A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

CHAP. XXX.

NOW follows Secondly, The Arraignment of Christ. the greatest Trial that ever was in the World, for herein not only the Judge of the World was Arraigned and Judged by an Unjust Tribunal of Wicked Men, but also the Great God did Con∣demn and Punish miserable Mankind in his own only beloved Son. And though he, to wit, God, proceeded justly, yet the judgment of these Evil Men was (in this case of the most Holy Jesus) most Abominably Unjust; for besides the bad Account that these Kill-Christs could give of this Night's Passover, (N. B. Note well; no sooner eaten, but their hands are in blood, and that of the Innocent Lamb of God) and be∣sides the horrible Affronts and Injuries aforementioned, they offered against the Lord and his Christ, yea and the unheard of offence they committed against God in the Fact

they were transacting; they did (ex abundanti) doubly transgress their own Canon-Law, namely, (1.) In Arraigning and Condemning a Person upon an Holy Day, for such a day was now come in: And (2.) In Acting all this Villany upon this person in the Night time, both which Actions are Diametrically opposite to their own Jewish Laws. N. B. Note well; Moreover more matchless Iniquity is still proposed to our prospect in their proceedings to Christ's Arraignment, for they first bring him to Annas; Joh. 18.13. But why? He was not the chief Magistrate, that was Gamaliel's place, no•• was he High-Priest, that was Caiphas's Office: Possibly they led him hither because Annas's House stood upon Mount Sion (as some say) in the Way to Caiphas the High-Priest's Pallace, but more probably it was to gratifie that old Satanical Sagan, who had doubtless an heavy hand in carrying on this cursed conspiracy against Christ, &c. Mat. 26.3, &c. to this Man therefore must Christ be first brought bound, to shew, that now they had him sure, whom he so much desired to be secured, and 'tis apparent, this old Fox would not go to bed (late though it were) till he had seen Christ brought bound before him, which undoubtedly he beheld as a most pleasant spectacle; and though he were neither Chief Magistrate, nor the High Priest properly, (so could not Arraign Christ before him) yet would he not be wanting to give his gravest Advice, how to Accomplish their Christ Killing Contrivance: But suppose Anna, to be the Prince of Sanhedrim (as some style him) and that he was a Fellow-Chief-Priest with his Son in Law Caiphas (for though the Law allowed but one High-Priest for Life, yet now the Roman Presidents (contrary to the Law of God) sold for Money this High-Priesthood yearly, to the covetous Priests, Ambitious of Honour, and more than one sometimes did purchase this Preferment.) Suppose therefore (as some say) that the Father in Law Annas was also High-Priest, with his Son in Law Caiphas, yet could not he alone Arraign Christ, because he wanted the Sanhedrim or seventy two Elders to sit with him, for that solemn Sessions was appointed to be held in Caiphas's Rooms (whether in his Lodgings in the Temple, or in his Pallace in the City, is not much Material) Thither thereupon Annas sends him bound to Caiphas, Joh. 18.24. but before his dismision hence, some do say that Malchus (who had a Royal Name, though but an Idumean Slave) being disgusted at the Answer Christ gave his Master Annas in their Parley, struck Christ with the Palm of his hand, a bad requital for healing this Slaves Ear, with the touch of his holy hand, John 18.22. thus was verified both the Proverb [Like Master, like Man,] and the Prophecy [I gave my Cheek to the smiters,] Isa. 50.6. and that [They shall smite the Judge of Israel upon the Cheek,] Mic. 5.1.

Now follows the formal Arraignment or Trial of Christ, first in the Ecclesiastick or Spiritual Court, and then in the Civil or Temporal. The former of these Courts took cognizance of false Doctrines, Heresie, Blasphemy, and such like crimes, and this Court question'd Christ as an Heretick, as afterward the other Court Indited him for a factious person, for Sedition, and Treason, &c. and indeed the Spiritual Court did but prepare for the Temporal, that Christ being condemned by the Priest's Con∣sistory, he might then be delivered over to the Secular Power to go through stitch with it, even to execution. In his Trial by Caiphas's Court, these circumstances are considerable.

1st, The persons before whom he was Tryed, were Caiphas the High-priest, and Annas (no doubt) would not be absent at such a desirable work, the whole Sanhedrim consisting of seventy two Priests, Scribes, Pharisees, &c. were now assembled in Caiphas's house, all waiting for that happy hour of spending their spleens upon the captive Christ now coming to them, that they might condemn him according to Caiphas's counsel, John 11.49, 50, 51. [that one Man should dye for the People,] God speaking this through him as through a Trunk, or as the Angel spake in Balaam's Ass, and ac∣cording to the resolve at their general consult, Mat. 26.3, 4. John 11.57. Mat. 2.4. N. B. Note well; Here was a General Council (which it seems may err) consisting of a company of Cursed Caitiffs, all concurring to kill Christ, here they erred in a most necessary and fundamental point, so that such as have the Title of being Rulers of the Church, may prove the most malignant Enemies to the Lord Jesus, and the De∣vil often either finds or makes those of greatest power in the Church, to be against Christ, as he had those Chief-Priests and Elders here, and 'tis remarkable also, that those Attackers of Christ could not kill him in a Tumult, but at a Judgment Seat; where his Innocency and their cruelty was clearly declared.

The 2d, Circumstance is, The Time when, Not only upon an Holy-day (which was against their Cannon Law, as above) but also it was done in the Night Time, a right Deed of Darkness in the Hour and by the Power of Darkness, Luke 22.53:

they had broke their sleep, been up and at their cursed Work at least most of the Night, and had got the Blessed Jesus condemned by their Spiritual Court about the Cock-crowing (at which Time Peter denied his Master) and before the Morning (for then they led him away, as condemn'd by them, to Pilate for his confirming their Con∣demnation of him) Mat. 27.1. N. B. Note well; Oh see how sedulous the Devil's Ser∣vants be, in bustling all the Night, bereaving themselves of their warm Beds and sweet Sleep, that no time might be lost in Satan's slavery, yea Annas himself (though an Old Man) can thus far deny himself in doing the Devil's Drudgery; for he is suppo∣sed to be the Man that promised the payment of the thirty pieces to Judas, and paid them to him, when he brought his Master to his House in the way to Caiphas; and that this crafty Fox and cruel Tyger (as the keenest of the Blood-hounds) carried his caught Prey along with him (being the first that was call'd upon) to the Consistory: yea and all the other Priests, &c. were Restless, but made haste (and as it is said of the old Jews) Their feet ran to shed Blood, Isa. 59.7. These Remarks hence arise.

1st, Such is the pravity of our fallen Nature, to be so quick, expeditious and vio∣lent in the practice of Mischievous Impieties, as the fire is to burn combustible Mat∣ters. This should serve for a caution for us to beware of all occasions and provoca∣tions to Wickedness, when the Wind of Satan's Temptations, and the Tide of our own Corruptions meet and join together, then Sin runs Rapidly in its strongest Tor∣rent.

The 2d Remark is; Those Christ-Killers could not (questionless) have been hired for any Money to come out of their warm Beds for doing any thing that was good; yet for condemning of Christ the whole spiteful (more than Spiritual) Council, yea and Multitudes of other Priests and People could sit up all Night, and that a cold Night too: Nor did this cursed corruption of Nature dye with this wretched Gene∣ration that Crucified Christ. For Alas, N. B. Note well, How many are yet Alive that can sit up whole Nights at Cards, Dice, Pastimes and Revellings, This is their Pleasure, Complacency, and their Hears are Ingaged in such Delights: But to sit up a little time for Holy Duties (Prayers, Godly Conference, &c.) This is tedious and painful work to them; and presently they fall asleep. Yea thus it is, not only with the Wicked, but with the Godly also. For Christ's own Disciples could hold out and not fall asleep in their fishing Imploy, yea toil all Night even when they could take nothing, Luke 5.5. yet when they were call'd to Pray with Christ in the Garden, then they fall asleep, even while Judas was awake, making his Market with the Priests, such cannot sleep, till they cause some to fall, Prov. 4.16.

The 3d Remark is; As some Trials in Courts of Judicature are over hastily carried on, and come to a determined issue; so others are protracted and spun out with long delays. This Trial of Christ was of the first sort, for this solemn Assembly was no∣toriously hurried on with a Precipitant Fury, and Preposterous Rashness, whereas they fall upon examining Christ about his Disciples and Doctrine, John 18.19. In∣deavouring thereby not to learn of him, but to insnare him out of his own Mouth (whereas Nemo tenetur prodere seipsum, no Man is bound to accuse himself, saith the Law, and the Oath ex Officio is damn'd by God and all Good Men) that he himself might help them in proving him an Heretick; but they omitted (all this time) such necessary circumstances as ought to have been practised, as the serious examination of Witnesses (that contradicted one another) and his contrary Answers, &c. but they being resolved to have his Blood (right or wrong) huddle up the Cause all on a sudden, He is taken, brought before the Judge, and condemned, and all this in one Night's Time. N. B. Note well; So on the contrary, the complaint of our Times, is of Di∣latory proceedings, and of slow dispatch of Law matters, so that many are undone before their Causes can come to a final determination, insomuch that one complaining once he could not come at such a piece of good Cloth, as would make him a lasting Suit, He was wittily Answered by his Friend, Oh Sir, go but into the Chancery, and there you may get a Suit that will last you your Life, &c. whereas God hath ordained that Justice should be so dispatched in Judicial proceedings with that speed and expe∣dition, as that men may be made better and not worse, and that the Common-Weal, Peace and Liberty may be maintained. There is a Golden mean betwixt two extremes (over hasty, or over dilatory) to be observed.

