'^4:m(U;.' :
PRESENTED TO THE LIBRARY
OF
PRINCETON THEOLOGICHL SEMINHRY
BY
JVIfs. AleJtandep Proudfit.
^■i^'M^'-ii'^JIJL: :■ :y — , •■***>;*:
/SV'S
\/'# c^
Digitized by the Internet Archive
in 2011 with funding from
Princeton Theological Seminary Library
http://www.archive.org/details/meditationsco02ramb
MEDITATIONS
A N"D
CpNTEiMPLATIONS
O N
THE SUFFERINGS
Of'
OUR LORD ylA'D SAriOUR
JESUS CHRIST;
IN- WHlCrt
THE HISTORY OF THE PASSIOX,
AS GIVEN BY THE lOUR E V A \i^ GE L I S TS,
IS CONNECTED, H.I P. MO. VISED ^ er EXPLJLYED.
WIVH SUITABLF. PKAYJiKv AND IFFICES OF DEVOTION.
BY J. RAMBACH, D. D.
LATE OF fHE VNIl FliSIti- OF ClESSr.y.
IN THREE PARTS,
CO.S 1 AlNliVG,
T, Tlie SuflTcriiigs of Christ in the Gurt\c:n, and before iho Spinnia-l
Court of tiie Jews.
II. Ilis Suffering-s before the Chil Tribunal of Pihite find Herod.
Jll. His Sutterings on Mount Golg-othu
AVITH AN APPEXDDC,
Containing a Fast Sermon, preccheJ at Jena, in Lent, ^72\, entitled th-
Prince of Life comlemned to dealli, lit/ J. ItiunuavU, S- T. i'.
fXx^i ^mrrtcan CCi-ion,
EROJI THE LAST LO.VDON Er>ITIO>:j
T R A X S L .\ 1' n D
FROM TME GERMAJT.
IN TW O VOLL Aits,
VOL. n.
XEW-YOUK :
yiiis'rnn .i.v.n puKi.mfED nr y zc;'", so. 65 o/rryj-nv-
ST'KliET.
1811,
OF THE
SUFFERINGS
OF
CHRIST
BEFOr.E THE CIVIL TRIBUNAL OF TILALE ANJi
HEROD.
CONSIDERATION IV.
THE GOOD CONFESSION WhlCH CHRIST MADE
CONCER.NI G rllS KINGD.M B i.FwRI:. PO.N TIUS
riLATE THE ROMAN GOVERNOR.
* Jesus answered, my kirigdom is not of thi.-5
world: if my kingdom were of this world, then
Avould my servants fight, that I should not be deliver-
ed to the Jews: But now is my kingdom not from
hence. Pilate therefore said unto him, art thou a
king then ? Jesus answered, thou sayest that I am a
king. To this end was I born, and for this cause
came I into the world, that I should bear witness
unto the truth. Every one that is of the truth,
heareth my voice,' (John xviii. 6, 37.)
\Ve have before observed, that the point concern-
ina* Christ's kingdom was under examination before
the civil tribunal of Pilate. For the high Priests and
Eiders having accused our blessed Saviour of pre-
tending to be a king, Pilate questioned him* about
that particular, and asked him, art thou the king of
the Jews? But our blessed Lord, before he returned
a direct imswer to this question, put a previous ques-
tion to Pilate, in order to learn \vhat idea he had an-
nexed to this title, the king of the Jews. Accor-
dingly Jcsus said unto Pilate, ' Sayest thon this of
thyself, or did others tell it thee of me?' Pilate, in-
4 C Jill I ST S SUFiElllNGS BEFOR£
deed, seems to have resented this answer, and b)
another question, viz. ' What hast thou done ?' was
for puttin£^ the eause on anotlitr issue. But our bles-
sed Saviour keejis to the essential point ; and answer-
ing- Pilates former question in the words which wc
hive cited above, makes a good conlcssion of the
true nature or" his kingdom.
This he docs with the greatest wisdom, discre-
tion, and fortisig-ht ; so that in the first place, accor-
ding to tlie idea which PikUe iiad conceived of the
accusation, namely that a temporal king was therein
meant, he answers the question in the negative. But
on the contnuy, with legaixl to the sense whicli the
titie of king of the Jews bears in the writings of the
prophets, his ansAver is affirmatiA e. By this our
blessed Loi'd has set Ifis suffering members a pattern
of wisdom aiid prudence, and shears how to make
proper distinctions in answering intricate, ambiguous,
and ensnaring questions.
Hence it appears that this good confession of
Chribt concerning his kingdom consists of two parts.
In the first part oi" his confession, Jesus rectifies
the false notion that Pilate hdd formed of his king-
dom, and gives iiini to understand, that he is no tem-
poral king.
In die second, he explains the true nature of his
kingdom, and shews that he is a spn'ilual king.
I. In the first part of our Saviour's wise and
good confessiun, wherein he rectifies the false idea
^rhich Piiate had of his kingdom, wc may observe
these three particulars.
First, He confesses that he really has a kingdom ;
for he expressly mentions it no less thoU three times
in these Avords: ' My kingdom is not of this world ;
if my kingdom wereot this world but now my
kingdom is not from hence.' With what right our
blessed Lord makes this declaration, and his motives
to it, v> e shall shew from the second part of his con-
fession.
THE TRIBUNAL OF PILATE. 5
Secondly, He describes his kingdom, and distin-
guishes it from earthly kingdoms, sayinj^, ' My
kingdom is not of this world.' Our blessed Saviour
does not say that his kingdom is not in Uiis world ;
for the eommunion of saints, w ho ackno\\icdge Je-
sus Christ for their king, is already Ibrmcd in this
world from among the human race. But he says
his kingdom is not of this world, i. e. it is not of the
same nature with earthly kingdoms. As if our Lord
had said, " My kingdom is no earthly kingdom, is
wot governed in a political manner according to hu-
man laws and institutions ; nor is it detcnded by car-
nal weapons or temporal arms, or conducted with ex-
ternal pomp and ceremony ; and consequently the
Roman emperor has nothing to fear from it. 1 shall
not in the least alienate his subjects from their alle-
giance to him, nor encroach on his temporal rights."
It is true, the kingdoms of this world are under the
control of the son of God, who, together with his
Father, so appoints, disposes, and orders their power
and limits, as best contributes to the ehaslisemf nt of
his people, or the protection of his church. There-
fore, in his character of the eternal ^\ isdom, he says,
* By me kings reign, and princes decree justice,'
(Pro^•. viii. 15, 16.) They all hold their domiiiions
as fiefs from the King of kings and Lord of lords,
and must acknowledge, ' that the most High ruleth
in the kingdoms of men, and giveth them to whom-
soever he will,' (Dan. iv. 17.) But the proper king-
dom of Jesus Christ, which he here emphatically
calls 'My kingdom,' [?'. c. tlie kingdom, winch he
governs as mediator between God and man anel whose
subjects he purchased with his blood] is no vrorldly
kingdom, but a heavenly kingdom, or the kingdom
of heaven, as it is frequently termed in the gosj^e].
This kingdom of the Messiah, is in several re-
5:pects, directly opposite to the kingdoms of this
world. No unrighteousness has j^hice there. No
tears of the oppressed are seen, nor the groans of
& CIiniST'S SUPFERINGS BEFORE
suffering innocence are heard, in that kingdom. It is
founded on truth and righteousness, and is govet; • d
with mildness, love, and equity. In ihis kingci m
' the king's strength also loveth judgment,' (Psaim
xcix. 4.) In several other particulars also it is uifi-
nitely exhalted above all the kingdoms of this world,
as will appear by the following particuLus.
i. Temporal kingdoms deri^'e their origin from.
mortal men ; but the kingdom of Christ has the im-
mortal God for its fouiider, who by an eternal decree
hath appointed it unto the mediator of the new
covenant, (Luke xxii. 29.)
2. The laws by which worldly kingdoms are go-
verned are instituted by men, and the observance of
fliose laws are enforced by pains and penalties ; but
the laws of the kingdom of Christ derive their sane-
lion from heaven, where they were made, and artvvrit-
ten in the hearts of his subjects by the spirit of love.
3. The kingdoms of this world affect exitrnal
pomp and splendor, in order to dazzle the eye, and
command respect; but the kingdom oi Christ is the
kmgdom oi the cross, and its ornaments consist in
the holiness of its suDJects, (Psaim xciii. 5.)
4. The power of temporal kingdoms extends only
to the bodies, lives, and possessions of the subjects ;
but the kingdom of Christ extends its authority over
the souls and consciences of men.
5. The subjects of the kingdoms of this world
consist of a mixture of good and bad ; but the proper
subjects of Jesus Christ are born oi God, and are
kings and priests to God, his heavenly Father.
(3. Tempoml kingdoms are protected by worldly*
arms ; but the weapons employed in the kingdom of
Christ are spiritual, (2 Cor. x. 3, 4.)
7. The kingdom.s of this world stand in need of
strong towns and fortresses for their security ; but it
is not so in the kingdom of Christ, for ' the Lord is a
WcJl of lire roimd about his people,' (Zech. ii. . .)
Therefore may his sui)jects sing, ' We have a stioiig
THE TRIBUNAL OT PILATE. 7'
citv ; salvation will God appoint for walls and biil-
w rks,' (Isa. xxvi. 1.)
8. The greatest happiness in earthly kingdoms
consists in outward peace, and .'.fflueace of worldly
goods. The kingdom of Christ is righteousness,
pc.ce, and joy in the Holy Ghost, (Rom. xiv. l7.)
y. The kingdoms of this world have their bounds
and Imiits, and are confined to particular nations :
Biu of the kingdom of Christ it is written, * All
ki .^^s shall fill down before him, all nations shidl
sevehim,' (Psalm Ixxii. il.)
