John Flavel, The Fountain of Life

Part 7 of 10 containing Discourses 26-30. Circa 1671

Discourse 26. OF THE NATURE AND QUALITY OF CHRIST'S DEATH.

Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain. Acts 2:23

Having considered, in order, the preparative acts for the death of Christ, both on his own part, and on his enemies part, we now come to consider the death of Christ itself, which was the principal part of his humiliation, and is the chief pillar of our consolation. Here we shall in order consider, First, The kind and nature of the death he died. Secondly, The manner in which he bare it, viz. patiently, solitarily, and instructively; dropping divers holy and instructive lessons upon all that were about him, in his seven last words upon the cross. Thirdly, The funeral solemnities at his burials Fourthly, and lastly, The weighty ends and great designs of his death.

In all which particulars, as we proceed to discuss and open them, you will have an account of the deep debasement and humiliation of the Son of God.

In this text, we have an account of the kind and nature of that death which Christ died: as also of the causes of it, both principal and instrumental.

FIRST, The kind and nature of the death Christ died, which is here described more generally, as a violent death, Ye have slain him: and more particularly, as a most ignominious, cursed, dishonorable death; ye have crucified him.

SECONDLY, The causes of it are here likewise expressed: and that both principal and instrumental. The principal cause, permitting, ordering, and disposing all things about it, was the determinate counsel and fore-knowledge of God. There was not an action or circumstance but came under this most wise and holy counsel and determination of God.

The instruments effecting it were their wicked hands. This fore-knowledge and counsel of God, as it did no way necessitate or enforce them to it; so neither does it excuse their fact from the least aggravation of its sinfulness.

It did no more compel or force their wicked hands to do what they did, than the mariner's hoisting up his sails, to take the wind to serve his design, compels the wind. And it cannot excuse their action from one circumstance of sin; because God's end and manner of acting was one thing, their end and manner of acting another. His, most pure and holy; theirs, most malicious and daringly wicked. Idem quod duo faciunt, non est idem. To this purpose a grave divine well expresses it.

In respect of God, Christ's death was justice and mercy. In respect of man, it was murder and cruelty. In respect of himself, it was obedience and humility. Hence our note is: THAT OUR LORD JESUS CHRIST WAS NOT ONLY PUT TO DEATH, BUT TO THE WORST OF DEATHS, EVEN THE DEATH OF THE CROSS.

To this the apostle gives a plain testimony, Philippians 2:8. "He became obedient to death, even the death of the cross;" where his humiliation is both specified; he was humbled to death; and aggravated by a most emphatical reduplication, even the death of the cross. So Acts 5:30. "Jesus whom ye slew and hanged on a tree;" q.d. it did not suffice you to put him to a violent death, but you also put him to the most base, vile and ignominious death; "you hanged him on a tree." On this point we will discuss these three particulars, viz. The nature or kind, the manner and reasons of Christ's death upon the tree.

1. I shall open the kind or nature of his death, by shewing you that it was a violent, painful, shameful, cursed, slow, and succourless death.

FIRST, It was a violent death that Christ died. Violent in itself, though voluntary on his part. "He was cut off out of the land of the living," Isaiah 53:8. And yet "he laid down his life of himself; no man took it from him," John 10:17. I call his death violent, because he died not a natural death, i.e. he lived not till nature was consumed with age, as it is in many who live till their, balsamum radicale, "radical moisture," like the oil in the lamp, be quite consumed, and then go out like an expiring lamp. It was not so with Christ: for he was but in the flower and prime of his time when he died. And indeed, he must either die a violent death, or not die at all; partly, because there was no sin in him, to open a door to natural death; as it does in all others. Partly, because else his death had not been a sacrifice acceptable and satisfactory to God for us. That which died of itself was never offered up to God; but that which was slain, when it was in its full strength and health. The temple was a type of the body of Christ, John 2:19. Now, when the temple was destroyed, it did not drop down as an ancient structure decayed by time, but was pulled down by violence, when it was standing in its full strength. Therefore he is said to suffer death, and to be put to death for us in the flesh, 1 Peter 3:18. That is the first thing. It was a violent, though a voluntary death. For violent is not opposed to voluntary, but to natural.

SECONDLY, The death of the cross was a most painful death. In deed in this death were many deaths, contrived in one. The cross was a rack as well as a gibbet. The pains which Christ suffered upon the cross, are by the apostle emphatically stiled "tas odinas tou tanatou", Acts 2:24. "The pains of death:" but properly they signify the pangs of travail: yea, the birth-pangs, the most acute sorrows of a travailing woman. His soul was in travail, Isaiah 53, his body in bitter pangs; and being as Aquinas speaks, optime complectionatus, of the most excellent crests, exact and just temperament; his senses were more acute and delicate than ordinate; and all the time of his suffering, so they continued; not in the least blunted, dulled, or rebated, by the pains he suffered.

"The death of Christ, doubtless, contained the greatest and acutest pains imaginable: because these pains of Christ alone, were intended to equalise all that misery which the sin of men deserved," all that pain which the damned shall, and the elect deserve to feel. Now, to have pains meeting at once upon one person, equivalent to all the pains of the damned; judge you what a plight Christ was in.

THIRDLY, The death of the cross was a shameful death: not only because the crucified were stripped quite naked, and so exposed as spectacles of shame, but mainly, because it was a kind of death which was appointed for the basest, and vilest of men.

The free-men when they committed capital crimes, were not condemned to the cross. No, that was looked upon as the death appointed for slaves.

Tacitus calls it servile supplicium, the punishment of a slave: and to the same sense Juvenal speaks, pone crucem servo, put the cross upon the back of a slave. As they had a great esteem of a free man, so they manifested it, even when they had forfeited their lives, in cutting them off by more honorable kinds of death. This, by hanging on the tree, was always accounted most ignominious. To this day we say of him that is hanged, He dies the death of a dog: and yet it is said of our Lord Jesus, Hebrews 12:2. He not only endured the cross, but also despised the shame.

Obedience to his Father's will, and zeal for our salvation, made him digest the shame of it, and despise the baseness that was in it.

FOURTHLY, The death of the cross was a cursed death. Upon that account he is said to be made 'katara', a curse for us; For it is written, Cursed is every one that hangeth on a tree,"

Galatians 3:13. "His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; for he that is hanged is accursed of God." The very symbol of lifting them up betwixt heaven and earth carried much shame in it. For it implies this in it, that the person so used, was so execrable, base, and vile, that he deserved not to tread upon the earth or touch the surface of the ground any more.

And the command for burying them that day, does not at all mitigate, but rather aggravates this curse: speaking the person to be so abominable, that as he is lifted up into the air, and hanging between heaven and earth, as unworthy ever to set foot more upon the earth; so when dead, they were to hasten to bury him, that such an abominable sight might be removed as soon as might be, from before the eyes of men; and that the earth might not be defiled, by his lying on the surface of it, when taken down.

However, as the learned Junius has judiciously observed, this curse is only a ceremonial curse; for otherwise it is neither in it self, nor by the law of nature, or by civil law, more execrable than any other death. And the main reason why the ceremonial law attached the curse to this, rather than to any other death, was principally with respect to the death Christ was to die. And therefore, reader, see and admire the providence of God, that Christ should die by a Roman, and not by a Judaic law. For crucifying, or hanging on a tree, was a Roman punishment, and not in use among the Jews. But the scriptures cannot be broken.

FIFTHLY, The death of the cross was a very slow and lingering death. They died leisurely. Which still increaseth and aggravateth the misery of it. If a man must die a violent death, it is a favor to be dispatched: as they that are pressed to death, beg for more weight. And it is a favor to those that are hanged, to be smitten on the breast, or plucked by the heels by their friends.

On the contrary, to hang long in the midst of tortures, to have death coming upon us with a slow pace, that we may feel every tread of it, as it comes on, is a misery.

The tyrant that heard the poor martyr was dead under his first torments, said, as one disappointed, Evasit, "He has escaped me." For he intended to have kept him much longer under torments. And it was the cruel counsel of another to his executioner; "Let him die so as he may feel himself how he dies." And surely in this respect it was worse for Christ, than any other that ever was nailed to the tree. For all the while he hanged there, he remained full of life and acute sense. His life departed not gradually, but was whole in him to the last. Other men die gradually, and, towards their end, their sense of pain is much blunted. They falter, and expire by degrees, but Christ stood under the pains of death in his full strength. His life was whole in him. This was evident by the mighty out-cry he made when he gave up the ghost, which argued him to be full of strength, contrary to the experience of all other men. Which made the centurion when he heard it, to conclude, "Surely this was the Son of God. Mark 15:37, 39.

Sixthly, It was a succourless and helpless death to Christ. Sometimes they gave to malefactors amidst their torments, vinegar and myrrh, to blunt, dull, and stupefy their senses. And if they hanged long, would break their bones to dispatch them out of their pains. Christ had none of this favor. Instead of vinegar and myrrh, they gave him vinegar and gall to drink, to aggravate his torments. And for the breaking of his bones he prevented it, by dying before they came to break his legs. For the scriptures must be fulfilled, which say, Not a bone of him shall be broken.

This now was the kind and nature of that death he died. Even the violent, painful, shameful, cursed, slow, and succourless death of the cross. An ancient punishment both among the Romans and Carthaginians. But in honor of Christ, who died this death, Constantine the Great abrogated it by law, ordaining that none should ever be crucified any more, because Christ died that death.

SECONDLY, As to the manner of the execution. They that were condemned to the death of the cross, (saith a learned Antiquary of our own) bare their cross upon their own shoulders, to the place of execution. They were stripped of all their clothes, for they suffered naked. And then were fastened to the cross with nails.

The manner how that was done, one gives us in these swords, They stretched him out (meaning Christ) like another Isaac upon his own burden, the cross; that so they might take measure of the holes. And though the print of his blood upon it, gave them the true length of his body; yet how strictly do they take it longer than the truth. Thereby at once to crucify and rack him. Then being nailed, like as Moses lifted up the serpent, so was the Son of man lifted up. And when the cross, with the Lord fastened on it, fell into its socket, or basis, it jerked the whole, and every part of his sacred body. And the whole weight hanging upon his nailed hands, the wounds by degrees grew wider and wider: till at last he expired in the midst of those tortures.

And that the equity of their proceedings might the better appear to the people, the cause of the punishment was written in capital letters, and fixed to the tree over the head of the malefactor. Of this appendant to this kind of death, I shall speak distinctly in the next sermon, before I come to handle the manner of his death: there being so much of providence in that circumstance, as invites us to spend more than a few transient thoughts upon it. Meanwhile, in the next place, THIRDLY, We will enquire briefly into the reasons why Christ died this, rather than any other kind of death. And amongst others, these three are obvious.

FIRST, Because Christ must bear the curse in his death, and a curse by law was affixed to no other kind of death, as it was to this. The learned Masius upon Joshua 2:29, commenting upon the death of king Ai, who was hanged upon the tree, until the evening, tells us, "That the principal reason of the malediction and execrableness of his death was, because the death of Christ was prefigured in that mystery." Christ came to take away the curse from us by this death; and so must be made a curse. On him must all the curses of the moral law lie, which were due to us. And that nothing might be wanting to make it a full curse, the very death he died, must also have a ceremonial curse upon it.

