John Flavel, The Fountain of Life

Part 6 of 10 containing Discourses 21-25. Circa 1671

Discourse 21. THE SECOND PREPARATIVE ACT OF CHRIST FOR HIS OWN DEATH

The Lord Jesus the (same) night in which he was betrayed took bread: And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink, in remembrance of me. 1 Corinthians 11:23-25.

Christ had no sooner recommended his dear charge to the Father, but (the time of his death hastening on) he institutes his last supper, to be the lasting memorial of his death, in all the churches, until his second coming; therein graciously providing for the comfort of his people, when he should be removed out of their sight. And this was the second preparative act of Christ, in order to his death: he will set his house in order, and then die.

This his second act manifests no less love than the former. It is like the plucking off the ring from his finger, when ready to lay his neck upon the block, and delivering it to his dearest friends, to keep that as a memorial of him: "Take this, etc. in remembrance of me." In the words read, are four things noted by the apostle, about this last and lovely act of Christ, viz. the Author, Time, Institution, and End of this holy, solemn ordinance.

1. The author of it, The Lord Jesus. It is an effect of his lordly power, and royal authority; Matthew 28:18, "And Jesus came, and spake unto them, saying, All power is given unto me in heaven and earth: Go ye therefore." The government is upon his shoulders, Isaiah 9:6. He shall bear the glory, Zechariah 6:13. Who but he that came out of the bosom of the Father, and is acquainted with all the counsels that are there, knows what will be acceptable to God? And who but he can give creatures, by his blessing, their sacramental efficacy and virtue? Bread and wine are naturally fit to refresh and nourish our bodies; but what fitness have they to nourish souls? Surely none, but what they receive from the blessing of Christ that institutes them.

2. The Time when the Lord Jesus appointed this ordinance. "In the same night in which he was betrayed:" it could not be sooner, because the passover must first be celebrated; nor later, for that night he was apprehended. It is therefore emphatically expressed "en tei nukti", in that same night, that night forever to be remembered. He gives, that night, a cordial draught to his disciples before the conflict: he settles, that night, an ordinance in the church, for the confirmation and consolation of his people, in all generations, to the end of the world. By instituting it that night, he gives abundant evidence of his care for his people, in spending so much of that little, very little, time he had left, on their account.

3. The Institution itself; in which we have the memorative, significative, instructive signs, and they are bread and wine; and the glorious mysteries represented and shadowed forth by them, viz. Jesus Christ crucified; the proper New-Testament nourishment of believers. Bread and wine are choice creatures, and do excellently shadow forth the flesh and blood of crucified Jesus; and that both, in their natural usefulness, and manner of preparation. Their usefulness is very great; bread is a creature necessary to uphold and maintain our natural life; therefore it is called the staff of bread, Isaiah 3:1. Because as a feeble man depends and leans upon his staff, so do our feeble spirits upon bread. Wine was made to cheer the heart of man, Judges 11:13. They are both useful and excellent creatures; their preparations, to become so useful to us, are also remarkable. The corn must be ground in the mill, the grapes torn and squeezed to pieces in the winepress, before we can either have bread or wine. And when all this is done, they must be received into the body, or they nourish not. So that these were very fit creatures to be set apart for this use and end.

If any object, It is true, they are good creatures, but not precious enough to be the signs of such profound and glorious mysteries: it was worth creating a new creature, to be the sign of the new covenant.

Let him that thus objects, ask himself, whether nothing be precious without pomp? The preciousness of these elements is not so much from their own natures, as their use and end; and that makes them precious indeed. A loadstone at sea is much more excellent than a diamond, because more useful. A penny-worth of wax applied to the label of a deed, and sealed, may in a minute have its value raised to thousands of pounds. These creatures receive their value and estimation on a like account. Nor should it at all remain a wonder to thee, why Christ should represent himself by such mean and common things, when thou hast well considered that the excellency of the picture, is its similitude and conformity to the original; and that Christ was in a low, sad, and very abased state, when this picture of him was drawn; he was then a man of sorrows. These then, as lively sighs, shadow forth a crucified Jesus, represent him to us in his red garments.

This precious ordinance may much more than Paul, say to us, "I always bear about in my body the dying of the Lord Jesus:" That is the thing it signifies.

4. Lastly take notice of the use, design, and end of this institution. "Eis ten emen anamnesin", in remembrance, or for a memorial of me. Oh there is much in this: Christ knew how apt our base hearts would be to lose him, amidst such a throng of sensible objects as we here converse with; and how much that forgetfulness of him and of his sufferings, would turn to our prejudice and loss; therefore does he appoint a sign to be remembered by: "As oft as you do this, ye show forth the Lord's death till he come." Hence we observe, suitable to the design of this discourse, OBSERVE: THAT THE SACRAMENTAL MEMORIAL CHRIST LEFT WITH HIS PEOPLE, IS A SPECIAL MARK OF HIS CARE AND LOVE FOR THEM.

What! To order his picture (as it were) to be drawn when he was dying, to be left with his spouse! To rend his own flesh, and set abroach his own blood to be meat and drink for our souls! Oh what manner of love was this! It is true, his picture in the sacrament is full of scars and wounds: but these are honorable scars, and highly grace and commend it to his spouse, for whose dear sake he here received them.

"They are marks of love and honor." And he would be so drawn, or rather he so drew himself, that as oft as his people looked upon the portraiture of him, they might remember, and be deeply affected with those things he here endured for their sakes. These are the wounds my dear husband Jesus received for me. These are the marks of that love which passes the love of creatures. Oh see the love of a Savior! This is that heavenly Pelican that feeds his young with his own blood. We have read of pitiful and tender women that have eaten the flesh of their own children, Lamentations 4:10. But where is that woman recorded that gave her own flesh and blood to be meat and drink to her children? Surely the spouse may say of the love of Christ, what David in his lamentations, said of the love of Jonathan, "Thy love to me was wonderful, passing the love of women." But to prepare the point to be meat indeed, and drink indeed to thy soul, I shall discuss briefly these three things, and hasten to the application.

FIRST, What it is to remember the Lord Jesus in the supper. SECONDLY, What aptitude there is in that ordinance, so to bring him to our remembrance. THIRDLY, How the care and love of Christ is discovered, by leaving such a memorial of himself with us.

Remembrance, properly, is the return of the mind to an object, about which it has been formerly conversant; and it may so return to a thing, it has conversed with before, two ways; speculatively and transiently; or affectingly, and permanently. A speculative remembrance is only to call to mind the history of such a person and his sufferings: that Christ was once put to death in the flesh. An affectionate remembrance, is when we so call Christ and his death to our minds, as to feel the powerful impressions thereof upon our hearts. Thus, Matthew 26:75. "Peter remembered the word of the Lord, and went out, and wept bitterly." His very heart was melted with that remembrance; his bowels were pained, he could not hold, but went out and wept abundantly. Thus Joseph, when he saw his brother Benjamin, whose sight refreshed the memory of former days and endearments, was greatly affected, Genesis 43:29, 30.

"And he lift up his eyes, and saw his brother Benjamin, his mother's son: and said, Is this your younger brother, of whom ye spake to me? and he said, God be gracious to thee my son. And Joseph made haste, for his bowels did yearn upon his brother, and he sought where to weep; and he entered into his chamber, and wept there." Such a remembrance of Christ is that which is here intended. This is indeed a gracious remembrance of Christ: the former has nothing of grace in it.

The time shall come when Judas that betrayed him, and the Jews that pierced him, shall historically remember what was done; Revelation 1:7. "Behold he comets with clouds, and every eye shall see him; and they also which pierced him, and all kindreds of the earth shall wail because of him." Then I say, Judas shall remember; This is he whom I perfidiously betrayed.

Pilate shall remember; This is he whom I sentenced to be hanged on the tree though I was convinced of his innocence. Then the soldiers shall remember; This is that face we spit upon, that head we crowned with thorns; Lo, this is he whose side we pierced, whose hands and feet we once nailed to the cross. But this remembrance will be their torment, not their benefit. It is not therefore a bare historical, speculative, but a gracious, affectionate, impressive remembrance of Christ, that is here intended: and such a remembrance of Christ supposes and includes: 1. The saving knowledge of him. We cannot be said to remember what we never knew; nor to remember, savingly, what we never knew savingly.

There have been many previous, sweet end gracious transactions, dealings, and intimacies betwixt Christ and his people, from the time of their first happy acquaintance with him: much of that sweetness they have had in former considerations of him, and hours of communion with him, is lost and gone; for nothing is more volatile, hazardous, and inconstant, than our spiritual comforts: but now at the Lord's table, there our old acquaintance is renewed, and the remembrance of his goodness and love refreshed and revived: "We will remember thy love more than wine; the upright love thee," Song of Songs 1:4.

2. Such a remembrance of Christ includes faith in it. Without discerning Christ at a sacrament, there is no remembrance of him; and, without faith, no discerning Christ there. But when the precious eye of faith has spied Christ, under that vail, it presently calls up the affections, sayings "Come see the Lord." These are the wounds he received from me. This is he that loved me, and gave himself for me. This is his flesh, and that his blood; sic oculus, sic ille manus, etc. so his arms were stretched out upon the cross to embrace me; so his blessed head hung down to kiss me. Awake my love, rouse up my hope, flame out my desires; Come forth, Oh all ye powers and affections of my soul; come, see the Lord. No sooner does Christ by his Spirit call to the believer but faith hears; and discerning the voice, turns about, like Mary, saying, Rabboni, my Lord, my Master.

3. This remembrance of Christ includes suitable impressions made upon the affections, by such a sight and remembrance of him: and therein lies the nature of that precious thing which we call communion with God. Various representations of Christ are made at his table. Sometimes the soul there calls to mind the infinite wisdom, that so contrived and laid the glorious and mysterious design and project of redemption: the effect of this is wonder and admiration. Oh the manifold wisdom of God! Ephesians 3:10. Oh the depths, the heights, the length, the breadth of this wisdom! I can as easily span the heavens as take the just dimensions of it. Sometimes a representation of the severity of God is made to the soul at that ordinance. Oh how inflexible and severe is the justice of God! What, no abatement! no sparing mercy; no, not to his own Son? This begets a double impression on the heart.

(1.) Just and deep indignation against sin; Oh cursed sin! It was thou used my dear Lord so; for thy sake he underwent all this. If thy vileness had not been so great, his sufferings had not been so many. Cursed sin! thou wast the knife that stabbed him: thou the sword that pierced him.

Ah what revenge it works! I remembered that it is storied of one of the kings of France, that hearing the bishop (as I remember it was Remegius) read the history of Christ's trial and execution, and hearing how barbarously they had used him, he was moved, with so tragical and pathetical a history, to great indignation against Pilate, the Jews, and the rude and bloody soldiers, and could not contain himself, but cried out, as the bishop was reading, "Oh that I had been there with my Frenchmen, I would have cut all their throats who so barbarously used my Savior." To allude to this: when the believer considers and remembers, that sin put Christ to all that shame and ignominy, and that he was wounded for our transgressions, he is filled with hatred of sin, and cries out, Oh sin, I will revenge the blood of Christ upon thee! thou shalt never live a quiet hour in my heart.

