IN HIS DEATH. THE FIFTH BOOK. CHAP. 1:

SECT. 1. Of the Day of CHRIST's Sufferings, divided into Parts and Hours.

The Sun of Righteousness, that CQ arose with healing," we shall now see go down in a ruddy cloud. And in this piece, as in the former, we must first lay down the object, and then direct Thou to look upon it. The object is JESUS, carrying on the work of man's salvation during the time of his sufferings; we shall observe them as they were carried on successively in those few hours of his passion and death.

The whole time of these last sufferings of CHRIST I shall’reduce to somewhat less than one natural day, consisting of twenty-four hours; and begin with the evening, according to the beginning of natural days from the creation,. (as it is said, "The evening and the morning made the first day.") In this revolution of time, I shall observe these several passages:-1. About six in the evening, CHRIST celebrated and eat the passover with his disciples, at which time he instituted the sacrament of the Lord's supper, and this continued till the eighth hour. 2. About eight in the evening he washed his disciples' feet, and then, leaning on the table, pointed out'Judas that should betray him; and this continued until the ninth hour. 3. About nine in the evening, (the second watch in the night,) Judas went from the disciples; and in the mean time, CHRIST made that spiritual sermon, and afterwards that spiritual prayer recited by John, ch. 14: 15: 16: 17:; and this (together with a psalm they sung,) continued at least until the tenth hour. That which concerns his passion follows immediately upon this; and that only I shall notice in my following discourse.

This passion of CHRIST, I shall divide between the night and day. For the night, and his sufferings therein, we may observe these periods: 1. From ten to twelve, he goes over the brook Cedron, to the garden of Gethsemane, where he prayed earnestly, and sweat blood., 2. From twelve to three, he is betrayed, bound, brought to Jerusalem, and carried into the house of Arenas, the chief priest. 3. From three till six, they led him from Annas to Caiaphas, when he and all the priests of Jerusalem set upon JESUS CHRIST; and there it was that Peter denied CHRIST; and at last the whole sanhedrim gave their consent to CHRIST's condemnation. 4. At six in the morning, about sun-rising, our Savior was brought unto Pilate, and Judas Iscariot hanged himself. About seven, CHRIST is carried to Herod, who the year before had put John the Baptist to death. At eight, our Savior is returned to Pilate, who propounded to the Jews, whether they would have JESUS or Barabbas loosed. About the ninth, (which the Jews call the third hour of the day,) CHRIST was, scourged, and crowned with thorns. About ten, Pontius Pilate brought forth JESUS out of the commonhall, saying, "Behold the Man!" and then, in the place called Gabbatha, publicly condemned him to be crucified. About eleven, our Savior carried his cross, and was brought to the place called Golgotha, where he was fastened on-the cross, and lifted’up, " as Moses lifted up the serpent in the wilderness." About twelve, (which'the Jews call the sixth hour,) that supernatural eclipse of the sun happened. And about three in the afternoon, (which the Jews call the ninth hour,) the sun now beginning to receive his light, CHRIST cried, "It is finished! " and commending his Spirit into his Father's hands, gave up. the Ghost. I shall add to these, that, about four in the afternoon, our blessed Savior was pierced with a spear. And about five, (which the Jews call the eleventh, and the last hour of the day,) he was buried by Joseph of Arimathea and Nicodemus. So that in this round of our natural day Thou see the wonderful transaction of CHRIST's sufferings.

SECT. 2:

Of the Brook over which CHRIST passed.

The first passage of that night was CHRIST's going over the brook Cedron, to the garden of Gethsemane. "When JESUS had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into which he entered, and his disciples." In this passage observe we these particulars. 1: The river over which they passed. 11. The garden into which they entered. 3: The prayer he made. 4: The agonies he suffered.

1. He and his disciples went over the brook Cedrorr. So it was called, (say some) from the cedars that grew along the banks; or (say others) front the darkness of the valley, for Kader signifies darkness; and this was done to fulfill a prophecy: "He shall drink of the brook in the way." By the brook we may understand mystically the wrath of GOD, and rage of men, the afflictions which befel JESUS CHRIST; and by his "drinking of the brook," CHRIST's enduring afflictions.

2. In the way, he had a serious conference with his disciples: so the evangelist; " And when they had sung an hymn, they went out towards the mount of Olives, and then says JESUS unto them, All ye shall be offended because of me this night; for it is written, I will smite the Shepherd, and the sheep of the flock shall be scattered abroad." CHRIST now begins the story of his passion; the Shepherd shall be smitten; and he proves it from the prophecy of the prophet, Zech, 13: 7; "Awake, O sword, against my Shepherd, and against the man that is my fellow.-Smite the Shepherd, and the sheep shall be scattered abroad." GOD the Father is here brought in, as drawing and whetting his sword, and calling upon it to do execution against JESUS CHRIST. CHRIST's sufferings were long since resolved on, in the councils of heaven; and now in the way, " the only-begotten Son, who lay in the bosom of his Father," reveals this story; he tells his disciples, " It is written, I will smite the Shepherd, and the sheep of the flock shall be scattered."

3. The disciples hearing this, are amazed; Peter, who seems boldest, speaks first; " Though all men should be offended because of thee, yet will I never be offended." O rash presumption! It appears in these particulars -1. Peter prefers himself before the rest, as if all theother disciples had been weak, and he only strong; "Though all should be offended, yet will not 1." 2. Peter contradicts CHRIST, with a few bragging words; as if he had said, What Though Zechariah has it, yet I will never do it; " Thou h I should die with thee, I will not deny thee." 3. Peter never mentions GOD’s assistance; whereas, the apostle's rule is, " Ye ought to say, If the Lord will, we shall live, and do this,. and that." So Peter should have said, " By GOD’s assistance I will not be offended, by the Lord's help I will not deny thee."

4. All my brethren! let us remember, we are pilgrims and strangers upon earth, and our way lies over the brook Cedron; we cannot expect to enter with CHRIST into glory, but we must first chink " of the brook in the way; that is, we must endure many afflictions, variety of afflictions.-Thou will say, " This is a hard saying, who can bear it" When JESUS told his disciples of his sufferings to be accomplished at Jerusalem, Peter takes the boldness to dehort his Master, " Be it far from thee, Lord, this shall not be-unto thee:" JESUS thereupon calls him SATAN, meaning that no greater contradictions can be offered to the designs of GOD, than to dissuade us from sufferings. There is too much of Peter's humor amongst us; O this doctrine of afflictions will not go down with Antinomians; and hence we believe we have our congregations so thin, in comparison of some of theirs; they that can break off the yoke of obedience, and present heaven in the midst of flowers, and offer great liberty of living under sin, shall have their schools filled with disciples; but they that preach the cross, and sufferings, and afflictions, and strictness of an holy life, shall have the lot of their blessed Lord; that is, they shall be ill Thought of, and deserted, and railed against. Well, but if this be the way that CHRIST has led us, let us follow him over the brook.

SECT. 3:

Of the Garden into which CHRIST entered.

Matthew relates it thus: " Then comes JESUS with them unto a place called Gethsemane;" that is, a valley of _fatness, certainly it was a most fruitful and pleasant place, seated at the foot of the Mount of Olives; accordingly John relates it thus, " JESUS went forth with his disciples over the brook Cedron, where was a garden;" I believe it is not without reason, that our Savior goes into a garden.-1. Because gardens are solitary places, fit for meditation and prayer; to this end, we find CHRIST sometimes on a mountain, and sometimes in a garden. 2. Because gardens are places fit for repose and rest; when CHRIST was weary with preaching, working of miracles, and doing acts of grace in Jerusalem, then he retires into this garden. 3. Because a garden was the place wherein we fell, and therefore CHRIST, made choice of a garden to begin the work of our redemption. 4. CHRIST. goes into this garden, that his enemies might the more easily find him out; the evangelists tell us, " Judas, who betrayed him, knew the place, for JESUS oftentimes resorted thither, with his disciples:" sure then he went not thither to hide himself, but rather to expose himself, to appear first in the field, and to expect his enemies. Thus it appears to all the world, that CHRIST's death was voluntary. " He pours forth his soul unto death," says the prophet; "He gave himself for our sins, says the apostle; nay, himself tells us, " Therefore does my Father love me, because I lay down my life. No man takesit from me, but I lay it down of myself; I have power to lay it down, and I have power to take it up again."

SECT. 4:

Of the Prayer that CHRIST there made.

JESUS entering the garden, left his disciples at the entrance of it, calling with him Peter, James, and John; they only saw his transfiguration, the earnest of his future glory, and therefore his pleasure was, that they only should see of how great glory he would disrobe himself, for our sakes. Here he betakes himself to his great antidote, which himself prescribed to all the world: he prays to his heavenly Father; he kneels down; and not only so, but falls flat upon the ground. He prays with an intention great as his sorrow, and yet with a submission so ready, as if the cup had been the most indifferent thing in the world. The form of his prayer ran thus, “O my Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as Thou wilt." In his prayer observe we these particulars: 1. The Person to whom he prays, " O my Father." 2. The matter for which he prays, " Let this cup pass from me." 3. The limitation_ of this prayer, ", If it be possible;" and " if it be thy will."

1. For the person to whom he prays; it is his Father. As CHRIST prayed not in his Godhead, but according to his manhood; so neither prayed he to himself as God; but to the Father, the first Person of the Godhead. 2. For the matter of his prayer; " Let this cup pass from me." Some interpret thus, " Let this cup pass from me, Though I must taste it, yet, O that I may not be too long!"

That which leads unto this last interpretation, is that of the apostle, " CHRIST in the days of his flesh, offered up prayers and supplications with strong cries and tears, unto him that was able to save him from death, and he was heard in that which he feared," Heb. 5: 7. How was he heard Not in the removal of the cup; for he drank it all up; but in respect of the tedious annoyance; for Though it made him sweat drops of blood; Though it laid him dead in his grave; yet presently, within the space of forty hours, he revived, and awoke as a giant refreshed with wine; and so it passed from him, as he prayed, in a very short time; and by that short death, he purchased to his people everlasting life. 3. For the limitation of his prayer; " If it be possible, if it be thy will." He knows what is his Father's will, and he prays accordingly, and is willing to submit unto it; if the passing of the cup be according to the last interpretation, we shall need none of these many distinctions to reconcile the will of GOD and CHRIST. " If it be possible," signifies the earnestness of the prayer. And, "if it be thy will," the submission of CHRIST unto his Father; the prayer is short but sweet. How many things needful to a prayer do we find concentred in this Here is humility of spirit,: lowliness of deportment, importunity of desire, a fervent heart, a lawful matter, and a resignation to the will of God. Some think this the most fervent prayer that ever CHRIST made on earth: " If it be possible, let this cup pass from me." And, I think it was the greatest submission to the will of GOD, that ever was found upon the earth; for whether the cup might pass or not pass, he leaves it to his Father; " nevertheless, not as I will, but as Thou wilt;" as if he had said, Though in this cup are many ingredients, it is full red, and has in it many dregs, and I know I must drink, and suck out the very utmost dreg; yet whether it shall pass from me in that short time, or continue with me a long time, I leave to thy will: I see in respect of my humanity, there is in me flesh and blood; I cannot but fear the wrath of God; and therefore I pray thus earnestly unto my God; "O, my Father, if it be possible, let this cup pass from me: nevertheless, not as I will, but as Thou wilt."

But what was there in the cup, that made CHRIST pray thus earnestly that it might pass from him I answer, 1. The great pain that he must endure; the buffetings, scourgings, bleedings, crucifying; all the torments from first to last throughout all his body; all these now came into his mind, and all these were put into the cup of which he must drink.

2. The great shame that he must undergo. Now came into his Thoughts, his apprehending, binding, judging, scorning, reviling, condemning; and, O, what a bloody blush comes into the face of CHRIST, whilst in the cup he sees these ingredients!

3. The neglect of men, notwithstanding both his pain and shame. I look upon this, as a greater cut to the heart of CHRIST, than both the firmer; when he considered, that after all his sufferings and reproaches, few would regard. This was a bitter ingredient! naturally amen desire, if they cannot be delivered, yet to be pitied; but, when it comes to this, that a poor wretch is under many sufferings, and finds none to regard, it is an heavy case; hence was CHRIST's complaint: "Have ye no regard, O all ye that pass by the way Consider, and behold, if ever there were sorrow like unto my sorrow!" CHRIST complains, not of the sharp pains he endured, but of this, Have ye no regard He cries riot out, " O deliver me,' and save me;" but " O consider and regard me;as if he had said, all that I suffer I and coutented with, I regard it not; only this troubles me, that Thou will not regard; it is for Thou that 1 endure all this; and do Thou so look upon it, as if it n:sthing at all concerned Thou CHRIST is willing to redeem us with his own precious blood, but he saw many to pass by without any regard, yea, ready to trample his precious blood under their feet, and " to account the blood of the covenant an unholy thing:" This was another spear in the heart of CHRIST, a bitter ingredient in this cup.

4. The guilt of sin which he was now to undergo; upon him was laid the iniquity of us all." All the sins of all the world, from the first creation to the last judgment, were laid on him. O! what a weight was this Surely one sin is like a talent of lead: O! then, what were so many Thousands of millions The very earth itself groans under the weight of sin until this day. David cried out, that " his iniquities were a burden too heavy for hirn to bear." Nay, GOD himself complains, " Behold, I aui pressed under Thou, as a cart is pressed that is full of sheaves." Then no wonder if CHRIST, bearing all the sins of Jews and Gentiles, bond and free,` cry out, " My soul is heavy," for sin was heavy on his soul. " CHRIST, his own self, bare our sins in his own body on [lie tree!" How bare our sins oil the tree, but by his sufferings" And he has laid on him the iniquity of tts all;"-How laid on him, but by imputation-" And he has made him to be sin for us, who knew no sin." How made sin for us 1' Snrely there was in CHRIST no fundamental guilt; Ino, but he was made sin by imputation: he was out surety, and so our sins were laid on him, in order to punishment; as if now in the garden, he had said to his Father, " Thou has given me a body as I have taken the debts and sins of all the world upon ume, conic now, and arrest me as the only pay-master. Lo here I am to do and stiffer for their sins, whatsoever Thou pleasest," Psa. xl. 6-8, Heb. 10: 4-9. Now this was no small matter; little do we know or consider, what is the weight and guilt of sin. And this was another ingredient in CHRIST's cup.