The Third Circumstance is the Manner how this cursed Court and Council proceeded against Christ, seeing the end of their Arraigning him, was directly designed to de∣stroy him, no Indifferent or Impartial manner of proceeding could be expected from them: Nothing could be look'd for but an universal Plotting (on all hands) for the

Blood of Jesus: N. B. Note well, This sprang from that old Enmity mentioned, Gen. 3.15. Which broke forth soon in Cain against Abel, so in Ishmael against Isaac, and in Esau against Jacob, and so down in those Jews against Jesus; and still it is Ingrafted in the Natures of the Wicked, to hate Christ and his Members, to this very Day. None are more Maligned, and laden with Nicknames, than professors of Christianity; and for no other fault, but (quâ tales) because they follow that which is good, Psal. 38.20. Though this Ecclesiastick Court had this bloody End and Intention, being re∣solved before hand to have Christ's Life; yet will they proceed against him in a Judici∣al manner, and in a Form of Justice under colour of Law, pretending to Act. Im∣partially in this Process, though intending nothing less; for under this plausible pre∣tence, they Condemn the Innocent, proceeding upon these three points, 1. They Ex∣amine Christ, 2. They produce Witnesses against him, 3. They Adjure him to tell them who he was: Of these in order.

1. Whereas some Plaintiff should have stood up, (as the Accuser or Solicitor for Justice) but none appearing, the Judges themselves began to examine him of his Dis∣ciples and Doctrine, thinking thereby, that seeing they had no Just Crime to six up∣on him, before they had apprehended him, they might now pick out some seeming matter out of his Answer to their Interrogatories: At the least to have proved him a False Prophet, for contradicting Moses and the Prophets with his New Doctrine: But he who was the Wisdom of God, answers so Wisely, as quite cut off all occa∣sion of Advantage from his words; for as to his Disciples, he discovereth them not, though he might have said, one of them, (through your Means) hath betraid me, and fled, but because he could say no more good of them, he chuses rather to say nothing at all, N. B. Note well; would to God we could learn from him, to deal thus with our Followers, &c. But as to his Doctrine, he defends it by Appealing to his Common Auditors, who heard him Preach publickly in the Temple and Sy∣nagogues, John 18.19, 20, 21. N. B. Note well; Thus Truth is bold and barefaced; (He mattered not, if they asked his Adversaries) while Heresie, (whereof they sought to accuse him) hides it self, and loaths the Light, and hereby he kept the Bandogs off at staves end. N. B. Note well; This may teach us, that though we should be ready to give an account of the hope that is in us, 1 Pet. 3.15. Yet when called to it before catching and cavilling Adversaries, we need say nothing of our Doctrine in particular, but answer in general Terms, as our Lord did here, and as Paul did notably after, Acts 23.6. Least we intangle our selves thereby, and give any advan∣tage to the Adversary, for new Accusations out of our Answers, &c.

2. They Suborned false Witnesses against Christ, Matth. 26.59, 60, &c. When he was thus Convented, and Indited in this Spiritual Court, with all Injustice Imagina∣ble, yet so shameful in it self) is an unjust Process, that these Monsters of Malice, must pretend a Form of Justice, and produce their Witnesses, &c. and though they were notoriously guilty of Injustice, yet did they shun the seeming guilt thereof, by Rejecting their Witnesses, when they heard them disagree in their false Testimonies, and like the Babel-Builders, whose Language God confounded, those must be laid aside, and others are sought that were better Instructed. Those Remarks arise here, 1. They sought those Witnesses; not as if these Judges of the Court, had leisure to rise from off the Bench at that time to seek them, but the Priests had so prepared their matters, that something might be picked up out of the Mouth of their Witnesses, which might do the Job for Condemning Jesus: These mercenary Men would Swear what their Masters would impose upon them, being meerly moved by the Favour and Authority of their Imposers, 2. 'Tis not mentioned in Scripture, what those Knights of the Post Swore against this Innocent Lamb, probably, it was, that he destroyed the Law, had prophaned the Sabbath, pardoned Sin, forbid Fasting, was an Enemy to the Tradition of the Elders, &c. 3. This corrupt Court Suborned their Witnesses, as was done by them afterwards against the Protomartyr Stephen, Acts 6.11. Not only hireing them to Swear; but also putting words into their Mouths, (as well as Mo∣ney into their pockets) what they should say in their swearing work, they taught their Tongues to speak lyes, Jerem. 9.5. This they had learned from the old Manslayer, the first Lyar, and the Father of Lyes, John 8.44. Though the Devil did but Equi∣vocate to our first Parents, yet is he called a downright Lyar there, and no better than a Cozener. 2 Cor. 11.3. 4. Those Ecclesiasticks did lavish Gold out of their Baggs, in hireing not one Witness only but many; some at one time, and some at another, that by the Multitude of such kind of Cattel, they might seem under a fairer

gloss, to find out the Truth with much pains and care of Inquiry: 5. Yet whatever all those Suborn'd Wretches did Witness against Christ, out of his Oracles and Mi∣racles, is called a false Testimony, though they seemed to seek and say the Truth: Their Tongues were so divided by the over-ruling Hand of God, that one Swore black, another white, their Testimonies did trip up the Heels one of another, Mar. 14.56. And they confuted themselves with their own Contradictions, seeing that which is false, may contradict that which is false, (on the other hand) as well as that which is true: However they none of them Swore home to the Point, in the Judgment of the Court, to make Christ guilty of any capital Crime; insomuch, that the Suborners were ashamed of their own Suborned Creatures, and Christs Innocen∣cy appeared as bright as a Sum beam: 6. When the Adversaries best projects do fail, (as they oft have done heretofore, and will do so for the future) they are forced to shift their Sails, and take new Measures. N. B. Note well; Queen Elizabeth wrote in a Window at Woodstock, (while a Prisoner there) much alledged against me, no∣thing proved can be: Had this been a Court of Justice, indeed they would have punished those False Witnesses according to the Law of Moses, Deut. 19.16 19, &c. 7. When all their many false Witnesses were foundred, and confounded with their own Mutual Contradictions, so that the Sanhedrim could find no fault still to fix upon Innocent Jesus, out of any of their false Testimonies, at the last, (the Devil did help them at this dead lift) they found out (by their Divelish Agents) two Witnesses that must drive the Nail to the Head, by a specious Calumniating of Christ about destroying and repairing the Temple, which, (they knew) the People so much Adored, as none were allowed to speak against it; and for this suppo∣sed Crime, Stephen was stoned afterward. Acts 6.13, 14. and 7.58, 59. These two Witnesses, the other many disagreeing Witnesses being all Rejected) they hoped would better hang their matters together, agreeing in one story, and thereby seem to have some more Evidence of Truth: Hereupon, when the worst of Christs Ad∣versaries, could find no other fault in him, then were they forced to make that a fault, which indeed was none, to wit, [His foretelling of his own death and Resurrecti∣on,] which in Truth was the Evidence of his Deity, and the ground of our Com∣fort. These two, as well as all the other foregoing, are all equally styled by the Spi∣rit of God, to be false Witnesses also: N. B. Note well; for so are all such, as do not only feign against another, something he never spake, but also, that wrest the words spoken to a differing or contrary Sense, Psal. 56.5. Thus those two are Detect∣ed likewise of a double falshood, 1. They being examined, (probably) apart, (ac∣cording to the custom of Courts) their Testimonies, (as related by the two Evange∣lists) did notoriously disagree, for in Matth. 26.61. The one saith, [this Fellow said, I am able to destroy this Temple, and to Build it in three days,] but the other in Mar. 14.58. saith, [We heard him say, I will Destroy this Temple made with Hands, and within three Days I will Build another made without Hands.] These two Testimo∣nies did grosly differ each from other, the one was a posse, that he could or can do it. the other a velle, that he will or would do it: The former relates to Christs power, the latter to his Will or Act: Whereas no Man is Judged guilty in any Court, for having a power to do an Evil, without some over Act, in doing something tending towards it, then 2. Both their Testimonies Deposed, do most Sordidly deprave both the words and the sense of Christs saying: For 1. Their Depositions ran thus, [I can or I will Destroy,] whereas Christ said neither of these words: For he said, [ye Jews destroy, &c.] John 2.19.21. So that they both basely belyed him, who was Truth it self, John 14.6. 2. They Deposed, that he spake this [The Temple of God, or this Temple made with Hands,] both which were false; for he said, [Destroy this Temple] pointing at, not the Temple of Solomon (Repaired by Herod) but the Temple of his own Body, wherein the Godhead dwelt bodily, Col. 2.9. And where∣of both the Tabernacle and Temple (wherein God dwelt) were but Types and Fi∣gures.

The third Lye in the words, [I will Build another made without Hands,] this Christ said not, but [I will Raise it up,] to wit, from the Dead: Thus ill minded Men do, [Mutando vel Mutilando,] by chopping or changing, frequently deprave, and wrest to a wrong meaning, the most Innocent passages and practices of those that are good; for though Christ spake some such words, yet were they, (as we see) of a quite dif∣fering Tenure and Meaning) N. B. Note well; such false Witnesses against Christ, are the Romanists, who Interpret his words, [This is my Body] literally, as if the Sacramental Bread became by their Consecrating, (or rather conjuring) words, the

Real Body of Christ that was born of the Virgin Mary; whereas our Lord mean∣eth it Spiritually, as a sign of his Body, &c, Thus also the Arrians are false witnesses against Christ, in their wresting his words [My Father is greater than I,] to a wrong sense of Inequality, &c. Whereas he spake, there in Respect of his Humane Nature▪ Alas, there be many more false witnesses in the World, that do Violence to the Law, Zeph. 3.4. Straining Gods word to their own Sense, and squeezing out blood, and is not Milk, &c. who all dread not at all that Divine Threatning, [The false Witness shall not pass unpunished] Prov. 19.9. And tho' those here carryed the matter most craftily, yet Gods Spirit Saw their Subornations, and set this black Brand upon them, of being false witnesses like the other: Yea, they stand Stigmatized upon Record, to their Everlasting shame, for their want of Concord as well as Truth, Mar. 14.57, 59. be∣sides, how improbable it was, that Christ speaking of his living and breathing Tem∣ple, (not of that made of Stone) should say, [I will Destroy it,] as if it had been lawful for him, to lay violent hands upon himself; nor could his Speech of Raising up his own Body (noteing his Resurrection) be properly construed of Rearing or Building again the Temple of Stone: But suppose this sense in his saying, this could not amount to any Capital Crime worthy of Death; but only a Vain, Empty, and harm∣less Ostentation at the worst, for what harm had he done to their Temple, had he pulled it down, and built it up again far better than before in three days time, &c. Moreover, what if Christ had said as and all that they say he did? Could not he as easily have Reared the Temple, as Raised the Dead, Restored the Blind, Lame, Deaf, and Dumb, &c. which their own Eyes had beheld him do, only with his word, how then could they Rationally accuse him of Lyes and Impossibilities, seeing he might do this as well as the other by a Miracle, this was a less work than his making the World, John 1.3. Col. 1.10. Heb. 1.2, 3. But the truth is, he never said so, his sense and saying to them was [do your worst against me, destroy my Body, yet will I Raise it up the third Day] which words, those false witnessesmis-report, and basely Re∣present as above, &c.

