 'If thou let this mango, thou art not Ce- sar's friend : \v hosoever maketh himself a king, speaketh against Cesar.' Here the Jcv/s have re- course ;igain to their former accusation, and charge om- blessed Lord with crimes against the Roman , goverinnent. As Pilate had betrayed some visible >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<l with him, to be put to death. And as they led Jesus away, they found a man of Cyrene, 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 they laid the cross, that he might bear it after Jesus. And there followed him a great company of people, and of women who also bewailed and lamented him. Bat Jesus turning unto them, said, Daughters of Jerusalem, weep not for me ; but weep for yourselves, imd for your childi-en,' &c. (Matt, xxvii. 31, 32. Mark xv. 20, 21. Luke xxiii. 26 — 32. John xix. 16, 17.)
These words exhibit to us the mournful procession of the blessed Jesus to his cnicifixion. Our blessed Lord hud, in his former sufferings, been forced to take several painful iwA ignominious walks. From the mount of Olives he had been hurried, bound as a prisoner, to Annas ; from Annans to Caiaphas, from
168 Christ's sufferings
Cidaplms to Pilate, from Pilate to Herod, and from Herod back aga n to Pilate; and consequently, he may be supposed to have passed through most of the streets in Jerusalem. Now our blessed Saviour was to take his last mournful walk, when he was led as a d| malefactor from Pilate's house to the place of ex- " ecution.
- Jesus was led away immediately after sentence had been pronounced on him by Pilate. ' Then,' (John xix. 16.) L e. imaiediately after this, Pilate delivered him up to the Roman soldiers, in order to be cru- cified ; for among the Romans, the soldiers were usually the executioners in such cases. The Ro- man emperor Tiberius, who then sat on the throne^ had, about seven years before, issued an order, That no criminal should be executed until ten days after sentence had been pronounced upon him. But the benefit of this edict did not extend to murderers and rebels, it being judged necessary for the public tran- quility that such delinquents should be immediately put to death. Onr blessed Saviour therefore was not intitled to this privilege ; for he had been indicted as a mover of sedition and a rebel, and one whom the Jews were for sending out of the world with all possi- •] ble dispatch, as a pest to the commonwealth, and a scandal to the Jewish church. Na}-, they urged the Roman governor with such vehemence, that he was obliged to give orders for the immediiite execution of ' the sentence. No one offered to prepare Jesus for^ death ; no one interposed in his favour, or spoke word of exhortation or comfort to him ; but he ^vas| dragged away to death with the utmost precipitancyj as one that was past all hopes of amendment, and un- worthy of the notice of the humane and charitable, j Pie, indeed, stood in no need of comfort or prepara- tion for death ; for he was long since prepared for it,; by his patient submission and willingness to suffer but he denied himself all human comforts, that he might acquire for us a right to expect divine conso-
Off MOUNT GOLGOTHA, 16?^
lations in our last hours. By the precipitancy with which he was led to death, he moved his heavenly Father to grant to every one, in his preparation tor death, as much time \s would be necessary ; and has likewise sanctified the sufferings of his faithful ser- vants, when they are suddenly surprised by the im- patient barbarity of their persecutors, who allow them no time for recolleciion^ or prep ration for death." Thus every circumstance of our blessed Saviour's sufferings is a source of comfort and blessing to his followers.
But now let us take a nearer view of the last mourn- ful walk of the blessed Jesus, to his execution. By the above account we may see,
First, How, and in what manner, he was led to Golgotha.
Secondly, The company which attended him. Ishither.
Thirdly, What happened to him by the way*
Fourthly, What our blessed Lord said, as he was led to his crucifixion.
I. As to the manner in which our blessed Savi- our was led away to execution, the evangelical his- tory informs us, that he was clothed in his own rai- ment, and bore his crtjss. Tiiat he was led awiy clothed in his own raiment, we are told by St. Mat- thew and bt. Mark, in these words : ' Then the sol- diers took the purple robe off from Jesus, and put his own raiment on him, and led him away to crucifv' him.' The Lord Jesus had, a little before, among other mockeries and insults he endured in Pilate's judc^merlt-hall, been dressed up in an old purple man- tle ; and in this garb he was afterwards led away, and made a show of to the whole Jewish people, as a mock king. But now as he was to be carried to the place of execution, the soldiers took off from him this pur- ple iiiaatie, and put on him his own upper garment, that he might be the more easily known by the spec- tators ; since it is probable, that his sacred face wa^
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170 Christ's sufferings
so swelled, ar.d disfigured by blood, &c. that very few, who had even seen him before, would have knowii that it was Jesus of Nazareth who was led to execution. 'J'he wreath of thorns very probably re- mained on his head, as a public mark that the crime for which he was crucified was, 'J hat he had, in a seditious manner, according to the superscription over his head, given hivnseif out to be the king of the Jews. The purple robe was left i)ehind in the judg- ment-hall. But as this robe must probably in some parts have stuck to his body, now all bioody, and cruelly torn by scourging; the taking it off from our blessed Lord, in a rude manner, afforded new matter of sport to the insolent soldiers, as it must have- caused very sensible pain to the Lord Jesus, by tear- ing o})en his stripes and wounds. So dearly did it cost the Son of God to recover for us the original gar- ment of spotless innocence ! Oh, that we may never put on our app irel, without thinking of this painful unclothing of our blessed Saviour ! Certainly, such a consideration must be a powerful check to suppress in us all proud, wanton, and aspiring thoughts.
The Lord Jesus being again clothed in his own. raiment, the cross was laid on his shoulders ; and thus was he obliged himself to carry that heavy piece of timber on which he was to be crucified, to Golgotha, It was a custom among the Romans, that the crimi- nal who was to be crucified, usually carried his own cross to the place of execution. But as the cross consisted of a long beam of timber, and a short trans- verse piece, the criminal, in carrying the cross, had his arms extended, and the transverse piece fa&tened to them ; while the long beam was laid on his back parallel to his body, so that he dragged the lower end of it after him on the ground. I'o this the blessed Jesus alludes, when he forewarns Peter, thut he should one day be crucified ; ' When thou shalt be old, thou shait stretch forth thy hands, and another shalt gird thee and carry thee whither thou wouldest
0N MOUNT COLGOTUA.' 171
uot,' (John xxi. 18.) And in this manner, we may suppose that Jesus was (jbliged to carry his cross. His extended arms were bound to the transverse beam, so that he was forced to exert all his strength in order to drag the whole cross after him. Thus, as St. John observes, he went forth bearing his cress. He had from his childhood bore it on his heart ; but now he firbt bears it on his sacred shoulders, wliile pain and ignominy attend liis wtary steps in this jnournful walk. How often must our blessed Savi- our's knees, already so spent and cnftcl ltd as to be scarce able to bear his own body, have sunk under this oppressive weight ! At the same time, to drag after him that irstiument of punishment on which he was to be crucified, as an aborrtrnce and execration. to all the people, was a circumstance of the most sen- sible reproach and ignomin} . Oh, the inconceivable depth of the humiiiaiion of the Son of God, who goes forth in the appearance of a wretched slave condemned to death, and bearing his own cross! Nay, this was the more painful to our blessed Saviour, \vho was the surety of mankind, as it was a peculiar punishment of sin ; so that on this cross he was to become a curse for us, to be forsaken of God, and as it were to taste the bitterness of eternal death. From this circum_ stance of our Saviour's passion, we shall deduce the following truths :
1. The mournful walk of our blessed Lord to the place of his crucifixion, has been productive of many comforts mid blessings to mankind.
E^'ery step in this painful walk was marked with ^
blood ; but at the same time, every step dropped \
down comfort to our souls. Many painful, ^\eary steps did the blessed Jesus take in his sufferings for our sake ; but all would have availed us nothing, had he not determined on this last sorrowful walk. We were all under sentence of death ; and this sentence could no other way be reversed, th..n by our Media- tor's suffering himself to be led lo dcjth in our stead
^
172 Christ's sufferings
To this he has submitted to the most chearful wil- lingness and complacency. Our blessed Lord said to Peter, ' Another sliall carry thee whither thou wouldest not,' (John xxi. 18.) that i- , conirary to thy natunil inclination. Bu: the Son of God was able to say to his Father, * Lo ! I come : I delight to do thy will, O my God ; yea, thy law is within my heart,' (Psalm xl. 7, 8.) He was obedient unto death, even the death of the cross. He suffered himself to be led out of the earthly Jerusalem, to procure an en- tnmce for us into the heavenly Jerusalem. He sub- mi tied to be led as a sheep to the slaughter, that the precious souls of men might not be dmgged as oxen to the slaughter by sin, the world, and the devil. The evil spirits \voulcl h.ne dragged thee, O wretched sinner, from the grave to Judgment, and from thence to the infernal lake, according to the sentence p/t .sed on thee at the ti'ibunal ol God. But since tliy Re- deemer vvas thus voluntarily led away to his death, tliou wilt never be led away by the powers of hell. For if thou dost believe in the Name of the Son of God, and givest thyself up diligently to follow him, and obey his precepts, thou shalt be enabled one day ■with joy to rise from the grave, and to approach the divine tribunal. Therefore let us praise and adore the Saviour of the world, who, by thus going to tem- poral death, hath rescued us from death eternal.
2. Nothing can make a christian more willingly and chearfuliy take up his cross, than the considera- tion that his Lord and Saviour bore the cross before him.
\\^ho will now refuse to take upon him the cross, when he sees tb.e Creator of the heavens bending un- der the weight of his cross on the earth ? When a per- son of such a transcendent dignity, v. Iiose love to mankind w^as so p:reat, sets us the example, and calls to us saying, ' W hosoc ver will be my disciple, let him take up his cross and follow me,' it would be the basest crime to refuse it, if we should be required to
V
ON MOUNT GOLGOTHA. 17S
bear it for his sake. Whoever seriously considers that the eiernal Son of God, who upholds all things by his powerful word, who always dwelt in the regions of bliss, and had dominion over innumerable hosts of adoring any:els, should humble himself so low ; should put his sh(;uidtrs under the ignominious cross for his sake, thai he might be delivered from the curse of God, and crowned with eternal blessings; will be ashamed of his timorousness and ingratitude in avoid- ing the cross, will humbly implore his Redeemer, and say with courage and resolution. While I li\'e, will I tollow thee, and bear thy cross. If therefore we would have comfort in the cross of the blessed Jesus, we must necessarily resolve to enter into fellowship with him, both b} the inwa-d crucifixion of the flesh, and by outwardly taking upon us the reproach of Christ. Now as the Lord Jesus suffered internally and externally, both in soul and body; so must his followers taste of both kinds of sufferings in some degree, and bring themselves to a ^villing resignation to bear the cross. For these are our blessed Saviour's own words : * Whosoever doth not bear his cross, and follow after me, cannot be my disciple,' (Luke xiv. 27. ) If we are sometimes exempt from reproach and persecution, we are to shew ourselves the more faithful, by daily crucifying the old man with its af- fections and lusts, and by submitting to any inw ard sufferings, which it may please God to lay upon us.
II. We come now, in the second place, to consi- der the company which attended the Lord Jesus to Golgotha, or the place of a skull. A multitude oi people were got together on this occasion, which generally happens even when common malefactors are carried to execution. Curiosity brought many of tliem ; others came out of a malicious desire of entertaining their eyes with the pains and sufferings of Jesus of Nazareth. Others again were drawn to the place by different views. Nevertheless the love of God, from this attendance of the people, produced
/
tl74 Christ's sufferings
a salutary effect. The consequence of it was this, that they returned home in a quite different temper and disposition of mind, from that with which they had set out. For when they came to see the extra- ordinary miracles which followed our Saviour's death,/,! St. Luke informs us, that ' All the people who came together to that sight, beholding the things which, were done, smote their breasts, and returned,' (Luke xxiii. 43.) Thus a blessing attends our attending on. the Lord Jesus, and adherence to him ; though at first it may not proceed Irom a heart entirely free from guile.
Besides this mixed multitude of the people, there? were in particular two malefictors led in company with the Lord Jesus, in order to be crucified with him. It appears from the accounts of the Evange- lists, that these malefactors were murderers and rob- bers ; crucifixion being the punishment of those crimes among the 1-lomans. I'hese noronous crimi- nals, Pilate, the Roman governor, seems to have re- served for the feast of the Piissover ; tliat by execu- ting them before an extraordinary concourse of pt- o- ple, who were at Jerusalem on account of the feast, a greater number might take warning by their examr pie. It is probable that these murderers were of the number of the seditious persons, who at that time sWtU*mcd inJudea, and declared against any subjection to the Roman governor, under pretence that a Jew was to acknowledge no other sovereign but God ; and possibly they might have been among those, who were taken with Barabbas in an insurrection, (Mark XV. 7.) As our blessed Lord was i Iso accused of re- bellion and high treason, the go\crnor ordered that he should be carried to execution with the other revolt- ers, that they who were suppose d to be guilty of the banic crime might together suffer the same punish- ment.
The Lord Jesus by descending so low, and thus debasing himself so as to be put to the level with
!
ON MOtfNT GOLCOTIlAtf 175
Inurdercrs and rebels, intended to atone for our as- sociating.
1. With the wicked and profligate. * Unto the wicked God sayeth, When thou rawest a thief, thou then consentedst with him, and hast been partaker with adulterers,' (Psalm 1. 16, 18.) nay, with slan- derers, murdei-ers, profane swearers, drunkards, and other scandals to Christianity. Thus by running with these in the same excess of riot, (1 Peter iv. 4.) when we either suffer ourselves to be caimd away by other slaves oi sin, or when we carry away others, and by our bad example draw them into sin ; wc drew on the Son ol God this indignity, that he was made a companion of murderers and robbers, and was led along with them to death. May this con- sideration create in us an abhorrence of all wicked company.
2. Our blessed Lord, by this circumstance of his passion, intended to sanctify the sufferings of his fol- lowers. For they are often classed with heretics, rebels, and the worst nf criminals ; and are looked, upon as people who deserve to be condemned to suf- fer the same punishment.
3. Our blessed Saviour by this intended to give us an intimation, how we ought to lead out our old man to be crucified with him. We have in us two noto- rious malefactors, who are guilty of all manner of dis- obedience and rebellion against the Divine M-jcsty, and transgress all his commands. If we would know" them, they are presumptuous carnal reason, which re- fuses to submit itself to divine revelation, and our pre- verse self-will, which spurns at the yoke of Christ. Let us therefore without delay seize th-jse two criminals, bind them, and fasten them to the cross of Christ. If we are desirous of inward peace and tranquillity, ^ve must not spare these rebels from which all our disturbances arise ;- and, if we would reap true com- fort from the crucifixion of Christ, we must chearful. ly resolve to crucify those corruptions in u-s, that l^rought him to the cross.
l76 CHRIST'S SUFFERINGS
III. We come now to consider what happened to the Lord Jesus by the way to his crucifixion. In general, the treatment he met with was very differ- ent from that 'vvhich he had experienced six days be- fore, at his public entrance into Jerusalem. He then entered the city amidst the joyful acclamations and applauding Hosanna's of the people. Then the popular cry was, ' Blessed is He that cometh in the name of the Lord.' On the contrary, curses, insults, mockeries, and bitter sarcasms, now pursued the blessed Jesus as he went forth to Golgotha. For when Christ, or his members, are to suffer, every one insults, reviles, and speaks evil of them. Probably, many indignities were offered our blessed Lord by the way, which are passed o\er in silence by the Evangelists. However, they make mention of two- particular incidents, which happened while our Sa- viour walked to the place of execution ; and these arc, First, That he was eased of the weight of his cross, and Secondly, That he was publicly lamented by the compassionate women of Jerusalem.
First, Jesus meets with some ease from the heavy load, with which he was oppressed ; the cross, which he dragged along with so much difficulty, being taken from him, and laid on another. The enemies of our blessed Lord little intended, indeed, to shew him any kindnc^ss by taking the cross from him : On the con- trary, their intention was, L To hurry on the faster to Alount Golgotha ; for as Jesus, by reason of his weakness and latigue, moved very slowly, the Jews were out of patience till the sentence of death was finally executed on him. 2. To reserve our blessed Lord for acuter pangs and greater tortures ; for they were apprehensive that he might faint by the way, and die under their hands ; which would not have been nenr so satisfactory to them as to see him, nailed to and bleeding on the cross. Therefore perceiving that his strength was exhausted by watchings, hun- ger, fatigue, and loss of blood, they took the l)urden
ON MOUNT GOLGOTHA. 177
from Jesus, that he might not sink under it. But the Heavenly Fatiier so directed this circumstance, as to procure some alleviation to his Son thus harrassed, and sinking under the weight of his miseries.
Our blessed Saviour had himself carried the cross from the hall of judgment to the city gale; but when they came without the gate, the soldiers seeing that Jesus was by no means able to drag his cumbersome load up the hill, they looked out for a proper person to carry it to the destined place, widi the dcbired ex- pedition.
By the particular direction of God, there happen- ed to pass by a man called Simon, a native of Cy- rene, a city of Libia, which, though it v. as above a thousand miles distant from Jerusalem, wah full of Jews who had also a synagogue there. This man, possibly, might be possessed of som.e farm without the city, and was coming from it to Jerusalem., in order to perform his devotions in the temple. This Simon was, in aU appearance, a secret din.cipie of the Lord Jesus ; and seeing' him sink under the load of the cross, and dragging it along with great difficulty, he either by wordb or gesture expressed some com- passion for him. This was a suiiicicnt provocation to the insolent soldiers to lay hold of Simon, and tp fasten the cross on his back. Thus he was compel- led to follow the Lord Jesus, and to carry tlie cross after him, perhaps by the way of ridicule, as he was supposed to be one of Christ's disciples. Had hebeen an unrelenting Jew, and an enemy to Christ and his doctrine, he would have thrown down the cross at their feet. He would have railed against Jesus, and excused himself from performing this ignominious office ; nay, the cliief Priests would have interceded for him, to have him set at liberty, and inti ealed the soldiers not to make a laue:hin2: stock of one of their fellow-citizens. But as he was piobabiy a dibcipic of Christ, he patiently submitted to be mocked luiA ridiculed with his Lord and Sa-\ iour. At first, iu;
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17S chkist's sufferings
deed, he was a little discomposed, and thought it a great hardslVip to be treated so scandalousiy ; but, on perceiving the uncommon patience and mildness of the blessed Jesus, who was hurried on before hira. liy the rude muliitude, he learned of Christ to pos- sess his soul in patience, and quietly submitted to let them do what they pleased with him. This Simon of Cyrene here seems, as it were, to supply the place of Simoii Peter, who had made sanguine promise that he wduld folloAv his m.aster, and go with him to death j (John xiii. 37 ) but, instead of makinggood his words, hud betaken himself to flight along with the other disciples. Therefore the wise providence of God seems :o have provided another Simon to bear Christ ■company, when he was going to suffer death.
The second p.-rlicular incident, which happened xvhiie our blessed Saviour walked to the place of ex- ecution, was a public testimony of pity and compas- sion. A great company of women, some of whom were inh-ibi tints of Jerusalem, others had followed Je- sus from Giiilee, accompinied him bewailing and la- menting him (Luke xxiii. 27 49.) Probably, in soaie of them this was only the effect of a humane, sympathe^^ic feeling, which generally excites a natural compassion to malefactors when they are carried to cxeculian, as they are part kers of one common nature with us. In o hers this natural tenderness might be mixed with self-love ; fur they were concerned, that a person wb.o had performed such surprising mir- acles, who had healed the sick, the lame and the blindj and was tiieir physician and helper in all their dis- tresses, should be put to such a painful and ignomin- ious death. At the same time, this compassion in some few of them, may be supposed to have its rise from pure and more disinterested motives. Be this iis it will, it shewed itself outwardly in gestures of passionate grief; for they beat their breasts, wrunj!: their hands, wept, and lamented.
ON MOUNT COLCOTHA. 179
These expressions of sorrow in the women, denoted that they were ignorant of the mystery of the cross, and had but a weak faith. Had they known the coun- sel of God with regard to the sufFtrings of his Son ; had they been convinced, that Jesus went to death not by compulsion, but wilhiigly ; and that he should again soon release himself from its tyranny by a glo- rious resurrection, they would not have been seen to beat their breasts, lament and bewail him. But in their hearts, he was accounted as one dead ; and they concluded that all the hopes of the redemption of Is- rael were buried in his grave. Ho\^e^•er, these cir- cumstances were also directed by the wise and sacred counsel of God. These teiu-s of the spectators bore- al itness to the innocence of the blessed Jesus, which Pilate had before so often acknowledged. These tears publicly accused his iniquitous judges of i.. justice, and openly condemned the sentence of death \\iiich they had pronounced on him. These tears were some of the outward exprt ssions of grief, due to the me- mory of the King oi Israel. (2 ."^am. i. 24. 2 Chron. xxxii. 33. XXXV. 25.) These tears were preludes to the accomplishment of the prophecy of Zaciiariah, (chap. xii. 10, 14.) who declares, that all die women of the tribes of Israel should one day mourn for the Messiah. Lastly, by this incident the bt ginning and the end of our Saviour's sufferi igs were made to har- monize with each other. He, at whose birth the mo- thers of Bethlehem (Jer. xxxi. 15.)mour:ied and wept for their children, (which wns a t}'pe of tins lamenta- tion for the death of the Messiah) is no\\-, iX his death, mourned and lamented by the n.others of Jerusalem. From these circumstances we bhali deduce the follow- ing truths :
1. God is so gracious, tliat he never suffers us to be oppressed beyond what we are able to bear ; but, when it is most necessar\', he provides some relief.
Thus it happentd to the blessed Jesus, in the in- stance before us. When his human strength- \vtis s'^
180 Christ's sufferings
exhausted, so that he was qviite unable to bear his cross, God so directed coutini^c ncies, that he was eas- ed of its opprt ssive weight. Thus will it be with every sincere disciple, who with patience and resignation bears the cross of Christ. His faithful and compas- sionate Saviour, who Ironi his own experience knows, .' what it is for human nature to be loaded beyond its strength so as to sink under its burden, will have mer- cy on hmi ; will prevent him from being oppressed beyond his strengdi ; will lighten the burden under which he groans, and support him with his all sus- taining hand. If it is enjoined in the Divine law, that even an ass shall not lie und r the weight of his bur- den, but that he should be helped up. (Kxodus xxiii. 5.) much more will our blessed Lord, in his tender iove, hold out his hand to those who bear his cross, and support those who are fainting under it. Of this timely relief all the followers of Christ may make themselves sure. Let us therefore chearfuUy take up that burden, which love will render easy and light; besides, the sufferings of the present time are not to be compared to the glory reserved for him, who holdeth out to the end.
2. God overlooks our natural aversion to suffer- ings, if we do not wilfully iiidulge it to excess.
It is not improbable that Simon the Cyrenian at first made some opposition ; for they compelled him to bear the cross of Clirist. This is an emblem of the timorous back w> 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
0 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 <o sufier death on the cross, it is hardly to be supposed that the soldiers, Avho hi- therto had used the sacred person of Christ with the most cruel insolence, would in the least abate of their rigour on this occasion. Besides all this, the heavy burden of the cross must have been very painful to our blessed Saviour, who was spent with fatigue, and had his shoulders and back all over lacerated by the scourges. So moving a sight might well raise in these women a sensible compassion, which vented it- self in tears, lamentations, wringing of the hands, beat- ing the breast, and other outward signs of grief.
Now it was this compassionate concern that gave occasion to this peniieiitial sermon ; for our blessed Saviour, turning c;l'cut to these women, as he had the ?iight before to I'eter after liis full, with looks full of
ON MOUNT GOLGOTHA. 18*7
toiety and compel ssion, addressed them thus : * Weep hot for me, ye daughters of Jeriis'ilem, but weep for yourselves, and for your children, &c.' I hus our blessed Lord, indeed, directs these words to the women ; but at the same time, in their person, to the whole house of Israel, as the rest of the mul- titude were within hearing-. To this end, he ex- alted his voice, and spoke with a particular emphasis, as the prophets usually did in their denunciations of God's approaching judgments.
These words ot our Saviour contain the following particulars.
1. An admonition to these women concerning their lamentations.
2. A denunciation of the approaching divine judg- ments.
3. An information of the true cause of those judg- ments.
1. In the admonition to the women concerning their lamentations, our blessed S.iviour forbids them to shed their tears for him, and recommends to th-. m, to weep for themselves, and for their children. The prohibition is expressed in these words : ' Weep not for me I' Not that he absolutely blames their tears, which are rather to be esteemed a public testimony of his innocence ; and deserved the more regard, since by the Jewish laws persons condemned to death by the Sanhedrim were not to be publicly lamented. — = But such was the grief of these Vv'omen, that tht-y were not afraid, by their tears, to condemn the capi- tal sentence passed by the chief Priests and Scribes, as a most unjust proceeding. However, we do not read that they was punished by the great council, or insulted by the populace, on this account ; which would certainly have been the case, had not these feeble witnesses of our Saviour's innocence been protected by a superior power.
But why should our blessed Lord forbid these wo- men to weep for him? It was, first, because he per
188 CHRIST'S SUFFERINGS
ceived that these tears sprang from a. wrong scource,' These compassionate daui^hters of Jerusalem only looked on Christ's outward wounds, pains, and igno- miny, which excited in them a natural sympathetic feelings ; but they had no idea of the secret council of God, and the true cause of ail the sufferings that Jesus endured. They were not sensible that the sins of the world, and consequently their own sins, were to be laid on the head oi this sacred victim ; that he was (dragging them up to the place of execution ; and that he was to ofter them in his body on the cross, and thus pu' licly n ake an tfflctual atonement for, and do them awa} . Secondly, he ibrbids this weep- ing, because he looks upon himself in his present cir- cumstances as one that did not deserve any com- passion. God himself, as it were, hid his face from his only Son, who was then our Mediator, and load- ed with the sins of the whole world. As a dejected sinner, whose conscience is awakened, accounts him- self unworthy of every consohstion, and of all the aifections shewn to him by otheis ; so likewise our Redeemer, being, by the imputatioiis of the sins of the world, made a curse and expiatory sacrifice, ac- counts himself unworthy to receive any alleviation of liis gi'ief from the compassion of others. Thirdly, He forbids them to lament, because he knew that his short transitory sufferings would produce such noble fruits, and conduce to the glory of God, and the eternal salvation of mankind ; so that there was much greater reason for joy than sorrow on this oc- casion.
On the other hand, the blessed Jesus advises them to weep for themselves, and for their children. In this exhortation, he alludes to these words, v, hich the people huid uttered with great vehemence, a little be- fore, at the instigiition of the chief Priests and Elders: ' His blood be upoi^ us, and on our children' (Matt, xxvii. 25.) Weep for yourselves ! As if our blessed Lord had said. If yea are for lamenting and shedding
ON MOUNT GOLGOTHA.' 181)
tears, weep for yourselves, not only for your sins which are the cause of my pains, &c. but Ukewise for the dreadful calamities, which some of you shall live to see ; for many afilictions and trials are com- ing on you, and it behoves you betiiues to arm your- selves against. tb'^m with prayers and tears. A Veep for your children, since on them the judgments of obduracy arid uiibelitf shall come; for they shall live to see the days of the unparelleled miseries of the Jewish people during the siege of Jerusalem, and shall periih in them. ALjs ! did you but know wh;it dreadful judgments of God, both spiritual aiid tempo- ral, are now hovering over the heads of your children, and with what rigour the divine vengeance will re- quire my blood at your hands, you would certainly spare those tears which you now shed for me, to de- plore the wretchtdntssof your unhappy descendants; for on denouncing their calamities, a few days ago, I myself could not refrain from weeping (Luke xix. 41.) Upon this follows,
2. A denunciation of the approaching divine judg- ments, which should have been the motives for the daughters of Jerusalem, to weep for themselves and for their children : * For behold the days are com- ing, 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 !'
In these words, our dying Saviour fortels the de- struction of Jerusalem, and the utt^r devastation of iudea, by the Romans ; which he had before predict- ed at different times, and upon several occasions. — ' Behold saith our blessed Lord, your house is left unto you desolate, (Luke xiii. 35.) For the day shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee around, and keep tliee in on every side ; and shall lay thee even with the ground, and thy children within thee : And they shall not leave in thee One stone upon another, (Luke
rl9d Christ's sufferings
xix. 43, 44.) O Jerusalem, Jerus^ilem, thou that; killestthe prophets, and stoneth them who are sent unto thee ! how often would 1 have g; ithtrtd ihv chil-. dren together even as a hen gathereth her chickens imder her wings, and ye would iiot ? Behold, your house is left unto you desolate, (M.ttt. xxiii. 37, 38.) And Jesus went out, and departed from the temple : and the disciples came to him for lo shew him the buildings of the Temple. And Jesus said unto them, see ye not all these things? Verily, 1 siv unto you, there shall not be left here one stone upon anotiier, which shall not be thrown down,' (Matt. xxiv. 1, 2.) And noVv% a few hours before his death, Jesus de- nounces these woes for the last time. In order to set before the Jews the greatness of the misery which should come on their children, in a clearer and more emphatical manner, he makes use of two figurative expressions, borrowed from the writings of the pro- phets.
In the first place, our blessed Saviour snys, * Be- hold, the days are coming, in the which they shall say. Blessed are the barren, and the wombs that never bare, and the paps which never gjave suck.' Novv the barrenness of women was accounted by the Jews a pai't of the Divine curse, and consequently an ex- treme disgrace. Hence Rac:hel in the old Testa- ment, and Elizabeth in the new, (Gen. xxx. i3. Luke i. 25.) when they grew pregnant, praised God lor having taken away their reproach. On the other hand, fecundity was looked upon as a singular ho- nour, and a mark of the Divine favour. When Christ therefore here declares that the time was com- ing, when barren women would be accounted much happier than those who had borne ar.d suckled many chiidren, he gives the Jews to understand, that a ter- rible day of \'engeance was approaching ; which would be more especially so to fathers and mothers of fa- milies, whose personal calamities would be doubled by the misery of their children. Here our blessed
ON MOUNT GOLGOTHA. 191
liord allurles to the following passage of the Prophet H isea, n ho, when he had a view in the spirit of the misery of tlie ten tribes under the Assyrian captiviiy, cries put, ' Give them, O Lord, a miscarrying womb, and dry breasts,' (Hosea ix. 14.) / e. rather give thtni no offspring, than buTer them to live to be u cause of so much sorrow to \\vAr parents. Hence our blessed Saviour, before, denounced this woe to the inhabitants of Jerusalem : ' Woe unto them that are with child, and unto them that give suck in those days,' (Matt. xxiv. i9.) namely, when flight will be the only means of safety, and such persons will be Itss fit for it than others. Those unhappy women would therefore feel all the woes and calamities of the siege of Jerusalem ; and that in a double portion, on account of their be- loved offspring.
This prediction was abundantly verified by the me- lancholy event. For in less than forty years after this woe was denounced, this day of vengeance came attended with all its terrors on the Jewish people. Among other miseries, which the inhabitants of Je- rusalem suffered during the siege, they were oppres- sed with such an intolerable famine, that some of the most tender mothers eat their own children. Other unhappy mothers saw their offspring making the mo>.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<iid Jesus, Father, forgive them ; for they know not uhat they do,' (Matt, xxvii. 33, )4, 38. Mark xv. 22, 23^ 27, 28. Luke xxiii. 33, 34. John xix. 17, 18.)
In these x^ords we have an account of the cruci- fixion o/ the Lord Jesus ; concerning which the fol- lo\\ing particulars are here mentioned :
First, The place where it was performed.
Secondly, The preparation for it,
Thii'dly, The crucifixion itself.
Fourthly, Christ's intercession for his enemies dur- ing his crucifixion.
I. First, As to the place where Jesus was crucified, we are told in general, that it was on Mount Golgo- tha ; and we are further particularly informed, that he was crucified in the middle between two malefactors.
Mount Golgotha, or the Place of a Skull, derived that name either from the roundness of its summit, which resembled a human skull, or from the skulls of those who liud been beheaded there ; for, accord- ing to all appearance, Pilate had made this hill the theatre of several executions. Possibly it was the usual place wiiere criminals were beheaded, or put to death bom^ other xvay. Places appropriated for the
UN MOUNT GOLCOTiIA. 203
execution of malefactors, among the ancients, were generally on eminences ; that the greater number of spectators might be able to see the execution, anc be deterred from committing the like crimes. How must the spotless soul of the hon of God been aftc cted, as he ascended this mountain, \\ hich was covered w itli crowds of spectators rejoicing at his ignominious death ! What a contrast was there between this as- cent to Golgotha, and his former descent on Mount Sinai, when he was attended by hosts of adoring an- gels, and displayed his glory to the whole pe( pie of Israel.