5. The power and malice of satin; the devil had full leave; not as it was with Job; " Do what Thou wilt, but save his lite" No, he had a Commission without any such limitation; the whole power of darkness was let loose to afflict him as far as possibly he could; and this our Savior intimates, when he says, " The prince of this world comes." Now was it that the word must be accomplished, " Thou shall bruise his heel." If we look on the devil in respect of his evil nature, he is compared to a roaring lion. Not only is he a lion, but a roaring lion; his disposition to do mischief is always wound up to the-height; and if we look on the devil in respect of his power, there is no part of our souls or bodies that he cannot reach; the apostle, describing his power, gives him names above the highest comparison; as principalities, powers, rulers of the darkness of this world, spiritual wickedness above." Devils are not only called princes, but " principalities;" not only mighty, but " powers;" not only rulers of a part, but of " all the darkness of all this world;" not only wicked spirits, but " spiritual wickedness;" not only about us, but above us; they hang over our heads continually. Thou know what a disadvantage it is to have Your enemy get the upper ground; and this they have naturally, and always. O then, what a combat must this be, when all the power and all the malice of all the devils in hell, should by the permission of GOD, arm themselves against the Son of God. Surely this was a bitter ingredient in CHRIST's cup.

6. The wrath of GOD himself; this, above all, was the most bitter dreg; it lay in the bottom, and CHRIST must drink it also. " The Lord has afflicted me in the day of his fierce anger;" GOD afflicts some in mercy, and some in anger, this was in his anger; and yet in his anger GOD is not alike to all; some he afflicts in his more gentle and mild, others in his fierce anger; this was in the very fierceness of his anger. CHRIST saw himself bearing the sins of all, and standing before the judgment-seat of God; to this end are those words, " Now is the judgment of this world, and the prince of this world shall be cast out." Now is the judgment of this world, as if he had said, now I see GOD sitting in judgment upon the world; and as a right representative of all the world, here I stand

before big tribunal, ready to undergo all the punishment due to them for their sins. There is no other way to save their souls, and to satisfy justice, but that the fire of thy indignation should kindle against me. As if he had said, " I know it is a fearful thing to fall into the hands of the living God; I know GOD is a consuming fire; who can stand before his indignation and who can abide in the fierceness of his anger his fury is poured out like fire, and the rocks are thrown' down by him." But for this end came I into the world. O my Father, I will drink this cup. Lo here an open breast; come, prepare the armory of thy wrath, and herein shoot all the arrows of revenge. And yet, O my Father, let me not be swallowed up by thy wrath; there is in me flesh and blood, in respect of my humanity, and " my flesh trembleth for fear of thee; I am afraid of thy judgments:" O! if it be possible, " if it be possible, let this cup pass from me."

SECT. 5:

Of the agonies that CHRIST suffered.

CHRIST's passion in the garden was either before or at his apprehension; his passion before is declared by his sorrow and by his sweat. 1. For his sorrow; the evangelists diversely relate it; " He began to be sorrowful and very heavy," says Matthew: `1 He began to be sore amazed, and to be very heavy," says Mark: "And being in an agony, he prayed more earnestly," says Luke "Now is my soul troubled, and what shall I say Father save me from this hour; but for this cause came I unto this hour," says John. All avow this sorrow to be great, and so it is confessed by CHRIST himself: " Then says he unto them, my soul is exceeding sorrowful, even unto death." Ah, Christians! who can speak out this sorrow " The spirit of a man will sustain his infirmity, but a wounded spirit who can bear" CHRIST's soul is sorrowful; or, if that be too flat, his soul is exceeding sorrowful; or, if that language be too low, his soul is exceeding sorrowful, even unto death; such, and so great, as that which is used to be at the very point of death; and such as was sufficient to cause death itself, had not CHRIST been reserved to an heavier punishment. Many a sorrowful soul hat.h been in the world: but the like sorrow to this was never since the creation. Surely the bodily torments of the cross were inferior to this agony of his soul. It was a sorrow unspeakable.

2. And " his sweat was, as it were, great drops of blood falling down to the ground.'- (1.) His sweat was, as it were blood. Here is the first step, his sweat was a wonderful sweat, not a sweat of water, but of red goreblood. (2.) Great drops of blood, *. This bloody sweat of CHRIST came not from him in small dews, but in great drops; they were drops, and great drops of blood, thick drops; and hence it is concluded to have been preternatural; for Though in faint bodies a subtile thin blood, like sweat, may pass through the pores of the skin; that through the same pores thick and great drops of blood should issue out, could not be without a miracle. (3.) They were " great drops of blood, falling down to the ground;" great drops, and those so many, that they went through his apparel, streaming down to tile ground. Now was it that his garments were dyed with *i. That of the prophet, Though spoken in another sense, yet in some respect may be applied to this; " Wherefore art Thou red in thine apparel, and thy garments like him that treadeth the wore vat:’" O what a sight was here! His head and members are all in a bloody sweat, his sweat. trickles down to tine ground. O happy garden watered with such tears of blood! how much better are these rivers than Abana and Pharphar, rivers of Damascus; yea, than all the waters of Israel; yea, than all those rivers that watered the garden of Eden:'

Thus far of CHRIST's passion before his apprehension. And now we "lay suppose it about. midnight, the very time which CHRIST called " the hour and power of darkness-" What followed from twelve till three at eight, the shall discover in the next section.

SECT. VI

Of Judas's Treason, CHRIST's Apprehension, binding, and leading unto Aunas.

By this time, the traitor Judas was arrived at Gethsemane, and being near the garden-door, JESUS goes to his disciples, and calls them front their sleep: by an irony (as some think) he bids there 46 sleep oil now, and take their rest;" meaning if they could; but withal adds, " Behold the hour is at hand, and the Son of flair is betrayed into the hands of sinners: arise, let us be going, behold he is at hand that does betray me." That it might appear he undertook his sufferings with choice, he not only refused to flee, but calls his apostles to rise, that they might meet his murderers. And now they come " with swords and staves;" or, as John acids, " with lanterns and torches," and (Judas " going before them, and drawing near unto JESUS to kiss him) they took him, and bound him, and led-him away to Auras first."

In this period, I shall observe, 1. Judas's treason. 2. CHRIST apprehension. 3. CHRIST's binding. 4. CHRIST's leading to Arenas.

1. Judas's treason " And while he yet spoke, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto JESUS to kiss him." This traitor is not a disciple only, but an apostle, not one of the seventy, but one of the twelve. Augustine speaks of many offices of love that CHRIST had done to Judas, in an especial manner; he had called him to be an apostle, made him his friend, his familiar, caused him to eat of his bread, and sit at his table. And that Judas should betray CHRIST! How does this add to the sufferings of CHRIST " Behold a multitude, and Judas in the front. The evangelist gives the reason of this, that he might have the better opportunity to kiss him; this was the sign he gave the rout; " Whomsoever I shall kiss, that is he, lay hold oil him." He begins war with a kiss, and breaks the peace of his Lord by a symbol of kindness. JESUS takes this ill,• 11 What, Judas! Betrayest Thou the Son of Man with a kiss" as if he had said, What, dost Thou make the seal of love the sign of treachery What a friendly reproof is here!

2. For CHRIST's apprehension; " then came they, and laid hands on JESUS, and took him." Before they took him, he himself begins the inquiry, and leads them into their errand; he tells them, that he was JESUS of Nazareth, whom they sought. This was but a breath, a meek and gentle word; yet had it greater strength in it than the voice of thunder; for GOD was in that still voice, and it struck theirs to the ground. And yet he suffers them to rise again, and they still persist in their inquiry after him; he tells them once more, " 1. am he;" he offers himself to be sacrificed; only he sets them their bounds, and therefore he secures his apostles to be witnesses of his sufferings. In this work of redemption, no man must have an active share besides himself; he alone was to tread the wine-press; " If therefore ye seek me," (says CHRIST) " let these go their way." Thus he permits himself to be taken, but not his disciples.

3. For CHRIST's being bound, the evangelist tells us, that " the band, and the captain, and the officers of the Jews, took JESUS, and bound him," FSroav, they bound his hands with cords; certainly they wanted no malice, and now they wanted no power, for the Lord had given himself into their hands. Being hound argues baseness. Fools and slaves were accustomed to be bound, and so were thieves; but is our Savior numbered amongst any of these O yes! " In that same hour, said JESUS to the multitude, are ye come out as against a thief, with swords and staves" O wonderful condescension of CHRIST! He that was eminently just, is reputed a thief; he that was equal with GOD, is become a servant; he that was stronger than Sampson, is bound with cords, and as a lamb, continues bound for the slaughter; and thus began our liberty from sin and death. CHRIST was faster bound with his cords of love, than with iron fetters; his love was strong as death; it overcame him who is invincible, and bound him who is omnipotent; the Jews' cords were but the symbols and figures; but the dear love, the tender bowels of JESUS CHRIST were the things signified.

4. For his leading to Annas, John records, that " ~ they led him to Annas first, for he was father-in-law to Caiaphas, who was the high priest that same year." (1.) They led him away; *, they snatched, hauled him from the garden back again to Jerusalem, over the brook Cedron. (2.) They led him first to Annas; he was chief of the Sanhedrim, father-in-law to Caiaphas, and high priest the next year following.-Come, Christians, let us lay our hands upon our hearts, and cry, " O my pride! O my covetousness! O my malice and revenge! O my unbelief! O my unthankfulness! O my uncharitableness to the needy members of CHRIST'. These were the rout, these were they that led, and dragged, and drew JESUS (as it were) by the hair of his head; these were they that pulled him forwards, and showed him in triumph to that bloody Annas; nay, these were the Judas, Jews, Annas, and all. O that ever I should lodge within me such sins, such betrayers, such murderers of JESUS CHRIST!" We may now suppose it about the third hour, or the last watch. In the gospel it is called the fourth watch of the night, the morning watch, which continneth until the morning.

SECT. 8:

Of CHRIST's Examination and Condemnation.

Now it was that they led him from Aunas to Caiaphas; and presently a council is called of the high priests, scribes, and elders; these were the greatest, gravest, learnedest, wisest men amongst them, and they all conspire to judge him, who is the great Judge both of quick and dead. In their proceedings we may observe, 1. The examination by the high priest. 2. The smiting by one of the servants. 3. The accusations of the witnesses. 4. The sentence of the judges. 5. The denial of Peter. 6. The abuses from the attendants.

1. For the examination by the high priest: " The high priest then asked JESUS of his disciples, and of his doctrine." (1.) Of his disciples. What the questions were, -is not expressed; and to them he answered nothing. (2.) He asked him of his doctrine.-And to this question our Savior answers; (O how wisely!) " I spoke openly to the world: I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing: why askest Thou me Ask them who heard me, what I said unto them: behold, they know what I said." - As if he had said, I appeal to the testimony of the enemies themselves. I tell the truth; I spoke nothing in secret; that is, nothing in the least manner tending to sedition. Ask these mine enemies, these who have apprehended, and bound, and brought me hither: they know what I have said, let them speak, if they can, wherein I have transgressed the law.

2. For the stroke given CHRIST. " One of the officers which stood by struck JESUS with the palm of his hand, saying, Answerest Thou the high priest so" That holy face which was designed to be the object of heaven, was now smitten in the presence of a judge; and howsoever the assembly was full, yet not one amongst them all reproved the fact, or spoke a word for CHRIST. If a subject should but. lift up his hand against the son of an earthly sovereign, would he not he accounted worthy of punishment How much more in this case, when the hand is lifted up against the King of kings, and Lord of lords Come, look upon this lively and lovely picture of patience he was struck on the face, but he was never moved in his heart. Notwithstanding the abuse, he chewed all mildness and gentleness towards his enemies. O what art Thou, that can not bear a distasteful speech, that canst not put up the smallest offence! Come, learn of CHRIST. If ever we mean to have a share in his sufferings, let us conform to him in meekness and patience.

3. For the accusations of the witnesses. He is falsely charged with the things that he never knew. In his accusation.1 observe these things: 1: That they sought false witnesses; for true witnesses they could have none: "Now the chief priests and elders, and all the council, sought false witnesses against JESUS to put him to death." They were resolved in a former council that he should not live; and now, palliating their design, they seek out for witnesses. 2. " Though many false witnesses came in to testify against him, yet they found none," because the things they witnessed " (lid not agree together." The judges seek out for witnesses, the witnesses for proof, those proofs for unity and consent, and nothing was ready for their purpose. 3. At last, after many attempts, " came two false witnesses, and said, This fellow said, I am able to destroy the temple of GOD, and to build it in three days." They accuse him for a figurative speech, which they could not understand. Observe their false report of the words he bad spoken: he said not, " I am able to destroy this temple of GOD, and to build it in three days;" but "destroy ye this temple, and in three days I will raise it up." The allegation differs from the truth in these particulars. (1.) " I am able to destroy," say they; " Destroy ye," saitlr CHRIST. (2.) " I am able to destroy this temple of GOD," say. they; but " destroy ye this temple," says CHRIST; simply this temple, without addition. (3.) " I am able to destroy this temple of GOD, and to build it in three clays," say they; "Destroy ye this temple, and in three days I will raise it up," says CHRIST. He spoke not of building an external temple, but of raising up his own body. These were the accusations of the false witnesses, to all which JESUS answered nothing. But, (4.) Another accusation is brought in. Caiaphas had a reserve, which he knew would do the business in that assembly. " I adjure thee," says lie, " by the living GOD, that Thou tell us whether Thou be the CHRIST, the Son of God." The holy JESUS being adjured by so sacred a name, would not now refuse an answer, but confessed himself to be the " CHRIST, the Son of the living God." And this the high-priest was pleased (as the design was laid,) to call blasphemy; and in token thereof he rends his clothes, prophetically signifying, that the priesthood should be rent from himself.

4. For the sentence of these judges: Caiaphas prejudging all the Sanhedrim, in declaring JESUS to have spoken blasphemy, and the fact to be notorious, he then asked their votes, " What think ye And they answered, and said, He is guilty of death." They durst not deny what Caiaphas had said; they knew his faction was very potent, and his malice great, and his heart was set upon the business, and therefore they all say, as he would have them, " He is guilty of death." But they had no power at that time to inflict death, they only declared him worthy of death.

