The fountain of life opened, or, A display of Christ in his essential and mediatorial glory wherein the impetration of our redemption by Jesus Christ is orderly unfolded as it was begun, carryed on, and finished by his covenant-transaction, mysterious incarnation, solemn call and dedication ... / by John Flavell ...

DOCT. 1. That the trial of Christ for his life,* 1.1 was managed most maliti∣ously, and illegally against him, by his unrighteous Iudges.

Reader, here thou maist see the Judge of all the world, stand∣ing himself to be judged. He that shall judge the world in righ∣teousness, judged most unrighteously. He that shall one day come to the throne of judgement attended with thousands and ten thou∣sands of Angels and Saints, standing as a prisoner at mans bar, and there denied the common right which a thief or murderer might claim, and is commonly given them.

To manifest the illegallity of Christs trial, let the following par∣ticulars be heedfully weighed.

First, That he was inhumanely abused both in words and acti∣ons, [ 1] before the Court met, or any examination had been taken of the fact. For as soon as they had taken him, they forthwith bound him, and led him away to the High-priests house, Luk. 22.54. and there they that held him, mocked him, and smote him, blind∣folded him, stroke him on the face, and bid him prophesie who smote him: and many other things blasphemously spake they against him, vers. 63, 64, 65. how illegal and barbarous a thing was this? When they were but binding Paul with thongs, he thought himself abused contrary to law, and asked the Centurion that stood by, is it lawful for you to scourge a man that is a Ro∣man, and uncondemned, q. d. is this legal? What, punish a man first, and judge him afterwards! But Christ was not only bound, but horribly abused by them, all that night, dealing with him as the Lords of the Philistines did with Sampson, to whom it was a sport to abuse him. No rest had Jesus that night: no more sleep for him now in this world. O it was a sad night to him. And this under Caiphas's own roof.

Secondly, As he was inhumanely abused before he was tried; [ 2] so he was examined and judged by a Court that had no Autho∣rity to try him. Luk. 22.66. as soon as it was day, the elders of the people, and the Chief-Priests, and the Scribes came toge∣ther; and led him into their Concil: This was the Ecclesiastical Court. The great Sanhedrim which according to its first consti∣tution, should consist of seventy grave, honourable, and learned men: to whom were to be referred all doubtful matters, too hard for inferiour Courts to decide. And these were to Judge imparti∣ally and uprightly for God, as men in whom was the Spirit of God. According to Gods counsel to Moses, Numb. 11.16, &c. In this Court the Righteous and innocent might expect relief and protection. And that is conceived to be the meaning of Christs

words, Luk. 13.33. It cannot be that a Prophet perish out of Je∣rusalem; that is, their Righteousness and Innocency may expect protection. But now, contrary to the first constitution, it con∣sisted of a pack fo malitious Scribes and Pharisees; men full of revenge, malice and all unrighteousness: And over these Caiphas (a head fit for such a body) at this time precided. And though there was still some face of a Court among them, yet their power was now abridged by the Romans; that they could not hear and determine, judge, and condemn in Capital matters as formery. For as Iosephus their own Historian informs us; Herod in the be∣ginning of his reign took away this power from them;* 1.2 and that Scripture seems to confirm it, Joh. 18.31. It is not lawful for us to put any man to death: And therefore they bring him to Pi∣lates Bar. He also understood him to be a Galilean, and Herod being Tetrarch of Galilee, and at that time in Ierusalem, he is sent to him; and by him remitted to Pilate.

[ 3] Thirdly, As he was at first heard and judged by a Court that had no authority to Judge him; so when he stood at Pilates bar, he was accused of perverting the Nation and denying tribute to Caesar, than which nothing was more notoriously false. For as all his Doctrine was pure and heavenly, and malice it self could not find a flaw in it: so he was alwaies observant of the Laws under which he lived, and scrupulous of giving the least just offence to the civil powers. Yea, he not only paid the Tribute himself, though he might have pleaded exemption, but charged it upon others as their duty so to do, Matth. 22.24. give unto Caesar, the things that are Caesars: and yet with such palpable untruths is Christ charged.

[ 4] Fourthly, Yea, and what is most abominable, and unparallel'd; to compass their malitious designs, they industriously labour to suborn false witnesses to take away his life: not sticking at the grossest perjury, and manifest injustice, so they might destroy him. So you read, Matth. 25.59. Now the Chief-Priests and Elders, and all the council sought salse witnesses against Iesus, to put him to death. Abominable wickedness! For such men, and so many, to complot to shed the blood of the innocent, by known and studi∣ed perjury! What will not malice against Christ transport men to?

[ 5] Fifthly, Moreover, the carriage of the Court was most inso∣lent, and base towards him during the trial. For whilst he stood

before them as a prisoner yet uncondemned; sometimes they are angry at him for his silence, and when he speaks, and that perti∣nently to the point; they smite him on the mouth for speaking, and scoff at what he speaks. To some of their light frivolous and ensnaring questions he is silent, not for want of an answer, but because he heard nothing worthy of an answer. And to fulfil what the Prophet Isaiah had long before predicted of him:* 1.3 he was oppressed, and he was afflicted, yet he opened not his mouth. He is brought as a Lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth. Isai. 53.7. as also to leave us a president when to speak, and when to be silent; when we for his name sake, shall be brought before Governours: for such reasons as these he sometimes answers not a word, and then they are ready to condemn him for a mute. Answerest thou nothing (saith the High-Priest) what is it that these witness against thee, Matth. 26.62. hearest thou not how many things they witness against thee, saith Pilate? Matth. 27.13.