The Third point of Christs Inditement in the Spiritual Court is, their adjureing him to tell them who he was: Hitherto the false witnesses; now comes in Caiphas, (the Judge of the Court) to play his part against Christ: He seeing our Saviour si∣lent at those rotten Reproaches upon him by the Suborn'd Witnesses, all unworthy of any Answer, this Inraged the High Priest, and his Rage Rouzeth him up out of his Throne, Transporteth him to put off the person of a Judge, and standeth out as a new Accuser: Now Demonstrating the Madness of his Mind (because no fault could yet be found in, or fixed on the Prisoner at the Bar) by the Mad Motion of his Body: He falls foul upon Christ for his silence, as if it gave consent to all alledged against him, as if the Allegations were unanswerable, and that the Conscience of Christ, (the Accused) was so convinced by the undeniable Testimonies of those Witnesses, the Accusers; that he had nothing to say for himself: Matth. 26.62. Thus this Diaboli∣cal Hypocrite Insults over this Innocent Lamb of God, not at all urging him to An∣swer for Asserting his Innocency; but this he doth, that Christ might be seen to be∣tray his own Crime by his silence, &c. Notwithstanding all Cajaphas's Aggravations of Christ's Inditement, and his Vehement urgency for an Answer, still he held his peace, ver. 63. Both to the Witnesses false Testimony, and to Caiphas's Furious Im∣portunity. As to the 1. Christ could have Answered, this Speech was Metaphorical, meaning not the Temple of Herod, but of his own Body, &c. but Tenue Mendacium pellucet, (saith Seneca.) some lyes are so thin, they may be seen through; others are so gross, they need no Refutation, which is done by their bare Relation, and to Pal∣pable Slanders (which plainly appears to have no consistency in themselves) silence is the most effectual Confutation: As to the 2. Christ is silent to Caiphas, (as well as to the Witnesses.) 1. Because he knew his Argument was not before a Just Judge, but before an Implacable Hypocrite, who had Suborned Witnesses against him, and who would admit of not Apology or Answer from, or for him, 2. He knew himself among Fools, so (according to Solomons Sentence) would not speak in their Ears, for they would despise the Wisdom of his words, Prov. 23.9. 3. He saw that his Desperate Enemies, (about him) were resolved to have his blood; and therefore held it more glorious to choak their Malice with silence, and to set them down by saying nothing: But above all, 4. Though he could have non-plus'd them, (as he did the Doctors at twelve years Old, and oft after) by his Answers, yet now standing in our stead, is content to be Condemned for our faults, tho' faultless in himself, this

being the time not of Defence, but of Silence and Suffering, that Gods grace might be accomplished, he as a Sheep before the Shearer, opened not his Mouth, Isa. 53.7. To teach us Wisdom and Patience, &c. Psal. 38.13, 14. Not Answer all Accusati∣ons, &c.

Now when Caiphas could have no Answer from Christ, either to the false Witnes∣ses, or to himself; he then Extorts one by Adjuring him, and such an one as might seem plausible and effectual for Condemning him, saying, [I Adjure thee by the living God, &c.] Matth 26.63. Caiphas's catching question was Twofold, 1. Art thou the Christ, or the Messiah? 2. Art thou the Son of God? If thou be silent, or tell not the truth, then God (by whom thou art Adjured) will punish thee, or however the Magistrate shall Condemn thee for thy contempt of Authority: Thus this abomina∣ble Hypocrite dare pollute and prophane that Tremendous Name of God, (so called, Deut. 28.58.) Calling it in as the Author, or (at least) the Abettor of his Notori∣ous Plots and Practises, yea, one would think, (as this story is Related, Mar. 14.61.) That Caiphas was some Conscientious Person, Asking, [art thou the [Baruch Hu,] or the Blessed one, or his Son:] using this Periphrasis, as if he had been afraid once to Name God: Yet presently after Adiures our Lord by the living God, to tell him who he was, whereas the Devil (himself) could have told him (Mar. 1.24. & 3.11.) an Answer to both his questions; but he asked this, not out of any desire to know the truth, but to insnare him by his words; for if he denyed it, then had he been a Deceiver of the People, that believed him to be so; and if he made a free and bold Confession, as he plainly did, (Mar. 14.62.) of the Truth, then they resolved to Condemn him as a Blasphemer, (as they presumptuously did, ver. 64.) for ma∣king himself the Son of God; at which this wicked wretch rent his Clothes, (which an High Priest ought not (by the Law) to have done upon any Reason, Levit. 10.6. & 21.10.) as if his very Heart had been rent with Grief, at so sad an Hearing of such a Sacred Truth: Though Christ told the Council, he was now in his State of Abasement; the Son of God was hid in the Carpenters Son, whom they Arraign, and would shortly Crucifie, but they shall see him in a State of Advancement, com∣ing in the Clouds of Heaven, as in a Chariot of State; and then would he Judge those that were now his Judges: Besides this, he had given all Men the most undenia∣ble Demonstrations of his Deity in his many Miracles, the like whereof were ne∣ver wrought by any mere Mortal Man, &c. John 9.32, &c.

This brings in the third part of Christs Sufferings from wicked Men, to wit, his Condemnation, which was first done in this Ecclesiastical Court, upon the Ingenuous Confession of our Lord, before his Implacable Enemies, (when the glory of God was deeply concerned) that he might leave them without all Excuses, teaching us not to deny him before Men, when Gods Glory lies at Stake, &c. And likewise to comfort us against our Sufferings; for as Christ comforted himself now with his Fu∣ture Glory; so we, if we suffer with him, shall also Reign with him, 2 Tim. 2.11, 12. Matth. 19.28.

The Sentence of Condemnation was first Denounced against Christ, in the Spi∣ritual Court by Caiphas, who openly declared his good Confession, (so called, 1 Tim. 6.13.) to be Blasphemy, and then demands the Concurrence of the whole Council, who, like a company of Servile Souls, durst do no other but concur with Caiphas, Unanimously crying, [He is Guilty of Death,] and under the pretence of that Law, Levit. 24.16. He was Condemned by them all: Matth. 26.65, 66. and Mar. 14.64. N.B. Note well; This may comfortably assure us, that the Second Adam, (who was very God, yet Cendemned for saying so) hath freed us from that Crime of Blasphemy we stand guilty of, for the first Adams affecting a Deity, and to be as God. Gen. 3.5, For though Christ was most free of Blasphemy and of all other sins, yet because we, (in whose stead Christ now stood) are guilty thereof, and of all sorts of sin; therefore was it the Determinate Counsel of God, that our Surety should have this Sentence of Condemnation passed upon him for our sakes; and this is done in a General Assembly of Graceless Hypocritical Priests, (pretending Marvelous zeal for the Glory of God, while intending to Murther the Son of God) who could well enough agree all in one, to Condemn this Innocent Jesus. Though the Innocency of his Life had been such, that none of them could convince him of one sin, Jehn 8.46. But when he was brought before this Court, N. B. Note well, the whole Sanhedrim were to seek for Witnesses, the Witnesses for Crimes, the Crimes for proofs, and the proofs for Concord, they were all, and in all these at a loss, and could find nothing for

their Malicious purpose: So that Caiphas was constrained to take a new, uncouth, and (in all Courts of Judicature) an unaccustomed way of Adjureing him to Answer who he was, that he might intrap him in his own words, which when Christ had confessed in an undeniable Truth, (knowing they were Resolved to have his Life, Right or Wrong) and Summoning his present Judges to appear at his own dreadful Tribunal, at the Day of Judgment, (which would make them mourn, Zech. 12.10.) This great Truth, (which they called Blasphemy) was the only Crime for Condemning him. Though Caiphas Rent his Priestly Robes, at this pretended Blasphemy, N. B. Note well; yet did it signifie the rending of the Priest-Hood from him, (which he forfeit∣ed by this unlawful Act as before) like as the rending of the Vail of the Temple at Christs Death, was a sign of the rending away the whole Jewish Worship, from the Jewish Nation: While Caiphas was thus personating the Tragedy of others, he did but really act his own and his Accomplices. Now after this unjust Condemnation of Innocent Jesus▪ Let us a little behold how he was abused in the Spiteful Court, before they delivered him up to the Secular Powers; as the Lord commands in the Law, N. B. Note well; that the very Ashes and Cinders of the Burnt Sacrifices should be gather∣ed up, and laid in a clean place, Levit. 4.12, & 6.11. & Numb. 19.9. So in the same manner, should we gather up the very Ashes and Cinders of the precious Sufferings of our Saviour, (that grant Sacrifice for sin) and lay them up in Holy Hearts, as in a clean place, as the Richest Records of our Redeemers love to us, Ruminating up∣on them in our Minds, till they have a kindly Influence upon our Affections, fuming up, and inflaming our loves back again to him: As the Goldsmith will not lose the least fileings of his Gold, but gathers all clean up to improve them; so should we do here, not losing the least Circumstance of Christs Sufferings, whereof take this short Landskip and prospect, after Sentence was Denounced against him, by the Sanhe∣drim of Priests, before they led him to Pilate; 1. After passing the Sentence upon him, he (as one put out of all Protection, and unworthy of any Benefit of Law) is ex∣posed to all Affronts and Abuses of the vilest wretches in the World, who, 1. Spit in his Face. 2. Buffeted him with their Fists, 3. Hoodwinked him, 4. Beat him with Staves, 5. With Diabolical Sarcasms, bid him Divine who smote him, &c. Thus they Derided our Dear Redeemer as a fond Prophet, that knew not his Smiters, do∣ing all this in the presence of the Priests their Masters, who not only looked on, and connived at this unheard of petulancy; but doubtless did prompt their Servants on to act all this Villany, and made much Sport, and many a loud Laughter thereat, in∣sulting most Barbarously over him, whom they had unjustly Condemned; whereas Nature it self teacheth pitty to Condemned Persons, and Prisoners, looking upon them as Sacred things, (especially this Sacred one, Holy Jesus should have been look∣ed on as a most Sacred thing) and such as by the Law of Nations ought not to be Trampled upon and Misused, but rather to be Commiserated and prepared for Death: Yet was it Ordained of God, that Christ should suffer all these Injuries and Cruelties, that he might, (as our Surety) expiate our sin. Oh! What must we be worthy of, when he was Spitted on, Buffeted, Blind-folded, and so Taunted for our sakes: The Sacred Face of our Blessed Saviour, was thus Defiled with those Villains-Slaver, and defaced with their Bruitish blows, that he might cleanse our Faces (first formed in the Image of God, but now Deformed by the Fall) from the Filth of Sin: He was content to be beaten with Staves, that he might free us from the strokes of the migh∣ty and heavy Hand of God, 1 Pet. 5, 6. And from those Fatal Scourges and Stinging Scorpions of Infernal Fiends. N. B. Note well; Let us learn from hence also such Chri∣stian patience, from the Example of Christ, when we fall under such Indiguities and Injuries mentioned, Lam. 3.30. & Isa. 50.6. Mic. 5.1.