But the place, where our blessed Lord was cruci- fied, is more particularly specified by all the lour Evangelists, who observe that two malefactors were crucified Avith him, one on his right hand, and the other on his left, and Jesus in the midst. Probably, the Jewish rulers had persuaded the Roman soldiers to crucify Jesus in the midst between the two male- factors. By this, their design was to bring the greater contempt on our Dlessed Saviour, and to make the people imagine, that he was not or.'iy guilty of the same crimes with those malefactors, but was their chief, and the ringleader of all those rebels and seditious banditti, with which the \\hole land ot Judea was over- run at that time.
Let us admire the wisdom of God in the choice of this i)lace for the crucifixion of Christ, and observe what doctrines may be deduced from this circum- stance of our Saviour's passion.
First, We may observe that the place of Christ's crucifixion was not fortuitously chosen, according to the pleasure of his enemies ; but was particularly ap- pointed before by the Divine wisdom.
I. It was a place without the walls of Jerusalem. This happeatd not only because it wns the custom of the Komans and Jews, to execute all capital sentences without the city, and the latter even in the wilderness led blasphemers and sabbath- brakers out of the camp
204 Christ's sufferings'
and stoned them, (Lev. xxiv. 14. Numb. xv. 35, 3G.) but because it was fixed by the secret decree of the Divine wisdom. Jerusalem was then accounted the metropolis of the people of God, where the Deity in a peculiar manner resided. Now Jesus was led out of the citv to the place of malefactors, to shew that he ^v•as excluded from the presence of God, and the fellowship of his people ; and ranked with those, who fi'om the cross descended into hell. Thus Christ was to bt ar our curse, and, by his being cast out of the earthly Jerusalem, was to make us free denizens of the heavenly Jerusalem, the city of the living God. Be- sides, it did not seem congruous, that the great sacra- fict of atonement for the sins of the world should be oifercd up within the walls of the Jewish metropolis, like a Levitical ofiering. An open place, which was not confined Avithin any walls, better suited, an uni- versal sacrifice.
2. It was an unclean place, polluted with the blood of malefactors ; a place, where death, as it were, had set up liis standard. Here the Prince of life was to attack and overcome death in this own camp and do- minion, and to swallow him up in victory.
5. This Mount Gol.s:otha was a part of Mount Mo- riah, on which Isaac, that glorious type of Clirist, was to have been sacrificed, and where Abraliam received a singular demonstration of the Divine favour. In this very place the great antitype, the true Isaac, the seed of Abraham in whom all the nations of the earth are blessed, vras to be sldn ; and by this circumstance, an Illustrious pledge of God's watchful care over his people was given to the whole church.
4. It was a high place ; and by this was fuiulled cur blessed Lord's prediction, that the son of man should be lificd up (John iii. 14. viii. 28. \il 32, 35.) As Moses and Aaron both died on a high uiountain; so here, the true High Priest of the New Covenant, and the supreme Lawgi\'er, was to dye on an emi- nence. By this he likewise intimates, that by his Gos-
ON MOUNT GOLGOTHA, 205
pel he was set up as an ensign to all nations, and that the Gentiles should enquire after him.
But our blessed Saviour was likewise crucified be- tween two malefactors, that these words of Lai:ili.,
* he was numbered with the transgressors,' (Isaiah liii. 12.) as St. Mark observes, might receive their lite- ral accomplishment. So dcirl}- has it cost the son ol God to obtain for us a place among the baints in light. That we, who are evil doers, might be numbered among the just, the just and holy one of God was to suffer himself to be numbered among the iransgres- sors. Thus we see, that th.e providence of God ap- pointed the place where our blessed Saviour 'i\ as to be crucified.
Secondly, the choice of this place for the crucifiix- ion of our Lord Christ, reminds us of many duties which the Christian religion enjoins. That the place of tli€ crucifixion was without the walls of Jerusalem, and that Jesus was to go up to it out of the city, is mentioned by St. Paul, who observes in the Epistle to the Hebrews, that Jesus has thereby fulfilled the type of the sin- offering instituted in the Old Testa- ment. (Heb. xiii. 11, 12.) The bodies of those beasts, says the Aposde, whose blood is brought in- to the sanctuary by the High Priest for sin, are burnt without the camp. ' Hence he draws this conclusion :
* wherefore Jesus, that he might sanctity the people with his own blood, suffered without the gate.' As the blood of the sacrifices on the great day of atone- ment was brought into the sanctuary, and their bodies were burned without the city ; so Jesus, who also suffered without Jerusalem, is the true sacrifices of atonement ; and his blood was carried into the hea- venly sanctuary for the atonement of the sins of the whole world. But from this circumstance the Apos- tle further draws this inierence ; ' Let us go forth therefore unto him without the camp, bearing his re- proach,' (verse 13.) By diis going ibrth without tiie camp, St. Paul, indeed, chiefly denotes a departing
205 Christ's surFERiNcss
forth from the Jewish rcHgion, which was at that time extremely corrupt, and all its oiuwurd ceremoiues, which were superseded b)' Christ. He exhorts the converted Hebrews, thit they would no longer ad- here to types and shado^vs ; bu', relinquishing the Jewish worship, to ack)iowicdgf Christ to be the only High Priest, and his sacrifice the only sacrifice of atonement. He further advises them to appropriate that propitiatory sacrifice to themselves by faith unto salvation, though they might on that account be par- takers of the reproach of Christ. By going forth unto Christ w^ithout the camp, the Apostle also ex- horts us to depart from all the sinful ways of the world, which do not agree with our profession, as followers of a crucified Saviour. Let us therefore refrain from a conformity with the world, which lieth in wicked- ness. Let us dep;irt from the company of the wicked, where the blood of the Son of God is trampled under foot. Let us go forth fro^n the Sodom of carnal pleasures, ^vantonness, intemperance, &.•-. which are by no means consistent with our holy professioii. Let us go forth to Christ, that we may bear his rejjroich, and be partakers of his sufferings. Tiiough the world should ridicule us, and look down on us with con- tempt ; though we should be numbered among trans- gressors, and condemned to an infomous death ; Jesus Christ, the Lord of Glory, has already sanctified these hardships by his sufferings. To those who believe in him, and suffer for his name, Christ has made re- proaches, racks, and tortures, as it wen. , the steps by which they ascend to the mansion of giory. It must therefore be our fixed resolution, rather to die with him on Golgotha, than deny his truth, and be ashamed of his reproach. For unless we are willing patiently to take upon us his reproach, we shall not be par- takers of his e^'erlasting glory. M :y the Lord Jesus of his infinite grace grant us such a temper.
n. VVe come now, in the second place, to consider the preparation that was made for the crucifixion of
ON MOtTNT COLCOTHA. 207
the Lord Jesus. This was done by giving blm a very disc greeable and bitter potion ; and here we shall take notice of the behaviour of the soldiers on one hand, and of the Lamb ol God on the other.
As for the soldiers, they were full of insolence and cruelty. For, after they had with great difficulty brought the blessed Jesus to Mount Golg^otha, \\ ho was now wearied and quite spent ; they endeavoured, while some of them erected the cross, to force him to drink a bitter potion which they had carried with therrt for that purpose. It was c ustomary among the Jews to give tho^e who were to suffer a violent death, a rich cordi. J of wine mixed with all kind of spices, to drink just before they were executed. This custom m'ght be derived ii om these words of Solomon : * Give strong drink unto him that is ready to perish, and wine to those that be of heavy heart ; let him drink and forget his poverty, and remember his misery no more,' (Prov. xxxi. 6, 7.) The Jews used to put a grain or two oi frankincense in this liquor, in order to intoxicate the malefactor's senses, that he might be the less terrified at the apprehensions of the cruel death he was going to suffer, and be rendered less sensible of the pains of it. This Jewish custom was here so far observed, that a certain liquor was offered to Jesus to drink before his crucifixion ; but even this indulgence was likewise inhumanly abused, for, instead of a cor- diul, the liquor offered to Christ was extremely bitter, loathsome, and distasteful. According to St. Mark, it was wine mingled with myrrh, and St. Matthew- calls it vinegar mingled with gall ; for in mixing this liquor they used sour wine, little different from vine- gar, and by dissolving myrrh in it, had made it so bitter, that by the taste one would have taken it for a mixture of vinegar and gall. Whether the Jews them- sei\'es mixed this liquor, or whether the Roman sol- diers did it at the insagation of the Jews, it betrays the most invertrate n.alice rsnd insatiable cruelty in our blessed Saviour's eriemies,^ who even contrive to
208 Christ's suFfERiNGS
embitter the last moments of his life by giving hint this nauseous potion. They treated him on this oc- casion worse han the most notorious malefactor. For we do not find that imy such liquor was offered to the two malefactors, who were crucified with Jesus.
But let us enquire how the Lamb of God behaved on this occasion. The Evangelists inform us, that * When he had tasted thereof, he would nut drink ; so that he received it not.' Thus he tasted this bitty ter niiubeous draught, and permitted some drops to moisten his parched mouth ; bui he refused to drink up the bitter potion which was offered to him. At the same time, the hand of God restrained the brutal enemies of the blessed Jesus, so that tliey did not com- pel him to drink the mixture they had prepared for him.
But we are not to suppose that our blessed Saviour refused to take this cup out of mere delicacy, because the taste displeased him : He did it rather from wise and just motives. We have observed above, that such liquors were given to malefactors to drink, just before they were executed, with a double view; which was either to intoxicate the malefactor's senses ; or to throw him into such a stupor, as to make him less sensible of the pangs of death ; or perhaps to hasten his death, that he might be sooner out of his pain. But neither of the two last could take place in our blessed Saviour ; and probably it was the least of his enemies* intentions to alleviate or shorten his pains. At least, he did not desire to lessen his sufferings ; but was wiiiing to feel them to the last instant of his life, and, for our good, to taste and swallow death in all its bit- terness, (Heb. ii. 9.) He was induced by the most exalted love, to offer up himself to his Father amidst • the most painful sensations, and voluntarily to lay down his life in the hour which he had appoijited for it. The first motive to drmk this potion was like- wise incompatible with our blessed Saviour's chirac- ter : For he was resolved to preserve his soul in so-
fiW MOUNT GOtGOrilA. 20J»
bemft $s and serenity, and not to die like an intoxicated slave of satin ; especially, as he had still several im* portant things to say on the cross, and many rem rk- able prophecies of Scripture to fulfil. At the biime time, our blessed S-iviour defeats the purpose of i^atan, which he thought to execute by means of these sons of Belial. It was their design to have deprived hint of his senses, so that whatever he said might be in- decent and fooHsh $ that he might curse his enernies, behave like a frantic person. But this expectation of the devil and our Saviour's enemies, was baffled; for Jesus declined drinking the liquor, which had been pr pared in order to mike him an object of ridicule; These were probably the wise motives of our blessed Lord's behaviour on this occasion. Hence wc may learn these truths,
1. It is the temper of the world to endeavour, that every thing may be embittered and rendered dis- agreeable to the members of Jesus Christ.
Of this we have a notorious instance in the behavi- our of our Saviour's enemies. The mea of this world cannot find it in their hearts to shew the smallest, and most usual kind otfices, to ihe godly ; and when there is an unavoidable necessity of so doing, they are very industrious so to embitter every indulgence shewn them, that the children of God shall be little the bet- ter for it. All their cordials are mingled with gail, and in all their consolations there is a large portion of vinegar ; and even under the specious appearance of doing tJ'ood, they endeavour to molest and aiRict ihem. To thia hardship the servants of God must inure themselves ; and they may be assured once for ail, thai, instead of any comfort from the world, all the}' have to expect is an increase of their reproach and misery. 'Fheir glorious chief fared no better ; and thereiore they are not to expect any other treatment.
2. Jesus Christ, by tastin::^ the bitterness of this nauseous potion; vr;ts to expiate the volnnts-ius chVu
VOL. II, i> 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
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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. 0 0
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-
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'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 plc<lge iRf,o the hands of his Father, from whom, I e knew, he should again receive it on the third day. Thanks be to diee, O Saviour, says the pious soul, for entering so willingly on death. Thanks be to thee, that with thy soul thou hast also recommended my soul into the hands of the Fatlier. O my Saviour, extirpate from my heart all fear of death ; and let thy willingness to die also work in me a willing desire to depart, and to be v. icli thee.
But this loud cry, with which our Saviour gave up the gho -t, probably proceeded from extreme pain .\\d agony. The death which he sufFcred was quite dif- ferent from that of his followers. Death, m lien it at- tacked him, was not divested ol its sharp sting, u'hich the Mediator was severely to fet-l. The puins of death came on him, as the pains of birth on a woman in travail. He was to taste of death in all its l^itttr- ness ; and by that means, to extmct its stiiig and dis- arm it, (1 Cor. XV. 55.) so that it might be changed into a tranquil sleep to believers. 'Jhanks be to thee, i O my Saviour, who by thy death hast taken away the | power of death, and hast divested him of his sting, so ' that I need no more be afraid of it. Ma}' thy last words be my light, when death shall opnnss my soijl with gloom.y hDvrors ! O eternal Word, let thj. lou^l cr\ speak for me, when my power of speech shall tail ; and may I in my death enjoy the fruit of thy victory over death ; so that e^■en the last shout of thy hosi with which tliou shalt come to judgment, instead of terror, may be a sound of joy and exultation to me.
THE TRAYLll.
Lord Jesus, bless to our souls this Consideratian of : 'iy list sufferings ; and grant tliat it may ie;ive on our hearts a holy aijd lasting impression. Msy these
500 Christ's sufferings
hr urs of study be so profitabl}' spent, that I may feel the benefit of them at my death, and praise thee for them in eternity. Grant this, O Lord, for the sake of thy death and passion. Amen.
CONSIDERATION IX.
THE LASl* HOURS OF THE LORD JESUS.
* IN thee, O Lord, do I put my trust, let me never be ashraned : Deliver me in thy righteousness ; bow down tliine ear to me, and deliver me speedily : Be thou my strong rock, for an house of defence to save me. For thou art my rock, and my fortress ; there- fore, for thy name's sake, lead me and guide me. Pull me out of the net that they have laid privily for me : Thou art my strength. Into thine hand I com- mend my spirit : Thou hast redeemed me, O Lord God of truth. I have hated those that regard lying vanities ; but I trust in the Lord. I will be glad, and rejoice in thy mercy ; for thou hast considered my trouble : Thou hast known my soul in adversities, and hast not shut me up in the hand of the enemy ; thou hast set mv feet in a lai'ge room,' (Psalm xxx. 1-9.)
1 he fifth verse of this Psalm, namely, * Into thy hand I commend my spirit,' are to be considered as the key to lead us into the right sense of the text ; and from these words an aUenti\'e mind may easily infer, that this part of the Ps'-'lm treats of our ever glorious Redeemer, tlu Lord Jesus Christ. For as he appro- priates to himself the twenty-second Psalm, by bor- rowing from it these words which he bpoke on the cross, ' My God, my God, why hast thou forsaken me ;' so has he likewise appropriated to himself this Psalm, by saying, ' Fatlier, into thy hands I commend my Spirit.' Plence we may conclude, that Christ is
Hours signify devotion.
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introduced speaking here ; who in the first verse of this Psalm says, ' In thee, O Lord, do I put my trust, let me never be ashamed: DtUver me in thy righteous- ness, Sec.' In these words the suffering Jesus speaks; who, in the last moments of his life, here enters on a new pathetic discourse with his Father, and at lengdi cives up the Ghost, in assurance of a joylul resurrec- tion. In this manner the last moments of the cruci- fied Jesus are here described, \\ hich we shall consider as an edifying pattern of the last hours of a dying Christian. In the consideration of this subject, we shall shew%
First, How the Lord Jesus behaved in his last hours.
Secondly, How a dying Christian is to behave in his last hours, and prepare for his approaching death. I. As to the account of Christ's last hours, as pre- figured in this Psalm, it contains. First, His last supplication. Secondly, His last ejaculation. First, In his last prayer, which is comprehended in the first four verses of this Psalm, he calls on God for a happy issue of ti.e work of redemption, and places his confidence in his heavenly Father, saying, * In thee, O Lord, do I put my trust.'
In these words he reminds his Fiithcr, that, hither- to in all the storms with which his human nature had been assaulted, he had made him his sole refuge, and firmly trusted that he would deliver him from anguish and death, and at length eminently manifest his glory. And as now in the last moments of his life, even whilst the scoffers are crying out, * He trusted in God, let him deliver him now, if he will have him,'' he persisted unshaken in this confidence ; so that his heavenly Father could not but lend a gracious car to the last prayer, which he was now going to offer up to him. On this follow the dying Redeemer's petitiojis as contained hi this Psalm.
302 Christ's surrERiNcs
The first petirion in this prayer is, ^ Let me be never fishamed.' The Son of God, in order toglo-' rii\ his F: ther, had delivered himself up to reproach and infamy. Ht; had suffered himself, the uighi be- , fore, to be apprehended as a murderer and a rtbel, and to be st Jitenced to death as a blasphemer. Now, he hangs exposed and naked on an accursed cross, as the vilest of malefactors, and is insulted b} all ranks of people. Therefore, he had before Siiid to his Father in another Psalm, (Psalm Ixix. 7.) ' For thy sake I have borne reproach: Shiime hath covered my face.' But in these words he properly deprecates eternal shame and confusion, and prays, that in this liour of darkness, the Fctther would not wididravv his hand from him, nor give him up to eternal re- proach ; but that by death he would put an end ro the raging waves of abuse and insults, wifh which he had hitherto been covered ; that he would glorify 3iim again after all this mockery and reproach; and that he would brins: him forth acrain with honour from the grave, and so manifest his hmocence, that they, "who should believe in him might not i>e 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<nseif for death. For such a wretched sinner, the example of the penitent malefactor would be more suitable, than that of our dying Saviour, which we are at present considering. However, we shaii briefly consider the case of such an unhapjjy person.
Such a wretched man standing on the brink of eternity, and luving the sentence of death in his con- science ; who is just closing his eyes in death, and does not find himself at all prepared to die ; whose heaTi is entirely set upon this world, and yet must immediately leave it, add pass into a world utterly unknown to him ; who has drawn God's displeasure on himself by innumerable sins, and is noiV to st/.^d before his awful tribunal, and hear sentence passed on him t Such a wretched sinner, I say, cannot better employ the last hours of his life, thaii in eiideavouring after a reconciliation with his Croa or. In order to this, he is, as far as the violence of his pains, the nature of his distemper,and the dread of death, will permit, to collect all the powers of his mind ; to take a retrospect <9? his whole life, and compare it with the unerring
ON MOUNT GOLGOTHA. 311
rule of the word of God; and to add to this fervent prayersthat God would be pleased to open his eyes, and, by the light of his grace, to give him a true sight of his unhappy situation.
In thus turning his thoughts on his past life, he will clearly observe these two particulars :
First, That he has done none of those things which he ought to have done, in order to work out his salvation.
Secondly, That he has committed innumerable sins of all kinds in thought, word, and action, against God, his neighbour, and against himself.
On duly considering his former behaviour in this light, it will appear to him to be the greatest madness, aiid the most brutal stupidity. He will acknowledge, that he has acted contrary to the most common rules and maxims of sound reason, by despising the inex- pressible felicity freely offered to him in the gospel ; thaOie had suffered himself to be diverted, by die most WT tchedandtrifling impediments, from the great duty Oi ;naking his reconciliation with God ; that perluips for the sake of petty woridl} advantages, which now must forever cease with death, he has forfeited the real and glorious possessions of a blessed eternity ; and that for a momentary sinful lust, he has precipitated himself in an abyss of torment and misery. In his former behaviour he will observe a dreadful injustice, and abominable ingratitude ; for he has by numberless crimes offendc d that God who gave him his being, and who from time to time has showered down innume- rable blessings on him ; he his set at nought his wor- ship, has not believed his promises, nor feared his me- naces ; and, instead of making any grateful returns of love to such a gracious, bountiful, and benevolent Being, he has shewed himself a stubborn, abandoned rebel. When his former behaviour appears t'lus abo- minable to him, he must further cail upon God, in- tre^tting him that he would work in h.im a salutary re- pentance, and Godly sorrow, 'i'his will inauce liim
312 Christ's suffeiiiiJgs
to detest his whole former conduct ; sincerely to hate* rind abhor his sins ; and to be heartily sorry for his base and unworthy behaviour towards God, whose goodness is infinite, by requiting all his love and ac- cumulated benefits with such unnatural returns of in- gratitude.
But the nearer he approaches to the last hour of his life, the more expeditious must he be, amidst the most contrite sentiments of his unworthiness, and of his having deserved the wrath of God, in applying to the infinite liiercx' of God in Clirist Jesus ; and for his sake, he must humbly implore the forgiveness of all his sins. He must, like a dying malefactor who is" just at the point of execution, confess that he is a wretched sinful worm, that deserves to be trodden imder foot, and crushed by the Divine justice; and yet place his confidence on the gracious promise of God, by which he has sworn by himself, that he does not desire the death of a sinner, but rather that he should be converted and live. Thus must he perse- vere, hungering and thirsting after mercy, lamenting and bewailing his sins, and praying for remission of them, till faith proves victorious over the accusations of conscience, and the terrors of hell and death ; and till he obtains in his soul some comfortable hopes of the grace of God, and the remission of his sins. Such must be the resource and behaviour of him, whom God summons to die in the midst of his sins.
Tliat a sinner, who thus sincerely and heartily la- bours towards his conversion in his last hours, may be snatched as a brand out of the fire, is not to be doubt- ed. But alas ! how rare are such examples of late and eflectual repentance ? Many who never expe- 1 ienced any thing of repentance or faith, who made religion their jest during their lives, die with a le- thargic and insensible conscience, that does not once disturb thein on account of their past wicked lives. They depart hence with blinded eyes and a more than stoical apathy, quite unconcerned, to their eternal per-
ON MOU.N 1 GOLGOTHA. ol3
•iition. After death they art* celebrated by mercenary orators as persons that died serenely and piously, in the full enjoyment of their senses and reason, with- out any delirious symptoms, and in the fulness of faidi in Christ. Many fall into the hands of false comfort- ers, who mistake the natural motions of fear and i^ricf, for the work of conversion ; and if the agonies of deadi extort from them a short prayer or a few tears, it is immediately construed as a sign of an effectual re- pentance, and they are soothed with a false hope of future happiness. But many are so suddenly sur- prised by death in their security, tliat they me re- moved from this world to the next, as it were, in a hurricane, before they are aware of their conclidon. Therefore, O ye unwise, defer not your repentance to such uncertain precarious moments, as are not in your power ! How wise and happy is he, wlio betimes re- gulates the concerns of his soul, and sets his house i-i order ! so that when he comes to die, he may have nothing to do but, after the example of his Lord and Saviour Jesus Christ, to recommend his soul into the hands of his heavenly Father.
But even when a person, who in the days of healtli has reconciled himself with his Creator, and been fruit- ful in the practice of good works, and of faith which worketh by love, is seized with his last illness ; he will likewise find it necessary to employ in a Christian preparation for death those remaining hours, which God is pleased to favour him with.
Now what this preparation of a dying Christian con- sists in cannot be better learned than from the exam- ple of our blessed Sa\iour. In this preparation of a dying believer, a sincere conversion to God is pre- supposed to have been already done in the tinie of health, the genuineness of vrhich has appeared by the fruits it has produced. But in case any mistrustful doubts arise in the minds of such persons especially of the weak and scrupulous ; they must, before all things, endeavour to remove ajid clear them up by ^
VOL. II. fi r
314 Christ's surFEiiiNGS
careful examination. It will therefore be proper to take II review of the whole ground of their hope, in order to know whether they have built their house on the sand, or on an immoveable rock. It will be like- wise pr6per to examine, whether ever they had a sin- cere concern about the favour of God, so that they could willingly forego all the earthly advantages of this lile in order to obtain it. It will be proper, far- ther, to search their own heart, and enquire whether tht y had a real hatred and abhorience against every siu, so that they no longer complied with any one sin willingly and deliberately ; and, even concerning the common failings aixl weaknesses which still cleave to the best of us, whether tliey have often in private humbled themselves before God, and been troubled for noiliini^ so much as a want of fervent love to their God and Saviour, who is so worthy of ail our affec- tions. If we find these tokens in us, we may be suf- ficiently convinced of the genuineness of our repent- ance, and the change or our heart ; though we cannot, as some pretend, tell the day and hour of our con- version.
In this case, it is not necessary to renew the whole conflict of repentance, unless God, from particular mo- tives, leads the soul into it, and brings it before his tribunal; either on account of its natural impurity, or of particular bosom sins, in the mortifying of which it has not shewn proper vigour and resolution ; and thus, as it were, by a salutary fire purifies it from much hidden dross and secret sins. Thus it sometimes hap- pens that these persons, who in their life time had the appearance of good Christians, have, on their death- bed, undergone severe conflicts for things which, in tlie time of life, they looked on as trifles. For, at that important crisis, the accuser of mankind is industri- ous in bringn^g forth every thing that may annoy us,' and throws many d}ing persons into dreadful terrors.
But, exclusive of such circumstances, it is sufficient for snood Christians if^, ou their death- bed? they ii>
''on MOUNT GOLGOTHA. 315
genertil sincerely repent of all the sins of their whole life, humbly iicknowledge their secret fciults, and seek remission of them in the blood of Christ. They oiHi;ht also, where it is necessary, so for to shew the iViiits of their genuine repentance, (if they are conscious of having given offence, or caused trouble to any one by some inadvertent steps) as to endeavour to make amends for it by a sincere acknowledgment, and ask- ing pardon of the party offended ; or if they recollect that any person, without any blame on their side, has lived in enmity with them, to use all possible means for a reconciliation, so that before their departure, their neighbour may thus be turned from the error of his ways.
True conversion to God being pre-supposcd before a man is laid on a sick-bed, the preparation of a Chris, tian for his approaching death, according to the ex- ample of our Saviour, consists cf these four parti- culars.
First, The exercise of prayer.
Secondly, Of faith.
Thirdly, Of hope, and
Fourthly, Of an entire offering up of the soul to God.
First, In the exercise of prayer. Our blessed Sa- viour began and finished his last hours on the cross with prayer. His first words were, ' Father, forgive them ;' and his last words, ' Father, into thy hands I commend my spirit.' Therefore prayer is the chief business of a dying Christian. He will easily find great abundance of matter for prayer. For, \\ ith re- gard to what is past, there will be a necessity of hum- bly imploring his Creator to forgive all his sudden surprises, his numberless failings, weaknesses, and de- fects. He will likewise find cause to thank the giver of every good gift, for all temporal and spiritual bene- fits ; for all deliverances, encouragenients, warnings, comforts, and salutary chastisements, that ha\'e pro- duced the peaceable fruits of righteousness^ which he
>5
516 Christ's sufferings
is now going- joyfully to reap in eternity. As fo? what is to come, lie will have cause to pray to God partly for others, and partly for himself.
It will behove him to pray for those whom he has inconsiderately offended ; that God will be pleased to efface from their minds the impression of such offence. He should pray for those who have hated and persecuted him without a cause ; that God will be pleased to convert them, and forgive their tres- passes. He ought to pray for those who in his life- time have loved him, and shewed him kindness ; that God would reward them in time and eternity. He should pray for his family and relations whom he leaves behind in an evil and perverse world, among so many snares and seducements ; that God would be pleased to guide, comfort, bless, and support them. Lastly, he should pray for the whole church militant on earth ; that its blessed head may take it under his care and protection, and defend, enlarge, and succour it.
But for himself, he is to pray according to the sub- stance of our Saviour's prayer, contained in the Psalm before us ; according to which a dying Chris- tian is to regulate his prayer.
1. Does our Saviour in this prayer say, ' Let me never be ashamed;' so should a Christian borrow these words from him, and likewise pray to God, that the confidence which he has placed in him may not be confounded.
2. Does Jesus Christ further pray, 'Deliver me in thy righteousness ;' so may a dying Christian even appeal to the Divine justice, which is now appeased and satisfied by the blood of the Mediator.
3. Does our dying Saviour say, ' Bow down thine ear speedily ;' so a dying Christian, especially in great agonies of mind or violent pains, may, wiili re- signation, pray for the shortening of his sufferin<js^ •;nd for speedy succour from God.
ON MOUNT G0LC0TRa7 317
4. Does our dying Saviour say, * Be thou my strong rock, for an house of defence to save me ;' so a dying disciple of Christ, seeing his death-bed sur- rounded by so many spiritual enemies, makes this high rock his refuge and house of defence, and prays to be admitted into it.
5. Does Christ pray, saying, ' For thy names* sake lead me and guide me ;' so may a dying Chris- tian call upon God, and pray that he will lead him through the gloomy valley of the shadow of death, and bring him into the light of a blessed eternity.
6. Lastly, has the dying Mediator said, ' Pull me out of the net, that they have laid privily for me, for thou art my strength;' so may a dying Christian re- quest the like favour of his heavenly Father. For, as sa- tan, like an eager hunter, lies in wait for the soul of a dying person, watches every circumstance, and spreads before his sight the net of his former sins, the remembrance of which he revives, and increases the number by many false accusations ; he may likewise pray, that the mighty hand of God would draw him out of his net.
But here it may be asked. May not a dying Chris- tain supplicate God for the abatement of his bodily pains, for the recovery of his health, and the lengthen- ing of his life ; that he may be a farther benefit to his family, and further endeavour to finish the work of his sanctification ? To this I answer. He may indeed make such requests to his Creator, but with an en- tire resignation to his sacred will ; and in this he has a pattern set him by his Saviour, who in his praj er on the Mount of Olives, said, *Not my will, iDut thine be done.'
Secondly, Such a preparation for death requires the exercise of faith. Our blessed Saviour, in the next place, thus begins his last prayer : ' In thee, O Lord, do I put my trust.' This filial confidence and faith in God he retained to the last moment of his life. Thus must a dying Christain fir&t lay hold of the
ZIS Christ's sufferings
shield of faith, that he may tljereby quench the fiery darts of the wicked. This shield must be held up against all the charges and accusations of satan, with which he, at that time, endeavours to testify the con- science.
A believer may therefore express himself in this confidential manner : " The devil has no power over me ; it is against Thee only that I have sinned, O thou that pardonest iniquity ! What mean these proud claims of satan ? It is not he that can prescribe laws to me ; he has no share in those whom thou, O Lord, dost love : Depart from me thou accursed spirit, I know that I am the Lord's. O blessed Jesus, I ara thy property ; witness thy blood, that thou hast re- deemed me from sin ! What then can these assaults of satan mean? Why does he threaten me with the terrors of the Divine wrath at the tribinial of God? Come therefore, and assert the honour of thy meri- torious passion : And since thou hast so dearly pur- chased me, I may rest assured that thou wilt not de- liver me into the hands of an accursed enemy. No, my dearest Saviour ; I know that I am thine unalien- nble portion ; and therefore I smile at all distress and violence. Though the thunders of the law, of hell,, and of death, roar against me, and dieir feeble light- nings flash about me, I know no fear. In life I am thine, and shall continue under thy protection after death." This is the language of faith against the ac^ cusation of satan at the hour of death.
This shield of faith must likewise i^e opposed to the terrors of deadi, that the belie\'er may be able thus boldly to express himself: '' To otiiers, death may seem the king of terrors, but to me he wears a milder aspect ; for O thou most precious fountain of life, who forsake st none who come unto thee ! in thee I rest soul, body, and spirit. WIio would be terri- fied when he is arrived at the end of his journc}', and finds himself safe, after passing through roads beset with robbers and assassins ? I therefore leave this
«N MOUNT COLGOTIfA. 318>
gloomy wildeiness with joy, to enter into tliose eter- nal mansions which are enlightened by the glory of God, and of which the Lamb is the light, (Rev. xxio 22.)
Now-flnth, indeed, embraces every promise reveal- ed in the gospel ; but more particularly the promise of the grace of God in Jesus Christ, and of the sal- vation of those who believe in the name of the Son of God. Therefore it may be of great use,
1. To consider the former mercies, guidances, and deliverances, which we have experienced from God in the course of our lives.
2. To consider the suflPerings and death of Jesus Christ, by which God has been reconciled, and death disarmed.
3. A devout participation of the holy sacrament, which has often been wonderfully efficacious in strengthening the faith of dying Christians.