5. For Peter's denial. While these things were thus acting, a damsel comes to him, and says, "Thou wast with JESUS of Galilee." And then another maid tells the bystanders, " This fellow was also with JESUS of Nazareth." And after awhile, they that stood by said themselves, " Surely Thou art one of them, for thy speech betrayeth thee:" as if they had said, Thy very idiom of speech declares thee to be a Galilean. Peter thus surprised, shamefully denies his Lord: and, 1: He does it with a kind of subterfuge, " I know not what Thou sayest." He seems to elude the accusation with this evasion, I know not thy meaning. 2. At the next turn, he goes on denying CHRIST " with an oath, I know not the man." And, lastly, he aggravates his sin so far, that he denies his Lord with cursing and swearing, " 1 know not the man." Here is a lie, an oath, and a curse. O Peter, is the Man so vile that Thou wilt not own him! Hadst Thou not before confessed him to be the CHRIST, the SOD of the living God And dost Thou not know him to be man as well as God Is not this the God-man that called thee and thy brother Andrew at the sea of Galilee, saying, " Follow me, and I will make Thou fishers of men'.," Is not this he whom Thou sawest on mount Tabor, shining more gloriously than the sun Is not this he whom Thou sawest walking on the water, and to whom Thou saidst, " Lord, if it be Thou, bid me come unto thee on the water" How is it then that Thou sayest, "I know not the man" Surely here is a sad example of human infirmity; and withal, a blessed example of repentance. No sooner the cock_ crew; and CHRIST gave a look on Peter, but "he goes out, and weeps bitterly." Let us learn hence to think modestly and soberly of ourselves: "Let him that stands, take heed lest he fall." If Peter could first dissemble, and then lie, and then forswear, and then blaspheme and curse, O let us not be " high-minded, but fear." And in case we fall indeed, as Peter did, yet let us not despair, as Judas did; but still, upon our repentance, let us trust in God.

6. For the abuses the base attendants offered to CHRIST. The evangelist tells us, " Then did they spit in his face, and buffeted him, and others smote him with the palms of their hands, saying, Prophesy unto us, Thou CHRIST, who is he that smote thee" And, as Luke adds, "Many other things blasphemously spoke they against him." (1.) They spit in his face. This was accounted among the Jews a matter of great infamy and reproach. (2.) They buffet him. We heard before, that one of the officers struck JESUS with the palm of his hand; but now they buffet him. (3.) They covered his face, Mark 14: 65. Several reasons are rendered for it; that they might smite, him more boldly, and without shame. (4.) They smote him with the palms of their hands, saying, " Prophesy unto us, Thou CHRIST, who is he that smote thee" Some reckon these taunts amongst the bitterest passages of his passion. Nothing is more miserable, even to the greatest misery, than to see itself scorned of enemies.

Consider, Christians, whether we had not a hand in these abuses. (1.) They spit in the face of CHRIST who defile his image in their souls. (2.) They buffet him who persecute CHRIST in his members; " Saul, Saul, why persecutest Thou me" (3.) They mock and scoff at CHRIST who scorn his messengers. " He that despises Thou despises me," says CHRIST. O that we would lay these things to our hearts, and observe wherein we stand guilty of these sins, that we may repent. Thou that take Your name from CHRIST, how should Thou admire the immensity of this love of CHRIST Was it a small thing that the wisdom of GOD should become the foolishness of men, and scorn of men, and contempt of the world, for Your sin's sake O think of this And now the dismal night is done, what remains but that we follow CHRIST, and observe him in his sufferings the next day. The Psalmist tells us, CQ Sorrow may endure for a night, but joy comes in the morning:" only CHRIST- can find none of this joy neither morning nor evening; for after a dismal night be meets with as dark a day.

CHAP. 2:

SECT. 1: Of CHRIST's Indictment, and Judas's fearful End.

ABOUT six in the morning, JESUS was brought unto Pilate's house. " Then led they JESUS from Caiaphas unto the judgment-hall, and it was early.-When the morning was come, all the chief priests and elders of the people took counsel against JESUS to put him to death and when they had bound him, and led him away, and delivered him to Pontius Pilate, the governor; then Judas which had betrayed him, hanged himself." O the readiness of our nature to evil! When the Israelites would sacrifice to the golden calf, they " rose up early in the morning." If GOD leave us to ourselves, we are as ready to practice mischief as the fire is to burn. The transactions of this hour I shall consider in these two passages, CHRIST's indictment,, and Judas's fearful end.

In CHRIST's indictment we may observe, his accusation and his examination. In his accusation we may observe, 1. Who are his accusers. 2. Where he was accused. 3. What was the matter of which they accuse him.

I. His accusers were., the. chief priests and elders of the people. The very same that before had judged him guilty of death, are now' his accusers before the temporal judge. But why must our Savior be twice judged Was not the Sanhedrim, or ecclesiastical court, sufficient to condemn him I answer, he is twice judged, (I.) That his innocency might more appear. (2.) Because, said the Jews, " It is not lawful for us to put any man to death." The Romans had come and restrained the Jews from the execution of their laws. 2. The place of the accusation. was at the door of the house. " They would not go into the judgment-hall lest they should be defiled, but that they might eat the passover." They are scrupulous respecting a ceremony, but make no conscience of shedding innocent blood! They are precise about such matters of the law; but mercy, judgment, fidelity, and the love of GOD, they let them pass disregarded. 3. The matter of which they accuse him. (I.) That he seduced the people. (2.) That he forbad to pay tribute to Caesar. (3.) That he said he was a king. How great, but withal how false were these accusations!

For his examination. Pilate was nothing moved with any of the accusations, saving the third; and therefore letting all the rest pass, he asked him only, "Art then the King of the Jews" To whom JESUS answered, " My kingdom is not of this world." By which Pilate knew well that CHRIST was no enemy to Caesar. CHRIST's kingdom is spiritual, his government is in the hearts of men, and what is this to Caesar How many lessons may we learn from hence 1. CHRIST. is accused, who then can be free The chief priests and elders of the Jews accused CHRIST. No wonder if those that are chief and great among us accuse poor Christians. There is a perpetual enmity between the seed of the woman and the seed of the serpent; an everlasting, irreconcilable, implacable enmity. 2. CHRIST was examined only of his usurpation: "Art Thou the King of the Jews" The men of this world mind only worldly things. Pilate regards not CHRIST's doctrine; but he is afraid lest he should aspire to the kingdom; and concerning this our Savior puts him out of doubt, " My kingdom is not of this world." O eternity! to be for ever in heaven with GOD and CHRIST, how should this swallow up all other Thoughts and aims

"Then Judas, who betrayed him, when he saw that he was condemned, repented himself." There is a repentance that comes too late. In hell men shall repent to all eternity, and such a repentance was this of Judas. About midnight he had received his money in the house of Annas, and now betimes in the morning he repents his bargain, and throws his money back again. The end of this tragedy was, that Judas died a miserable death; he perished by his own hands. "He went and hanged himself." And " he fell headlong, and burst asunder in the midst, and all his bowels gushed out." Who would die such a death for the pleasure of a little sin The Lord keep our souls from betraying CHRIST, and from despairing in GOD’s mercy through CHRIST. Amen, Amen!

SECT. 2:

Of CHRIST's Mission to Herod.

About seven in the morning, JESUS was sent to Herod, who himself was also at Jerusalem at that time." The reason of this was, because Pilate had heard that CHRIST was a •Galilean; and Herod being tetrarch of Galilee, he concludes that CHRIST must be under his jurisdiction. " Herod was glad; for he was desirous to see CHRIST of a long season, because he had heard many things of him, and he hoped to have seen some miracle done by him." That which I shall observe in this passage is,

I. Herod's questioning of JESUS CHRIST. 2. CHRIST's silence to all his questions. 3. Herod's derision; and CHRIST's dismission back again to Pilate. (1.) Herod questioned with him in many words. Herod could not abide to hear his word, but he was well content to sele the miracles of CHRIST. (2.) Whateverhis questions were, "He answered him nothing." Herod had been sottishly careless of JESUS CHRIST; he lived in the place where JESUS more especially had conversed, yet never had seen. his person, or heard his sermons. It gives us to learn thus much, that if we refuse to hear the voice of CHRIST in the time of mercy, CHRIST may refuse to speak to us in our time of need. (3.) This silence they interpret for simplicity; and so, "Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate." They arrayed him with a white, glittering, gorgeous raiment. The meaning of Herod was not so much to declare his innocence as his folly. In this posture they sent him away again to Pilate; to all their former derisions they added this, that now he was exposed in scorn to the boys of the streets.

Was the untreated wisdom of the Father reputed a fool No wonder if we suffer Thousands of reproaches., "We -are made a spectacle unto the world, and to angels, and to men; we are fools for CHRIST's sake. We aremade as the filth of the world, and are the out scouring of all things unto this day." Christians must wear the badge and livery of JESUS CHRIST: we cannot expect to fare better than our Master. I never knew Christians in better temper than when they were styled puritans, hypocrites, formalists, or the like. Let us not judge of men by their outside garments. Wisdom is often clad in the coat of a fool. Let us admire the condescension of CHRIST, who came down from heaven to teach us wisdom. Wisdom itself was content to be counted a fool, that those who are accounted " the foolish of the world," might be wise to salvation.

Do not we set CHRIST at naught Do not we mock him, and array him in a gorgeous robe Whatsoever we do to one of the least of his saints, he tells us that we do it to himself, Matt. 25: 4O, 45, and have we not dealt thus with his saints Have we not dealt thus with his ministers When Elisha was going up to Bethel, " there came little children out of the city, and mocked him, and said unto him, Go up, Thou bald head; go up, Thou bald head." A reproach of bald head, or round head, given to a faithful Elisha, or a minister of CHRIST, proclaims Thou as bad as those little children, yea, as bad as Herod and his men of war. Such Herods were a little before the destruction of Jerusalem. Some there were then "that mocked the messengers of GOD, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy."

SECT. 3:

Of CHRIST and Barabbas compared; and of the Question debated between. Pilate and the Jews.

About eight in the morning CHRIST is returned to Pilate, who propounded to the Jews whether they would have JESUS or Barabbas loosed unto them. "Ye have a custom (says he) that I should release unto Thou one at the passover, will ye therefore that I release unto Thou the King of the Jews Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber." It is supposed that in this passage Pilate endeavored CHRIST's liberty; " he knew that for envy they had delivered him," and he saw that Herod had sent him back uncondemned; and therefore now he propounds this medium to rescue him. " Whom will ye that I release unto Thou, Barabbas, or JESUS, which is called CHRIST" In prosecution of this passage I shall observe, 1. Who this Barabbas was. 2. What is the difference between him and CHRIST. 3. How they vote. 4. Pilate's query upon the vote. 5. Their answer to his query. 6. His reply unto their answer. 7. Their reduplication upon his reply.

1. For the first, What was this Barabbas " One that had made insurrection, and committed murder in the insurrection," Mark 15: 7. One that was the greatest malefactor of his time; and must he be taken, and JESUS cast 2. For the second, what the difference is between him and CHRIST. Let us weigh them in the balance, and we may find, (L) Barabbas was a thief, and by violence took away the bread of the needy, but CHRIST was a feeder and supplier of their needs. (2.) Barabbas was a murderer, and had slain the living; but CHRIST was the Savior, restoring life unto the dead. (3.) Barabbas was a man of blood, but CHRIST was of a meek and quiet spirit. Here is a competition indeed, the author of sedition’ with the Prince of Peace; a murderous mutineer with a merciful Mediator; a son of Belial with the Son of God. 3. For their votes, they give them in thus "Not this man, but Barabbas." A strange vote, to desire the wolf before the Lamb, the noxious and violent before the righteous and innocent. 4. For Pilate's query upon the vote, " What shall I do then with JESUS, which is called CHRIST" There is more pity in Pilate than in all the Jews. In some things Pilate did justly; as first, he would not condemn him before his accusations were brought in; nor then neither, before he was convicted of some capital crime. And because he perceives that it was envy that drove on their design, he endeavors to save his life by balancing him with Barabbas; and now he sees that they prefer Barabbas before JESUS, he puts forth the question, "What shall I do then with JESUS, which is called CHRIST" As if he had said, I know not what to, do with him, it is against my light to condemn him to death,, who is of innocent life. 5. " And they all said unto him, Let him be crucified." This was the first time that they spoke openly their design. It had long lurked within them; that he must die a cursed death, and now their envy breaks; out. The cross was a gradual and slow death, it spun out pain into a long thread, and therefore they make choice of it, as they make choice of JESUS; let him: die rather than Barabbas, and let him die the death off the cross rather than any speedy death. 6. For Pilate's reply unto this answer, " Why, what evil has he done" Some

times the Jews themselves could say, GO He has done all things well, he makes both the deaf to hear, and the dumb to speak." Surely he has done all things well; he stilled the winds, and calmed the seas; he raised the dead; he gave grace, and he forgave sins; and by his death he merited for his saints everlasting life: why then should he die, that has done all things well No wonder that Pilate objects against these malicious ones, "What evil has he done" 7. "But they cried out the more, saying, Let him be crucified." Instead of proving some evil against him, "they cried out the more; they were instant with loud voices:" they made such a clamor that the earth rang with it. And now is Pilate threatened into another opinion, they require his judgment; and the voices of them, and of the chief priests prevailed: so it follows, " and when he saw he could prevail nothing, but that rather a tumult was made, then Barabbas was released unto them, and JESUS delivered to be scourged."

Now first give me leave to look amongst ourselves arse there not some amongst us. that prefer Barabbas before JESUS O, yes! those that listen to that old mutinous murderer in his seditious temptations; those that reject the blessed motions of GOD’s own Spirit in his tenders and offers of grace; those that embrace the world, with its pleasures and profits, and make them their portion; all these choose Barabbas, and reject JESUS CHRIST. And,. secondly, give me leave to look on the love and mercy of GOD in CHRIST. Our JESUS was not only content to take our nature upon him, but to he compared with the greatest malefactor of those times; and by public sentence to be pronounced more worthy of death than Barabbas! O the love of CHRIST! He died that we might live. It was the voice of GOD, as well as men, Release Barabbas, every believing Barabbas, and crucify JESUS.

SECT. 4:

CHRIST scourged, clothed in purple, and crowned with thorns.