And, (2.) It produces an humble adoration of the goodness and mercy of God, to exact satisfaction for our sins, by such bloody stripes, from our surety. Lord, if this wrath had seized on me, as it did on Christ, what had been my condition then! If these things were done to the green tree, what had been the case of the dry tree? Sometimes representations, (and not common ones), are made of the love of Christ, who assumed a body and soul, on purpose to bear the wrath of God for our sins. And when that surpassing love breaks out in its glory upon the souls, how is the soul transported and ravished with it! crying out, what manner of love is this! here is a love large enough to go round the heavens, and the heaven of heavens! Who ever loved after this rate, to lay down his life for enemies! Oh love unutterable and inconceivable! How glorious is my love in his red garments! Sometimes the fruits of his death are there gloriously displayed; even his satisfaction for sin, and the purchase his blood made of the eternal inheritance: And this begets thankfulness and confidence in the soul, Christ is dead, and his death has satisfied for my sin.

Christ is dead, therefore my soul shall never die. Who shall separate me from the love of God? These are the fruits, and this is the nature of that remembrance of Christ here spoken of.

SECONDLY, What aptitude or condecency is there in this ordinance, to bring Christ so to remembrance? Much every way; for it is a sign, by him appointed to that end, and has (as divines well observe) a threefold use and consideration, viz. as it is memorative, significative, and instructive.

1. As it is memorative, and so it has the nature and use of a pledge or token of love, left by a dying to a dear surviving friend. And so the sacrament, as was said before, is like a ring pluckt off from Christ's finger, or a bracelet from his arm; or rather his picture from his breast, delivered to us with such words as these; "As oft as you look on this, remember me; let this help to keep me alive in your remembrance when I am gone, and out of your sight."

It induces to it also, 2. As it is a significative sign, most aptly signifying both his bitter sufferings for us, and our strict and intimate union with him; both which have an excellent usefulness to move the heart, and its deepest affections, at the remembrance of it. The breaking of the bread, and shedding forth the wine, signify the former; our eating, drinking, and incorporating them, is a lively signification of the other.

3. Moreover, this ordinance has an excellent use and advantage for this affectionate remembrance of Christ, as it is an instructive sign. And it many ways instructs us, and enlightens our mind, particularly in these truths, which are very affecting things.

1. That Christ is the bread on which our souls live, proper meat and drink for believers, the most excellent New-Testament food. It is said, Psalm 78:25, "Man did eat angels food:" he means the manna that fell from heaven, which was so excellent, that if angels, who are the noblest creatures, did live upon material food, they would choose this above all to feed on. And yet this was but a type and weak shadow of Christ, on whom believers feed. Christ makes a royal feast of his own flesh and blood, Isaiah 25:6. All our delicates are in him.

2. It instructs us that the New Testament is now in its full force, and no substantial alteration can be made in it, since the testator is dead, and by his death has ratified it. So that all the excellent promises and blessings of it are now fully confirmed to the believing soul, Hebrews 9:16, 17. All these, and many more choice truths, are we instructed in by this sign: And all these ways it remembers us of Christ, and helps powerfully to raise, warm, and affect our hearts with that remembrance of him.

THIRDLY, The last enquiry is, How Christ has, hereby, left such a special mark of his care for, and love to his people. And that will evidently appear, if you consider these five particulars.

1. This is a special mark of the care and love of Christ, inasmuch as hereby he has made abundant provision for the confirmation and establishment of the faith of his people to the end of the world. For this being an evident proof that the New Testament is in its full force, Matthew 26:28. "This is the cup of the New testament in my blood,") it tends as much to our satisfaction, as the legal execution of a deed, by which we hold and enjoy our estate. So that when he saith, Take, eat, it is as much as if God should stand before you at the table with Christ, and all the promises in his hand; and say, I deliver this to thee as my deed. What think you, does this promote and confirm the faith of a believer? if it does not, what does?

2. This is a special mark of Christ's care and love, inasmuch as by this he has made like abundant provision for the enlargement of the joy and comfort of his people. Believers are at this ordinance, as Mary was at the sepulcher, with fear and great joy, Matthew 28:8. Come, reader, speak thy heart, if thou be one that heartily lowest Jesus Christ, and hast gone many days, possibly years, mourning and lamenting because of the inevidence and cloudiness of thine interest in him; who hast sought him sorrowing, in this ordinance, and in that, in one duty, and another: if at last Christ should take off that mask, that cruel covering (as one calls it) from his face, and be known of thee in breaking of bread: suppose he should, by his Spirit, whisper thus in thine ear as thou sittest at his table, Dost thou indeed so prize, esteem, and value me? Will nothing but Christ and his love content and satisfy thee? Then, as sweet, lovely, and desirable as I am, know that I am thine: take thine own Christ into the arms of thy faith this day: Would not this create in thy soul, a joy transcendent to all the joys and pleasures in this world? What thinkest thou of it?

3. Here is a signal mark of Christ's care and love, inasmuch as this is one of the highest, and best helps for the mortification of the corruption of his people. Nothing tends more to the killing of sin, than this does. Christ's blood, as it is food to faith, so it is poison to our lusts. Oh what a pill is wrapt up in that bread! what an excellent potion is in that cup to purge the soul? One calls that table, an altar, on which our corruptions are sacrificed and slain before the Lord. For how can they that there see what Christ suffered for sin, live any longer therein?

4. Moreover his care and love appear in providing an ordinance so excellently adapted, to excite and blow up his people's love into lively flame. When Joseph made himself known to his brethren, "I am Joseph your brother, whom ye sold, be not grieved:" Oh! what showers of tears and dear affections were there? How did they fall upon each others necks! so that the Egyptians wondered at the matter. How does the soul (if I may so speak) passionately love Jesus Christ at such a time? Oh what a Christ is my Christ! "The fairest among ten thousand." What has he done, what has he suffered for me! what great things has my Jesus given, and what great things has he forgiven me: A world, a thousand worlds cannot show such another. Here the soul is melted down by love at his feet; it is pained with love.

5. To conclude; Christ's care and love are further manifested to his people, in this ordinance, as it is one of the strongest bonds of union betwixt them that can be: 1 Corinthians 10:17, "We being many, are one bread, and one body; for we are all partakers of that one bread." And though, through our corruptions, it falls out, that what was intended for a bond of union proves a bone of contention, yet, inasmuch as by this it appears how dearly Christ loved them; for as much also as here they are sealed up to the same inheritance, their dividing corruptions here slain, their love to Christ, and consequently to each other, here improved; it is certainly one of the strongest ties in the world, to wrap up gracious hearts in a bundle of love.

And thus I have dispatched the doctrinal part of this point. The improvement of it is in the following inferences.

Inference 1. Did Christ leave this ordinance with his church to preserve his remembrance among his people: Then surely Christ foresaw, that, notwithstanding what he is, has done, suffered, and promised yet to do for his people, they will for all this be still apt to forget him.

A man would think that such a Christ should never be one whole hour together out of his people's thoughts and affections: that wherever they go, they should carry him up and down with them, in their thoughts, desires, and delights: that they should let their thoughts work towards Christ as the longing thoughts of her that is with child do work after that she longs for: that they should lie down with Christ in their thoughts at night, and when they awake be still with him that their very dreams in the night should be sweet visions of Christ, and all their words savor of Christ.

But Oh the baseness of these hearts! Here we live and converse in a world of sensible objects, which, like a company of thieves, rob us of our Christ, and lay the dead child in his room. Wo is me, that it should be so with me, who am so obliged to love him! Though he be in the highest glory in heaven, he does not forget us; he has graven us upon the palms of his heads; we are continually before him. He thinks on us, when we forget him. The whole honor and glory paid him in heaven by the angels, cannot divert his thoughts one moment from us; but every trifle that meets us in the way, is enough to divert our thoughts from him. Why do we not abhor and loathe ourselves for this? What! Is it a pain, a burden, to carry Christ in our thoughts about the world? As much a burden, if thy heart be spiritual, as a bird is burdened by carrying his own wings.

Will such thoughts intrude unseasonably, and thrust greater things than Christ out of our minds? For shame, Christian, for shame, let not thy heart play the wanton, and gad from Christ after every vanity. In heaven nothing else takes up the thoughts of saints to eternity; and yet there is no tiring, no satiety. Oh learn to live nearer that heavenly life. Never leave praying and striving, till thou canst say as it is, Psalm 63:5. "My soul shall be satisfied as with marrow and fatness, and my mouth shall praise thee with joyful lips; whilst I remember thee on my bed, and meditate on thee in the night watches."

Inference 2. Hence also we infer, that sacrament-seasons are heart melting seasons; because therein the most affecting and heart-melting recognitions and representations of Christ are made. As the gospel offers him to the ear, in the most sweet, affecting sounds of grace; so the sacrament to the eye, in the most pleasing visions that are on this side heaven.

There, hearts that will not yield a tear under other ordinances, can pour out floods: Zechariah 12:10, "They shall look upon me whom they have pierced, and mourn." Yet I dare not affirm, that every one whose heart is broken by the believing sight of Christ there, can evidence that it is so by a dropping eye. No, we may say of tears, as it is said of love, Song of Songs 8:7. If some Christians would give all the treasures of their houses for them, they cannot be purchased: yet they are truly humbled for sin, and seriously affected with the grace of Christ. For the support of such, I would distinguish, and have them to do so also, betwixt what is essential to spiritual sorrow, and what is contingent. Deep displeasure with thyself for sin, hearty resolutions and desires of the complete mortification of it, this is essential to all spiritual sorrow; but tears are accidental, and in some constitutions rarely found. If thou hast the former, trouble not thyself for want of the latter, though it is a mercy when they kindly and undissembledly flow from a heart truly broken.

And surely, to see who it is that thy sins have pierced, how great, how glorious, how wonderful a Person that was, that was so humbled, abased, and brought to the dust, for such a wretched thing as thou art, cannot but tenderly affect the considering soul. If it was for a lamentation in the captivity, "that princes were hanged up by the hands, and the faces of the elders not reverenced," Lamentations 5:12.

And if at the death of Abner, David could lament, and say, "A prince, and a great man is fallen in Israel this day," 2 Samuel 3:38. If he could pathetically lament the death of Saul and Jonathan, saying, "Daughters of Israel, weep over Saul, who clothed you in scarlet; the beauty of Israel is slain upon the high places!" Ah! how much more should it affect us, to see the beauty of heaven fallen, the Prince of life hang dead upon a tree! Oh let the place where you assemble to see this sight of your crucified Jesus, be a Bochim, a place of lamentation.

Inference 3. Moreover hence it is evident, that the believing and affectionate remembrance of Christ, is of singular advantage at all times to the people of God. For it is the immediate end of one of the greatest ordinances that ever Christ appointed to the church.

To have frequent recognitions of Christ, will appear to be singularly efficacious and useful to believers, if you consider, 1. If at any time the heart be dead and hard, this is the likeliest means in the world to dissolve, melt, and quicken it. Look hither hard heart; hard indeed if this hammer will not break it. Behold the blood of Jesus.

2. Art thou easily overcome by temptations to sin? This is the most powerful restraint in the world from sin: Romans 6:2, "How shall we that are dead to sin, live any longer therein?" We are crucified with Christ, what have we to do with sin? Have such a thought as this, when thy heart is yielding to temptation. How can I do this, and crucify the Son of God afresh! Has he not suffered enough already on earth; shall I yet make him groan as it were for me in heaven! Look, as David poured the water brought from the well of Bethlehem, on the ground, though he was athirst, for he said, it is the blood of the men? i.e. they eminently hazarded their lives to fetch it; much more should a Christian pour out upon the ground, yea, despise and trample under foot, the greatest profit or pleasure of sin; saying, Nay, I will have nothing to do with it, I will on no terms touch it, for it is the blood of Christ: it cost blood, infinite, precious blood to expiate it. If there were a knife in your house that had been thrust to the heart of your father, you would not take pleasure to see that knife, much less to use it.