The 2. Aggravation of Christs Sufferings in this Ecclesiastick Court likewise, that all his Disciples, (who had promised, as one Man, to stand by him in his Suffrings, Matth. 26.35.) had all now forsook him and fled, ver. 56. Though there was no such need or danger to inforce them, seeing Christ had Capitulated with the Enemy for their Safety, N. B. Note well; Thus he freeth all his Redeemed by his Death, say∣ing [let these go away,] John 18.7. Yet notwithstanding their Promises of dying with, him they shamefully stumbled at the Cross, and left him to a wonder, that he was left alone, to tread the Winepress alone, Isa. 63.3, 5. And which was worse, as Judas had betrayed him, so now Peter (who had most presumptuously promised great matters, &c.) had before the Morning denyed him, and that (upon a Surprize) with Confidence, with Impudence, and with perjury, N. B. Note well; when the De∣vil

had found him upon his own ground (in the Company of Christs Enemies) he gets him into his Sieve of Temptation, and shaked him so sorely therein too and fro, till he had like to have made Chaff of him, had not Christ pray'd for him, Luke 22.31, 32. and vouchsafed a look of love towards him, even while he was concerned himself (before Caiphas) in the grand case of his own Life. N. B. Note well, A Lamp newly blown out, is soon lighted again, not so, if it remain till it harden; Peter's Lamp was newly blown out by the Devil's blast, but Christ's look of Love did immediately give Light and Life to it again, Luke 22.60, 61. the hardness he had contracted by his Sin was kindly Thawed by a look from the Sun of Righteousness, Mal. 4.2. as a bank of Snow melteth away when the Sun of the Firmament looks with warm Beams upon it. Thus Peter's hardened Heart did (with this look of his Lord) kindly dissolve into Tears and Tenderness. He went out and wept bitterly, ver. 63. flevit mare, dum flevit Amare, He wept a Sea, while he wept penitently, N. B. Note well, If so great an Apostle did thus foully fall, what may befal such shrubs as we. However Christ Jesus (as old Job) was forsaken of all his friends, like the Brooks of Tema which in Rain swell, but in Drought fail, Job 6.15, 16, 17, &c.

When Christ was thus unjustly condemned in the Ecclesiastick Court by Cajaphas, their Officers (after all the despite aforesaid done to him) led him away with a Rope about his Neck (as was the custom of Condemned Persons) unto Pilate (the Roman President under Tiberius Caesar) that he might not so much as Arraign and Condemn him over again, which they had done already, but rather that they might immediate∣ly execute him whom they had Condemned, they designed that Pilate's Imploy, should not be that of a Judge, but only that of an Executioner for them. But Pilate (as bad as he was) would not be thus Imposed upon, nor act by an Implicite Faith, doing the Office (at the first) of a good Judge, though afterward he became an Evil one, as the sequel of this Discourse will demonstrate.

Now follows Christ's Trial and Condemnation in the Political Court before Pon∣tius Pilate (in the Praetorium or Common-Hall at Jerusalem) who acted well thus far, as 1. To hear both parties first, both the Accusers and the Accused, John 18.29, &c. 2. To defend Christ's Innocency against his accufing Adversaries Insolency, ver. 38. And 3. To Indeavour his Deliverance by a Release, &c. ver. 39. But more of these particulars hereafter. N. B. Note well; Christ's Trial in the Civil Court not only be∣fore the President Pilate, but also before King Herod, Luke 23.6, 7, &c. hath these Remarks.

The first is, The Impeachment or Indictment drawn up here against Christ; where in these circumstances are to be considered, 1. The Persons Accusing, They were the Chief Priests, &c. that had passed Sentence already upon him in their own General Council. All sworn Enemies against Christ, because He and his Divine Doctrine In∣creased, but They and Their Diabolical Traditions Decreased, therefore They En∣vied Him, (which the blessed Baptist durst not do, though he had some such like oc∣casion and provocation, John 3.29, 30.) and did Implacably prosecute him, as think∣ing they could not Live, unless he did Dye: As Avarice made Judas betray Christ to those Priests; so Envy and Malice made them deliver him to Pilate, Mat. 27.18. & Mark 15, 10 Envy is the Mother of matchless Mischiefs, &c. It was the rancour hereof that made these Wicked Men so watchful and painful, to accomplish their no∣torious Wickedness, they had broken their Sleep the Night foregoing (if they spent not the whole Night in wearying our Lord therewith) and now having only got some short Nap▪ they are up and at it again very early the next Morning as soon as the day peeped, Luke 22.66. N. B. Note well; So sedulous can Satan's Slaves be in their ma∣nagement of the most malitious enterprizes: Oh! what a shame it is that we cannot be late at Night and early in the Morning, in the Lord's sweet Service for Christ, as they were in the Devil's Drudgery against him.

The second Circumstance was; the Place where these Envious Ones (which is the De∣vil's Name) do again accuse our Lord, was at the Door of the Common-Hall, John 18.28. (as they had done before at the Bar of their own Consistory) now because this Common-Hall did belong to an Heathen Judge, therefore (forsooth) they dare not en∣ter in, least they should be defiled, &c.

Thus had the Envious and Wicked One so blinded these Wicked Men, that their Religion was turned into a fond Superstition, and most putid Hypocrisie, in straining at Gnats, and yet swallowing Camels, Mat. 23.23, 24. N. B. Note well; Twice at this

time had those prophane Priests and Unhallowed Hypocrites, practised an over cu∣rious Niceness about the Minutula legis, some small Legas Defilements, yet could then be notoriously negligent about the Magnalia Legis, the Weightiest Matters of the Law. Therefore by eight several woes (all dreadful and opposite to the eight Beatitudes, Mat. 5.3, to 13.) doth our Saviour well draw these Wretches (as by so many links of an Adamantine Chain) down to Hell, (the proper place of Hypocrites, Mat. 24.51.) and there leaves them to be reserved unto Judgment. As 1. They (forsooth) would not suffer the Price of Blood to lye in the Chest of their Treasury, yet could they well enought suffer the guilt of that Blood it self, to lye in the Chests of their Con∣sciences: That was lawful enough, though they startled at the other as unlawful, Mat. 27.6. 2. So here they scruple again at their entring into the Hall of an Heathen-Judge, yet make no Bones of shedding Innocent blood, John 18.28. N. B. Note well; Thus likewise our Modern Pharisees make great scruples about some simple Ceremony, or observation of Lent, &c. while they can dispense well enough with the neglect of the substance of Religion: Such Hypocrites are all those that will be Substantial in Circumstantials, while they can be but Circumstantial in Substantials, thinking to supply their defect in Morals with a redundancy of Ceremonials, &c.

The third Circumstance is the time when, It was at the Passover Feast (which lasted many Days) those Priests, &c. had eaten the Passover over Night, at the same time that Jesus eat his, and well they had spent the Night after it, but this Day now dawn∣ing was the day of presenting themselves in the Temple, and offering their other Sa∣crifices and Peace-offerings, which were still call'd Passoever-Bullocks, &c. Deut. 16.2. & 2 Chron. 30.24. & 35.8, 9. They Sacrificed Sheep and Oxen all the seven days of that Paschal Feast, and to this part thereof, they by all means, must come clean from the Pollutions of an Heathen's house, John 18.28. Acts 10.28. but so strong was their Thirst after Christ's Blood, that though they had resolved before not to Murther him at the Feast, for fear of an uproar among the People, Mat. 26.5. from whom he had his Hosanna's little before. They therefore feared Men, more than God. Yet now they come to new Resolves, being transported with outragious fury, they dare not delay (till after the Feast) his Execution, lest they should be prevented thereof by by his own Power, or by the Peoples Favour. Therefore do they immediately hurry him away to Pilate (having bound him again as a condemned Malefactor) early this Morning, that he might dispatch him speedily, for this they themselves could not do, John 18.31. because the Roman Power had taken from the Jews the Sword of Justice, yet would they in their Phrenzies make bold with it, as in their Stoning of Steven, Acts 7.54, 59. And in their combining under a Curse to kill Paul, Acts 23.12. How∣ever, whether they had Power or no to put Jesus to death, I shall not dispute, yet not upon this, or any other Holy Festival day. Thus Herod durst not kill Peter till after Easter, Acts 12.4. Therefore design they that Pilate shall be their drudge, dealing with him as the Monkey did with the Cat (lying upon the Hearth) who seeing some Ches∣nuts roasting in the Fire, and not willing to burn his own foot, snatches up the Cats Foot, and therewith scratches them out of the hot Embers and Eats them: But there was an higher hand that over-ruled this Action both as to the thing, and as to the time, 1. Christ had foretold, that he must be given up by the Jews to the Gentiles, &c. Mat 20.18, 19. both of them must have an hand in Christ's Death, both of them must be shut up under sin, Rom 11.32. All are under sin, that he might be a Saviour unto all both Jews and Gentiles. ••. 2. Though they cried [Not on the Feast day, &c.] Mat. 26.5. yet the Determi∣nate Counsel of God, would have it at that Time and no other, Acts 4.27. That the Type▪ and the Truth or Antitype might carry a correspondency, Therefore at this Paschal Feast must this true Paschal Lamb, the Lamb of God be offered up, Thus the most Holy Will of God ordered the wicked Will of these Priests, that this Act should please them tobe done, which so much displeased them the day before. These Miscreants ful∣fil the Divine Decree, while they think to decline it. Yet no thanks to them more than to Haman for Mordecat's Advancement, whereunto Haman held the Stirrop only.