About nine, (which the Jews called the third hour of the day,) was CHRIST scourged, clothed with purple, and crowned with thorns. 1. When Pilate saw how the Jews were set upon his death, he consented. " Then the soldiers of the governor took JESUS into the common hall, and gathered unto him the whole band of soldiers, and they stripped him." They pulled off his clothes, and made him stand naked before them all. He that adorns the heaven with stars, and the earth with flowers, is now himself stripped naked. 2. Pilate gave him to be scourged. This some think he did on no other account, but that the Jews might rest satisfied, and so desist from taking away his life. That Pilate might give him to be scourged on that account is very probable; because, after the scourging, he brings him out to the Jews, proclaiming, 111 find no fault in him." And, before his scourging, he speaks it - more expressly, "He has done nothing worthy of death, I will therefore chastise him, and release him." We may read here a lecture of the immense love of GOD in CHRIST to us poor Gentiles. Was. there ever love like unto this love Had he not been GOD as well as man, he could never have had in his heart such a love as this. It was a Divine love; a love far surpassing either the love of men, or women, or angels. 3. They put upon him a purple robe, or a scarlet robe.. John calls it purple, and Matthew scarlet. Howsoever some difference may be, yet, because of their likeness, they are put sometimes the one for the other. It is in the original, a scarlet cloak. It was a loose short garment, at first only used by kings or emperors, and the color of it was suitable to CHRIST's condition, for he was now purple all over. His body and his garment were both of a deep-dyed sanguine color. What is his scarlet garment, but the emblem of his wounded body that, as he spoke of the woman, “she anointed him aforehand unto his burial;" so Pilate, in the mystery, clothes him aforehand unto his bloody death. 4. "They platted a crown of thorns, and put it upon his head." A goodly crown for the King of kings! We read of many sorts of crowns, as of the triumphal, laurel, naval, mural, but never till this did we read of a crown of thorns. A crown it was to deride him, and a crown of thorns to torment him. In this we may read both his pain and shame. After they had put it upon his head, " they took a reed and smote him on the head:" that is, they smote him on the head to fasten the crown of thorns upon him surer, and to imprint it deeper.

How many lessons might we draw from hence They put upon his head a crown of shame, of death,' of torture; who came to give us-a crown of victory, of life, of glory. O-what a shame is it for any of us to crown our heads with rose-buds, to spend our time in vanity, folly, sin, when CHRIST our Lord had such a crown of thorns put on his sacred head The disciple is not above his Master, nor the servant above his Lord: "It is enough for the disciple that he be as his Master, and the servant as his Lord." If our Lord and Master was crowned with thorns, surely the members of CHRIST should not be soft, delicate, effeminate, sensual, or given up to pleasures.

SECT. 5:

Of CHRIST brought forth, and sentenced.

About ten CHRIST was brought forth, and sentenced. 1. For his being brought forth, I shall observe these particulars: (I.) We find Pilate bringing forth JESUS out of the common hall, and showing this sad spectacle to the people. "Then came JESUS forth, wearing the crown of thorns and the purple robe, and Pilate says unto them, Behold the Man! He Thought the very sight of CHRIST would have moved them with compassion;. they had lashed him almost -unto death, they had clothed him with purple, crowned hint with thorns; and now he is brought out, and exposed to public view; _Pilate crying, "Behold the Man!" As if he had said, " Behold a poor, miserable, distressed man. Behold how he stands disfigured with wounds; behold him weltering in his own blood: and let this sufficient, yea, more than sufficient punishment, suffice to satisfy Your rage." (a.) We find the Jews more enraged against JESUS: " When the chief priests and officers saw him, they cried, saying, Crucify him! crucify him!" O ye Jews, children of Israel, seed of Abraham, is not this. he concerning whom Your fathers cried, "O that Thou wouldst rend the heavens, that Thou wouldst come down, that the mountains might flow down at thy presence" How is it that Thou should despise him present, whom they desired, absent How is it that Your cry and theirs should be so contrary (3.) We find Pilate and the Jews yet debating the business; Pilate is loath to pronounce the sentence, and the chief of the Jews provoke him to it with a three-fold argument. As, first, "They had a law, and by, their law he ought to die, because he made himself the Son of God." The text tells us, that Pilate "hearing this argument, was the more afraid." Pilate (says Cyril) was an heathen idolater, and so worshipping many gods, he could not tell but that CHRIST might be one of them. This was the meaning of Pilate's’question, "Whence art Thou" Of what progenitors art Thou sprung "And from thenceforth Pilate sought to release him." Secondly, the Jews used another argument, they threatened Pilate, " If Thou let this man go, Thou art not Caesar's friend:" a forcible reason, as the case then stood. It was no small matter to be accused of high treason against Caesar, and therefore under this obligation Pilate seems to bend. Whom the fear of CHRIST's divinity had restrained, him the fear of Caesar's frown provoked to' go on. And yet, before he gives sentence, "he takes water, and washes his hands before the multitude; saying, I am innocent of the blood of this just person, see ye to it." In reference to this, they engaged. themselves for him, which was their last argument; "His blood be upon us, and our children." Thus far of the first general.

2. For the sentence itself, "When Pilate heard that, he sat down in the judgment-seat, in a place that is called the Pavement," because erected of stones; "but in the Hebrew, Gabbatha." This word signifies an high place, and raised above; it was so on purpose, that the judges might be seen when they pronounced sentence. And here Pilate sitting down, "gave sentence, that it should be as they required:" and then "he delivered JESUS to their will." From this sight of CHRIST, as he was presented by Pilate to the people, we may learn remorse. There are not any of us, who have crucified CHRIST by our sins, but are called on at this time, to "behold the man." Suppose we saw him with our bodily eyes; suppose we had the same view of CHRIST that the Jews had, when he was thus presented; suppose we saw him in the midst of us, wearing the crown of thorns, and the purple robe, and the reed held in his right hand; suppose we heard the voice of Pilate speaking to us, as he did to the Jews, " Behold the Man!" suppose we saw the purple robe lifted up, that we might see all under how his body was torn; and that same voice from heaven should come to us, saying, "This same is he whom ye have buffeted, scourged, crowned, crucified with Your sins!" Were not this enough to prick us in our hearts, and to make us cry, " Men and brethren, what shall we-do" We look on Pilate, on the soldiers, on the Jews; but we look not to our sins, saying, Could we but realize our sins as the principal cause of these sufferings of CHRIST, methinks our hearts should break. Consider, yesterday so many lies were told, and so many oaths were sworn; little did we think that all this while we had been stripping CHRIST naked, whipping CHRIST with rods, clothing CHRIST with a purple-scarlet robe, platting a crown of thorns, and putting it on his head, sceptering him with a reed, and saluting him with scorn, "Hail, King of the Jews!" Men, brethren, and fathers, be not deceived; CHRIST is mocked, scorned, and thus abused by Thou when Thou sin; Your sins thus dealt with CHRIST; and in GOD’s acceptation Your sins thus deal with CHRIST even unto this day. Never say, it was long since CHRIST was crucified, and he is now in heaven, for by Your sins Thou crucify again the Lord of glory, Thou put him again to open shame. O look on him whom Thou have pierced! Pilate Thought, that if the Jews would but " behold the man," their hearts would be mollified; and shall not I think as well of Thou It, is a blessed means to make sin bitter, and to breed in our hearts remorse for sin, if we will but hearken to this voice of Pilate, "Behold the Man!"

SECT. VI

Of CHRIST's crucifixion.

About eleven, they prepare with all speed for the execution. In this hour we may observe these several passages. 1. Their taking off the robe, and clothing him again with his own raiment. 2. Their leading him away from Gabbatha to Golgotha; bearing the cross, with Simon's help. 3. His comforting the women who followed weeping. 4. Their giving him vinegar to drink mingled with gall. 5. Their crucifying, or fastening him on the cross.

1. The evangelist tells us, "They took the robe off from him, and they put his own raiment on him." Origen observes, "They took off his robes, but they took not off his crown of thorns." It is supposed this small business could not be done without great pain; after his sore whipping, his blood congealed, and by that means stuck to his scarlet mantle; so that in pulling off the robe, and putting on his raiment, there could not but be a renewing of his wounds.

2. "They led him away, bearing his cross." They bad scarce left him so much blood or strength as to carry himself, and must he now bear his heavy cross! Yes, till he faint and sink, so long he must bear it, and longer too, did they not fear that he should die with less shame and smart than they intended him; which t9-prevent, " they constrained one Simon, a Cyrenian, to bear his cross after him." Crucifixion was a Roman death, and so one of their abominations; hence they themselves would not touch the tree of infamy, lest they should have been defiled; but to touch the Lord's Anointed, to crucify the Lord of glory, they made no scruple at all.

3. He comforted the women, who followed weeping. "And there followed him a great company of people, and of women, which also bewailed and lamented him; but JESUS, turning to them, said, Daughters of Jerusalem, weep not for me, but weep for Thourselves, and for Your children." In the midst of his misery he forgets not mercy; in the midst of all their tortures and scorn, he can hear his following friends weeping behind him, and neglect all his own sufferings to comfort them. He has more compassion on the women that follow him weeping, than on his own mangled self, fainting and bleeding unto death. He feels more the tears that drop from their eyes, than all the blood that flows from his own veins. We heard before, that he would not vouchsafe a word to Pilate that threatened him, nor to Herod that entreated him and yet, unasked, how graciously does he turn about his bleeding face to these weeping women, affording them looks and words too both of compassion and of consolation, "Daughters of Jerusalem, weep not for me, but for Thourselves." And yet observe, he did not turn his face to them until he heard them weep; nor may we think to see his face in glory, unless we first have our eyes in sorrow. It is a wonder to me, that. any in our age should ever decry tears, remorse, contrition, compunction. How many saints do we find, both in the Old and New Testament, confuting by their practices those gross opinions The promise tells us, GO They that sow in tears, shall reap in joy;" he that follows CHRIST, or "goes forth weeping, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him." But what is the meaning of this, "Weep not for me" May we not weep for the death of CHRIST Do we not find in Scripture that all the people wept at the death of Moses that all the church wept at the death of Stephen that the women lamented the death of Dorcas And did not CHRIST himself weep for Lazarus, and Jerusalem Nay, is he not here weeping showers of blood all along the way O what is the meaning of this, "Weep not for me, but weep for Thourselves" I answer, the words are not absolute, but comparative. CHRIST Both not simply forbid us to weep for our friends, but rather to turn our worldly grief into godly sorrow for sin. CHRIST pointed the women to the true cause of all their sorrow, which was their Sins; and thus we have cause to weep indeed. Our sins were the cause of the sufferings of CHRIST; and in that respect, O that our heads were fountains, and our eyes rivers of tears! O that the Lord would strike these rocky hearts of ours with the rod of true remorse, that water might gush out! O that we could thus mourn over JESUS, whom we have pierced, and be in bitterness for him, as "one that is in bitterness for his first-born."

4. No sooner was he come to the place of execution, "but they gave him vinegar to drink mingled with gall." This was a custom amongst Jews and Romans, that to the condemned they ever gave wine to drink. But in that they gave him vinegar mingled with gall, it was an argument of their cruelty and envy.

5. "They crucified him;" that is, they fastened him to the cross; and then lifted him up. What I mean to observe of this crucifying of CHRIST, I- shall reduce to these two heads, viz. the shame and pain. (I.) For the shame, it was a cursed death, " Cursed is every one that hangs on a tree." When it was in use, it was chiefly inflicted upon slaves, that either falsely accused, or treacherously conspired their master's death; but on whomsoever it was inflicted, this death, in all ages among the Jews, has been branded with a special kind of ignominy; and so the apostle signifies when he says, “He abased himself to the death, even to the death of the cross." (2.) Forthe pain, it was a painful death, as appears several ways. 1. His legs and hands were violently racked, and pulled out to the places fitted for fastening them, and then pierced through with nails. 2. By this means he wanted the use both of his hands and feet, and so was forced to hang immovable upon the cross, as being unable to turn any way for ease. 3. The longer he lived, the more he endured; for by the weight of his body his wounds were opened and enlarged, his nerves and veins were rent and torn asunder, and his blood gushed out more and more. 4. He died by inch-meal, as I may say, and not at once the cross kept him a great while upon the rack. It was full three hours between CHRIST's affixion and expiration; and it would have been longer if he had not freely and willingly given up the ghost. It is reported that Andrew the apostle was two whole days upon the cross before he died; and so long might CHRIST have been, if GOD had not heightened it to greater degrees of torment.

I may add, as above all this, the pains of his soul while he hung on the cross; for there also CHRIST had his agonies and conflicts; these were those wSwes 8avam, pains of death, from which Peter tells us CHRIST was loosed. The word wives properly signifies the pain of a woman in travail; such were the pains of JESUS CHRIST in death. The prophet calls it, the travail of his soul. And the psalmist calls it, the pains of hell: "The sorrows of death compassed me, and the pains of hell gat hold upon me." The sorrows, or cords of death, compassed his body, and the pains of hell gat hold upon his soul. And these were they that extorted from him that passionate expostulation, " My GOD, my GOD, why has Thou forsaken me" He complains of that which was more grievous to him than ten Thousand deaths, My GOD, my GOD, why has Thou withdrawn thy wonted presence, and left my soul (as it were) in hell!"

And now we reflect on the shame and pain: O the curse and bitterness that our sins have brought on JESUS CHRIST! When I but. think on these bleeding veins, scourged sides, furrowed back, harrowed temples, digged’hands and feet, and then consider that my sins were the cause of all; methinks I should need no more arguments for self-abhorring. Christians, would riot Your hearts rise against him that should kill Your father, mother, brother, wife, husband O then, how should Your hearts and souls rise against sin’ Surely sin it was that murdered CHRIST, that killed him who is instead of all relations, who is a Thousand times dearer to Thou than father, -mother, husband, child. One Thought of this.should, methinks, be enough to make Thou say, as Job did,_",l abhor myself in dust and ashes." O, what is that cross on •the back of CHRIST My sins, O, what is that crown on the head of CHRIST My. sins. O, what that nail iu the right hand, and that other in the left hand of CHRIST P My sins. O, what that spear in the side of CHRIST My sins. O, what are those nails and wounds in the feet of CHRIST My sins. With a spiritual,eye, I see no other engine tormenting CHRIST.:; no other Pilate, Herod, Annas, Caiaphas, condemning CHRIST; no otherr soldiers, officers; Jews or gentiles, doing execution on CHRIST, but only sin. O my sins, my sins

Comfort we ourselves in.the end of this death of CHRIST; "As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up; that whosoever believeth in him should not perish,: but have eternal life." without this consideration, the contemplation of,CHRIST's, death would be altogether unprofitable. Now what was the end Surely this, CHRIST was lifted up, that he might draw all men unto him::..CHRIST.hung.on a tree, that he might bear our sins on the tree. This was the plot which GOD aimed at in the crucifying of CHRIST; and thus our faith must take it up. Indeed our comfort hangs on this. The design of CHRIST in his sufferings is that welcome news, O remember this, CHRIST is crucified! And why so That "whosoever believeth in him should not perish, but have everlasting life.