Thirdly, To such a preparation for death likewise belongs the exercise of hope, of which our suffering Saviour has likewise left us a pattern, by saying in the text, ' In thee O Lord do I put my trust !' This liope of a dying Christian is chiefly directed to the blessedness of the future life promised in tlie gospel ; and is grounded on the resurrection of Jesus Christ, by which we are born again to a lively hope of a better life. The more certain this hope is, the inore it shews itself, both in an ardent desire to depart and to be with Christ, and in a comfortable joy and alacrity of the mind.
Fourthly and lastly, Such a reparation must be at- tended with the exercise of an entire offering of one's self up to God. This consists iu calmly resij^ninir ourselves to our wise Creator, and referring all cir- cumstances relating to sickness, life or death, to him; and particularly in recommeadinr;; our souls into those mighty and faithful hands, into '.vhich the Son of God recommended his Spirit. 'J1iis fourfold exercise of prayer, £iith, hone, and resignation to God, constl-'
S2B Christ's supferings
tutes the true and immediate preparation of a pious Christian for death.
Therefore consider, all ye who still make it your sole employment to fulfil the lusts of your flesh ; all ye who make eartlily things, as wealth, honour, ease, and voluptuousness, your supreme felicity, and act as if you had a continuing city here, and were to live in it forever ; consider that you are heaping up matter for a miserable death : And if you proceed in this beaten tract, your last moments, unless the grace of God should interpose to awaken your sleeping consciences, will be attended with terrible disquietude, and inex- pressible agonies of mind. Alas, how wretched will be your condition when, lifting up your eyes, you see nothing before you but horror, misery, and tor- ture ! If you look back to your former life, there all is sin, guilt, and impiety; if you look forward, be- hold an eternity of agonizing torments and despair I Above you stands an incensed Judge ; under you the abyss of hell is oj^ened ; and even within you, you will hear the clamours, and sensibly feel the stings, of conscience, the silent witness and accuser of your most secret sins and evil thoughts. Do not flatter yourselves with a vain hope, or think that all may be set to rights with a fevv^ broken sighs ; think not that only crying out, God be merciful to me a sinner ! is a sufficient atonement for a life of impiety. Alas ! repentance is too arduous, too important a work, to be thus huddled over. When the body is struggling with the pains of the distemper, and the conscience is at the same time terrified with the wrath of God, and the horrors of death. What strength can be left for such a conflict? Therefore, while you are in the days of your health, and are not deprived of an ability of sinning; in the name of Jesus Christ renounce the service of sin, and give yourselves to him who has shed his precious blood on the cross, and acquired for you a right to a blessed eternity. Settle your ac- count "^vith heaven in time, that all rcmainins: to be
ON MOUNT GOLGOTHA. 321
done on your death bed may be, to die tranquil and serene.
As for you who have received the grace of God, be not remiss in your conflict against sin ; be not ne- gligent in perfecting your sanctification, in the fear of God. Think not that you may finish the remainder of your work on your sick bed, and there make up any deficiency in your account, before it is finally clo- sed. Do ye then know how many hours you will have for your preparation on your death bed ? Are ye assured tliat your distemper will be of such a nature, as to leave you in full possession of your understand- ing till the last moment? Habituate yourselves in dua time to the performance of those duties, on which your mind will be employed in your last hours ; so that, if the Lord is pleased to grant you time, your last hour may be an hour of triumph ; and that if, on the other hand, you should be suddenly surprised by death, yet your souls shall suffer no detriment, but pass calmly into life.
As for you, ye timerous, but believing and up- right souls, be not cast down with the appreliension of death, and ask whence should joy come in a dying hour, after such long and severe conflicts with de- jection, fear, and dread? God can suddenly roll the weighty stone of the fear of death from your hearts', and comfort you with the hope of a glorious resur- rection.
Look unto Jesus the author and finisher of your faith, and obey his divine precepts in the time of your life; and this will be the most effectual means not only for dying happily but joyfully ; so that n\ the hour appointed for your last in the counsel of your heavenly Father, you may say v/ith joy, ' It is finish- ed ! Father, into thy hands I commend my spirit !'
THE PR A YE n.
Now all praise be to thee, O faithful and ever living Saviour, for sanctifying our last hours by thine, and
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322 Christ's surF£iii>:GS
leaving- us therein a glorious pattern for our imitation. Behold ! the last moments cf our lives are still before us, and none of us kno\\- how many steps they have to the end of their journty. Grant therefore, to every one a wise and understanding heart, not to put off his ])rcparation for death, till the last moments of his life ; but that in the d::}."s of health, he may give up his heart to thee, disentangle himself from the accursed snares of sin, and endeavour by thy grace to trans- plant himself from the kingdom of darkness, into the kingdom of light ; so that he may know whither to fly ibr refuge when the terrors of death assault his soul. Those who are already passed from deatli unto life, and in v.hom the foundation of a lively hope of a blessed eternity is laid, do thou daily animate, and every morning a">.\akcn them Mith the thoughts, that every day may be their last ; so that thus they may always keep their loins girded, and their lamps burn- ing. Graciously stand by them in their last conflict, so that all who attend their death bed may behold their joy and tranquility, and learn to prepare for such an exit. Grant this for the sake of thy glorious name, Amen.
CONSIDERATION X.
THE PEOniGIES WHICH HAPPENED AT THE DEATJI OF THE LORD JESUS.
*AND behold the vail of the temple was rent in twain from the top to the bottom, and the earth did quake, and the rocks rent, and the graves were open- ed; and the bodies of many saints who 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, ancUhey that were with him, ^vatching Jesus, saw that
ON MOUNT GOLGOTHA. 323
he so cried out, and the earthquake, and those thIn.Q:s. that were done ; they feared greatly, and gloriikd God, saying, Certainly this ^vas a righteous man ; truly this was the Son of God. And all the people tha*^ came together to that sight, beholding the things which were done, smote their breasts, and returned. And all his acquaintance, and the women that had foliov> cd him from Galiilee, among wiiom was Mary Magd-ilene, 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 Galiilee followed him and ministered unto him, and m ny other women who came up with him to Jerusa- lem, stood afar off beholding these things,' (Matt. xxvii. 51 — 66. Mark xv. 38 — 41. Luke xxiii. 45.-49.)
In explaining these words we shall consider,
First, The miracles which followed our Saviour's death.
Secondly, The effect which tliose miraculous events had on the spectators.
I. No sooner had the blessed Jesus bowed his head, and commended his soul into the hands of his Father, than a most extraordinary scene of wonders opened to the unbelieving Jews, to certify that the person who was just departed, was he, whom Isaiah em- phatically stiles woNDEiiFUL, (Isaiah ix. 6.) As our blessed Saviour's birth was attended with a glo- rious apparition of the heavenly host, which descend- ed from heaven praising and glorifying God ; so now at his death, our earth felt strange convulsions, un- known at the death of any person before.
In considering these wonderful piienome^na, we shall in general observe the two following: particulars.
First, The end and design of them.
Secondly, The signification of these miraculous events.
The first general observation is this : As God in a I the ex'.raordinary operations of liis ojiiuipotence li^s
324 Christ's sufferings
always the wisest views; so had he likewise some wise design in exhibiting these wonders. If we re fleet a little on the causes and end of them, we may leiirn,
1. That by these extraordinary phenomena, God intended to awaken the attention of stupid, thought- less men ; and to induce them to consider the death of this extraordinary person, and enquire into the cause of it.
2. It was God's design, by these miracles, to re- trieve the honour of his Son, which had been extreme- ly injured by an ignominious crucifixion, and to give a public testimony of his innocence. The Lord Jesus, when he was nailed to the cross, would give no proof of his miraculous power, nor deliver himself from suffering death, as his enemies required ; but referred the manifestation of his innocence to his Almighty Father. And this amiable temper he had already shewn, when he said, ' I seek not mine own glory j there is one that seeketh and judgeth,' (John viii. 50.) Now this saying of Christ was here verified. For when the Son of God had expired on the cross in the utmost ignominy and reproach, the Father came forth from his secret sanctuary, and vindicated the liononr of his Son who had been numbered among the tcansgressors, by commanding even the inanimate creation, in an extraordinary manner, as it were to celebrate his obsequies.
3. By these wonderful events, not only our bles- sed Saviour's innocence, but likewise his Divine ma- jesty and glory were eminently displayed. He had been sentenced to die for falsely pretending to be the Son of God, as his infatuated enemies imagined : But now, all nature by an extraordinary tremor shew- ed, that the Lord of nature expired; that God mani- fested in the flesh was departed; that the Friiice of life was put to death ; and that the Lord of ^loi}' was crucified.
A
«N MOUNT GOLGOTHA." 325
4. This manifestation of the Divine power, which fell out at the crucifixion of our Saviour, is a salutary antidote against the offence of the cross. To reason, indeed, it may at first sight appear somethiiisr strange, to believe in one who died on the cross, and to expect eternal life from him. But if a rational man reflects, how signally God himself glorified this crucified per- son at his death, it will inspire him wilh better thoivihts of him, and make him look on the crucifixion of the Lord Jesus in a very different light, from that of an evil doer.
The second general observation relates to the sig- nification of these prodigies ; which are of such a na- ture, as, at the same time, to have a certain significa- tion, relatively to the unbrlieving Jews, and also to believers, 'rhey are so particularly ordered by the Divine wisdom, as very significantly to represent the power and effect of our Saviour's death ; and this will the more plainly appear, on considering each of these prodigies in their order.
The first miraculous event, which followed our Saviour's death, w^as the rending the vail of the tem- ple : 'And behold,' says the evangelist, (Matt, xxvii. 51.) ' the vail of the temple was rent in twain from the top to the bottom.' In the temple were two vails, one of which hung before the door leading into the sanctuary*, and the other before the d^;or, or open- ing, into the Holy of Holies, and these were made of azure, purple, and scarlet silk threads curiously in- terwoven, and embroidered with the most beautiful flowers and cherubims. But the latter of these vails qnly is here spoken off. If one considers that, ac-
* See Josephus's Jewish Antiquities, B VIII C.3.
t This vail, which St. Paul mentions in his Episde to the Hebrews. (Chap. ix. v. 3.) in tlie second Temple, supplied the pluce of the partition wall, which divided the Sanctuary from the Holy of Holies in Solonion's Temple, mentioned I Kings vi. 16. For in the second Temple, there were two vails that hung down fronn two large beams, one towards the Sanctuarvv and the other towards the Koly of Holies.
326 Christ's sufferings
cording to the testimony even of the Jews themselves, this vail was of a most curious and strono: texture like tapestry, and was thirty ells in length and four- fingers thick; that it was no old tattered curtain, but a masterly piece of art lately woven, for a new vuil was made and hung up in the temple every year; and lastly, tliat this strong vail hung in a place where it could not be damaged by the weadier; the hand of God must necessarily be acknowledged to have been concerned in the rending of it. What a terror must this sudden and unexpected rent have struck into the Priests, who probably were performing the service in the sanctuary, lighting the lamps of the goldi n candlestick, and burning incense ! for it was about the time of evening sacrifice. How must they have been terrified with the sight of the vail, thus rent at once, by which means the Holy of Holies was expo- sed to the view of the people. For they had hitherto carefully concealed this sacred place from the eyes of all the other priests by the partition vail, beyond which only the High Priest was to enter; and that only once a year, on the great day of atonement.
If we now enquire into the signification of this first prodigy, we shall find that,
1. With regard to the unbelieving Jews, it was a very melancholy event. Hitherto God had dwelt in the temple within the Holy of Holies, over the ark of the covenant, and there manifested his presence in a peculiar manner. Hence this place wds accounted so sacred, that no mortal eye was to look into it ; and for this end, God liad directed this thick vail to be made. But now, God having rent it himself, and thus, as it were, opened the door of the Holy of Holies, that every one might look into it ; lie thereby intended to signify, that, from a just indignation and displeasure against the wickedness of his pe<jple and their priests, in pulling the Lord of the temple to death, he would from thai lime leave this his dwelling, (Matt, xxiii. 38.) 9nd prophane his sanctuary by gi\'ing it up to the eyes
ON MOUNT COLCOTHA. 32;7
and hands of unbelievers. This aftervvards came to pass, when the temple was destroyed by the Romans ; for the holy vessels were taken out of the temple by the soldiers, and exhibited as a public show in the triumph by I'itus Vespatianus, who had conducted the siege ol Jerusalem. 'I'he night before our baviour's crucifixion, the High Priest, IVom an hypocritical zeal, had rent his garments when he heard the Lord Jesus declare himself to be the Son of God ; and nou', God himself rends that vail with which, while he ftwelt in the Holy of Holies, he as it were, cloathed, and Vviled himself, and thereby confirms his Son's declaration, which the High Priest had called blas- phemy.
2. But to the faithful this rending of the vail is a jo\ful type, representing that an entrance was then opened to them into the sanctuary, which is not made with hands. Hitherto the flesh of Jesus Christ, by tlie imputation of our sins to him, had hung before it as a vail. But when this vail was rent at the sepa- ration of his soul and body by death, and Jesus Christ, the true High Priest, had himself with his own blood entered into the holy place, i. e. into heaven ; the way to the throne of grace is cleared of all obsta- cles, heaven is laid open, and the covering which hung before the m} steries of the Levitical worship is re- moved, (Isaiah xxv. 7.) The church militant on earth, which was prefigured by the sanctuary, and the church triumphant in heaven, the Antitype of the Holy ol' Holies, are now united with each other; the wall of partition between Jews and Gentiles, namely, the ceremonial law, together with the whole Levitical economy, is thrown down. Therefore the Apostle thus speaks to all those whose hearts are rent with true rept jitance : ' ^laving therefore, brethren, bold- ness to enter into the Holiest by the bicod of Jesus, by a new and living way which he has consecrated for us through the vail, that is to say, his ilesh ; and having an High Priest ovec the house of God, let hs
328 Christ's sufferings
draw near with a true heart, in full assurance of faith; having our hearts sprinkled from an evil conscience, and our bodies washed with pure water,' (Heb. x. 19, 20, '1, 22.) These were the glorious mysteries pre- figured by tliis wonderful event.
A pious Christian, attentively meditating on this remarkable incident, may very justly cry out, I thank thee, O my Saviour, who, for my good, hast suffer- ed the vail of thy flesh which hung, as it were, be- fore the Divinity within thee, to be rent; so that throuL^h thte, my Mediator, I can now not only look iu'lO ihe heavenly sanctuary with the eye of faith, hut likewise through thee I am enabled even to enter into it, and with confidence approach the throne of grace. O my Redeemer, I honour the day of thy death, as tlie day of my atonement ! I rejoice that in thee I have a merciful High Priest, who, with his own blood, has entered into the Holy of Holies, and accomplished the work of eternal redemption. Stretch forth thy mighty hand, and from the top to the bottom rend all the coverings of hypocrisy and wickedness, which thou findest before my heart, and which would pre- clude thine entrance into it. But, as a thick vail or covering of many prejudices still hangs before the eyes and heart of that wretched nation that crucified thee, and among whom thou didst take the human nature upon thee; be pleased to rend those vails, that they may see in thee the accomplishment of all the shadowy types of the law, and behold thy glory with, open face.
The second prodigy, which happened at our Sa- viour's death, was a violent earthquake, mentioned only by St. Matthew, who says, 'The earth did quake,' or was moved. How far this violent shock extended cannot be determined with any precision. It is, however, certain, that it was felt in Judea, and that it shook Mount Golgotha with the neighbouring parts, and the foundations of the city of Jerusalem, so that it reeled like a drunken man, (Isaiah xxiv. 20.)
ON MOUNT GOLGOTHA. 32'9
Thus the earth, and perhaps the whole globe, gave extraordinary tokens of its sympathy with its Creator, who was so terribly injured, and of its detestation of the atrocious crime then committed by the Jews. Therefore as the sun, b}' God's interposition, had before withdrawn its brightness, ' that it might not give light to the proflig icy of the bold blasphemers, who stood round our Saviour's cross; so now, also, the earth, by its violent convulsions, indicates that it trembled at the impiety of those wretches who cru- cified HIM, by whose majestic voice on Mount Sinai the earth had been formerly moved, (Exod. xix. 18. Heb. xii. 26.) as it is now shaken a second time by the loud cry, with which he gave up the Ghost.
But as to the signification of this second prodig}', it prognosticated no good to the Jewish nation. By this earthquake, God not only manifested his anger at their wickedness, which had been carried to its highest pitch in the crucifixion of his Son ; for the effects of God's wrath are in scripture represented under the image of an earthquake ; (Joel iii. 16. Psalm xviii. 7.) but he also secretly intimated to them, that both their religion and policy should be shaken by violent concussions, should be removed from their place, and be utterly destroyed and abolished, as St. Paul observes in the epistle to the Hebrews, (Heb. xii. 26,27.)
On the other hand, this earthquake was an emblem of the blessed motions to be caused in those hearts which had hitherto been carnally minded, by tlie preaching of the crucified Jesus, especially among the Gentiles, (Hagai ii. 7, 8.) As the mountains skipped, and the earth trembled before the Lord, (Psalm cxiv. 6, 7.) formerly at the deliverance of the children of Israel out of Egypt; so this earthquake shews, tliat now the true redemption of mankind from the hands of all their enemies is accomplished by the death of Jesus Christ.
VOL. II. X t
530 chuist's sufferings
Alas! may a pious Christian say, How am I asha- med, that my heart remains so unmoved at the con- sideration of my Saviour's death, when the earth it- self trembled and shook on the account of it! By the power of thy death, O blessed Jesus, kill in me all earthly and sinful inclinations. May this awail truth, That the Son of God died for my sins, affect me with a holy trembling and a saiutar} dread at the great severity of God's justice, which appears so con- spicuously in this instance. But, in the consideration of this comfortable truth, nameh", That by thy death I am reconciled with God, fill my beart with holy emotions, and grateful love. Grant that I may exult for joy, on account of the great salvation obtained for me by thy death, and at the noble freedom in which I am placed by the redemption thou hast wrought.
The third prodigy that attended the death of Christ is related in these words : ' The rocks rent.' This, in some measure, was an effect of the preceding earthquake. The country about Jerusalem was very mountainous and rocky; hence it is said in the Psalms, ' As tiie mountains are round about Jerusa- lem,' (Psalm cxxv. 2.) Now these rocks and hills were so shaken by the earthquake, that huge rhasses of some of them tumbled down from the summits into tlie valleys ; others were rent with large cleft? and fissures. Probably, this miracle displayed itself first on that rock where Christ was crucified, and was afterwards propagated to the adjacent parts, in which, to this very day, are seen very nide chasms and fis- sures in the rocks, as memorials or this prodigy.
This rending of the rocks, with regard to the tm- beheving Jews, was likevvise a token of God's anger at their m ickedness, for ' his fury is poured out like fire, and tiie rocks are thrown down by him,' (Nah. j. 6.) These rent rocks put the Jewish people in mind, that the earth only waited the order of its Crea- tor to open its mouth, and swallow up the rebellious
ON MOUNT GOLGOTHA. 331
crew of the enemies of Christ, as it formerly had sw3ll6vved Korah, Dathan, and Abiram, (Num. xvi. 31.) It reminded them of the Lord Jesiis's pathetic speech to the wooien of Jerusalem, when he was led up Mount Golgotha; in which he had predicted to the Jewish nation such calamitous times, that in their desp:'.ir they would say to the mountains, Fall on us I and to the hills, Cover us !
But, at the same time, this rending- of the rocks was an t^mblcm of the conversation of the Gentiles. For, by the preaching of the cross, the very hardest he.^rts, hearts obdurate as a rock were rent and made contrite ; and of this, the first specimen was seen in the Roman Centurion and the rest, who stood watch- ing Jesus by the cross, (Matt, xxvii. 54.)
Here may a true believer say, alas ! my heart has by niture all the hardness of a rock ; may it more and more be rent by the salutary impressions of God's holy spirit, that he may find admittance therein. — And as I see about me so many otlier flinty hearts, on which the powerfid arrows of thy word make no impression, oh my Saviour,^ be merciful likewise to them ; and may they by the power of thy death be also rent and bruised !
The fourth prodigy that fell out at our Saviour's death was the opening of the graves : ' And the iiTaves •were opened.' The sepulchres of the opulent Jews were mostly hewn in rocks ; so that when the rocks were rent from each other, many graves also were opened. However, this was absolutely a distinct miracle from the former. For the divine omnipotence, which had displayed itself by rending the rocks also wrought on particular places where certain saints were buried, and opened their graves.
With this opening of the sepulchres another mir- acle was connected ; which properly came to pass on the morning, when our Saviour arose from the dead. For, by the power of Christ, ' many bodies of saints who slept arose, and came out of their graves after his
332 Christ's sufferings
resuirectlon, and went into the holy city, and appeared unto many-.' (Matt, xxvii. 52, 53.) Who these saints were, whose graves thus opened, is only a matter of probable conjecture. They are supposed to be, in in general, such devout persons as, in their life-time^- had waited for the coming of the Messiah, and had wished to see his days ; and now their wishes were accomplished even in their death. This honor may have been conferred, in the first place, on the Pati-iarchs Abraham, Isaac, Jacob, and Joseph, the two last of V hom had, at their death, left a particular charge, that tht ir bones should not be buried in Egypt, where they died, but in the land of Canaan, (Gen. xlvii. 29,30. 1. 24, 2x)
Next to these, this favour may be conferred on some of the Prophets, who had prophesied of the Messiah, and whose sepulchres the Jews had hitherto beautified. Lastly, among these Saints who arose, there might be some who were lately departed, as Simeon, Hannah, Zechariah, John the baptist, &c. who must have been known by those to whom they appeared. These graves were now opened by the death of our blessed Lord, asa proof of the truth of what he had before asserted, saying, (John v. 28.) 'The hour is coming, in the which all that are in their graves shall hear the voice' [of the Son of God.] St. Matthew says, that these Saints came out of the graves, and made their appearance to many in Jerusalem after our Savi- our's resurrection. Therefore, it is probable, that they were not restored to life till the morning when Christ rose from the dead, who was to be the first fruits of them that slept, (1 Cor. xv. 20.) and are to rise to life everlasting. It is therefore supposed by some learned men, that thes^ Saints were restored to life in the instant when Christ expired on the cross, and when there graves were opened tlicy came out of them ; but that it was not till after Christ rose from the dead, that they went into the holy cit}^ and appeared unto many, as witnesses of the resurrection.
ON MOUNT GOLGOTHAr 335
This miraculous opening of the graves is, on one side, a reproach to the Jews for having put Him to death, whose coming all the Saints of their own niition had so ardently longed for. But, on the other hand, believers may be convinced by it, that Jesus Christ has not only put an end to the bondage of the law, and brought the prisoners out of the pit, (Gal. iii. 23. Zach. ix. 11.) but that he has hkcwise, by his death, destroyed the power of death and hell, (Heb. ii. 14.) that, one day, he will again open the graves of all Sahits departed under the old and new covenant ; and that he will bring them forth alive, glorify them and introduce them into the heavenly Jerusalem.
Here may a devout soul say, O m} Saviour, the longer I abide by thy cross, the higher thoughts I entertain of th}* sacred Person. The first prodigy after thy death teaches me, that thou art the real High Priest who is entered with his blood into the Hoi} of Holies. The second and third miracle assure me, that thou art the author of natur j, which here sympathised with thee. The fourth prodigy convinces me that thou art the Prince of life, and the Conqueror of death ; that thou canst demolish the marks of triumph which he has set up among mankind, force his strong prison, deprive him of the spoils, and rescue his captives. Therefore, in the first place, rouse me from my carnal security ; call m.e forth from the grave of my sins, in which I naturally lie ; roll away the stone which shuts it up ; and place in m}- heart a lively hope, that, on the day of thine appearance, when thy enlivening voice shall prevade all the mansions of the dead, and when all the spoils of death shall be torn from him, I also may come forth from my grave, and behold thy refulgent countenance in glory.
II. We come, in the second place, to consider the effect which these miraculous events had on the spec- ^itors. Among these spectators were.
First. The Roman Centurion, who commanded the party of soldiers at the crucifixion ofour Lord, andnow
334' Christ's sufferings
stood opposite to the cross with his men watching Jesus. This officer had taken particular notice, that the death of Jesus was followed by such uaheird of agitations throughout all Nature, as if it lay in the agonies of death.
Now the effect which the sight of these miracles liad on him, as the Evangelist tells us, was as follows :
1. ' He feared greatly.' His heart was also sh;ik:en, and inspired with a holy fear of God, whose omnipo- tent hand was so manifestly visible in these extraor- dinary phenomena. He began to reflect with horror on what he and his soldiers had been doing ; that they held injured a person who, even in his dearli, had more power than the combined force of all the liviiig, and whose last voice shook the foundations of the earth.
2. ' He glorified God.' He praised the God of Israel, and acknowledged that he does great and won- derful things ; that he can darken the sun, shake the earth, rend tlie rocks, open the graves and cause them to eject the dead ; things infinitely beyond the power of all the heathen deities.
3. He acknowledsres the crucified Jesus to be a righteous man, and the Son of God. For, according to St. Luke, he said, ' Certainly this was a righteous
'man;' but according to St. Matthew and Mark, his v/ords were, ' Truly this man was the Son of God.' In this acknowledgment or confession of Christ, we may observe two degrees of illumination. In the first place, from the extraordinary circumstances attending our Saviour's death, he acknowledges his innocence. He declares that he was a righteous and good man, in- nocent of all those crimes which had been laid to his charge, and consequently most undeservedly sentenced to, and punished with death. But from this first step, the Spirit of God leads him father ; for he also acknowledges the Divineglory of Christ. He asserts that this innocent, righteous Man was, in a particular manner, related to the Deity ; and that lie did not only, according to the accusation of the Jews, pretend to
ON MOUNT GOLGOTHA. 335
be the Son of God, but that he actually was the Son of Uie most high God. This he affirms in the stiOi>g- est maimer : ' Certainly this was a righteous man ; triih tins was the Son of God.' Thus God confirms by thisPr.gan officer the declaration, which Christ had made before the Sanhedrim, and for which he had been condemned as a blasphemer. As the lips of the Jewish priests, which were ' to keep the know- ledge of the Messiah,' (Mai. ii. 7.) foamed out blas- phemies against Christ, God caused his glory to be proclaimed by the mouth of a Pagan soldier, for a pre- sage that now he would make Him known among the Gentiles, whom the unbelieving Jews had rejected.
Secondly, The Pagan soldiers, who were under the command of this Centurion, and, in all appearance, had hiiherto mocked Christ and insulted him in Pi- late's hall of judgment, were among the spectators. The eifect these miracles had on them was, that they also were afraid and terrified ; for St. Matthew says, ' When the Centurion, and they that were with him watching Jesus, saw the earthquake and those thjngs that were done, they feared greatl} .' Hence it is evi- dent, that not only the commanding officer felt such emotions in his heart ; but that his example made an impression on the soldiers under his command, whose stony hearts the Almighty likewise rent, and kindled in them a light to discern the innocency and dignity of Jesus. This was not merely the effect of the pro- digies which they saw, but likewise of our Saviour's gracious intercession which they had likewise heard, when he cried, * Father, forgive them, for they know'^ not what they do ;' and which thus began already to be accomplished on Mount GolgO' ha.
Thirdly, There were Jews among the spectators, the greatest part of whom stood about the cross out of mere curiosity, either reviling Christ or gazing on him. Concerning these St. Luke makes the follow- ing observation : ' And all the people that came to- gether to that sight,' where God so suddenly altered
356 Christ's suFfEiiiNcs
the scene, and so unexpectedly glorified the abased and derided Jesus, ' beholding the things which were done, smote their breasts, and returned.' In this ac- count two particulars are specified.
1. They smote their breasts. That action did not proceed only from wonder and amazement ; but ex- pressed their concern, their grief, and repentance for ■what the}^ had done. I'hey were greatly troubled that they had suflbred themselves to be so far misled by th-irrulers, as to reject this person, and had offered-him so many injuries, indignities, and abuse. Then was fulfilled the saying of the blessed Jesus, (John viii. 28.) * When ye have lift up the Son of man, then shall ye kno^v that 1 am He,' i. e. the Messiah, who was pro- mised tf) your fathers.
2. 'They returned.' By this expression is meant not only that they returned to Jerusalem, to their homes, to reflect farther on these things by themselves ; but likewise in some measure from their evil ways, into the good way which Jesus had preached unto them. All these people, we may be sure, were not of the same temper and disposition. In some this was no more than a transitory fright and fleeting emotion, which soon vanished again out of their minds, with- out bringii'g forth any fruit. On the minds of others the impression was deeper, and consequently had a better effect. But it is remarkable, that we read not a word of the chief priests, pharisees, or rulers of the people, being in the least moved at these wonderful phenomena. Wc do not hear of their beating their breasts, and returning. These hardened hypocrites- ' regarded not the w ork of the Lord, neither considered the operation of his hands,' (Isaiah v. 12.) To avoid the appearance of hriving acted wrong, they would not own the God of Isreal to be in the right ; and even after the deatii of our blessed Saviour, they exclaimed agiiinst him as a deceiver, (Matt, xxvii. 63.)
Fourthly, Among the spectators were also some of Christ's followers of both sexes. St. Luke observes,
©N MOUNT «OLG0THA. Sot
that ' all his acquaintance were there, and the women that followed him from Galilee.' St. Matthew and St. Mark particularly specify Mary Magdalene, Mary the mother of James the Less, and the mother of Joses, and Salome, and the mother of John and James the Elder, the sons of Zebedee. The last of these, to- gether with her sons, hjid declared, that they wouid also drink the cup which Jesus was to drink of, (Matt. XX. 22, 23.) Therefore she was now led by her love for him, to attend our Saviour to the last Uzomcnt of his life, and by a sensible compassion must have tasted something of the bitterness of his suiferings and of his last agony. Of ail these persons the Evangelists observe,
1. ' That they stood afar off.' Probably they could not with any conveniency come nearer, on account of the croud ; but in this distance that prophecy in the Psalms (Psalm xxxviii. 11.) was likewise accom- plished : ' My lovers and my friends stand aloof from my sore ; and my kinsmen stand afar cif. Thou hast put away my acquaintance far from me,' (Psalm Ixxxviii. 8.) It is farther said of them,
2. That they were looking on ; and consequently were witnesses both of the death of Ciirist, and of the miracles that attended it. Thus was the blessed seed of the woman, at his death, suBrouuded with devout women.
No mention is made bv the Evangrelists of the effect which these prodigies had on their minds. — They had no occasion to beat their breasts, and to la- ment that they had injured the blessed Jesus. Thcii^ consciences witnessed better things to these devout women. Therefore, though the earth shook and trembled under their feet ; yet they could lift up their heads widi confidence. But it is very probable that a violent conflict of hope and despair, of faith and un- belief, passed in their souls. They saw Jesus die of whom they had hoped that he was to redeem Israel, and whom they had accompained to Jerusalem with a VOL. jr, u u
5:38' Christ's surrrniNGs
persuasion that the kingdom of God would imme- diately appear, (Luke xix. 11.) At this instaut, the idea of the earthly kina^dom of the Messiah must have been extinguished in their sonl:3, and their hope of seeing it vanished at our Saviour's death. But their faith might derive a powerful encouragement from the miracles, ^vi^h whij.h God honoured this melan- choly catastrophe. Here all natm-e, as it were, cried aloud in behalf of the innocence of Jesus, which h^(\ been oppressed by the many false accusations arid calunr.iies of the Jewish rulers. What an imnressioii must it have made on them, to see all the people beatin:;X their breasts and returning ; and to hear even the Roman oiiicer and the soldiers publicly owning t!ie crucified person to be the son of God ? They con- cluded from hence, that they had not followed Jesus, and ministered unto him with their substance in vain, and that possibly the matter might have quite another issue than his enemies expected. They saw how suddenly their invidious joy was interrupted by these dreadful prodigies at the death of Jesus ; and concluded that God could still do greater things than these, and consequently that tliey might farther hope iu his goodness.
We shall conclude this consideration with the following inference s^from what has l">een said on the subject.
1. A Godly fear is usually the first effect of a serious consideration of the passion and death of Jesus Christ. Thus the spectators of our blessed Saviour's death beat their breasts for trouble and remorse ; and wlien our evil consciences accuses us, it can be no otb.erwise with us. W^hen a person reflects, that his sins have been the cause of the cruci- fixicMi of the glorious Son of God, what violent emo- tions must it not awaken in his heart ? Such emotions will mortify in us all natural pride, arrogance, and self-love. Hence we learn to humble ourselves be- fore God, and stand in awe of his just displeasure.
ON MOUNT GOLGOTHA. 539.