The fourth Circumstance is the Judge, who must denounce the final Sentence of Condemnation upon Christ. This must not be a Jew, but a Gentile, it must be Pilate the Roman Governour, for the reason above mentioned: The Gentiles Sin against Christ as well as Jews, for he was to wash away the sins of the faithful whether Jews or Gentiles: As to Pilate, N. B. Note well, There be some who verily think, that He was an honest Man, because he was so unwilling to have Christ Crucified, labouring four several times to free him out of his Murtherers hands, and that by four several ways and means, as may be more largely manifested afterwards: However we safely

say, that in comparison of those Kill Christs the Priests, &c. (who were a cursed blood-thirsty crew) this Heathen Judge did Infinitely transcend them in Honesty, for he had Moral Justice, which he would have acted, Luke 23.20, &c. and a natural Conscience which restrained him from that foul act of Injustice. He was persuaded in his Mind, that Jesus was Innocent, and the Jews out of Envy had delivered Jesus into his hands, Mat. 27.18. by the frivolous charges they brought against him: Loth he was to Sin against the Light of his Conscience, though but an Heathen; How many Chri∣stians (as well as those Jews) did Pilate excel herein, tho' a poor Pagan, N.B. Note well;

Alas! How many fall short of this Heathen in this his honesty, who may rise up in Judgment at the last Day to condemn them, as Mat. 12.41, 42. N.B. Look how the Lepers Conscience smore them in the midst of their Jollity, saying to them [We do not well to tarry here, &c.] 2 King. 7.9. So Men's Consciences tell them, [They do not well to Swear, Whore, Lye▪ &c.] yet even those (call'd Christians) go on still in such lend courses, that even this blind Heathen may shame them out of their sins, but if not, their Rebelling against Light, Job 24.13. and their continued courses in Sin, against the checks and chidings of their own Consciences, will be costly to them at the last: To have a Worm or Snake crawling in a Man's Bowels (though it should keep quiet sometimes) is judged worse ro him than the worst of Deaths; yet is this nothing to the Worm of Conscience, N. B. Note well; Which is a furious reflection of the Soul upon it self, and upon its own wilful folly, and now most woful misery: This is a Worm that cannot be fled from, as all other Plagues may, but is like the Ague the Sick Man carries along with him, and no gallant room or merry Company (whatever hope of relief he hath therein) can give him ease. Nay, 'tis a thousand times worse than the worst or most Pestilential Ague in the World (though never so torturing & tormen∣ting) for this is a continual Remorse without Intervals of Intermission: 'Tis a Worm that never dies, Mark 9.44. but ever and for ever sets the Soul upon the Rack, not∣withstanding all this Men will not refrain from sinning against Conscience (as Pilate, at least for a while did here) until They Dye, and then their Friends scramble for their Goods, Earth-Worms for their Bodies, and Devils for their Souls, wherein (which is worst of all) this Never-Dying-Worm is unremoveably seated, and goes along with them to torment them for ever, as an Addition to the Torments of Hell. Alas! How many go dancing in their Bolts, and delighting in their Bondage down to Hell, to whom the Preaching of Damnation is but like the Painting of a Toad, which Men can look upon and handle without Affrightment. Conscience I say, 1 Cor. 10.27, 29. which is God's Spy, and Man's Overseer, is too little observed: In an Angry Con∣science, we may Read an Angry God.

The fifth Circumstance in Christ's Indictment, is the Matter of their Accusation, which is reduced to three heads. 1. His Perverting the People. 2. Forbidding to pay Tribute to Caesar. 3. His making himself a King, Luke 23.1, 2. His Accusers would first have Imposed upon Pilate's Belief in the general, saying [If he were not a Male∣factor, &c.] John 18 30. They seem'd by no means to break their own Law of slaying the Innocent, Exod. 23.7. All whom Christ cured could have answered He was no Malefactor, but a Benefactor to them: Had they asked others, as Christ bad them, John 18.21. How many might have stood up to Witness for him, more than as their many false Witnesses (they Suborn'd) to Witness against him. Had they asked Ni∣codemus (one of the Sanhedrim) he could Witness that [No Man could do such Miracles as he did, except God be with him,] John 3.2. or the Blind Man, John 9.33. or the People, Mark 7.37. they would have said he was no Malefactor, but did All things Well: Or their own Officers and Sergeants (sent to take him without Legal Summons) they could tell them [Never Man spake like this Man,] John 7.46. yet must Innocent Jesus be a Malefactor, though they could not prove [What evil he had done,] Luke 23.22. Even in the Judgment of an Heathen Judge, before whom these shameless Chief Priests were not ashamed, to turn sordid Informers against their own Country∣man, yea the best of that Country, and most Innocent of all Mankind in the whole World, and hereof more particularly,

1. Representing him a Seducer and Perverter of the People, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Gr. As if he had turned them up side down, and made them run out of their right Minds and Wits, Luke 23.2. and stirred them up to Sedition, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Gr. ver. 5. as if he had caused an Earthquake in them, to throw their Church and State from off the Hinges: Thus Christ was Accused by those Wicked Priests (who were far worse than Pilate) of the same Crime that Elijah was by Wicked Ahab, for being a troubler of Israel, 1 King. 18 17. Who only call'd People off from the Worship of Idols to the true

God, as the Messiah did the Jews from their corrupt conversations, not perverting, nor subverting, but truly converting them into the way of Truth. The same false Accusation Tertullus laid to Paul's charge, Acts 24.5. N. B. Note well; Now if so pre∣cious a Man as Paul (than whom, saith Chrysostom, the Earth never bare a better, since it bore Christ) were counted and called 〈◊〉〈◊〉 Pest, &c. let us not think much, if we be so slandered, &c.

2. As they Accused Christ to Pilate of his Heretical Doctrine, or Heresie, in their first charge. So now of Sedition (both in the Law being made Capital Crimes, Deut. 17.2, 8, 12.) in denying Tribute to Cesar, which was notoriously contrary to both his Preaching and Practice, Mat. 22.21. & Mat. 17.24, 25. He rendered to Caesar, the things that were Caesar's, and rather than offend those (who might well have exempted so publick and so profitable a person) Works a Miracle for payment of his Tri∣bute, &c.

3. They accused him likewise for making himself a King, which was more false than the former, in both which they make him guilty of High-Treason, especially in this last. yet most falsly, for when that People (whose Bellies he had filled with a Miracle of Multiplying the five Loaves) would have made him King by force, John 6.15, &c. He withdrew himself from them, and absconded in a Mountain Apart to Avoid that Royal Honour which their blind devotion would have conferred upon him, as the Su∣perstitious still do with their Will-Worship at this Day. Nay, Jesus was so far from being Ambitious to be made a King, N. B. Note well; That he would not be made so much as a Judge in Civil Matters, no not the lower Office of an Arbitrator, Luke 12.14. (alluding to the Taunt cast upon Moses, Exod. 2.14.) because his Errand into the World was not to be busied about Secular but Spiritual Affairs; 'Twere well if Churchmen would practice after this Pattern.

The Sixth Circumstance is the manner of their managing this Impeaching of Jesus, not only loading him with bare Accusations (base lyes All) but also urging Pilate to condemn him (whom they had already condemned in their Court) and so Tumultu∣ously crying out [Crucifie Him, Crucifie Him.] in so much, that Pilate was afraid of the Tumult, Mat. 27.24. Though this was gross Injustice; for by the Jews Law the Blas∣phemer (as they judged Jesus to be) was to be Stoned, not Crucified, Lev. 24.12, 13. besides these shameless Wretches went herein beyond the Bounds of Witnesses, whose Work is only to Testifie what they know, and leave the Cause to the Judge's Deter∣mination, yet these lumps of Impudence do over Magisterially impose their most ma∣litious prescriptions: They at length Extort by their vehement clamours, what they could not by convincing Arguments: yea those Christ-Crucifying-Priests did not only Impose upon the Judge Pilate, but also upon the Jewish People, making them by their Influence to cry [Crucisie Him] with them: As this demonstrates, (1.) The Mischief of bad Governours, so (2.) The Inconstancy of Common People, called too truly [the Mobile, and Neutrum modo, mas modò Vulgus,] blowing hot and cold with the same breath, as those did here, crying Hosanna one day, and Crucifie the next, both Priests and People were alike in fierceness and outragious fury against Jesus, Luke 23.5, 21, 23, &c.