3. Are you afraid your sins are not pardoned, but still stand upon account before the Lord? What more relieving, what more satisfying, than to see the cup of the New Testament in the blood of Christ, which is "shed for many for the remission of sins?" Who shall lay any thing to the charge of God's elect? It is Christ that died."

4. Are you staggered at your sufferings, and hard things you must endure for Christ in this world? Does the flesh shrink back from these things, and cry, spare thyself? What is there in the world more likely to steel and fortify thy spirit with resolution and courage, than such a sight as this? Did Christ face the wrath of men, and the wrath of God too? Did he stand as a pillar of brass, with unbroken patience, and steadfast resolution, under such troubles as never met in the like height upon any mere creature, till death beat the last breath out of his nostrils? And shall I shrink for a trifle? Ah, he did not serve me so! I will arm myself with the like mind, 1 Peter 2:2.

5. Is thy faith staggered at the promises? Can't thou not rest upon a promise? Here is what will help thee against hope to believe in hope, giving glory to God. For this is God's seal added to his covenant, which ratifies and binds fast all that God has spoken.

6. Dost thou idle away precious time vainly, and live unusefully to Christ in thy generation? What more apt both to convince and cure thee, than such remembrance of Christ as this? Oh when thou considerest thou art not thine own, thy time, thy talents are not thine own, but Christ's; when thou shalt see thou art bought with a price (a great price indeed) and so art strictly obliged to glorify God, with thy soul and body, which are his, 2 Corinthians 5:14. This will powerfully awaken a dull, sluggish, and lazy spirit. In a word, what grace is there that this remembrance of Christ cannot quicken? What sin cannot it mortify? What duty cannot it animate? Oh it is of singular use in all cases to the people of God.

Inference 4. Lastly we infer; Though all other things do, yet Christ neither does, nor can grow stale. Here is an ordinance to preserve his remembrance fresh to the end of the world. The blood of Christ does never dry up. The beauty of this rose of Sharon is never lost or withered. He is the same yesterday, to-day, and forever. As his body in the grave saw no corruption, so neither can his love, or any of his excellencies. When the saints shall have fed their eyes upon him in heaven, thousands and millions of years, he shall be as fresh, beautiful, and orient as at the beginning.

Others beauties have their prime, and their fading time; but Christ abides eternally. Our delight in creatures is often most at first acquaintance; when we come nearer to them, and see more of them, the edge of our delight is abated: but the longer you know Christ, and the nearer you come to him, still the more do you see of his glory. Every farther prospect of Christ entertains the mind with a fresh delight. He is as it were a new Christ every day, and yet the same Christ still.

BLESSED BE GOD FOR JESUS CHRIST.

Discourse 22. THE THIRD PREPARATIVE ACT OF CHRIST FOR HIS OWN DEATH

And he was withdrawn from them about a stone's cast, and kneeled down, and prayed, Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done. And there appeared an angel unto him from heaven, strengthening him. And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground. Luke 22:41-44.

The hour is now almost come, even that hour of sorrow, which Christ had so often spoken of. Yet a little, a very little while, and the Son of man is betrayed into the hands of sinners. He has affectionately recommended his children to his Father. He has set his house in order, and ordained a memorial of his death to be left with his people, as you have heard. There is but one thing more to do, and then the tragedy begins. He recommended us, he must also recommend himself by prayer to the Father; and when that is done, he is ready, let Judas with the black guard come when they will.

This last act of Christ's preparation for his own death, is contained in this scripture; wherein we have an account, 1. Of his prayer. 2. Of the agony attending it. 3. His relief in that agony, by an angel that came and comforted him.

1. The prayer of Christ; in a praying posture he will be found when the enemy comes; he will be taken upon his knees: he was pleading hard with God in prayer, for strength to carry him through this heavy trial, when they came to take him. And this prayer was a very remarkable prayer, both for the solitariness of it, he withdrew about a stone's cast, verse 41. from his dearest intimates, no ear but his Father's shall hear what he had now to say; and for the vehemency and importunity of it; these were those "iketerias", Hebrews 5:7. strong cries that he poured out to God in the days of his flesh. And for the humility expressed in it; he fell upon the ground, he rolled himself as it were in the dust, at his Father's feet. And in divers other respects it was a very remarkable prayer, as you will hear anon.

2. This scripture gives you also an account of the agony of Christ, as well as of big prayer, and that a most strange one: such as in all respects never was known before in nature. It was a sweat as it had been blood, which, (as) is neither an hyperbole, as some would make it: nor yet a similitude of blood; as others fancy, but a real bloody sweat. For so (as) is sometimes taken for the very thing itself, as John 1:14. And as a worthy divine of our own well notes, that if the Holy Ghost had only intended it for a similitude or resemblance, he would rather have expressed it, as it were drops of water, than as it were drops of blood, for sweat more resembles water than blood.

3. You have here his relief in this his agony and that by an angel dispatched post from heaven to comfort him. The Lord of angels now needed the comfort of an angel. It was time to have a little refreshment when his face and body too stood as full of drops of blood, as the drops of dew are upon the grass. Hence we note: THAT OUR LORD JESUS CHRIST WAS PRAYING TO HIS FATHER IN AN EXTRAORDINARY AGONY, WHEN THEY CAME TO APPREHEND HIM IN THE GARDEN.

To open and explain this last act of preparation on Christ's part for our use, I shall at this time speak of these particulars. First, The place where he prayed. Secondly, The time when he prayed. Thirdly, The matter of his prayer. And lastly, The manner how he prayed.

FIRST, For the circumstance of place, where was this last and remarkable prayer poured out to God? It was in the garden: St. Matthew tells us it was called Gethsemane, which signifies, (as Pareus on the place observes) "the valley of fatness, viz. of olives, which grew in that valley or garden most plentifully". This garden lay very near to the city of Jerusalem. The city had twelve gates, five of which were on the east side of it, among which the most remarkable were the fountain gate, so called of the fountain Siloe.

Through this gate Christ rode into the city in triumph, when he came from Bethany, the other was the sheep-gate, so called from the multitude of sheep driven in at it for the sacrifice, for it stood close by the temple; and close by this gate was the garden called Gethsemane, where they apprehended Christ, and led him through this gate, as a sheep to the slaughter. Betwixt this garden and the city, ran the brook Cedron, which rose from a hill upon the south, and ran upon the east part of the city, between Jerusalem and the mount of olives: and over this brook Christ passed into the garden, John 18:1. To which the Psalmist alludes in Psalm 110:7: "He shall drink of the brook in the way; therefore he shall lift up the head." For this brook running through the valley of Jehosaphat, that fertile soil, together with the filth of the city which it washed away, gave the waters a black tincture, and so fitly resembled those grievous sufferings of Christ, in which he tasted both the wrath of God and men.

Now, Christ went not into this garden to hide, or shelter himself from his enemies. No, that was not his end; for if so, it had been the most improper place he could have chosen, it being the accustomed place where he was wont to pray, and a place well known to Judas, who was now coming to seek him, as you may see, John 18:2. "And Judas, which betrayed him, knew the place, for Jesus ofttimes resorted thither with his disciples." So that he repairs thither, not to shun, but to meet the enemy; to offer himself as a prey to the wolves, which there found him, and laid hold upon him. He also resorted thither for an hour or two of privacy before they came, that he might there freely pour out his soul to God. So much for the circumstances of place where he prayed.

SECONDLY, We shall consider the time when he entered into this garden to pray: and it was in the shutting in of the evening: for it was after the passover and the supper were ended. Then (as Matthew has it, chap. 26:36.) Jesus went over the brook into the garden, betwixt the hours of nine and ten in the evening, as it is conjectured; and so he had betwixt two and three hours time to pour out his soul to God. For it was about midnight that Judas and the soldiers came and apprehended him there. So that it being immediately before his apprehension, it shows us in what frame and posture Christ desired to be found: and by it he left us an excellent pattern, what we ought to do, when imminent dangers are near us, even at the door.

It becomes a soldier to die fighting, "and a minister to die preaching," and a Christian to die praying. If they come, they will find Christ upon his knees, wrestling mightily with God by prayer. He never spent one moment of the time of his life idly; but these were the last moments he had to live in the world, and here you may see how they were filled up and employed.

THIRDLY, Next let us consider the matter of his prayers or the things about which he poured out his soul to God in the garden, that evening. And verse 42 informs us what that was: he prayed, saying, "Father, if thou be willing, remove this cup from me; nevertheless, not my will, but thine be done." These words are involved in many difficulties, as Christ himself was when he uttered them. By the cup, understand that portion of sorrows then to be distributed to him by his Father. Great afflictions and bitter trials are frequently expressed, in scripture, under the metaphor of a cup. So, that dreadful storm of wrath upon the wicked, in Psalm 11:6: "Upon the wicked he shall rain snares, fire, and brimstone and a horrible tempest; this shall be the portion of their cup," i.e. the punishment allotted to them by God for their wickedness. And an exceeding great misery, by a large or deep cup.

So Ezekiel 23:32, 33, "Thou shalt drink of thy sister's cup deep and large; thou shalt be laughed to scorn, and had in derision; it containeth much. Thou shalt be filled with drunkenness and sorrow, with the cup of astonishment and desolation, with the cup of thy sister Samaria." And when an affliction is compounded of many bitter ingredients, stinging and aggravating considerations and circumstances, then it is said to be mixed. "In the hand of the Lord there is a cup, and the wine is red, (noting a bloody trial) it is full of mixture, and he poureth out the same but the dregs thereof all the wicked of the earth shall wring them out and drink them:" i.e. their shall have the worst part of the judgement for their share. Thus afflictions and calamities are expressed by the metaphor of a cup; great calamities by a deep and large cup; afflictions compounded of many aggravating circumstances, by a mixed cup. And from the effect it has on those that must drink it, is called a cup of trembling, Isaiah 57:17.

"Thou hast drunken at the hand of the Lord, the cup of his fury, the dregs of the cup of trembling." Such a cup now was Christ's cup; a cup of wrath; a large and deep cup, that contained more wrath than ever was drunk by any creature, seen the wrath of an infinite God. A mixed cup, mixed with God's wrath and man's in the extremity. And all the bitter aggravating circumstances that ever could be imagined; great consternation and amazement; this was the portion of his cup.

By the passing of the cup from him, understand his exemption from suffering that dreadful and horrid wrath of God, which he foresaw to be now at hand. For as the coming of the cup to a man, does, in scripture-phrase, note his bearing and suffering of evil, as you find it, Lamentations 4:21.

"Rejoice and be glad, Oh daughter of Edom, that dwellest in the land of Uz; the cup also shall pass through unto thee; thou shalt be drunken, and make thyself naked;" which is an ironical reproof at the Idumeans, the deadly enemies of the Jews, who wickedly insulted over them, when the cup was at their mouths: as if the Lord had said, you have laughed and jeered at my people, when my hand was on them; you rejoiced to see their calamities: well, make yourselves merry still if you can, the cup shall pass through unto thee; thy turn is coming, then laugh if thou canst. So, on the contrary, the passing away of the cup, notes freedom from, or our escaping of those miseries.