SECONDLY, Christ died this, rather than any other kind of death; to fulfill the types, and prefiguration that of old were made with respect to it. All the sacrifices were lifted up from the earth, upon the altar. But especially the brazen serpent prefigured this death, Numbers 19:9. Moses made a serpent of brass, and put it upon a pole. And, saith Christ, John 3:14: "As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up," that so he might correspond with that lively type, made of him in the wilderness.

THIRDLY, Christ died this, rather than any other death, because it was predicted of him, and in him must all the predictions, as well as types, be fully accomplished. The psalmist spake in the person of Christ, of this death, as plainly as if he had rather been writing the history of what was done, than a prophecy of what was to be done, so many years afterwards, Psalm 22:16, 17. "For dogs have compassed me about, the assembly of the wicked have inclosed me: they pierced my hands and feet; I may tell all my bones; they look and stare upon me." Which has a manifest reference to the distension of all his members upon the tree, which was a rack to him. So Zechariah 12:10: "They shall look upon me, whom they have pierced." Yea, Christ himself had foretold the death he should die, in the forecited, John 3:14, saying, "He must be lifted up," i.e. hanged between heaven and earth. And the scriptures must be fulfilled.

Thus you have a brief account both of the kind, manner, and reasons of this death of Christ. The improvement of it, you have in the following inferences of truth, deducible from it.

Inference 1. Is Christ dead? and did he die the violent, painful, shameful, cursed, slow, and succourless death of the cross? Then surely there is forgiveness with God, an plenteous redemption for the greatest of sinners, that by faith apply the blood of the cross to their poor guilty souls. So speaks the apostle, Colossians 1:14. "In whom we have redemption through his blood, even the forgiveness of sins." And 1 John 1:7: "The blood of Christ cleanseth us from all sin." Two things will make this demonstrable.

FIRST, That there is a sufficient efficacy in this blood of the cross, to expiate the greatest sins.

SECONDLY, That the efficacy of it is designed and intended by God for believing sinners. How clearly do both these propositions lie in the word? FIRST, That there is sufficient efficacy in the blood of the cross, to expiate and wash away the greatest sins. This is manifest, for it is precious blood, as it is called, 1 Peter 1:18, "Ye were not redeemed with corruptible things, as silver and gold; but with the precious blood of the Son of God." This preciousness of the blood of Christ riseth from the union it has with that person, who is over all, God blessed forever. And on that account is stiled the blood of God, Acts 20:28: and so it becomes royal, princely blood: Yea, such for the dignity, and efficacy of it, as never was created, or shall ever run in any other veins but his. The blood of all the creatures in the world, even a sea of human blood bears no more proportion to the precious and excellent blood of Christ, than a dish of common water, to a river of liquid gold. On the account of its invaluable preciousness, it becomes satisfying and reconciling blood to God. So the apostle speaks, Colossians 1:20.

"And (having made peace through the blood of his cross) by him to reconcile all things to himself; by him, I say, whether they be things in earth, or things in heaven." The same blood which is redemption to them that dwell on earth, is confirmation to them that dwell in heaven. Before the efficacy of this blood, guilt vanishes, and shrinks away as the shadow before the glorious sun.

Every drop of it has a voice, and speaks to the soul that sits trembling under its guilt better things than the blood of Abel, Hebrews 10:24. It sprinkles us from all evil, i.e. an unquiet and accusing conscience, Hebrews 10:22. For having enough in it to satisfy God, it must needs have enough in it to satisfy conscience.

Conscience can demand no more for its satisfaction, nor will it take less than God demands for his satisfaction. And in this blood is enough to give both satisfaction.

SECONDLY, As there is sufficient efficacy in this blood to expiate the greatest guilt; so it is as manifest, that the virtue and efficacy of it, is intended and designed by God for the use of believing sinners. Such blood as this washed, without doubt, for some weighty end, that some might be the better for it. Who they are for whom it is intended, is plain enough from Acts 13:39.

"And by him all that believe, are justified from all things, from which they could not be justified by the law of Moses." That the remission of the sins of believers was the great thing designed in the pouring out of this precious blood of Christ, appears from all the sacrifices that figured it to the ancient church. The shedding of that typical blood, spake a design of pardon. And the putting of their hands upon the head of the sacrifice, spake the way and method of believing, by which that blood was then applied to them in that way; and is still applied to us in a more excellent way. Had no pardon been intended, no sacrifices had been appointed.

Moreover, let it be considered, this blood of the cross is the blood of a surety; that came under the same obligations with us, and in our name or stead shed it: and so of course frees and discharges the principal offender, or debtor, Hebrews 7:22. Can God exact satisfaction from the blood and death of his own Son, the surety of believers, and yet still demand it from believers? It cannot be. "Who (saith the apostle) shall lay any thing to the charge of God's elect? It is God that justifieth. Who shall condemn? It is Christ that died," Romans 8:33, 34.

And why are faith and repentance prescribed as the means of pardon? Why does God every where in his word, call upon sinners to repent, and believe in this blood? encouraging them so to do, by so many precious promises of remission; and declaring the inevitable and eternal ruin, of all impenitent, and unbelieving ones, who despise and reject this blood? What, I say, does all this speak, but the possibility of a pardon for the greatest of sinners; and the certainty of a free, full, and final pardon for all believing sinners? Oh what a joyful sound is this! What ravishing voices of peace, pardon, grace, and acceptance, come to our ears from the blood of the cross? The greatest guilt that ever was contracted upon a trembling, shaking conscience, can stand before the efficacy of the blood of Christ no more, than the sinner himself can stand before the justice of the Lord, with all that guilt upon him.

Reader, the word assures thee, whatever thou hast been, or art, that sins of as deep a dye as thine, have been washed away in this blood. "I was a blasphemer, a persecutor, injurious; but I obtained mercy," saith Paul, 1 Timothy 1:13. But it may be thou wilt object; this was a rare and singular instance, as it is a great question whether any other sinner shall find the like grace that he did. No question of it at all, if you believe in Christ as he did; for he tells us, ver. 16. "For this cause I obtained mercy that in me first, Jesus Christ might show forth all long suffering, for a pattern to them which should hereafter believe on him to life everlasting." So that upon the same grounds he obtained mercy, you may obtain it also.

Those very men who had a hand in the shedding of Christ's blood, had the benefit of that blood afterwards pardoning them, Acts 2:36. There is nothing but unbelief and impenitence of heart can bar thy soul from the blessings of this blood.

Inference 2. Did Christ die the cursed death of the cross for believers, then though there be much of pain, there is nothing of curse in the death of the saints. It still wears its dart, by which it strikes; but has lost its sting, by which it hurts and destroys. A serpent that has no sting, may hiss and affright, but we may take him in our hand, without danger. Death poured out all its poison, and lost its sting in Christ's side, when he became a curse for us.

But what speak I of the innocence and harmlessness of death to believers? It is certainly their friend and great benefactor. As there is no curse, so there are many blessings in it. "Death is yours," 1 Corinthians 3:22. Yours as a special privilege and favor. Christ has not only conquered it, but is more than a conqueror; for he has made it beneficial, and very serviceable to the saints. When Christ was nailed to the tree, then he said as it were to death, which came to grapple with him there, "Death, I will be thy plague; Oh grave, I will be thy destruction:" and so he was; for he swallowed up death in victory, spoiled it of its power. So that, though it may now affright some weak believers, yet cannot hurt them at all.

Inference 3. If Christ died the cursed death of the cross for us, how cheerfully should we submit to, and bear any cross for Jesus Christ? He had his cross, and we have ours; but what feathers are ours compared with his? His cross was a heavy cross indeed, yet how patiently and meekly did he support it! "he endured his cross," we cannot endure or bear ours, though they be not to be named with his. Three things would marvellously strengthen us to bear the cross of Christ, and bring up a good report upon it in the world.

FIRST, That we shall carry it but a little way. SECONDLY, Christ bears the heaviest end of it. THIRDLY, Innumerable blessings and mercies grow upon the cross of Christ.

FIRST, We shall bear it but a little way. It should be enough to me (saith a holy one) that Christ will have joy and sorrow halfers of the life of the saints. And that each of them should have a share of our days, as the night and day are kindly partners of time, and take it up betwixt them. But if sorrow be the greediest halfer of our days here, I know joy's day shall dawn, and do more than recompense all our sad hours.

Let my Lord Jesus, (since he will do so) weave my bit-and-span length of time with white and black; well and woe. Let the rose be neighbor with the thorn. "When we are over the water, Christ shall cry, down crosses, and up heaven for evermore; down hell, and down death, and down sin, and down sorrow; and up glory, up life, up joy for evermore. It is true, Christ and his cross are not separable in this life; howbeit Christ and his cross part at heaven's door: for there is no house room for crosses in heaven. One tear, one sigh, one sad heart, one fear, one loss, one thought of trouble cannot find lodging there." Sorrow and the saints are not married together! or suppose it was so, heaven shall make a divorce. Life is but short, and therefore crosses cannot be long. Our sufferings are but for a while, 1 Peter 5:10. They are but the sufferings of the present time, Romans 8:18.

SECONDLY, As we shall carry the cross of Christ but a little way, so Christ himself bears the heaviest end of it. And as one happily expresses, he saith of their crosses, half mine. He divideth sufferings with them, and takes the largest share to himself. "Oh how sweet a sight (saith one sweetly) is it to see a cross betwixt Christ and us. To hear our Redeemer say, at every sigh, at every blow, and eatery loss of a believer, half mine. For they are called the sufferings of Christ, and the reproach of Christ, Colossians 2:24. Hebrews 11:26. As when two are partners or owners of a ship, half of the gain, and half of the loss, belongeth to either of the two. So Christ in our sufferings, is half gainer, and half loser, with us: yea, the heaviest end of the black tree lieth on your Lord. It falleth first upon him, and but rebounds from him upon you:" "The reproaches of them that reproached thee, are fallen upon me," Psalm 69:9. Nay, so speak as the thing is, Christ does not only bear half, or the better part, but the whole of our cross and burden. Yea, he bears all, and more than all; for he bears us and our burden too, or else we would quickly sink, and faint under it.

THIRDLY, As we have not far to carry it, and Christ carries the heaviest part; yea, all the burden for us; yea, us and our burden too; so, in the last place, it is reviving to think what an innumerable multitude of blessings and mercies are the fruit and offspring of a sanctified cross. Since that tree was so richly watered with the blood of Christ; what store of choice, and rich fruits does it bear to believers? Our sufferings (saith one) are washed in the blood of Christ, as well as our souls. "For Christ's merits bought a blessing to the crosses of the sons of God. Our troubles owe us a free passage through him. Devils, and men, and crosses, are our debtors; and death, and all storms are our debtors, to blow our poor tossed bark over the water freight free: and to set the travelers in their own known ground. Therefore we shall die, and yet live.

I know no man has a velvet cross, but the cross is made of what God will have it; but verily, howbeit, it be no warrentable market to buy a cross, yet I dare not say, Oh that I had liberty to sell Christ's cross, lest therewith also I should sell joy, comfort, sense of love, patience, and the kind visits of a bridegroom. I have but small experience of sufferings for Christ, but let my Judge and witness in heaven, lay my soul in the balance of justice; if I find not a young heaven, and a little paradise of glorious comforts, and soul-delighting love-kisses of Christ in suffering for him and his truth.