By this the founcbtion of repentance is kud ; so that iifrervvards the suffering's or Christ are viewed as a ir-irror of grace and fehcity. But we are not to give- over the work of conversion at these legal fears; M'hich,- h is to be apprehended, was the case of many of the spectators of our Saviour's passion. We must pro- ceed farther, avd dwell in contemplation on the affect- ing subject, till the heart is molilied and changed, so as to conceive a hatred and abhorrence for sin.
2. As God has iJ:loriiied his ^gu after his g-reat abasement ; so when his children have fought tlie good fight of faith, andendured sufferings, he will brmgtheni also to glory.
Who would have conceived that our blessed Lord^ while he was hangii-g on the cross co\er<.d widi blood and reproach, M'^ould have received such an en- comium as soon as he expired, and that from a Pjgan soldier? 'Certainly this was a righteous man, truly this was the Son of God!' yet such was the issue to which the providence ot God broup;ht this tragical affair. Thus, in the fight of afiiic- tion we must continue true to the end. Such a coi-.duct will also make a happy impression on otl'ers ; and even those who in our life time liave hatrd, mocked, and persecuted us, w^ill, at our death, be r vvrmess that we have faithfully served our Lord and Saviour, and were his true disciples.
3. It is then only that the dtath of Clirist produces its true effect in us, when it has kindled ihe spn-iiual lile in our souls.
The spiritual life is, indeed, properly one of the fruits of the resurrection of our Lord : Hej^ice St. Peter observes, ' That we are begotten again unto a lively hope, by the resurrection of Jesus Christ from the dead,' (1 Peter i. 3.) However, the fom.dation of it is already laid in Christ's triumphant death. Thus, in the instance before us, at the deatli of our blessed Saviour, every good principle, Avhioh hill'erto seemed dead in the hearts of the spectators, received nev/
^4^ cfaRIST^S SUFPERINGS
life ; and this life manifested itself by the tongues of these men, which proclaimed the innocence and glory of Jesus, by the hands which beat their breasts, and by the feet with which they returned in a better disposi- tion. The death of Christ must still have this blessed effect in us, viz. of imparting to us a new life, which will manifest itself in all the members of our bodies; so that they will no longer be given up to sin as in- struments of unrighteousness, but to the service of hira who died and rose again for us.
THE PRAYEll.
O f AiTHFUL Saviour, we praise thee, who didst even on thy en >ss begin to fulfil thy word ; namely, when I am lifted up from the earth, I will draw all men unto me. O that it many please thee also to draw those who are farthest from thee, and still harbour a sinful contempt of thy reproach ! Teach them to ac- knowledge, that thy ignominious death is the only means by which our death must be overcome, and the guilt of our sins blotted out. Incline all our hearts to contemplate thy meritorious death ; and grant that we may, in due time, enjoy the precious fruits of it, Kend the veil of our prejudices, shake our obdurate and refractory hearts ; and open the grave of our sins, that we may come forth to a new life. Grant that we may beat our breasts, as a token of Godly sorrow, and return from our evil ways. Thus, O blessed Jesus, may every thing which passed outwardly at thy death, be fulfilled within us. Have mercy upon us, O thou Lamb of God, and hear us for the sake of thy meritorious death and passion ! Amen.
CONSIDERATION XI.
IHE LAST INDI ;NITy OFFERED TO THE BODY, or" THE LORD JESUS ON THE CROSS.
* THE Jews, therefore, because it was the prepara- tion, that the bodies should not remain upon the cross
ON MOUNT GOLGOTHA. 341
un the Sabbath day, [for that Sabbath day was an hii<h day,] besought Pilate that their legs might be broken, and that they might be takeri away. Then came the soldiers, and brake the legs of the fust, and of the other who was crucified with him. But when they came to Jesus, and saw that he \ias dead already, they brake not his legs : But one of the sol- diers ^vith a spear pierced his side ; and forthwith came there out blood and water. And he that saw it bare record, and his record is true ; and he knoweth th.t he saith true, that ye might believe. For these things were done, that this Scripture should be fulfilled, a bone of him shall not be broken ; and again another Scripture saith, they shall look on him whom they pierced,' (John xix. 31 — 37.)
In these words, St. John, vidio was an eye witness of the transaction, relates the last insult done to the body of his Lord and master, while it hung on the cross. In this narrative we have an account of a two- fold indignity offered to the body of Jesus. First, One, which was not put in execution. Secondly, Another which, by the Divine permis- sion, was committed on it for good and wise ends.
I. The first indignity, which was designed against the sacred body of our Lord, was the breaking of his legs ; But though such an indignity was intended by the soldiers ; yet it was averted by a higher pov/er.
First, That this indignity was intended, we may learn from the request of the Jews to Pilate, namely, That the legs of those who were crucified might be broken, and that their bodies might be taken away, (John xix. 31.) Thus the Jev/s, by whom we are here to understand the rulers, chief priests, scribes, and elders, proposed to treat the body of the Lord Jesus with such indignity. As for the Jewish peo- ple, the miracles which attended the death of the Lord Jesus had so aftbcted them, that they were gone away beatino: their breasts. Even the very Roman Centu- rion, who commanded the party of soldiers that watch-
342 Christ's sufferings
cd the cross, had together with his soldiers glorified God, and publicly acknowledged, that the crucified Jesus was not only a righteous man, but the Son of God. |rhe doctors and rulers of the Jewish people still continued obdurate and insensible. The earth had been shaken under their feet, and the rocks were rent ; but their stony hearts were still unmoved, un- broken, and without the least apparent sign of sorrow, or awe of the Divine majesty.
This is indeed a most melancholy sight. Bat let us withdraw our eyes from those hardened miscre- ants, and turn them inwardly on our own hearts. How often h.is the death of Jesus Christ been set forth to us ? How often has our blessed 5aviour, extended on the. cross, been so represented to us, as if he hud b i-en crucified among us? But are our obdurate hearts softened or broken by the representation? Is our stubborn evil disposition overcome ? In the last C in- sideration, the prodigies which attended the death of Ciirist, have been illustrated and explained ; buc what is die effect and impression of them on the reader's mind? Hc>s thy carnal heart shook before God, on hearing that the earth shook at thy Saviour's death ? Hast thou been so moved by it, as to beat thy breast ; and seriously to resolve on rerurning from the ways of injustice and covetousness, of uncleanness and in- temperance, of pride and anger ?
The Jews therefore now applied to Pilate with a double request. They desired of him,
1. That the crucified bodies might be taken down from the cross before sun set ; and,
2. That their legs might be broken, in order to hasten their death ; since it was acting contrary to the laws, as well as the dictates of humanity, to take those alive from the cross, who had been condemned to die.
That the reader may better understand the nature of this request of the Jews, it is necessary to observe, that those malefactors who were crucified often died a very lingering death ; so that it ^vas not an uncom-
ON MOUNT GOLGOTHA. 343
mon thinj^ for them to remain alive on the cross two or three days, till at last they perished by hunger, or were smothered b} s.woke, [tor which purpose wet materials were burnt under the cross] or were de- voured by wild beasts. Here the Jews proposed ihe breaking of their legs, as the means of hastening the death of the crucified. The breaking of the legs of slaves was not an unusual punishment among the Ro- mans ; which was done by laying the legs on an anvil, and breaking them in two with hammers. When / this inhuman punishment was inflicted on the crucified malefactors, the wood of the cross to which their teet were nailed served instead of the anvil ; and these vio- lent and painful fractures soon brought on their death. By this cruel treatment, they hastened the death of these unhappy malefactors ; but at the same time, their pain was increased to a very high degree by it. Snch an excruciating torture the Jewish rulers, who probably had not yet been informed of Christ's death, would willingly have added to those, which had al- ready been inflicted on the blessed Jesus through their rneunb : For they besought Pilate that his bones might be broken on the cross, as well as those of the two malefactors.
But as these hypocrites had before prostituted their religion, by making it a cloak for their wickedness ; so t'ley likewise now alleged to Pilate, That the day of the preparation for that Sabbath which was one of their solemn festivals was at hand ; and that it v/ould be profaned, if the unclean bodies of the criminals should be suffered to hang on the cross on that high day.
How great was tlieir accursed hypocrisy ! They would not profane thj Sabbath ; and yet they had put to death the Lord of the Sabbath, (Luke vi. 5.) and profaned ihe sanctuary of Israel, as the Mes^j.iah is stiled by the prophet, (Isaiah viii. 14.) They would not have the sun set on the bodies of the executed crimmuls, because it was contrary to the law, (Deut.
344 CIIRISl's SUFFERINGS
xxi. 2^.) and yet they suffer the sun to go down oft their detestable wrath and inveterate maUce against the blessed Jesus. This notorious instance of vile hypo- crisy should awaken in us all an eternal abhorrence of th'it vice, which affects a great zeal for the exiernals ofrciigion, but makes no account of the essential part of it.
Secondly, The indignity of mutilating the body of Jesus, which the Jews intended, was prevented by Divine providence. After Pilate had given orders- that this request of the Jews should be complied with, two soldiers went up to the crosses, and, with iron bars or hammers, broke the legs of the two malefac- tors who were crucified with Jesus. Hence the peni- tent outwardly fared no better, than the impenitent thief. They both fell the cruel blows, and both ex- pired in dreadful pangs and convulsions. To the soul of the penitent malefactor our blessed Lord had pro- mised Paradise ; but his body, which had been the instrument of his crimes, was to receive its deserts. He was crucified in the flesh ; but his soul was pre- served, lience he probably distinguished himself from Ids abandoned fellow- sufferer by a composed pa- tience, and rejoiced in his heart when he considered, that hovve\'er painful this hastening of his death was, it would forward his passage into Paradise.
The soldiers, having now dispatched the two male- factors, approached the cross of Jesus, with an intent of putting an end to his life also, by breaking his legs. IViay we all draw near to the Lord Jesus with a better intention ! Let us approach his cross with a broken and contrite heart, that we may rejoice in his salvation, and be uplield with his free Spirit, (Psalm li. 12.)
But the soldiers, observing that Jesus was already dead, which they might easily perceive by the change of his complexion, the cessation of all motion, and his head bowed down to his sacred bosom ; ' They did not, saith St. John, break His legs.' Now as the in- tent of this additional punishment was to put an end
ON MOUNT OOLGOTHA. '345
to the criminal's life ; when they found that Jesus was ah'eady dead, there was no occasion for expediting his death by breaking the legs ; thus, by omitting it, they acted agreeably to their orders.
But in this transaction, we must above all things have an eye to the hand of God, by wliich the hands of these soldiers were withheld from committing such an outrage on his Son's body. God would not suf- fer our Saviour's legs to be broken, for the follow- ing reasons :
First, That it might be manifest, that the suffer- ings and death of our Redeemer did not proceed from the will and insolence of his enemies ; but that hp himself had power voluntarily to lay down his life, before any one took it from him, (John x. 18.)
Secondly, That it might appear, that the blessed Jesus, though he was numbered among the trans- gressors or malefactors, was not of that class. There- fore his heavenly Father caused him to be distinguish- ed from the two malefactors, after his death ; since his bones were not broken, and he was honourably buried, neither of which was the case of those who were crucified with him.
Thirdly, That the scripture miglit be fulfilled, which, as cited by the Evangelist, says, ' A bone of him shall not be broken.'
These words refer,
1. To the type of the Paschal Lamb ; concerning which it is said in scripture, (Exod. xii. 46.) ' Thou shalt not carry forth ought of the flesh abroad, out of the house, neither shall ye break a bone thereof.' From this intimation of the Holy Spirir, here quoted by St. John, it is plain, that the chief view of that Di- vine ordinance was to prefigure this circumstaiK:e of our Saviour's passion, as it was a type of his great sacrifice.
2. We are hereby referred to a passage in the* Psalms, (Psalm xxxiv. 19, 20.) where it is said of a particular righteous servant of the Lord, ' That many
VOL, ir. X X
345 ciirviEx's' sufferings
are his afflictions ; that the Lord deJivcreth him out of them all ; and lastly, that lie will keep all his bones, so that not one of them is broken ;' and preservation was to be a pledge of his approaching resurrection. These words cannot be applicable to every righteous and pious man ; for many godly persons have expe- rienced the contrary. But if wc interpret the words as a pi0])hccy concerPiing Christ, which the context will very ^veli bear, we may here see the literal accom- plishrnent of them. The following words in the nventy-first verse of this Psalm a»'e likewise applica- ble to our Saviour's enemies : * Evil shall slay the wicked, [Jews] and they that hate the righteous [Je- sus] shall be desolate ; they who called out, his blood be upon us, 8ic. shall be punished with ruin and deso- lation. Let us hence deduce the following truths :
1. He who once gives himself up a servant to sin, will be continually incited by it to commit greater sins.
The enemies of the blessed Jesus were not satisfied ^vith seeing him fastened to the cross ; they would not rest till he was actually dead. Their inhuman cruelty was not satisfied though his flesh had-i:)een bruised and torn b}- the scourges and blows ; but they solicited the governor, that his bones also might be fractured, the better to compass what they ardently wished, namely, that he should lie down, and rise up no more (Psalm xl. 8.) Thus they could not restrain their impotent rage against the innocent, though the sun had, as it were, hid his face at the sight of their ]iast Vv'ickedness, and the earth had shook and trem- bled under their feet. Thus, a man is deprived of all his freedom by sin if he suffers it to get the dominion over him ; and he becomes a slave of the devil, and a blood-thirsty beast of prey, so that every spark of humanity is gradually extinguished in him. Let us therefore resolutely oppose the first beginnings of sin, and tread under foot the least spark of it that ajjpears, lest it should breakout intoallameto the destruction of body and soul.
ON MOUNT GOLGOTHA. 347
2. Whoover judges of a man's spiritual state from •jutward appearances will be frequently mistaken.
The converted malefactor, as we have already ob- served, suffered the same painful cruelty as his mi- penitent companion ; and yet there was a very great difference between those two persons. For one of them was a friend of Christ, the other his enemy and reviler ; one was transplanted from the cross into Pa- radise, the other was cast into an abyss of misery. — Thus it may frequently happen, that two persons may be involved in the same misfortune, between whose inward spiritual circumstances there is a great dis- parity. One 'maybe a faithful servant of God, the othtr the infamous slave ofsatan. Saul and Jonathan fell both in the same battle ; and yet the difference be- tween them was very great. 'I'he pious Josiah and the idolatrous Ahab were both killed in battle by an arrow, (Chron. xviii. 33. xxxv. 23.) That Vvicked prince Zcdekiah, and the prophet Daniel, were both carried away captives into Babylon, (Jer. lii. 11. Dan. i. 2, 6.) but who thinks their ni' rits equal ? As this considera- tion should restrain us from forming precipitate judsj- ments, and induce us not to think unfavourably of those who are involved in difficulties and distress, and labour under poverty, sickness, &c. it may likewise serve to comfort us when we are involved in suffer- ings, together with the most impious malefactors. For the Lord knows his own A\'ho have departed from evil ; and a day will come when the dihcrence be- tween the righteous and unrighteous will be n\adc manifest before the. e} es of angels and all the himian race. In the mean time, it is our duty by our calmness, patience, and resignation, so to distinguish ourselves from the children of this world, that otiiers may sec that a different spirit dwells in us from that which worketh in the children of unbelief.
3. God by -a timely death often delivers liis chil- dren from some great calnmity intended them.
348 C1£RIST*S SUfrERINGS
The Lord Jesus by his death, in which he freely laid down his life, prevented the cruelty of the sol- diers, who designed to torture him by breaking his legs. Thus God still frequently brings his children into safety by an early death, before the floods of his judgments break in, and spread a general desolation over their country ; or before the wicked can execute the impious schemes they had planned against them.
Howe^■er the infinite wisdom of God is pleased to dispose of us, Ave must rest satisfied with his dispen- sations. If the Lord of life and death is pleased, by a sudden disolution, to remove us from some im- pending misfortune, it is to deliver us from evil ; and were we to suffer the calamit}', we have cause thankfully to acknowledge, that not a hair shall fall from our heads without his knowledge and permission.
IL But, instead of the intended insult of breaking the legs of Jesus, God permitted another indignity to be oflbred his sacred body ; and the account of this insult is the subject of the remaining -serses of the text, (John xix. 34, 35, 36.) which contain the fol- lowing particulars.
First, The person who did this injury to our Savi- our's body, and he is here mentioned. This was one of the soldiers, namely, one of those who had broke the legs of the two malefactors. This man, contrary to the respect he owed to his officer, (who had given a public testimony of Christ's innocence) had the l^resumption to offer this indignity to the blessed Jesus, after his death. Possibly, his design by this brutal insult to the dead body was to please the Jews ; who perhaps had bribed him to do it, or at least, would not fail to reward him for his insolence.
Secondly, The indignity offered to our Saviour's body, which was this : A soldier witha spear stabbed it in the breast or side. This was done, indeed, out of wantonness or insolence ; or, perhaps, the soldier might at the same time have an intention of trying, whether Jesus was really dead, or only in a swooii.
ON MOUNT GOLGOTHA. 54^
He therefore stabs him with a spear ,near th.c heart, that he might bce whether he had still any life in him ; so that by giving him a wound, he designed to dispatch him, in case any life remained in him. That it was no small wound which the spear made in the breast of our blessed Lord, but a large incision, appears from what he says to the incredulous Thomas, after his resurrection, ' Reach hither thy hand, and thrust it in- to my side,' (John XX. 27.)
Thirdly, What followed this injurious piercing of our Saviour's side is likewise mentioned by hit. John, in these words : ' And forthwith came there out blood ^iuid water.' This was undoubtedly an extraordinary event ; since the providence of God directed the sol- dier's spear to make an incision in the place ^vhere these different humours were lodged, and, at the same time, hindred these two fluids from intermixing ; for St. John, who stood by, could plainly dis- tinguish both blood and \vater issuing from the ^^ourid.
Fouithh', Mention is made of the certainty of this remarkable incident, in these words : ' And he that saw it bare record, and his record is true ; and he knoweth that he saith true, that ye might believe.' — The certainty of this extraordinary phenomenon is confirmed,
1. As it is related by one who had it not by hear- say, but saw ii with his own eyes.
2. As St. John is a credible witness ; ^vho was ad- mitted by Christ among his Apostles, that he might bear a true testimony of the actions and occurrences of his life, death, and resurrection.
3. As his recoi-d was delivered after deliberate and mature thought, with the assisting light of the Holy Spirit, and with a Divine assurance ; therefore it is added ' and he knoweth that he saith true.' But St. John here likewise mentions the end, for v.hich he bare record in these words : ' that ye might believe ;' namely, that our Saviour's side M-as thus pierced, and consequently that he did reallv die on the cross. The
oSO cpirist's sufferings
beloved disciple, with his own eyes, saw blood and water issue from his Lord's pierced side, which iiffect- ing sigiit must have made his heart Iike\vise bleed within him. This faithful witness rt lates it to us, that we may also believe. Therefore, ' Blessed are they who have not seen, and yet have believed.'
Fifthly and lastly. The Evangelist mentions the counsel of God concerning- this matter: 'These things were done, that the scripture should be fulfilled.' — Hereupon St. John quotes the prophecy in v*?^hich it is said ; ' They [the Jews] will one day, look on him, whom [by the Roman soldier's spear] they pierced,' (Zech. xii. 10.) Hence it appears, that this incident had been predicted in scripture ; and consequently that it did not happen fortuitously, and from the mere insolence of a licentious soldier, but that the counsel of God was likewise concerned in the accom- plishment of it.
But the principle view of Providence in ordering this event, and causing it to be foretold by the Pro- phet, seems to be this ; namely, that the cerlainty of Christ's death might be confirmed and ratified b) it. Some may perhaps say, is it of such very great impor- tance for us to know that Jesus Christ really died on the cross ? to which it may be answered that it greatly concerns us. For if Christ be not really dead, the power of death is not really destroyed ; since this was to be effected by the Mediator's death. If he did not die in reality, so neither is he risen in reality. But if liis resurrection be merely a delusion, St. Paul's in- ference is, ' that our faith is vain and v, c are yet in our sins,' (1 Cor. xv. 17.)
But if it be asked, what was the purpo5:c of God in ordering, that our blessed Saviour's side discliarged both blood and water? In answering this question, it must be pre-supposed that blood and Vvalcr represent- ed the two principal benefits which Christ r.as acquired for us. The blood represents the benefit of atone- ment, which is applied to us in justification. For
ON MOUNT GOLGOTHA. 351
in him we have redemption through his blood, even the forgiveness of sins,' (Col. i. 14.) The water re- presents the benefit of sanctification and cleansing from sin, of which Jesus Christ has laid the founda- tion, by obtaining and sending on his disciples the Holy Ghost, which is often represented in scripture under the figure of water, as softening;, cleansing, and fertilizing the heart. Hence the Messiah says by the mouth of the Prophet, (Ezekiel xxxvi. 25, 26, 27.) ' Then will I sprinkle clean water upon you, and ye shall be clean ; from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you ; I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my sta- tutes, and ye shall keep my judgments and do them.'
In order to enter deeper into the consideration of this mystery, we must,
First, T ike a view of the condition to which we are reduced by the fall. By the transgression of oar first parents, we are sunk into a two-fold evil, both of which are very deplorable. For, by the transgression of the Divine command, we have brought on our- selves a heavy guilt ; and by reason of our disobedii- ence are obnoxious to the sentence of death, which God passed on our first parents, and the punishment con- tained in this threatening, 'Thou shalt surely die.' We have likewise sustained a great loss by forfeiting the glorious image of God ; so that our whole nature is defiled by sin. In order to recover this Divine sim/i- iitude which we had lost, we must apply to another to deliver us from the guilt and punishment, and to re- pair that immense loss and damage \vc had sustained by the fail. Now this has been done by Jesus Christ the Son of God. He is come in his mediatorial office with ULooj), Vv'ithout which thcje can be no forgive- ness of sins, (Heb. ix. 22.) Therefore he shed his blood, and with it, at the same time, poured out his soul to death ; and bv his deatli our debt is blotted out.
352 cpirist's sufferings
God's justice is satisfied, remission of sins is obtained, and thus one evil is removed. But he also came with WATER, /. e. with the Holy Ghost, by which the de- fiiements of our nature are done away, its impurity effaced, .2;ood resolutions imparted, the loss of the Di- vine image restored, and by this means the second evil is removed ; and this is the key for understand- ing those words of St. John : ' This is he that came by w^^tcr and blood, even Jesus Christ, not by water only, but by water and blood,' (1 John v. 6.)
Secondly, We are likewise in this mystery to turn our thoughts to the design of the whole Levitical eco- nomy, in which these two benefits acquired by Christ are adumbrated by many types. There were parti- cularly two things expressive of the future benefits conferred in the New Covenant.
1. Water, with which those who were under any bodily pollution were to wash and cleanse themselves from their legal impurities.
2. The blood of the animal that was slain as a sacri- fice, which was shed in great quantities under the Mosaic dispensation. Both these means were used sometimes separately, sometimes together, (Lev. xiv. 2 — 8. Heb. ix. 19.) Blood was the means of atone- ment, and represented the atoning power of Christ's blood, the true sacrifice for the sins of the world, (Heb. ix. 13,14. X. 4.) Water was the means of purifica- tion, and prefigured the true purifying of the heart by the spirit ol Christ, (Heb. x. 22.) I'he priests by the Levitical law were, at their consecration, cleansed ^vith water and blood, (Lev. viii. 6, 22, 23.) But the real High Priest of the New Covenant, who is holy and without sin, stands in no need of being first purified and cleansed with water and blood of atonement ; he hav- ing himself acquired those benefits for us. In this he has not like the Levitical priests, made use of blood of victims and water from without ; but he is come ■with blood and water issuing from his own body, and thus by himself has cleansed us from our sins, (Heb. i. 2. ix. 12.)
«N WOU.Vf GOLGOTHA. JO-J
3. This circumstance should likewise direct our thoughts to the two sacraments of the New Covenant, which are manifest and powerful memorials of these two benefits procured for us by Jesus Christ ; by means of which the treasure of the death and merits of our Saviour are appropriated to us. For the water, "which flowed out of his side, alludes to the laver of baptism, in which by water and the Holy Ghost wc are cleansed from all our sins and impurities, (Acts xxii. 16.) But the blood which issued from his side alludes to the sacrament of the Lord's supper, which represents the blood of Jesus Christ that was shed for the forgiveness of our sins, (Matt. xxvi. 28.) O the depth of the wisdom and adorable mystery cf the counsel of God in this event, which was apparently so inconsiderable ! We shall now conclude w it^h the following observations.
1. Jesus Christ, by this insult committed on hi.i breathless body, intended to sanctify all the insults and mdignities done to his martyrs luvl confessors af- ter their death.
Whoever will look back a little to the hibtory cf the martyrs, will find that the persecutors cf tlic Chris- tians (so insatiable was their raiicour) frequently treated in an approbrious manner the bodies of tlie saints, af- ter they had been cruelly tortured to death. The mos': usual indignities were as follows : Their bodies were exposed naked and widiout burial, and at the same time the persecutors prohibited the Christians lo fetch them away, and deposit them in the earth. Sometimes they threw the bodies of deceased martyrs into the water, and sometimes into the fire ; otlicrs were thrown to be devoured by dogs and birds of prey, to w iid beasts, 8^c. But all these indignities done to the bo- dies of Christians are sanctified, by Christ's sufil'rin(^- his sacred body to bj woundLd by a profane ham!, after his death.
2. As our Lord and Saviour Jesus Christ has suf- fered a fountain fcr sin and uncleann^^ss to be opened
VOL. 11. Y V
354' CHUIST's SUri'ERINGS
for us m his body on the cross, we should diHgently make use of it in order to obtain eternal salvation.
By this blood and water which flowed out of our Saviour's side, is obtained what all the Levitical puri- fications and sprinklings with blood and water typified, indeed, but could not in reality perform. Let us then with joy draw water out of this well of salvation, (Isaiah xii. 3.) Let us approach this free and open fountain with an heart convinced, both of the dreadful t^uilt of sin, and of the infinite loss we sustained there- by ; that we may find forgiveness of the guilt of sin djj in tlie blood of Jesus Christ, and be washed from the ^ uncleanness of sin in this pure water. Let us atten- tively consider ^»t. Paul's exhortation to the Hebrews: ' Haviiig therefore, brethren, boldness to enter into the Holiest by the blood of Jesus, let us draw near witli a true heart, in full assurance of faith, having our hearts sprinkled, [with the blood of atonement of the New Covenant^ from an evil conscience, and our bodies washed with pure water, (Heb. x. IV. 22. Heb. ix. 14. 1 Peter i. 1, 2.)
THE PRAYEll.
O FAITHFUL Saviour, we praise thee for all the tokens of tliy love, and for all the several kinds of in- sults and indignities which thou wast pleased to en- dure for our sake, both before and after thy death. — Grant that we may hasten to the streams of blood and water wbjch flowed out of thy side, and obtain remission of sins by a worthy participation of the sa- craments, which they represented. Amen.
COIsSIDERATION XIL
IHE BLOOD OF THE SACRIFICE OF ATONEMENT, A TYPE OF THE BLOOD OF JESUS CHRIST.
*THE life of the flesh is in the blood, and I have given it unto you upon the altar, to make an atone -
ON liouNT coLGoniA. 355
rnent for your sou! : For it is the blood, thn.t makcth an atonement for the soul,' (Lev. xvii. 11.) *°»-
In the hist Consideration, we gave some short if?* troductory hints towards explaining the mystery con- cealed under the blood and water, which issued from our Saviour's side after his death. But this it a matter of such importance, that it may well deserve a farther discussion. For this end, let us go into the typical school of the Holy Ghost, and endeavour to illustrate the two most remarkable types of this mysterious stream of blood and water; namely, the blood of the sacrifices prescribed in the Old Testament, and the wa- ter gushing out of the rock, that was struck by Moses.
In our enquiry into the mystery concealed under the blood of the sacrifice, these two articles offer them- selves to our consideration.
First, The blood of the sacrifice itself.
Secondly, The ceremonies observed about it.
As to the blood of those clean animals which were appointed for sacrifices, it was the chief article in the whole Levitical worship. When a person by a trans- gression of the Divine law had deserved death, he brought, in the stead of himsflf, such a victim as God had nominated ; laid his hand on it, and confessed his crime over it. From that instant, the victim was considered as if itself had committed the crime, and thus deserved death ; but the atonement for such a sin. was not made till all the blood of the animal was drain- ed off, and poured out at the foot of the altar. Hence St. Paul says, (Heb. ix. 22.) ' that without shedding of blood there is no remission.' Now if we consider how many millions of victims were thus sacrificed, from the time of Moses to that of our baviour, first in the court of the taberiacle, and afterwards in the temple of Jerusalem; the immense quantity of blood, shed in all those sacrifices, must fill us with honor and amazement.*
* Josephus in his history ot" ihe Jewish wars, eliirms that : 55,600 paschcl lambs wei?e killed ia the Temple a'. Jerusalem
^
S5t> CIERISTS SUFPERIKCS
The blood of the sacrifices so profusely shed was, /n^der the Old Testament, according very sacred. No ^. rson, under pain of deatli, was to apply this blood i:o liis own private use ; God having reserved it for himself alone, and strictly enjoined that it should be poured out at his altar. Nay, in order to impress the sweater awe and veneration for this blood of tl:e sacri- fices, it was likewise prohibited by the Leviticallav/, to eat the blood of any creature that was killed for common use, as appears by the following precept, of God in Leviticus, (Chap. xvii. 10) * Whatsoever man there be of the house of Israel, or of the strangers that sojourn among you, that eateth any manner of blood, I will even set my face against that soul that eateth blood, and will cut him off from among this people.' This injunction is likewise repeated in an- other place : ' Thou mayest kill and eat flesh in all thy gates, whatsoever thy soul lusteth after, according to the blessing of the Lord thy God, which he hath given thee ; the unclean and the clean may eat thereof, as of the roe- buck and as of the hart. Only ye shall not eat the blood ; ye shall pour it on the earth as water, (Duet. xii. 'l5. 16.)
Commentators have produced many reasons, why the eating of blood was so strictly forbidden under the Old Covenant. Some are of opinion that it was pro- hibited because the eating of blood is pernicious to the human body. It is the opinion of others, that God in his wisdom forbade it, in order to restrain men from all bloody and cruel dispositions. Otiicrs assign other reasons for this prohibition, but equally unsa- tisfactor}-. But God himself, who can best explain Iiis own knvs, has made known to us another cause, very different from any of those mentioned above. For after prohibiting tlie eating oF l3!cod, the Law-
10 one day, at the feast of the Passover. Theii* blonrl. according to Lundius's computation, must have amounted to l.ooo hogs- heads.
ON MOUNT GOLGOTHA. 357
giver adds in the following verses, ' For the life of the flesh is in the blood, and I have given it to you on the altar to make an atonement for your soul ; for it is the blood that m^iketh atonement for the soul. Therefore, I said unto the children of Israel, No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood,' (Lev. xvii. 11, 12.)
It is here asserted that the life of the flesh is in the blood. For while the blood circulates in the bodies of brutes, they live ; but if the blood be let out of their bodies, they remain without motion, and their animal life is at an end. As often therefore as the blood of a sacrificed animal was shed, it was looked on by God as if the soul of the victim was oflfered up to his jus- tice ; and this soul of the animal was i'arther con- sidered as a ransom for the rational soul of the sinner.
The case was this : When any one by transgressing the ceremonial law of God had deserved death, his soul might justly have been violently forced from his body, and brought before the tribunal of the Supreme Law-giver, there, according to the rule of Divine justice to receive the sentence it had deserved, which was this, ' The soul that sinneth shall die.' But God, in the ceremonial law, was pleased to permit the sin- ner to redeem his soul by the soul of a beast ; or, that for his own soul he should offer the soul of a vicrim. Now the soul of an irrational animal is by no means an equivalent ransom for the rational soul of a man ; there being a very great disproportion betwixt them. However, this soul of the beast, which v/as poured out with its blood at the foot of the altar, v.-as accepted by the Divine justice, as a pledge for the soul and blood of Jesus Christ, m hich uere in due time to be shed for the sins of the whole world, and to be ofiered up to the Divine justice. Now as the blood of the sacrifice, or the animal soul of the sacrificed victim was accepted instead of the soul of the transgressor ; so the Mediator's soul, which was separated from his body by a bloody and violent death, was accepted at
S58 Christ's suffeiungs
the Divine tribunal, as the ransom for the souls of many sinners who had deserved death, and as a sin- ofFering to atone for their transgressions, (Isaiah liii. 10.) When this was accomplished, and Christ had by a bloody death laid down his soul as a sin -offering ; the type of the sacrificed blood was fulfilled, and the prohibition of eating blood no longer continued in force : And it was then universally proclaimed, that God, in consideration of the blood of Jesus Christ his beloved Son, which had been typified by copious streams of blood shed in the Levitical sacrifices, would remit men their sins, and acquit them from punish- ment, if they repent and believe in Christ.