And so Christ's meaning, in this conditional request, is, Father, if it be thy will, excuse me from this dreadful wrath; my soul is amazed at it. Is there no way to shun it? Cannot I be excused? Or if it be possible, spare me. This is the meaning of it. But then here is the difficulty, how Christ, who knew God had from everlasting determined he should drink it, who had compacted and agreed with him in the covenant of redemption so to do, who came (as himself acknowledges) for that end into the world, John 18:37, who foresaw this hour all along, and professed when he spake of this bloody baptism with which he was to be baptised, that he was "straitened till it was accomplished," Luke 12:50. How (I say) to reconcile all this with such a petition, that now when the cup was delivered to him, it might pass, or he excused from suffering; this is the knot, this is the difficulty.

What! did he now repent of his engagement? Was all he said before but a nourish, before he saw the enemy? Does he nor begin to wish to be disengaged, and that he had never undertaken such a work? Is that the meaning of it? No, no, Christ never repented of his engagement to the Father, never was willing to let the burden lie on us, rather than on himself; there was not such a thought in his holy and faithful heart; but the resolution of this doubt depends upon another distinction, which will clear his meaning in it.

1. You must distinguish of prayers. Some are absolute and peremptory; and so to have prayed that the cup might pass, would have been chargeable with such absurdities, as were but now mentioned: others are conditional and submissive prayers, "If it may be, if the Lord please." And such was this, If you be willing; if not, I will drink it. But you will say, Christ knew what was the mind of God in that case; he knew what transactions had of old been betwixt his Father and him; and therefore though he did not pray absolutely, yet it is strange he would pray conditionally it might pass.

Therefore in the 2d place, you must distinguish of the natures according to which Christ acted. He acted sometimes as God, and sometimes as man. Here he acted according to his human nature; simply expressing and manifesting in this request the reluctance it had at such sufferings, wherein he shewed himself a true man, in shunning that which is destructive to his nature.

As Christ had two distinct natures so two distinct wills. And (as one well observes) in the life of Christ, there was an intermixture of power and weakness, of the divine glory, and human frailty. At his birth a star shone, but he was laid in a manger. The devil tempted him in the wilderness, but there angels ministered to him. As man he was deceived in the fig-tree, but as God he blasted it. He was caught by the soldiers in the garden, but first made them fall back. So here, as man he feared and shunned death; but as God-man he willingly submitted to it.

"It was (as Deodatus well expresses it) a purely natural desire, mere man, by which for a short moment he apprehended and shunned death and torments; but quickly recalled himself to obedience, by a deliberate will, to submit himself to God. And besides that, this desire was but conditional, under the will of God, accepted by Christ; but from the contemplation of which he was a while diverted by the extremity of horrors; therefore there was no sin in it, but only a short conflict of nature, presently overcome by reason, and a firm will: or a small suspension, quickly overcome by a most strong resolution. Finally, this sacred deliberation in Jesus was not made simply, or in an instant, but with a short time, and with a counterpoise, which is the natural property of the soul in its motions, and voluntary actions." In a word, as there was nothing of sin in it, it being a pure and sinless affection of nature; so there was much good in it, and that both as it was a part of his satisfaction for our sin, to suffer inwardly such fears, tremblings, and consternation: and as it was a clear evidence, that he was in all things made like unto his brethren, except sin. And lastly, as it serves notably to express the grievousness and extremity of Christ's sufferings, whose very prospect and appearance, at some distance, was so dreadful to him.

If the learned reader desire to see what is further said on this point, let him read what the judicious and learned Parker, in his excellent book "de descensu", has collected upon that case.

FOURTHLY, Let us consider the manner how he prayed, and that was, 1. Solitarily, He does not here pray in the audience of his disciples, as he had done before, but went at a distance from them. He had now private business to transact with God. He left some of them at the entering into the garden; and for Peter, James, and John, that went farther with him than the rest, he bids them remain there, while he went and prayed. He did not desire them to pray with him, or for him; no, he must tread the winepress alone. Nor will he have them with him, possibly lest it should discourage them to see and hear how he groaned, sweat, trembled, and cried, as one in an agony, to his Father.

Reader, there are times and cases, when a Christian would not be willing, that the dearest and most intimate friend he has in the world, should be privy to what passes betwixt him and his God.

2. It was an humble prayer; that is evident by the postures into which he cast himself; sometimes kneeling, and sometimes prostrate upon his face. He creeps in the very dust, lower he cannot fall; and his heart was as low as his body. He is meek and lowly indeed.

3. It was a reiterated prayer; he prays, and then returns to the disciples, as a man in extremity turns every way for comfort: so Christ prays, "Father, let this cup pass," but in that the Father hears him not; though as to support he was heard. Being denied deliverance by his Father, he goes and bemoans himself to his pensive friends, and complains bitterly to them, "my soul is exceeding sorrowful even unto death." He would ease himself a little, by opening his condition to them; but alas, they rather in crease than ease his burden. For he finds them asleep, which occasioned that gentle reprehension from him, Matthew 26:40. "What, could you not watch with me one hour?" What, not watch with me? Who may expect it from you more than I? Could you not watch? I am going to die for you, and cannot you watch with me? What! cannot you watch with me one hour? Alas! what if I had required great matters from you? What: not an hour, and that the parting hour too! Christ finds no ease from them, and back again he goes to that sad place, which he had stained and purpled with a bloody sweat, and prays to the same purpose again. Oh how he returns upon God over and over, as if he resolved to take no denial! But, however, considering it must be so, he sweetly falls in with his Father's will, Thy will be done.

4. And lastly, It was a prayer accompanied with a strange and wonderful agony: so saith verse 44. "and being in an agony, he prayed more earnestly; and his sweat was it were great drops of blood falling down to the ground." Now he was red indeed in his apparel, as one that trod the wine-press. "It was not a faint thin dew, but a clotted sweat, "trumboi haimator", clodders of blood falling upon the ground. It is disputed whether this sweat was natural or preternatural. That some in extremity have sweat kind of bloody thin dew, is affirmed. I remember Thuanus gives us two instances that come nearest to this, of any thing I ever observed or heard of. "The one was a captain, who by a cowardly and unworthy fear of death was so overwhelmed with anguish, that a kind of bloody dew or sweat stood on all his body. The other is of a young man condemned for a small matter to die by Sixtus, who poured out tears of blood from his eyes, and sweat blood from his whole body."

These are rare and strange instances, and the truth of them depends upon the credit of the relator; but certainly for Christ whose body had the most excellent crests and temperament, to sweat clotted blood, or globules of blood, as some render it; and that in a cold night, when others needed a fire within doors to keep them warm, John 18:18. I say, for him to sweat such streams through his garments, falling to the ground on which he lay, must be concluded a preternatural thing. And indeed it was not wonderful that such a preternatural sweat should stream from all parts of his body, if you do but consider what an extraordinary load pressed his soul at that time, even such as no mere man felt, or was able to stand under, even the wrath of a great and terrible God, in the extremity of it.

"Who (saith the prophet Nahum, chap. 1:6.) 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." The effects of this wrath, as it fell at this time upon the soul of Christ in the garden, are largely and very emphatically expressed by the several Evangelists who wrote this tragedy. Matthew tells us, his soul was "exceeding sorrowful, even unto death," Matthew 26:38. "The word signifies beset with grief round about." And it is well expressed by that phrase of the psalmist, "The sorrows of death compassed me about, the pains of hell got hold upon me." Mark varies the expression, and gives it us in another word no less significant and full, Mark 14:33. "He began to be sore amazed and very heavy," "Sore amazed, it imports so high a degree of consternation and amazement, as when the hair of the head stands up through fear."

Luke has another expression, for it in the text; he was "en agonia", in an agony. An agony is the laboring and striving of nature in extremity. And John gives it us in another expression, John 12:27. "Now is my soul troubled." The original word is a very full word. And it is conceived the Latins derive that word which signifies hell, from this, by which Christ's troubles are here expressed. This was the load which oppressed his soul, and so straitened it with fear and grief, that his eyes could not vent or ease sufficiently by tears; but the innumerable pores of his body are set open, to give vent by letting out streams of blood. And yet all this while, no hand of man was upon him. This was but a prelude, as it were, to the conflict that was at hand. This bloody sweat in which he prayed, was but as the giving or sweating of the stones before a great rain.

Now he stood as it were, arraigned at God's bar, and had to do immediately with him. And you know "it is a fearful thing to fall into the hands of the living God." The uses of this follow in this order.

Inference 1. Did Christ pour out his soul to God so ardently in the garden, when the hour of his trouble was at hand? Hence we infer, That prayer is a singular preparative for, and relief under, the greatest troubles.

It is sweet, when troubles find us in the way of our duty. The best posture we can wrestle with afflictions in, is to engage them upon our knees. The naturalist tells us, if a lion find a man prostrate, he will do him no harm.

Christ hastened to the garden to pray, when Judas and the soldiers were hastening thither to apprehend him. Oh! when we are nigh to danger it is good for us to draw nigh to our God. Then should we be urging that seasonable request to God, Psalm 22:11, "Be not far from me, for trouble is near; for there is none to help." We be to him, whom death or trouble finds afar off from God. And as prayer is the best preparative for troubles, so the choicest relief under them. Griefs are eased by groans. The heart is cooled and disburdened by spiritual evaporations. You know it is some relief if a man can pour out his complaint into the bosom of a faithful friend, though he can but pity him; how much more to pour out our complaints into the bosom of a faithful God, who can both pity and help us; Luther was wont to call prayers the leeches of his cares and sorrows; they suck out the bad blood. It is the title of Psalm 102, A prayer for the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord. It is no small ease to open our hearts to God. When we are as full of grief, as Elihu was of matter, let us say as he did, Job 32:19.

"Behold, Lord, my heart is as wine which has no vent, it is ready to burst as new bottles. I will speak that I may be refreshed." To go to God when thou art full of sorrow, when thy heart is ready to burst within thee, as it was with Christ in this day of his trouble; and say, Father, thus and thus the case stands with thy poor child; and so and so it is with me; I will not go up and down complaining from one creature to another, it is to no purpose to do so; nor yet will I leave my complaint upon myself: but I will tell thee, Father, how the case stands with me; for to whom should children make their moan, but to their Father? Lord, I am oppressed, undertake for me. What thinkest thou, reader, of this? Is it relieving to a sad soul? Yes, yes; if thou be a Christian that hast had any experience this way, thou wilt say there is nothing like it; thou wilt bless God for appointing such an ordinance as prayer, and say, Blessed be God for prayer: I know not what I should have done, nor how in all the world I should have waded through the troubles I have passed, if it had not been for the help of prayer.

Inference 2. Did Christ withdraw from the disciples to seek God by prayer? Thence it follows, That the company of the best men is not always seasonable. Peter, James, and John, were three excellent men, and yet Christ saith to them, Tarry ye here, while I go and pray yonder. The society of men is beautiful in its season, and no better than a burden out of season. I have read of a good man, that when his stated time for closet-prayer was come, he would say to the company that were with him, whatever they were, Friends, I must beg your excuse for a while, there is a friend waits to speak with me. The company of a good man is good, but it ceases to be so, when it hinders the enjoyment of better company. One hour with God is to be preferred to a thousand days enjoyment of the best men on earth. If thy dearest friends in the world intrude unseasonably betwixt thee and thy God, it is neither rude nor unmannerly to bid them give place to better company; I mean, to withdraw from them, as Christ did from the disciples, to enjoy an hour with God alone. In public and private duties we may admit of the company of others to join with us; and if they be such as fear God, the more the better: but in secret duties, Christ and thou must whisper it over betwixt yourselves; and then the company of the wife of thy bosom, or thy friend, that is as thine own soul, would not be welcome. "When thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret," Matthew 6:6. It is as much as if Christ had said, See all clear; be sure to retire in as great privacy as may be; let no ear but God's hear what thou hast to say to him. This is at once a good note of sincerity, and a great help to spiritual liberty and freedom with God.