Now comes in the (Second) grand Remark; Which is the Defence Christ made for himself upon Pilate's Examination of him. The Heathen Judge overlooks the two first Articles of those prophane Priests Black Bill of Indictment against him, to wit, his Perverting the People, and his Denying Tribute to Caesar, being both such thin Lies, as might easily be seen thorough, &c. This Impeachment of Jesus was transacted at the Judgment-Hall Gate, the Impeachers not daring to enter in for fear (forsooth) of De∣filement, therefore went Pilate out to them to hear their Accusations there. 'Tis a wonder he would yield so far to their Superstition, which he could not but contemn: But hearing nothing save clamour and confusion without doors, he takes his Prisoner into the Praetorium, and there examines him at the Bar, and there our Lord Answers for his Life: To the first and second Article, as nothing was asked, so nothing was answered; but to the third Pilate asks him, If he were a King, this being a point of High-Treason: Christ plainly confesseth, that He was a King, but his Kingdom was not of this World, Mat. 27.11. Mark 15.2. Luke 23.3. & John 18.33, 36. Pilate having retired himself from the Gate (where one could not hear another speak through Dis∣order and Tumult) into the Pallace, then more sedately sets himself to sift the business. In Christ's Answer [Thou sayest, or Sayest Thou, this of thy self, &c.]

Observe First, That Judges are to proceed Secundum Allegata & probata, If to be Ac∣cused be enough to make a Man Guilty, none could be Innocent; If Pilate said this

of himself, there was no reason he should be both Judge and Witness; Mr. said so by others, Why are not mine Accusers here brought Face to Face, why do not they ap∣pear here as well as I the Accused?

Second, Christ denies not, but confesses that He was a King, [de Jure nonide F••cto] for he was a born King, the Wisemen saluted him wi••ls this Royal Title at his Birth, Mat. 2.2. but his Kingdom comes not with Observation, Luke 17.2••. nor is of this World, John 18.6. but consists in Righteousness, Peace, and Joy in the Holy Ghost, Rom. 14.17. now seeing it is no Worldly Kingdom, as Casar's is, there is no need of fear from me concerning any prejudice to the Roman Power. This is that same good confes∣sion which he Witnessed before Pontius Pilate (that Paul speaketh of 1 Tim. 6.13.) wherein he professeth himself to be indeed a King, but his Kingly Power was mostly confined to and conversant in the Court of Man's Consciences, in the Discipline of his Church, and after at the last Great Day of Judgment. Pilate receives so much sa∣tisfaction from this plain confession, that he brings him forth to the Gave again (where the Priests and People waited with big expectations that their Bill of Attainder for High Treason, would Infallibly do their Job against Jes••••) and professeth to them, he found no fault at all in him. 'Tis true indeed. He denies not that he is a King, but he saith his Kingdom is not a Worldly Kingdom, and no way Inconsistent with Caesar's, but rather a support to it as it causeth Men to be Holy and Righteous, there∣fore as Caesar hath no cause to be afraid of him, so I cannot see any cause of Death in him; N. B. This may teach us, (1.) Seeing Christ is a King, let us not say as those Luke 19.27. We will not have him to Reign over us. He must be our King to Rule us, and our Prophet to teach us, or he will not be our Priest to save us, &c. Such as will not be Ruled by him here; shall never Reign with him hereafter. And (2.) As Christ in the midst of his Sufferings comforted himself with this [That his Kingdom was not of this World,] so we in our Troubles should say, our Comforts are laid up above the Clouds, an Heir Apparent of the Crown may have his Trouble in his Tra∣vels through a strange Country, but he comforts himself with happier usage, when he comes home to his own Kingdom; So if we Suffer with him in the Kingdom of Grace, wherein we are his Subjects (and what cannot this King do for us) we shall then Reign with him in his Kingdom of Glory, 2 Tim. 2.12. was it an happiness to be Subjects in Solomon's Kingdom, 1 Kin. 10.8. much more in Christ's, &c.

This leads to the Third Grand Remark; That such and so great was the satisfaction our Saviour gave Pilate, that after this Discourse aforesaid, he laboured to acquit him four times by four means; and this was the first thereof, and his first means was by speaking for him, in pronouncing him Innocent to those Priests (who stood gaping at the Gate for his Condemnation) which made them more mad to be thus unexpectedly disappointed, and more fierce in their furious Exclamations against him, yet can they still harp upon no other but the old string [He perverteth the People,] Luke 23.5, &c. as if he were an Apostate from the Law, and had brought the Priests into contempt with the People, &c. Whereas, 1. What a shame it was here to hear the Pagan Pilate to speak for Christ, when those Priests (of that only Church which God had then in the World) spake so bitterly against him. It was God that opened the Mouth of this blind Heathen to make this Just and Due Vindication of Jesus! at such a time when the Devil had opened the Mouths of the Jews (God's peculiar People) and their Priests (whose Lips should preserve Knowledge, Mal. 2.7.) to pour out their foul Invectives against him, and this Slander of Seducing cast upon our Saviour by them was, 2. The worse and the more abominable, because Christ had publickly taught and told them in his famous Sermon upon the Mount (that he came not to destroy the Law, but to fulfil it.] Mat. 5.17, &c. and though Pilate here said [Hearest thou not what these say, &c.] Mat. 27.12, 13, 14. Yet Christ hearing well enough Answered Nothing, because they Alledged nothing but notorious Lies, known to be so in the Consciences of his chief Accusers: But principally because he had put himself in our room, and was though Innocent, yet willing to be condemned as Guilty in this Humane Court, that we might be Acquitted at God's Tribunal. He Answered Nothing, because he would not hin∣der the work of Redemption, which he had then in hand, therefore patience and si∣lence were his best Apology to those Calumniators, as it had been in his Type, Isaac to Ishinael, nor was his silence any consent to his guilt, for he was foretold to be the Dumb-Lamb, Isa. 53.7. never any Man more Innocent, yet more willing to be Con∣demned: Insomuch that Pilate marvelled greatly, thingking possibly, Christ betrayed his own Cause by his over wilful silence, not knowing how he stood in sinful Man's stead as guilty of our faults, so loved our Justification more than his own Reputation:

Pilate had more cause to marvel at the Impudence of the Priests, pressing such pal∣pable slanders against Christ, such as the Pagan Judge himself could not but easily per∣ceive, what probability could there be, that a poor Plebeian, one of the ordinary sort of People (as our Lord appeared to be) having no Armies, Armed Guards, or Strong Garrisons, nor so much as an Hole or House of his own where to lay his Head, Mat. 8.21. should any way attempt a Treasonable Invasion of Caesar's Jurisdiction? The bare Relation of such an Abominable Lye was a sufficient Refutation to it self; and would clear Christ of all suspicion of Treason; And there is no doubt but so much Sagacity Pilate had, as did discover and see through so thin a Lye (Tenue Menda∣cium pellucet) Therefore did Pilate try so many Politick Tricks to Absolve our Lord, whereof this was the first of Pilate's Politicks.

His Second was by sending him to Herod, taking an occasion to do so from a Word drop'd by the Priests, that Christ was of Galilee, which was Herod's Tetrarchy and Ju∣risdiction, Luke 3.1. therefore he, partly to Court Herod, (who was then at Jerusa∣lem) for reconciling some old Heart-burnings betwixt them, about Pilate's Murdering those Men of Galilee, Luke 13.1. Over whom he had no Authority, and partly or prin∣cipally because he could be content to quit his hands from condemning the Innocent, which he might well hope Herod would not do, because he was so long desirous to see Jesus, Luke 23.8. and therefore may find some Favour or Friendship, or (at least) Justice from him. He might hope likewise that the Accusers would not follow him so far, seeing himself had so disappointed them; but their Malice made them mad to leave no Stone unturned. N. B. Note well; Now Jesus sees that Monster which had Murthered his Fore-runner John Baptist, and Herod was exceeding glad to see Jesus, looking upon him as some cunning Inchanter, or nimble Juggler, who would shew him some fine Tricks for his Court-diversion, and for feeding his Phancy with Phantastick Feats, but Christ would not gratifie him with either Deed or Word, for God is not so profuse of his Power as to condescend at all times to humane curiosity: 'Tis a great matter that must occasion him to force Nature beyond its Bounds. Christ would not Exert his Power of Miracles upon every trifling and frivolous occasion: Not to sa∣tisfie the curiosity of any, nor for his own Vain-Glory, much less for hindering his determined Death: Least of all before Herod that Fox, who had sought to Kill him before, Luke 13.31, 32. and who would not stir out of Doors to hear Christ's Word (while he Preached in his Territory in the Cities of Galilee) yet now having him in his Hand, lets him go, though Christ would not vouchsafe him either a Word or a Work, because Herod had heard the Baptist gladly, yet put him to Death, for crossing his carnal Corruptions, Mark 6.20, 21, &c. and though the chief Priests did most vehemently accuse Christ before him, both with Extention of Speech, Intention of Spi••it, and Contention of the most Hellish Spitefulness, Luke 23.10. Herod only made no body of Christ, (Exoutheniz'd him, ver. 11. as the Greek Word is) who is our All in all, Col. 3.11.) because he would shew him no Jugling Tricks upon his Stage, and his Guard abused him, putting on him a White Robe (which the Jewish Nobility most affected) as Pilate's after did cloth him in Purple (a colour most affected by the Romans) both in mockage and contempt of Christ, representing him as an Histrionical King, Luke 23.11. So sent him back to Pilate, not so much because he could be con∣tent that Christ should escape his hands (as appears from Acts 4.27.) but because he would have Pilate (who was only the Roman President) to Court him again, who was call'd the King, and who promised the half of his Kingdom to the dancing Damosel, Mark 6.22, 23. Mat. 14.9. and therefore must have more reverence than the Presi∣dent, from whence we have these few Notes.

N. B. Note well; 1, Many desire to see Jesus, not for Jesus sake, but for some si∣nister by-respects, for profit or pleasure as Herod did here: Many (as he) would see the Works of Christ, but love not to hear the Word of Christ, especially that which crosseth their carnality, as he did the Baptist, till it came to that cutting point, &c.

N. B. 2. Because Galilee was the place of Christ's Breeding, Birth and his first Mi∣racle, &c. Therefore Pilate shew'd himself so far a Just Judge in remitting Jesus to Herod (whose Jurisdiction Galilee did belong to, Luke 3.1.) It was thus far honesty in Pilate, not to put his Sickle into another Man's, that is, into Herod's Harvest.