10. To earthly kiiigdoms an appointed time is
se*, iiow long they shall subsist ; bat of the kingdom
of the Messiah it is said, ' of his kingdom there
shall be no end,' (Luke i. 33.) From these particu-
lars we may form a clearer co.iception of the meaning
of hose words, 'My kingdom is not of this world.'
Thirdly, Our blessed Lord gives a reason why his
kingdom is not of this world. Here, indeed, he
might have appealed to the predictions of the pro-
phets, in which the kingdom o: the Messiah is gen-
erally represented as a spiritual kmgdom, (Psa. Ixxii.
Jt-r. xxiii. Zech. ix.) He might iiave made a fuller
represent-.tion of it, and have compared the nature of
hss kingdom with that of earthly kingdoms. But this»
Pilate would have neither had patience to hear, nor
capacity to understand. Therefore Christ in his
consummate wisdom offers to him such proofs as
were adapted to his reason, and which, as a statesman,
he could not but understand : For he draws this
plain conclusion, ' If my kingdom were of this world,
then v/ould my servants fight, that I should not be
delivered to the Jews.' As if our blessed Lord had
said, " The kings of this world have their officers,
life-guards, soldiers, garrisons, and armies, for the
protection of their persons and subjects. I'herefore
if I had anv desiscn to be a worldlv kinp-of the Jews,
I should; iike other kmgs. have provided olEcers, sol-
S Christ's surrEuixcs before
diers, and iilc-guards, to defend my person against
insults and violence. Nay, these my dependants
instead of sleeping last night in the garden, when the
Jews apprehended me, would have tought, and made
a vigorous resistance ; so that I had not been earned
off by mine enemies, without great blood- shed on both
sides. This had been the case if I were an earthiy
■king. But as no such sclieme ever entered into my
thoughts, those few disciples that I have are quire
unfit for the execution of such enterprising projects;
and as 1 m}self enjoined them to make no resistance,
from th s single circumstance may easily conclude,
that I am very far from being an earthly monarch,
and that the emperor has nothing at all to apprehend
from me." Thus Christ in the first part of his con-
fession in\-alidates the false opinion, which might be
entertained of his kinq;dom. Hence we mav learn
the followins: truths.
1. By our Saviour's humility and self-denial, our
excessive pride and ambition were to be expiated.
The son of Ciod is here, indeed, seen in the lowest
state of humiliation and abasement. He not only
descends from the throne of heaven into bonds and
misery ; but here he publicly renounces the thrones
of the earth, to which he had the most rightful claim :
For who is more worthy to wear an earthiy crow^n,
tlian he who distributes them to men '? But he despi-
ses the splendor of golden crowns, and the blaze of
gems, and permits a crown of thorns to surround his
sacred temples. Of such an astonishing humiliation,
the cause must have been very momentous. Man,
in the state of innocence, was the king and sovereign
of all eaxthly creatures, the visible vicegerent of the
invisible God; but not satisfied with this honour and
dignity, he aimed at something higher ; he wished to
have no superior, and to reign without control.
Hence he withdraws his allegiance from his lawful
so^•ereign, and refuses to obey the laws and ordinan-
THE TRIBUNAL OF PILATE, 9
<^s of his Creator. This aspiring temper, and rebel-
iious inclination, have been un'nappily transmitted
down by the first parents of mankind to all their de-
scendants. Our hearts are natm'ally, refractory and
disobedient. We are all by nature savap;e and uii-
tractable ; and though we are plunged into a misera-
ble state, our pride is equal to our misery. We
have an earthly disposition, disorderly appetites, and
an eager inclination for every thing which makes a.
show, and glitters in the world; and we are passion-
ately fond of being honoured and respected by others,
and cannot bear the least humiliation or contempt.
This arrogant haughtiness, which shews itself more
in some men than in others, could be expiated onlv-
by the deep humiliation and abasement of him, who
is the prince of the sovereigns of the earth. Satau
would for ever had decoyed us by worldly pomp and.
show, had not the son of God by his iovv^ abasement
disengaged us from it. Let us admire his stupen-
dous love, and shew our gratitude to our blessed
Redeemer by a willing renunciation of the pomps and
\anities of this world. Let us thankfully make use of
this freedom, which was purchased for us at so dear
a rate.
2. It is an unspeakable comfort to faithful and
humble Christians, that the kingdom of Christ is not
of this world. If the kingdom oi Christ were an earth-
ly kingdom, how hard would be the fate of the poor
and wretched? If Christ was an earthly monarch,
how difficult would they find it to be admitted into
his presence, with their humble petitions'? and how*
often would they be insultingly repulsed by the offi-
cers of his court ? But now, as he is a spiritual King,
no such difficulties ai'e to be apprehended in approach -
hig him. For it is written of him, ' He shall deliver
the needy w^ien he crieth ; the poor also, and hhu
that liath no helper. He sh.ill spare the poor and
needy, and save the souls of the indigent. He sliall
redeem their soul from deceit and violence,' {Psaln\
VOL. II. J^
10 Christ's sufferings befoue
Ixxii. 12, 13, 14.) This amiable description of our
King should endear him to our souls, and induce all
timorous consciences to place a firm trust in him, and
to comfort themselves with the thoughts of being un-
der his Almighty protection.
3. As our king is not of this world, so must we
likewise, if we will be his true subjects, separate and
distinguish ourselves from the men of this world,
by a benevolent temper and heavenly conversation.
This is tlie natural consequence of this confession
of Jesus Christ. Here that common observation
must take place, " As the king is, so are the sub-
jects." Our blessed Lord himself saith of his dis-
ciples, ' They are not of the world, as I am not
of the world,' (John xvii. 16.) May this im-
portant truth sink deep into our hearts ! we own
him to be our king who was the completest pattern of
Immility and self-abasement ; who not only descend-
ed from the throne of Ood to poverty and bonds,
but also publicly renounced the thrones and king-
doms of this world ; who fled from the people when
they v;ere for making him king by force ; and lastly,
who \villingly suffered himself to be apprehended,
bound, insulted, and reviled. If we would be the
true and faithful subjects of such a lowly king, we
must also put on the same meek and lowly dispo-
sition ; we must rather slum than pursue the honours
of this world, banish all pride and ambition from
our breasts, and be clothed with humility. More-
over, wc profess ourselves the subjects of a king,
who Vv-as so poor, that he had not where to lay his
head ; who Avas so far from making it his busi-
ness to amass wealth, and to heap up treasures on
earth, that he divested himself of his own divine riches,
for our welfare. VVe must likewise, after his exam-
ple, despise rather than amass perishable riches, .aid
lay up for ourselves treasures in heaven. If God is
pleased to send us riches, instead of setting our
hearts upon them by an inoruinute love, we must
THE TRIBUNAL OF PILATE. 11
iHake to ourselves friends of the mammon of un-
righteousness, by distributing to the poor, and think
it more blessed to give than to receive. Lastly, \vc
serve a king, whose whole life was full of hardships
and troubles; who, for our sake, deprived himself of
all his heavenly enjoyments ; who came not to be min-
istered unto, but to minister, and to give his life a
ransom for our souls. Thus must we also be de-
clared enemies of voluptuousness and sensuality; nay,
we must use lawful pleasures and worldly conve-
niencies with true self-denial, and, according to the
great example set by. our spiritual sovereign, exer-
cise ourselves in temperance, chastity, and purity of
heart. Thus from the very nature of the kingdom of
Christ, arise the strongest motives for denying all
inordinate love of honours, riches, and pleasures ; mo-
tives of infuiitely greater weight, than any which rea-
son or philosophy can suggest.
But, let us here enter on a serious examination of
ourselves, and ask our own hearts. Whether we ai'e
such subjects, whose temper and conversation bear
a resembUince to those of our S]:)iritual King, Jesus
Christ '? We shall greatly deceive ourselves, if we
suppose that all those who call themselves Christians
are true subjects of Christ. The man of a haughty
and proud spirit ; he that looks on restless ambition as
the characteristic of a great and noble mind ; he that
is covetous, or given up to sensuality and voluptu-
ousness, is no citizen of that heavenly kingdom, which
is not of this world. On the contrary, while he suf-
fers such dispositions to exercise dominion over him,
he is a slave of satan, the God of this world, who
has established his tyrannizing throne on these vi-
cious inclinations of the human mind. Let every one
therefore, who still finds himself in such a miscniblc
state, lift up his hands to the king of kir.gs and pray to
him, that he would renew a ri,<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^
VOL. IT. T
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;
VOL. J I. ?5
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
VOL. II. K k
258 CHRIS r's SUflERINGS
prophet may be applied : ' Thou hast stricken them,
but they liave not grieved ; thou hast consumed them,
but they have refused to receive correction ; they
have made their faces harder than a rock, they have
refused to return/ (Jer. v. 3.)
11. We come, in the next place, to consider the in-
struments which occasioned our blessed Lord's men-
tal sufferings on the cross. These were,
1. Bold and insulting looks.
2. Deriding gestures.
3. Abusi\e words.
1. Bold and audacious looks darted from the eyes
of the people ; for St. Luke says, ' the people stood
beholding, and the rulers also with them derided
him, he.'' Probably this melancholy spectacle was
an entertainment to many of them ; and their insolent
eyes, which ought to have wept blood on account of
the pain and tortures which the Lord of Glory endur-
ed, sparkled with a malignant joy at his bitter pains.
,It is usual for the people generally to express a con-
cern for malefactors under sentence of death, since
they partake ihe same nature. And this sympathetic
concern and pity is the greater, when they see a man
languishing in the extreme tortures of a lingering-
death. But there was not the least traces of any such
humane concern to be found in the enemies of Christ.