Inference 3. Did Christ go to God thrice upon the same account? Thence learn, that Christians should not be discouraged, though they have sought God once and again, and no answer of peace comes. Christ was not heard the first time, and he goes a second: he was not answered the second, he goes the third and last time, yet was not answered in the thing he desired, viz. that the cup might pass from him; and yet he has no hard thoughts of God, but resolves his will into his Father's. If God deny you in the things you ask, he deals no otherwise with you than he did with Christ. "Oh my God (saith he) I cry in the day-time, but thou hearest not; and in the night, and am not silent." Yet he justifies God, "but thou art holy," Psalm 22:2.

Christ was not heard in the thing he desired, and yet heard in that he feared, Hebrews 5:7. The cup did not pass as he desired, but God upheld him, and enabled him to drink it. He was heard as to support, he was not heard as to exemption from suffering: his will was expressed conditionally; and therefore though he had not the thing he so desired, yet his will was not crossed by the denial. But now, when we have a suit depending before the throne of grace, and cry to God once and again, and no answer comes; how do your hands hang down, and your spirits wax feeble! Then we complain with the church, Lamentations 3:8. "When I cry and shout, he shutteth out my prayers; thou coverest thyself with a cloud, that our prayers cannot pass through." Then, with Jonah we conclude "we are cast out of his sight." Alas! we judge by sense according to what we see and feel; and cannot live by faith on God, when he seems to hide himself, put us off, and refuse our requests.

It calls for an Abraham's faith, to "believe against hope, giving glory to God." If we cry, and no answer comes presently, our carnal reason draws a headlong hasty conclusion. Sure I must expect no answer: God is angry with my prayers: The seed of prayer has lain so long under the clods, and it appears not; surely it is lost, I shall hear no more of it.

Our prayers may be heard, though their answer be for the present suspended. As David acknowledged, when he coolly considered the matter, Psalm 31:22. "I said in my haste, I am cut off from before thine eyes; nevertheless thou heardest the voice of my supplication, when I cried unto thee." No, no, Christian; a prayer sent up in faith, according to the will of God, cannot be lost, though it be delayed. We may say of it as David said of Saul's sword, and Jonathan's bow, that they never returned empty.

Inference 4. Was Christ so earnest in prayer, that he prayed himself into every agony? Let the people of God blush to think how unlike their spirits are to Christ, as to their prayers-frames! Oh what lively, sensible, quick, deep, and tender apprehensions and sense of those things about which he prayed, had Christ? Though he saw his very blood starting out from his hands, and his clothes died in it: yet being in an agony, he prayed the more earnestly. I do not say Christ is imitable in this; no, but his fervor in prayer is a pattern for us, and serves severely to rebuke the laziness, dullness, torpor, formality, and stupidity, that are in our prayers. How often do we bring the sacrifice of the dead before the Lord! how often do our lips move, and our hearts stand still! Oh how unlike Christ are we! his prayers were pleading prayers! full of mighty arguments and fervent affections. Oh that his people were in this more like him!

Inference 5. Was Christ in such an agony before any hand of man was upon him, merely from the apprehensions of the wrath of God, with which he now contested? "Then surely it is a dreadful thing to fall into the hands of the living God; for our God is a consuming fire." Ah, what is divine wrath, that Christ staggered when the cup came to him! Could not he bear, and dost thou think to bear it? Did Christ sweat clots of blood at it, and dost thou make light of it? Poor wretch, if it staggered him, it will confound thee. If it made him groan, it will make thee howl, and that eternally. Come, sinner, come; dost thou make light of the threatening of the wrath of God against sin? Dost thou think there is no such matter in it, as these zealous preachers make of it? Come look here upon my text, which shows thee the face of the Son of God standing as full of purple drops under the sense and apprehension of it, as the drops of dew that hang upon the grass. Mark how he cries, "Father if it be possible, let this cup pass." Oh any thing of punishment rather than this. Hear what he tells the disciples; "My soul, (saith he,) is sorrowful even to death: amazed, and very heavy." Fools make a mock at sin, and the threatening that lie against it.

Inference 6. Did Christ meet death with such a heavy heart? Let the hearts of Christians be the lighter for this, when they come to die. The bitterness of death was all squeezed into Christ's cup. He was made to drink up the very dregs of it, that so our death might be the sweeter to us.

Alas! there is nothing now left in death that is frightful or troublesome, beside the pain of dissolution, that natural evil of it. I remember it is storied of one of the martyrs, that being observed to be exceeding jocund and merry when he came to the stake, one asked him, What was the reason his heart was so light, when death, (and that in such a terrible form too) was before him? Oh said he, my heart is so light at my death, because Christ's was so heavy at his death.

Inference 7. To conclude, what cause have all the saints to love their dear Lord Jesus with an abounding love? Christian, open the eyes of thy faith, and fix them upon Christ, in the posture he lay in the garden, drenched in his own blood; and see whether he be not lovely in these his dyed garments. He that suffered for us more than any creature could or did, may well challenge more love than all the creatures in the world. Oh what has he suffered, and suffered upon thy account! it was thy pride, earthliness, sensuality, unbelief; hardness of heart, that laid on more weight in that day that he sweat blood.

Discourse 23. THE FIRST PREPARATION FOR CHRIST'S DEATH, ON HIS ENEMIES PART, BY THE TREASON AT JUDAS

And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people. Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast. And forthwith he came to Jesus, and said, Hail, master; and kissed him. Matthew 26:47,48,49.

The former discourses give you an account how Christ improved every moment of his time, with busy diligence, to make himself ready for his death. He has commended his charge to the Father, instituted the blessed memorial of his death, poured out his soul to God in the garden, with respect to the grievous sufferings he should undergo; and now he is ready, and waits for the coming of the enemies, being first in the field.

And think you that they were idle on their parts? No, no, their malice made them restless. They had agreed with Judas to betray him. Under his conduct, a band of soldiers was sent to apprehend him. The hour, so long expected, is come. For "while he yet spake," saith the text, "lo, Judas, one of the twelve, came, and with him a great multitude, with swords and staves." These words contain the first preparative act, on their part, for the death of Christ, even to betray him, and that by one of his own disciples. Now they execute what they had plotted, ver. 14, 15. And in this paragraph you have an account, 1. Of the traitor, who he was. 2. Of the treason, what he did. 3. Of the manner of its execution, how it was contrived and effected. 4. Of the time, when they put this hellish plot in execution.

1. We have here a description of the traitor: and it is remarkable how carefully the several Evangelists have described him, both by his name, surname, and office, "Judas, Judas Iscariot, Judas Iscariot, one of the twelve;" that he might not be mistaken for Jude or Judas the apostle. God is tender of the names and reputations of his upright-hearted servants. His office, "one of the twelve," is added to aggravate the fact, and to show how that prophecy was accomplished in him, Psalm 41:9. "Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, has lift up his heel against me." Lo, this was the traitor, and this was his name and office.

2. You have a description of the treason, or an account what this man did. He led an armed multitude to the place where Christ was, gave them a signal to discover him, and encouraged them to lay hands on him, and hold him fast. This was that hellish design which the devil put into his heart, working upon that principle, or lust of covetousness, which was predominant there. What will not a carnal heart attempt, if the devil suit a temptation to the predominant lust, and God withhold restraining grace! 3. You have here the way and manner in which the hellish plot was executed. It was managed both with force and with fraud. He comes with a multitude, armed with swords and staves, in case they should meet with any resistance. And he comes to him with a kiss, which was their signal, lest they should mistake the man. For they aimed neither at small nor great, save only at the King of Israel, the King of glory. Here was much ado, you see, to take a harmless Lamb, that did not once start from them, but freely offered himself to them.

4. And lastly, When this treasonable design was executed upon Christ. And it was executed upon him while he stood among his disciples, exhorting them to prayer and watchfulness, dropping heavenly and most seasonable counsels upon them. "While he yet spake, lo, Judas, and with him a multitude, came with swords and staves." Surely, it is no better than a Judas's trick, to disturb and afflict the servants of God in the discharge of their duties. This was the traitor and his treason; thus it was executed and at this time. Hence we observe: THAT IS WAS THE LOT OF OUR LARD JESUS CHRIST, TO BE BETRAYED INTO THE HANDS OF HIS MORTAL ENEMIES, BY THE ASSISTANCE OF A FALSE AND DISSEMBLING FRIEND.

Look, as Joseph was betrayed and sold by his brethren; David by Achitophel, his old friend; Samson by Delilah, that lay in his bosom; so Christ by Judas, one of the twelve; a man, his friend, his familiar, that had been so long conversant with him: he that by profession had lifted up his hand to Christ, now by treason lifts up his heel against him; he bids the soldiers bind those blessed hands, that not long before had washed the traitor's feet.

In the point before us, we will, First, Consider Judas, according to that eminent station and place he had under Christ. Secondly, We will consider his treason, according to the several aggravations of it. Thirdly, We will enquire into the cause or motives that put him upon such a dreadful, hellish design as this was. Fourthly, and lastly, we will view the issue, and see the event of this treason, both as to Christ and as to himself. And then apply it.

FIRST, As for the person that did this, he was very eminent by reason of that dignity Christ had raised him to. For, 1. He was one of the twelve; one retained not in a more general, and common, but in the nearest, and most intimate and honorable relation and service to Jesus Christ. There were in Christ's time several sorts and ranks of persons that had relation to him. There were secret disciples; men that believed, but kept their stations, and abode with their relations in their callings. There were seventy also whom Christ sent forth; but none of these were so much with Christ or so eminent in respect of their place, as the twelve, they were Christ's family, day and night conversant with him: it was the highest dignity that was conferred upon any: and of this number was Judas. The ancients have much extolled the apostolical dignity. Some stiled these twelve, pedes Christi, the feet of Christ: because they, as it were, carried Christ up and down the world. Others, oculi Dei, the very eyes of God; they were his watchmen, that took care for the concernments of his name and gospel in the world. Others, mammae ecclesiae, the breasts of the church; they fed and nourished the children of God by their doctrine. Now, to be one of this number, one of the twelve, what a dignity was this.

2. Yea, he being one of the twelve, was daily conversant with Christ: often joined with him in prayer, often sat at his feet, bearing the gracious words that came out of his mouth. It was one of Austin's three wishes, that he had seen Christ in the flesh: Judas not only saw him but dwelt with him, traveled with him, and eat and drank with him. And during the whole time of his abode with him, all Christ's carriage towards him was very obliging and winning; yea, such was the condescension of Christ to this wretched man, that he washed his feet, and that but a little before betrayed him.

3. He was a man of unsuspected integrity among the apostles. When Christ told them, One of you shall betray me; none thought on him, but every one rather suspected himself; Lord, is it I? saith one, and so said they all; but none pointed at Judas, saying, Thou art he.

4. To conclude, in some respect, he was preferred to the rest. For he had not only a joint commission with them to preach the gospel to others, (though, poor unhappy wretch, himself became a cast-away) but he had a peculiar office, he bare the bag, i.e. he was Almoner, or the steward of the family, to take care to provide for the necessary accommodations of Christ and them.

Now who could ever have suspected, that such a man as this should have sold the blood of Christ for a little money? that ever he should have proved a perfidious traitor to his Lord, who had called him, honored him, and carried himself so tenderly towards him? And yet so it was; "Lo, Judas, one of the twelve, came, and with him a multitude:" Oh whither will not a busy devil and a bad heart carry a man! SECONDLY, But what did this man do? and what are the just aggravations of his fact? Why, he most basely and unworthily sold and delivered Christ into his enemies hands, to be butchered and destroyed; and all this for thirty pieces of silver.