My prison is my palace, my sorrow is with child of joy; my losses are rich losses, my pain easy pain, my heavy days are holy days and happy days. I may tell a new tale of Christ to my friends. Oh what owe I to the file, and to the hammer, and to the furnace of my Lord Jesus! who has now let me see how good the wheat of Christ is, that goes through his mill, and his oven, to be made bread for his own table. Grace tried is better than grace, and more than grace. It is glory in its infancy." "Who knows the truth of grace without a trial.

Oh how little getteth Christ of us, but what he winneth (to speak so) with much toil and pains? And how soon would faith freeze without a cross? Bear your cross therefore with joy."

Inference 4. Did Christ die the death, yea, the worst of deaths for us? Then it follows, that our mercies are brought forth with great difficulty; and that which is sweet to us in the fruition, was costly, and hard to Christ in the acquisition. Surely, upon every mercy we have this motto written, The price of Blood, Colossians 1:14. "In whom we have redemption through his blood:" Upon which a late neat writer delivers himself thus. "The way of grace is here considerable; life comes through death; God comes in Christ; and Christ comes in blood: the choicest mercies come through the greatest miseries; prime favors come swimming in blood to us. Through a Red Sea Israel came to Canaan. Many a man lost his life, and much blood shed; the very land flowing with milk and honey was first made to flow with blood, before Israel could inherit the promise. Seven nations were destroyed, before the land of Canaan was divided to the Israelites, Acts 13:19. "Sin makes mercy so deadly hard to bring forth. To christen every precious child, every Benjamin Benoni, every son of God's right-hand, a son of sorrow and death to her that brings him forth. Adam's sweets had no bitter till he transgressed God's will: one mercy did not die to bring forth another, till he died. But oh! how should this raise the value of our mercies? What, the price of blood, the price of precious blood, the blood of the cross! Oh, what an esteem should this raise!" "Things (as the same ingenious author adds) are prized rather as they come, than as they are. Far fetched and dear bought makes all the price, and gives all the worth with us weak creatures. Upon this ground the scripture, when it speaks of our great fortune, tells the great price it cost, as eyeing our weakness, who look more at what things cost, than at what they are. And as knowing if any thing will take with us, this will, To him that loved us and washed us from sins in his own blood, Revelation 1:5.

"Man is a legal creature, and looks much at what is given for a thing. What did this cost? Why, it cost Christ's own blood. Colour is more than the cloth with us, and scarlet color is a general taking color with us: and therefore is Christ's garment dipped in blood, and he admired in this habit. Who is this that comes from Edom, with garments dyed red from Bozra?" Beware then you abuse not any of the mercies that Christ brought forth with so many bitter pangs and throes. And let all this endear Christ more than ever to you, and make you in a deep sense of his grace and love, to say, THANKS BE TO GOD FOR JESUS CHRIST.

Discourse 27. OF THE SIGNAL PROVIDENCE, WHICH DIRECTED AND ORDERED THE TITLE AFFIXED TO THE CROSS OF CHRIST.

And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS. Luke 23:38.

Before I pass on to the Manner of Christ's death, I shall consider the title affixed to the cross; in which very much of the wisdom of Providence was discovered. It was the manner of the Romans, that the equity of their proceedings might the more clearly appear to the people, when they crucified any man, to publish the cause of his death, in a table written in capital letters, and placed over the head of the crucified. And that there might be at least, a show and face of justice in Christ's death, he also shall have his title or superscription.

The worst and most unrighteous actions labor to cover and shroud themselves under pretension of equity. Sin is so shameful a thing, that it cares not to own its name. Christ shall have a table written for him also. This writing one evangelist calls the Accusation, "aitia", Matthew 27:37.

Another calls it the Title, "titlos", John 19:19. Another the Inscription or Superscription, "epigrafe", so the text. And another the Superscription of his Accusations, "epigrafe tes aitias", Mark 15:26. In short, it was a fair legible writing, intended to express the fact or crime, for which the person died.

This was their usual manner, though sometimes we find it was published by the voice of the common crier. As in the case of Attalus the martyr, who was led about the amphitheatre, one proclaiming before him, this is Attalus the Christian. But it was customary and usual to express the crime in a written table, as the text expresses it. Wherein these three things offer themselves to your consideration.

FIRST, The character or description of Christ, contained in that writing. And he is described by his kingly dignity: This is the king of the Jews. The very office, which but a little before, they had reproached and derided, bowing the knee to him in mockery, saying, Hail King of the Jews: the Providence of God so orders it, that therein he shall be vindicated and honored. This is the King of the Jews: Or, as the other evangelists complete it, This is Jesus of Nareth the King of the Jews.

SECONDLY, The person that drew his character or title. It was Pilate; he that but now condemned him: he that was his judge, shall be his herald, to proclaim his glory. For the title is honorable. Surely, this was not from himself, for he was Christ's enemy; but rather than Christ should want a tongue to clear him, the tongue of an enemy shall do it.

THIRDLY, The time when this honor was done him: It was when he was at the lowest ebb of his glory; when shame and reproach were heaped on him by all hands. When all the disciples had forsaken him, and were fled. Not one left to proclaim his innocence, or speak a word in his vindication. Then does the providence of God as strangely, as powerfully, over-rule the heart and pen of Pilate, to draw this title for him, and affix it to his cross. Surely we must look higher than Pilate in this thing, and see how Providence serves itself by the hands of Christ's adversities. Pilate writes in honor of Christ, and stiffly defends it too. Hence our observation is, OBSERVE: 1. THAT THE DIGNITY OF CHRIST WAS OPENLY PROCLAIMED, AND DEFENDED BY AN ENEMY; AND THAT, IN THE TIME OF HIS GREATEST REPROACHES AND SUFFERINGS.

To open this mystery of providence to you, that you may not stand idly gazing upon Christ's title, as many then did; we must, First, Consider the nature and quality of this title. Secondly, What hand the Providence of God had in this matter. Thirdly, and then draw forth the proper uses and improvements of it.

To open the nature and quality of Christ's title or inscription; let it be thoroughly considered, and we shall find, FIRST, That it was an extraordinary title, varying from all examples of that kind; and directly crossing the main design and end of their own custom.

For, as I hinted before, the end of it was to clear the equity of their proceedings, and show the people how justly they suffered those punishments inflicted on them for such crimes. But lo, here is a title expressing no crime at all, and so vindicating Christ's innocence. This some of them perceived, and moved Pilate to change It, not, This is, but, This is he that said, I am the King of the Jews. In that, as they conceived, lay his crime. Oh how strange and wonderful a thing was this! But what shall we say! it was a day of wonders and extraordinary things. As there was never such a person crucified before, so there was never such a title affixed to the cross before.

SECONDLY, As it was an extraordinary, so it was a public title, both written and published with the greatest advantage of spreading itself far and near, among all people, that could be, "for it was written in three languages, and to those most known in the world at that time." The Greek tongue was then known in most parts of the world. The Hebrew was the Jews native language. And the Latin the language of the Romans. So that it being written both in Hebrew, Greek, and Latin, it was easy to be understood both by Jews and Gentiles.

And indeed, unto this the providence of God had a special eye, to make it notorious and evident to all the world; for even so all things designed for public view, and knowledge were written. Joseph us tells us of certain pillars, on which was engraven in letters of Greek, and Latin, "It is a wickedness for strangers to enter into the holy place". So the soldiers of Gordian, the third emperor, when he was slain upon the borders of Persia, raised a monument for him, and engraved his memorial upon it, in Greek, Latin, Persia, Judaic, and Egyptian letters, that all people might read the same. And as it was written in three learned languages, so it was exposed to view in a public place; and at that time, when multitudes of strangers, as well as Jews, were at Jerusalem; it was at the time of the passover; so that all things concurred to spread and divulge the innocence of Christ, vindicated in this title.

THIRDLY, As it was a public, so it was an honorable title. Such was the nature of it, saith Bucer; that in the midst of death, Christ began to triumph by it. And by reason thereof, the cross began to change its own nature, and instead of a rack, or engine of torture, it became a throne of majesty. Yea, it might be called now, as the church itself is, The pillar and ground of truth; for it held out much of the gospel, much of the glory of Christ; as that pillar does, to which a royal proclamation is affixed.

FOURTHLY, It was a vindicating title: it cleared up the honor, dignity, and innocence of Christ, against all the false imputations, calumnies, and blasphemies, which acre cast upon him before, by the wicked tongues, both of Jews and Gentiles.

They had called him a deceiver, an usurper, a blasphemer; they rent their clothes, in token of their detestation of his blasphemy; because he made himself the Son of God, and King of Israel. But now in this, they acknowledged him to be both Lord and Savior. Not a mock king, as they had made him before. So that herein the honor of Christ was fully vindicated.

FIFTHLY, Moreover it was a predicting and presaging title. Evidently foreshowing the propagation of Christ's kingdom, and the spreading of his name and glory among all kindreds, nations, tongues, and languages. As Christ has right to enter into all the kingdoms of the earth, by his gospel, and set up his throne in every nation: so it was presaged by this title that he should do so. And that both Hebrews, Greeks, and Latins should be called to the knowledge of him. Nor is it a wonder, that this should be predicted by wicked Pilate, when Caiaphas himself, a man every way as wicked as he, had prophesied to the same purpose, John 11:51, 52. For being High-Priest that year, he prophesied, That Jesus should die for that nation, and not for that nation only, but that also he should gather together in one, the children of God that were scattered abroad. Yea, many have prophesied in Christ's name, who, for all that, shall never be owned by him, Matthew 7:22.

SIXTHLY, And lastly, It was an immutable title. The Jews endeavored, but could not persuade Pilate to alter it. To all their importunities he returns this resolute answer, "What I have written, I have written;" as if he should say, Urge me no more, I have written his title, I cannot, I will not, alter a letter, a point thereof. "Surely the constancy of Pilate at this time can be attributed to nothing but divine special Providence." Most wonderful! that he, who before was as inconstant as a reed shaken by the wind, is now as fixed as a pillar of brass.

And yet more wonderful), that he should write down that very particular in the title of Christ, This is the King of the Jews, which was the very thing that so scared him but a little before, and was the very consideration that moved him to give sentence. What was now become of the fear of Caesar? that Pilate dares to be Christ's herald, and publicly to proclaim him, a King of the Jews. This was the title.

SECONDLY, We shall next enquire what hand the Divine Providence had in this business. And indeed, the providence of God in this hour, acted gloriously, and wonderfully, these five ways.

FIRST, In over-ruling the heart and hand of Pilate in the draught and stile of it, and that contrary to his own inclination. I doubt not but Pilate himself was ignorant of, and far enough from designing that which the wisdom of providence aimed at in this matter. He was a wicked man, and had no love to Christ. He had given sentence of death against him; yet this is he that proclaimed him to be Jesus, King of the Jews. It so over-ruled his pen, that he could not write what was in his own heart and intention, but the quite contrary; even a fair and public testimony of the kingly office of the Son of God, This is the King of the Jews.

SECONDLY, Herein the wisdom of Providence was gloriously displayed, in applying a present, proper, public remedy to the reproaches and blasphemies which Christ had then newly received in his name and honor. The superstitious Jews wound him, and Heathen Pilate prepares a plaister to heal him: they reproach, he vindicates; they throw the dirt, he washes it off. Oh, the profound and inscrutable wisdom of Providence!