Let us now, from the type, pass to the great Anti- type. The blood of Christ is in scripture represented as the cause of our justification, sanctification, and glorification. I shall only mention the principal pas- sages relating to this subject, which are as follows.
' This is my blood of the New Testament, which is shed for many [for the infinite multitude of Adam^s descendants] for the remission of sins, (Matt. xxvi. 28.) My flesh is meat indeed, and my blood is drink indeed ; he that eateth my flesh, and drinketh my blood, dwellethinmeandlinhim, (John vi. 55, 56.) Whom God hath set forth to be a propitiation, through faith in his blood, (llom. iii. 25.) Much more then, ])eing justified through his blood, we shall be saved from wrath, through him, (i(om. v. 9.) In whom we have redemption through his blood, the forgiveness of sins, (Eph. i. 7.) But now in Christ Jesus, ye, ^-iho sometimes were afar off", are made nigh by the blood of Christ, (Eph. ii. 13.) Having made peace through the blood of his cross, (Col. i. 20.) For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctiiii. l!i to the purify- ino' of the flesh ; how much much mure shall the blood of Christ, who, through the eternal Spirit, oilered him- self without spot to God, purge your consciences from dead works to serve the living God, (lieb. ix. 13. 14.)
ON MOUNT GOLGOTHA. lS-59
Having- therefore, brethren, boldness to enter into the Holiest by the blood of Jesus, by a new and living^ way, which he has consecrated for us through the vail, that is to say, his flesh, (Heb. x. 19.) Ye know that ye were not redeemed with corruptible things as silver and gold, from your vain conversation received by tradition from your fathers ; but with the precious biood of Christ, as of a lamb without blemish and without spot, (1 Peter i. 18, 19.) The blood of Jesus Christ his Son cleanseth us from all sins, (1 John i. 7.) He hath loved us and washed us from our sins in his own blood, (Rev. i. 5.) These are they who came out of great tribulation, and have washed their robes, and have made them ^v•hite in the blood of the Lamb, (Kev. vii. 11.) They overcame him by the blood of the Lamb, and the word of their testimony,' (Rev. xii. 11.) Thus the blood of Jesus Christ, and its powerful influence, is set forth unto us in the New Testament.
But in order rightly to understand all these passages of scripture, it is to be observed, that under the name of blood, the Holy Ghost usually comprehends both the entire obedience, and the sacrifice of our blessed Saviour. Hence St. Paul, (Heb. ix. 23.) uses the word blood and sacrifices as synonymous terms : ' It was therefore necessary that the patterns of things in the heavens should be purified with blood, but the heavenly things themselves with better sacrifices than these.' This sacrifice, which Christ offered to his Father for our reconciliation, includes likewise the prayers and supplications, the strong cries and tears, w^hich he offered up in the days of his flesh, (Heb. v. 7.) all tlie reproaches, the insults, and contradiction of sinners ; all the pains and agonies of his body and soul ; and lastly, his death on the cross, in which they terminated. The Apostle in the epistle to the He- brews, says of the blood of Christ, ' Ye are come to the blood of sprinkling, which speaketh better things than the blood of Abel,' (Heb. xii. 2i.) Itspcaks,
3GC) ciiuiot'o sufferings
1. To God, and cries to him, not as the blood of Abel did, for vengeance on those who shed it, or caus- ed it to be slicd ; but for atonement, reconciliation, and mercy on the human race, which was sunk into extreme mibcry. As often as his heavenly Father thinks on this blood, he must also think on the aston- i:rhing obediv^ncc of his Son, who shed it on the cross; or. the outrages, and all the tortures which he endured; and consequently is thereby powerfully moved to pour down upon us pardon, forgiveness, and blessings.
■ 2. The blood of Christ speaks likewise to men. — It speaks to secure and bold sinners, who go on in their impenitence and profligacy ; and represents to them the inestimable value of their immortal souls, which c;in be redeemed from destruction only by the precious blood of the Son of God. It represents to them the abomination of sin, which defiles human na- ture with such spots, as can only be washed away by the blood of the Son of God. It represents to them the iioiincss and justice of God, which, for an atone- ment, has renuired such a ransom.
Farther, ii speaks to penitent sinners who know their mi'sery and depravity, and are deeply humbled for their sins. It represents to them the inconceivable love of God, which moved him to give up to so bloody a death his only Son. It promises them the remission of all their sins ; informing their conscience, that the wradi of God is appeased, his justice satisfied, and his mercy ready to receive into his bosom, and inipart grace to e^■ery soul that is sprinkled with the blood of Christ.
Blessed is he, ^vho willi faith and obedience hears the \ oice of this blood, speaking peace to his con- science. Tliough the blood of Christ implores mercy for us, and speaks better things than the blood of Abel ; nevertheless, on tliose who, instead of being niONcd by it to faith and repentance, tread it under foot, and account the blood of the covenant an unholy thhig, (Heb. X. 29.) it will one di'v still more loudly cry cut for vengeance.
ON MOUNT GOLGOTlfA. ^^61
II. We now proceed to consider the ceremonies observed, with regard to the blood of the sacrifices, in the Old Testament ; and these are chiefly the follow- ing :
1. The shedding of the blood. This was done by slaying the victim that was to be offered ; its throat being cut with a sacrificing knife, so that the blood was all drained out of the animal's body, (Lev. i. 5.)
2. The receiving the blood. As the blood of the victim was shed, so was it received into a vessel, which one of the priests held for that purpose.
3. The sprinkling of the blood. In some sacri- fices, the blood was sprinkled on the horns or Cf .rners of the brazen altar, (Lev. iii. 2, 13.) In others, it was sprinkled on the horns of the golden altar of in- cense, in the sanctuary, (Lev. iv. 7, 18.) Sometimes it was sprinkled against the Ark of the Covenant in the Holy of Holies, (Lev. xvi. 14, 15.) In , other cases, even the book of the law, and the people, and the consecrated vessels of the tabernacle, weie sprink- led with blood, (Heb. ix. 19, 21.)
4. The pouring out of the blood at the foot of the altar, (Lev. iv. 7.) Now there were in the temple certain conduits, by which the blood was carried off into the brook Cedron.
5. The carrying of the blood into the Holy of Ho- lies. Tkis was done only once a }'ear, on the great day of atonement.
Let us, in the next place, with a holy reverence, consider the mysteries, which the wisdom of God has caused to be typified by these ceremonies. For none of them were arbitrary, or without a meaning ; but the Supreme Wisdom, by which the whole Le\itical service was instituted, had its secret views in these bloody sacrifices, to vv^iich they were all directed. For as the sacrifice of the blood, in general, typified the blood of Jesus Christ ; so the ceremonies which accompanied the sacrifices, likewise prefigured the cir- cumstances that attended the sacrifice of Jesus Christ,
VOL. IT. z z
662 CHRIST'S SUFFERINGS
1. The shedding of the blood of the victim, that was sacrificed, represented the shedding of the presci- ous blood of Christ, of which our blessed Saviour says, (Matt. xxvi. 28.) 'This is my blood, which was shed for many, for the remission of sins.' Now, the blood of Jesus Christ was very copiously shed in his suffer- ings. It was shed in great drops during his agony in the garden on the Mount of Olives, whither he went across the brook Cedron, into which the blood of the s icrifice was conveyed from the temple. It was shed when he was cruellv scoursred. It was shed when he was crowned with thorns. It was shed at his cruci- fixion, when tlie nails were driven through both his hands and feet. Lastly, it was shed by piercing his iiide with a spear, even after his death. The remain- ing part of the blood which in death had collected it- self about the heart, f' om all the veins, had a free pas- sage totally to run out. Thus was the blood of our Redeemer abundantly shed for us.
2. The receiving the blood of the victim in a par- ticular vessel, which was held under bv one of the prif sts, indicates in general the reverence and holiness which oueht to1)e observed towards the blood of Je- sus Christ, and the sacrifice offered. The Apostle, in the epistle to the Hebrews, (chap. x. 29.) speaks of some who accounted the blood of the Covenant an unholy thing, and as it were, trod under foot the Son of God. But he intimates, that the punishment of such profane persons will be very grievous at the last day.
3. The sprinkling of the blood. Of this ceremony the Jews make great account, and call it the root of the sacrifice ; ho\^ver it prefigured many mysteries of the New Testament.
4. The pouring forth the blood of the sacrifice at the foot of the altar, represents, with regard to Christ, the abundant shedding of his blood on the cross, till the absolute separation of his body and soul. For it is said of Clirist, ' He hath poui^eU out his soul unto
0» MOUNT GOLGOTHA. 363
death,' (Isaiah liii. 12.) and consequently he poured ou<- his blood with the utmost wilUngness, and ovcr- floudng zeal, for the honour of God, and the unspeak- able good of mankind.
5. Lastly, the High Priest, by entering with the b;ood of the sacrifice into the Holy of Holies, shewed that Christ, after shedding his blood on the cross, would enter into tlie heavenly sanctuary, there to ap- pear in the presence of God for us.
Let us now all, without delay, comply with the fol- lowing exhortation of St. Paul, (Heb. x. 19.) ' Hav- ing therefore, brethren, boldness to enter into the Holiest by the blood of Jesus, by a new and living Way, which he hath consecrated for us through the vail, that is to say, his flesh, and having an High Priest over the house of God, let us draw near v/ith a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bo- dies washed with pure water. I^et us hold U:-A the profession of our faith without wavering, for he is faithful that has promised ; and let us consider one another to provoke unto love, a')d to good works: Not forsaking the assembling of ousrlves together, as the manner of some is; but exkorring one anothrr, and so much the more, as ye see ihe cKy approaching.'
Moreover, the blood of Jesus Christ has a particu- lar use, in ^vhich it differs from the typifying biood of the victims in the Old Testam<.nt. No person, under pain of death, was to drink of the latter; t)ut Clirist says on the contrary, in the New Testament, ' Drink ye all of this, my blood, &:c.' (Matt. xxvi. 27, 28.) Nay even death is threatened in the gospel to those, who will not partake of it : ' Verily, verily, I say unto you, except ye eat the flesh of the Son of .%lan, and drink his blood, ye have no life in you,' (John vi. 53.) On the other hand life is promised to those, who drink it with true faith : ' Whoso eateth my fles;:, and drinketh my blood, hath eternal life ; and I will raise Jiim at the last day. For my flesh is meat indeed, and
"364 cimisT's sufferings
my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him,' (John vi. 54, 55, 56.) This eating of the flesh of Christ, and drinking his blood, is figuratively done in the holy sacrament of the Lord's supper, to which the Son of God undoubtedly here alludes.
THE PRAYER.
O THOU faithful and ever- living Saviour, we bless, we praise and extol thee for shedding thy precious blood on the cross, in our stead, and for pouring out thy soul unto death, in order to redeem us from death eternal. Grant that we may never forget this inesti- mable benefit ; and be pleased incessantly to renew the thoughts of it in our souls. Thou, O my Savi- our, by the shedding of thy blood on the cross, hast accomplished the whole work of redemption ; so that there is no need that thou shouldest die again, and of- fer thyself a second time, since by one sacrifice of thyself, once oflfered, thou hast perfected all those who shall be sanctified. Give us grace, O blessed Jesus, to make a faithful application of thy sacrifice, and gratefully to commemorate it in the sacrament which thou hast instituted, until thy coming again. Amen.
CONSIDERATION XIII.
THE WATER WHICH FLdWED FROM THE ROCK,
A TYPE OF THE WATER WHICH ISSUED
FORTH FROM OUR SAVIv^Ur's SIDE.
* AND the congregation of the children of Israel journeyed from the wilderness of sin, after their jour- nies, according to the commandments of the Lord, and pitched in Rephidim : And there \\ as no water for the people to drink. Wiierefore the people did chide with Moses, and said. Give us water, that we may drink. And Moses said unto them, why chide you with me ? Wherefore do ye tempt the Lord ? And
■M
ON MOUNT GOLGOTHA. 365
the people thirsted there for water, and the people murmured against Moses, and said, Wherefore is this, that thou hast brought us out of Egypt, to kill us, and our children, and our cattle, with thirst ? And Moses cried unto the Lord, saying. What shall I do unto this people ? They be almost ready to stone me. And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel : And thy rod, wherewith thou smotest the river, take in thine hand, and go, behold, I will stand before thee, upon the rock in Horeb ; and thou shalt smite the rock, and there shall come water out of it, that tne people may drink. And Moses did so, in the sight of the elders of Israel.' (Exod. xvii. 1 — 6.)
In these words wt have an account of a surprising miracle which God ^vrought in the deserts of Arabia. The occasion of this wonderful display of the Divine power, was the ^vant of water. For though the chil- dren of Israel had plenty of fiesh and bread, to satisfy their hunger ; the quails lying in heaps about their tents, and the manna falling every night on the earth ; yet they were in extreme want of water. Thus God, in his wisdom, seldom gives men at once every thing they wish for ; but permits them to feel the want of something, in order to keep them in continual disci- pline, and oblige them to look up to his all-dispensing hand. In this exigency, the Israelites returned to their impious mistrust of the Divine providence, even so as to break out in menacing murmurs, against Mo- ses. Thus, the distress which now came upon them discovered the wickedness, that lay concealed in their obdurate hearts. At the waters of Marah, which were miraculously sweetened for their use, and at the twelve wells of Elim, they shewed no distrust, or want of faith. But no sooner were they again in want of wa- ter, but their unbelief n\anifested itself in wicked mur- murs. Thus it is, to this very day. While men are surrounded with plenty and affluence, they abound in faith, and trust in God. But when God deprives them
266 Christ's SUFFERINGS
of their riches, &c. and puts them to the test, how far they believe in him ; then they are too apt to betray their want of belief. The children of Israel oua:ht to have been contented and easy, notvi^ithstanding this want of water ; since they were assured, that it was not by any mistake of their leader, but by God's com- mand, that they were come into this barren wilder- ness, in which there was no water : For it is said in the text, * They journeyed according to the command- ments of the Lord.' But this unthinking people did not look up unto God, nor attend to the motion of his hand, which had brought them into these streights ; but in their impatience, they murmured and exclaimed against Moses, the glorious instrument that God was pleased to make use of to conduct them through tlie wilderness. They did not have recourse to their Al- mighty Creator, and pray to him for water, in their distress ; but they went to Moses, and peremptorily insisted on his providing water for their use : * Give us water, say they, that we may drink,' However, though these words proceeded from a very wicked disposition ; yet may we borrow them from these thirsty Israelites, and, with a better frame of mind, apply them to Jesus Christ, saying, ' Give us water, that we may drmk.' This our blessed Lord himself lias permitted us to do. For it is not only to the Sa- maritan woman, but to every one of us, that Jesus says, * If thou knewest the gift of God, and who it is that saiihto thte, give me to drink, thou wouidest have asked of him, and he would have given thte living water,' (John iv. iO, &:c.)
Moses indeed briefly remonstrates to them, that their misbehaviour was very sinful, and says, ' Why chide you with me ? VVHierefore do ye tempt the Lord ?' But he did not think it advi>.i;blc to enter in- to a long expostulation with this infatu.ited multitude, Avho were already looking out for stones to assault him. He then addressed himself to God ; and in- treated him not to revenge and punish such murder-
ON MOUNT GOLGOTHA. 367
t)us intentions, but to give him direction and assist- ance in such a critical time. Now as Moses, in this instance, is a follower of God by his patience and loiig-suffering ; so we ought to imitate Moses, and in the like circumstances to possess our souls in pa- tience and gentleness.
God, by the intercession of his faithful servant Moses, is prevailed upon to work a miracle, to remove the people's distress ; upon which their fury subsided. For this end, Moses is directed to go to a rock on Mount Horeb. The omnipotence of God could have raised a cloud from the sea, and after having driven it by the wind to the wilderness, have dissolved it in rain; or have caused a spring to gush out of the earth, with ■which the people might have quenched their thirst. But God was pleased to bring forth abundance of water, by cleaving a hard rock. Thus, he did not only give a more manifest proof of his omnipotence, in accomplishing his design by such improbable means ; but likewise intended to make the Israelites ashamed of the hardness of their hearts, and at the same time by f;hese circumstances, to shadow out some future event of a sublimer nature. Moses was to strike this rock with the same rod, with which he had performed his wonders in Lgypt, and had divided the waters of the red sea. God reminds Mo^es of this circumstance, in the following words : ' Take in thine hand thy rod wherewith thou smotest the river ;* so that by recollecting the former miracle, Moses's faith might be strengthened, and the unbelief of the people confounded.
Two sorts of spectators were present at the strik- ing of this rock ;
1. Christ himself, in the pillar of tlie cloud, who is supposed to say in the text, ' Behold, I will stand be- fore thee there, upon the rock in Horeb,' i. e. I will manifest myself in my glory, over the r(3ck that shall be struck. But Christ is by no means to be thought a mere spectator on this occasion. It was by his
368 chuist's surrERiNGs
power, that this miracle was to be performed. As he had before directed the flight of the quails to the wilderness, and cnused them to come and fall down among the tents of the children of Israel ; so now he, in a wonderful manner, directs the course of the water to this rock.
2. The other class of spectators were the elders of the people ; who were appointed to be witnesses of this miracle. The bulk of the people, by their unbelief, had rendered the ; selves unworthy of see- ing this operation of the Divine omnipotence.
In the presence of the above mentioned spectators, Moses struck the rock \vith his rod, and in an instant produced a copious stream of living water, as appears from several other passages of scripture, (Psalm ixxviii. 15, 16. cv. 41. cxiv. 8. Isaiah xlviii. 21.)
It we would search deeper into the mystery of this remarkable transaction ; St. Paul, who is an unexcep* tionabie authority as to the true intention of God, throws a great light upon it in these words : ' Our fathers did all drink the same spiritual drink ; for they drank of that spiritual rock that followed them ; and that rock was Christ,' (1 Cor. x. 4.) From these words we may learn two things,
First, That the rock which Moses struck had a spiritual import, and represented Christ.
Secondly, That the water, which flowed from the rock, had also a spiritual meaning ; hence it is termed by the Apostle, a ' spiritual drink,' i. e. drink which typified something spiritual.
Our blessed Saviour, in several passages of the Old Testament, when described as a protector and deli- verer of his people, is Cvalled a rock. Moses speaks thus of the Israelites : Jesurun vraxed fat and kicked, and forsook God who made him, and lightly esteemed the rock of his salvation,' (Deut, xxxii 15.) or, as the original phrase imports, treated him like a fool, or an idiot.
ON MOUNT GOLGOTHA. 369
A rock is hard, permanent, and immovable ; and therefore a proper type to prefigure,
1. The eternity and immutabilit}^ of Christ.
2. His invincible firmness and strength.
3. His being an asylum to some, and an offence to others.
Those, who in confidence of faith fly to him for refuge, find safety and protection. Thus anciently, in time of war, the people betook themselves to the highest rocks for safety against the attacks of llie enemy. But thev, who through unbelief das,h them- selves against this spiritual rock, do it to their owii destruction. Hence Christ is stiled in scripture, ' a rock of offence and a stumbling stone,' (Kom. ix. 32, 33. 1 Peter ii. 8.) Thus we see, how very properly our blessed Saviour is in general compared to a rock.
But this rock, of which we are now treating, repre- sents Christ only in one particular, namely, that wheu it was struck with Moses's rod, it sent forth Vv'ater-; and in this event we find a two-fold mystery.
First, The sufferings of Jesus Christ.
Secondly, The abundant gifts of the Holy Ghost, which our blessed Saviour has acquired for us by his sufferings.
The former is represented by" striking the rock with the lawgiver's rod ; and the second is typified by the plenty of water which this stroke produced. These two particulars we shall now enlarge upon ; and ob- serve the wonderful resemblance between the type uriJ the great Antitype.
I. The following resemblances may be observed between the rock that was struck, and Chris: under his sufferings.
1. The rock Horeb derived its name from its aridi- ty ; for it was a dry parched rock, which seems but ill adapted to be a copious spring of water, to quench the thirst of such a numerous people. Thus, it is said of our blessed Saviour in his state of abasement, 'He shall grow up as a tender plant and as u root out of u
VOL. II. A a a
370 Christ's sufpe rings
dry ground,' (Isaiah liii. 2.) The Pharisees and rulers oFthe ptople, his enemies, were persons of wtahh and distinction, and flourished like a green bay tree, (Psahn xxxvii. 35.) but of the N'essiah it is said, ' When we shall see him, there is no beauty that we should desire him,' (Isaiah liii. 2.) His mean appear- ance like a servant, his obscure parentage and other circumstances externally despicable, rendered him a rock of offence to his people, a stone which the build- ers rejected.
2. i'he rock out of which the water was to flow, was pointed out to Moses by God himself. In like manner Christ was appomted by his Father before the foundation of the world, to be the Saviour of mankindj and the spring of living waters.
3. T!ie glory of the Lord manifcs':ed itself over the rock which was struck, in the pillar of the cloud : ' Be- hold, I will stand before thee there upon the rock in H(jreb.' 'I'hus the visible human nature of Jesus, the rock of salvation, was personally united with the Di- vine glory, which dw. lied within it much more essen- tially than it did anciently in the cloud. Nay, the Divine glory displayed itself in Christ even in the low- est state of hishumiiio.tion; for, notwithstandino; all the indignities and insults that were ofitred him, some rays of the divinity beamed in the eyes of the Roman officer who stood at the cross, so that he cried out, ' Truly this was the Son of God !'
4. The rock, on which God tlvas manifested his glory, was struck by his direction ; so Jesus Christ, the rock of sahatii n, was wounded b} the permission, and according to the predeterminate counsel and will of God ; wh ) bays by the prophet, ' Awake, O sword, against my Shtplu rd, and the man that is my fellow, sailh the Lord of hosts,' (Zech. xiii. 7.) The strokes which our spiritual rock suftered, are the inward and outward sufierings of Jesus Christ.
5. 1 he rock ol Horeb was struck at a time when all Isrcai rebelled against the Lord and his servant Moses,
ON MOUNT GOLGOTHA. 371
and consequently little deserved so great a benefit — Thus the rock of salvation was smitten by God, and made a spring of living water, when Israel committed the greatest ofsins, by reviling and insulting the rock of their salvation.
6. The rock \vas struck in the presence of tlie ciders of Israel, who were witnesses of the miracle. Thus the elders of the people, the scribes, and the rulers stood under the cross of Christ, and saw how this rock of our salvation was stricken and afflicted, (Matt, xxvii. 41. Luke xxiii. 35.)
II. We come, in the second place, to consider th.e water which came fortli from the rock ; on which we shall make the following observations :
First, This water typified the rich abundance of grace, procured for us by the sufferings of Chirist.
Secondly, As the watei did not come forth until after the rock had been struck, and tlie glory of Ood had manifested itself above it ; so likewise the Holy Ghost was not poured forth in a visible manner, till the blessed Jesus had feit the curse of the law, satisfied the justice of God, terminated his sufferings in death, imd was again raised and received into glory. Hence the Evangelist says, ' The Holy Gb.ost was not yet given, because Jesus was not yet giorified,' (John vii. 38. 39.)
Thirdly, As the rock of Horeb did not yield only a few drops, but whole streams of water issued fi'om it, which allayed the present thirst of the people, and afterwards ran in the dry places like a ri\'er, (Psalm cv. 41.) to serve the people in any future exigency; so the rock of our salvation, being sraitcen and wound- ed, is become a copious spring oi" living waters, so that this water of life is sufficient to salibfy all the whol^ Israel of God, in their pilgrimage througli tinic into eternity.
Approach to this living water, ye who still quencli your thirst in the impure streams of sinful Itists, and drink iniquity as a thirsty man does water, 'irar.y man thirst, saithour blessed Saviour, lei him come lo
372 €iillLISTS SUFPERINCS
mc, and cirlnk : but this he spake of the Spirit,' as the Evanj^elist informs us, (John vii. 37. 39.) These are The words of your benevolent Saviour, who ardently desires your salvation, Let them not therefore pass by y our ears to no purpose. Behold, for } our sake he has suffered himself to be smitten and wounded ; and by his meritorious sufferings has acquired tor you the spirit of grace, which in his gospel you are freely invit- ed to receive.
Come unto him also, ye who pant after grace, as the hart panteth after the refreshing stream ; and be not deterred from approaching him by the sense of your "un worthiness. Who could be more unworthy to re- ceive water from the rock, than the seditious Isrealites in the desert ? Yet, notwithstanding all their mur- muring, the mercy of God opened to them a copious spring of water.
Lastly, Come to those waters which flow from the rock of salvation, ye who have already experienced thtir enliv^ening virtue. Draw cheerfully out of his inexhaustible fulness, and then you shall never thirst.
THE PRAYER.
O MY Saviour, whose merit is infinite, be pleased so to dispose our hearts, as to become partakers of the living waters of thy spirit. Create in us a loath- ing of the turbid waters of sinful pleasures, and kindle in us an ardent thirst after thy grace. JVlay we drink abundantly of tlie salutary streinns of thy comforts, that vre may nrrive to those blissful regions, where wc shall never thirst anv more. Amen.
CONSIDERATIO:: XIV.
TJIi: LAST IIOiVOURS PAID iO i Ji E EODV OP THE LOK]) JESUC,
^ AND now, when the even was come, because it ^vas the prepiravion, that is, tlic day before the Sab- bath, came a rvzh man of Arimatlie:T,'a city of the Jews,
ON MOUNT COLCOTHA. '375
named Joseph ; he was an honourable counsellor, 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 God : He went in boldly unto Pilate, and besought him that he might take a^iay the body of Jesus. And Pilate marvelled if h.c were already dead; and calling unto him the Centurion, be asked him, whether he had been any while dead ? And when he knew it of the Centurion, he gave the body of Jesus to Jos-ph, and commanded it to be de- livered to him. And Joseph bought fine linen. And there came also Nicodemus who at the first came unto Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound vvei£;nt, — Then took they the body 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,' (Matt, xxvii. 57—59. Mark xv, 42— 4G. Luke sxiii. 50 — 53. John xix. 38—40.)
In these words are described the last honours paid to the breathless corps of the Lord Jesus,
First, By taking it down from the cross.
Secondly, By preparing it for an honourable inter- ment.
1. Concerning the taking down of our Lord's body from the cross, the evangelical history takes notice.
1. Of the time when it was done.
2. The instruments, which the providence of God made use of ior that end.
1. The time is denoted in general by St. John in these words, 'After this,' i. e. after Christ was in reality dead on the cross, and his side hivd been pierc- ed with a spear by one of the soldiers. But St. Mark specifies the time something more punctually, and observes, that ' it was in the evening,' i. e. according to the Jewish computation of the day, between the ninth and twelfth hour, or according to our method of reckoning tl^.e iicurs, between ib.rcc and six of the
374 Christ's sufferings
clock in the afternoon ; when the sun drew near the time of its setting, and about two iiours before night came on. It is further observed by the Evangelist, that it was the evening of the preparation, or the day before the Sabbath. Thus it was a vigil, or the even of a day which was kept holy on a double account.
Fn'st, As it immediately prrceded the Sabbath; hence it is called, the day before the Sabbath.
Secondly, As it ushered in the feast of the passover, which fell out on that Sabbath ; therefore it is also termed the day of rest, or the preparation for the pass- over. According to our method of computing the days of the week, it was the Friday on which the Jews prepared themselves for the ensuing S.ibbath, which was likewise the day of the passover, the principal, and the most sulemn festival observed by the Jews. About this time, the rest of the Jews were perform- ing their hy])ocritical devotions in the temple. But instead of this, Joseph and Nicodemus were emplo}-- ed in paying the last honours to the breathless corps of our blessed Lord; and in this they acted agreeably to the words of Jesus, namely, that niercy is better than sacrifice. This eve of the .Sabbath was a vv. ry proper time for the interment of the Lord Jesus ; since the Son of God now rested from the work of re- demption, which might be considered partly as me conclusion of the Sabbaths instituted in the Old Testament ; ,?.nd partly as a preparation for the great; Sabbath of the New Testament, on wiiich the people of God were to rest from the laborious service of the ceremonial law.
2. The instruments which the Divine providence was pleased to make use of on this occasion. These had been before made known i;} t!ic prophet Isaiah, (Isaiah liii. 9.) who s;iys, that l hi c Messlaii should, in his death, be with the rich, &c. But what little ap- pearance was there of the accompiishnient of this prophecy ; since the most wealthy and principal per- sons of the Jewish natiojij not only rebelled against
ON MOUNT GOLGOTHA. 375
this King, whom God had determined to set up in Sion ; but even condemned him to die. However, the eternal wisdom of God soon provided the means to fulfil this prophecy. God raised up two persons to perform tliis office, of whom it was little thought that they would take on themselves the care of the body of a crucified person. Thus, when in any in- stance we have the Divine promise before us, though we cannot see any one near us, who is likely to per- form it, yet we must not despair of relief. The Lord will provide a proper instrument, and will fulfil all his pre inises. But the chief instrument God made use of on this occasion, is described,
First, By his name : which was Joseph. Thus, Joseph signalized his faith in honouring the corps of a person, who had died on the cross as despised and de- jected of men, and had been sentenced to death as the vilest malefactor, with a decent interment. He is further described.
Secondly, By his country. As Joseph was a com- mon name among the Jews, this person, by way of dis- tinction, is stiled Joseph of Arimathea. This, accord- ing to St. Luke, was a town of Judea, and is placed by St. Jerome between Lydda and Joppa; but others will have it to be the town of Ramah, which was situ- ated on a hill between Joppa and Jerusalem.
Thirdly, He is further described by his external circumstances. He was a rich man, and filled an ho- nourable post either in the sanhedrim, or in the city council of Jerusalem, which consisted of three and twenty persons ; hence he is stiled a counsellor. And thus was fulfilled what Isaiah had predicted in these words : ' And he made his grave with the wicked, and with the ricii in his death,' (Isaiah liii. 9.) The mean- ing of this verse in the original is properly tliis : " The grave of the iMessiah had indeed been appointed among the wicked;" i. e. it had been agreed to bury him with contempt in some infamous place among the malefactors ; " but he was found among the rich af-
376 c»uist's SLrrFEUiNGS
ter his death." These rich men were Joseph of Ari- mathea, and Nicodemus who afterwards joined him- self to the foi mer.
Fourthly, Joseph is described according to his in- ward quahties. Some of these were such, as he had in common with many other persons of rank in those days. Thus he is stiled by St Mark an honourable man ; but St. Luke observes that, among other good qualities, he had so far shewn his attachment to jus- tice and equity, as to act according to the dictates of his conscience ; so that he had not consented to the counsel and deed of our Saviour's enemies, (Luke xxii. 51.) Hence it is evident, that he either did not ipake his appearance when the w^hole council assem- bled to condemn Jesus ; or, if he was present, that he did not join in the vote for his condemnation. And if, with some commentators, we suppose him to have been only a member of the city council ; yet, he suffi- cientlv expressed his disapprobation of the unjust pro- ceediuQ-s of the Q-reat council asrainst Jesus. Thus far he might iiave proceeded by his mere natural pro- bity, and the impulse of his conscience, winch is na- turally shocked at flagrant acts of injustice and cru- elty. But St. Luke, in terming Joseph ' a good man and a just,' seems to allude to a distinction which was common among the Jews, who divided mankind into three classes, namely, just men, good men, and sin- ners, (Rom. V. 6. 7.) The sinners were those who perpetually wronged, injured, and did violence to others, without doing good to any one. The just were those who, being content with what they had, never offered to molest or injure others. But none were stiled good men, but those only who communi- cated of tlieir substance to the poor and necessitous. This last was Joseph's character. For he was 'not only just, injuring no one ; but he was good, benevo- lent, and liberal to others. He was just, as he did not consent to our Saviour's death. He was a good imd generous man ; since he defrayed the charges of his burial, v.hich v;erG ycrv considerable.
ON nroUNT COLGOTHA, 5?7
^nt the Evangelists have specified more sublime and i. xcellent endowments (^f mind, which this extra- ordinary person was possessed of.