SECT. 8:

Of the Consequents of CHRIST's Crucifixion.

1. About twelve, when the sun is usually brightest, it began now to darken. This darkness was so great, that it spread over all the land of Jewry: some think, over all the world: so we translate it in Luke; "And there was darkness over all the earth:" And many gentiles, besides Jews, observed the same as a great miracle.. The cause of this darkness is diversly rendered by several authors. Some think, that the sun, by Divine power, withdrew, and held back its beams. Whatsoever was the cause, it continued for the space of three hours as dark as the darkest winter's night.

2. About three, which the Jews called the ninth hour, the sun now beginning to receive his light, " JESUS cried with a loud voice, Eli, Eli, Lama sabachthani, my GOD, my GOD, why has Thou forsaken me" And then, "that the Scripture might be fulfilled, he said,’ I thirst.' And when he had received the vinegar, he said,’It is finished.' And, at last, crying with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus; he gave up the ghost. I cannot dwell on these seven words of CHRIST, which he uttered on the cross big words were ever gracious, but never more gracious than at this time. We cannot find, in all the books of men, in all the records of time, either such sufferings or such sayings as were these last sayings and sufferings of JESUS CHRIST.

3. About four in the afternoon he was pierced with a spear, and there issued out of his side both blood and water.' "And one of the soldiers with a spear pierced his side, and forthwith came thereout blood and water." This was a fountain of both sacraments, the fountain of all our happiness, "the fountain; opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness." " There are three that bear witness on earth," says John, " the Spirit, the water, and the blood." Out of the side of CHRIST, being now dead, there issues water and blood; signifying that he is the cause of both our justification and sanctification.

4. About five (which the Jews call the eleventh, and the last hour of the day,) CHRIST was taken down, and buried by Joseph and Nicodemus. Thus far we have propounded the blessed object of CHRIST's suffering and dying for us. Our next work is to direct Thou how to look unto him in this respect.

CHAP. 3:.

SECT. 1: Of knowing JESUS as carrying on the great Work of our Salvation in his Death.

1. LET us know JESUS carrying on the great work of -our salvation during his sufferings and death. This is the high point which Paul was ever studying: preaching," I determined not to know any thing among Thou save JESUS CHRIST, and him crucified." CHRIST crucified is the rarest piece of knowledge in the world. The person of CHRIST is a matter of high speculation; but CHRIST farther considered, as clothed with his garments of flesh and blood, is that knowledge which especially Paul pursues. He-esteems not, determines not to make any profession of, any other science or doctrine. O my soul, how many days, and months, and years have Thou spent to attain some little measure of knowledge in the arts, and tongues, and sciences And yet what a poor skill halt Thou attained in respect of the many Thousands of them that knew nothing at all of JESUS CHRIST And what if Thou hadst reached a greater proficiency Couldst Thou have dived into the secrets of nature Couldst Thou have excelled " the wisdom of all the children of the east country, and all the wisdom of Egypt, and the wisdom of Solomon, who spoke of beasts, of fowls, of fishes, of all trees, from the cedar tree that is in Lebanon, even to the hyssop that springeth out of the wall," yet without the saving

knowledge of CHRIST crucified, (CHRIST suffering, bleeding, and dying,) all this had been nothing. See Eccl. 1: 18; and above all, that is the rarest which shows him suffering for us, and so freeing us from hell-sufferings. Come then and spend thy time for the future more fruitfully in reading, learning, knowing, this one necessary thing. Study it therefore, but be sure thy study and knowledge be rather practical than speculative. Do not merely learn the history of CHRIST's death, but the efficacy, virtue, and merit of it. Know what Thou knows in reference to thyself, as if JESUS had been all the while carrying on the business of thy soul's salvation; as if Thou hadst stood by, and CHRIST had spoke to thee, as to the woman, " Weep not for me, but for thyself; thy sins cause my sufferings, and my sufferings are for the abolition of thy sins."

SECT. 2:

Of considering JESUS in that Respect.

Let us consider JESUS carrying on this great work. of our salvation during his sufferings and death. "They shall look upon me whom they have pierced," says the prophet; that is, they shall consider me: and accordingly the apostle was looking unto JESUS, or considering JESUS, GO the Author and finisher of our faith, who for the joy set before him, endured the cross, and despised the shame." It is good in all respects, and under all considerations, to look unto JESUS from first to last; but, above all, this text relates to the time of his sufferings And hence it is that Luke calls CHRIST's passion a wgig, a theory or sight; " And all the people that came together to that sight, smote their breasts and returned." Not but that every particular respecting CHRIST is a sight, worthy our looking on, or considering; CHRIST in his Father's purpose, CHRIST in the premise, CHRIST in the performance; CHRIST in his birth, and CHRIST in his life. O what blessed objects are these to look upon! But, above all, "'consider him, (says the apostle ) " that endured such contradiction of sinners against himself. Consider him, who, for the joy that was set before him, endured the cross, and despised the shame." Of all other parts, acts, or passages of CHRIST, the Holy Ghost has only honored CHRIST's passion (his sufferings and death,) with this name, theory and sight. O then let us look on this, consider this.

1. Consider him passing over the brook Cedron. It signifies the wrath of GOD and rage of men.. Through many tribulations must they go, that will follow-after him to the kingdom of glory. Consider him entering into the garden of Gethsemane: in a garden Adam sinned, and in this garden CHRIST must suffer. Into this garden no sooner was he entered, but he began to be agonized. All his powers within him were in conflict.. Consider, O my soul, how suddenly he is struck into a strange fear. Never was man so afraid of the torments of hell, as CHRIST, standing in our room, is of his Father's wrath; nor was he only afraid, but very heavy. " My soul is exceeding sorrowful, even unto death." His. sorrow was deadly, it melted his soul as wax is melted with heat. It continued with him till his last gasp; his heart was like wax burning all the time of his passion. Nor was he only afraid and heavy, but he began to be sore amazed. This signifies an universal cessation of all the faculties of the soul from their several functions. We usually call it a consternation. It is like a clock stopped for the while from going by some hand or other laid- upon it; such a motion of the mind, that for the present he was disabled to mind any thing else, but the dreadful sense of the wrath of God. O what an agony was this! what a struggling passion of mixed grief!. “O, my Father! Thou have bent thy bow; to 1 here an open breast, fix herein all thy shafts; better I suffer for awhile, than that all men should be damned for ever: thy will is mine to! I will bear. the burden of sin: shoot here thy arrows of revenge." And thus, as he prayed, he sweat, "And his sweat was,, as it were great drops of blood falling down to the ground." O what man or angel can conceive the agony, the fear, the sorrow, the amazement of heart, that, without all outward violence, bled through the flesh and skin; not some faint dew, but solid drops of blood O, my soul, consider this, and if Thou wilt bring this consideration home, say thy sins were the cause of this bloody sweat.

2. Consider his apprehension. Judas is now at hand,. with a troop following him. See how, without all shame, he sets himself in the van,, and coming to his Lord and Master, gives him a most traitorous kiss: " What, Judas, betrayest Thou the Son. of man with a kiss" Have Thou sold the Lord of life to such cruel merchants as covet greedily his blood At what price have Thou set the Lord of all the, creatures At thirty pence What a slender price for the Lord of glory. At that time, said CHRIST, "ye be come as against a thief, with swords and staves; I sat daily among Thou teaching in the temple, and ye never laid hands on me; but this is Your hour, and the power of darkness." Now the prince of darkness exercised his power; now the most ravenous wolves assaulted the most innocent Lamb in the world. Now they furiously haled him this way and that way. What cries, and shouts, and clamors made they over him Now they lay hold on his holy hands, and bind them hard with rough and knotty cords. Now they bring him back again over Cedron., Now they lead him openly through the streets of Jerusalem, and carry him to the house of Annas in triumph. O, my soul, consider these several particulars leisurely, and with good attention, till Thou feelest some motions in thy affection. He that is fairer than all the children’of men, is besmeared with weeping, and troubled with sorrow of heart. Surely, there is something, O my soul, in thee, that caused all this. Hadst not Thou sinned, the Sun of Righteousness had never been eclipsed.

3. Consider the hurrying of JESUS from Annas to Caiaphas. There a council is called, and Caiaphas, the-high-priest; adjures our Lord to tell him, if he was CHRIST the Son of God No sooner he affirms it, but he is doomed guilty of blasphemy. Now again they disgorge all their malice and revenge; each one gives him buffets and strokes. They spit upon that Divine face, they, hoodwink his eyes, and strike him on the cheek, scoffing and jesting, and saying, "Who is it that smote thee" O my soul, why dost Thou not humble thyself at this so wonderful example How is it that there should remain in the world any token of pride after this so marvelous example of humility I am astonished this so great patience overcomes not my anger, this so great abasing assuageth not my pride, these so violent buffets beat not down my presumption! JESUS CHRIST by these means should overthrow the kingdom of pride, and yet that there should remain in me the relics of pride! Consider all those night-sufferings of CHRIST; now was the season that all creatures should take their rest. All the night long CHRIST is tormented by thy sins. Not one jot of rest has CHRIST, whom Thou, by the alarm of thy sins, disquieted, both at evening, at midnight, and at the cock-crow, and at the dawning.

4. Consider the hurryings of CHRIST from Caiaphas to Pilate. Now he stands before Pilate, where he was accused of sedition and usurpation. Not only Jews, but Gentiles, have their hands imbrued in the blood of CHRIST. Pilate was delegated from Caesar, yet not without a prophecy;’;Behold we go up to Jerusalem, and all things that are written by the prophets concerning the Son of Man shall be accomplished; for he shall be delivered unto the Gentiles." At the Gentile tribunal, being questioned of his kingdom, he answers both the Jews and: Gentiles, that they need not fear his usurpation, "My kingdom is not of this world." He gives kingdoms that are eternal; but he will take away none that are temporal. CHRIST came not into the world to be Cmsar's, or Pilate's, or Herod's successor; but, if they had believed, to have been their. Savior. O that 1: could but contemn the world as CHRIST did! O that I could seek the kingdom of GOD, and his righteousness! O my soul, I €eel it, unless I can be free from the affection of all creatures, I cannot with freedom of mind aspire unto Divine things; unless I' be willing with CHRIST to be despised and forsaken of all, I can have no inward peace, nor be spiritually enlightened, nor be wholly united unto the Lord-JESUS CHRIST.

5. Consider the hurrying of JESUS from Pilate to Herod. There is he questioned' of many things, but justly is the Lamb of GOD dumb, and opened not' his mouth; upon this he is mocked; and arrayed in a gorgeous robe. Wisdom is taken for folly; and the Savior of sinners for, a sinner. See how he emptied himself, and made himself of no reputation, that' he might fill thee with goodness, and make thee wise unto salvation.

6. Consider the hurrying of JESUS from Herod back again to Pilate. O my Savior, how art Thou now Abused!' New accusations are forged; and when Pilate sees that nothing will do, but CHRIST must die, he delivers him to be' stripped, whipped, clothed in purple, crowned with thorns, and sceptred with a reed. Who can number the stripes wherewith they tore his body, one wound eating into another O my heart, how can I think of this without tears of blood O joy of angels; and glory of saints, who has thus defiled thee with so many, bloody blows! Certainly they were not thy sins, but mine. Love was the cause why Thou didst bestow upon me all thy benefits, and mercy moved' thee to take upon thee all my miseries.

7. Consider that sad- spectacle of JESUS, when "he came forth wearing the crown of thorns, and the purple robe, and Pilate saying unto them, Behold the Man. O' my soul, fix thy eyes on the sad object! Suppose thyself in the case of JESUS; what if in so sensible and tender a part as thy head is, men should fasten a number of thorns Alas'! Thou can hardly abide the prick of a pin, much less the piercing of so many thorns. O, but thy JESUS was crowned with thorns, and sceptred with a reed, and that reed was taken out of his hands, to beat the crown of thorns into his head; thy JESUS was whipped with cords and rods; and being in this plight Thou art called to "behold the man.' Can Thou consider him at present, as if Thou hadst a view of this very Man Methinks it would make thee break out and say, "O the brightness of thy Father's glory, who has thus cruelly dealt with thee O unspotted Glass of the majesty of GOD, who has thus wholly disfigured thee O River that flows out of the paradise of delights, who has thus troubled thee Is it my sins, O Lord, that have so troubled thee: my sins were the thorns that pricked thee, the lashes that whipped thee, the purple that clothed thee. It is I, Lord, that am thy tormentor, and the very cause of these thy pains.

8. Consider Pilate's sentence, that JESUS should be crucified as the Jews required. Now they had him in their will, and they did to him what seemed them good. Follow him from Gabbatha to Golgotha. See how they lay the heavy cross upon his tender shoulders, that were so rent and torn with whips. Accompany him all the way to the execution, and help to carry his cross to mount Calvary; and there see him lifted up on that engine of torture, the bloody cross. He hangs on nails, and as he hangs, his own weight becomes his affliction. O see how his arms and legs were racked with- violent pulls, his hands and feet bored with nails, his whole body torn with stripes, and gored with blood. Arid now, O my soul, run with all thy might into his arms, held out at their full length to receive thee. O weigh the matter! Because sin entered by the senses, therefore the head, in which the senses flourish, is crowned with searching thorns. Because the hands and feet are more especially the instruments of sin, therefore his hands and feet are nailed to the cross for satisfaction. Be enlarged, O my Thoughts; and consider it, and consider it again.