THIRDLY, Moreover, Providence eminently appeared at this time in keeping so timorous a person, a man of so base a spirit, that would not stick at any thing to please the people, from receding, or giving ground in the least to their importunities. Is Pilate become a man of such resolution and constancy? whence is this? but from the God of the spirits of all flesh, who now flowed in so powerfully upon his spirit, that he could not choose but write; and when he had written, had no more power to alter what he had written, than he had to refuse to write it.

FOURTHLY, Herein also much of the wisdom of Providence appeared, in casting the ignominy of the death of Christ upon those very men who ought to bear it. Pilate was moved by divine instinct, at once to clear Christ, and accuse them. For it is as if he had said, you have moved me to crucify your king, I have crucified him, and now let the ignominy of his death rest upon your heads, who have extorted this from me. He is righteous, the crime is not his but yours.

FIFTHLY, And lastly, The providence of God wonderfully discovered itself (as before was noted) in fixing this title to the cross of Christ, when there was so great a confluence of all sorts of people to take notice of it. So that it could never have been more advantageously published, than it was at this time. So that we may say, How wonderful are the works of God! "His ways are in the sea, his paths in the great deeps; his footsteps are not known:" His providence has a prospect beyond the understandings of all creatures.

Inference 1. Hence it follows, That the providence of our God can, and often does over-rule the counsels and actions of the worst of men to his own glory. It can serve itself by them that oppose it, and bring about the glory and honor of Christ, by those very men, and means, which are designed to lay it in the dust. "Surely the wrath of man shall praise thee", Psalm 76:10.

The Jews thought when they crowned Christ with thorns, bowed the knee, and mocked him, led him to Golgotha and crucified him; that now they had utterly despoiled him of all his kingly dignities; and yet even there he is proclaimed a king. Thus the dispersion of the Jews, upon the death of Stephen, spread the gospel far and near, "For they went everywhere preaching the word," Acts 8:4. Thus Paul's bonds for the gospel fell out to the furtherance of the gospel, Philippians 1:12. Oh the depth of Divine Wisdom! to propagate and establish the interest of Jesus Christ, by those very means that seem to import its destruction: that extracts a medicine out of poison! How great a support should this be to the faith of God's people! When all things seem to run cross to their hopes and happiness! "Let Israel therefore hope in the Lord, for with the Lord there is mercy, and with him is plenteous redemption," Psalm 130:7. i.e. He is never at a loss for means to promote and serve his own ends.

Inference 2. Hence likewise it follows, That the greatest services performed to Christ accidentally and undesignedly, shall never be accepted nor rewarded of God. Pilate did Christ an eminent piece of service. He did that for Christ that not one of his own disciples at that time durst do; and yet this service was not accepted of God, because he did it not designedly for his glory, but from the mere overrulings of providence.

If there be first a willing mind, it is accepted, according to what a man has, saith the apostle, 1 Corinthians 8:12. The eye of God is first and mainly upon the will; if that be sincere and right for God, small things will be accepted; and if not, the greatest shall be abhorred. So 1 Corinthians 9:17. If I do this thing (i.e. preach the gospel) willingly, I have a reward; but if against my will, a dispensation is committed to me, q.d. If I upon pure principles of faith and love, from my heart, designing the glory of God, and delighting to promote it by my ministry, do cheerfully and willingly apply myself to the preaching of the gospel, I shall have acceptance and reward with God; but if my work be a burden to me, and the service of God esteemed as a bondage, why then providence may use me for the dispensing of the gospel to others, but I myself shall lose both reward and comfort. As it does not excuse my sin, that God can bring glory to himself out of it; so neither does it justify an action that God has praise and honor accidentally by it. Paul knew that even the strife and envy in which some preached Christ, should turn to his salvation; and yet he was not at all beholden to them for promoting his salvation that way. So Pilate here promotes the honor of Jesus Christ to whom he had no love, and whose glory he did not at all design in this thing; and therefore has neither acceptance nor reward with God.

Oh therefore, whatever you do for Christ, do it heartily, designedly, for his glory: of a ready and willing mind; with pure and sincere aims at his glory; for this is that the Lord more respects, than the greatest services by accident.

Inference 3. Would not Pilate recede from what he had written on Christ's behalf? How shameful a thing is it for Christians to retract what they have said or done on Christ's behalf? When Pilate had asserted him to be king of the Jews, he maintained his assertion, and all the importunity of Christ's enemies shall not move him an hairs breadth from it. "that I have written, I have written," q.d. I have said it, and I will not revoke it. Did Pilate say, "What I have written, I have written:" and shall not we say, What we have believed, we have believed: and what we have professed, we have professed? that we have engaged to Christ, we have engaged. We will stand to what we have done for him: we will never recant our former ownings of and appearances for Christ.

As God's election, so your profession must be irrevocable. Oh let him that is holy be holy still. That counsel given by a reverend divine in this case, is both safe and good. "Be sure, (saith he) you stand on good ground, and then resolve to stand your ground against all the world. Follow God, and fear not men. Art thou godly! Repent not whatsoever thy religion cost thee. Let sinners repent, but let not saints repent. Let saints repent of their faults, but not of their faith: of their iniquities, but not of their righteousness.

Repent not of your righteousness, lest you afterward repent of your repentance. Repent not of your seal, or your forwardness, or activity in the holy ways of the Lord. Wish not yourselves a step farther back, or a cubit lower in your stature, in the grace of God. wish not any thing undone, concerning which God will say, Well done." In Galen's time it was a proverbial expression, when any one would show the impossibility of a thing; you may as soon turn a Christian from Christ as do it.

A true heart choice of Christ is without reserves, and what is without reserves, will be without repentance. There is a stiffness and stoutness of spirit which is our sin. But this is our glory, in the matters of God, saith Luther, I assume this title, Cedo nulli, "I yield to none:" If ye be hot and cold, off and on; profess, and retract your profession. He that condemned Christ with his lips, will condemn you by his example. Resolute Pilate shall be your judge.

Inference 4. Did Pilate affix such an honorable, vindicating title to the cross? Then the cross of Christ is a dignified cross. Then the cross and sufferings of Christ are attended with glory and honor. Remember when your hearts begin to startle at the sufferings and reproaches of Christ, there is an honorable title upon the cross of Christ. And as it was upon his, so it will be upon your cross also, if ye suffer for Christ. Moses saw it, which made him esteem the very reproaches of Christ, above all the treasures of Egypt, Hebrews 11:26. How did the martyrs glory in their sufferings for Christ! calling their chains of iron, chains of gold; and their manacles, bracelets.

I remember it is storied of Ludovicus Marsacus, a knight of France, that when he, with divers other Christians of an inferior rank and degree in the world, were condemned to die for religion. and the gaoler had bound them with chains, but did not bind him being a more honorable person than the rest: he was offended greatly by that omission, and said, "Why do not you honor me with a chain for Christ also, and create me a knight of that it lustrous order?" "To you (saith the apostle) it is given in the behalf of Christ not only to believe, but also to suffer for his sake," Philippians 1:29.

There is a two-fold honor attending the cross of Christ; one in the very sufferings themselves; another, as the reward and fruit of them. To be called out to suffer for Christ, is a great honor. Yea, an honor peculiar to the saints. The damned suffer from Christ, the wicked suffer for their sins. The angels glorify Christ by their active but not their passive obedience. This is reserved as a special honor for saints.

And as there is a great deal of honor in being called forth to suffer on Christ's account; so Christ will confer special honor upon his suffering saints, in the day of their reward, Matthew 10:32. "He that confesses me before men, him will I confess also before my Father which is in heaven." Oh Sirs, one of these days the Lord will break out of heaven, with a shout, accompanied with myriads of angels, and ten thousands of his saints, those glittering courtiers of heaven. The heavens and earth shall flame and melt before him; and it shall be very tempestuous round about him; the graves shall open, the sea and earth shall yield up their dead. You shall see him ascending the awful throne of Judgement, and all flesh gathered before his face; even multitudes, multitudes that no man can number. And then to be brought forth by Christ before that great assembly of angels and saints: and there to have an honorable mention and remembrance made of your labors, and sufferings, your pains, patience and self-denial, of all your sufferings, and losses for Christ; and to hear from his mouth, Well done, good and faithful servant: Oh what honor is this! Yet this shall be done to the man that now chooses sufferings for Christ, rather than sin; That esteems his reproaches greater riches than the treasures of Egypt.

I tell you, It is an honor the angels have not. I make no doubt, but they would be glad, (had they bodies of flesh as we have), to lay their necks on the block for Christ. But this is the saints peculiar privilege. The apostles went away from the council rejoicing, that they were honored to be dishonored for Christ: Or, as we translate it, "counted worthy to suffer shame for him," Acts 5:41. Surely, if there be any stigmata laudis, "marks of honor," they are such as we receive for Christ's sake. If there be any shame that has glory in it, it is the reproach of Christ, and the shame you suffer for his name.

Inference 5. Did Pilate so stiffly assert and defend the honor of Christ? What doubt can then be made of the success of Christ's interest, and the prosperity of his cause: when the very enemies thereof are made to serve it? Rather than Christ shall want honor, Pilate, the man that condemned him, shall do him honor. And as it fared with his person, just so with his interest also. How often have the people of God received mercies from the hands of their enemies? Revelation 12:16. "The earth helped the woman," i.e. wicked men did the church service. So that this may singularly relieve us against all our despondencies and fears of the miscarriage of the interest of Christ.

That people can never be ruined, who thrive by their losses; conquer by being conquered; multiply by being diminished: Whose worst enemies are made to do that for them, which friends cannot or dare not do. See you a Heathen Pilate proclaiming the honor and innocence of Christ; God will not want instruments to honor Christ by. If others cannot, his very enemies shall.

Inference 6. Did Pilate vindicate Christ in drawing up such a title to be affixed to his cross? then hence it follows, That God will, sooner or later, clear up the innocency and integrity of his people, who commit their cause to him. Christ's name was clouded with many reproaches; wounded through and through, by the blasphemous tongues of his malicious enemies. He committed himself to him that judgeth righteously, 1 Peter 2:23, and see how soon God vindicates him. That is sweet and seasonable counsel for us, when our names are clouded with unjust censures, Psalm 37:5, 6.

"Commit thy way unto the Lord; trust also in Him, and he shall bring it to pass. He shall brings forth thy righteousness as the light, and thy judgement as the noon day." Joseph was accused of incontinence; David of treason; Daniel of disobedience; Elijah of troubling Israel; Jeremiah of revolting; Amos of preaching against the king; the Apostles of sedition, rebellion, and alteration of laws; Christ himself of gluttony, sorcery, blasphemy, sedition, but how did all these honorable names wade out of their reproaches, as the sun out of a cloud! God cleared all their honor for them even in this world.

"Slanders (saith one) are but as soap, which though it soils and daubs for the present, yet it helps to make the garment more clean and shining." "When hair is shaven, it comes the thicker, and with a new increase: so when the razor of censure has (saith one) made your heads bare, and brought on the baldness of reproach, be not discouraged, God has a time to bring forth your righteousness as the light, by an apparent conviction, to dazzle and discourage your adversaries." The world was well changed, when Constantine kissed the hollow of Paphnutius' eye, which was before while put out for Christ. Scorn and reproach is but a little cloud, that is soon blown over. But suppose ye should not be vindicated in this world, but die under a cloud upon your names; be sure God will clear it up, and that to purpose in that great day.