N. B. 3. Yet herein Pilate began to make a breach upon his own Conscience in sending our Lord to Herod, for seeing he (to whom the Kill-Christ's referred the whole matter) judged Christ wholly Innocent, and out of Envy only delivered to him, why did he not (as his Duty of a Judge was) wholly to Acquit him, and not venture him to

that old Fox Herod at all: This he did, only to Extricate himself out of the Briars. and to gratifie Herod upon a Politick account.

N. B. 4. Christ did vouchsafe to give an answer to Pilate a Pagan, because he sought after the knowledge of the Truth without any precurring prejudice, but no answer to Herod, who was Circumcis'd and of the Jewish Religion, yet had kill'd the Baptist, (his Voice, so left him dumb) and would have killed him also, (as before) and whom, Christ knew, would not believe his Word or Works, &c.

N. B. 5. Cursed is that Peace which is made against Christ (as that was betwixt Herod and Pilate about their Jurisdictions) It was no Concord according to God, but a Conspiracy against Him and His Christ: 'Twas rather a Faction for Mischief, than a Friendship in Truth: Vices, that differ each from other, can easily combine together against Vertue.

N. B. 6. Though Divine Justice hath Leaden Feet and comes slowly, yet hath it Iron Hands and strikes fatally when it comes, which it ever doth at last, Tarditatem Sup∣p••icij gravitate compensat. Vengeance may sleep, but never dies, it always awakes at length, as it did against Herod for setting Christ at nought, for not long after Herod himself was set at nought, being degraded of his Royalty, driven from his Court, Kingdom, and Native Country (as was proud Nebuchadnezzar, Dan. 4.30, 33.) and Banish'd to Lyons in France, where he died of Grief (as is abovesaid) thus his scof∣fing of Christ was Revenged by way of Retaliation.

The Third Politick Way and Means that Pilate Improved for Freeing Christ was, His propounding the Release of Him or Barabbas to the choice of those Envious Ones, according to the custom of that Court, at the yearly Passover Feast to set one Malefactor at Liberty after Sentence was passed on Him. Thus Pilate craftily joined Innocent Jesus with that worst of Criminals, whose Name signifies [His Father's Son, or White Boy] and whom probably his Father had undone by cockering Indulgence (as Adonijah was 1 Kin. 1.6.) who therefore became the worst of Miscreants in Insurrecti∣on and Murther, &c. a publick Robber, John 18.40. A notable▪ Thief and Murderer, Acts 3.14. & Mat. 27.16. a Ring-leader of Sedition, Luke 23.19. & Mar. 15.7. and Abominable to all Men as the greatest Pest of that place and people; when Pilate saw that Herod had sent Christ back (as one below his Wrath by his Baseness) again to him, though the Chief Priests pretended an Infallibity (as the High Priest of Rome doth in this day) in their Definitive Sentence against Christ as a Malefactor, &c. Yet Pilate hereupon makes a fine Starched Oration to them in Vindication of his Innocency, tel∣ling them [That he upon Examination could find no fault in this man (which was a Sacred Truth, and the right character of no Man save of him, for all Men are Sinners) no nor yet Herod, for I sent you to him, and lo, nothing worthy of Death, can he find in him] Luke 23.13, 14, 15. Implying, if ye will not believe me, because I am a Pagan, con∣cerning the Innocency of Jesus, ye will surely believe Herod, who is a Man of your own Religion, and who, (had he found him guilty of any capital crime) would never have remitted him to me, seeing Christ's principal conversation was in Galilee Herod's Jurisdiction, who was well skill'd in the Jewish Law, and knew better than himself (an Heathen) how far Jesus had transgressed their Law: But when all this Rational as well as Rhetorical Discourse of Pilate made no Impression upon those Mad Priests (so transported with Malice, that More Reason and Religion was found in the Mouth of this poor Pagan, than in all the Heads and Hearts of those many Church Men) then, see∣ing neither of his two former policies would prevail, he passeth a complement upon the people, about a custom at their Passover for Releasing a Prisoner by the Governour ac∣cording to their voluntary choice, this Pilate generously complies with, and prudently proposeth their choice of one out of two (matching Christ with Barabbas) This crafty contrivance was grounded upon his hoping, that the People (who were to be gratify'd with this priviledge) would never be so notoriously wicked, as to prefer such a stigma∣tized Varlet (most unworthy to live any longer in the World) before faultless Jusus, who had wrought so many mighty Miracles among them, for which they had cried to him [Hosanna in the Highest] but a little while before. Notwithstanding all this, The Blind Guides, and cursed Church-Governors persuaded the People, and prevailed also, that this Matchless Murderer (one like themselves) might be saved, and Inno∣cent Jesus destroyed. N. B. Note well; Upon which these few notes do arise.

First, Concerning the People. How dangerous it is to dally with Sin in its first ap∣proaches. May but the subtle Serpent have admission for his Head [Intorto capite se∣quetur corpus.] He can easily screw in his whole Body. Nemo Repentè sit Turpissimus: No man is Tempted by the Tempter to the greatest sins at the first, A crafty Devil (like

the Carpenter in cleaving Wood) uses lesser Wedges first, whereby he makes way for greater, and then drives on wider and wider, till the Iron enter into the Soul (as Psal. 105.18.) and cleave it asunder in Eternal Damnation: These people of the Jews little thought (when they cried Hosanna to Christ) that they should prefer the worst of Mankind, a Murderer before him; Am I a Dog (saith Hazael) that I should ever be so Devilish, 2 Kings 8.13. yet proved he no better, &c. Satan first prevailed with this people to Assist in Apprehending of Christ, then carried he them gradually on in Ac∣cusing him, and so on to a Thirsting after his Blood, and to behold more Beauty in that Monster of Men, Barabbas the Murderer, than in him, who was White and Ruddy, the chiefest of Ten thousand, Cant. 5.10, The Devil dip'd them oft over in his Dye∣fat, so oft till he made their Sins of a deep Scarlet dye.

The Second Note respecting the people also is, Silly Man once and again will chuse Sin before a Saviour. Pilate proposeth this choice twice to the people, Mat. 27.17, 21. because he sought the favour of two sorts, to wit, of the Priests as well as of the People, the latter, through the instigation of the former, made choice of the Thief and Murderer (which Pilate hoped they would blush to do) for such is the hatred of Wicked Men against Christ, that they would desire the Release of the De∣vil in Hell, rather than of Holy Jesus: Behold the Mad Fury and Frenzy of those Jews, that they cried out all unanimously the second time [not him, but Barabbas,] John 18.40. as if they had said [not him the Innocent, but him whom we know to be the Nocent, we must kill him who is the Prince of Life, and who Raised from the Dead; yet save him who hath kill'd the Living, that he may live to kill many more.] Where is the man among Mankind, that will not readily condemn this mad choice, yet is it daily made, while men prefer the Lusts of the flesh, before the lives of their Souls, and are more prompt in the slavery of Sin, than in the Service of a Saviour, a Lust shall be owned, when the Lord shall be disowned: They will honour and obey the former, yet dishonour and disobey the latter. N. B. Note well; Our Casuists say, that in every choice men make, there is a Practical Discourse in the Court of a Man's Conscience, either to chuse Christ and his Graces; or his own Lusts and Delights: The former in one Scale, and the Latter in the other, man standing in the midst holding the Ballance in his Hand: Then the Court of Conscience puts the Question, [Which of these two will we chuse?] If we then tilt the Ballance, and make Sin have more weight and worth to our Wills than a Saviour, and Judge to live prophanely is more eligible than to live piously, thereby we justifie the Jews (who before we condemn∣ed) and do far worse than they, who did make this mad choice in the Time of their Ignorance, Acts 3.17. Luke 23.34, &c. (which God winked at in such as were Con∣verted, Acts 17.30, &c.) but we do it in the Time of our Knowledge, &c. Against much Means and many Mercies, against the Checks and Chidings of our own Con∣sciences: They thus Affronted Christ only when he was in his state of Humiliation, but we do it now in his state of Exaltation, and lastly, They did it but once, whereas we do it often, Crucifying the Lord Christ afresh, &c. Heb. 6, 6. Trampling that pre∣cious Pearl under foot (as if he were no better than the filthiest Dirt in the Streets) Heb. 10.29. How much Sorer Funishment then do they deserve (beyond that of the Jews that became a Curse, &c. for this choice) who dare chuse a Lust before the Lord, &c. we should rather condemn our selves.

The Third Note is respecting Pilate, (as the 1st and 2d relates to the People) who herein failed foully, in giving this mad people (who, he knew had delivered the Just One out of Envy into his hands) the liberty of such a choice: Why did he not rather (as Job) break the Jaws of the Wicked, and pluck the Spoil out of their Mouths, Job 30.19. why did he not (when he found, as he said, that Jesus had done no evil) pronounce him Innocent contra Gentes, and acquit him by publick Proclamation? But this Pagan Standard of Justice was not made (as it ought) of Heart of Oak, or of the hardest of Mettal; It was Pusillanimity and Popularity that misled Pilate, and so muzzled him that he could not contradict the rage of the Priests; and of the many headed Multitude with this third Politick means, which he grounded upon an ungodly custom of releasing a Prisoner at the Passover, to Grace the Solemnity of that Feast in Remembrance of their Deliverance from the Egyptian Bondage at the Passover-Time. N. B. Note well; Which custom (though by long prescription it was now be∣come a necessary Law, Luke 23.17.) was, in its own Nature, no better than a pro∣phanation of that Holy Feast, and an Abomination to the Lord in Justifying the Wick∣ed, and Condemning the Just, Prov. 17.15. the Customs of the People are Vain still upon Holy Days, &c. Jer. 10.3.