How must his generous soul have been affected with
the rudeness, insolence, and cruelty, which appeared
in the looks of so many thousands of inhuman specta-
tors ! Of this the Messiah had long before complained
by the mouth of D.ivid, (Psalm xx. 17.) in these
words: ' They stand staring and looking upon me :
They opened their mouth wide against nij, and said,
'Alia! Aha!' (Psalm xxxv. 21.) But these looks
^vere agravated
2. By the deriding gestures of the people who pas-
sed by : For St. Matthew and St, Mark observe,
that they who passed by reviled him, wagging then-
heads.' This gesture, among the Jews and other
ON MOUNT GOLGOTHA. 259
tfastern nations, was expressive of the utmost con-
tempt, In the second book of Kings it is said, (Chap,
xix. 21.) 'The virgin, the daughter of Sion, hath
despised thee, and laughed thee to scorn ; the daugh-
ter of Jerusalem hath shaken the head at thee.' From
several other passages of Scripture, (See Job xvi. 4.)
it appears, that the shaking of the head was used as a
mark of the greatest contempt. But it is rejnarkable,
that it was foretold that the crucified IVlessiah would
experience this kind of mockery : For he is represent--
ed in the Psalms making this complaint : ' AH they
that see me laugh me to scorn ; they shoot out the
lip, and shake the head,' (Psalm xxii. 7.) I became
also a reproach unto them ; when they looked upoit
me, they shaked their heads,' (Psalm cix. S;5.) St.
Luke says of the rulers of the people, that they also
derided him, (Luke xxiii. 35.) which word in the ori-
s^inal properly signifies, by turning up the nose, to
express a look of disdain and derision. The soldiers
also, by way of mockery, came unto him, and offered
him vinegar or sour wine, instead of a cordial to sup-
port his spirits which were now quite exhausted.
Probably these were not all the deriding gestures
which the Son of God beheld, but are set down only
as specimens of the malice and barbarity of his ene-
mies. How must this express Imag€ of the Deity
have CTieved to see the odious disouise of Satan in the
o o
attitudes, grimaces, and gestures of these his slaves I-
That it was very painful to his soul may be sufficiently
inferred from the bitter complaints, ascribed to the
the Messiah in the book of Psalms, on account of this
scurrilous wickedness of his enemies. To these in-
J5ulting looks and deriding gestures were likewise
idded,
3. Abusive words and invectives ; some of wliich,
lie three Evangelists St. Matthew, St. T^lark, and bt.
Luke concludes his account of the mockeries and in-
sulting speeches made against Christ in Caiaphas's
lion-:-,, with these words : ' And many other tilings
260 CHKISi's SUFFERIKG3
blaspheiiiously spake they against him,' (LukexxiL
65.) Hence we may conclude tliat this specimen of
the abusive words, which our blessed Saviour was
obliged to hear on the cross, were but i\ part of the
invectives pourtel out against him. Now all these
opprobrious words are to be looked on as so msny
envenomed arrows, discharged against the heart of the
blessed Jesus by the prince of ehakness, by means of
the tongues of these scofiers. His soul, indeed, was
not in the least pe)lluted by them, but it was extreme-
ly Avcur.d(el and tortured. In these opprobrious
x\crds, they,
First, Derided his truth and omnipotence, saying,
' Ah, thou that destroyest the temple, anel buiidest it
in three d?.ys; save thyself and come down from the
cross !' The preceding night, when Jesus stood before
the Sanhedrim, the Jevvs had very much abused these
Words of our blessed Lord, anel scanelalously pervert'
ed lliem by the tongues of their false witnesses*
Here they are again cast in his teeth ; and it is i;ot
improbable that those very false witnesses, who hud
slanderously perverted these innocent words of Jesus,
here lAgj'.n again to reproach him with the same words
which were immeeiiately catched by others among the
multitude, who seconded those perjured scoffers ia
their revilings. B\ this, their intention was to ex-
pose our blesseel Lord as a chimerical boaster, and
one w ho pretended to perform great things, when at
the simie time, he was not able to make good his
might} pretensions. Thus they impiously perverted
his words, and rieliculed his omnipotence. Thus the
Eternal Truth submitted to pass for a liar, and the
pov\ cr of the iVlost High a\ as accounted a vain, im-
potent n)an.
Secondly, They derided the honour of the eternal
Sonship of Jesus Christ. ' They ^ who passed by
said, if thou be the Son of God, come elown from the
cross.' But in this the chief Priests anel Elders had
already set them a pattern by saying, ' If he be Christ,
ox MOUNT GOLGOTHA, 26X
the chosen of God, let him come down from the
cross ; — ior he said, I am the Son of God.' Thus
as our blessed Siiviourhcid twice confessed before the
Sanhedrim, th.^r he was tlie Son of God; so was he
twice mccked i-rd ridiculed for it on the cross;
namely, by the people, and by their teachers. Satan
hud lcrn\eriy begun his temptation with this article,
saying, 'It thou be the Son of God, cast thyself down,'
(iVLit. iv. 6.) Here the instruments of satan say,
* li thou be the Son of God, come down from the
cn.ss.' From the resemblance betwixt these words,
it is manifest, that satan himself vented them here by
his engines, and thus challenged ihe Son of God, to
come down from the cross, and attest the truth of his
eternal Sonship by a miracle. That very action
would, on the contrary, have proved him not to be ihe
obedient Son of the heavenly Father. For by com-
ing down alive from the cross, on which he was to
die, he would have disobeyed his Father ; who re-
quired from him obedience unto death, even the death
of the cross.
Thirdly, These miscreants ridiculed the Divine
miracles wrought by our blessed Lord, by which ho
had sealed his doctrines, and relieved such multitudes
of unhappy persons. For the rulers of the people,
b}' saying, 'He has saved others, hiniself he cannot
save,' intended to render the truth of all his form.er
miracles suspected, and to represent thcni as mere
Juggle or magical performances. This was the in-
ference they drew, that if his miracles proceeded from
God, he would be able to help himself as well as
others ; hut it was plain he could not help himself, and
therefore his miracles did not proceed from God. As
if they had said to the people who doubtless crowded
about these eminent persons, ' see what a pretended
vv'orker of miracles Jesus is, who was followed by
thousands : He has helped others ; but nov/ he can-
not help himself in this extremity. Does not this
plainly siiew that he is a chrL:t, who ai->>otn*"(My imnos-
262 onnisT's sufferings
ed on your sc uses by sham miracles ? ' But it is very"
remarkable, that our blessed Lord in the very first
year of liis ministry had f(;retold, that he should one
day be thus insulted: ' Yc \vill surely say unto me
this proverb, Physician, heal thyself,' (Luke iv. 23.)
This prophecy of the Lord Jesus was here fulfilled
by liis enemies ; so that the sting of this offence is ta-
ken away. Thus our blessed Sa\ iour did not want
power lO help himself, and \ et did not exert that
power, that he might help us ; and consequently he
preferred our deliverance to his own.
Fourthly, Our blessed Lord's confidence in his hea-
venly Father was here ridiculed. ' He trusted in God
say the rukrs of the people, let him deliver him now,
if he will have him', L e. if God has pleasure in him,
and acknowledges him for his Son ; * For he said, I
am ihe Son of God.' They recollected that Christ,
in his Divine discourses, had often expressed a sin-
gular confidence in his heavenly Father, and declared
that he loved him, (John iii. 35. viii. 16, 29, 50, 54.
xvi. 52, Sec.) that he sought and promoted his ho-
noiu' : that he did not leave him alone ; that he was
with him, and assisted him, &c. From such expres-
sions theso malignant spiders suck the poison of ca-
lumny ; and thus endeavour to overset our Saviour's
confidence in his Father, and as it were to cut away
the anchor, by which the bark of his hope was still se-
cured, though quite covered with outrageous waves,
tossed in the most dreadful tempest. It is further re-
markable, thai^ almoatth.e very words used by these
scoffers are found in the Psalms, where the Messiah is
jepresentcd complaining, that his enemies say of him,
"He trusted in tlie Lord that he would deliver him ;
let him. deliver him, if he delight in him.' (Psalm xxii.
8.) Thus they unkno\\ ir.giy fulfilled the Scripture
by this impious speech.
Fifthly, They here ridiculed the kingly digr^lty of
Jesus Christ. For the chief Priests and Elders said,
'Let Christ the Kine: of Ibracl descend now from the
ON MOUNT GOLGOTHA. 265
cross, that we may see and believe.' The Roman
soldiers followed their impious example, and said,
'If thou be the king of the Jews, save thyself.' If
thou intendest by thy military prowess to deliver the
Jews from the dominion of the Romans, deliver thy-
self first, and thus give a proof of thy great power.
Our blessed Saviour had acknowledged himself to be
the King of Israel before Pilate ; and upon this ac-
count Pilate, in the title on the cross, stiled him,
Jesus of Nazareth, King of the Jews. Now
as it was out of the pouxr of the chief Priests to
erase the superscription, which was a great offence
to them, and as they could not prevail on Pilate to
alter it ; this put them on ridiculing ir, by saying.
If he be the King of Israel, as he is stiled in the su-
perscription over his head, written in tUee languages,
let him prove it by coming down from the cross.
To this they added, by way of derision, a promise
that then they would believe on him ; though at the
same time nothing was farther from their thoughts.
And, indeed, if Christ, in order to induce them to
believe on him, had actuallv descended from the
cross, they would in all probability have imputed this
miracle likewise to sorcery.
Sixthly and lastly, Our blessed Lord's ofSce of
Messiah was ridiculed by these miscreants; the ciiief
Priests cried out, ' Let him save himself, if he be
the Christ, or Messiah.' One of the crucified male-
factcjrs took this from their abusive mouths, and rail-
e'd on him., saying ' If thou be Christ save thyself and
ns.' ' As if he had said, as thou didst pretend to be
the Messiah, help thyself and us ; for if thou wilt
come down from the cross, surely thou wilt noi leave
us thy fellow- sufferers behind. Thus whatever was
venerable, great, and glorious in the p':rso(i of the
Lord Jesus was here the subject of the most scurril-
ous reflections of profane scoffers. His Omnipo-
tence, his eternal Sonship, his DivinjU , his Di vino
miracles,, his confidence in his heavenly Fcthtr, hi:)
264 CiEUlSX's SUFFERINGS
regal dignity, and his office of Messiah, were all ex-
posed to ridicule and mockery. We shall conclude
this consideration by deducing the following truths
from what has been said on this subject.