Then shall the righteous, (even in this respect) shine forth as the sun, in the Kingdom of their Father. Then every detracting mouth shall be stopped, and no more cruel arrows of reproach shot at the white of your reputation.

Be patient therefore, my brethren, unto the coming of the Lord. "The Lord comes with ten thousands of his saints, to execute judgement upon all; and to convince all that are ungodly, of all their ungodly deeds, which they have ungodly committed. And of all their hard speeches which ungodly sinners have spoken against him," Jude 14, 15.

Then shall they retract their censures, and alter their opinions of the saints. If Christ will be our compurgator, we need not fear who are our accusers. If your names, for his sake, be cast out as evil, and spurned in the dirt; Christ will deliver it you again in that day whiter than the snow in Salmon.

Inference 7. Did Pilate give this title to cast the reproach of his death upon the Jews, and clear himself of it? How natural is it to men to transfer the fault of their own actions from themselves to others? For when he writes, This is the king of the Jews, he wholly charges them with the crime of crucifying their king: and it is as if he had said, Hereafter let the blame and fault of this action lie wholly upon your heads, who have brought the guilt of his blood upon yourselves and children.

I am clear, you have extorted it from me. Oh where shall we find a spirit so ingenuous, to take home to itself the shame of its own actions, and charge itself freely with its own guilt? Indeed it is the property of renewed, gracious hearts to remember, confess, and freely bewail their own evils, to the glory of God: and that is a gracious heart indeed, which in this case judgeth, that the glory, which by confession, goes to the name of his God, is not so much glory lost to his own name, but it is the power of grace moulding our proud natures into another thing, that must bring them to his.

Discourse 28. OF THE MANNER OF CHRIST'S DEATH, IN RESPECT TO THE SOLITARINESS THEREOF.

Awake, Oh sword, against my shepherd, and against the man (that is) my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. Zechariah 13:7.

In the former discourses, we have opened the nature and kind of death Christ died; even the cursed death of the cross. Wherein, nevertheless his innocence was vindicated, by that honorable title providentially affixed to his cross. Method now requires that we take into consideration the manner in which he endured the cross, and that was solitarily, meekly, and instructively.

His solitude in suffering is plainly expressed in this scripture now before us, it cannot be doubted, but the prophet in this place speaks of Christ, if you consider Matthew 26:31, where you shall find these words applied to Christ by his own accommodation of them, "Then said Jesus unto them, all ye shall be offended because of me this night, for it is written, I will smite the shepherd, and the sheep shall be scattered." Besides, the title here given (God's fellow) is too big for any creature in heaven or earth besides Christ.

In these words we have four things particularly to consider. First, The commission given to the sword by the Lord of hosts. Secondly, The person against whom it is commissioned. Thirdly, The dismal effect of that stroke. Fourthly and lastly, The gracious mitigation of it.

FIRST, The commission given to the sword by the Lord of hosts. "Awake, Oh sword, and smite, saith the Lord of hosts." The Lord of hosts, at whose beck and command all the creatures are. Who, with a word of his mouth, can open all the armouries in the world, and command what weapons and instruments of death he pleaseth, calls here for the sword; not the rod, gently to chasten; but the sword to destroy. The rod breaks no bones, but the sword opens the door to death and destruction. The strokes and thrusts of the sword are mortal; and he bids it awake. It signifies both "to rouse up," as one that awakes out of sleep, and "to rouse or awake with triumph and rejoicing." So the same word is rendered, Job 31:29. Yea, he commands it, "to awake and smite." And it is as if the Lord had said, Come forth of thy scabbard, Oh sword of justice, thou hast been hid there a long time, and hast, as it were, been asleep in thy scabbard, now awake and glitter, thou shalt drink royal blood, such as thou never sheddest before.

SECONDLY, The person against whom it is commissioned, "my shepherd, and the man that is my fellows." This shepherd can be no other than Christ, who is often in scripture stiled "a Shepherd, yea, the chief Shepherd, the Prince of pastors." Who redeemed, feeds, guides, and preserves the flock of God's elect, 1 Peter 5:4. John 10:11. This is he whom he also stiles the man his fellow. Or his neighbor, as some render it. And so Christ is, with respect to his equality and unity with the Father, both in essence and will. His next neighbor. His other self. You have the sense of it in Philippians 2:6. He was in the form of God, and thought it no robbery to be equal with God. Against Christ his fellow, his next neighbor, the delight of his soul, the sword here receives its commission.

THIRDLY, you have here the dismal consequent of this deadly stroke upon the shepherd. And that is the scattering of the sheep. By the sheep understand here, that little flock, the disciples, which followed this shepherd till he was smitten i.e. apprehended by his enemies, and they were scattered, i.e. dispersed; they all forsook him and fled. And so Christ was left alone, amidst his enemies. Not one durst make a stand for him, or own him in that hour of his danger.

FOURTHLY, And lastly, Here is a gracious mitigation of this sad dispersion, "I will turn my hand upon the little ones." By little ones he means the same that before he called sheep; but the expression is designedly varied, to show their feebleness and weakness, which appeared in their relapse from Christ.

And by turning his hand upon them, understand God's gracious reduction, and gathering of them again after their sad dispersion, so that they shall not be lost, though scattered for the present. For after the Lord was risen, he went before them into Galilee, as he promised, Matthew 26:31. And gathered them again by a gracious hand, so that not one of them was lost but the son of perdition.

The words thus opened, I shall observe suitably to the method I have proposed.

OBSERVE: THAT CHRIST'S DEAREST FRIENDS FORSOOK AND LEFT HIM ALONE, IN THE TIME OF HIS GREATEST DISTRESS AND DANGER.

This doctrine containing only matter of fact, and that also so plainly delivered by the pens of the several faithful Evangelists, I need spend no longer time in the proof of it, than to refer you to the several testimonies they have given to it. But I shall rather choose to fit and prepare it for use, by explaining these four questions.

First, Who were the sheep that were scattered from their shepherd, and left him alone? Secondly, What evil was there in this their scattering? Thirdly, What were the grounds and causes of it? Fourthly, and lastly, What was the issue and event of it? FIRST, Who were these sheep that were dispersed and scattered from their shepherd when he was smitten. It is evident they were those precious elect souls that he had gathered to himself, who had long followed him, and dearly loved him, and were dearly beloved of him. They were persons that had left all and followed him, and, till that time, faithfully continued with him in his temptations, Luke 22:28. And were all resolved so to do, though they should die with him, Matthew 26:35. These were the persons.

SECONDLY, But were they as good as their word? Did they indeed stick faithfully to him? No, they all forsook him and fled. These sheep were scattered. This was not indeed a total and final apostasy, that is the fall proper to the hypocrite, the temporary believer, who, like a comet, expires when that earthly matter is spent that maintained the blaze for a time.

These were stars fixed in their orb, though clouded and overcast for a time.

This was but a mist or fog, which overspreads the earth in the morning till the sun be risen, and then it clears up and proves a fair day. But though it was not a total and final apostasy; yet it was a very sinful and sad relapse from Jesus Christ, as will appear by considering the following aggravations and circumstances of it. For, FIRST, This relapse of theirs was against the very articles of agreement, which they had sealed to Christ at their first admission into his service; he had told them, in the beginning, what they must resolve upon, Luke 14:26, 27. "If any man come to me, and hate not his father and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. And whosoever does not bear his cross, and come after me, cannot be my disciple." Accordingly they submitted to these terms, and told him they had left all and followed him, Mark 10:28. Against this engagement made to Christ, they now sin. Here was unfaithfulness.

SECONDLY, As it was against the very terms of their admission, so it was against the very principles of grace implanted by Christ in their hearts. They were holy sanctified persons, in whom dwelt the love and fear of God. By these they were strongly inclined to adhere to Christ, in the time of his sufferings, as appears by those honest resolves they had made in the case.

Their grace strongly inclined them to their duty, their corruptions swayed them the contrary way. Grace bid them stand, corruption bid them fly.

Grace told them it was their duty to share in the sufferings as well as in the glory of Christ. Corruption represented these sufferings as intolerable, and bid them shift for themselves whilst they might. So that here must needs be a force and violence offered to their light, and the loving constraints thereof; which is no small evil.

For though I grant it was a sudden, surprising temptation, yet it cannot be imagined that this fact was wholly deliberate; nor that, for so long time, they were without any debate or seasonings about their duty.

THIRDLY, As it was against their own principles, so it was much against the honor of their Lord and Master. By this their sinful flight they exposed the Lord Jesus to the contempt and scorn of his enemies. This some conceive is imported in that question which the High-priest asked him, John 18:19.

"The High priest then asked Jesus of his disciples, and of his doctrine." He asked him of his disciples, how many he had, and what was become of them now? And what was the reason they forsook their master, and left him to shift for himself when danger appeared? But to those questions Christ made no reply. He would not accuse them to their enemies, though they had deserted him. But, doubtless, it did not a little reflect upon Christ, that there was not one of all his friends that durst own their relation to him, in a time of danger.

FOURTHLY, As it was against Christ's honor, so it was against their own solemn promise made to him before his apprehension, to live and die with him. They had passed their word, and given their promise that they would not flinch from him, Matthew 26:35. "Peter said to him, though I should die with thee, yet will I not deny thee. Likewise also said all the disciples." This made it a perfidious relapse. Here they break promise with Christ who never did so with them. He might have told then when he met them afterwards in Galilee, as the Roman soldier told his general, when he refused his petition after the war was ended, I did not serve ye so at the battle of Actium.

FIFTHLY, As it was against their solemn promise to Christ, so it was against Christ's heart-melting expostulations with them, which should have abode in their hearts while they lived. For when others that followed him went back, and walked no more with him, Jesus said to these very men, that now forsook him at last, Will ye also go away? There is an emphasis in (ye) q.d. What, ye that from eternity were given to me! Ye whom I have called, loved, and honored above others, for whose sakes I am ready and resolved to die. "Will ye also forsake me?" John 6:67. What ever others do, I expect other things from you.

Sixthly, As it was against Christ's heart-melting expostulations with them, so it was against a late direful example presented to them in the fall of Judas. In him, as in a glass, they might see how fearful a thing it is to apostatise from Christ. They had heard Christ's dreadful threats against him. They were present when he called him the son of perdition, John 18:11. They had heard Christ say of him, "Good had it been if he had never been born." An expression able to scare the deadest heart. They saw he had left Christ the evening before. And that very day, in which they fled, he hanged himself. And yet they fly. For all this they forsake Christ.

Seventhly, As it was against the dreadful warning given them in the fall of Judas, so it was against the law of love, which should have knit them closer to Christ, and to one another.

If to avoid the present shock of persecution, they had fled, yet surely they should have kept together, praying, watching, encouraging, and strengthening one another. This had made it a lesser evil: but as they all forsook Christ, so they forsook one another also; for it is said, John 16:32 "They shall go every man to his own, and leave Christ alone," (i.e. saith Beza) every man to his own house, and to his own business. They forsook each other, as well as Christ. Oh what an hour of temptation was this!