Blush, Oh heavens, and be astonished, Oh earth, at this! In this fact, most black and horrid aggravations appear.

1. Judas had seen the majesty of a God on him whom he betrayed. He had seen the miracles that Christ wrought, which none but Christ could do. He knew that by the finger of God he had raised the dead, cast out devils, healed the sick. He could not choose but observe and see the rays and awful beams of divine majesty shining in his very face, in his doctrine, and in his life; to betray a man, to sell the blood of the poorest innocent in the world, is horrid; but to sell the blood of God, Oh what is this! Here is a wickedness that no epithet can match!

Yea, 2. This wickedness he committed after personal warnings and premonitions given him by Christ, he had often told them in general, that one of them should betray him, Mark 14:20. He also denounced a dreadful woe upon him that should do it, ver. 21. "the Son of man goes indeed, as it is written of him; but wo to that man by whom the Son of man is betrayed; good had it been for that man if he had never been born." This was spoken in Judas's presence. And one would have thought so dreadful a doom as Christ passed upon the man! that should attempt this, should have affrighted him far enough from the thoughts of such a wickedness. Nay, Christ comes nearer to him than this, and told him he was the man: for when Judas (who was the last that put the question to Christ) asked him, "Master, is it I?" Christ's answer imports as much as a plain affirmation, "Thou hast said," Matthew 26:25.

Moreover, 3. He does it not out of a blind zeal against Christ, as many of his other enemies did; of whom it is said, 1 Corinthians 2:8, "That had they known him, they would not have crucified the Lord of glory:" but he did it for money to make his market of Christ. He sold Christ as a man would sell an ox, or a sheep to the butcher for profit. He was fully of the mind of the Pope, whose motto was "The smell or savor of gain is sweet? let it arise out of what it will." If he can get any thing by Christ's blood, it shall be a vendible commodity with him. "what will ye give me, (saith he) and I will betray him?" Matthew 26:15.

4. He sells him, and he sells him at a low rate too, which showed how vile an esteem he had of Christ. He is content to part with him for thirty pieces of silver. If these pieces, or shekels, were the shekels of the sanctuary, they amounted but to three pounds fifteen shillings. But it is supposed they were the common shekels, which were mostly used in buying and selling; and then his price, that he put upon the Savior of the world, was but one pound seventeen shillings and six pence. A goodly price (as the prophet calls it) that he was valued at! Zechariah 11:12,13.

I confess, it is a wonder, he asked no more, knowing how much they longed for his blood; and that they offered no more for him: how then should the scriptures have been fulfilled? Oh what a sale was this! to sell that blood, which all the gold and silver in the world is not worth one drop of, for a trifle! still the wickedness of the fact rises higher and higher.

5. He left Christ in a most heavenly and excellent employment, when he went to make this soul-undoing bargain. For if he went away from the table, as some think, then he left Christ instituting and administering those heavenly signs of his body and blood: there he saw, or might have seen, the bloody work he was going about, acted as in a figure before him. If he sat out that ordinance, as others suppose he did, then he left Christ singing an heavenly hymn, and preparing to go where Judas was preparing to meet him. When the Lord Jesus was in the most serious and heavenly exercise, the wretch slinked away from him into the city, or else went under pretense to buy some necessaries. But his design was not to buy, but to sell, whatever his pretences were. Nay, What he did, was not done by the persuasions of any. The high- priest sent not for him, and without doubt, was surprised when he came to him on such on errand. For it could never enter into any of their hearts, that any of his own disciples could ever be drawn into a confederacy against Him. No, he went as a volunteer, offering himself to this work: which still heightens the sin, and makes it out of measure sinful.

7. The manner in which he executes his treasonable design adds further malignity to the fact, He comes to Christ with fawning words and carriage, "Hail, Master, and kissed him." Here is honey in the tongue, and poison in the heart. Here is hatred hid under lying lips. This was the man; and this was his fact. Let us enquire, THIRDLY, The cause and motives of this wickedness, how he came to attempt and perpetrate such a villany. Maldonate the Jesuit criminates the Protestant divines, for affirming that God had a hand in ordering and over-ruling this fact.

But we say, that Satan and his own lust was the impulsive cause of it: that God, as it was a wicked treason, permitted it; and as it was a delivering Christ to death, was not only the permitter, but the wise and holy director and orderer of it, and in the wisdom of his providence over-ruled it, to the great good and advantage of the church; in respect of which happy issue, Judas's treason is called foelix scelus, "a happy wickedness." Satan inspired the motion, Luke 23:3, 4, "Then entered Satan into Judas, surnamed Iscariot, and he went his way", etc. his own lusts, like dry tinder, kindled presently: his heart was covetous; there was predisposed matter enough for the devil to work on, so that it was but touch and take. Ver. 25.

They covenanted to give him money, and he promised, etc. The holy God disposed and ordered all this to the singular benefit and good of his people: Acts 4:28, they did whatsoever "his hand and counsel had before determined to be done." And by this determinate counsel of God, he was taken and slain, Acts 2:23. Yet this no ways excuses the wickedness of the instruments: for what they did, was done from the power of their own lusts, most wickedly; what he did was done in the unsearchable depth of his own wisdom, most holy. God knows how to serve his own ends by the very sins of men, and yet have no communion at all in the sin he so over-rules. If a man let a dog out of his hand in pursuit of a hare, the dog hunts merely for a prey; but he that lets him go, uses the sagacity and nimbleness of the dog to serve his own ends by it. Judas minded nothing but his own advantage to get money: God permitted that lust to work, but over ruled the issue to his own eternal glory, and the salvation of our souls.

Fourthly and lastly, But what was the end and issue of this fact? As to Christ, it was his death; for the hour being come, he does not meditate an escape, nor put forth the power of his Godhead to deliver himself out of their hands. Indeed he shewed what he could do, when he made them go back and stagger with a word. He could have obtained more than twelve legions of angels to have been his life-guard; one of whom had been sufficient to have coped with all the Roman legions: but how then should the scriptures have been fulfilled, or our salvation accomplished? No, he resists not, but Judas, delivering him into their hands at that time, was his death.

And what got he as a reward of his wickedness? It ended in the ruin both of his soul and body. For immediately a death-pang of despair seized his conscience; which was so intolerable, that he ran to the halter for a remedy; and so falling headlong, he burst asunder, and all his bowels gushed out, Acts 1:18. And now he that had no bowels for Christ, has none for himself. As for his soul, it went to its own place, ver. 25. even the place appointed for the son of perdition, as Christ calls him, John 17:12. His name retains an odious stench to this day, and shall to all generations: it is a bye- word, a proverb of reproach. This was his end; we will next improve it.

Corollary 1. Hence in the first place we learn, That the greatest professors had need to be jealous of their own hearts, and look well to the grounds and principles of their professions. One of the ancients would have had this epitaph engraven upon Judas's tomb-stone, "eis eme tis horaon eusebes ekso", "Let every one that beholds me, learn to be godly indeed, to be sincere in his profession, and to love Christ more unfeignedly than I did." Oh professors, look to your foundation, and build not upon the sand, as this poor creature did. That is sound advice, indeed, which the apostle gives, 1 Corinthians 10:12. "Let him that thinks he standeth, take heed lest he fall." Oh beware of a loose foundation. If you begin your profession as Judas did, no wonder if it shall end as his did.

1. Beware therefore that you hold not the truth in unrighteousness: Judas did so: he knew much, but lived not up to what he knew, for he was still of a worldly spirit in the height of his profession. His knowledge never had any saving influence upon his heart, he preached to others, but he himself was a cast-away. He had much light, but still walked in darkness. He had no knowledge to do himself good.

2. Beware you live not in a course of secret sin. Judas did so, and that was his ruin. He made a profession indeed, and carried it smoothly but he was a thief, John 12:6. He made no conscience of committing the sin, so he could but cover and hide it from men. This helped on his ruin, and so it will thine, reader, if thou be guilty herein. A secret way of sinning, under the covert of profession, will either break out at last to the observation of men, or else slide thee down insensibly to hell, and leave thee there only this comfort, that no body shall know thou art there.

3. Beware of hypocritical pretences of religion to accommodate self-ends.

Judas was a man that had notable skill this way. He had a mind to fill his own purse, by the sale of that costly ointment which Mary bestowed upon our Savior's feet. And what a neat cover had he fitted for it, to do his business clearly; Why, saith he, "This might have been sold for three hundred pence, and given to the poor." Here was charity to the poor, or rather poor charity; for this was only a blind to his base self ends. Oh Christian, be plain hearted, take heed of craft and cunning in matters of religion: This spoiled Judas.

4. Beware of self-confidence. Judas was a very confident man of himself.

"Last of all, Judas said, Master, is it I?" Matthew 26:25. But he that was last in the suspicion was first in the transgression. "He that trusteth in his own heart, is a fool," saith Solomon, Proverbs 28:26. Such a fool was this great professor. It will be your wisdom to keep a jealous eye upon your own hearts; and still suspect their fairest pretences.

5. If you will not do as Judas did, nor come to such an end as he did, take heed you live not unprofitably under the means of grace. Judas had the best means of grace that ever man enjoyed. He heard Christ himself preach, he joined often with him in prayer, but he was never the better for it all; it was but as the watering of a dead stick, which will never make it grow, but rot it the sooner. Never was there a rotten branch so richly watered as he was. Oh it is a sad sign and a sad sin too, when men and women live under the gospel from year to year, and are never the better. I warn you to beware of these evils, all ye that profess religion. Let these footsteps by which Judas went down to his own place, terrify you from following him in them.

Corollary 2. Learn hence also, that eminent knowledge and profession put a special and eminent aggravation upon sin. Judas Iscariot, one of the twelve. Poor wretch! better had it been for him, if he had never been numbered with them, nor enlightened with so much knowledge as he was endowed with: for this rent his conscience to pieces, when he reflected on what he had done, and presently run into the gulph of despair. To sin against clear light, is to sin with an high hand. It is that which makes a sad waste of the conscience. That, without doubt, which now torments this poor soul in hell, is that he should go against his light, against his profession, to gratify a base lust to his eternal ruin. Had he known no better, it had been more excusable. Those that had a hand in the death of Christ, through mistake and ignorance, were capable to receive the pardon of their sin by that blood they so shed, Acts 3:17,19 compared. Take heed therefore of abusing knowledge, and putting a force upon conscience.

Corollary 3. Learn hence in the third place, That unprincipal professors will sooner or later become shameful apostates. Judas was an unprincipled professor, and see what he came to; ambition invited Simon Magus to the profession of Christ, he would be "eis megas", "some great one," and how quickly did the rottenness of his principles discover itself in the ruin of his profession? That which wants a root, must needs wither, as Christ speaks, Matthew 13:20, 21. That which is the predominant interest, will prevail, and sway with us in the day of our trial. Hear me, all you that profess religion, and have given your names to Christ; if that profession be not built upon a solid and real work of grace upon your hearts, you shall never honor religion, nor save your souls by it. Oh it is your union with Christ, that, like a spring, maintains your profession. "So much as you are united to Christ, so much constancy, steadiness, and evenness, you will manifest in the duties of religion, and no more." Oh brethren, when he that professes Christ for company, shall be left alone as Paul was; when he that makes religion a stirrup to help himself into the saddle of preferment and honor, shall see that he is so advanced to be drawn forth into Christ's camp and endure the heat of the day, and not to take his pleasure; in a word, when he shall see all things about him discouraging and threatening, his dearest interest on earth exposed for religion's sake, and he has no faith to balance his present losses with his future hopes; I say, when it comes to this, you shall then see the rottenness of many hearts discovered; and Judas may have many fellows, who will part with Christ for the world, as he did. Oh therefore look well to your foundation.