1. St. John says, that he was a disciple of Jesus, i. e. he accounted Jesus a teacher sent from God, and his doctrine to be true and just, and ao-reeable to tlic writin.:^s of M )ses and the prophets. He was, conse- quently, not only a hearer of oiu' blessed Lord, but an* obedienr and zalous observer of his doctrine. Ac- cording- to S . M 'tt.'iew'saccoum, he had soiiiiproved the knowledi^e which he had acquired of the doctrine of Clirisi, that he himself hav! m ;de disciples or con- verts to Jesua ; htviiij^, every wiicre, in Ins con\'er- sation with others, introduced something whicli mipiit afford matter of reflection, and c .u^e tb.em to c ittcr- tiin hiohcr thougiits of the despised Jesus. How- ever, as St. John observes, ail this he had done pri- vately, foi fear of the Jews; and especially his col- leagues, who hid past a decree to excommunicate all those who should acknowledge Jesus to be the Mes- siah, (John ix. :.2. xii 4J.) This fear of man uas indeed a foible ; but as he had a well disposed mind, and a sincere love to Christ, God, in this weak instru- ment, manifested a power which calls for ouradmir:'.- tio.i. While the blessed Jesus was alive, and v\^hile he was esteemed, followed and admired, by multitudes, Joseph was a secret disciple, for fear of the Jev.'s; whereas now, when pur blessed Saviour was de;id, and his cause was desjx^rate, Joseph's fear vanislies, and he pubiiiiy shev/s himself a zealous discip.ie of Him, whom the Jewish rulers had crucified. Thus, his faith gave him the victory, and triumphed over the world and the fear of man. But,
2. Si. Mark adds : ' He waited for tlie kingdoni of G >d.' Thus, his mind must have been pret- ty free from the reigning prejudices of the Jews ; lor according to their notio.i, the kingdom of the Mes- siah was to be a woncUy and temporal sovereignty. But Jos. ph ^yilited for the kingdom of God, namely,
VOL, \i, B bb
ii78 Christ's sufferiucs
that splrilnal king-dom which was to bp founded by the Messiah, who himself had declared, that the king- dom of God was come, (M .rk i. 15.) Therefore, Joseph was not offended at the sufferings and deatli
*of Christ, like those who were filled with chimerical notions of the conquests, pomp, and glory of the- Messiah's earthly kingdom.
Fifthly, and lastly, He is described by the regard
' he shewed to the Lord Jesus. It is said in the evan- gelical history, 'He went in boldly unto Pilate.' His faith inspired him with courage ; and though reason represented to him the many difficulties attending this affair, instead of being deterred by them, he resolved at all events, whatever judgment the public might pass on it, or whatever danger he might incur from the cruelty of our Saviour's enemies, to be wanting in no endeavours for procuring the body of Jesus. And though it could not but be disagreeable to a man of his probity and delicate conscience, to ask a favour of such an unjust and profligate judge ; yet he repaired to his hall of judgment, in which the chief priests and eiders, out ol their pharasaical hypocris} , would not set a foot, and desired leave of Piiate to take down the body of Jesus from the cross, in order to bury it ; for this could not be done without a licence from the Ro- man governor, who was the supreme magistrate. But as Christ had been lifted up on the cross, by the sen- tence of the magistrate ; so it was God's pleasure, tluit he should be taken down by the same means, namely, by a licence from the judge. Now Pimte, well know- ing that crucified persons often lived two or three days on the cross, wondered to hear that Jesus was already dead ; and even that he liad expired be lore an end was put to his life, by breaking his k p;s. How- ever, having sent for 'he Centurion who eoir.manded the party of soldiers at the cross, and making a jx.rti- cular encjuiry into the affair, lie found by the officer that all tiiesc circumstances were true. There It ^re, when he was assured that Jesus was really dead, he granted Joseph's request.
ON MOUNT GOLGOTHA. ' 279
Who does not in this circumstaace see the hand of God, which so wonderfully directed these incidents, that the Roman governor, by his enquiries, is made the instrument to confirm the certainty of our Savi- our's death ? Thus, as our blessed Lord, by reason of the enrollment and taxation, was entered in the it gistcr of the living under Augustus; so under the lieutenant of his successor Tiberius, in order to strengthen our faith concerning the reiility of Christ's death, he \vas registered in the list of the dead. Avaricious gover- nors had, indeed, a practice of selling their licence to bury executed malefactors, at a high rate. But 1*1- late ^ave Joseph the body of Jesus voluntarily, wnd without any present, which he might have expeeicd from him, as he was a man of wealth and distinction. Upon this, as St. John relates it, * Joseph came [and with the help of his servants] took the body of Jesi.s' from the cross. With what joy did Joseph receive t!ic permission from Pilate, and how happy did he ihiiik himself in being possessed of the lifeless remains of a person he honoured so much wliile living ! Here let us pause a while, and, before we proceed, make the following observations :
1. When it so happens, that apart of the public worship of God interferes with a necessary act of charity, and love to Christ and his members, which will admit of no delay, the former may be omitted, and the latter performed with a safe conscience.
Joseph had no reason to entertain any uneasy scruples, because his care for the interment of thi; Lord Jesus prevented him from assisting in the tern- pie, at the worslii}) which was preparatory to the ap- proaching Sabbath. He was now to attend a labour uf love tvhich could not be deferred; and this was infinitely of higher value in the sight of God, than all the numerous sacrifices at that time offered in the temple. Therefore, it would have been an hypocriii- eal show of devotion, had he, out of fear of omitting' rhc temple service, been wanting in this opp9rtunity
3^0 Christ's suffeiuncs
of shewing his love to Christ. Certainly, the public wo; ship ol Cod ought i;ct to bt omitted but on very iPiipoi uml occasions, and iii ca^cs oi urgent necessity. At ail other times we are obliged to attend it, and by our de vol ion set a Ji;ood example to others. But if, in the tinie of divine service, an occasion offers of be- ing serviceable to a meml:)er of Jesus Christ, of at- tendii/g on him in his sickness, assistnig him under teniptations, or helpir:g him in any pressing exigen- ce} ; or if tlic providence of God point out to us an occasion where our charity is im. mediately required ; tlie public worship may, for that time, be omitted with a safe conscience. Such a hii^h value does God place on the love of our neigiibour, that he as it were postpones his own service, and gives the former the precedence.
12. External probit}-, and a natural love of justice, iliough not allowed to be sufficient to make a true Christian, are not at all superseded by the profession of cliristianity.
It is true, indeed, that the mere observance of jus- tice and probity does not constitute a Christian. But tjiis declaration is misconstrued by many sectaries and tjiihusiasts; who entertain an impious notion, that all external morality is exploded b) the gospel, and that it is }:o part (;f the Christian religion to practice the social duties. But we here see, that the Holy Spirit ir.str'.s this elogium of Joseph, namely, 'that he was a good nniii and a just,' and consequently was pos- sessed ol every moial virtue. Il were to be wished, that a nauirai love for justice was more frequently to be met with among persons hi trust and power, who aill themselves Chrisiians; and then the complaints VI injury ar.d oppression would not be so common.* ».* • .«... ............i....... •«.••
* ll those, who'amon^st us ihink Uiemselves at ilie summit of C!.!'ii.'.iau pcileciion. would concStscenci to practise and in- culcate the IjeatliLii virtues and n orul duties they exclaim • giiinst, it vvu'.::cl be iiuppici- lor thcmbilvcs uud their hearers, fr.-
ON MOUNT GOLGOTHA.. 381
God, even since the fall, has l(fft man so iViWch ,.o\\cr as is r.ecessary towards le;:ding a social, just, and regular iiie ; and every one is bound to make use of thib^ naiurul capacity of being virtuous, according to die design of the all-wise Creator ; which is, that \\L should be worthy and useful members of human society. However, morality alone is not sufficient in Gild's eye to mi-ke a man a true Christian, and an hL-ir of die kingdom of Heaven, (Matt. v. 20.) Honestr and godliness are good and acceptable in the sight of God, (1 '1 im. ii. 2.) and must go together. When the foimeris eniiobied by the latter, and when we are powerluily restrained from all unworthy and dislionest practices ihrcugh ti.e fear oi God, it is unquestionable^ one ot the greatest orn. mtents of a Christian. Whereas probity, wul'out the iear ol God, is no m.ore than a \\hiied sepulchre, ourwardi} beuutiful and spacious. but void oi life and intrinsic worth u ithin.
3. He, v\ ho is faithful in small things, \\ill be e:i- " ti'usied with greater.
'I'his gospel maxim we see here corfirmed in Joseph of ArlmatlKa. '1 his man uas il.ilhful in his natural powers, which God eneiowed him with, in order to lead a virtuous life. He vras uiilhfui in obeying the dictates of his natural conscience, by coridcmning in- justice, and i\ fusing to join in condemning an innocent person to die. He was faithful in the impro^'ement of the knowledge which l;e had of the truth of our Saviour's doctrine ; secretly bringing others to follow Christ at a time, when he did not dare publicly to ovi^nt himse^lf one of his disciples. Behold, hovv? richly he is here rewarded for tiiiit fidelity which lie sh.e\ved in small livings, and what a treasm'e of faith God bestows on him ! For, he publicly goes to Pilate, o\ercome5 tho world, and its malicious censures, and shews Jiini- self a true disciple of the blessed Jesus ^'htn his afiliirs were seemingly in the most dcsparate situation, and when there appeared but little hopes that any of the le^yish rulers vreuld even associate with Jiini aaain*
582 Christ's sOffsuings
Oh, that men would make a right use of their natural povers, and pay a greater regard and reverence to the voice of tlieir consciences. Then God would lead them furrhtr, and, b} his revealed word, would im- part to (hem the enlivening principle of the spiritual life; FcrGod does not leave the least fidelity of man unrt warded; but, out of his ibundai'.t gnice, rewards it with a picittitul measure of Divine a«^sistance. On the contrary , we must not thiik it strange that he, who does not make a right use ot his natural reason, by which he might be enabled to livf a quiet, tempi rate and virtuous life, should grow more abandoned and increase in his wickedness ; since it is but a righteous judgment of God, that he, who abuses the gifts of Heaven and disregards the dictates of conscience, should plunge himself deeper and deeper into sin and inlaniv.
4. He, that will not risk something for the love he bears to Christ, will never make any great proficiency in the school of Christianity.
It is here said of Joseph that he went in boldly to Pilate, and desired the body of Jesus. Something must be risked in religion, before we can attain to any degree of perfection. In the conflict of repentance, we must determine to renounce our dearest bosom ains, to give them a perpetual bill of divorce ; and for Christ's sake, to risk our reputation in the world, and perh-'.ps submit to mockery and insults from our foriner friends. W^e are to risk something in the good fight oi f.iith by resolving to rely on the Divine pro. mises and approach the throne of grace, notwithstand- ing our unworthincss, which would make it seem hazardous. W^'e are to risk something in entering the combat of pra} er, when satan places difficulties before us, by insinuating, that God will not hear si .ners.
5. The piousf, prudent, and resohjte undertakings of a true Christian, h()\>'ever hazardous they may ap- pear, will by tUc Divine assistance be brought to a. happy i^sue.
ON MOUNT COtCOtHA. 283
What eould seem more uncertain, and at t1\e same Jame more dangerous, than this resolution of" Joseph to ask tor our blessed Saviour's body ? Had he con- sidered his own character, thiit of his colleagues, or the character and dibposition of Pilate, a thousand appre- hensions would have arose in his mind, and deterred him from the attempt. But as he regarded God only when he resolved on it, by the power of his love a' d £iith towards the deceased Jesu-^, he overcome .11 difficulties. For as he followed the impulse of his, oonscience in this enterprise, and recommended the event to God, this hazardous event succeeded ; and by it he acquired a jewel, far mon^ prescious than any thing he had risked to obtain it. This example should encourage us to an imit^ition of it ; and the happy- issue of Joseph's pious, t ough difficult enterprize, sliould animate us boldly to venture something for the honour of God. What if affiiirs seem desperate, imd every thing turns contrary to our exj)tctations ; yet we shall be no loser by the attempt. We shall have still the testimony of a good conscience, and the ho- nour of having: risked something: for the sake of Christ ; and in the day of retribution, our good w ill and generous attempts shall not go unrewarded.
6. As the taking down of the body of Jesus from the cross was not only permitted, but even appointed and predicted by God, it is a means for greatly strengthening our fl\ith.
God had ordered, (Deut, xxi. 22, 2i.) that a man who had been hanged as a curse on i tree, should be taken down and buried before sun-set This was a sign to deno'^e, that his justice was now satit,fied by the punishment and disij^race inflic ed on die delin- quent ; so that the land of Israel might from tliat time be accounted clean. This was a type of the burial of Christ. The great ^>urety of mankind had borne our sins in his body on the tree, and become a curse on it ior us (Gal. iii. 13.) Now as his de.d body was by God's own appjmtnieiit taken down
S84 CHRrST*S SUFFERINC2f
from the cross, and afterwards honourably buried • it is an assured si^n that the Divine justice is satisfied by our .Saviour's death, and that the curse is abo- lished and done away. If our Redeemer had not pciid all to the utmost farthing, justice wouid not have pcr- initted him to be taken down from the cross. Biit as God perm.itted th s,Jie gave a public testimony to all the world, that his justice was fully satisfied. — Hence all who believe in the crucified Jv sus, and obey his precepts, are in the eye of God, txcmpt from the curse of the law, and free from all condemnation, (Kom. viii. 1.) This comfort is of inestimable va- lue ; but it is only so to the truly penitent and humbic Christian.
II. After our Saviour's body was taken downfrv>m the cross, it was pj-epared for an honourable interment. We may learn from the evangelical history,
First, VV^ho the persons were that, periormed this generous office. These were Jostph of Arimathea and Nicodemus. . Joseph, with his servants, had be- fore taken down the body of Jesus from the cross.— But while this pious man was employed in preparing ,it for interment, the providence of God sent hmi Nicodemus as a colleague, who was a person of equal distinction with himsell. He not only bore his share in the charges, but likewise in the odium andxontempt, and other incoriveniencies, which Joseph might natu- rally expect on account of this labour ofiove. It is here observed of Nicodemus, that lie ftirmerly came to Jesus bv nifrht, and that it was for fear of the Jews. Hence it appears, that he v/as not free from the weak- ness which hud possessed Joseph oi Ariinathea. But now^ he also shews an equal boldness ; anel the bands of fear in both of them ai~e broken asur.der, and shaken off by the death of Christ. As all nature publicly sympathised wit'n the Lord Jesus ; for the earth trem- bled and the rocks were rent,' as it were to celebrate liis obsequies ; Nicodemus would not be v»aniing'ii> showing his esteem and io\et;o Ciiiist ; so that ius
\
ON LIOUNT COLCOTHA. 3o3
mind was stirred up to assist in performini^ the last office for our blessed Lord. The harmonibcd text in- forms us,
Secondly, That these two persons shared the labour and expence between them. We are toid thut 'Josept; bought fine linen, in order to wrap up the body of Jesus;' and that Nicodemus broui^ht a mixture of myrrh and aloes, about an hundred pound weight, and costlv spires. The linen was steeped in thisaro- -matic mixture or ointment; and tlien the body of Jesus being: first washed, was wrapped and wound in linen clothes. This preparation of the body of f un- blessed S..\iour for interment had been preiigureci in. his hfe, (John xii. 7.) when a devout woman called Mary anointed him, as it were, for his burial. For on that occasion, our blessed Lord plainly intimated that 41 like honour would be paid him after his deatr. Thus he shewed himself a true prophet concerning his death and burial ; and an honour was shewn him in the latter^ which only the most w ealt'ny amoiig the Jews CI that age could afford. The blessed Jtsus was born poor, and died so ; but he was rich in exiern:'.! orna- ments twice during his abode on earth; once soon alter his entrance into the world, whither he came poor, naked, and helpless, like the meanest of his breiliren ; and a second time immediatelv after his death, whieli was also accompanied with poverty, naliedness, and ignominy. Soon after our Saviour's birth, some great personages among th^; eastern gentiles presented liim with gold, frankincense, and myrrh ; and after liis death, two persons of v/ealth and distinction among the Jews anointed him with the most costly i.rp/.iiatics and spices. Thus was die end of his coi> tiiiuance on earth attended wilh more splendor, ihirs. liis iirst entrance upon it. At his birlh, when he en- tered on his state of humiliation, he w^s v/rapped n,,- in mean swaddling clotiies; bat at his buii li, when his state of abasement drew towards a period, he was wrapped up in fiae linen dipped in the most cusiiy oiiit-
VOL. II. C C C
"586 ciinisT's S'jrrERiNGS
inents. By tliis circumstance was literr^llv fii'frlled what is said of the Messiah in the foi-r^'-fiirh F^.-m^ (verse 8.) ' Thy garments [namely tY^. {;r;.A'e ri(.rr( ■ ]] tjmeli oi" myrrh, aloes, and cassia.' Lei us new iuuKC the following observations on this su'j c: :
1. Wt: mtiy here observe the j^n^du^'l pn.prcss of Liic spirimal life in Nicodemus, which i.re particu- larly taken notice of in the gospel. He is first des- cribed coming. by iiiphtto Christ, and rtprestiited as a child, (Johiiiii. 2.) who was to lej'rn t'he very first <?lements of our Si.viour's doctrine. He is afterwards described as a disciple, oppnsir.g his wicktd colleatues arid saying to tlicm, ' Doth our law judge an\ maa before it he ar him, and know what he doih ?' (John vii. 50, 51, 52.) in answer to which question he receives this reprimand, 'Art thou also of Galilee ? search, *ind look ; for out of G.ililee ariitth no prophet.* But here, at the death of Christ, he appears a spiritual man m his full growth and perfect vigour; who at a time when the cause of Jesus stemed desperate, pub^ Jiciy owns himself his disciple, and brirgs precious aro- matics to prepiue liis bod\ for the burial.
2. Noexpenccs are better bestowed than those em- ployed on Christ and his members, either in cloathing them when naked, or bestowing on them such other comforts as they vrant.
O that tiic rich of this world would well consider this, and bestow some part of their superfluities in works of charity and beneficence ! This \\ on Id bring doAvn a real l;!essii.g on them ; for what is bestowed on his poor brethren, Christ accepts as if it was be- stovvtd on himself. Nicodemus'sexpences in magr.i- ficent houses, gay ecjuipnge, &:c. are lost and buried in oblivion. But the expences he was at in bur\ ing the Lorel Jc^iis, the vast quantity of rich and costly spices which he contributed on that occasion, are en- tered in God's book of remembrance, and will be re- warded in the sight of angels and men at the great day of retiibuticn. Let. tliose rich men, who would
ON MOUNT COLCOTKA. 357
be thus happy, tread in his foot-steps ; and what they have hitherto superfluously I jvished away on vain or- naments, or on their pleasures, let them bestow on Christ's poor brethren, and they shall be o])enly com- mended and rewarded by the Son of God, when he Cometh in the glory of his Father with mjriads of angels.
3. By long conferring with fiesh and blood, ws aeglect many happy opportunities of doing good to the members of Christ.
The devout women, who had follovv'cd the Lord Jesus from Galilee, also brought spices and ointments, (Luke xxiii. 56.) and came to anoint him on tliat n.'oming when h*^ rose from the dead. But thc}^ came too late : for our blessed Lord had aiready left his grave, and was risen. He who has a mind to do good, let him do it without delay. Good opportunities^ like riches, have wings, and fly away before we arc aware.
4. Lastly, The imperfections that usually attend our |i(,od works are covered by our love to the Loid Jesus, whicli flows from our faith in him.
li must b^ ahowed, that there was a weakness at- tend n g (lie good oflices of these worthy personages. This . ppears in their anointing the sacred body of i!ie blessed J\ sus, in order to preserve it from putrefaction^; whereas it was uritten in the Psalms concerning the Messiah, 'Thou wilt not suffer thy holy one to see corruption,' (Psalm xvi. 10.) But this weakness is entirely overlooked on account of that cordial love to the Lord Jesus, from which it proceeded. The Spirit of G'.)d, instead of representing this foible of entertaining such an erroneous idea of Chri:5t, as a crime, mentions it as the effect of their love and esteem for the deceased, and passes over their weakness. — Let us therefore pray to our faithful Saviour, that he will shed abroad his love in our hearts, aiid iniianie us with a laudable emulation by the two noble exam- ples, of which we have now been treating.
o8S CIIllIST'S SUFFEr.lXGSJ
THE TRAYER.
O FAITHFUL Saviour, we thank thee that out o£ thy transcendent love to our souls, thou hast by thy death clescendeclinio such a helpless state, as to stand in need of tlie assistance of others : Praised be thy name lor inclining the hearts of Joseph and Nicodemus to pav the last honours to thy breathless bod'. , after thy painful ignominious death ; by which thou hast prefigured that honour which was destined to our - bodies, in being made temples of the Holy Spirit. We are assured that if, in following thee, we hold out to die end, even our pain and ignominy will be- swallowed up in eternal bliss and glory. Give us a heart to love thee our crucified Saviour, and to rejoice at every opportunity of shewing our love to thee l:>y relieving thy poor members. Grant this for the sake of thy lo',e= Amen,
CONSIDERATION XV.
THE BURIAL OF THE LORD JESUS.
' NO \V in the place where he was crucified, there Avas a garden ; and in the garden a new supulchre, which Joseph had caused to be hewn out of a rock, wherein never man before was laid. Here laid they Jesus, therefore, because of the Jews preparation day ; for the sepulchre was nigh atliand. And they rolled a great stone to the door of the sepulchre, and departed. And the women also, who came v^ith him from Galilee, ibiiowed after. Amone: these were Marv Mairdalene, and Mary the mother of Joses, who sat over against the sejmlchre, aiid beheld how and where liis body was laid. And they returned and prepared spices and •ointments, and rested the Sabbath day, according to the commandment. Now the next day that followed the day of the preparation, the chief priests and phari- sces c;:me together unto Pilate, saying. Sir, we re-
0{J MOUKT GOLGOTH^l.' 380
member that that deceiver said, while he was yet alive, After three days I will rise again. Command there- fore, that the sepulchre be made sure until the third day ; least his disciples come by nig-ht 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 wa}', make it as sure as you can. So they went, and made the sepulchre sure, sealing the stone, snd setting a watch,' (Matt, xxvii. 60—56. M.irk xv. 46, 47. Luke xxiii. 53 — 56. John xix. 41. 42.}
In these words we have an account oi the interment of the Lord Jesus ; in which are mentioned,
First, The sepulchre, in which the body of our Saviour was deposited.
Secondly, The burial, or interm.ent.
Thirdly, The different behaviour of our Lord's friends and enemies on this occasion.
L The sepulchre, in which our Saviour's body was deposited, offers the following particulars to our consideration.
First, The place where this sepulchre was :
' Now in the place where he was crucified, there was a garden.' This sepulchre therefore was in a garden contiguous to Moinit Golgotha. The scrip- ture makes particular mention of three gardens.
1. The garden of Eden, where sin and the curse due to it conmienced, by our first parents' transgression of God's command.
2. The garden of Gethsemane on the Mount of Olives, which was the scene where the suffenngs of Christ began, by which sin and the curse were to be abolished and done away.
3. This garden, iii which, after our Saviour's suf- ferings, sin and the curse were, as it were, buried with him in his death.
It was not unusual am.ongst the Orientals to have their sepulchres in their L^ardens, an instance of which. w-e have in the second book of K-ings, (chap. xxi. la.)
390 Christ's sufferincs
where it is said that king Manasseh was buried in the garden of his own house. But here, the wisdom of God had very particular reasons for appointing the sepulchre of the Redeemer of mankind to be in a gar- den ; by which we were to be put in mind of ihe gar- den of Eden. In the latter our first parents, by their disobedience, caused great trouble to our Redeemer; in the former, he was to rest after the conclusion of his suiferings. In the garden of Eden, death acquired a despotic power over the whole human race ; in this garden he vi^as divested of his power over us, so that the church may triumphantly cry out, * O death ! where is thy stii^ig?' In the former, the first Adara fell into a deep sleep, during which a wife was formed for him out of his side ; in the latter, the second Adam was to repose, that the church, his spotless bride, ndght likewise derive its origin fro:n him. So wisely has the providence of God directed this cir- cumstunce concerning our Saviour's burial.
Seco: idly, The owner of the sepulchre is mentioned by the Evangelists; and this was Joseph of x\nma- thea, who had requested Pilate that he might be per- mitted to take down our Saviour's body from ihe cross, as we have observed in the last Consideration. This person had been moved by the providence of God, to cause a sepulchre to be he\vn out of a rock in his garden, which was near Mount Golgotha. Jo'seph n-.ver imagined that Jesus of Nazareth, who^e dis- ciple he was in secret, was to be laid in this sepulchre. E.ui God, to whom all his works are known from the b'-ginning, had this in view, when he inclined the h- .11. of Joseph to make a sepulchre in this garden. li may then be said of Joseph, as Jesus said unto Pe- ter on another occasion, ' Wh.at i do ihoii knowest not now; but thou shalt know herealier,' (John xxiii. 7.) Joseph's intent was to provide a j^lace of burial for himself and family; but God had a more important design in view, and so directed contingencies, that Jo- ;seph hcrt? made a sepulchre lor the Prince of Life.
ON MOUNT GOLGOTIiA. 391
Joseph probably vvms put in mind of death by this tomb, and m( (lilatcd on bis latter end in this garden. Let us also learn from Joseph, to meditate on our death and resurrection in our walks and .s^ardens. 1 h-ey continu-.'.liy afford us ample subject for siich medita- tions : for every fadhig flower reniinds us of our mor- tality ; and, on the other hand, every blade of p;rass that dies in winter, and shoots forth again in spriijg, is, IS it were, a preacher of the resurrection.
Thirdly, The following particulars are mentioned, concernirig our blessed Savieur's sepulchre:
1. It belonged to another person. As our blessed Lord in his life time, had not a place where he might lay his l)ead ; so likewise, in death, he was not po3- st ssed of a grave.
2. It was a new sepulchre, in which never any man had been laid. This was a necessary precaution, lest the resurrection of Christ should be ascribed to a wrong cause. If it had been otherwise, his enemies might have ridiculed and depreciated this miracle, by saying, *' Possibly some holy prophet had been buried in that sepulchre many centuries ago, and when this Jesus of Nazareth was laid on his bones, he was re- stored to life, as we have a similar instance in scrip- ture," (2 Kings xiii. 21.) God intended to obviate, by this circumstance, such a subterfuge of nnbeiitf.
3. We are iiuther informed, that this sei^ulchre was hewn in a rock. This circumstance was like Mise di- rected by the hand ot Providence. Foi- had it been in a loose soil, u.ibeiieverb, with their UhUiil cavils, might have pretendfd, that the disciples of Jesus had made a subterraneous passage, and carried off the body, without breaking the seal, &c. by which the outside of it was secured. Bu the wise providence of Cod, in this circumstcsnce obviated all such cavils against the certainty of our Saviour's resurrection.
Fourthly and lastly, The reason is mentioned why this se])ulchre was chosen in preference to an\ other, ill these woiub : 'i.itr^ uu^ UiC) Jv&ui., tnerelorc, bti-
N
S92 Christ's sufferijj'gS
cause it was the Jewb preparation duy ; for the sepul- cJire Wiis nigh at Jiand.' Indeed, these pious persons, who thus took care of our Saviour's burial, had but lir.Ue time left. It was within an hour or two of sun- set, when the Jewish Sabbath began, for which some ])rt vious preparation was also required. Now as time did not peinwt t'nem to carry the body of Jesus to any place at a greater distance from Golgotha, there was a necessity of making choice of the nearest sepulchre at hand. But God hnd b/cfore taken care to provide a tomb for his Son in Josepli's garden, which was contiuTiOus to Mount Golgotha. This circumstance likewise signified, that the place where Jesus Christ suffered the greatest ignominy was contiguous to that, which was to be the first tlieatre of his glorv,
II. The interment of our blessed Lord is briefly rekited by the Evangelist, in these words : ' There iaici thev Jesus.' The vrealthy Jews vrere not buried in the manner usual among us, by putting the corpse into a coffin, letting it down into the ground, and co- vering it with earth. ; JDUt cvqyv family of distinction had a kind of vault, consisting of long, narrow cavi- ties cut in a rock. In one of these cavities or niches, M-hich served for a sarcophiigus or tomb, the corpse, v/hich was wrapped or v/ound in linen grave-clothes, was put. In this manner the body of the Lord Jesus was laid in one of the cavities of Joseph's new sepul- chre. The hatred of his enemies intended him an- other kind of burial. According to the custom of the Je\^s, he would, as a crucified person, have been thrown into a pit on xdount Golgotha, among the bodies of tlie n;ost infamous malefactors, and a little earth sprinkled over him. But his state of abasement being now finished, every thing was to tend to h.is glorification. For the honourable burial of Christ ^vas a kind of intermediate space between his state of abasement, and his exaltation ; and therefore it was accompanied, as it were. ^\ith the dawn of liis ap- proaching glory.
ON MOUNT GOLGOTHA. 303
III. Let US, ill the last place, take a view of the different behaviour of the friends and enemies of oiif blessed Lord on this occasion.
First, Let us consider the behaviour of his friends. These were,
1. Joseph and Nicodemus ; of v/hom it is said. That, after anointing Jesus, wrapping up his body iu line linen, and laying it in the cavity of a rock, they rol- led a great stone to the door of the sepulchre^ and de- parted. Their view in this was to prevent the enemies of our Lord from going into the tomb, lest in theii- rancour they should abuse even his dead bod}". Therefore they rolled a great stone before the door of the sepulchre. In the same manner Sr. John says of Lazarus's sepulchre, (chap. xi. 38.) ' That it wan a cave, 'and a stone lay upon it.' Thus they securely shut up the Lord Jesus in the sepulchre, without en- tertaining any hopes that he would ever rise again, or come out of it alive.
2. Among our Saviour's friends were several de- vout women, some of whom had followed him from Galilee. For, as they had been witnesses of the death of our blessed Lord, and stood over against his cross when he gave up the ghost ; so they are here wit- nesses of his burial. These women ' sat over afjainst the sepulchre, and beheld where, and how, his body was laid.' They were the more careful in observing the place, that they might find it again ; for the}- were in solne measure strangers at Jerusaleni. Nou" it affords us a further testimony of the reality of our Saviour's death, that these his zealous friends were so near at the time of his burial. For they never would have permitted him to be interred in the se- pulchre, had they seen the least signs of life iu !>i:.;. But St. Luke further observes, 'That they returned, and prepared spices and ointment,' L e. they went into the city ; and bought some precious ointment and spices, before it was night, and consequently before the Sabbath begun, in order to anoint the
VOL. IT. D dd
'S94. Christ's surrERixcs
body of Jesns the next day, perhaps more carefully than Joseph and Nicodeir.us had done, since they were straitened for time. These devout women were far from entertaining ony thoughts of our Lord's resur- rection ; their design was only to pny these honours to the body of a person they had so highly valued, and to preserve it as long as possible from corruption. Lastly, the Evangelist says, that ' they rested on the Sabbath day, according to the commandment.' This shews their innocence and piety ; since they punctu- ally observed the law of God, and would not by any means violate it ; so that their love for the Lord Jesus, which here as it were, strove for preference with their fear of transgressing the law, must have poweriully urged them., and, like a magnet, have drawn their thou gilts to the sepulchre. Such was the behaviour of our Saviour's friends at his burial. We come to considtr,
Secondly, The behaviour of his enemies on this occasicui. These were,
1. The chief priests and pharisees ; who did not let their hatred against the Lord Jesus rest even on the Sabbath day, though the devout women mentioned above, shew( d their respect to the commandment, by resting on the Sabbath. His enemies went early in the morning of the Sabbath to Pilate, and, instead of attending to the duties of the day, proposed to him this ad\ice : ' Sir, we remember that that deceiver said, ^vhile he was yet alive, After three days I will rise again. Command therefore that the sepulchre may be made sure, until the third day ; lest his dis- ciples come by night, and steal him away, and say unto the people, Re is risen from the dead : So the last ■crrrr shall be worse than the first.'
The design of this application to Pilate was, that a sc?.l might be put on the tomb of Jesus, and a party of soldiers itppointedto watch it. In order to induce Pilate to comply wuth their request, they alleges? Hie foliowjiig: reasons :
ON r^rOUNT GOLGOfHA. 395
The first was, the prophecy of Jesus, that he woiikl rise again the third day after his death ; which ihcy had observed and retained better than his own disci- ples. They could not repeat this prophec}' without an invective against Jesus, though he was dead, for they call him a deceiver. But this circumstance of their extreme caution, even after his death, concerning him, whom they exclaim against as a deceiver and false prophet, shews that they had in reality quite another opinion of Jesus, though this testimony of their con- science was at present suppressed.