Eighthly, and lastly, This their departure from Christ, was accompanied with some offense at Christ. For so he tells them, Matthew 26:31. "All ye shall be offended because of me this night." The word is, "skandalisthesesthe", you shall be scandalised at me, or in me. Some think the scandal they took at Christ was this, that when they saw he was fallen into his enemies' hands, and could no longer defend himself; they then began to question whether he were the Christ or no, since he could not defend himself from his enemies. Others, more rightly, understand it of their shameful flight from Christ, seeing it was not now safe to abide longer with him. That seeing he gave himself into their hands, they thought it advisable to provide as well as they could for themselves, and somewhere or other, to take refuge from the present storm, which had overtaken him.

This was the nature and quality of the fact. We enquire, THIRDLY, Into the grounds and reasons of it. Which were three.

FIRST, God's suspending wonted influences and aids of grace from them.

They were not wont to do so. They never did so afterwards. They would not have done so now, had there been influences of power, zeal, and love from heaven upon them. But how then should Christ have borne the heat and burden of the day? How should he tread the wine-press alone? How should his sorrows have been extreme, unmixed, succourless (as it behaved them to be) if they had stuck faithfully to him in his troubles? No, no, it must not be; Christ must not have the least relief or comfort from any creature; and therefore, that he might be left alone, to grapple hand to hand with the wrath of God, and of men; the Lord for a time withholds his encouraging, strengthening influences from them; and then, like Samson when he had lost his locks, they were weak as other men.

"Be strong in the Lord, and in the power of his might," saith the apostle, Ephesians 6:10. If that be withheld, our resolutions and purposes melt away before a temptation, as snow before the sun.

SECONDLY, As God permitted it, and with-held usual aid from them; so the efficacy of that temptation was great, yea, much greater than ordinary. As they were weaker than they were used to be, so the temptation was stronger than any they had yet met withal. It is called, Luke 22:53: "Their hour and the power of darkness." A sifting, winnowing hour, ver. 46. Oh it was a black and cloudy day. Never had the disciples met with such a whirlwind, such a furious storm before. The devil desired but to have the winnowing of them in that day, and so would have sifted and winnowed them, that their faith had utterly failed, had not Christ secured it by his prayer for them. So that it was an extraordinary trial that was upon them.

THIRDLY and lastly, That which concurred to their shameful relapse, as a special cause of it, was the remaining corruptions that were in their hearts yet unfortified. Their knowledge was but little, and their faith not much.

Upon the account of their weakness in grace, they were called little ones in the text. And as their graces were weak, so their corruptions were strong. Their unbelief, and carnal fears grew powerfully upon them.

Do not censure them, reader, in thy thoughts, nor despise them for this their weakness. Neither say in thy heart, Had I been there as they were, I would never have done as they did. They thought as little of doing what they did, as you, or any of the saints do; and as much did their souls detest and abhor it: but here thou mayest see, whither a soul that fears God may be carried, if his corruptions be irritated by strong temptation, and God withholds usual influences.

Fourthly and lastly, Let us view the issue of this sad apostasy of theirs. And you shall find it ended far better than it began. Though these sheep were scattered for a time, yet the Lord made good his promise, in turning his hand upon these little ones, to gather them. The morning was over cast, but the evening was clear.

Peter repents of his perfidious denial of Christ, and never denied him more. All the rest likewise returned to Christ, and never forsook him any more.

He that was afraid at the voice of a damsel, afterwards feared not the frowns of the mighty. And they that durst not own Christ now, afterwards confessed him openly before councils, and rejoiced that they were counted worthy to suffer for his sake, Acts 5:41. They that were now as timorous as hares, and started at every sound, afterward became as bold as lions, and feared not any danger, but sealed their confession of Christ with their blood.

For though, at this time, they forsook him, it was not voluntarily, but by surprisal. Though they forsook him, they still loved him; though they fled from him, there still remained a gracious principle in them; the root of the matter was still in them, which recovered them again.

To conclude: Though they forsook Christ, yet Christ never forsook them: he loved them still; "Go tell the disciples, and tell Peter, that he goes before you into Galilee," Mark 16:7. q.d. Let them not think that I so remember their unkindness, as to own them no more: No, I love them still.

The use of this is contained in the following inferences.

Inference 1. Did the disciples forsake Christ, though they had such strong persuasions and resolutions never to do it? Then we see, That self-confidence is a sin too incident to the best of men. They little thought their hearts would have proved so base and deceitful, as they found them to be when they were tried. "Though all men forsake thee (saith Peter) yet will not!" Good man, he resolved honestly, but he knew not what a feather he should be in the wind of temptation, if God once left him to his own fears.

Little reason have the best of saints to depend upon their inherent grace, let their stock be as large as it will. The angels left to themselves, quickly left their own habitations, Jude 6. Upon which, one well observes, That the best of created perfections, are of themselves defectible. Every excellency without the prop of divine preservation, is but a weight which tends to a fall.

The angels in their innocence, were but frail, without God's sustentation; even grace itself is but a creature, and therefore purely dependant. It is not from its being and nature, but from the assistance of something without it, that it is kept from annihilation. What becomes of the stream, if the fountain supply it not? What continuance has the reflection in the glass, if the man that looks into it, turn away his face? The constant supplies of the Spirit of Jesus Christ, are the food and fuel of all our graces. The best men will show themselves but men if God leave them. He who has set them up, must also keep them. It is safer to be humble with one talent, than proud with ten; yea, better to be an humble worm, than a proud angel. Adam had more advantage to maintain his station than any of you. For though he were left to the liberty of his own mutable and self-determining will; and though he was created upright, and had no inherent corruption to endanger him, yet he fell.

And shall we be self confident, after such instances of human frailty! Alas, Christian! What match art thou for principalities and powers, and spiritual wickedness! "Be not high-minded, but fear." When you have considered well the example of Noah, Lot, David, and Hezekiah, men famous and renowned in their generations, who all fell by temptations; yea, and that when one would think they had never been better provided to cope with them. Lot fell after, yea, presently after the Lord had thrust him out of Sodom, and his eyes had seen the direful punishment of sin. Hell, as it were, rained upon them out of heaven. Noah, in like manner, immediately after God's wonderful, and astonishing preservation of him in the ark; when he saw a world of men and women, perishing in the floods for their sins. David, after the Lord had settled the kingdom on him, which for sin he rent from Saul, and given him rest in his house. Hezekiah was but just up from a great sickness, wherein the Lord wrought a wonderful salvation for him. Did such men, and at such times, when one would think no temptations should have prevailed, fall; and that so foully? Then "let him that thinks he standeth, take heed lest he fall." Oh be not high minded, but fear.

Inference 2. Did Christ stand his ground, and go through with his suffering-work, when all that had followed him, forsook him? Then a resolved adherence to God, and duty, though left alone, without company or encouragement, is Christ-like, and truly excellent. You shall not want better company than that which has forsaken you in the way of God. Elijah complains, 1 Kings 19:10 "They have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left, and they seek my life, to take it away" And yet all this did not damp or discourage him in following the Lord; for still he was very jealous for the Lord God of Hosts.

Paul complains, 2 Timothy 4:16 "At my first answer no man stood by me, all men forsook me: nevertheless the Lord stood with me." And as the Lord stood by him, so he stood by his God alone, without any aids or support from men. How great an argument of integrity is this! He that professes Christ for company, will also leave him for company. But to be faithful to God, when forsaken of men; to be a Lot, in Sodomy a Noah, in a corrupted generation; oh, how excellent is it! It is sweet to travel over this earth to heaven, in the company of the saints, that are bound it thither with us, if we can; but if we can meet no company, we must not be discouraged to go on. It is not unlike, but before you have gone many steps farther, you may have cause to say, as one did once, Never less alone, than when alone.

Inference 3. Did the disciples thus forsake Christ, and yet were all recovered at last? Then, though believers are not privileged from backsliding, yet they are secured from final apostasy and ruin. The new creature may be sick, it cannot die. Saints may fall, but they shall rise again, Micah 7:8. The highest flood, of natural zeal and resolution, may ebb, and be wholly dried up; but saving grace is "a well of water, still springing up into everlasting life," John 4:14. God's unchangeable election, the frame and constitution of the New Covenant, the meritorious and prevalent intercession of Jesus Christ, do give the believer abundant security against the danger of a total and final apostasy.

"My Father, which gave them me, saith Christ, is greater than all: and none is able to pluck them out of my Father's hand," John 10:29. And again, "The foundation of God standeth sure, having this seal; the Lord knoweth who are his," 2 Timothy 2:19. Every person committed to Christ by the Father, shall be brought by him to the Father, and not one wanting.

God has also so framed and ordered the new covenant, that none of those souls, who are within the blessed clasp and bond of it can possibly be lost.

It is settled upon immutable things: and we know all things are as their foundations be, Hebrews 6:18, 19. Among the many glorious promises contained in the bundle of promises, this is one, "I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me." And as the fear of God in our hearts, pleads in us against sin, so our potent intercessor in the heavens pleads for us with the Father; and by reason thereof, we cannot finally miscarry, Romans 8:34, 35. Upon these grounds, we may (as the apostle in the place last cited does) triumph in that full security which God has given us; and say, What "shall separate us from the love of God?" Understand it either of God's to us, as Calvin, Beza, and Martyr do; or of our love to God, as Ambrose and Augustine do: it is true in both senses, and a most comfortable truth.

Inference 4. Did the sheep fly, when the shepherd was smitten; such men, and so many forsake Christ in the trial? Then learn how sad a thing it is for the best of men to be left to their own carnal fears in a day of temptation: This was it that made those good men shrink away so shamefully from Christ in that trial: "The fear of man brings a snare," Proverbs 29:25. In that snare these good souls were taken, and for a time held fast.

Oh what work will this unruly passion make, if the fear of God do not over-rule it! Is it not a shame to a Christian, a man of faith to see himself out done by an Heathen? Shall natural conscience and courage make them stand and keep their places in times of danger; when we shamefully turn our backs upon duty, because we see duty and danger together? When the emperor Vespasian had commanded Fluidius Priscus not to come to the senate; or, if he did, to speak nothing but what he would have him; the senator returned this brave and noble answer, "That as he was a senator, it was fit he should be at the senate; and if, being there, he were required to give his advice, he would speak freely, that which his conscience commanded him." The emperor threatening that then he should die; he returned thus, "Did I ever tell you that I was immortal? Do you what you will, and I will do what I ought. It is in your power to put me to death unjustly, and in me to die constantly." Oh think, what mischief you; fears may do yourselves, and the discovery of them to others.

Oh, learn to trust God with your lives, liberties, and comforts, in the way of your duty; and at that time you are afraid trust in him: and do not magnify poor dust and ashes, as to be scared, by their threat, from your God and your duty. The politic design of Satan herein, is to affright you out of your coverts, where you are safe, into the net. I will enlarge on this no farther; I have elsewhere laid down fourteen rules for the cure of this, in what of mine is public.

Inference 5. Learn hence, How much a man may differ from himself, according as the Lord is with him, or withdrawn from him. The Christian does not always differ from other men, but sometimes from himself also: yea, so great is the difference betwixt himself and himself, as if he were not the same man. And where is he that does not so experience it? Sometimes bold and courageous, despising dangers, bearing down all discouragements in the strength of zeal, and love to God: at another time faint, feeble, and discourage at every petty thing. Whence is this but from the different administrations of the Spirit, who sometimes gives forth more, and sometimes less, of his gracious influence. These very men that flinched now, when the Spirit was more abundantly shed forth upon them, could boldly own Christ before the council, and despised all dangers for his sake.