Corollary 4. Moreover, in this example of Judas you may read this truth; That men and women are never in more imminent danger, than when they meet with temptations exactly suited to their master- lusts, to their own iniquity. Oh pray, pray, that ye may be kept from a violent suitable temptation. Satan knows that when a man is tried here, he falls by the root.

The love of this world was all along Judas' master sin, and some conjecture he was a married man, and had a great charge; but that is conjectural: this was his predominant lust. The devil found out this, and suited it with a temptation which fully hit his humor, and it carries him immediately. This is the dangerous crisis of the soul. Now you shall see what it is, and what it will do. Put money before Judas, and presently you shall see what the man is.

Corollary 5. Hence, in like manner, we are instructed, That no man knows where he shall stop, when he first engages himself in a way of sin.

Wickedness, as well as holiness, is not born in its full strength, but grows up to it by insensible degrees. So did the wickedness of Judas. I believe, he himself never thought he should have done what he did; and if any should have told him, in the first beginning of his profession, Thou shalt sell the blood of Christ for money, thou shalt deliver him most perfidiously into their hands that seek his life; he would have answered as Hazael did to Elisha, "But what, is thy servant a dog, that he should do this great thing?" 2 Kings 8:13. His wickedness first discovered itself in murmuring and discontent, taking a pique at some small matters against Christ, as we may find, by comparing John 6 from verse 60 to 70, with John 12 from verse 3 to 9. but see to what it grows at last. That lust or temptation that at first is but a little cloud as big as a man's hand, may quickly overspread the whole heaven. It is our engaging in sin, as in the motion of a stone down the hill, vires acquirit eundo, "it strengthens itself by going;" and the longer it runs, the more violent. Beware of the smallest beginnings of temptations. No wise man will neglect or slight the smallest spark of fire, especially if he see it among many barrels of gun-powder. You carry gun-powder about you, Oh take heed of sparks.

Corollary 6. Did Judas sell Christ for money? What a potent conqueror is this love of this world! How many has it cast down wounded! What great professors have been dragged at its chariot wheels as its captives? Hymenaeus and Philetus, Ananias and Sapphire, Demas and Judas, with thousands and ten thousands, since their days, led away in triumph. It "drowns men in perdition," 1 Timothy 6:9. In that pit of perdition, this son of perdition fell, and never rose more. Oh you that so court and prosecute it; that so love and admire it; make a stand here; pause a little upon this example; consider to what it brought this poor wretch, whom I have presented to you dead, eternally dead, by the mortal wound that the love of this world gave him: it destroyed both soul and body. Pliny tells us, that the Mermaids delight to be in green meadows, into which they draw men by their enchanting voices; but, saith he, there always lie heaps of dead men's bones by them. A lively emblem of a bewitching world! Good had it been for many professors of religion, if they had never known what the riches, and honors, and pleasures of this world meant.

Corollary 7. Did Judas fancy so much happiness in a little money, that he would sell Christ to get it? Learn then, That which men promise themselves much pleasure and contentment in the day of sin, may prove the greatest curse and misery to them that ever befell them in the world. Judas thought it was a brave thing to get money! he fancied much happiness in it: but how sick was his conscience as soon as he had swallowed it! Oh take it again, saith he! It griped him to the heart. He knows not what to do, to rid himself of that money. Give me children, saith Rachel, or I die: she has children, and they prove her death. Oh mortify your fancies to the world; put no necessity upon riches. "They that will be rich, fall into temptations, and many hurtful lusts, which drown men in perdition," 1 Timothy 6:9.

You may have your desires with a curse. He that brings home a pack of fine clothes infected with the plague, has no such great bargain of it, how cheap soever he bought them.

Corollary 8. Was there one, and but one of the twelve, that proved a Judas, a traitor to Christ? Learn thence, that it is a most unreasonable thing to be prejudiced at religion, and the sincere professors of it, because some that profess it prove naught and vile.

Should the eleven suffer for one Judas? Alas, they abhorred both the traitor and his treason. As well might the High-priest and his servants have condemned Peter, John, and all the rest, whose souls abhorred the wickedness. If Judas proved a vile wretch, yet there were eleven to one that remained upright: if Judas proved naught, it was not his profession made him so, but his hypocrisy; he never learned it from Christ. If religion must be charged with all the miscarriages of its professors, then there is no pure religion in the world. Name that religion among the professors whereof there is not one Judas. Take heed, reader, of prejudices against godliness on this account. The design of the devil, without doubt, is to undo thee eternally by them. "Wo to the world because of offenses," Matthew 18:7. And what if God do permit these things to fall out, that thou mayest be hardened in iniquity, confirmed in sin by such occasions, and so the destruction brought about this way: Blessed is he that is not offended at Christ.

Corollary 9. Did Judas, one of the twelve, do so? Learn thence, That a drop of grace, is better than a sea of gifts. Gifts have some excellency in them, but the way of grace is the more excellent way, 1 Corinthians 12:31. Gifts as one saith, are dead graces, but graces are living gifts. There is many a learned head in hell. These are not the things that accompany salvation. Gifts are the gold that beautifies the temple; but grace is as the temple which sanctifies the gold. One tear, one groan, one breathing at an upright heart, is more than the tongues of angels.

Poor Christian, thou art troubled that thou canst not speak and pray so neatly, so handsomely, as some others can? but canst thou go into a corner, and there pour out thy soul affectionately, though not rhetorically, to thy Father? trouble not thyself. It is better for thee to feel one divine impression from God upon the heart, than to have ten thousand fine notions floating in thy head; Judas was a man of parts; but what good did they do him?

Corollary 10. Did the devil win the consent of Judas to such a design as this? Could he get no other but the hand of an apostle to assist him? Learn hence, That the policy of Satan lies much in the choice of his instruments he works by. No bird, (saith one) like a living bird to tempt others into the net. Pelagius Socinus, etc. were fit for that work the devil put them upon. Austin told an ingenious young scholar, "The devil coveted him for an ornament." He knows he has a foul cause to manage, and therefore will get the fairest hand he can to manage it with the less suspicion.

Corollary 11. Did Judas one of the twelve, do this? Then certainly, Christians may approve and join with such men on earth, whose faces they shall never see in heaven. The apostles held communion a long time with this man, and did not suspect him. Oh please not yourselves therefore, that you have communion with the saints here, and that they think and speak charitably of you.

"All the churches shall know, (saith the Lord) that I am he that searcheth the heart and reins, and will give to every man as his work shall be," Revelation 2:23. In heaven we shall meet many that we never thought to meet there, and miss many we were confident we should see there.

Corollary 12. Lastly, Did Judas, one of the twelve, a man so obliged, raised and honored by Christ, do this? Cease then from man, be not too confident, but beware of men. "Trust ye not in a friend, put no confidence in a guide, keep the door of thy lips from her that lieth in thy bosom," Micah 7:5.

Not that there is no sincerity in any man, but because there is so much hypocrisy in many men, and so much corruption in the best of men, that we may not be too confident, nor lay too great a stress upon any man. Peter's modest expression of Sylvanus is a pattern for us; "Sylvanus, a faithful brother unto you (as I suppose") 1 Peter 5:12. The time shall come, saith Christ, that "brother shall betray brother to death," Matthew 10:11. Your charity for others may be your duty, but your too great confidence may be your snare. Fear what others may do, but fear thyself more.

Discourse 24. THE SECOND AND THIRD PREPARATIVES FOR THE DEATH OF CHRIST, BY HIS ILLEGAL TRIAL AND CONDEMNATION

And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed. And Pilate gave sentence that it should be as they required. Luke 23:23,24.

Judas has made good his promise to the high-priest, and delivered Jesus a prisoner into their hands. These wolves of the evening, no sooner seize the Lamb of God, but they thirst and long to be sucking his precious innocent blood; their revenge and malice admit no delay, as fearing a rescue by the people.

When Herod had taken Peter, he committed him to prison, "intending after Easter to bring him forth to the people," Acts 12:4. But these men cannot sleep till they have his blood, and therefore the preparation of the passover being come, they resolve in all haste to destroy him; yet lest it should look like a downright murder, it shall be formalised with a trial. This his trial and condemnation are the two last acts by which they prepared for his death, and are both contained in this context; in which we may observe, 1. The indictment. 2. The sentence to which the judge proceeded.

1. The indictment drawn up against Christ, wherein they accuse him of many things, but can prove nothing. They charge him with sedition and blasphemy, but falter shamefully in the proof. However, what is wanting in evidence, shall be supplied with glamour and importunity. For saith the text, "They were instant with loud voices, requiring that he might be crucified; and their voices prevailed". When they can neither prove the sedition and blasphemy they charged him with, then, Crucify him, Crucify him, must serve the turn, instead of all witnesses and proofs.

The sentence pronounced upon him; Pilate gave sentence, that it should be as they required: i.e.he sentenced Christ to be nailed to the cross, and there to hang till he was dead. From both these we may observe these two doctrinal conclusions.

1. THAT THE TRIAL OF CHRIST FOR HIS LIFE, WAS MANAGEDMOST MALICIOUSLY, AND ILLEGALLY AGAINST HIM, BY HIS UNRIGHTEOUS JUDGES.

2. THOUGH NOTHING COULD BE PROVED AGAINST OUR LORD JESUS CHRIST WORTHY OF DEATH, OR OF BONDS; YET HE WAS CONDEMNED TO BE NAILED TO THE CROSS, AND THERE TO HANG TILL HE DIED.

I shall handle these two points distinctly in their order, beginning with the first, namely, THAT THE TRIAL OF CHRIST FOR HIS LIFE, WAS MANAGED MOST MALICIOUSLY AND ILLEGALLY AGAINST HIM, BY HIS UNRIGHTEOUS JUDGES.

Reader, here thou mayest see the Judge of all the world standing himself to be judged; he that shall judge the world in righteousness, judged most unrighteously; he that shall one day come to the throne of judgement, attended with thousands, and ten thousands of angels and saints, standing as a prisoner at man's bar, and there denied the common right which a thief or murderer might claim, and is commonly given them.

To manifest the illegality of Christ's trial, let the following particulars be heedfully weighed.

1. That he was inhumanely abused, both in words and actions, before the court met, or any examination was taken of the fact: for as soon as they had taken him, they forthwith bound him, and led him away to the High-priest's house, Luke 22:54. And there they that held him, mocked him, smote him, blind-folded him, struck him on the face, and bid him prophesy who smote him; and many other things blasphemously spake they against him, ver. 63, 64, 65. How illegal and barbarous a thing was this? When they were but binding Paul with thongs, he thought himself abused contrary to law, and asked the centurion that stood by, "Is it lawful fat for you to scourge a man that is a Roman, and uncondemned?" q.d. Is this legal! What, punish a man first, and judge him afterwards! But Christ was not only bound, but horribly abused by them all that night, dealing with him as the lords of the Philistine did with Samson, to whom it was sport to abuse him. No rest had Jesus that night; no more sleep for him now in this world: Oh it was a sad night to him: and this under Caiaphas's own roof.