9. Consider the darkness that spread over all the earth Now was the sun ashamed to show his brightness, considering that the Father of Lights was darkened with such disgrace. The heavens discolored their beauty, and are in mourning-robes. The lamp of heaven is immantled with a miraculous eclipse. The sun in the firmament will sympathize with the Sun of Righteousness. It will not appear in glory, Though it be mid-day, because the Lord of glory is thus disgraced. And now hear the voice that comes from the Son of GOD, " My GOD, my GOD, why has Thou forsaken me " CHRIST, in the garden, tasted the bitter cup of GOD’s fierce wrath, but now he drunk the dregs of it. O, but what is the meaning of this; "My GOD, my GOD, why has Thou forsaken me" Surely, l. This was not a perpetual, but a temporary forsaking. The Godhead was not taken away from the manhood, but the union remained still, even now when the manhood was forsaken. 2. This was not a forsaking on CHRIST's part, but only on the Father's part; the Father forsook CHRIST, but CHRIST went after him. GOD took away the sense of his love, but the Son of -God laid hold upon him, crying, " My GOD, my GOD," &c. 3. This forsaking was not in respect of the being, but in respect of the feeling of GOD’s favor, love, and mercy. Certainly GOD loved him still; but his sense of comfort was now quite gone,. so as it never was before. In his agony there was now and then some little flash of comfort to cheer him; but now all the sense and feeling of GOD’s love was gone. CHRIST now took the -place of sinners, and GOD the Father shut him out, as it were, amongst the sinners; he drew his mercy out of sight, and therefore he cried out in a kind of wonder, a My GOD, my GOD, why have Thou forsaken me" After this he speaks but a few words more, and gives up the ghost. He dies, that we might live; he is dissolved himself, that we might be united to his Father. O my soul, see him now if Thou can for weeping; his eyes are dim, his cheeks are wan, his face is pale, his head is bowing, his heart is panting,; himself is dying. Come, and die with him by mortification. Look pale, like him, with grief, and sorrow, and trouble for thy sins.

1O. Consider the piercing of his side with a -spear, whence came out a stream of blood and water. O Fountain of everlasting waters! Methinks I see the blood running out of his side more freshly than those streams which ran out of the garden of Eden, and watered the whole world. Consider the taking of his body down by Joseph, the burying of it by Joseph and Nicodemus. O my spirit, go with me a little! CHRIST being dead, it is pity but he should have a funeral. According to the letter, let Joseph and Nicodemus bear his corpse; let the blessed virgin go after it sighing and weeping, and at every other place looking up to heaven; let Mary Magdalen follow after with precious ointment, and with her hair hanging, ready, if need were, to wipe his feet again: Now, let every sinner, according to the nature of his sin, draw something from the passion of CHRIST to the mortifying of his sin; yea, let all turn mourners; let all bow their heads, and be ready to give up the ghost for the name of CHRIST. O my soul, that Thou wouldst thus meditate, and thus imitate, that so thy meditation might be fruitful, and thy imitation real; I mean, that thy life and death might be conformable to the life and death of JESUS CHRIST.

SECT. 3:

Of desiring JESUS in that Respect.

Let us desire JESUS carrying on the work of our salvation in his death. Indeed nothing does so coot and refresh a parched and thirsty soul as the blood of JESUS; which made the poor woman cry out so earnestly, “I have an husband, and children, and many other comforts, but I would give them all, and all the good that ever I shall see in this world, or in the world to come, to have my poor thirsty soul refreshed with that precious blood of the Lord JESUS CHRIST." But what is there in CHRIST's blood or death that is so desirable I answer,

1. There is in it the Person of CHRIST, he that is God-man, "The brightness of his Father's glory, and the express image of his person." It is he that died; every drop of his blood was not only the blood of an innocent man, but of one that was GOD as well as man. " GOD with his own blood purchased the church.'' Now surely every thing of GOD is desirable.

2. There is in it a worth. CHRIST, considered under the notion of a sacrifice, is of infinite worth. No wealth in heaven or earth, besides this, could redeem one soul; and therefore the apostle sets this against all " corruptible things, as silver and gold," the things so much set by amongst the men of this world; "Ye were not redeemed with corruptible things, as silver and gold, but with the precious blood of CHRIST, as of a lamb without blemish, and without spot."

3. There is in It a merit and satisfaction. The Scripture does not expressly use these words, but it has the sense and meaning of them; as in that text, " He has

made us accepted in the Beloved, in whom we have redemption through his blood." The very words, redeeming and buying, plainly demonstrate, that a satisfaction was given to GOD by the death of JESUS; "He gave himself for us, that he might redeem us." " Ye are bought with a price." And what price was that Why, his own blood; "Thou wast slain, and has redeemed us to GOD by thy blood;" that is, by thy death and passion. This was the *, that ransom which CHRIST gave; "The Son of Man came to give his life a ransom for many;" or, as the apostle, " He gave. himself a ransom for all." The word is here, *, which signifies an adequate price, or a counter-price; as when one doth, or undergoes something in the room of another; as when one yields himself a captive for the redeeming of another out of captivity, or gives up his own life for the saving of another man's life; so CHRIST gave himself, *, a ransom, or counter-price, submitting himself to the like punishment that his redeemed ones should have undergone.

4. There is in it not only a true, but a copious, and full satisfaction. CHRIST's death and blood is superabundant to our-, sins; "The grace of our Lord was exceedingly abundant," 1 Tim. 1: 14; L9lEPE7lX oizaE, it was over-full, redundant, more than enough. Many an humble soul is apt to complain, " O, if I had not been so great a sinner, there might have been hope." This is to undervalue. CHRIST's redemption, this is to think there is more in sin to damn, than in CHRIST's sufferings to save; whereas all thy sins to CHRIST are but as a little cloud to the glorious sun; yea, all the sins of all the men in the world are but to CHRIST's merits as a drop to the ocean.

5. There is in it remission of sins. So says CHRIST, "This is my blood of the New Testament, which is shed for many for the remission of sins." Remission of sins is attributed to CHRIST's death as a cause; it is not thy tears or prayers, or rending of heart, that could pay the least farthing, " without shedding of blood (says the apostle,) there is no remission." God. will have tears and blood also, Though not for the same purpose; for all thy tears Thou must fly to CHRIST only as the cause; it is true Thou must mourn, and pray, and humble thyself, but it is CHRIST's blood only that can wash us clean. O remember this! GOD will not pardon without satisfaction by the blood of CHRIST. And surely this makes CHRIST's death so desirable: " O my sins afflict me, (cries many a one;) O I am loathsome in my own eyes, much more in GOD’s; surely GOD is offended with my dullness, slothfulness, and my Thousand imperfections; I am all the day long entangled with sin." But let this contrite spirit look on CHRIST's death, and therein he may find all sin is pardoned. See here what an argument is put into thy mouth, from these sufferings of CHRIST; well may Thou say, "O Lord, I am unworthy, but it is just and right that CHRIST obtain what he died for; O pardon my sins for his death's sake, and for his precious blood's sake."

6. There is in it reconciliation and peace with God. In CHRIST JESUS, ye who sometimes were afar off, are made nigh by the blood of CHRIST, for he is our peace, who has made both one, and has broken down the middle wall of partition between us. When we were enemies, we were reconciled unto GOD by the death of his Son." This certainly should support the-drooping soul; it may be Thou criest, " My sins have made a breach between GOD and my soul; I have warred against heaven, and now GOD wars against me; and O what odds P If the Lord be angry, yea, but a little, what will become of my poor soul Is stubble able to contend with the consuming fire How then shall I contend with God" But come and look on CHRIST's death, as the means and meritorious cause of reconciliation; and Thou can not but say, "O this death is desirable!" When GOD the Father looks at a sinner in the bloody glass of CHRIST, then says GOD, " Fury is not in me, I have no more controversy with this soul; seeing CHRIST has suffered, it is enough, I have as much as my justice can demand, my frowns are now turned into smiles." Why this is it that makes' CHRIST's death and blood so desirable to the soul; what, shall Jacob so rejoice in seeing Esau's face altered to him shall he say to Esau, " I have seen thy face, as- the face of God" How much rather may the humble and believing sinner be filled with gladness, when GOD, through CHRIST's blood, shall be thus appeased and reconciled to him

7. There is in it a blessed virtue to open heaven, and to make passage thither for our souls, " liberty to enter into the holiest by the blood of JESUS." It is the blood of CHRIST that rends the veil, and makes a way into the holy of holies, that is, into the kingdom of heaven. without this blood, there is no access to God. It is only by the blood of CHRIST, that heaven is open to our prayers, and that heaven is open to our persons. This blood is that key that unlocks heaven, and lets in the souls of, his redeemed ones. " And I looked, (says John,) and behold a. door was open in heaven, and the first voice I heard was as it were of a trumpet talking with me, which said, Come up hither;" and no sooner was he in spirit, and entered in, but he heard the new song; "Thou art worthy to take the book, and to open the seals thereof, for Thou wart slain, and have redeemed us to GOD by thy blood."

Come now, and gathering all these particulars; there is in CHRIST's blood, the person of CHRIST, the price of souls, _ a merit and satisfaction, a copious and full satisfaction, remission of sins, reconciliation with GOD, a passage into glory; I might add all other privileges, benefits, dignities of the soul, for they all flow from the blood of JESUS, and they are all contained, either expressly or virtually in the blood of JESUS; and is not all this worth the looking after O my soul, where is thy languor, and fainting towards this blessed object When David desired strongly GOD’s law, he expressed his longings, by the breaking and fainting of his soul; " My soul breaketh for the longing that it, has to thy judgment at all times; and my soul fainteth for thy salvation." O where be these breakings and faintings Strength of desire is expressed by the apostle by groaning, which is the language of sickness. O where be these groanings after CHRIST's death When I call to mind that CHRIST's death is my ransom, that CHRIST's stripes are my cures, that CHRIST's blood is my fountain to wash in, and to be clean; how should I but pray in this sense, " His blood be upon us, and on our children" O I am undone, except I have a share in this blood! It is only this fountain that can quench my thirst; and now I have seen the fountain opened, how should I but thirst, and cry out with the woman of Samaria, "O give me this water, that I thirst no more" But alas, I say it, I only say it. O that I could feel it! O my JESUS, that Thou wouldst breed in me ardent desires, vehement longings, unutterable groans, mighty gaspings. When my spirit is in a right frame, I feel some desires after CHRIST's blood; but how short are these desires, how unworthy of the things desired Come, Lord, kindle in me hot, burning desires, and then give me the desirable object.

SECT. 4:

Of hoping in JESUS in that Respect.

Let us hope in JESUS, carrying on the great work of our salvation in his sufferings and death. By this hope, I intend only that which the apostle calls " full assurance of hope." It is not every hope that is a well-grounded hope. That we may discern that the grounds of our hope in CHRIST's death are not false, I shall lay down these signs:

1. If CHRIST's death be mine, then is that great end of his death accomplished in we; viz. " By the sacrifice of himself, he has put away sin," even my sin; and, " in him I have redemption through his blood, even the forgiveness of sins." As on this account he suffered, -" to finish the transgression, to make an end of sins, and to make reconciliation for iniquity;". so if his death be mine, I may assuredly say, " my sins are pardoned, and mine iniquities are done away." Come, then, and try by this sign, can Thou assure thyself that thy sins are forgiven thee; have Thou heard the whisper of GOD’s Spirit, " Son, or- daughter, be of good comfort, thy sins are remitted" there is no question, then, but Thou art redeemed by his. blood, Thou have part in his sufferings.

2. If CHRIST's death be mine, then am I made conformable to CHRIST in his death. The same that was done to CHRIST in a natural way, is done in the believer in a spiritual way; that is, as CHRIST died so the believer dies; as CHRIST died for sin, so the believer dies to sin: ~` In that he died, he died unto sin, likewise reckon ye Thourselves to be dead unto sin." Observe here the analogy and resemblance between CHRIST and us, both die unto sin, CHRIST, by way of expiation, for the sins of others.we by the way of mortification, and crucifying our own sins. I look upon this sign as the very touch-stone of a Christian.

Two questions I suppose needful to resolve the grounds of our hope concerning our interest in the death of CHRIST.

l. Whether in truth our sins are mortified 2. Whether we grow in mortification

1. For the former; whether in truth our sins are mortified, it is a skill worth our learning, because of the many deceits that are within us. Sin may seem to be mortified when the occasion is removed; or, when it is but removed from one sin unto another; or, when the sap and strength of sin is dead. As the lamp goes out when either the oil is not supplied, or taken away. Now that in this scrutiny we may search to the bottom, and know the truth of our mortification, it will appear by these rules: (1.) True mortification springs from a root of faith. If we can make out that we believe in CHRIST for life and salvation, and that now we feel in us the decay of sin, we may conclude from the cause, that this decay of sin is true mortification. It is a blessed effect - arising from a right cause.

(2.) True mortification is general;. not only one sin, but all sins are mortified in a true believer. As death is unto the members of the body, so is mortification unto the members of sin; now death seizeth upon every member, it leaves not life in any one member of the body; so neither does mortification leave life in any one member of sin. It is good to observe the degrees of mortification; the first is, to forbear the practice of gross sins, in word or deed. The second is, to deny consent and will to all frailties and infirmities. The third is, to be free from any liking of any evil motion; not only to deny consent, but also to deny the very Thought or imagination. If when these motions first arise we presentry quench, reject, detest, and cast them away front us; therein is true mortification.

2. Whether we grow in our mortification True mortification is that which grows. Now the growth of our mortification will appear by these following signs:(I.) Growing mortification has its chief conflicts in spiritual lusts. At first we mortify grosser evils; but when we grow in this blessed duty, we then set ourselves against spiritual wickedness; as pride, presumption, self-confidence. This method the apostle sets down; "Let us cleanse ourselves from all filthiness of flesh and spirit." First, from all filthiness of the flesh or body, and then from all filthiness of the spirit. (2.) Growing mortification is constant, lasting, durable. When there is in the heart a sudden flowing and reflowing, it comes from those vast seas of corruption that are within us. In this case, mortification is very weak. But, on the contrary, if we find our standing more firm and sure; if for the main we walk evenly, and keep closely to the Lord; it carries with it an evidence that our mortification grows. (3.) Growing mortification feels lust more weak; and the spirit more strong in its ordinary actings. Suppose it be a lust or fancy, it cannot boil up to gross fancies as it was wont; or, suppose it be pride, it boils not up to such a spirit of pride as formerly; instead of bringing forth fruit, it now brings forth blossoms; or, instead of bringing forth blossoms, it now brings forth nothing but leaves; this is a sign that this lust is withering more and more; and, as when the water abates, it overflows less ground, we may thus conclude that mortification grows. (4.) Growing mortification has more ability to abstain from the very occasions and beginnings of lust. When a man cannot endure to come where such a one is that he loves not, when he cannot endure the sight of him, or any thing that puts him in mind of him, not so much as to parley, or speak with him; this is a sign of strong hatred; and so when a man hates the very garment spotted with the flesh, here is a good sign.