The second reason that they alleged was, tlieir apprehension that our Saviour's disciples would com- mit some fraud, would come clandestinely and roll away the stone, carry the body away, and la}- it in some other unknovvn sepulchre; and then spread about a report that he was risen from the dead- Thus the innocent disciples were, Uke their Lord and master, looked upon as evil-doers and impostors. They had been hitherto accounted a simple, and timorous set of men ; but now, such stratagems are apprehended from them, as required great address, courage, and resolu- tion. These false ideas concerning our blessed Lord's disciples proceeded from an ill-grounded fear. This fear had conjured up phantoms and chimeras before their eyes ; though they accused the Christians of being the most visionary set of people in the world.
The third reason they alleged to induce Tilate to secure the sepulchre, was the danger, that ' tlie last error would be worse than the first.' That is, the report of Jesus being risen again on the third day would, probably, have a worse effect on the people, than his preaching while alive. Thus, these hypo- crites intended to oppose the decree of God concern- ing the resurrection of our blessed Saviour, in order to justify their wicked proceedings in the eyes of the world. But we may reckon among the enemies of the blessed Jesus,
■2. Pilate, the Roman governor, with whom the rulers of the Jews in this transanctiou * take counsel
596 ciihist's sufferings
ao^ainst the Lord, and against his Messiah or Anointed,' (Psahn ii. 2. Acts iv. 25, 26, 27.) As he had be- fore been prevailed on by these rulers to order the cru- cifixion of Jesus ; so he is now further solicited by them, to endeavour to prevent his resurrection from the dead. It wns not indeed his own interest, that it should be said he had allov ed of the crucifixion of so innocent and holy a man, who afterwards rose again from the dead. Therefore he very willingly consents that a party of Roman soldiers, at the expence of the chief priest and eiders, should watch the sepulchre, and secure it in the best manner, as the Jews themselves should direct. The chief priests were overjoyed when they obtained this permission, and posted a guard before the sepulchre ; and lest they should be bribed to open the tomb, they took the precaution even to seal the stone. Thus, they thought them- selves sure of having prevented the resurrection of Jesus, and that they had secured his sacred body in the bands of corruption. These their wicked con- trivances were predicted in scripture long before ; for the Messiah is introduced in the Psalms, making this complaint : ' They devise my hurt, and now that he lieth, [say they] he shall rise up no more,' (Psalm xli. 7, 8.)
But O what a miracle of Divine wisdom ! how deep soever the devil lays his snares, God baffles him by his own instruments ; for all these dispositions of our blessed Lord's enemies serve only to corfirm the truth of his resurrection, which his heavenly Father had long before seak d and decreed. In order to make his triumph more illustrious, God so directed contingen- cies, that the enemies of Christ should receive advice of his resurrection from their own watch ; who now with ghasdy countenances and trembling limbs come and acquaint them, that Jesus, without any human aid, had broke open the sepulchre, and come forth quite alive ; and that at the same time a heavenly efllilgence, and a terrible earthquake, had very near struck them
ON MOUNT GOLGOTHA.' 397
dead; so that they were obliged, as soon as they were able, to fly away in confusion from the sepulchre. — Such was the behaviour of our Saviour's friends and enemies at his burial.
By way of a closer application of this narrative of our Saviour's interment, we shall here insert a hymn, composed on that subject, and illustrate it with a short paraphrase on every stanza.
1. Thou, who my sins (a heavy curse ! )
Upon the cross didst bear, From thence wast to the tomb consign'd! By Joseph's pious care.
2. O glorious type, by which the curse
Is far from us remov'd ! By faith we claim the heav'nly prize Laid up for thy belov'd.
3. Now hast thou drank the bitter cup
Of death, without a groan, And cloth'd us with thy righteousness. To stand before thy throne.
4. Thy sacred word, which never fails,
Prefigures things to come ; The lion's den, th' enormous whale* There typified thy tomb.
5. Thou like a fruitful corn of wheat
Art to the earth consign'd, Whence thou shalt rise, and with thee luring: The harvest of mankind.
6 . Even in thy darksome grave I see
Thy dawn of glory shine, Which in full blaze on the third morn Display'd thy pow'r divine.
* Daniel in the lion's den, and Jonah in the whale's bellj>- prefigured the bvirial of Christ.
^9B CHRIST'S SUFFERINC^
7. Since then my Saviour did descend Into the tomb, and thence arose. He made the chambers of the grave A downy couch of soft repose.
B, As in the font, I die to sin. And wash my guilt away, Grant I may rise, and with thee mount Unto the realms of day !
i. Thou, who my sins (a heavy eurse!) Upon the cross didst bear, From thence wast to the tomb consign'd By Joseph's pious care.
Here our thoughts are directed from our Saviour s sepulchre to Mount Golgotha. For in order to reap any real benefit from the consideration of our Lord's burial, we must reflect on the character and quality in which he hung on the cross, before he descended into the sepulchre.
He hung on the cross as the Lamb of God, bearing both the burden of our guilt, and the load of our punishment and curse ; so that by undergoing this painful, ignominious death, he might atone for our sins, and satisfy the Divine justice for the innumerable offences committed against it. Now as this Lamb of God was taken down from the cross, and deposited in a sepulchre, it is a certain proof that he has suffered all the punishment he deserved on our account ; that he has discharged the immense debt, abolished the curse of the law, and by the shedding of his precious blood, satisfied the Divine justice. For if justice had any further claim on this sacred person, it never would have permitted him to be taken down from the cross, and honourably interred. But as God not only per- mitted, but even raised up a man of wealth and dis- -tinction to be the instrument of it, it is, as it were, a
ON MOUNT GOLGOTHA. 599
public declaration,lhat justice had no further demands on the person who hung on the cross ; but that the whole enormous sum of the debt of all mankind lias been duly and completely discharged. This is a comfort not to be purchased by all the riches of this world ; but it must be appropriated to us only by the medium of faith and repentance, and by being dead unto sin, but alive unto God, through Jesus Christ our Lord, (Rom. vi. 9.)
2. O glorious type, by wdiich the curse Is far from us remov'd ! By faith we claim the heav'nly prize Laid up for thy belov'd.
In these words we are reminded of tlie follow'lng passage in the Divine law : ' And if a man have com- mitteda sin worthy ofdeatli, and he be put to death, and thou hang him on a tree ; his body shall not remain all night upon the tree, but thou shall in any wise bury him that day, for he thut is hanged is accursed of God, that thy land be not defiled, which the Lord thy God giveth thee for an inheritance,' (Deut. xxi. 22, 23.) That this precept alluded to Christ, who was to be hanged on the cross as a curse for us, we are informed by St. Paul, in these words : 'Christ hath redeemed us from the curse ot the law, being made a curse fur us; for it is v.ritten, cursed is every one that hangeth en a tree,' (Gal. iii. 13.) What a wonderful ordinance of providence was this ! While an Israelite was hanging as a curse on ?. tree, the whole community of which he was a member, the whole land of Israel in which he lived, was polluted and accounted unclean. But God, by allowing that such a one should oe taken down in the evening and buried, fignified, that his justice was for that time satisfied, by the punishment of the transgressor; ahd that the land, where God had thus manifested his wrath, was again reconciled to him. Jesus bore our curse on the cross ; but, in the e\Tningr, he \vas taken down
400 CillllST^S SUJt'f BRINGS
from it according to this injunction of the Divine law* which was a token that the curse was removed, and the land was again clean. Now he, who by faith enters into fellowship with Christ, becomes a partaker of his death and burial, and all the precious fruits accruing from both of them. Such a person is consequently looked on by God, as if he himself had been buried, discharged, from the dt mimds of the ]a.w, and entirely freed from the^curse. Know therefore, ye penitent believers who are in this happy state, that you are clean in the sight of God, and that there is no longer any curse or condem- nation to them who are in Christ Jesus, (Hom. viii. 1.) The curse is abolished and done away by the perfect innocence of your Mediator. Your heavenly Father is reconciled to you by the sufierings ot Christ who hung on the cross ; and satisfaction having been made to his justice by your surety, he has discharged you from all further claims. Only approach tlie throne of grace, repent of your sins, believe in Christ, and obey his precepts ; and ye shall inherit a blessing, in- stead of a curse.
3. Now hast thou drank the bitter cup Of death, without a groan, And cloth'd us with thy righteousness, To stand before thy throne.
The burial of Christ is a kind of intermediate state between his death and resurrection, and serves as a confirmation of the truth of both. For, from the burial of Christ it is evident,
First, That he really died, and that there was no collusion in the manner of his death. Now if he really died, then it is certain that he tasted death, and consequently that he really overcame death. Hence it appears, that death had not an absolute power o\er Jesus the Son of God ; nevertheless, Christ having encountered him, it was overcome by him, and swal- lov/ed up in victory. The Prince ot Life ims extracted
ON MOUNT COLGOTIIA.
4.01
his venomous sting, which \vas sin. He not only triumphed over him by the cross, to his death ; buL pursued him even into the grave, which is his resi- dence and strong-hold, and there, as it were, for the last time, bruised his head. But,
Secondly, It is likewise clear from our blessed Lord's burial, that he really and truly rose iigain from the dead. By his resurrection he manifested his triumph over death, and put an end to the power of death over himself; he demolished death's strong- hold, and set up the trophies of his victory therein. At the same time, he laid tiie foundation of our justifi- cation ; hence St. Paul savs, ' That he was raised again for our justification,* (Rom. iv. 25.) For ay our blessed Saviour was himself justified in his resur- rection, i. e. he was publicly discharged by the decree of the supreme judge from all further demands, from, suffering any thing more on account of sin ; so all penitent souls, who by faith are found in Him, are justified by his person. Now these comforts spring from Christ's death, the certaintv of which, as well as that of his resurrection, is confirmed by his buriah
4. Thy sacred word, which never fails, Prefigures things to come ; The lion's den, th' enormous whale, There typify 'd thy tomb.
Here we are referred to that part of scripture, in which the burial of Christ was both predicted and pre- figured. That the burial of Christ was foretold in Holy Writ, may be inferred from these v/ords of St- Paul : * He was buried and rose again the third day, according to the scripture,' (1 Cor. xv. 4.) Thus, for instance, when it is said in the Psalms, ' Thou wilt not leave my soul in hell [or in the state of de- parted souls] neither wilt thou suffer thine holy onje to see corruption,' (Psalm xvi. 10.) It presupposes that the INIessiah was to be laid in the grave, which is the usual place of corruption.. Isaiah says, 'that the Messiah made his grave, 8;c.' and this likewise
VOL. 11. £ ee
402 CHIlIS'i'3 SUFFERINGS
contains a clear prophecy of the burial of Christ. But his burial is further typified in the Old Testament by two persons mentioned in this hymn, narhely, the pro- phets Daniel and Jonah. The belly of the whale, in which Jonah, after he was tlirown into the sea, remain- ed three days and nights, and on the third day was cast forth alive, and without any hurt, was a type of the sepulchre of Christ, where he was to lie part of three days, well secured and uncorrupted, and from wiiich he was to come out ag-;rin alive on the third day. Of diis we are assured by the i^ord Jesus himself in these vvords : For as Jonah was three days and three ni«-hts in tlie whale's bellv, so shall the Son of Man be three days and three nights in the heart of the earili,' (Matt. xii. 40.) But the prophet Daniel is a type no less remarkable.
For first, on account of his excellency above the other princes and wise men of the country, he was un- deservedly, and out of mere envy, persecuted, and re- presented to the idolatrous Darius, asadespiser of his commands. Whereupon,
2. He was cast into the den of lions, the door of which was seated with the king's signet. But from thence,
3. He Vi as early in the morning taken out alive.
4. He was advanced to greater honour.
5. His enemies were themselves cast as a prey to the hunyrv lions.
o •
Thus Jesus Christ in like manner was,
1. Out of mere envy, brought before an idolatrous governor^ as a rebel against the Roman emperor, by the princes and rulers of the Jev\dsh people.
2. He was condemned to die, and afterwards laid in a sciried sepulchre. But,
3. He came forth alive efrly in the morning, and thus was delivered from the jaws of that lion (Psalm :kx. 21.)whieh destroys all things living.
4. He was thereupon crowned with honours and gloijj and exalted above all the works of God,
ON MOUNT COLCOTIIA. 403
5. His enemies, on the other hand, sliall be plunged into the pit of perdition, which they hud dug for him. Thus God's truth gloriotisly displays itself in the I)u- rial of our blessed !Saviour ; and thus several prophe- cies and types of the Old Testament are accom- plished by it.
5, Thou like a fruitful corn of wheat Art to the earth consign'd, Whence thou shy It rise, and vrith thee luring 'I'he hai^vest of mankind.
These words bring to our mind what the Lord Jesus himself had foretold of his burial and resur- rection. He alludes to his burial by these words : * Except a corn of wheat fall into the ground, and die, it abideth alone.' He then alludes to his resur- rection, by adding, 'but if it die, it bringeth forth much fruit,' (John xii. 24.) By these words our blessed Lord gives us to understand, that his death and burial were no less necessary to his resurrection^^ than the dying of a corn of wheat is to its vcgitation and fertility. For unless the grain be cast into the earth, and given up to corruplion, it bringeth forili no fryit ; thus, unless Christ had died, and at least been laid in the place of corruption, he could not have ac- quired for us the grace of God, and a right to eterual life. O the transcendent love of Christ, who, by dying, hath begotten us again to a glorious and an immortal life !
6. Even in thy darksome grave I see ^ Thy dawn of glory shine. Which in full blaze on the third morn Display 'd thy pow'r divine.
The burial of Christ is to be considered,
First, As a seal of his innocence. Thus both are
connected together ; hence the propiiet says, ' He
was v.lth the rich in his death,' i e. ' lie was laid in
the sepulchre of a rich man, because he had done no
404 cjirist's sufferings
■violence, neither was any deceit in his mouth,' (Isaiah liii. 9.) As Jesus, during his life, was infinitely se- parated from sinners ; so in his burial he was to be distinguished from the malefactors who were crucified with him, whose bodies were exposed to birds and beasts of prey, or thrown into a common receptacle for executed bodies, and half covered with earth.
Secondly, The burial of Christ is a mirror of his ex- altation, in which we see the dawn of his approaching ^.glorification ; since some beams of his glory were dis- ].>la} ed at the sepulchre in which his body was laid. At the same time, this is an earnest that the bodies of believers, after the separation of their souls shall rest in their graves under God's particular care, till their resurrection, and fflorificadon, when the Lord Jesus shall be revealed from heaven in flaming fire, (2 Thess. i. 7, 8.)
7. Since then my Saviour did descend
Into the tomb, and thence arose, He made the chambers of the grave A downy couch of soft repose.
This is a very comfortable inference which is drawn from our Saviour's burial ; namely, that our grave is thereby sanctified, and changed into a calm and quiet recess for sleep. Anciently the evil spirits in demo- iii:ics made their abode among the tombs, (Mark v. 5.) and these were the ensigns of their tiiumphs, which, since the introduction of sin, they had erected •imong mankind. But since the only begotten Son of God has condescended to be laid in the grave, the se- pulchres are become silent recesses for sleep and rest ; and are so far sanctified by his short abode among the tombs, that even the angels of light are not ashamed to appear tht-re, (John xx. 12.) Who will now dread the grave, since, through Christ, it is made as it were the gloomy passage that leads to the regions of eternal day ?
8. As in the font I die to sin,
And wash my guilt away, Grant I may rise, and \\h\\ the mounf Unto the realms of dav I
ON MOUNT GOLGOTHA. 405
In these words we are directed to Christ's burial, as a source of comfort. St. Paul says, ' If one d";ed for all, then were all dead;' (2 Cor. v. 14.) hence we may further infer, that if one was buried, then were all buried. For as the first Adam, in his tall, represented the whole race of mankind : so in the work of re- demption, the second Adam, in his circumcision, crucifixion, death, and burial, was likewise the re- presentative of all mankind. Therefore it is said in scripture of believers who enter into the fellowship of the blessed Jesus, 'That they are circumcii^c d with Christ, crucified with Christ, dead with Christ, &c.' (Rom. vi.4, 8. Col. ii. 11, 12.) To this fellowship with Christ's burial we are brought by baptism ; hence ibt. Paul says, ' that we are buried with him in baptism,' (Col, ii. 12.) For as anciently the whole body was immersed in the water of baptism, and thus as it were buried and concealed for some moments, from the sight of spectators ; this short continuance under the water signified that baptised persons are, as it were, buried with Christ, and consequently are eniitled to . all the benefits which our Saviour purchased for us by his death and burial. From this intimate union with the buried Jesus, a person that is baptised is to be accounted as one really dead unto sin; and as one who by Christ's passion has really made satisfaction to God's justice ; so that neither sin nor the curse at- tending it, neither the world nor the devil, dare tri- umph over him any longer, since he is in Christ Jesus. But our Saviour's burial was follo'.ved ov his resur- j'ection ; so we, that are buried with Christ, must also rise again with him from the grave of sin, and walk in newness of life.
Let us praise our faithful Saviour, who already, is it were, in our infancy has received us into 'lie fellowship of his burial, when we couid only lame-,- our misery with tears, but had not wortls tocxn. our indigence and request such a btnefii ( But let us, at the same time, enter on a c
406 CHHIST's SUFFERINGS, Sec.
amination, whether we are dead un o sin, and whether jve are buried with Christ, and made alive to God. — The old man must be forever put off; the sins, which Christ once buried in his grave, are never more to be brought to light again. Ii we have already done this, let us with a srodlv sorrow a2:ain enter into the fellow- ship of Christ's death and burial. ' Let us mortify our members which are upon the eardi ; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness ; in a word, let us put offtlie old man with his deed,' (Col. iii. 5 — 9.) L^.l us, as those who are dead to the lusts of the flesh and the pride of life, adhere to the fellowship of Jesus Christ and his cross. Let us be willing to be ' hid with Christ in God, so that when Christ, who is our life, shall appear, we may also appear with him in glory," (Col. v. 3, 4.) To this end, may the living God, for the sake of Jesus Christ his beloved Son, richly bless to us this and all the preceding Considerations, that they may bring forth in us the fruits of righteous- ness, peace, and joy in the Holy Ghost.
THE PRAYER.
O BLESSED Jesus, who didst subuiit unto death^ and descend into the dark mansions of the dead for our sake, praised be thy name for these demonstra- tions of thy love. O make us the happy partakers of all the fruits of thy meritorious sufferings, thy death, and thy burial ! Ever praised be thy name for the grace which thou hast bestowed upon mc in the Con- tiideration of thy manifold sufferings, from thy inter- nal agony in the garden at the Mount of Olives, to thy descent into the silent chambers of the grave. Set thy seal to all the good thoughts, v.iilch these Con- fsiderations have stirred in our hearts ; and may we in life and death, in the hours of suffering and inter- vals of joy, from thy passion derive health, strength, comfort, and blessing ! Grant this for the sake of thine everlasting- love to mankind. Amen.
APPENDIX.
THE
Prince of Life,
CONDEMNED TO DEATH, A FAST SERMON,
yilEACHED AT JENA, IN LENT, 1721.
By J, Ramhach^ S. T. P.
MAY the crucified Jesus, for his passion's sake, at this time impart to us divine strength and divine wisdom ; and may he give us such a salutary know- ledge of the m\ stery of his condemnation, as may awaken us to faith and repentance ! Amen.
' In the day that thou eatest thereof, thou shalt surely die,' (Gen. ii. 17.) This, my beloved bre- thren, was God's just and solemn menace to our first parents, in order to deter them from eating of the forbidden tree. This prohibition v.as not given on account of any noxious quality in the fruit, as some have vainly imagined. It was rather from a paternal care, that God interdicted the use of the fruit of the tree of kno^vledge of good and evil to the representa- tives of mankiiid. These words are therefore to be considered as a judicial sentence, in which God declares to man that, on transgrcssing.this his solemn command by disobedience, he would not only render himself obnoxious to spiritual death, and forfeit the divine life; but also would incur the whole penalty threatened in these words, and infallibly draw on himself both temporal and eternal dciitli, as a just punishment for his sins.
408 APPENDIX.
How dreadfully ihis judicial threatening has been fuliilled, we are taught by sad experience. For we all enter into this world dead in sin, and deprived of that life wiiich is from God ; and we are by a painful temporal death to be removed out of it. Death rules and tyrannizes over all the descendants of fallen Adam, and spares neither age, sex, nor rank ; and if no gracious covenant had intervened, this sentence of the Supreme Law-giver, ' Thou shalt surely die,' would have been executed on the whole human race in its utmost extent ; and all of us would have been con- signed to the lake that burnetii with fire and brimstone, wiiich is the second death.
But the compassionate love and tenderness of our Creator, who has no pleasure in the death of a sinner, with pity suw man, as it were, lying in death, and gra- ciously said, ' Thou shalt live.' For God, immedi- ately after the fall, promised to send his Son into the world, who should bruise the serpent's head, destroy sin and dciith, and recover for us a right to the spi- ritual and ttcrnai life.
But by what arduous steps, by what amazing meajis, has this redemption been accomplished. It was necess.Ty that this sentence, ' Thou shalt surely die,' should be first denounced against our Mediator, before that gracious promise, ' Thou shalt live,' could be made to man. It was necessary that He should ap- pear in our stead, as the representative of sinners and transgressors, and submit to the sentence of death ; that we might appear before the Divine tribunal in his stead, and hear the sentence or promise of life from the mouth of his reconciled Father. In this amazing instance, the delinquent is forgiven, and the surety suffers ; and He, who one day will call tiie dead to life, was himself sentenced to die.
The end of our meetinf^; here on this fast-dav beins:, as the present season of Lent requires, to consider with seriousness and attention this important part of our blessed Saviour's siifferingSj let us. v/ith united
APPENDIX. 409'
fervours of devotion, call on the livinj^ God, that he will be pleased to bless the consideration of this in- teresting subject to our souls, so that all of us may be richly edified thereby ; and to this end let us call upon him saying, ' Our Father which art in heaven, &c.'
The part of the history of the passion, which is to be the subject of our present discourse, is thus re- lated in the harmonized account of the three l":L^■angc- lisits, (Matt. xxvi. Mark xiv. Luke xxii.)
THE TEXT.
'Now the chief priests and elders, and all the coun- cil, sought false witness against Jesus, to put him to death ; but found none. Yea, though many bare false witness against him, their testimony agreed not together. At the last came two false witnesses and bare false testimony against him, saying, We heard him say, I am able to [I will] destroy this temple of God that is made with hands, and within three days I will build another made without hands. But nei- ther so did their witness agree together. Then the High Priest stood up in the mjdst, and asked Jesus, saying, Answerest thou nothing ? what is it that these witness against thee ? But Jesus held his peace, and answered nothing.
' Again the High Priest asked Jesus, Art thou the Christ, the Son of the Blessed? I adjure thee by the living God, that thou tell us, vvheiher thou be the Christ, the Son of God : Jesus saith unto him, Thou hast said ; I am. Nevertheless I say unto you. Here- after ye shall see the Son of Man sitting on the-right hand of power, and coming in the clouds of heaven.
* Then the High Priest rent his clothes, saying, He has spoken blasphemy, what further need have we of witnesses '? Behold, now ye have heard his blas- phemy. What think ye ? They all condei-uied hiir;, and answered and said. He is guilty of death.
' Then some began to spit on him, and ihey did spit in his face. And the servants, and the men who
VOL. IT. • F f f
410 APPENDIX.
held Jesus, mocked him, smote him, and buffeted him. And they blind-folded him, and struck him on the face ; and asked him, sa3ing, Prophesy unto us, thou Christ, who is it that smote thee ? And many other things blasphemously spake they against him.
* And straightway in the morning, as soon as it was day, tht chief priests, the elders of the people, and the !:;cribes, came together, and led him into their coun- cil. And they said. Art, thou tiie Christ? tell us. And he said unto them, If I tell you, ye will not be- lieve ; and if I ask jou, ye will not answ-er me, nor let me go. Hereafter shall the Son of Man sit on the right hand of the power of God. Then said they all Art thou then the ^on of God ? and he said unto them, Ye say that I am. And they said, What need we any further witnesses ? for we ourselves have heard of his oTvn mouth.'
Beloved in the Lord ! Among other glorious titles attributed to our blessed Saviour, that of Prince of Li IE, which is given to him by St. Peter, (Acts iii. 15.) is a very remarkable one, ' Ye have crucified the Prince of Life,' says the apostle to the Jews. Our Saviour was, not only by his Divine nature, the source of life in the kingdom of nature, the kingdom of grace, and the kingdom of glory ; but, likewise in his human nature, wherein the FatJier had given to him life in himself, (John v. 26.) Thus death had no claim on this glorious, this divine person, had he not by the grace of God voluntarily determined, 'to taste death for every man,' (Heb. ii. 9.) In order to hear the sen- tcnceof death pronounced on him, he freeh submitted to be brought before the tribunal of man. Of the several circumstances relating to diis wonderful event, we Inive a melancholy account in the harmonised text of the evangelists citied above, which shows us how the Prince of Life was condemned to death by the rulers of the Jews.
In explaining these words, wc shall First, Consider what preceded the sentence of death passed on our blessed Saviour,
- APPENDIX, 411
Secondly, The circumstances with which it was accompanied.
Thirdly, What followed that iniquitous sentence.
O blessed Jesus, thou Son of the most high God, we intreat thee by thy bitter passion, that thou would- est assist us with thy grace, that v/e may continually obey thy precepts, shun all evil, and, to our great edi- fication, meditate on thy meritorious death, an.d the cause of it ! and in return for it, though we are poor and weak, deign to accept of our sacrifice of praise- and thanksgiving !
EXPLANATION OF THE TEXT.
PART I.
We are, in the first place, to consider what pre- <jeded the sentence of death, which was passed on thc Prince of Life ; and this was.
First, The deposition of the false witnesses, and,
Secondly, The glorious confession made by Christy the true and faithful witness.
First, As to the depositions of the false witnesses, we shall in the first place, enquire who the judges were, before whom those witnesses delivered their evidence. These, as the text informs us, were the chief priests and the elders, and the whole sanhe- drim or great council, i. e. the whole ecclesiastical consistory of the Jews. This council was compo- sed of the chief priests and the elders, to whom also were joined the scribes, or interpreters of the law ; for in other passages of the gospel history tb.ey are expressly mentioned as composing part of the council, (Matt. xxvi. 57. Luke xxii. 66.) Of these members of the council, some were ecclesiastics, others were lay-men ; but at that time both the priests and the laity among the Jews were extremely corrii;:)t r.nd depraved. As for the dispositions of the great conn- cil at the time of the Mc ssiah, and their behaviour to- wards liim ^vhom the Lord anointed King \\\ Sion,
412 APPENDIX.
it had long since been foretold by the prophet Zepha- niah, (chap. iii. 3, 4.) 'That the princes of Jerusa- lem,' '/. e. the chief priests and president of the coun- cil, ' were roaring lions ; that her judges,' z. e. the other assessors and elders, 'were ravening wolves/ (and on this occasion, they assembled in the night like wolves.) The prophetic spirit likewise adds, 'Her prophets, or scribes and lawyers, are light and trea- cherous persons ; her priests have polluted the sanc- tuary,' i. e. they reviled the Messiah, the most sacred sanctuary ot Israel, (Isaiah viii. 14.) and represented him as a blasphemer, ' and done violence to the law.' So degenerate and base was the sanhedrim or supreme council of the Jews, which had formerly been so highly reverenced, that their decrees were looked upon as the decrees of God. 'Ihus the most sacred and re- spectable ordinances of God my be perverted and piophaned by impious men. Who now will suffer himself to be dazzled by the high stations of men, and to be awed by the authority of councils, synods, & c. biiice the Son of God is here unanimously condemned to die as a blasphemer, by a very numerous and au- gust assembly ?
Before this spiritual tribunal witnesses are produced against the Lord Jesus ; for the evangelist observes, that ' the whole council sought false witness against Jesus to put him to death,' (Matt. xxvi. 59.) These iniquitous judges were long before determined to de- stroy Jesus of Nazareth at any rate, who had so fre- quently disturbed their carnal security ; who had reproached them for their hypocrisy, pride, and co- vetousness, and by driving the buyers and sellers out of the temple, had curtailed their profits. Besides, by his holy and exemplary life, he had disgraced their worldly, sensual, and sinful conversation.
In order to preserve the appearance oi" proceeding in all things according to the letter of the law of Moses, and conscquenMy according to justice and equity, ihcy indeed produced wituessesj especially as the bies-
APPENDIX. 413
sed Jesus, at his examination, had himself insisted on. this point, and required that they should ask them, who heard him, concerning his doctrine, (John xviii, 21.) But St. Matthew stigmatizes the evidence by •calling them 'false vvitnesses,' and their deposition a false testimony. It is therefore. very probable, that they had either been subborned with money, or allured by promises ; or perhaps they might, of their own accord, out of an inveterate malice against Jesus, or hopes of worldly advantages, come into court, and formally de- pose the impious fictions they had contrived. For where there are unjust rulers »and judges, there will not be wanting abandoned wretches, who, for a mor- sel of bread, will be the tools of their iniquity, and lay aside all regard to truth and conscience. Of this the Messiah complains, by the mouth of the Psalmist in these words: (Psalm xxxv. 15, 16.) 'Yea, the ab- jects gathered themselves together against me, and I knew it not ; they did tear me [or wrested my words] and ceased not. With hypocritical mockers, they gnashed upon me with their teeth. Mine enemies speak evil of me : When shall he die and his name perish?' (Psalm xli. 5.) Thus it is said in the text, ' They sought false witness against Jesus to put him lo death.' This is predicted in the 6th and 7th verses of this Psalm, the meaning of which seems to be this : " When they come to see and examine my cause judi- cially, they speak falsehood ; they gather together to themselves iniquity in their hearts, and endeavour to collect a multitude of crimes, which are only the in- ventions of their own false hearts ; then they appear in court, and openly declare them as certain truths." In which words, the spirit of propecy has given a lively representation of the iniquitous trial of our Saviour, in Caiaphas's house.
The law of Moses, indeed, required but two or three witnesses to give evidence in the trial of a person for a capital oftence ; but here whole b-oops of false witnesses rose up against the soul of the righteous.
414 APPENJDIX'.
(Psalm xciv. 21.) However, all their dcpositioncJ afforded not so mucli as the appearance of any thing", by which Jesus could be legally condemned to death. For their testimony did not agree, and one witness immediately invalidated what another had just dcu clared. Thus God here fulfilled what D ;vid, a lively- type of Christ, had once prayed for : ' Divide their tongues, O Lord,' (Psalm Iv. 9.) Thus the purity of our blessed Saviour's doctrine, and the sanctity of his life, shone out with superior lustre, notwithstand* ing all the vile practices and black calumnies of those vvho were for obscuring his character. Our blessed Lord might therefore say on this occasion also, * Which of you convinceth me of sin ?' (John viii. 46.) Thus does innocence appear triumphant amidst its enemies ; and it is a ver}- difficult task for the perse- cutors of truth to oppress it, mth any shadow of justice cr equity. O the immense value of a good cent .vience, which braves the tempest like a firm and im- moveable rock ! for when the foaming waves beat against ii, they only dash themselves to pieces.
Hovv^ever, it might be a just occasion of wonder, if heii should want engines for accomplishing any wicked design. At last, two false witnesses are found, (and these perhaps were members of the council) who con- fidently came fordi, as it they had been sure of earning theif jjoint. These miscreants depose, that they heard from our Saviour's own mouth, words, which con- tained a horrid blasphemy. They here aliidcd to the words that Christ had spoken soon after his entr^iiice on his pubhc ministerial office, which were still fresh in their memory ; it being a saying which they could not well digest. Our blessed Lord's v^ords to which they hinted at, were these : ' Destroy this temple, and in three days I nill raise it up,' (John ii. 11'.) Jesus^ in these words, spoke of the temple of his body, in which dwelt the fulness of the Godhead. He had foretold, that the Jews would indeed destroy his body, by d^-ath •> bu.t that, on the third day, he would again
APPENDIX. 4.15
laise it up by his resurrection. But these flagilicus witnesses treated our blessed Saviour's innocent words as, in our days, the world usually deals wiih tliose of the witnesses of the truth ; they scandalously pre verted them, wrested them from their true meaning, and quoted them without any regard to truth, justice, or equity. For,
1. Christ had said, 'Destroy this temple:' But they pretend that they had heard him say, ' 1 will de- stroy this temple.'
2. Jesus spoke of the temple of his body, and pro- bably pointed to it with his hand, when lie uttered these words; but tliey charge hnn vrith having spoken of the Jewish temple at Jerusalem.
3. 'i hey add, 'that is made with kinds;' words which our blessed Saviour never uttered : For he spoke of his body, which St. Paul terms ' a tabernacle not made with hands,' (Heb. ix. 11.)