1. The opprobrious words, by which the blessed
Jesus was insulted, are to be accounted among satan's
severe temptations.
When satan, at the beginning of our Saviour's mi-
nistry, hc.d been repulsed by our Lord, it is said, ' he
departed from him for a season,' (Luke iv. 13. ) Now,
at the close of his life, he returns to the charp-e, and
enters into these his engmes, as he anciently did into
Goliath, to prompt them to blaspheme the God of Is-
rael. His design was, by these abusive and deriding
words, to try whether he could throw our blessed
Lord's temper into some disorder, and move him to
a passionate impatience ; or whether he could excite
in him a desire of giving a proof of his omaipotence, by
coming down from the cross ; b}- which means the
whole counsel of God, concerning our salvation, would
have been frustrated, and the work of redemption
would have miscarried. But as the Son of God re-
mained faithful in the first irial, which he underwent
immediately after his baptism ; so he shewed the same
firmness in this last encounter on -the cross. But the
great Captain of our salvation submitted to this trial,
that he might triumph over satan, notwithstanding
his utmost efforts and severest outrages ; that he might
bruise his head, extract the venomous sting of his
temptations ; and obtain for us strength to remain firm
in all trials, and to come off more than conquerors.
2. When the faithful servants of God are under
outward sufferings, satan and hib engines are most
busy to vex thi:ir minds with opprobrious words, and
insolent challenges.
Thus, nO sooner was the Son of God nailed to the
cross, than his soul was assaulted by the reviiings of
his enemies. This is the way satan and his engines
frequcntlv proceed with Christ's members. Whon
ON MOUNT COLGOTllA. 265
they are, as it were, externally hanging on the cross ;
when all the waves of affliction and persecutions are
running over them ; then the tongues of" their perse-
cutors discharge their poisonous arrows of calumny
at tliem. But great will be the reward of those, who
in this particular are made like unto Christ, the first-
born among many brethren. They must, after his
great example, keep silence, and amidst all the rage
and calumny of the world, possess their souls in pa-
tience ; and at last all will ead in conquest and triumph.
. 3. The abuses which the world pours forth agamst
Christ and his members, will give less offence when
the foul springs of them are laid open.
These scoffs and mockeries in some men proceed
from mere levity, as it is here said of some, that they
reviled Jesus as they passed by. Thus many hastily
pass by the cross of Christ and the sufferings of his
members, like a rapid stream, and immediately tur:i
their thoughts from them. But such transient looks
produce only a hasty judgment, evil imagiaations, and
blasphemous motioas ; from all which he is secure,
who endeavours to possess his miud in peace and tran-
quility. In others such invectives are dictated by
envy and hatred, as Jacob's sons envied Joseph for his
father's particular love to him, and mocked him as a
dreamer, (Gen. xxxvii. 4, 19. Acts vii. 9) Thus
the chief Priests and Scribes were offended at Jesus;
because he said he was the Son of God, and frequent-
ly mentioned the singular love that his heavenly Fa-
ther bore towards him. This envious disposition
had before prompted them to take up stones to cast at
him ; (John viii. 59.) and the same malignant passion
now moved their tongues to eject these deriding sar-
casms. Others again have so accustomed themselves
to opprobrious langu.ige, that xt is become a second
nature to them : and this might well be said of the
Scribes and Pharisees, wJiosc tongues Vvcre so }jos-
sessed by the spirit of calumny, that they \\tie quite
incapal)le of passing any judgment upon Jesus that
VOL. II. L 1
266 Christ's sufferings
was consistent with truth or charity. Some rpen in-
deed re\ale out of complaisance to others, as the people
and the soldiers did, in the instance before us ; and
others are prompted to it by despair, as one of the
malefactors, who tvere crucifjed with our blessed
Saviour, was. Now who will mind the abuses of the
wo.i'ld, or take offence at ihem, since the cause of
them is not in the reviled servants of God, but in the
revilers tlsemselves, and the wicked dispositions of
their minds ? For these wretched slaves of satan are
like the \^•aves of a troubled sea, foaming up their ovva
disgrace.
THE PRAYER.
Now we thank thee, O dear Redeemer, who hast
not only suffered thy body to be crucified, but wast
also wounded and vexed in thy soul, by envenomed
arrows from so many abusive tongues, that thou migh-
test heal us in body and soul. Let this part of thy
sufferings work in us a serious abhorrence of all deri-
ding u^ords, looks, and jestures ; and grant that we
may patiently suffer all the waves of undeserved abuses
to piiss over us with united violence ; and that in all
sufferings we may remain faithful, and willingly sub-
mit to be reproached with thee, that we also may be
made partakers of thy glory. Amen.
CONSIDERATION VII.
THE GIFTS CONFERRED BY THE LORD JESUS,
WHILE HE HUNG ON THE CROSS.
'BUT the other malefactor answering, rebuked him
[who railed on JesusJ saying. Dost not thou fear God,
seeing tliou art in the same condemnation ? And we
indeed justly : for we receive the due reward of our
deeds ; but this man hath done nothing amiss. And
he said unto Jesus, Lord, remember me when thou
ON MOUNT GOLGOTHA. 26/
comest into thy kingdom. And Jesus said unto him,
Verily, I say unto thee, to-day shait thou be with mc
in Paradise. Now there stood by the cross of Jesus,
his mother, and his mother's sister, Mary the wife of
Cleophas, and Mary Magdalene. When Jesus there •
foresaw liismother, and the disciple standing by ^^ hom
he loved, he saith unto his mother, Woman, behold
thy ^5on ! then saith he to the disciple, behold thy mo-
ther ! and fromx that hour this disciple took her un-
to his own home,' (Luke xxiii. 39 — 43. John xix.
25—27.)
The blessed Jesus was fastened to the cross quite
naked, and stripped of every thing ; his very clothes,
which had till then been his only property, being ta-
ken from him by the soldiers. Nevcithekss we may
observe, how in this state of extreme poverty and
abasement he distributed such noble gifts, as none of
the rich and powerful of this world can bestow. For,
First, On a believing and penitent sinner he be-
stows the happiness of Paradise.
Secondly, To his disconsolate mother he gives a
faithful Son.
Thirdly, To John, his beloved disciple, he gives
a tender affectionate mother.
I. The crucified Jesus confers Paradise on a pe-
nitent and believing sinner. Here we are to con-
sider,
1. The person who obtained this transcendent gift.
2. The gift itself.
Tht person w ho obtained this favour is described
according to his former and present condition.
According to his former course of life, he was a
robber and murderer. Thus he had flagrantly trans-
gressed the sixth and eighth Commandments of the
supreme Legislator. It is probable that he was born
and educated in the Jewish Church; for, if he hod
been a Gentile, he would have known nothing of the
kingdom of the Messiah, or of Paradise. But, as the
Je^vish Ciuirch was then extremely coirupted, and
268 Christ's surrERiNGS
the land of Judea was over-run with a set of seditious
banditti, who were for shaking off the Roman yoke,
and at the same time gave themselves up to live by
rapine and plunder, so that the roads were very un-
safe for tra\ellers ; this man had probably belonged to
one of these profligate gangs. Whether he had fol-
lowed this course of life many years, or whether, af-
ter he had been concerned only in one or two enter-
prizes of this nature, the Roman soldiers had taken
him piisoner in the fact, is uncertain ; for there is
noihing further said of his former circumstances. But
it is not altogether improbable, that before he fell in
company with sucli a lawless crew, he might have
mixed with the multitudes, and have heard the dis-
courses of our blessed Lord, and seen him perform
many miracles ; or at least he might have heard many
^vonderful things of Jesus of Nazareth from others.
And though his strong propensity to wickedness had,
for the present, suppressed all the good motions they
might have caused in him ; yet afterwards, amidst the
leisure and reflections of his confinement in prison,
thev may have ^vorked on his heart. For a grain of
the Divine Word frequently falls on a savage, uncul-
tivated soil ; so that it produces no fruit till many
years aftc r, ^vhen suflferings and afflictions cause it to
spring up.
As to this malefactor's present state, while he hung
on the cross, it was indeed outwardly very wretched;
for he was in great tortures, and dying the most cruel
ignominious death : but inwardly, his heart was un-
der the influence of the Holy Spirit, who was produ-
cing in him repentance and faith, and made use of his
tongue as the instrument to glorify the crucified Jesus,
in tlie extremiity of his sufferings and reproach.
Of this malefactor's repentance, indeed, the Evan-
gelists give no express account ; but it is sufficiently
apparent from his reproof to liis fellow- suflbrer. For
that shews,
ON MOUNT GOLGOTHA. 269
First, An abhorrence and hatred against sin ; which
prompted him to check his companion for his cruel
abuse of the crucified Jesus. For by his reproof, he
signified that he inwardly detested sin ; since no man
I'would be thus so zealous in rebuking the sin of ano-
ther, who did not seriously hate and repent of his own
sins. Thus a holy zeal, and indignation against wick-
edness, is numbered amongst the effects of Godly sor-
row by the Apostle. (2 Cor. vii. 12.)
Secondly, It shewed a devout fear of God ; for he
says to his companion, ' Dost not xiiou fear God?'
Kow this man would never have upbraided another
for not fearing God, if his own heart hud been void of
that Godly fear. Would not his own conscience have
called out to him much louder than he did to his com-
rade, dost not thou thyself fear God ? had his delight
been still in wickedness, the fear of God would not
have been before his eyes, (Psalm xxxvi. 1. Rom. iii.