O my soul, try now the growth of thy mortification by these signs; have Thou overcome grosser sins, and is now thy chief conflict with spiritual wickednesses_ Is thy standing and walking with GOD more close, and even, and constant than sometimes it has been Is thy lust more weak, and thy grace more strong in ordinary actings Have Thou now more ability to quench the flame of sin in the very spark, to abstain from sin in its first motion Why, then is the promise accomplished, "He will subdue our iniquities:" Surely Thou art a growing Christian; Thou has fellowship with CHRIST in his sufferings; thy ground is solid, firm, and stable; thy hope has foundation,. and Thou may build upon it, that CHRIST's death and sufferings are thine, even thine.

SECT. 5:

Of believing in JESUS in that Respect.

Let us believe in JESUS, carrying on the great work of our salvation, during his sufferings and death. Every one looks upon this as an easy duty; only the humble soul cries out, 11 O what an hard thing it is, considering my enmity against CHRIST, to believe that CHRIST died for me, that-he gave himself to the death, even to the death of the cross, for my soul" Trembling soul! throw not away thyself by unbelief. It may be Thou wouldst not die for an enemy, an irreconcilable enemy; but are not the mercies of GOD above all the mercies of men Look on JESUS as lifted up, and then look at the end and meaning; why was JESUS thus lifted up

1. One design of CHRIST's death was to redeem us from the slavery of death and hell. We were CQ carnal, sold under sin;" whereupon the law seized on us, locked us up, as it were, in a dungeon; yea, the sentence passed, and we but waited for execution. Now to get us rid from this dismal, damnable estate, CHRIST himself is matte under the law, that he might redeem us; not by way of entreaty; that would not serve the turn. Sold we were, and bought we must be, it was a matter of redemption but with what must we be redeemed " Ye were not redeemed with corruptible things, as silver and gold, but, with the precious blood of CHRIST." His precious blood was the price we stood him in; which’ he paid when "he gave his life a ransom for many." The case stood thus between CHRIST and us in this point of redemption; we all, like a company of malefactors, were ready to be executed. Now, what said CHRIST to this “I will suffer that which they should suffer; I will take upon me their execution, upon condition I may redeem them."

Now this he did at his death, and this was the end why he died, that by his death we might be redeemed from death and hell. 2. Another design of CHRIST's death was to mortify our members which are upon the earth. Not only would he remit sin, but he would destroy it, kill it, crucify it; he would not have it " reign in our mortal bodies, that we should obey it in the lusts thereof." This design the apostle sets out in these words, " He bare our sins in his own body on the tree, that we being dead unto sin, should live unto righteousness." CHRIST, by his death, had not only a design to deliver us from the guilt of sin, but also from the power of sin. "God forbid that I should glory, save in the cross of our Lord JESUS CHRIST, by whom the world is crucified unto me, and I unto the world." Paul was a mortified man, dead to the world, and dead to sin. But how came he so to be Why this he attributes to the cross, the death of CHRIST. The death of JESUS was the cause of this death in Paul; "How much more shall the blood of CHRIST purge our consciences from dead works to serve the living God" There is in the death of CHRIST, first, a value, and secondly, a virtue; the former is available to our justification, the latter to our sanctification. Now sanctification has too parts, mortification and vivification: CHRIST's death, or passive obedience, is more properly conducible to the one; his life, or active obedience, to the other.

O my soul, look to this: herein lies the pith and marrow of the death of CHRIST; and now, if Thou wilt but exercise thy faith in this respect, how might Thou draw, the virtue of his death into thy soul But here is a question, bow should I manage my faith, to draw down the virtue of CHRIST's death, and so to feel the virtue of CHRIST's death in my soul, mortifying, crucifying, and killing sin I answer, (1.) In prayer, meditation, self examination, and receiving of the Lord's supper. I must propound to myself the Lord JESUS CHRIST, as having undertaken and performed that painful work of suffering even unto death, yea, that of the cross. (2.) I must look upon those grievous, painful, shameful sufferings of CHRIST as very strange and wonderful;; but especially the spiritual part of his sufferings, viz. the sense and apprehension of GOD’s forsaking and afflicting him in the day of his fierce anger. How should I but stand aghave at these so wonderful sufferings of JESUS CHRIST! (3.) 1 must weigh and consider what it' was that caused all this, viz. sin, yea, my sin, yea, this and that sin particularly. This comes nearer home, and from this I must now gather these several conclusions.

1. It was the design of CHRIST, by his sufferings, to give satisfaction to the infinite justice of GOD for sin. 2. It was intended to give the world a most eminent demonstration of the odiousness and execrableness of sin. 3. It holds forth, as sin is horrid in itself, so it cannot but be exceeding grievous and offensive to CHRIST; it put him to all this pain. How then should it but offend him above any thing in the world 4. If therefore there be in me any spark of love towards CHRIST, or any likeness to CHRIST, or if I would have CHRIST bear any love unto me, it will absolutely behove me by all means to loathe sin, and cast it away from me; to root it up, to quit my hands, and to rid my heart of it. The truth is, I cannot possibly give forth a more pregnant proof of my sincere love to CHRIST, than by offering all violence, all holy severity against sin for his sake. Now when the heart is thus exercised, GOD, by his Spirit will not fail to meet us; our desire and endeavor to weaken and kill sin in the soul is not without its reward; but especially when sin has in this way, and by this means, lost the affection of the soul, and is brought into hatred and disesteem, it decays and dies of itself. So matters going thus and thus in the heart, the influence that should nourish sin is cut off, and it withers by degrees till it be finally destroyed.

SECT. VI

Of loving JESUS. in that Respect.

Let us love JESUS as carrying on the great work of our salvation during his sufferings and death. What I did he suffer and die " Greater love than this has no man, that a man should give his life for his friends.-But GOD commends his love towards us, in that while we were yet sinners CHRIST died for us." Here is an argument of love indeed; how should we but love him who thus loved us P In prosecution of this, I have no more to do, but first to show CHRIST's love to us, and to exhort to an exercise of our love to him again.

1. For his love to us: It is worth our while to consider it in an holy meditation. Indeed with what less than ravishment of spirit can I behold the Lord JESUS, who from everlasting was clothed with glory and majesty, now exposed to hunger, thirst, weariness, danger, contempt, poverty, revilings, scourgings, persecution But let them pass. Into what ecstacies may I be cast, to see the Judge of all the world accused, judged, condemned To see the Lord of life dying upon the tree of shame and curse To see the eternal Son of GOD struggling with his Father's wrath To see him who had said, " I and my Father are one," sweating drops of blood in his agony, and crying, "My GOD, my GOD, why has Thou forsaken me" O whither has his love to mankind carried him Had he only sent his creatures to serve us, had he only sent his love to direct and advise us in the way to heaven; had he only sent his angels from his chamber of presence to attend us, and to minister to us, it had been a great deal of mercy; or if it must be so, had CHRIST come down from heaven himself only to visit us, or had he come only and wept over us, saying, 11O that Thou had known, even Thou in this Your day, the things belonging to Your peace O that Thou had more considered my goodness! O that Thou had never sinned!" This would have been such a mercy as that all the world' would have. wondered at it. But that CHRIST himself should come, and lay down his life for his people; and yet I am not at the lowest, that he should' not only part with life, but part with the sense and sweetness of GOD’s love, which is a Thousand times better than life; that he should be content to be accursed, that we might be blessed; that he should be content to be forsaken, that we might not be forsaken; - that he should be content to be condemned, that we might be acquitted; O what raptures of spirit can be sufficient for the admiration of this infinite mercy! Be Thou swallowed up, O my soul, in this depth of Divine love; and hate to spend thy Thoughts any more upon the base objects of this world.

Look upon him He hangs on the cross all naked, torn, and bloody, between heaven and earth; he has a crown indeed, but such a one as few men will touch, none will take from him: his hair is all clotted with blood, his face all clouded with black and blue; he is all over pitifully rent, outwards, inwards, body, and soul. I will think the rest: alas! had I the tongues of men and angels, I could not express it. O love more deep than hell! O love more high than heaven! The brightest seraphims that burn in love, are but as sparkles to that mighty flame of love in the heart of JESUS.

2. If this be CHRIST's love to us, what is that love we owe to CHRIST O now for an heart that might be some ways answerable to these mercies! O for a soul sick of love, yea, sick unto death! This only sickness is our health, this death our life; and not to be thus sick, is to be dead in sins and trespasses. Why, surely I have heard enough for which to love CHRIST for ever. The depths of GOD’s grace are bottomless, they pass our understanding, yet they recreate our hearts; they give matter of admiration, yet they are not devoid of consolation. O GOD, raise up our souls to thee; and if our spirits be too weak to know thee, make our affections ardent and sincere to love thee. The whole gospel is no other thing than a motive to draw man to GOD by the force of GOD’s love to man. In this sense the holy Scriptures may be called The Book of true Love, seeing therein GOD both unfolds his love to us, and also binds our love to - him;, but of all the motives we may draw from CHRIST, and of all the arguments we may find in the gospel of CHRIST, there is none comparable to this, the death of CHRIST, the blood of JESUS. Is not this such a love-letter as never was the like Read the words, " For his great love wherewith he loved us," Eph. 2: 4. O consider it, is not this a great love Are not all mercies wrapt up in the blood of CHRIST It may be Thou have riches, honors, friends, means, O but thank the blood of CHRIST for all Thou hast. It may be Thou have grace, and that is better than corn, or wine, or oil. For this thank the blood of JESUS; surely it was the blood of CHRIST that procured this for thee; Thou wast a rebellious soul, Thou have an hard and filthy heart, but CHRIST's blood was the fouatain opened, and it took away all sin and all uncleanness. CHRIST is in all, and CHRIST is above all, and wilt Thou not love him O that all our words were words of love; and all our labor, labor of love; and all our Thoughts, Thoughts of love; that we might speak of love, and muse on love, and love this CHRIST, who has first loved us, with all our heart, and soul, and might!

SECT. 8:

Of joying in JESUS in that Respect.

Let us joy in JESUS, as carrying on the great work of salvation, in his sufferings and death.. What! has CHRIST suffered for us has he drunk off all the cup of GOD’s wrath, and left none for us How should we be. but cheered Precious souls, why are Thou afraid There is no death, no hell, " no condemnation to them that are in CHRIST JESUS." There is no Divine justice for them to undergo, that have their share in this death of CHRIST. O the grace and mercy that is purchased by this means of CHRIST! O the waters of comfort that flow from the sufferings and obedience of CHRIST! CHRIST was amazed; that we might be cheered; CHRIST was imprisoned, that we might be delivered; CHRIST was accused, that we might be acquitted; CHRIST was condemned, that we might be redeemed; CHRIST suffered his Father's wrath, that the victory might be ours, and that in the end we might see him face to face in glory. Is not here matter of joy It may be, sin, and justice, and conscience, and death, and hell, appear as enemies, but is there not enough in the blood of CHRIST to chase them away Give me leave but to frame the objections of some doubting souls, and see whether CHRIST's death will not sufficiently answer them all.

1. One cries thus, " O! I know not what will become of me, my sins are ever before me: I Against thee, thee only have I sinned, and done this evil in thy sight.' I have sinned against a most dear, and gracious, and merciful GOD and Father in our Lord JESUS. O the aggravations of my sins! Are they not sins above measure sinful" It may be so, but the blood of CHRIST is " a fountain opened for sins and uncleanness."-"And now once in the end of the world has he appeared, to put away sin by the sacrifice of himself." As the scapegoat under the law had upon his head all the iniquities of the children of Israel, and so was " sent away by the hand of a fit man into the wilderness;" so the Lord JESUS, (of whom that goat was a type) had all our iniquities laid upon him by GOD his Father, and bearing them, he took them away; "Behold the Lamb of GOD, who takes away the sins of the world. He went away with them into the wilderness, or into the land of forgetfulness. See what comfort is here

2. Another cries thus, " O! I know not what will become of me, I have transgressed the law, and it speaks terribly; I Cursed is every one that continueth not in all things which are written in the book of the law to do them.' Say not so, for by the death of CHRIST, Though the law be broken, yet the curse is removed. The apostle is clear, " CHRIST has redeemed us from the curse of the law, being made a curse for us." He was made a curse for us; that is, the fruits and effects of GOD’s curse, the punishment due to sinners, the penal curse which justice required, was laid upon CHRIST, and by this means we are freed from the curse of the law. "There is no condemnation to them that are in CHRIST JESUS:" the law is satisfied, and the bond is cancelled. O what comfort is this!

3. Another cries thus,*! 1 know not what will become of me, I have offended justice; and what, shall I appeal from the seat of justice to the throne of grace My sins are gone before, and they are knocking at heaven-gates, and crying, Justice, Lord, on this sinner." By this death of CHRIST, free grace and justice are both thy friends. Thou needest not appeal from the court of justice to the mercy-seat. In this mystery of godliness there may be as much comfort in standing before the bar of justice, as at the mercy-seat. And yet I speak not against relying on GOD’s mercy for pardon. But what need we appeal from justice to mercy, when by faith we may tender the death of CHRIST, and so find acceptance with the justice of GOD itself Come, and let me tell thee, if Thou have any share in the death of CHRIST, Thou have two tenures to hold thy, pardon by, mercy and justice, free grace and righteousness; mercy in respect of thee, and justice in respect of CHRIST. Not only is free grace ready to acquit thee, but a full price is laid down to discharge thee of all thy sins: so that now when the prince of this world comes against thee, Thou may say, " How can he accuse me, seeing CHRIST is my surety; seeing the bond has been sued, and CHRIST JESUS would not leave one farthing unpaid"

4. Another cries thus, " O! I know not what will become of me; I see death standing before me: O this is he that is the king of fears, the inlet to all those plagues in another world, and die I must, there is no remedy: O! I startle, and an) afraid of it." And why so It is CHRIST that died, and by his death took away the sting of death. Come, meditate upon. the death of CHRIST, and Thou shall find -matter enough in his death, for the subduing of thy fears of death, both in the merit of it, in the effect of it, and in the end of it. 1. In the merit of it; CHRIST's death is meritorious, and in that respect, the writ of mortality is to the saints only a writ of ease, a passage into glory. 2. In the effect of it, CHRIST's death is the conquest of death;, CHRIST went down into the grave, that the grave, which was before a prison, might now be a thoroughfare, so that all his saints may with ease pass through, and sing, " O death where is thy sting" 3. In the end of it, CHRIST's death, amongst other ends, aims " at the ruin of him that had the power of death, that is, the devil; and to deliver them who through fear of death were all their life-time in bondage." CHRIST pursued this end in dying, to deliver thee from the fear of death; and if now Thou fearest, thy fearing is a kind of making CHRIST's death of none effect. O come, and " with joy draw water out of this well of salvation!"