A little dog, if his master be by, and encourage him, will venture upon a greater beast than himself. Peter stood at the door without, when the other disciple, (or one of the other disciples, as the Syrian turns it, and Grotius approves it as the best), i.e. one of the private disciples that lived at Jerusalem, went in so boldly, John 18:16, 17. We are strong or weak, according to the degrees of assisting grace. So that as you cannot take the just measure of a Christian by one act, so neither must they judge of themselves, by what they sometimes feel in themselves.

But when their spirits are low, and their hearts discouraged, they should rather say to their souls, "Hope in God, for I shall yet praise him:" It is low with me now, but it will be better.

Inference 6. Was the sword drawn against the Shepherd, and he left alone to receive the mortal strokes of it? How should all adore both the justice and mercy of God so illustriously displayed herein! Here is the triumph of divine justice, and the highest triumph that ever it had, to single forth the chief Shepherd, the man that is God's fellow, and sheathe its sword in his breast for satisfaction. No wonder it is drawn and brandished with such a triumph; awake rejoicingly, Oh sword, against my Shepherd, etc. For in this blood shed by it, it has more glory than if the blood of all the men and women in the world had been shed.

And no less is the mercy and goodness of God herein signalised, in giving the sword a commission against the Man, his fellow, rather than against us.

Why had he not rather said, awake, Oh sword, against the men that are mine enemies; shed the blood of them that have sinned against me, than smite the Shepherd, and only scatter the sheep. Blessed be God, the dreadful sword was not drawn and brandished against our souls; that God did not set it to our breasts; that he had not made it fat with our flesh, and bathed it in our blood; that his fellow vas smitten, that his enemies might be spared. Oh what manner of love was this! Blessed be God therefore for Jesus Christ, who received the fatal stroke himself; and has now so sheathed that sword in its scabbard, that it shall never be drawn any more against any that believe in him.

Inference 7. Were the sheep scattered when the Shepherd was smitten? Learn hence, That the best of men know not their own strength till they come to the trial. Little did these holy men imagine such a cowardly spirit had been in them, till temptation put it to the proof. Let this therefore be a caution forever to the people of God. You resolve never to forsake Christ, you do well; but so did these, and yet were scattered from him. You can never take a just measure of your own strength, till temptation have tried it. It is said, Deuteronomy 8:2. that God led the people so many years in the wilderness to prove them; and to know them, (i.e. to make them know) what was in their hearts. Little did they think such unbelief, murmurings, discontents, and a spirit bent to backslidings, had been in them; until their straits in the wilderness gave them the sad experience of these things.

Inference 8. Did the dreadful sword of divine justice smite the Shepherd, God's own fellow; and at the same time the flock, from whom all its outward comforts arose, were scattered from him? Then learn, That the holiest of men have no reason either to repine or despond, though God should at once strip them of all their outward and inward comforts together.

He that did this by the man his fellow, may much rather do it by the man his friend. Smite my Shepherd: there is all comfort gone from the inward man; Scatter the sheep; there is all comfort gone from the outward man.

What refreshments had Christ in this world, but such as came immediately from his Father, or those holy ones now scattered from him? In one day he loseth both heavenly and earthly comforts. Now, as God dealt by Christ, he may, at one time or other, deal with his people. You have your comforts from heaven; so had Christ, in a fuller measure than ever you had, or can have. He had comforts from his little flock; you have your comforts from the society of the saints, the ordinances of God, comfortable relations, etc.

Yet none of these are so firmly settled upon you, but you may be left destitute of them all in one day. God did take all comfort from Christ, both outward and inward; and are we greater than he? God sometimes takes outward, and leaves inward comfort; sometimes he takes inward, and leaves outward comfort: but the time may come, when God may strip you of both.

This was the case of Job, a favourite of God, who was blessed with outward and inward comforts; yet a time came when God stripped him of all, and made him poor to a proverb, as to all outward comfort; and the venom of his arrows drank up his spirit, and the inward comforts thereof.

Should the Lord deal thus wish any of you, how seasonable and relieving will the following considerations be? FIRST. Though the Lord deal thus with you, yet this is no new thing; he has so dealt with others, yea with Jesus Christ that was his fellow. If these things were done in the green tree, in him that never deserved it for any sin of his own, how little reason have we to complain? Nay, SECONDLY. Therefore did this befell Jesus Christ before you, that the like condition might be sanctified to you, when you shall be brought into it. For therefore did Jesus Christ pass through such varieties of conditions, on purpose that he might take away the curse, and leave a blessing in those conditions, against the time that you should come into them. Moreover, THIRDLY, Though inward comforts and outward comforts were both removed from Christ, in one day, yet he wanted not support in the absence of both. How relieving a consideration is this!

John 16:32. "Behold, (saith he) the hour comes, yea, is now come that ye shall be scattered, every man to his own, and shall leave me alone; and yet I am not alone, because the Father is with me." With me by way of support, when not by way of comfort. Thy God, Christian, can in like manner support thee, when all sensible comforts shrink away together from thy soul and body in one day.

LASTLY, It deserves a remark, that this comfortless forsaken condition of Christ, immediately preceded the day of his greatest glory and comfort.

Naturalists observe, the greatest darkness is a little before the dawning of the morning. It was so with Christ, it may be so with thee. It was but a little while and he had better company than theirs that forsook him. Act therefore your faith upon this, that the most glorious light usually follows the thickest darkness. The louder your groans are now, the louder your triumphs hereafter will be. The horror of your present, will but add to the lustre of your future state.

Discourse 29. OF THE MANNER OF CHRIST'S DEATH, IN RESPECT OF THE PATIENCE THEREOF

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 openeth not his mouth. Isaiah 53:7.

How our Lord Jesus Christ carried on the work of our redemption in his humble state, both in his incarnation, life, and death, has in part been discovered in the former discourses. I have shewed you the kind or nature of that death he died; and am now engaged, by the method proposed, to open the manner of his death. The solitariness or loneliness of Christ in his sufferings, was the subject of the last sermon. The patience and meekness of Christ in his sufferings, come in order, to be opened in this.

This chapter treats wholly of the sufferings of Christ, and the blessed fruits thereof. Hornbeck tells us of a learned Jew, "that ingenuously confessed this very chapter converted him to the Christian faith. And such delight he had in it, that he read it more than a thousand times over." Such is the clearness of this prophecy, that he who penned it, is deservedly stiled the evangelical prophet. I cannot allow time to annualise the chapter; but my work lying in the seventh verse, I shall speak to these two branches or parts of it, viz. The grievous sufferings of Christ, and the glorious ornament he put upon them.

FIRST, Christ's grievous sufferings; "he was afflicted, and he was oppressed, brought to the slaughter, and shorn as a sheep," i.e. he lost both fleece and blood, life, and comforts of life. "He was oppressed;" the word signifies both "to answer and oppress, humble or depress." The other word, rendered afflicted, signifies "to exact and afflict," and so implies Christ to stand before God, as a surety before the creditor; who exacts the utmost satisfaction from him, by causing him to suffer according to the utmost rigour and severity of the law. It did not suffice that he was shorn as a sheep, i.e. that he was stripped and deprived of his riches, ornaments and comforts; but his blood and life must go for it also. He is brought to the slaughter. These were his grievous sufferings.

SECONDLY, Here is the glorious ornament he put upon those grievous sufferings, even the ornament of a meek and patient spirit. He opened not his mouth: but went as a sheep to be shorn, or a lamb to the slaughter. The lamb goes as quiet to the slaughter-house, as to the fold. By this lively and lovely similitude, the patience of Christ is here expressed to us. Yet Christ's dumbness and silence is not to be understood simply, but universally; as though he spake nothing at all when he suffered; for he uttered many excellent and weighty words upon the cross, as you shall hear in the following discourses; but it must be understood respectively, i.e. he never opened his mouth repiningly, passionately, or revengefully, under his greatest tortures and highest provocations. Whence the note is, OBSERVE: THAT JESUS CHRIST SUPPORTED THE BURDEN OF HIS SUFFERINGS, WITH ADMIRABLE PATIENCE AND MEEKNESS OF SPIRIT.

It is a true observation, that meekness inviteth injury, but always to its own cost. And it was evidently verified in the sufferings of Christ. Christ's meekness triumphed over the affronts and injuries of his enemies, much more than they triumphed over him. Patience never had a more glorious triumph, than it had upon the cross.

The meekness and patience of his spirit, amidst injuries and provocations, is excellently set forth in 1 Peter 2:22, "Who did no sin, neither was guile found in his mouth: who when he was reviled, reviled not again; when he suffered he threatened not, but committed himself to him that judgeth righteously." In this point we have these three things to open doctrinally.

1. The burden of sufferings, and provocations that Jesus Christ was oppressed with. 2. The meekness and admirable patience with which he supported that burden. 3. The causes and grounds of that perfect patience which he then exercised.

FIRST, The burden of sufferings and provocations which Christ supported, was very great; for on him met all sorts and kinds of trouble at once, and those in their highest degrees and fullest strength. Troubles in his soul, and these were the soul of his troubles. His soul was laden with spiritual horrors and troubles, as deep as it could swim, Mark 14:33. "He began to be sore amazed and very heavy." The wrath of an infinite dreadful God beat him down to the dust. His body full of pain and exquisite tortures in every part. Not a member or sense but was the seat and subject of torment.

His name and honor suffered the vilest indignities, blasphemies, and horrid reproaches that the malignity of Satan and wicked men could belch out against it. He was called a blasphemer, seditious, one that had a devil, a glutton, a wine-bibber, a friend of publicans and harlots, the carpenter's son, this fellow. He that was God's fellow, as you heard lately, now this fellow.

Contempt was poured upon all his offices. Upon his kingly office, when they crowned him with thorns, arrayed him with purple, bowed the knee in mockery to him and cried, "Hail king of the Jews." His prophetical, office, when they blinded him, and then bid him "prophesy who smote him." His priestly office, when they reviled him on the cross, saying, "He saved others, himself he cannot save." They scourged him, spit in his face; and smote him on the head and face. Besides, the very kind of death they put him to, was reproachful and ignominious; as you heard before.

Now all this, and much more than this, meeting at once upon an innocent and dignified person; one that was greater than all; that lay in the bosom of God; and from eternity had his smiles and honors; upon one that could have crushed all his enemies as a moth; I say, for him to bear all this, without the least discomposure of spirit, or breach of patience, is the highest triumph of patience that ever was in the world. It was one of the greatest wonders of that wonderful day: SECONDLY, And that is the next thing we have to consider, even this almighty patience and unpatterned meekness of Christ, supporting such a burden with such evenness and steadiness of spirit. Christian patience, or the grace of patience, is an ability or power to suffer hard and heavy things, according to the will of God.

It is a power, and a glorious power, that strengthens the suffering soul to bear. It is our passive fortitude, Colossians 1:11. "Strengthened with all might, according to his glorious power, unto all patience, and long suffering, with joyfulness;" i.e. strengthened with the might or power of God himself: Or such as might appear to be the proper impress and image of that divine power, who is both its principle and pattern. For the patience which God exercises towards sinners, that daily wrong and load him, is called power, and great power, Numbers 14:17. "Let the power of my Lord be great, as thou hast spoken, saying, The Lord is longsuffering, forgiving," etc.