18.) But having now a deep sense of the abomination
of sin, his mind was likewise deeply impressed with the
majesty, holiness, and justice of God. As he was
displeased because the other sinned in reviling Christ,
so he was highly displeased that he should shew so
little fear and reverence for the living God, the Judge
of all flesh.
Thirdly, His discourse to his comrade shews like-
wise a desire of reforming his neighbour, and bring-
. ing him from his error into a better way. He thinks
it strange that his abandoned companion could revile
Jesus, when he himself was in the same condemna-
tion ; being both sentenced by the civil power, to
suffer the same ignominious death. He did not won-
, der that the spectators who stood beneath about the
cross should resile our Lord ; but he thought it very
amazing and horrible, that a wretch who was nailed
to the cross, and within a few hours of giving up the
ghost, should think of sharpening his envenomed
tongue against Jesus. He therefore rebukes this har-
dened railer ; and would fain brLng liim to a better
'270 Christ's sufferings
way of thinking, by impressing on his mind the fear,
of God, and of the rigour of his just judgment, which
was now poured upon him. Now to endeavour to
gain others, and bring tlietn into the right way, is a
sign of a penitent mind ; as appears from the penitent
Psalmist, who says, ' then will 1 teach transgressors
thy ways, and sinners shall be converted unto thee,'
( Ps. li. 1 5 . ) In these words of the malefactor app ears.
Fourthly, A vindication of the Divine justice: For
he adds, 'and we indeed justly :' that we hang betwixt
hea'/en and earth as a curse, and abomination is no
injustice done to us. Though the sentence is hard,
and the death painful ; yet is it no more than we by
our crimes have deserved. He vindicates not only
the justice of the civil magistrate, who inflicted this
punishment ; but likewise the justice of God, whose
Minister and Avenger the Sovereign is, to execute
wrath upon him that doth evil. (Rom. xiii. 4.)
Lastly, These words of the malefactor to his com-
panion contain,
Fifthly, An open confession of the crimes he had
committed : ' for we receive the due reward of our
deeds.' Here indeed he does not particularly specify
the several crimes he had been guilty of, but speaks
of them in general terms, without palliating his oifen-
ces, without complaining that there is no proportion
betwixt his punishment and his crime, and without
throwing any blame on others for seducing him ; how-
ever owns himself a notorious criminal, nleads guilty,
and confesses that he well deserved this punishment,
which he therefore bears with patience and resigna-
tion.
These were the five unexceptionable proofs of the
genuineness and sincerity of this man's repentjince.
But his faith, which the Holy Ghost at the same time
kindled in his heart, was likewise manifested by the
following signs.
1. By vindicating our blessed Lord ; for he not
ftnly reproves the blasphemies of his wicked lt'l~
ON MOUNT GOLGOTHA. 271
iow-siifferer, but gives a public testimony of the per-
fect innocence of Jesus, in these words : ' but this
Man hath done nothing amiss.' As if he had said,
He is not only innocent of the faults which are laid to
his charge ; but in his whole life, has done nothing
amiss, nor so much as committed any indiscretion
which deserves even a verbal chastisement, much less
such a dreadful punishment as crucifixion. Thus he
looks on our blessed Saviour as a holy, innocent, and
undefiled person, and infinitely separated from all sin-
ners. Nay, he was not only a witness, but pleaded
in behalfof our Saviour's innocence; and that in the
presence of so many great, powerful, and respe/.ted
slanderers and blasphemers, whom he here publicly
contradicts by confuting their calumnies.
2. He manifests his faith by a confidential address
to our blessed Saviour ; to whom he not only turns
his face, but likewise his heart, and says, ' Lord, re-
member me when thou comest into thy kingdom.'
Hitherto he had spoke only to his wicked companion,
and by reproving him, endeavoured to bring him to
thoughts of repentance. But now, he turns from
him and the rest of the spectators, and full of faith and
reverence addresses himself to Jesus, against whom
innumerable tongues were discharging their rancour
in opprobrious revilings. Probably, what first touch-
ed the heart of this man was the prayer of Christ,
when nailed to the cross ; wherein he interceded for
his enemies, saying, ' Father, forgive them ; for they
know not what they do.' These pathetic words kind-
led in his pathetic soul a spark of faith, love, and con-
fidence towards the Lord Jesus, which declared it-
self in this humble request, ' Lord, remember me
when thou comest into thy kingdom.'
3. He manifests his fliith by an acknowledgment
of the regal dignity and kingdom of Jesus Christ.
Though Christ was in his lowest abasement, he not
only calls him Lord, but also ascribes to him a king-
dom ; and such a kingdom as he was to enter upon,
212 buntsT^s suffeuincs
and possess after his death. He confides in him who'
had not a garment to cover his nakedness ; in him^,
who. had been even condemned to the ignominious
death of the cross, as a king who had a real kingdom,
in which he was to triumph and reign to all eternity.
By this request, the penitent malefactor contradicts
all those who hitherto had ridiculed the kingdom of
Christ ; and glorifies the blessed Jesus at a time when
his disciples were silent, and so confounded with fear,
that they did not dare to acknowledge him for the
King of Israel. Could he have done this, unless his
mouth had been opened by the spirit of faith, without
which ' no man can say, that Jesus is the Lord ?'
(1 Cor. xii. 3.) The same blessed spirit enabled him
to believe in his heart, and confess with his mouthy
that Jesus is the Lord, (Rom, x. 9.) He further
manifests his faith,
4. By desiring a favour of the Lord Jesus, and re-
commending himself to his gracious remembrance.
* Lord remember me ;' which words express his con-
cern for his immortal soul, that was now to be separat-
ed very soon from his body by a violent death. He
does not pray to be delivered from the cross, but for
tlie salvation of his soul. Lastly, he manifests his
feith,
5. By an humble resignation and poverty of spirit.
He does not pray for any high station or post of ho-
nour in the kingdom of Christ; but only for his af-
fectionate and favourable remembrance of him. He
refers tlie rest to the love and wisdom of this spiritual
King. Thus he was a signal instance, how soon the
Spirit of Grace can accom[)iish its work, and bring
it to maturity, in a soul that does not resist its sacred
influence. Such instances also occur in the Acts of
the Apos'les ; particularly in the jailer, who the very
night he was going to lay violent hands on himself and
commit suicide, was, with his whole family, brought
to believe on the Lord Jesus.
ON MOUNT GOLGOTHA. 2/3
What this gift was, which the crucified Jesus con-
ferred on tliis person, we niay learn I'rom the follow-
ing words: ' Verily, I say unto thee, to-day shalt
thou be with me in Paradise.' Thus the gift be-
stowed on the converted malefactor was nothing less
than Paradise, that is, the desirable state to which the
souls of the blessed or the spirits of just men made
perfect, after their separaticni from the bod}', are ad-
mitted in the presence of God, together with all the
heavenly solace appertaining to that happy state.
This timorous humble sinner would not presume to
pray, that the Lord Jesus would receive him into his
kingdom ; but only requested that he would be pleas-
ed to remember him, when he should one day take
possession of his kingdom, and enter into his glory.
But the Son of God immediately answers his request
with the greatest kindness, and promises him that, on
that very day, he should be with him in his kingdom ;
to which he gives the name of Paradise, in order to
shew that he is the King not of an earthly, but of an
heavenly and unperishable kingdom. Our blessed
Lord by diis answer likewise shews, that he is to be
looked upon as the second Adam, who now by his
actions and sufferings repaired the ruins caused by
the transgression of the first Adam ; and that he was
to open again that Paradise, which our first parent
had shut against himscU, and ail his uiifortunute de-
scendants. But as he now opens Paradise to this
penitent sinner, he at the same time forgives him all
his sins, by which he had deserved the punishment
of hell ; and includes him in the general pardon whicli,
in his prayer on the cross, he had su{)plicated for sin-
ners : nay, he presents him to his heavenly Father,
as the first spoils which he had wrested on his cross
from the hands of the devil. But that this terriiied
and trembling sinner, who was snatched as a brand
eut oi the fire, might be the better assured of the ac-
complishment of the promise made him, he gives
him his royal word : ' Verily, I say unto thee,' con-
VOL. II. Mm
274 Christ's surFERiNfcs
firming his promise with his usual affirmative of
Vf rily, or Amen. In his ministerial office, he used
this affirmation as a true prophet ; but now he uses
it as a true kin,a^, in whose words all his faithful sub-
jects might fafely confide. This whole narrative is a
pleasing mirror, in which we may behold many com-
fortable and salutary truths.
1. It is a mirror of the power of faith, working
by repentance. Here it may be seen how faith alters
a man ; how it kindles a new light in his understand-
ing ; and clears the eyes of the mind, so as to pene-
trate through all the clouds of reproach into the glory
<4" Jesus Christ, and through all obstacles into his
benevolent heart ; to make his way through all of-
fences ; to own Christ, even in his lowest abasement,
to be the Almighty Prince of life and King of Glory;
and, contrary to all outsvard appearance, to account
his word true, and worthy of all acceptation. Here
we may also see how it works in the penitent a hatred
and abhorrence of sin, a desire after Christ, charity
to his neighbour in endeavouring to gain him over,
and an humble resignation. Lastly, we may here see
how it extends its government over the tongue ; so
that the sinner publicly acknowledges his own guilt,
God's mercy, and the innocence of Christ. It is not,
however, to be denied, that in this converted male-
factor something extraordinary \vas done ; and that
the spirit of faith in a short time completed in this
man, as he hud but a few hours more to live, what in
the ordinary course of things it does slowly and gra-
dually.
Come, all ye who boast of your faith in Christ, and
place yourselves before this mirror of fiith. Com-
pare youi f .ith with his faith, which manifested itself
by so many precious fruits of the Spirit. Alas! how
much cause will you find to be ashamed at the very
great disparity, which will appear on the comparison.