And when he makes his defence in words of truth and sober∣ness, they smite him for speaking. Jo••. 18.22. And when he had thus spoken, one of the Officers which stood by, stroke Iesus with the palm of his hand, saying, answerest thou the High-Priest so? And what had he spoken to exasperate them? Had he spoken impertinently? Not at all. What he said was but this, when they would have had him insnare himself with his own lips, Iesus an∣swered, I spake openly in the world, I ever taught in the Syna∣gogue, and in the Temple whither the Iews alwaies resort, and in secret have I said nothing. Why askest thou me, ask them that heard me, behold they know what I said? q. d. I am not obliged to accuse and ensnare my self, but you ought to pro∣ceed secundum allegata, & probata, according to what is alledg∣ed and proved. Did he deserve a blow on his mouth for this? O who but himself could have so patiently digested such abuses! un∣der all this he stands in perfect innocency and patience, making no other return to that wretch that smote him but this, if I have spo∣ken evil, bear witness of the evil; but if well, why smitest thou me?

Sixthly, Lastly, To instance in no more. He is condemned to [ 6] die, by that very mouth which had once and again professed he found no fault in him. He had heard all that could be alledged against him, and saw it was a perfect piece of malice and envy. When

they urge Pilate to proceed to sentence him; why faith he what evil hath he done? Matth. 27.23. nay in the preface to the very sentence it self, he acknowledges him to be a just person. Matth. 27.24. When Pilate saw he could prevail nothing, but that ra∣ther a tumult was made, he took water and washed his hands be∣fore the multitude, and said, I am innocent of the blood of this just person, see ye to it. Here the innocency of Christ brake out like the Sun wading out of a cloud, convincing the conscience of his Judge that he was just; and yet he must give sentence on him for all that, to please the people.

Inference 1.

* 1.4Was Christ thus used when he stood before the great Council, the Scribes and Elders of Israel? then surely great men are not alwaies wise, neither do the aged understand Iudgement. Job. 32.9. Here were many great men, many aged men, many politick men in Council; but not one wise or good man among them. In this Council were men of parts, and learning, men of great abilities, and by so much the more pernicious, and able to do mischief. Wickedness in a great man, in a learned man, is like poyson given in wine, which is the more operative and deadly. Christs greatest enemies were such as these. Heathen Pilate, had more pity for him, than superstitious Caiphas. Luther tells us, that his greatest adversaries did not rise out of the Ale-houses or Brothel-houses; but out of Monasteries, Convents and Religious-houses.

Inference 2.

* 1.5Hence also we learn, That though we are not obliged to answer every captious, idle, or ensnaring question; yet we are bound faithfully to own and confess the truth when we are solemnly called thereunto.

It's true, Christ was sometimes silent; and as a deaf man that heard not, but when the question was solemnly put art thou the Christ? The Son of the Blessed? Iesus said I am, Mark. 14.61, 62. He knew that answer would cost his life, and yet he dare not deny it. On this account the Apostle saith he witnessed a good confessi∣on before Pontius Pilate, I Tim. 6.13. Herein Christ hath ru∣led out the way of our duty, and by his own example, as well as

precept obliged us to a sincere confession of him, and his truth, when we are required lawfully so to do; (i. e.) when we are before a lawful Magistrate, and the questions are not curious or captious; when we cannot hold our peace, but our silence will be interpretatively a denying of the truth; finally, when the glory of God, honour of his truth, and edification of others is more at∣tainable by our open confession, than it can be by our silence: then must we with Christ, give direct, plain, and sincere an∣swers.

It was the old Priscilian error to allow men to deny or dissem∣ble their profession;* 1.6 when an open confession would infer danger. But you know what Christ hath said, Matth. 10.33. Whosoever shall deny me before men, him will I deny before my Father, which is in Heaven. Christ will repay him in his own coin. It was a noble saying of couragious Zuinglius, what deaths would I not choose? What punishment would I not undergo? Yea, into what vault of Hell; would I not rather choose to be thrown, than to witness against my Conscience. Truth can never be bought dear, nor sold cheap. The Lord Jesus you see owns truth with the eminent and instant hazard of his life. The whole cloud of witnesses have followed him therein. Revel. 14.1. we our selves once openly owned the waies of sin. And shall we not do as much for Christ, as we then did for the Devil? Did we then glory in our shame, and shall we now be ashamed of our glory? Do not we hope Christ will own us at the great day! Why, if we confess him, he also will confess us. O possess your thoughts with the reasonableness of this duty.

Inference 3.

Once more,* 1.7 hence it follows, That to bear the revilings, contra∣dictions and abuses of men, with a meek, composed and even spi∣rit, is excellent and Christ like. He stood before them as a Lamb; he rendred not railing for railing; he endured the contradictions of sinners against himself. Imitate Christ in his meekness. He calls you so to do, Matth. 11.28. This will be convincing to your enemies, comfortable for your selves, and honourable for Religi∣on. And as for your innocency God will clear it up as Christs was.

You have heard the illegal trial of Christ, how insolently it was managed against him, well right or wrong, innocent or guilty, his blood is resolved upon. 'Tis bought and sold before hand. And if nothing else will do it, menaces and clamours shall con∣strain Pilate to condemn him. Whence our second note was,

Notes

• * 1.1

  Doct. 1.
• * 1.2

  Ios••phus his Antiq. lib. 14. cap. 17.
• * 1.3

  Quia indignam responso judicat manifestam fal∣sitatem. Non defensione desti∣tutus, sed ut impleretur pro∣phetae oracul••m. Par.
• * 1.4

  Infer. 1.
• * 1.5

  Infer. 2.
• * 1.6

  Quas non opor∣tet mortes prae••∣legere? quod non supplicium potius ferre. Inò in quam prefundam in∣ferni abyssam non intrare: quam contra conscien∣tiam altestare. Zuing.
• * 1.7

  Infer. 3.