Come, then, and comfort Thourselves, all believers, in this death of CHRIST; do Thou believe Why then do Thou sit drooping "What manner of communications are these that Thou have, as Thou walk, and are sad" Away, disquietness of spirit; CHRIST is dead, that Thou might live; in this respect every thing speaks comfort; GOD and men, heaven and earth, angels and devils; the very justice of GOD is now Your friend, and bids Thou go away comforted, for it is satisfied to the full; heaven itself waits on Thou, and keeps the doors open that Your souls may enter. O my soul, I see Thou art poring on sin, on thy crimson sins, but I would have thee dwell on that crimson blood of CHRIST; it is " the blood of sprinkling, it speaks better things than the blood of Abel;" it cries for mercy, and pardon, and refreshment, and salvation; thy sins cry, " Lord do justice against such a soul;" but the blood of CHRIST has another cry, 111 am abased, I

have answered all." Methinks this should make thy heart leap for joy; it is the spiritual wine that makes merry the heart of man; and it is the voice of CHRIST to all his guests, "Eat, O friends; drink, yea, drink abundantly, O beloved."

SECT. VIII.

Of calling on JESUS in that Respect.

Let us call on JESUS, or on GOD the Father, in and through JESUS. 1. We must pray that all these transactions of CHRIST in his sufferings and death may be ours; if we direct our prayers immediately to JESUS CHRIST, let us tell him what pains he has suffered for our sakes; and let us complain against ourselves, " O what shall we do, who by our sins have so tormented our dearest Lord What contrition can be great enough, what tears sufficient, what hatred and detestation equal to those sad and heavy sufferings of our JESUS" And then let us pray, that he would pity us, and forgive us those sins wherewith we crucified him; that he would bestow on us the virtue of his death, that his wounds might heal us, his death might quicken us, and his blood might cleanse us from all our filth of sin; and lastly, that he would assure us that his death is ours; that he would persuade us, " That neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, should be able to separate us from the love of GOD, which is in CHRIST JESUS our Lord."

2. We must praise the Lord for all these sufferings of CHRIST. has he indeed suffered all these punishments for us Then what shall we render unto the Lord for all his benefits What shall we do for him, who has done and suffered all these things But especially, if we believe our part in the death of CHRIST; in all the virtues, benefits, victories, purchases, and privileges of his precious death, then what manifold cause of thankfulness and praise is here Be enlarged, O my soul, sound forth the praises of thy CHRIST, tell all the world of that love of CHRIST, which flowed with his blood out of all his wounds into thy spirit; tune thy heart-strings aright, and keep consort with all the angels of heaven, and all his saints on earth; sing that psalm of John the' Divine, " Unto him that loved us, and washed us from our sins in his own blood, and has made us kings and priests unto GOD, to him be glory and dominion for ever and ever! Amen."

SECT. 9:

Of conforming to JESUS in that Respect.

Let us conform to JESUS in respect of his sufferings and death: looking unto JESUS is effective of this. Come then, and let us look on CHRIST, and conform to CHRIST in this respect. In this particular, I shall examine these queries; 1. Wherein must we conform 2. What is the cause of this conformity 3. What are the means of this conformity

For the first, wherein must we conform I answer, In his graces, sufferings, and death.

1. In the graces that most eminently shone in his bitter passion; his life indeed' was a gracious life, but his graces shone most clearly at his death; I shall instance in some of them. (1.) His humility; that the most high Son of GOD should vouchsafe to be contemned, and be less esteemed than Barabbas, a murderer; that CHRIST should be crucified between two thieves, as if he had been the ring-leader of all malefactors; O what humility was this (2.) His patience; " CHRIST also suffered for us, leaving us an example that we should follow his steps.-Who when he was reviled, reviled not again; when he suffered, he threatened not, but committed himself to him that judges righteously." O the patience of CHRIST! (3.) His love; " Herein is love, not that we loved GOD, but that he loved us, and sent his Son to be the propitiation for our sins." This love is an exemplar of all love, it is the fire that should kindle all our sparks; " Be ye followers of GOD, (says the apostle,) as dear children; and walk in love, as CHRIST also has loved us, and has given himself for us, an offering and sacrifice to GOD, for a sweetsmelling savor." Some observe, that in the temple there were two altars, the brazen, and the golden; the brazen altar was for bloody sacrifices, the golden altar for the offering of incense; now the former was a type of CHRIST's bloody offering upon the cross, the latter of CHRIST's intercession for us in his glory; in regard of both, the apostle tells us, that CHRIST gave himself, both for, an " offering and sacrifice of sweet smelling-savour unto God." O what love was this! (4.) His meekness; in all his passion he showed not the least anger; he suffered himself to be carried like a sheep to the butchery, and " as a lamb before the shearer is dumb, so opened he not his mouth: he was brought as a lamb to the slaughter;" a lamb goes as quietly to the shambles, as if it were going to the fold; and so went CHRIST to his cross. O the meekness of "CHRIST! (5.) His obedience; " He became obedient unto death, even the death of the cross.-He sought not his own will, but the will of him that sent him." There was a command that the Father laid on CHRIST from all eternity: " O my Son, my only-begotten Son, Thou must go down, and leave heaven, and empty thyself, and die the death, even the death of the cross:" all which the Lord JESUS did in time; he was obedient to death, even to the death of the cross. Now in all these graces we must conform to CHRIST. " Learn of me, for I am meek and lowly."-And, "walk in love, as CHRIST also has loved us:" it is as if CHRIST had said, mark the steps where I have trod, and follow me in humility, in patience, in love, in meekness, in obedience unto death.

2. We must conform to CHRIST in his sufferings, if he calls us to them; this was the apostle's prayer, " That I may know him, and the power of his resurrection, and the fellowship of his sufferings;" it was his desire, that he might experimentally know what exceeding joy and comfort it was to suffer for, CHRIST, and with CHRIST. Concerning this, the other apostle speaks also, “CHRIST suffered for us, leaving us an example that we should follow his steps." But the text that seems so pertinent, and yet so difficult, is that of Paul, " I now rejoice iii my sufferings for Thou, and fill up that which is behind of the afflictions of CHRIST in my flesh, for his body's sake, which is the church." One would wonder how Paul should fill up that which is behind of the sufferings of CHRIST; were CHRIST's sufferings imperfect and must Paul add to them no surely; " for by one offering, CHRIST has perfected for ever them that are sanctified. I suppose this is the genuine meaning of the Spirit. "Now rejoice I in my sufferings for Thou, whereby I fulfill the measure assigned me of these tribulations, which remain yet to be endured of CHRIST in his mystical body, which I do for the body's sake, not to satisfy for it, but to confirm it, to strengthen it by my example in the gospel of CHRIST." The sufferings of CHRIST are either personal or general; his personal sufferings were those he endured in his own body, as Mediator; which once for ever he finished. His general sufferings are those which he endures in his mystical body,, the, church; as he is a member with the rest; and these are the sufferings Paul speaks-of, and which Paul with others filled up.

But wherein is the conformity between our sufferings, and the sufferings of CHRIST I answer: (I.) Our sufferings have no conformity with CHRIST's in these two things. 1. In the office of CHRIST's sufferings; for his were meritorious and satisfactory, ours only for edification. 2. Nor in the weight and measure of CHRIST's sufferings; for his were, such as would have pressed any mere creature as low as hell. But, (2.) Our sufferings must have conformity with CHRIST, 1. In the cause of them; CHRIST's sufferings were instrumentally from SATAN and wicked men; we must look to suffer by the' enemies of CHRIST, if we have any share in CHRIST. 2. In the manner of undergoing them; we must suffer with a proportion of that humility, and patience, and love, and meekness, and obedience, which CHRIST showed in his sufferings. 3. In respect of the issue of them r we must look upon CHRIST's issue, and expect it to be ours: "Ought not CHRIST to have suffered these things, and so entered into glory"-And, " If so be that we suffer with CHRIST, we shall be glorified together with CHRIST."-" If we suffer with him, we shall also reign with him."

By reason of this conformity, we have communion with CHRIST in all these particulars; as, 1. We have CHRIST's strength to bear sufferings. 2. His victories to overcome sufferings. 3. His intercession to preserve us from falling away in sufferings. 4. His compassion to proportion our sufferings to the measure of strength which he has given us. 5. His Spirit to draw in the same yoke with us, and to hold us under all sufferings, that we sink not. 6. His graces to be more glorious by our sufferings, as a torch when it is shaken, shines the brighter. 7. His crown to reward our sufferings,- when we shall have tasted our measure of them. O my soul, study this conformity, and be content with thy portion; yea, comfort thyself in this condition of sufferings; must we not drink of our Savior's cup Never wonder that Thou art hated, or persecuted of men. Why, I tell thee, if CHRIST himself were now amongst us in the form of a servant, in that very condition that sometimes he was, and should convince men of their wickedness, as searchingly as sometimes he did, I verily think he would be the most hated man in all the world.

3. We must conform to CHRIST in his death, carrying in us a resemblance and representation of his death. But what death is this I answer, in a word, "A death unto sin." So the apostle; "In that he died, he died unto sin:-likewise reckon ye Thourselves to be dead indeed unto sin." There is a likeness between CHRIST's death and our death, in this respect; "we are planted together in the likeness of his death." True mortification carries. a resemblance of the death of CHRIST. As, for instance;, CHRIST's death was a voluntary death. "1 lay down my life, that I may take it again; no man takes it from me, but I-lay it -down of myself; I have power to lay it down,: and I have power to take it again." Not all the men on earth, nor all the devils in hell, could have effected CHRIST':s death, if lie, had not pleased: his death was a spontaneous act; so is our mortification. "Thy people shall be willing in the day of thy power:- many may leave their sins against their wills; but this is not true mortification; it bears not in it the likeness of CHRIST's death, for he died willingly. CHRIST's death was a violent death; he died not naturally, but violently; "He was put too death in the flesh; he was brought as a lamb to the slaughter." So is our mortification; it is voluntary in respect of us, but violent in respect of sin: when a man lays violent hands on his sins; when he cuts them off, being yet in' their strength; when he pulls up those weeds before they wither in themselves, this is true mortification.

Secondly: As to the cause of this conformity; it was the death of CHRIST; which is,.(1.) The meritorious cause. CHRIST's death was of so great.a price, that it deserved at GOD’s hands our conformity to CHRIST; " CHRIST loved the church, and gave himself for it, that by his --death he. might sanctify it, and cleanse it; and present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish." (2.) An exemplary cause; "He suffered for u-s, leaving us an example, that we should follow his steps." He died for us, leaving us an example, that we should die to sin, as he died for sin. (3.) An efficient cause it works this conformity by a secret virtue issuing froin,it. Thus Christians are said to be "engrafted with CHRIST in the likeness of his death." (4.) An impelling, or a moving cause, as all objects are: for objects have an attractive power. CHRIST crucified does heal sin,:beget grace, encourage to sufferings, by being. looked upon with the eyes of faith; "Look unto JESUS," and the very sight of him will draw Thou after him. CHRIST crucified has an attractive power. "And I, if I be lifted up, will draw all men to me."

Thirdly: what are the means of this conformity I answer:

1. Go to the cross of JESUS CHRIST. It is not all our resolutions, promises, vows, endeavors, without this, that will effect our conformity to CHRIST in his death; no, this conformity is a fruit of the death of CHRIST, and therefore whosoever would have this work wrought in him, let him first have recourse to CHRIST's cross.

2. Look up to him that hangs upon it, contemplate the death of JESUS CHRIST; consider seriously his bitter, shameful, painful sufferings. Much has been said, only here draw it into some epitome: As, 1. Consider who he was. 2. What he suffered. 3. Why he suffered. 4. For whom he suffered. 5. For what end he suffered. 6. With what mind he suffered. Everyone of these will' make some discoveries either of his graces or of his gracious acting in our behalf; and who can tell how far this very look may work on us to change us, and transform us into the image of JESUS CHRIST

3. Let us humbly bewail our defect and inconformity, either to the graces, sufferings, or death of CHRIST. As thus; " Lo, here the profound humility, wonderful patience, fervent love, admirable meekness, constant obedience of JESUS CHRIST! These are the particulars to which I shall conform. But O alas! what a wide distance is there between me and them CHRIST in, his sufferings shined with graces; his graces appeared in his sufferings like so many stars in a bright winter's night; but how dim are the graces in my soul! His sorrows and sufferings were so great, that some think it dangerous to define them; but how poor, how little are my sufferings for JESUS CHRIST I have not yet resisted unto blood; and if I had, what were this in comparison of his sufferings CHRIST in his sufferings died; his passive obedience was unto death, even to the death of the cross. He hung on the cross till he bowed his head and gave up the ghost. He died unto sin once; but alas! how do I live in that for which he died To this day my sin has not given tip the ghost; to this day the death of CHRIST is not the death of my sin; my sin is not yet crucified: O how unanswerable am I to CHRIST in all these respects"

4. Let us quicken, provoke, and rouse up our souls to this conformity; let us set before them exciting arguments; The greatest glory that a Christian can attain to in this world, is to have a resemblance to JESUS CHRIST. Again, the more like we are to CHRIST, the better he is pleased with us. Again, a likeness to CHRIST in his death, will cause a likeness to CHRIST in his glory; " If we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection." Then let us quicken and provoke our souls to this conformity.

5. Let us pray to GOD, that he will make us conformable to JESUS CHRIST. Is it grace we want Let us beg of him, that of that fullness that is in CHRIST, we may in our measure receive grace for grace. Is it patience, or joy in sufferings that we want Let us beg of him, that as he had promised, he will send us the Comforter, that we may follow CHRIST cheerfully, from his cross to his, crown, from earth to heaven. Is it mortification our souls pant after This indeed makes us most like to CHRIST in his sufferings and death; why, then, pray we for this mortification.

6. Let us frequently return to our "looking unto JESUS CHRIST," to our believing in CHRIST, as he was lifted up. There is something flowing into the soul, while it. is acting faith on the death of CHRIST, which, for the rise, or the manner of its working, is beyond what tongue can speak, or pen can write, or pencil can delineate. Conic, then, if we would have grace, endure afflictions, die to sin, grow in mortification.: let us again and again return to our duty of looking unto JESUS, or believing in JESUS, as he was lifted up.