You have for so long a time heard the \vord of f nth,
luid have had a thousand opportunities which this
ON MOUNT GOLGOTHA. 275
poor malefactor had not ; yet how far does he surpass
you in the power of faith ! How many of you, not-
withstanding all your boasted faith, are still by your
pnctices in unbelief. Your understanding is full of
darkness, your will is swayed by the love of sin, is
full of hutrtd to God, full of abhorrence to Christ and
his reproach ; and lastly, you give up your tongues
to the evil spirit, by uttering all manner of injurious
•and opprobrious words. Lift up your eyes to Christ
Jesus, who is now no longer on the cross, but on the
throne of glory ; dealing out gifts, and imparting the
spirit of faith to those who pray for it. Implore him
to implant in your hearts this exalted and living power
of faith, of which you here see a pattern ; and let that
faith work in you, and be productive of every virtue.
2. In this mirror, the transcendent love which
Christ bears to mankind is conspicuously displayed.
Behold, how willing he is to receive the most wretched
sinners who sincerely turn to him ; who forget all
those vices in which they hitherto sought their Para-
dise ; who hunger after his grace, and desire nothing
more than that he would think of them. Hoav read-
ily does he here hold out his hand, to rescue this sin-
ner from destruction ! no sooner does this malefactor
turn to the Prince of Life, than he is not only dischar-
ged from the sentence of eternal death, but deciared a
denizon of Paradise !
Alas, trembling sinner ! how canst thou hesitate a
moment to give up thy heart to thy benign Saviour,
who has appointed the felicities of Paradise for those
who truly turn to him ? dost thou doubt whether he
will receive thee, or reject thee? Behold, in the in-
stance before us, his uncommon willingness to fulfil
the desire of the most wretched, but penitent, sinner.
Do not wilfully defer thy conversion to the last mo-
ment of th} life. Think not, because lhii> malefactor
did not turn to Christ but a few hours before liis death,
that thou mayest safely follow his example, and put
off thy repentance till thou art laid on the bed of death.
276 Christ's sufferings
Remember, that this is the only instance in the whole
Scriptures of the acceptance of buch a late repentance.
How absurd then m^ouIcI it be to ground thy hope on
so extraordinary an instance ? suppose it had once
happened, that a person had leaped down from a high
precipice without losing his life, would it be prudent
to run the risk, and leap dovv'n after him ? no less un-
"wise, are they who make a handle of this comfortable
example for falling presumptuously into sin, and put
off their repentance till the hour of death. Too many
by such an infatuation exclude themselves from hea-
ven. Alas, to sin is in our power ; but when we are
once fallen, to abstain from sin, to repent and be con-
verted, is beyond the natural power of man; it is the
goodness of God that must lead us to repentance.
Now if sinners have been deaf to the kind admonitions
and chastisements of God, he will also be deaf to their
cries in their dying moments. If a man defers his
repentance to the last, and in the mean time rejects all
the faithful admonitions of the Holy Spirit, God fre-
quently withdraws his gracious influence ; so that his
heart becomes alike incapable either of receiving
comfort, or of praying for Divine assistance. Besides,
it is very probable, that this malefactor never had
such an opportunity before ; and now he no sooner
sees the patience and resignation, and hears the pow-
erful prayer and affectionate words of Christ, but
immediately, instead of hardening his heart as his
desperate companion did, he relents, acknovvlcdges
liis guilt, and humbly seeks the favour of Christ. But
with Christians it is quite otherwise. The Lord Jesus
stands at the door of our hearts, and "waits for ad-
mission. Besides, the day of our deatli often comes
as a thief in the night, sudden and unexpi.cted. At.
the hour of death, generally the heart of man is ex-
tremely afllicted, his body is full of inexpressible pains
his soul is overwhelmed with anguish and terror, his
mental powers languid and confused, so as to render
him hicapable of any regular action, or recollection of
ON MOUNT GOLGOTHA^; 277
the errors of his past life. Therefore repent in the day
of grace, and use that precious time before it be eUipsed.
3. The instance before us is also a mirror of the
kinp;ly glory oi Jesus Christ, which here beiims forth
from amidst the clouds oi the deepest abasement and
ignominy. By this instane, our crucified Saviour
demonstrates, that he has not only the keys of death
and hell, with \\hich he opens the abyss of eternal
darkness for the despises othis gn ce, and shuts it, that
his faithful servants may not fall into it ; but also the
keys ol Paradise, and ol the glorious mansions in his
Father's house. This is a kind of prelude to the last
Judgment ; for Paradise is here promised to one
malefactor ; and shut against another, who is consign-
ed to eternal misery. Acquaint } ourselves, there-
fore betimes with this Lord of Paradise. Be not
ashamed of having fellowship with him in his abase-
ment, that he may not be ashimtd of having fellow-
ship with you, in his glory.
In this minor we may see the manner of making
a happy exit ; and from hence we may learn, how to
behave in our last moments. We must, alter the
example of this penitent malefactor.
First, Acknowledge our manifold sins, and confess
that by them we have deserved God's wratli and dis-
pleasure, tem.poral death and eternal condemnation.
Secondly, From this terrfing thought we must turn
ourselves to Jesus Christ, who alone blotteth out sin ;
and appeal from justice to grace, from wrath to mer-
cy. We must pray to our Saviour to look on us with
a favourable eye, as he looked on this malefactor, and
to remember us in his kingdom of glorj^
Thirdly, W'c must patiently bear the pains which
God is pleased to inflict en us ; and in order to allevi-
ate them, we should fix our thoughts on that Para-
disc, which our dying Mediator has obtained for his
faithful servants.
Fourthly, \\> must acknowledge cur blessed Sa-
viour to be the Lord of that glorious Paradise, and
27S Christ's sitfferings
that he has power over life and death, heaven and heW,
salvation and condemnation.
II. Let us now consider the second gift, which
Ch\ !st bestowed while he hnngon the cross ; and this
was a faithful Son to his disconsolate mother, to be
her guardian and protector. The blessed Jesus, now
languishing at the point of death, and in the most ex-
quisite pain, is not unmindful of his mother ; but
expresses a tender concern for her : for as he had lov-
ed his ' own who were in the world, he loved them
unto the end,' (John xiii. 1.)
Our blessed Lord's affectionate mother had attended
him to the place of execution, and there stood as near
the cross to which her beloved Son was fastened as
the croud would permit her. Then certainly w.i > old
Simeon's prophecy concermng her fulfilled, 'Yea a
svv ord shall pierce through thy own soul also,' (Luke
ii. 35.) For every opprobrious, deriding, and abu-
si\'e word that was thrown out against her innocent
Son, penetrated her maternal heart like a keen arrow.
But God, in a very singular manner supported the
bkrised Virgin in these melancholy circumstances ;^
for we do not read that she in-ide any lamentations,
tore her hair, wrung her hands, or that she fainted
away. On the contrar}% she possed her soul in faith
and patience ; for she had probably bepn, many years
before, inured to the mystery of the cross, and botli
from the prophetic writings, and her Son's own inlor-
mution, had learned that his sufferings should have a
glorious issue.
But with Mary the mother of our Lord stood two
other devote women, namely, lur sister who was mar-
ried to a man calkd Cleophas, an.d Mary Magdalene,
cut of whom the Lord Jesus had cast seven devils
(Luke viii. 2.) for which extraordinary favour she, on
her side, shewed her gratitude to her deliverer, so as
not to forsake him even at the cross. These feeble
attendants, by thus approaching near the cross, sham-
ed our Saviour's disciples ; none of whom now dared
ON MOUNT GOLGOTHA.' 2'79
to shew their heads, St. John alone excepted. These
devout women made good the saying of Solomon,
namely, ' that love is strong as death,' (Cant. viii. 5.)
I'or it is the nature of true love not to fear any dan-
ger, or to be separated from its beloved object by any
distress.
Now the blessed Jesus, looking down from the
cross, saw his disconsolate mother, and Si. John, the
diiciple w horn he particularly loved, standing by her.
Hereupon our blessed Lord said unto her, ' Wo-
in; p bt hold thy son;' and thus gave his childless pa-
rent another son, who was to cherish, protect, and
take care of her in her old age, and to be as a faith-
ful guardian and sincere friend to her on all occasions.
It is very probable that our blessed Lord perceived,
that his mother's anxious heart was agitated w^di these
or the like thoughts : Alas ! what will become of me
in the world, now^ my beloved Son is taken from me?
who will protect such a poor, disconsolate, weak wo-
man as I am ? Jesus therefore calls out to her in die
tenderest accents. There is my best beloved disciple !
he will be instead of a son to you. He will take care
of you, be a comfortable support to you, and will
shew you all the tenderness and affection of a duti-
ful son.
III. Immediately after this follovvs the third gift,
conferred by our blessed Lord while he hung on ihe
cross. He now turns his benia:n countenance to his
beloved disciple, and addresses him in these words:
* Behold thy mother!' By this speech, Jesus not
only enjoins his disciple for tl"?e future to behave to
Mary as if she was his own mother, and to perform
all those duties, which an aftectionate parent can ex-
pect from an obedient son ; but he likewise commits
to :5t. John a most precious jewel, the ' blessed among
women,' who had found such favour with God as to
bring forth the Seed of the woman. Thus our bles-
sed Sviviour, as it were in his last will, leaves to his
favourite diicipie what was dearest to iuiu of any
230 Christ's sufferings
thing in this world. The disciple was very far from
looking on this as a chargeable incumbrance, but ac-
counted it a singular honour, and immediately se-
cured this valuable legacy. For we read, that ' From
that hour the disciple took her to his own home ;'
where he supplied every thing necessary for her sup-
port during tne remainder of her life. She lived with
this disciple, according to some commentators; till
the sixty-third year of her age. St. John was the
more expeditious to receive this precious deposit
com?nitted to him, being persuaded that his care of
the mother of the blessed Jesus would entitle him to
call the Lord Jesus his brother, in a stricter sense
than other believers.