2. As he was inhumanely abused before he was tried, so he was examined and judged by a court that had no authority to try him. Luke 22:66. "As soon as it was day, the elders of the people, and the chief priests, and the scribes came together and led him into their council." This was the ecclesiastical court, the great Sanhedrin, which, according to its first constitution, should consist of seventy grave, honorable, and learned men; to whom were to be referred all doubtful matters, too hard for inferior courts to decide. And these were to judge impartially and uprightly for God, as men in whom was the Spirit of God, according to God's counsel to Moses, Numbers 11:16, etc. In this court the righteous and innocent might expect relief and protection. And that is conceived to be the meaning of Christ's words, Luke 13:33 "It cannot be that a prophet perish out of Jerusalem;" that is, there righteousness and innocence may expect protection. But now, contrary to the first constitution, it consisted at a pack of malicious Scribes and Pharisees, men full of revenge, malice, and all unrighteousness: and over these Caiaphas (a head fit for such a body) at this time presided. And though there was still some face of a court among them, yet their power was so abridged by the Romans, that they could not hear and determine, judge and condemn in capital matters, as formerly. For as Josephus their own historian informs us, Herod in the beginning of his reign took away this power from them; and that scripture seems to confirm it, John 18:31. "It is not lawful for us to put any man to death;" and therefore they bring him to Pilate's bar. He also understood him to be a Galilean, and Herod being Tetrarch of Galilee, and at that time in Jerusalem, he is sent to him, and by him remitted to Pilate.

3. As he was at first heard and judged by a court that had no authority to judge him; so when he stood at Pilate's bar, he was accused of perverting the nation, and denying tribute to Caesar, than which nothing was more notoriously false. For as all his doctrine was pure and heavenly, and malice itself could not find a flaw is it; so he was always observant of the laws under which he lived, and scrupulous of giving the least just offense to the civil powers. Yea, he not only paid the tribute himself though he might have pleaded exemption, but charged it upon others as their duty so to do, Matthew 22:24, "Give unto Caesar the things that are Caesar's." And yet with such palpable untruths is Christ charged.

4. Yea, and what is more abominable and unparalleled; to compass their malicious designs, they industriously labor to suborn else witnesses to take away his life, not sticking at the grossest perjury, and manifest injustice, so they might destroy him. So you read, Matthew 26:59, "Now the chief priests and elders, and all the council, sought false witnesses against Jesus to put him to death." Abominable wickedness! for such men, and so many, to complot to shed the blood of the innocent, by known and studied perjury! What will not malice against Christ transport men to?

5. Moreover, the carriage of the court was most insolent and base towards him during the trial: for whilst he stood before them as a prisoner, yet uncondemned, sometimes they are angry at him for his silence! and when he speaks, and that pertinently to the point, they smite him on the mouth for speaking, and scoff at what he speaks. "To some of their light, frivolous, and ensnaring questions, he is silent, not for want of an answer, but because he heard nothing worthy of one." And to fulfill what the prophet Isaiah had long before predicted of him; "He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth," Isaiah 53:7.

As also to leave us a precedent when to speak, and when to be silent, when we for his name sake shall be brought before governors: for such reasons as these he sometimes answers not a word, and then they are ready to condemn him for a mute. "Answerest thou nothing? (saith the high-priest) what is it that these witness against thee?" Matthew 26:62. "Hearest thou not how many things they witness against thee?" saith Pilate, Matthew 27:13.

And when he makes his defense in words of truth and soberness, they smite him for speaking, John 18:22. "And when he had thus spoken, one of the officers which stood by, struck Jesus with the palm of his hand, saying, answerest thou the high priest so?" And what had he spoken to exasperate them? Had he spoken impertinently? Not at all; what he said was but this, when they would have had him ensnare himself with his own lips: "Jesus answered, I spake openly in 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 that heard me, behold they know what I said;" q.d. I am not obliged to accuse and ensnare myself, but you ought to proceed secundum allegata et probata, according to what is alleged and proved. Did he deserve a blow on his mouth for this? Oh, who but himself could have so patiently digested such abuses! Under all this he stands in perfect innocence and patience, making no other return to that wretch that smote him, but this, "If I have spoken evil, bear witness of the evil but if well, why smites thou me?"

6. Lastly, To instance in no more: he is condemned to die by that very mouth which had once and again professed he found no fault in him. He had heard all that could be alleged against him, and saw it was a perfect piece of malice and envy. When they urge Pilate to proceed to sentence him; "Why, saith he, what evil has he done?"

Matthew 27:23. Nay, in the preface to the very sentence itself, he acknowledges him to be a just person, Matthew 27:24. "When Pilate saw he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, and said, I am innocent of the blood of this just person, see ye to it." Here the innocence of Christ brake out like the sun wading out of a cloud; convincing the conscience of his judge that he was just; and yet he must give sentence on him, for all that, to please the people.

Inference 1. Was Christ thus used when he stood before the great council, the scribes and elders of Israel? Then surely "great men are not always wise, neither do the aged understand judgement," Job 32:9. Here were many great men, many aged men, many politic men in council; but not one wise or good man among them. In this council were men of parts and learning, men of great abilities, and by so much the more pernicious, and able to do mischief. Wickedness in a great or learned man, is like poison given in wine, the more operative and deadly. Christ's greatest enemies were such as these. Heathen Pilate had more pity for him than superstitious Caiaphas. Luther tells us, that his greatest adversaries did not rise out of the ale-houses or brothel-houses, but out of monasteries, convents, and religious houses.

Inference 2. Hence also we learn, That though we are not obliged to answer every captious, idle, or ensnaring question, yet we are bound faithfully to own and confess the truth, when we are solemnly called thereto. It is true, Christ was sometimes silent, and as a deaf man that heard not; but when the question was solemnly put, "Art thou the Christ, the Son of the blessed? Jesus said, I am," Matthew 14:61, 62. He knew that answer would cost his life, and yet he durst not deny it. On this account the apostle saith, "he witnessed a good confession before Pontius Pilate," 1 Timothy 6:13. Herein Christ has ruled out the way of our duty, and by his own example, as well as precept, obliged us to a sincere confession of him, and his truth, when we are required lawfully so to do, i.e. when we are before a lawful magistrate, and the questions are not curious or captious; when we cannot hold our peace, but our silence will be interpretatively a denying of the truth; finally, when the glory of God, honor of his truth, and edification of others, are more attainable by our open confession, than they can be by our silence; then must we with Christ, give direct, plain, sincere answers.

It was the old Priscillian error, to allow men to deny or dissemble their profession, when an open confession would infer danger. But you know what Christ has said, Matthew 10:33. "Whosoever shall deny me before men, him will I deny before my Father which is in heaven." Christ will repay him in his own coin. It was a noble saying of courageous Zwinglius, "What deaths would I not choose? What punishment would I not undergo? Yea, into what vault of hell would I not rather choose to be thrown, than to witness against my conscience? Truth can never be bought too dear, nor sold cheap. The Lord Jesus, you see, owns truth with the imminent and instant hazard of his life. The whole Cloud of witnesses have followed him therein, Revelation 14:1. We ourselves once openly owned the ways of sin; and shall we not do as much for Christ, as we then did for the devil? Did we then glory in our shame, and shall we now be ashamed of our glory? Do not we hope Christ will own us at the great day? Why, if we confess him, he also will confess us. Oh think on the reasonableness of this duty.

Inference 3. Once more, hence it follows, That to bear the reviling contradictions, and abuses of men, with a meek, composed, and even spirit, is excellent and Christ-like. He stood before them as a lamb; he rendered not railing for railing? he endured the contradictions of sinners against himself. Imitate Christ in his meekness. He calls you so to do, Matthew 11:28. This will be convincing to your enemies, comfortable to yourselves, and honorable to religion: and as for your innocence, God will clear it up as Christ's was.

You have heard the illegal trial of Christ, how insolently it was managed against him; well, right or wrong, innocent or guilty, his blood is resolved upon; it is bought and sold before-hand; and if nothing else will do it, menaces and clamours shall constrain Pilate to condemn him. Whence our second note was, 2. THAT THOUGH NOTHING COULD BE PROVED AGAINST OUR LORD JESUS CHRIST WORTHY OF DEATH OR OF BONDS, YET WAS HE CONDEMNED TO BE NAILED TO THE CROSS, AND THERE TO HANG TILL HE DIED.

For the explication of this, I shall open the following particulars. First, Who gave the sentence. Secondly, Upon whom it was given. Thirdly, What sentence it was that was given. Fourthly, In what manner Christ received it.

FIRST, Who, and what was he, that durst attempt such a thing as this? Why, this was Pilate, who succeeded Valerius Gratus in the presidentship of Judea, (as Josephus tells us) in which trust he continued about ten years. This cruel, cursed act of his against Christ was in the eighth year of his government. Two years after, he was removed from his place and office by Vitellius, president of Syria, for his inhuman murdering of the innocent Samaritans. This necessitated him to go to Rome to clear himself before Caesar; but before he came to Rome, Tiberius was dead, and Caius in his room. Under him, saith Eusebius, Pilate killed himself. "He was a man not very friendly or benevolent to the Jewish nation, but still suspicious of their rebellions and insurrections; this jealous humor the priests and scribes observed, and wrought upon it to compass their design against Christ." Wherefore they tell him so often of Christ's sedition, and stirring up the people; and that if he let him go, he is none of Caesar's friends, which very consideration prevailed with him to do what he did. But how durst he attempt such a wickedness as this, though he had stood ill in the opinion of Caesar? What! give judgement against the Son of God? for it is evident, by many circumstances in this trial, that he had many inward fears and convictions upon him, that he was the Son of God: By these he was scared, and sought to release him, John 19:8, 12. the fear of a Deity fell upon him; his mind was greatly perplexed, and dubious about this prisoner whether he was a God or a man. And yet the fear of Caesar prevailed more than the fear of a Deity; he proceeds to give sentence.

Oh Pilate! thou was not afraid to judge and sentence an innocent, a known innocent, and one whom thou thyself suspectest at least to be more than man! But see in this predominance of self-interest, what man will attempt, and perpetrate, to secure and accommodate self.

SECONDLY, Against whom does Pilate give sentence? Against a malefactor? No, his own mouth once and again acknowledged him innocent. Against a common prisoner? No, but one whose fame no doubt had often reached Pilate's ears, even the wonderful things wrought by him, which none but God could do: one that stood before him as the picture, or rather as the body, of innocency and meekness. Ye have condemned and killed the just, and he resisteth you not, James 5:6. Now was that word made good, Psalm 94:21.

"They gather themselves together against the soul of the righteous, and condemn the innocent blood." THIRDLY, But what was the sentence that Pilate gave? We have it not in the form in which it was delivered: but the sum of it was, that it should be as they required. Now what did they require? why, crucify him, crucify him.

So that in what formalities soever it was delivered, this was the substance and effect of it, I adjudge Jesus of Nazareth to be nailed to the cross, and there to hang till he be dead. Which sentence against Christ was, 1. A most unjust and unrighteous sentence: the greatest perversion of judgement and equity that was ever known to the civilised world, since seats of judicature were first set up. What! to condemn him before one accusation was proved against him. And if what they accused him of (that he said he was the Son of God) had been proved, it had been no crime, for he really was so; and therefore no blasphemy in him to say he was. Pilate should rather have come down from his seat of judgement, and adored him, than sat there to judge him. Oh it was the highest piece of injustice that ever our ears heard of! As it was an unrighteous, so it was a cruel sentence, delivering up Christ to their wills. This was that misery which David so earnestly deprecated, Psalm 27:12, "Oh deliver me not over to the will of mine enemies." But Pilate delivers Christ over to the will o