4. And lastly, They falsely pretend that Jesus said, he would erect ' another temple made without hands ;* whereas our bJessed Lord oni) declared, that he would Kuse up the demolished temple of his o'u n body in three days. This may be looked upon as a master- piece of knavery and prevarication. Hovrever, even the fuliginous vapour of this black calumny, vent- ed in a four-fold falsehood, could not obscure the innocence of the Eternal Truth. For after all, it is said by the Evangelist, (Mark xiv. 5D.) ' But neither so did their witness agree together,' 1 heir testimony did not agree w:-ith the sound and sense of the \\ ords, which Jesus had spoken ; nor did they even agree with one another. But il they had absolutely agreed with each other, and proved that Jesus had spoken the very words according to the meaning they had affixed to them ; yet that would not have been a sufficient cause to pass a capital sentence on Jesus, and conse- quently did not answer the purpose of the Jewish council : For ' they sought faise witnesses, against Jesus, to put him to death;' and lor thi."5 the depositions
416 APPENDIX.
were not sufficient. For, supposing that Jesus had spoken these words of their temple, the greatest guilt he could have incurred, if he failed in the work^ would have been that of an arrogant temerity ; which is by no means punishable ^\'ith death. But if he had made good his words, and witl:in three days rebuilt them another temple, where would have been the great damage ? AVhat loss would they have sustained? Must they not have acknowledged this to be a proof of his supernatural and Divine pow er ? Lastly, to allege such a crime against Jesns would have proved of no effect before Pilate, the Roman governor, who would have made a jest of it. 'I'hus the Jewish rulers were preplexed in their wicked machinations, and con- founded and baffled by their own witnesses, the tools they, employed to compass their impious designs. — Having thus considered the depositions of these false witnesses, we come,
Secondly, To consider the glorious confession made by Christ, the true and faithful witness.
In the mean tim.e, the High Priest, who, like a ravenous wolf, thirsted after innocent blood, grew impatient ; and as his witnesses were of no avail to him, he goes about to extort a subject, on which he might found a ctipital sentence, irom our blessed Lord's own mouth. Hitherto the Lamb of God, having with a silent mildness and serenity heard all these wicked accusations which confuted themselves, and the falsity of which was manif(?st to the judges own consciences, had retured no answer in justification of himself. Thus, by his silence, he expiated the sinful apology of the first Adam, (who was for vindicating himself against God's just accusations) and, at the same time, maniftsted his willingness to suffer death. At length the High Priest adjures him by the living- God to declare, whether he is the Christ, the Son of tlie Most High. By diis behaviour his design was, as it were, to bring the conscience of the accused to the torture, in order to come at the truth ; not that he in-
AITENDIX. 417
tended to believe and acquiesce in his confession, but that he might make use of it for compassing' his impious and bloody design. For it had long before been declared by the great council, that Jesns was not the Messiah or Christ, but a moA'er of sedition ; and a decree had been passed by that assembly, to excommunicate all that acknowledged him as the Messiah or Christ, (John ix. 22.) Alas! how must the heart of the Lord Jesus been affected at this adjura- tion ! He is here accounted a sly dissembler, who concealed the truth. He hears the sacred name of his heavenly Father scandalously abused ; that awful name for which he had so profound a reverence.
And now, our blessed Saviour, the faithful and true witness, no longer thought proper to be silent ; but made a good confession, though he \\'eli foresaw what a storm of wrath and indignation it \vould raise in the couiicil. For being asked this question : ' Art thou the Christ the Son of God V he shewed himself lo be the person, who Avas come into the world to bear witness to the truth, (John xviii. 37.) and had said by the m iUth of the Psalmist, *I have not refrained my lips, O Lord, thou knovvc^t ; I iiave not concealed thy trutii from the great congregation.' (Psalm X. 9.) He acknowledges and owns the truth. And as John the Baptist, his forerunner, had said, * I am not the Christ,' (John 1. 2'). iii. 23^.) Jesus, on the contrary, answers to the High Priest, in these words: * Thou hast said, I am ,' i. e. It as you sav, I am the Saviour of the vv'-orld promised by God, tlie true and only begotten Son of my Fathei*. ' Here- after, continues our blessed Lord, shall ye see the Son of Man, sitting on the right hand of pov/er, and com- ing in the clouds of heaven.' The import of these words seems to be tliis : " I now stand, indeed, before your tribunal, as a despised son of man ; and, on this account, instead of giving credit to my confession, you exclaim against it as blaspbemous. But 1 declare unto you before it comes to pass (so that you will not
VOL, n. <^ SS
418 APPENDIX.
be able to plead i.ajnorance) that in a few days, I shall be quite ill a clifFerem situation from that in which I appear at present. For, after I am risen again from the dead, 1 shall seat myself on my Father's right hand, and jointly with him, hold the reinsof universal dominion. My Father, for whose honour you blindly imagine yourselves so zealous, and suppose that in condemn- ing me to death you do him an acceptable service ; He, I sav, after all my sufferings and disgrace, will again glorify me as his Son, will exalt me above all angels and created beings, and commit all power to me both in heaven and in earth. After that, I shall appear in the clouds of heaven, as on my triumphal car, and will set up my spiritual kingdom, and man- ifest my power, before my friends and enemies. This coming of the Son of Man in his kingdom, some of you shall live to see, (Matt, xvi 28.) and shall feel and experience such proofs and tokens of my exaltation, as (unless you obstinately persist in your unbelief) will fill you with unspeakable terror and amazement." By this answer, our blessed Saviour refers his judges to a passage in the Psalms, (Pslm ex. 1.) and another in the prophecy of Daniel, (Daniel vii. 13, 14.) ivhere the Messiah is described as sitting; on the risrht hand of God, and coming m the clouds of heaven.
The same noble confession is repeated by our bles- sed Lord the following morning, when he is again brought before the great council, and asked the same question, namely, ' Art thou the Christ tell us V Now as Jesus had before signified to the Jewish rulers the injustice of their proceedings against him, since they were determined to put him to death, whatever defence he might make to clear himself from their ac- cusations. He a second time tells them, that ' Here- after they should see the Son of Man sitting on the right hand of God, and receiving power to shed abroad his Holy Spirit on his Apostles, and to set up his king- dom among Jews and Gentiles all over the Vvorld ; but, at the same time, to punish and destroy his enemies.'
APPENDIX. 419
Hence, on the High Priest's asking him this question a second time, 'Art thou the Son of God?' he :igaiu answered, ' Thou sayest it, lam.'
O faithful Saviour ! tiius with thy silence hast thou atoned for our unnecessary words, and with thy candid confession our prevaricating evasions, if we duly repent of tliem, and beUeve in thy name ! At the same time, thou hast left us an illustrious example confidently to declare the truth whatever may be the consequences, and to fear no dangers, nor even death itself, when we are called upon to bear witness to the truth. Thus I have shewn you what preceded the condemnation t>f our blessed Saviour.
P A Pv T. H.
Let us now, my beloved, in the second place, t-Ac a view of the circumstances which accompanied the sentence of death passed on (lur blessed Lord. I;i order to pronounce sentence of death, it was necessary- first to prove the prisoner guilty of some capital crime, that deserved such punishment. We must therefore here enquire.
First, Lito the crime laid to the charire of our Saviour, and.
Secondly, The sentence passed in consequence of that charge.
The crime, of which our great High Priest stood accused, was blasphemy. For v/hen he had openly confessed that he was Christ, the Son of the most high God, and that, within a short time, he would sit on the right hand of his Father, and Come in tiie clouds of heaven, as his triumphal car; Caiaphas •ried out, * He hath spoken blasphemy, what further need have we of witnesses ? Behold, now ye have heard his blasphemy.' The sin of blasphemy consisLs either in speaking irreverendy and contemptuously of God, or in appropriating to ourselves what essentially belongs to God ; a robbery and presumptuous auda- ciousness, not to bethought of widio^ut horis^J'. Now
420 A?!' END IX.
as the High Priest took Jesus for a mere man, and yet heard him give himself out to be the bon of God, and, by assuming a seat on God's throne, make himself equal with God ; he concluded that he blasphemed, aiicl consequently deserved to die. That this dreadful accusation might have the more specious appearance, and mifkc the stronger impression on the other mem- bers of tlie great council, the High Priest rent his clothes. This was customary among the Jews, as a token of extreme: grief, or to testify their abhorrence of any blasphtmons expressions they happened to hear. I'hus Jacob rent his clothes on hearing of Joseph's death, (Gen. xxxvii. 34.) and Hezekiah did the same, when he was informed of Rabshakeh's blasphemous expressions against the God of Isreal. (2 Kings xix. i,) This hypocritical behaviour bore an appearance of a singular ztal for God's honour ; and the High Priest intended by it to signify, that his heart was pierced, and, as it were, rent with grief and indignation, by the horrible blasphemy which he had just heard. But in reality, this extravagant rend- ine" liis garment Vvas an outward act ol the most wicked grimace and hypocrisy; for this iniquitous and blood-thirsty judge was inwardly glad at his heart, that he had got some foundation to pass sentence of death on the innocent Jesus.
Reflect, my brethren, whether our blessed Saviour was not in these circumstances to atone, on con- dition ot our f .ith and repentance, for the hypocrisy of joining in the outward ceremonies of Divine wor- ship, wiihout the real devotion of the heart; ofieign- ing seriousness and contrition, and strictly to keep fast-days, &c. when at the same time the heart, instead of being' duly affected, with all this outward show re- mains depraved, corrupt, and unbroken ; basks in the love ot the world, and its sinful pleasures ; and not- withstanding all these outward formalities, by new sins crucifies the Son of God afresh. Oh, that everyone here, who finds tliis to be his own case, may humble
APPENDIX. 421
himself before his Saviour, and penitently implore the forgiveness of such wicked, such detestable hypocrisy !
Secondly, Upon this supposed crime the whole spiritui;! court ol the Jtws proceed to pass sentence. For when the High Priest puts the question, ' What think ye ?' in order to collect the sufir.;ges of the mem- bers of the council, thty unanimously cry out, ' He is guilty of death.' They do not previously enquire whether the confession of Jesus is to be accounted blasphemy ; this they take for granted, and declare him from whose mcuth such v.ords proceed, to be guilty of death. They make the Divine law the pre- tence for passing this iniquitous sentence ; for it is said in Leviticus, ' He that blasphemeth the name of the Lord, shall surely be put to ce^th,' (Lev. xxiv. 16.) In confonriity to this lav/, [against whicli, according to the intei prctation of the Jewish doctors, those who denied the unit} , holiness, or truth of the Divine Being were supposed to transgress] they all judged, that the Prince of Liie, by assuming to hims:.-lf divine ho- nours, and the tirle of the Son of God, according to justice and equity, ought to be put to death. And though the good Nicodemus and Joseph of Arama- thea, if they were present, might protest against such iniquitous proceedings, and declare their disappro- bation of them; (Luke xxiii. 50, 51.) it was to no purpose, they \vere out-voted by a very large ma- jority. It was therefore decreed by the council, that he was guilty of death,
A few hours after, when the morning was come, this sentence was ratified. For as Jesus repeated his confession that he was the Son of God, the council confinned their decree, and said one to another, whixt further need have we of witness s, we ourselves have heard it from his mouih ? /\s il they had said, since , he has repeated his blasphemy, though we have allow- ed him some hours ior recoilection, and still persists in it, wt judge it proper tQ coriiix'-ni the sentence 5 as
42i APPENDIX.
he haS blasphemed the name of God, he liiust die ihe death.
Thus did the builders reject that most precious corner stone, which God had determined to lay in Sion. Thus was the Hope of Israel, and the desire of nations, condemned by his own people. Thus was the Captain oi Salvation, and the Prince of Life, sen- tenced to death by a wicked abuse of the Divine law. O dreadful and unheard of transaction ! that the great Angel of the Covenant, who himself had given the law on JNlount Sinai, should be condemned as a trans- gressor of the hw ; and that He, by whose spirit the jioly scripture was inspired, should be declared guilty of blasphem}, and sentenced to die from that scrip- ture. Ltt n ne he nceforth take offence at seeing how often tht wiuiess? s oi truth are still condemned to die by ignorant zealots, through their false expositions and misapplications of the holy scripture.
P A 11 T HI.
MA^•Y useful observations might be here made on this extraordinary sentence ; but as the time allowed for discourses delivered from the pulpit will not per- mit, it is necessary that we should proceed, in the third place, to take into consideration what followed after sentence was pronounced on our blessed ^5aviour.
When the sanhedrim or great council of the Jews had passed sentence of death on our blessed Lord, as a blasphemer, the assembly broke up, for the night was pretty far spent, and left Jesus in the hands of their servants ; who passed the remainder of the night in treating the Son of the most high God, with infer- nal abuse, outrages, and indignities. Concerning this circumstance it is said in the text, * And the men who held Jesus mocked him, smote him, and buffeted him, and spit in his face. And they blindfolded him, and struck him on the face with the palms of their li2nds, and asked him, saying. Prophesy unto us, thou Christ, who it is that smote thee ? And many other things blasphemously spnkc they against him.*
APPENDIX. 423
I sincerely acknowledge, dearly beloved, my inca- pacity to unfold this mystery of impiefy, this work of darkness ; nor can I form to myself an adequate idea of the monstrous indignities, which the Lord of Glory .suffered during this night from the engines of satan. Only consider, ye devout and pious souls, that if a servant could, in the presence of the whole council, and all the respectable assessors, presume to strike our glo- rious Redeemer on the face ; consider, I say, to what enormous lengths these shameless miscreants would run, when they had him alone, when he was given up to their brutal insolence, and when no body was present who would in the least check their inhuman rage. Un- questionably there were present on this occasion, a greater number of evil spirits than of men ; and the former directed the hands and tongues of this riotous multitude, that all the indigniiies which hell could contrive might be put on our Redeemer. This was the black hour, when the prince of darkness and his apostate angels were let loose against the Son of (jod, and loaded the humble patience and gentleness of this Divine person with the vilest abuses and most shock- ing indignities.
Here that sacred person, who was to bruise the ser- pent's head, suffered the sharpest of its envenomed stings both in body and mind.
His exalted prophetic office, for which his Father had anointed him, and bestowed on him the gilt of wisdom without measure, was most impiously mock- ed, and consequently his mind must have suffered ex- treme anguish. For his eyes being covered wirh a bandage, those who struck him with then- impious hands said, ' Prophesy unto us, thou Christ, who it is that struck thee.' How must the heart of the bles- sed Jesus have been affected at this monstrous im- piety ! How many melancholy looks did he cast on these outrageous miscreants, but without any other effect than inflaming their brutal insolence ! Some- times his cheeks were red and inflamed with their in-
424 APPENDIX.
human buffetings ; at other times, they became pale at the horrid impiety of these infatuated uretches, and the thoughts of the heavy judgments that were to come upon them.
Our blessed Lord must hkewise have suffered in his sacred body ; and every one of his five senses must have conveyed, painful sensations, in order to expiate those sins, which men commit by the indul- gence and abuse of their senses. As we so oiten turn our eyes to forbidden objects, and give a free scope to wanton glances ; so he suffers his innoce nt dove-like eyes to be insultingly blind-folded and co- vered. As we take a pleasure in listening with our ears to lies and slanders, to profane jests and impure ribaldry, so he was obliged to hear the most hos rible sarcasms and bitter invectives. His smell was offend- ed with the stench of the loathsome spittle, that was cast in his sacred face by these inhuman wretches. His taste was offended by the vinegar and gall, which they afterwards gave him to drink. His feeling was offended by the strokes and biows, winch he patiently endured ; and all this he underwent to atone, upon our repentance, for all those kinds of voluptuousness and delicacy vvliichare commitre.l by the senses, and to facilitate to us the denial of a.l si; iful gratifications.
But who can sufiicientiy admire the patience and geritieness which the Son of God shewed amitist all these indignities, mockeries, and outrages "? Aias, how full of resentment are we poor, sinful worms, when, accordmg to the modern phrase, our honour is touch- ed ! How do these men of honour kindle into a flame of rage, at the least uncourteous word ! They make it a point neither to bear nor forgive any injury or affront ; and the least offence must be re- venged by a law- suit or the sword, and atoned for by blood. And he who should be so unfashionable as to forbear either the one or the other of these me- thods of revenge, would be judged a person void of spirit, and lost to all sense .of honour. O wretched
APPENDIX. 425
ambition, proud madness and frenzy ! How dare such men mention the name of Christ, who look on the imitation of his patience and ajentleness as a scandalous meanness of spirit ! For, according to their wretched notions of honour, they must account the ever-gio- rious Son of God himself to have been a mean spi- rited person ; since he patiently put up even with blows and insults, without offering to avenge him- self, or to make the least resistance.
Here the Lord of glory, before whom the cherubims themselves veil their effulgent faces, stands with his face bound and cavered by way of mockery, and so disfigured with spittle, outrages, and blows, as not to be known. His ears ring with the most prophane blasphemies, the most virulent sarcasms, the bitter- est invectives ; and his sacred head, worthy of un- perishable crowns and diadems, is struck and buffet- ed with innumeral)le blows. But if v/e could see into the thoughts of his heart, we should stand amazed at the placid tranquillity of his heavenly mind. No thoughts of revenge are harboured there ; no invec- tive proceeds from his sacred lips. ' He is as a deaf man that doth not hear, and as a dumb man that openeth not his m.outh, and as one in whose mouth are no reproofs,* (Psalm xxxviii. 13, 14 )
All these outrages he receives, not as proceeding from men: but from the just hand of his heavenly Father, as punishments for the immense debt of our sins, v/hich he, who was our surety, had taken on himself to discharge. This was not a patience and masrnanimity merely heroical, nor a passive submis- sion of a timorous spirit. On the contrary, it was a most perfect sacrifice to the will ot God; and the most absolute willingness to fulfil the scriptures, to drink the cup of sufferings, and to glorify his Father's name. Oh, that this sight of the mocked, insulted, and outraged Jesus may shame our resentful tempers, and mollify the pride and rancour of our obc'v.- '■'.'. ur.relenting liearts.
VOL. IT. N h h
4-26 AVPLK OIX.
A P P L I C A T ION.
Thus, my beloved brethren, \\c have seen the Princt of Life coj'demned by the Jewish rulers to suffer death. We have heard both the depositions of the false witnesses, and his own glorious confession. "V\'e have observed how he was condemned to die, as a blasphemer. Lastly, we have viewed him amidst the cruel mock fry, and the inhuman outrages, of the brutal soldiers and servants. Let us, my beloved in fhe Lord, still dwell a little longer on this affecting spectacle; and draw from it some inferences, in order to induce us,
First, To express a hearty sorrow for our sins, and
Secondly, To encourage us to a filial confidence, and a joyful f.iith in God.
First then, it is to be supposed that Jesus was, in his own person, perfectly innocent and without sin ; iind consequently did not suffer all these indignities and injurious trcatnierit for any transgressions of his own. For tliough the sanhedrim or council of the ..Tews declared him a blasphemer, and accused him of high treason against the majesty of heaven ; yet it is evident to every one, that this was the accursed effect of envy and malice, and consequently the charge was void of iiuy real foundation. For what an extravagant inference was that drawn on another occasion by these men who were his judges? namely,
' This man is not of God, because he keepeth not the sabbuih day,' (John ix. 16.) and even opposeth us who have the honour of God so much at heart. If he be notof God, he belongs to the devil, and as he belongs to the devil there cannot be a more horrid .blasphemy than his pretending to be the Son of God.
But the blessed Jesus was otherwise manifested in the consciences of his enemies ; as Nicodemus, a ruler ot the Jews, confessed w^hen he spoke these words to Christ, in the name of them all, ' Rabbi, or master, we know that thou art a teacher come from God ; for no man can do these miracles that thou
APPENDIX. 4^27-
doest, except God be with him,' (Johniii. 2.) Our blessed Lord might with confidence say, to the foce of his most inveterate enemies and malicious slander- ers, • I have not a devil ; but I honour my Father, and ye dishonour me,' (John viii. 49.) He could in his filial and affectionate converse with his heavenly Father even say, ' I have glorified thee on earth ; J have finished the work which thou gavest me to do. And now, O Father, gloiify thou me with thine own self, with the glory which I had with thee before the world was,' (John xvii. 4, 5.) Could a blasphemer dare to converse in such language with tlie omniscient God ? And would God have raised from the dead, visibly taken up to heaven, crowned with praise and honour, and placed on his own right hand, a person ^vho had robbed him of his honour, and usurped his prerogative ? It is therefore evident that Jesus was innocent ; and consequently desen'ed no sentence of death, no rude mockeries, insults, and blows.
Do you ask, my brethren, what was the cause of all those inhuman outrages committed against the Son of God ? My answer is : Alas ! for yoin* sins and "?nine he was smitten and afilicted, Nay Christ himself an- swers you in the words of the prophet : ' Thou hast made me to serve with thy sins ; thou hast wearied me with thine iniquities,* (Isaiah xiiii. 24.)
As for the caiu^e of his being sent need as a blas- phemer for miking himself the Son of God, it is to be sought for in the fall of our first parents, of which we have all been partakers. Man, in the state of inno- cence, was his Creator's beloved child ; but instead of being satisfied with that glorious privilege, he was for mounting higher ; he was for attaining to the sum- mit of Divine perfection, and being equal to God him- self, thegreat author of his being. Seduced by sataii he, with the most impious arrogance, sought to deprive his Creator of the honour and pre-eminence due to him, to ascend his exalted throne, and to seat himself there as an equal with God. But he thereby
428 APPENDIX.
became like the devil, at whose instigation he fell, and rendered himself obnoxious to temporal and eter- nal death.
Now for the atonement of these horrid sins, com- mitted by the human race, the true and essential Son of God, ' who accounted it not robbery to be equal with God,' was not only to empty himself of his Divine glory ; but also to suffer himself to be sentenced to death, as a blasphemer who deified him- self. And this he did to expiate our presumption in endeavouring to make ourselves as gods by knowing good and evil, and again to acquire for us the glorious liberty of being the sons of God. How many thou- sands presumptuously pretend to be the children of God, and would fain be accounted such by others, who are utter strangers to the purity and holiness re- quired in the gospel ? To atone for this sin, if such men sincerely repent of their presumptuous arrogance and spiritual pride, the only Son of God was in this afflictive manner to satisfy Cod's offended justice, and not only to suffer his real Godhead, which he held of the Father by eternal generation, to be reviled; but likewise to permit the glorious character of his Divine Sonship to be ridiculed and reviled ; nay, he suffered this indignity from the meanest slaves, on whom he himself had bestowed life, and breath, and power to insult him.
Therefore when we see, with the eye of faith, our dear Redeemer standing before the tribunal of the wicked, insulted and beaten by the licentious servants, and his awful and benign countenance covered with their loathsome spittle ; we are not to suppose that all we have to do is to pity our suffering Sa-. iour ; to bewail him with lamentations and tears; and to express our indignation against the servants and soldiers, who thus treated him, by curses and execrations. For thoug;h they so horribly sinned against the Son of God, yet were they only the instruments to inflict those indii^nitics, which our sins brought on him ; for they
APPENDIX. 429
laid on him the iniquities of us all, and he was bruised for our transgressions. By our sins, we all assisted at this infernal carnival. By our sins, we also mocked and struck the Prince of Life, and, as it were, spit in the face of him, who is the brightness of his Father's glory, and the express image of nis person. Our sins were present, and consequently shared in the impious rage and violence, which these miscreants committed against the innocent Lamb of God.
Alas, my beloved brethren, did we rightly consider this, it would be impossible, that we should walk so carelesly and find such delight in sin ! " Supposing, a malefactor (to borrow the words of Luther, who makes this comparison, in his sermon on the sufferings of Christ,) was to be executed for murdering the son of a prince, or king, and in the mean time, thou, O sinner, wert carelesly singing and revelling till thou wert seized by the officers of justice, and convicted of having aided the assassin as an accomplice to perpe- trate the murder : With what agonizing terrors wouldest thou be filled, especially if thy conscience likewise flew in thy face, and confirmed the accusa- tion ? With much more violent convulsions ought thy guilty mind to be agitated, when thou art reflect- ing on the sufferings of Christ. For the wicked Jews, were the servants of thy sins, and thou in reality art he, who by his sins hath put to death and crucified the Son of God." But alas ! what will be done to the sinner, since God's beloved Son has been thus rigor- ously treated? He experienced no clemency, or alle- viation of his sufi'erings. As he had taken on himself the enormous p:uilt of our blasphemies, our haughti- ness and presumption, our sensuality and depravation, and allowed that they should be imputed to him, as our security ; he was looked on and treated no other- wise, than if he himself had committed these and the like sins, and consequently the innocent Jesus suffered the punishment of them, instead of the guilty.
430 APPENDIX.
Dost thou not see, O WTCtched sinner, the rigorous severit}- of God, and his insupportable wrath against the henious, wicked \vays of men ? And \vilt thou still sport and play with sin as a darling bosom child, when so glorious a person has suffered so much, and laid down his life on account of it ? or dost thou vainly imagine that the Son of God suffered himself to be sentenced to die, to be mocked, insulted, buffeted, and spit upon, merely to procure for thee the privilege of sinnmg with impunity ? Dost thou suppose that this stupendous transaction came to pass that thou mightest have the liberty of doing evil, and going on in trespasses and sins ? How vain and groundless is the imagination ! for it has not so much as a shadow^ of probability on its side. The adorable person, who was crucified for thy sins, teaches thee to draw another kind of inference from his unspeakable sufferings : For when he was led to his crucifixion, he spoke these memorable and pathetic word: 'If they do these things in a green tree, what shall be done in the dry ? (Luke xxiii. 31.) If God has not spared his only, his beloved Son, when he took on himself the guilt of, and atoned for the sins of others, what rational hopes canst thou entertain that he ^vill spare a degenerute child, who has forfeited his birthright, and is determined to con- tinue in sin? Nay, can such a one expect any indul- gence, as perhaps makes a jest of repentance and sanctific;)tion, and in the presumptuous depravity of his heart dares ask this impious qucbtion, " If I am obliged to lead a life of piety and holiness, what ne- cessity was there of Christ's dying forme? What occasion is there for his imputed merit, if I do not sin, but lead a pious and godly life ?"
Therefore, O sinner, forbear by an obstinate con- tinuance in sin to spit on and mock him, who from a cordial love to thy immortal soul, hath suffered indig- nities, pain, and death ; and who, without any reluc- tance or contradiction, permitted the sentence of tem- poral death to be passed on him, in order to deliver
APPENDIX. 431
ithee from the sentence of eternal death. Wilt thou still take a deHghtin sin, the expiation of which cost thy Mediiitor so much pain and sorrow ? B-hold his sacred face swelled by blows, and covered witii blood i Behold his eyes quite sunk and weighed dovvn with ag-ony and want of sleep ! Stand a while before this aflfecting spectacle ; and with prayers and tears dwell on the consideration, that the Prince of Life was in- sulted, spit on, struck, and even condemned to die an ignominious death, till thou art made sensible of the heinousness of thy sins, and thy heart is filled with hor- ror at the thought of them. Let it be a matter of un- speakable grief to thee, that thou hast so outraged the Son of God, and as it were insulted the Lord of a^lory^ and given thy vote for the sentence passed on him. Thus, the passion of Christ will lay in thee a true foundation for godly sorrow, and a sincere repentance. For, (again to make use of the pious Luther's words) *' This is the proper, natural effect of our Saviour's passion, that it transforms men, as it were, into his likeness ; so that as Christ suffered extreme tortures in soul and body for our sins, we also should, by the -consideration of our manifold sins, be tortured in the mind and conscience. This is not the efiect of mere words, but of deep reflection and serious detestation of sin. Thus the passion of Christ performs its proper, natural, and effectual operation ; it mortilies the old Adam, expels all sinful desires, all delight and confi- dence in the creatures. Then we are grieved in our con- sciences, and are displeased with our past sinful lives. But (to proceed in Luther's words) he who finds him- self so obdurate and insensible, that Christ's passion works no such pious emotions in him, ought to fear that he does not turn his thoughts invv^ard on himself, so as to know his own heart. For the only alternative is this, thou must be made conibrmable to the image and sufferings of Christ either in this life or that which is to come. At least, tliesc terrors will overwhelm thee on thy death-bed. Thou sh;ilt then shudder and
432 APPENDIX.
tremble, and teel all that Christ suffered on his cross. O dreadful situation for a dying man ! Therefore im- plore God, that he would mollify thy obdurate heart, and grant that thou maytst so meditate on Christ's passion, as to bring forth its happy fruits in thee." Let me intreat you, my dearly beloved, to follow such good advice ; and be assured that you will never repent of it.
But we are not to rest here. When we are brought to a knowledge and sense of our sins, by considering the sufferings of Christ, we must again and again detest and abhor them, and again empty the oppres- sed conscience of them. And Oh, what an encour- agement to faith and confidence in God arises from the condemnation of Christ ! For behold, O pious soul, which art inwardly terrified at hearing the sentence of death passed on the Son of God ; thou who sayest within thyself, If this be done in the green tree, what will become of me a dry and barren trunk ? thou who couldest abhor thyself for having insulted the image of the invisible God ; thou who wouldest suffer any loss or inconveniency whatever, rather than mock and outrage him afresh by new deliberate sins ; Behold, I say, thy Mediator! Thou hast, indeed, deserved the sentence of death ; but thy surety, out of his un- speakable love to thee, has appeared in thy stead, and has permitted it to he vicariously passed on himself, that thou n lightest enjoy eternal life. He has endured the accusations of false witnesses, that the accuser of thy brethren might be foiled at the Divine tribunal. He was condemned as a blasphemer for acknowledg- ing that he was the Son of God, in order to atone for mttn's impiety, who endeavoured to make himself a God, and that thou, through faith in his name, might- estbe restored to the glorious liberty of the sons of God. He did not Iiide his face from shame and spit- ting, that thou mightest with joy lift up thy face before the tribunal of God. The mockeries and insults.
APPENDIX. 433
which he endured, have acquired thee a right to bliss and glory ; and the strokes and blows to which he submitted have procured thee an exemption from the buffetings of satan.
Rejoice then and be exceeding glad ! Dost thou with a penitent heart believe on the condemned Son of God ? then shalt thou not be condemned. He has been judged and sentenced to die, therefore thou shalt not come unto judgment; but shalt pass from death imto life. Thy condemned brother is exalted to the right hand of God, and will one day judge those who have judged him ; but as for thee, if thou boldest out to the end in faith and good works, he will set thee on his right hand, and introduce thee into his endless joy and never-fading glory.
Hold out still a little longer in thy conflict against sin, and suffer not deceitful and wicked lusts to have dominion over thee ; for, in the condemnation of thy surety, sentence of death was passed also on them. Be not ashamed of thy Saviour's reproach. Rejoice when, in following him, thou art thought worthy to suffer insults, mockery, and blows on account of his sacred truth ; for he hath sanctified such insults and indignities, and appointed them as honorary marks to distinguish his follou^ers from the rest of the world. — Strive to imitate the blessed Jesus in his patience and gentleness, and pray to him, that he would impart to thee that placid, dove-like temper, and calm serenity with which he suffered reproach, and submitted to the most flagrant injustice. Boldly confess him before men, that he may also confess thee before his Father and the holy angels. Love him who has loved thee even unto death, till thou seest him face to face, when thou shalt eternally rejoice, and be transformed into the likeness of him who was once despised and re- jected of men, but now shines in the most effulgent gl ory .
VOL. II. I i i
434 APPENDIX.
THE PRAYER.
O THOU condemned Lamb of God ! eternal thanks- o-iving and praise be ascribed to thee for permitting the sentence of death to be pc^.ssed on thee, that thou miehtest acquire a right to eternal life for those who shall believe in thy name. Biess to all our souls this account of thy condemnation. May the words, ' He is guiitv ol death,' be as a thunder- clap in our ears, and strike our careless depraved hearts with a salutary terror, that they may be laid low in the dust, and brought to a godly sorrow and sincere rt pcntance. But grant, that it may also be a balsam of life to ail those afflicted and troubled consciences, which carry in them the sentence of death, and make thy cross their refuge. Say unto them, your heart shall live forever. Ma)^ the whole merit of thy passion be imputed to them, for the remission of their sins ; and may they be rendered capable of imitating thy mlld- Dcss, patience, and submission, and .even willingly to take on them thy reproach and thy sufferings. — - Grant this for the sake of thy holy name. Amen.
THE END.
** "• '^:'" '^MiSi^m^a^'Miiik^Ji^'
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