By these words Christ has confirmed the fifth com-
mandment, and set to all children a pattern of the
tender care and affection, which they ought to shew
for theii* parents ; and that this care should extend to
their last moments, not only in acts of kindness and
filial duty, but also by making provision for them if
they survive their children. Hence we shall now de-
duce the following inferences :
1. }So real detriment will happen to any Christian
by partaking of the reproach of Christ.
How richly are the blessed Virgin and St. John
rewarded for the fidelity, which they shewed to the
blessed Jesus by attending him in his last moments.
Nor was the attendance of the other devout women
disregarded by our blessed Lord ; for they had after-
wards the honour of being the first witnesses and pro-
mulgators of his resurrection, (Mark xvi. 1 9.)
Thus the blessed Jesus leaves none of tho^e, who are
not ashamed of the fellowship of his sufferings, with-
out their rcAvard. Infidelity would indeed persuade
men, that they incur great damages by such a felow-
ship ; that it is a great detriment to their temporal
callings, &.c. But these are all groundless and fal-
lacious suggestions, which may be confuted by num-
!)ericss instances. Sow supposing that all human.
OiV MOUNT COLGOTHA. 281
aid should forsake us ; supposing persecution and
distress should attend us ; yet we may depend on iiis
friendship, who is the Lord of heaven and earth, who
keeps the keys of Paradise and the mansions of biiss ;
and is ever fulfilling what he has promised in these
words ; ' Verily I say unto you, there is no man that
hath left house, or brethren, or sisters, or father, or
mother, or wife, or children, or lands, for mv sake,
and the Gospel's, but he shall receive an hundred fold
now in this time, houses and brethren, and sisters,
and mothers, and children, and lands, with persecu-
tions ; and in the world to come, eternal lifc,' (Mark
X. 29, 30.) Therefore let us courageously enlisi;
among the followers of our crucified Saviour; for none
of us will repent of having so done, through all the
days of eternity.
2. Our blessed Lord has shewn it to be his express
will, that they, who believe in his name, should be
inseparably joined in the bands of love and unity. \Vc
are not to confine these words of Christ, as if thex-^
related only to his mother and beloved disciple : for
in this his last testament, the Lord Jesus has enjoined,
that every believer should do to another all the kind
offices he can, and that Christians should shew all
possible love, friendship, and benevolence to eacii
other. As he has loved us and given himself up tc»
death for us, he confirms the new commandment,
that we should love one another, and by this testa-
mentary injunction, makes this command irrevocable.
How then can it be known that we are the disciples of
Christ, unless we love one another, and bear each
others burdens ? this is a duty, which we more par-
ticularly owe to the necessitous and the destitute, to
strangers, widows, and orphans ; and especially, to
the poor members of the sacred body of the Lord
Jesus. Though the mother of our blessed Lord hay
been long since dead ; yet many pious Christians
still remain, of whom Jesus hath said, ' whosoever
shall do the will of my father \vho is in heavta, the
VOL. II, jv a
2'Bii CHIIIST's SUIFERINGS
same is my brother, and sister, and mother,' (Matti
xii. 50.) Tiierefore, when we take such persons in
their destitute and comfordess circumstances under
our care, the sympathizing- Jesus accepts of our kind-
ness, not only as if it \vere done to his parent ; but as
a favour bestowed on himself, and will reward it ac-
cordingly. Let us therefore, express our love to our
crucified Saviour bv carefully observing this his last
precept, and endeavour to alleviate and sweeten this
troublesome life to our afflicted brethren, by our la-
iDour of love, and practise ail manner of reciproail
kind oliices.
3. A cheerful and ready obedience to the commands
oFour Saviour is the surest mark of the disciple wiiom
Jesus loveth.
St. John, in the instance before us, sliews himself
to be the disciple whom Jesus loved, by immediattly
fulfilling his Master's last command with such a ready
willingness. For VvC do not read thai he excused
himself, and pleaded his own poverty ; or that he re-
presented the several avocations of his Apostolic office,
(kc. But, from that hour, instantly, he took the vir- r,
gin mother to his own home. If therefore we would
be the disciples of Christ, and such disciples as he
loveth, and in -xvhom his soul is v/ell pleased ; we must
do his will from the heart, and execute his commands
with a ready ol^edience ; we must set aside the ex- .
cuses of the flesh, and the evasions of unbelief; and
must rejoice at an opportunity of shewing our love to
our blessed Saviour, and those who belong to his
household.
4. Filial love, besides a cardial affection for parents,
ought to shew itself in all obedience and fidelity.
Thus in spiritual things, it must appear by praying
for, and caring- for the welfare of their souls ; and, as
children cannot requite the benefits they have received
from their parents, by supplicating God that he would
reward them. Likewise it should appear in temporal
things, by promoting their parents advantage as far
ON MOUNT GOLGOTHA. 28.1.
as possible ; by preventing any damag;e l)cfalling them
in vindicating their good name, assisting them in sick-
ness, poverty, and decrepid age, &c. The honour
due to parents consists in the sentiments of the heart,
which should be filled with a sincere reverence for
them, and shew itself by respectful words and behavi-
our, and a ready obedience without murmurs, deiay^
or contradiction ; by complying with their lawful
commands, and submitting to their reproofs and cor-
rections ; by conforming to their advice, patiently
bearing their foibles, and throwing a veil over their
faults. Such should be the temper and behaviour of
all Christian children towards their parents.
5. Our blessed haviour by his behaviour in his
last moments, intended to set a good example in sev-
eral particulars to d\ ing persons. He terchcs them,
First, That they should not.behave frowardly and
impatiently, under the pains they feel, to those who at-
tend them in their sickness.
Secondly, That they should administer comfort tf)
their aillicted parents, relations, children, &c. who la-
ment their approaching departure, by kind and sooth-
ing expressions.
Thirdl}', That they should edify them by their
example, patience, piety, and devotion, under their
sufferings.
Fourthly, That they should settle their worldlv
concerns with a resigned composure of mind.
Fifthly; That they are not to put off the settling of
their temporal affairs to the last moment ; but ouglit
to reserve some remainder of time to bestow more im-
mediately on the future welfare of their souls.
Sixthly, That on their death- bed they should do
acts of charity, and remember poor widows and or-
phans, by bestowing something upon them, in order
to shew the sincerity of their faith and love.
Seventhly, That they should endeavour, l)y cor-
dial exhortations on their death-bed, to kindle up m
284 CHIlISl's SUFFERINGS
their families the flame of brotherly love and affection^
and more closely unite their relations in the bond of
perfection and peace. The observance of these du-
ties will make us resemble the benevolent Jesus in
our last moments.
THE PRAYER.
O FAiTirruL and ever-living Saviour! we thank thee
who didst confer such excellent and invaluable gifts
on the cross, by which thou hast manifested to all
the world, not only thy love, but likewise thy riches
and power, l^hou now livest in strength, and art
com])letely entered on thy government over heaven
and earth, 'i'hou hast now the keys of hell and death,
of heaven and of paradise : Eternal life and every good
gift are in thy hands. Draw us, we beseech thee, so
powerfully to thee, that we may be also partakers of
thy manifold gifts. Thy unperishable riches are so
Jar from being exhausted, during these eighteen hun-
dred years that have elapsed since thy crucifixion,
that thou hast yet in store gifts sufficient for men,
even for backsliders ; and there are still mansions
enough in thy Father's house, into which thou wilt
admit those who art not ashmied of thy sufferings, and
thy cross. Bless, O Lord, that part of thy word,
which has been at present considered, that it may be
to all a balsam of life, and may support us to the end,
imder iill the troubles and afflictions which we may
meet with in following thee. Grant this for the sake
of that love, with which thou hast loved thine own
unto the end. Amen. Amen.
CONSIDERATION VIII.
THE LAST SUFFERI^TGS OF THE LOR]) JESUS.
'NOW from the sixth hour there was darkness over
ihe land until the ninth hour; and the sun was darken-
ON MOUNT GOLGOTHA. 285
«d. And about the ninth hour, Jesus cried with a loud
voice, saying, Eli^ EH, lamma sabachthani., that is to
say, My God! my God! why hast thou forsaken me?
Some of them that stood there, when tliey heard that,
said, Behold, this man calleth for Klias. After this,
Jesus knowing that all things were now accomplished,
that the Scripture might be fulfilled, saith, 1 thirst.
Now there was set a vessel full of vinegar : And one
run and took a spunge, and filled it with vinegar and
put it upon hvssop, or stuck it on a reed, and, held it
to his mouth, and gave him to drink The rest said,
Let him be ; let us see whether Elias will come to
save him, and take him down. Now when Jesus had
received the vinegar, he said, It is finished. And he
again cried with a loud voice, and said. Father, into
thy hands I commend my spirit ! And having said
this, he bowed his head, and gave up the ghost.'
(Matt, xxvii. 45 — 50. Mark xv. ^3 — 37. Luke
xxiii. 44 — 46. John xix. 28 — 30.)
In this part of the Evangelical history of the Pas-
sion, we have an account both of the last words, and
Jast sufferings of the Lord Jesus. The last words of
Christ on the cross have been illustrated on another
occasion. (See "Considerations on the seven Last
Words of the crucified Jesus.") To which, for bre-
vity's sake, I refer the reader; and now direct our
attention chiefly to the last sufferings of the Lord,
yet so as not to omit entirely his last words. Five
particulars are specified in the words which we haA e
cited above, namely.
First, The darkness and desertion which oppres-
sed his spotless soul.
Secondly, The mockery of the spectators, when
he broke out into those remarkable words, which this
agony of his soul extorted from him.
Thirdly, This painful thirst he endured on the
cross.