Hence it is observed, Proverbs 24:10. That the loss or breaking of our patience under adversity, argues a decay of strength in the soul. "If thou faint in the day of adversity, thy strength is small." It is a power or ability in the soul, to bear hard, heavy, and difficult things.

Such only are the objects of patience. God has several sorts of burdens to impose upon his people. Some heavier, others lighter; some to be carried but a few hours, others many days; others all our days: some more spiritual, bearing upon the soul, some more external, touching or punishing the flesh immediately; and the spirit by way of sympathy: and sometimes both sorts are laid on together. So they were at this time on Christ. His soul burdened as deep as it could swim; full of the sense, the bitter sense and apprehension of the wrath of God: his body filled with tortures: in every member and sense grief took up its lodging. Here was the highest exercise of patience.

It is a power to bear hard and heavy things, according to the will of God. Considering it in that respect, patience, the Christian grace, differs from patience the moral virtue. So the apostle describes it, 1 Peter 4:19. "Let them that suffer according to the will of God," etc. i.e. who exercise patience graciously, as God would have them.

And then our patience is, as Christ's most exactly was, according to the will of God; when it is as extensive, as intensive, and as protensive as God requires it to be.

FIRST, When it is as extensive, as God would have it. So was Christ's patience. It was a patience that stretched and extended itself to all, and every trouble and affliction, that came upon him. Troubles came upon him in troops, in multitudes. It is said, Psalm 40:12. "Innumerable evils have compassed me about." Yet he found patience enough to receive them all. It is not with us. Our patience is often worn out. And like sick people, we fancy, if we were in another chamber, or bed, it would be better. If it were any other trouble than this, we could bear it. Christ had no exceptions at any burden his Father would lay on. His patience was as large as his trouble, and that was large indeed.

SECONDLY, It is then according to the will of God, when it is as intensive as God requires it to be, i.e. in the apostle's phrase, James 1:4. When it has its perfect work, or exercise; when it is not only extended to all kinds of troubles; but when it works in the highest and most perfect degree. And then may patience be said to be perfect (as it was in Christ) when it is plenum sui, et prohibens alieni, full of itself, and exclusive of its opposite.

Christ's patience was full of itself, (i.e.) it included all that belonged to it. It was full of submission, peace, and serenity; full of obedience and complacency in his Father's will. He was in a perfect calm. As a lamb or sheep, (saith the text) that howls not, opposes not, but is dumb and quiet.

And as his external behavior, so his internal frame and temper of soul was most serene and calm. Not one repining thought against God. Not one revengeful thought against man once ruffled his spirit, "Father forgive them, for they know not what they do," was all the hurt he wished his worst enemies. And as it included all that belonged to it, so his perfect patience excluded all its opposites. No discontents, murmurings, despondencies had place in his heart. So that his patience was a most intensive, perfect patience. And as it was as extensive, and as intensive, so it was, THIRDLY, As protensive as God required it to be, (i.e.) it held out to the end of his trial. He did not faint at last. His troubles did not out-live his patience.

He indeed was strengthened with all might unto all patience, and long suffering. This was the patience of Christ our perfect pattern. He had not only patience but longanimity.

THIRDLY, In the last place, let us inquire into the grounds and reasons of this his most perfect patience. And if you do so, you shall find perfect holiness, wisdom, fore knowledge, faith, heavenly mindedness, and obedience, at the root of this perfect patience.

FIRST, This admirable patience and meekness of Christ, was the fruit and offspring of his perfect holiness. His nature was free from those corruptions, that ours groan and labor under; otherwise he could never have carried it at this rate. Take the meek Moses who excelled all others in that grace, and let him be tried in that very grace, wherein he excels, and see how "unadvisedly he may speak with his lips," Psalm 106:33. Take a Job, whose famous patience is trumpeted and resounded over all the world; ye have heard of the patience of Job; and let him be tried by outward and inward troubles, meeting upon him in one day; and even a Job may curse the day wherein he was born. Envy, revenge, discontent, despondencies, are weeds naturally springing up in the corrupt soil of our sinful natures, "I saw a little child grow pale with envy," said Austin. And the spirit that is in us, lusteth unto envy, (saith the apostle) James 4:5. The principles of all these evils being in our natures, they will show themselves in time of trial.

The old man is fretful and passionate. But it was otherwise with Christ. His nature was like a pure crystal glass, full of pure fountain water, which though shaken and agitated never so much, cannot show, because it has no dregs. "The prince of this world comes, and has nothing in me," John 14:30. No principle of corruption, for a handle to temptation. Our high-priest was holy, harmless, undefiled, separate from sinners, Hebrews 7:26.

SECONDLY, The meekness and patience of Christ proceeded from the infinite wisdom with which he was filled. The wiser any man is, the more patient he is. Hence meekness, the fruit, is denominated from patience, the root that bears it, James 3:13. "The meekness of wisdom." And anger is lodged in folly, its proper cause, Ecclesiastes 7:9. "Anger resteth in the bosom of fools." Seneca would allow no place for passion in a wise man's breast. Wise men use to ponder, consider, and weigh things deliberately in their judgements, before they suffer their affections and passions to be stirred and enraged. Hence come the constancy and serenity of their spirits.

As wise Solomon has observed, Proverbs 17:27. "A man of understanding is of an excellent (or as the Hebrew is) a cool, spirit." Now wisdom filled the soul of Christ. He is wisdom in the abstract, Proverbs 8. In him are hid all the treasures of wisdom, Colossians 2:3. Hence it was that he was no otherwise moved with the revilings and abuses of his enemies, than a wise physician is with the impertinencies of his distempered, and crazy patient.

THIRDLY, And as his patience flowed from his perfect wisdom and knowledge, so also from his foreknowledge. He had a perfect prospect of all those things from eternity, which befell him afterwards. They came not upon him by way of surprisal. And therefore he wondered not at them when they came, as if some strange thing had happened. He foresaw all these things long before, Mark 8:31.

"And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and chief priests, and scribes, and be killed." Yea, he had compacted and agreed with his Father to endure all this for our sakes, before he assumed our flesh. Hence, Isaiah 1:6: "I gave my back to the smilers, and my cheeks to them that plucked off the hair. I hid not my face from shame and spitting." Now look as Christ in John 16:4. obviates all future offenses his disciples might take at suffering for his sake, by telling them beforehand what they must expect. "These things (saith he) I told you, that when the time shall come, ye may remember that I told you of them:" So he, foreknowing what himself must suffer, and having agreed so to do, bare those sufferings with singular patience.

"Jesus therefore knowing all things that should come upon him, went forth, and said unto them, whom seek ye?" John 18:4.

FOURTHLY, As his patience sprang from his fore-knowledge of his sufferings; so from his faith which he exercised under all that he suffered in this world. His faith looked through all those black and dismal clouds, to the joy proposed, Hebrews 12:2. He knew that though Pilate condemned, God would justify him, Isaiah 50:4, 5, 6, 7, 8. And he set one over-against the other: he balanced the glory, into which he was to enter, with the sufferings, through which he was to enter into it. He acted faith upon God for divine support and assistance under suffering, as well as for glory, the fruit and reward of them, Psalm 16:7, 8, 9, 10, 11. I have set (or as the apostle varies it) "I foresaw the Lord always before me; because he is at my right hand I shall not be moved. Therefore my heart is glad, and my glory rejoiceth." There is faith acted by Christ, for strength to carry him through.

And then it follows, "My flesh also shall rest in hope; for thou wilt not leave my soul in hell, neither wilt thou suffer thine holy one to see corruption. Thou wilt show me the path of life. In thy presence is fullness of joy; at thy right-hand there are pleasures for evermore." There is his faith acting spoil the glory into which he was to enter, after he had suffered these things: this filled him with peace.

FIFTHLY, As his faith, eyeing the glory into which he was passing, made him endure all things; so the heavenliness of his Spirit also filled him with a heavenly tranquillity and calmness of spirit under all his abuses and injuries.

It is a certain truth, that the more heavenly any man's spirit is, the more sedate, composed and peaceful. "As the higher heavens (saith Seneca) are more ordinate and tranquil; there are neither clouds nor winds, storms nor tempests; they are the inferior heavens that lighten and thunder: the nearer the earth the more tempestuous and unquiet: even so the sublime and heavenly mind is placed in a calm and quiet station." Certainly that heart which is sweetened frequently with heavenly, delightful communion with God, is not very apt to be embittered with wrath, or soured with revenge against men. The peace of God does "brabeuein", appease and end all strifes and differences, as an umpire: so much that word, Colossians 3:15. imports. The heavenly Spirit marvellously affects a sedate and quiet breast.

Now, never was there such a heavenly soul on earth, since man inhabited it, as Christ was: he had most sweet and wonderful communion with God: he had meat to eat, which others, yea, and those his greatest intimates, knew not of. The Son of man was in heaven upon earth, John 3:13. Even in respect of that blessed heavenly communion he had with God, as well as in respect of his immense Deity: and that his heart was in heaven when he so patiently endured and digested the pain and shame of the cross is evident from Hebrews 12:2. "For the joy set before him, he endured the cross, despising the shame." See where his eye and heart were, when he went as a lamb to the slaughter.

SIXTHLY, And lastly, As his meekness and patience sprang from the heavenliness and sublimity of his spirit; so likewise, from the complete and absolute obedience of it to his Father's will and pleasure: he could most quietly submit to all the will of God, and never regret at any part at the work assigned him by his Father. For thou must know, that Christ's death in him was an act of obedience; he all along eyeing his Father's command and counsel in what he suffered, Philippians 2:7, 8. John 18:11. Psalm 40:6, 7, 8. Now look, as the eyeing and considering the hand of God in an affliction, presently becalms and quiets a gracious soul; as you see in David, 2 Samuel 16:11. "Let him alone, it may be God that has bid him curse David;" So much more it quieted Jesus Christ, who was privy to the design and end of his Father, with whose will he all along complied; looking on Jews and Gentiles but as the instruments ignorantly fulfilling God's pleasure, and serving that great design of his Father; this was big patience, and these the grounds of it.

Use 1. I might variously improve this point; but the direct and main use of it is, to press us to a Christ-like patience in all our sufferings and troubles. And seeing in nothing we are more generally defective, and that defects of Christians herein, are so prejudicial to religion, and uncomfortable to themselves; I resolve to wave all other uses, and spend the remaining time wholly upon this branch; even a persuasive to Christians unto all patience, in tribulations; to imitate their lamb-like Savior. Unto this (Christians) you are expressly called, 1 Peter 2:21, 22.

"Because Christ also suffered for us, leaving us an example, that we should follow his steps. Who did no sin, neither was guile found in his mouth; who when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously." Here is your pattern; a perfect pattern! a lovely and excellent pattern! Will you be persuaded to the imputation of Christ herein? Methinks I should persuade you to it: yea, every thing about you persuades to patience in your sufferings, as well as I: look which way you will, upward or downward, inward or outward, backward or forward, to the right-hand, or to the left, you shall find all things persuading and urging the doctrine of patience upon you.

FIRST, Look upwards, when tribulations come upon you: look to that sovereign Lord, that commissionates and sends them upon you. You know troubles do not rise out of the dust, nor spring out of the ground, but are framed in heaven, Jeremiah 18:11. "Behold I frame evil, and devise a device against you." Troubles and afflictions are of the Lord's framing and devising, to reduce his wandering people to himself: much like