Fourthly, The giving him vinegar to drink by way
*dl derision. And,
286 eHRIST's SUFPERINGS
Fifthly, The separation of his soul and body by
death. These last sufferings of the blessed Jesus we
shall treat of in such a method, as to shew how a de-
vout Christian should meditate on them, and elevate
his soul to his Saviour in pious ejaculations.
I. The first among these various sufferings of our
blessed Lord was the darkness and desertion which
oppressed his spotless soul. The dreadful judg-
ments, which God now poured forth on our blessed
Sa\ iour, were visibly attended with a total eclipse of
the sun. Concerning tliis remarkable phenomenon,
aiid the desertion of his soul, it is said in the words
of the text. ' Now from the sixth hour there was dark-,
ness over all the land until the ninth hour ; and <^he
sun \vas darkened. And about the ninth hour, Jesus
cried widi a loud voice. My God ! my God ! why
hast thou forsaken me ?'
When a pious Christian here observes the exact
account, which the Holy Spirit has caused to be takea
of the hour of this extreme inward sufferings of Christ,
he perceives \^'ith a holy reverence, how the particular
providence of God over-ruled every circumstance of
the sufferins:s of his Son. For the Evaneelists ob-
serve, that this darkness lasted from the sixth to the
ninth hour ; or, according to our computation of time,
it began about twelve at noon with an eclipse of the
sun, and drew to\^'ards a period about three of the
clock in the afternoon. The hours are not so punc-
tually set down in the account of any of the transac-
tions of our Saviour's life, as they are in the history
of his sufferings. It might seem as if Jesus had been
entirely given up to the will of his enemies ; but the
case was quite otherwise : The providence cf God
had prescribed limits to their rage ; so that they nei-
ther could lay hold of him before his hour was come,
nor torment him longer than had been pre-determii,ed
by God's eternal decree. The same Providence had
likewise set certain bounds to the prince of dark-
ness, and confined to a limited time the duration Cif
OU MOONT GOLGOTHA." f^S"/'
his rage and fury against the blessed Seed of the
woman.
O my God, may an afflicted soul here say, my suf-
ferings are not at all to be compared for merit to those
of my Saviour ; yet I know, that even the hours oi"
my sufferings are limited by thy Providence, and that
thou countest them out unto me. Thou appointest
the beginning and end of my sufferings. Thou fre-
quentl}- orderest, that at noon day my soul shall be
involved in darkness ; and that it shall sometimes lose
the comfortable assurance of thy love, at a time when
it shone brightest, and when my soul was full of light,
and joyed for thy salvation. Preserve me, O my Fa-
ther, from ever finding fault with thy computation of
the hours ; but that I may rather acquiesce with my
whole heart in what thou art pleased to inflict upon
me. I know that thou orderest everv thins: for the
good of thy creatures. Thou wilt not only count
the hours ol my sorrows and sufferings ; but wilt gra-
ciously shorten them, and never suffer me to be
tempted above what I am able to bear. Preserve me,
O Lord, from the gloom of unbelief, from the dark-
ness of spiritual blindness, and from the eternal night
of the dark abyss. Grant that I may walk and work
in the light while it is day, before the night comes on,
when no man can work.
But justly is the soul astonished at seeing the Son
of God, the effulgence of eternal glory, and the source
of all light in the kingdoms of nature and grace, hang
three tedious hours on the cross amidst the horrors of
darkness. What can this mean, that the natural suit-
loses its bri^-htness, and all the land, or rather the
whole earth (Rom. ix. 17. x. 18.) in every part where
it should then be day, is involved in thick darkness ?
The vast body of the sun, which imparts light not
only to the earth, but also to the moon and other
planets, is totally obscured! This was no usual or
common eclipse of the sun, which falls out when the
moon is in a direct line between the sun and our earth ;
2SS ClIllIST's SJ3ll'EttHGS
and even thcii, the sun docs not properly lose its
radiancy, but its beams are intercepted by the inter-
vening moon from falling on the earth, and conse-
quently illuminating it. Such natural eclipses can
never happen at the full of the moon, as it was at that
time, nor last above an hour and an half; whereas,
this darkness happened at the full of the moon, and
lasted three whole hours. In this instance likewise
the rays of the sun were not intercepted by the moon ;
but, as St. Luke expressly says, the sun itself was
darkened. When a pious Christian enquires into tiie
signification of this extraordinary phenomenon which
happened during our Saviour's passion, he will find,
that
1. Widi regard to the Jewish people, this total
darkness denoted, that by crucifying the Messiah
they committed such a horrid work of darkness, that
the sun would not behold it, nor lend its beams to the
perpetration of such an atrocious deed ; consequently
that God was in the highest manner provoked against
the murderers of his Son, and Would manifest his
wrath from heaven on this u'icked and perverse gene-
ration ; that he would withdraw from them the light
of his knowledge and grace, together with all true
joy and comfort, and thrust them into the extreme
darkness of blindness and obduracy. He may fur-
ther conclude, that these words of Isaiah were to be
fulfilled in the Jewish nation : ' If one look unto the
land, behold darkness and sorrow, and the light is
darkened in the heaven thereof. And they shall look
unto the earth, and behold trouble, darkness, and dim-
ness of anguish ; and they shall be driven to dark-
ness,' (Isaiah v. 50. viii. 22.) To this also the pro-
phet Amos possibly alludes when he joins the going
down of the sun at noon, and darkening the earth in
the clear day, with the famine of the word of the Lord
sent upon the land, (chap. viii. 1), 11.) Thus, this
extraordinary darkness of the sun was a dismal pre-
sage of the spiritual darkness of that wretched natioii
ON MOUNT GOLGOTHA. 289
tt) this very hour, which the Lord Jesus had pre-
dicted by saying unto them, ' Walk while ye have
light, lest darkness come upon you,' (John xiii 35.)
2. With regard to our blessed Lord himself, this
outward darkness Was an emblem of the inward dark-
ness, in which his sacred soul was then involved. For
as the light of the natural sun was then withdrawn
from the inhabitants of the earth ; so the light of the
Divine consolation and inward joy was at that time
withdrawn from the soul of Jesus Christ : and as cold
and darkness then prevailed throughout the whole
region of the air, so the soul of our blessed Saviour
was to experience something of the terrors of eternal
darkness ; which now overwhelmed his conscience,
from a sense of the imputation of all the sins of the
whole world, and threw it into the utmost anguish
and consternation. This supernatural darkness was
an extraordinary work of the Divine power, and
served to shew that Christ was, during that in'ierval,
-as it were, forsaken b) God ; so that the visible hea-
ven, the outward court of God's glorious mansion,
was deprived of its luminaries during this catastrophe,
and no creature enjoyed the enlivening influence of
the sun.
O my Saviour, a pious Christian may say, thus
was it represented in thy glorious person, wliat a dark
partition sin has made between God and muukind ;
how it obscured the light of God's benign counte-
nance, and at last would have cast the benighted soul
into outward dai'kness. It was 1 who deserved to be
shut up in this dark prison, who had forsaken the
Father of liglits ; and had loved darkness rather than
light. But thou didst appear in my stead, O thou
bright effulgence of everlasting light ! and didst per-
mit the terrors of eternal night to environ thee, and
the power of darkness to as aalt thee ; that thwu
mightest overcome them, and thereby open to me an
access to light and glory, and acquire for nie a right
to the inheritance of the saints in liglit. O give me
VOL. II. 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-
VOL. II. p p
'2' 8 Christ's suPFERiNcs
able sensations, :n followino thf e ; and not thint it
stnsnge that the world should tmbitterany cordial it
offers me, and, under the show of a kind office, ?:>h( uld
grieve my sf)ul with mockeries and insults. O pre-
serve me in the hour of sufferinj^, and grant that 1 nyxy
not turn my coiilidencc from God to the crtaturib!
Though the world slander and revile me, I will wrap
myself in silence, and refer the manifestation of my
innocence to thee.
V. Liisi iy, All diese suiferings of our Saviour were
succeeded by the separation of his soul and body, by*
a blessed, but torturing death. After Jesus had re-
' ceived the vinegar, nothing further remained to be
transacted or sulfered on the cross. He had now drunk
off the cup of sufferings ; the h\v was fulfilled ; sin
was sealed up, the guilt of it atoned for, and the
punishment endured.
O the joy of a faithful soul, at hearing his Saviour
cry o'jt, ' It is finished !' Ever praised be thy name,
Q my God, that I have a complete Mediator, ' who,
by offerir.g one great sacrifice, hath perfected forever
all those that are sanctified,' (Heh. x. 14.) There-
fore, O ihou Alpha and Omega, I will in fiith em-
brace thee, the great author and finisher of my faith.
Thou hast finished whatever appertained to my re-
demption ; this thy meritorious work I will produce
at the Divin? tribunal, and with it cover the defects of
my imj)erfect obedience. Grant, O my Saviour, that
the work of grace may be also finished in me. Give
me not oiily to will and believe ; but likewise to do
aiid accori(ij)lish what thou commandest, according to
thy good pleasure ; and grant that I may keep the
faith, and at last obtain the crown of righteousness.
And now our blessed Redeemer prepares himself
for death. Here tlic pious soul w^onders at the resig-
nation, whiich his Saviour displays at the hour of death.
The evangelical history informs us, that he again cried
with a loud voice, and said, ' Father, into thy hands I
commend my spirit ; and haying said this, he bowed
ON MOUNT GOLGOTHA,' 299
his head, and gave up the ghost.' Here wo may rc-
cojlect a tbrn icr saying' of the Lord Jesus, namely.
* No iTiiin talsc tlj my life from mc ; but I lay it down
of myself,' (John x. 18.) He delivered up his soul as
a precious 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.
ON MOUNT GOLGOTHA. 501
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
VOL. II. 3 s
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^'
-?^':-
Live Music Archive
Librivox Free Audio
Metropolitan Museum
Cleveland Museum of Art
Internet Arcade
Console Living Room
Books to Borrow
Open Library
TV News
Understanding 9/11