The Fourth Politick Means that Pilate used to clear Christ the fourth time, (when still the out-cry, Cruoifie him, Crucifie him, continued) was by scourging Jesus, suffering the Souldiers to Plat a Crown of Thorns upon his Head, a Bulrush Scepter in his Hand, and an old over-worn Scarlet Robe upon his Body, and then cast all their Scoffs upon him, as upon a Mock-King, &c. This was the worst of all the four means, John 19.1, 2, 3, 4. All this was done (as is supposed) by the Command of Pilate, purposely to move the People to pity him, and therefore brought he him forth thus notoriously misused, saying to them [Behold the Man] as who should say, If there be any Bowels of Humanity and Compassion left in you, Commiserate a poor Man so miserably misused, and if you be Men or especially Good Men, let him who is Innocent, Go Free: But these Monsters of Men had put off all Manhood, had no Mercy left in them, their natural humanity was converted into brutish cruelty; They still carry on their old cry, Crucifie. Him, Crucifie him, &c.

Hence, Remark 1st is; That surely All this was Pilate's Sin, for though he was much unwilling to condemn Christ, yet this Arose only from the Restraint of Natural Con∣science against so foul a Fact, but being but an Half-Friend to Innocent Jesus, he tak∣eth Indirect Means to deliver him, as was his comparing him with Barabbas, and espe∣cially his ordering him to be thus grosly injured, although all this was done with an honest Intention for freeing him: For Evil must not be done for procuring good. The least Evil must not be done for purchasing the greatest Good, Rom. 3.8. Pilate persua∣ded himself from his own Vain Politicks (not consulting with God's own Word) that by inflicting these lesser punishments upon Christ, he might take off the Jews from exacting greater, and so thought of the two Evils he would chuse the lesser, This was his carnal Policy. N. B. Note well; Whereas had God's Statutes been his Coun∣sellours (as they were David's, Psal. 119.24.) he would have learnt, That of two Moral Evils or Sins, neither of them is to be chosen, Nullum Malum est eligibile: And that this fact of Pilate's Scourging Christ, &c. was not only Unscriptural, but it was very Irrational also: For a man of common sense, much less a Great Judge (repre∣senting God's Room) should make such a sensless Argument as this, [I find no fault in him, therefore I will chastise him, &c.] Who can but wonder? But Carnal Men of cor∣rupt Minds cannot Resist Sin directly, but would only shift it off, and put it by, so far as they can handsomely do it with a consistency of their credit or profit, or any other Darling beloved Lust, as Pilate did here four times.

The 2d Remark is; Behold the Man, yea the God-Man, the Lord Jesus, how he was Abased and Abused by Wicked Men; For he was Scourged probably twice, first before Condemnation, Luke 23.16. & John 19.1. which was an extraordinary Pu∣nishment, whereby Pilate designed to divert and satisfie the Rage of the Jews against Christ, as he expected it would content them. And secondly after Condemnation described in Mat. 27.26. & in Mark 15.15. Though this was done both times against the light of Pilate's Conscience, by whose order the fact was done. Our blessed Surety suffered Scourgings, because he stood in our stead, who had sinned: That he might free us from the Stings of our Evil Consciences, and from those Scourges of Divine Justice, by the heavy Hand of God Almighty, yea and from those stinging Scorpions of Infernal Devils in Eternal Torments: Sanguis medici est medicina phrenetici, ita factus est per gratiam Domini. By those bloody Wails made upon the scourged back of our Dear Redeemer are we delivered, he made us a Plaister of his own blessed blood, for by his Stripes are we (wretched phrantick Sinners) healed, &c. Isa. 53.5. N. B. Note well; We account the Weapon-Salve almost Incredible, that applying of Ointments to that Sword which Wounded a Man, should by an occult quality heal the Wound in the Wounded Man: But this Mystery Christian Religion assureth us of (though there never was a President in Nature) That the Scourging and Wounding of one Man should cure Another, yea a World of Men, Women and Children, but Behold the Man, who was not only Scourged for our Sins, but had also,

N. B. Note well; 1st. A Crown of Thorns platted upon his Head, Mat. 27.29. John 19.5. 1. To remember us of that direful Curse that first came into the World for Adam's Sin, Gen. 3.18. The Curse began in Thorns and ended in Thorns, for Christ, the Second Adam, by wearing this Crown of Thorns (which was the first fruits of the Curse) took away the Sin and Curse of all his Redeemed People; whence we learn farther, that 2. Christ's Kingdom was not of this World, for then had it been a Crown of Gold, and not a Crown of Thorns. And 3. That the Members of Christ must not expect a Crown of Glory in this lower Life, 'tis Reserved for a better World, the Crown of Thorns must be expected here below. [Non decet sub capite spi∣nato

membra vivere in Delicijs,] Saith, Bernard it is not fit, Seeing the Head was Crown∣ed with Thorns, that the Members should be Crowned with Rose-b••ds (saith Zanchy) or live in Delights and Wouldly Pleasures. But 4. To Teach us that seeing Christ wore a Crown of Thorns for our sakes, and for our Sins, and not for his own, in the way of his Patience▪ we should therefore for Requital set a Crown of Gold upon his Head (as the Spotise in ••he Song did, Cant. 3.11.) In the way of Obedience These Thorns being pu••gitive, prickly and share as the point of a Sword (so the word signifies) must needs be extream sensible especially considering that his Body being made of the finest Temper and Tenderest Constitution, easily touched with the least hurt.

N. B. Note well; 2dly, Behold the Man again▪ How he was Arrayed i•• Scarlet, be∣ing first stripped of his own ordinary wearing Garments, Mat. 27.28. a Purple Robe they put upon his when stripped, Ma•••• 15.17, 30. & John 19, 2. being a Coat of that colour, which did only counterfeit the colour of Purple or Scatlet, and was (possibly) some Thread-bare Garment of a Red-Coat Soldier, but suppose it were some Old Coat that had been used in Triumphs or in Sacrificing, &c. yet could it be no better than a Vile Vestment. because it was put on to mock Christ, and to please Caesar, as well as those Kill-Christs: However this was not done without a marvellous Provi∣dence of God, to teach us, 1. That the Second Adam must be stripped naked (both to be scourged, and to have this Mock-Royal, Garment put upon him) that He might make an expiation for that Primitive nakedness, which the first Adam contracted by his first Sin, Gen. 3.7, 10. Thus was Joseph (a type of Jesus) stripped by his Brethren, Gen. 37.23. Because his Parti-coloured Chat was an Eye-Sore to them, &c. 2. They make Christ a Mock-King here by thus Arraying him, for he was indeed a King, but an obscure one, as was Melchi••••deck, yet his Kingdom comes not with Obser∣vation, and oh that it may be within us, Luke 17.20, & 21.

N. B. Note well; 3dly, Behold the Man again, How a Reed for a Scepter was put into his Right Hand, Mar. 27.29, &c. Thus they made a Mock-King of Christ, the King of Saints, Rev. 15.3. Accoutring the Son of God like a Fool in a Play: So do all those still in this day, who will not submit to the Scepter of his Spiritual Kingdom, and give him full Soveraignty over their Souls and Consciences, but (at the best) serve him only with Carnal Commandments in their Ceremonial Worship: All this History hath a Mystery in it, signifying how Satan mocks the Souls of Mankind, as Christ was plaid upon in these three last Stage-Play Accoutrements, the Mock-Robe, the Mock-Crown, and the Mock-Scepter. Thus Sinful Souls are Mocked by Satan 1. In their Vain Ostentation of Worldly Grandeur, whereof the Purple Robe, the Vestment of Potentates, was a Badge, &c. 2. In a Greedy Affectation of Worldly Wealth, which is intimated by the Crown of Thorns, for Riches are the Thorns which choak the Seed of the Word slily and subtilly, Mat. 13.22. over-topping the Corn, harbouring Ver∣min-Lusts, and at last pricking the Consciences of those that do grasp those Thorns too greedily. Vitijs & Divitijs, Vices and Riches, (in the Latine Tongue) are near a Kin in Name and Nature. 3. In the Vanity of Worldly Wisdom, which is denoted in this Reed, fair and smooth to behold, but hollow and empty within, better to look upon, than to lean upon it. He that leans upon his own Understanding (or Worldly Wisdom) Prov. 3.5. leans upon a broken Reed, which though it want substance, may sufficiently serve to Pierce into his Hands, and into his Heart also, Isa. 36.6, &c. N. B. Note well; We read, that Christ in Scripture had a threefold vestment, 1. That at his Birth, when his own Mother (though newly delivered, and much weakened with her Travel) had such love for her Son, as be at the pains to wrap him in Swad∣ling clothes to keep him warm, Luk. 2.7. this was the badge of his Poverty, for though he was born King of the Jews (as the Three Wise Men of the East styled him) yet was he wrapped up in poor, ragged clouts (as the Word there signifies) not in the best, but basest place in the Inn. His 2d. Was here at his Passion, a Vestment of Vile∣ness, and a badge of contempt cast upon him in this Red-Coat, which his Step-Mo∣ther, Cant. 3.11. The Jewish Synagogue got him scornfully Arrayed with, &c. His 3d, Was after at his Resurrection, when Christ clothed himself with Honour and Ma∣jesty, Psal. 104.1, 2. prodigiously splendid must needs Christ (the Lord of Angels) be at his Resurrection, when at that time the Angel (who was but Christ's Servant) had a Countenance like Lightning, and his Raiment as white as Snow, Mat. 28.3. with which dazling Lustre and Majesty, he frighted all the Priest's Guard of Souldiers away, and himself sat down upon the Tomb-stone as a Conqueror, Though his Body, was Sown in Weakness, yet was it Raised in Power, &c. 1 Cor. 15.43. and in as great Glory as he had in his Transfiguration a Type hereof. Accordingly Christ had a threefold Crown. 1. This of Thorns a Crown of Grief and Disgrace.

2. A Crown of Grace, (in the Gospel) Conquering and to Conquer, Rev. 6.2. And

3. A Crown of Gold and of Glory, Rev. 14.14. we should go forth and behold the Man, thus three times crowned, the first by his Step-Mother, the two last by his Hea∣venly Father, Cant. 3.11.

Lastly, When they had thus Adorned Christ like a Puppy Pageant, then follows their Ludibrious Homage they Pay to their Stage-Play-King. 1. Bowing the Knee to him, which Dissembled Prostration was the most palpable evidence of their stiff-neckned Hearts, and the plainest posture of the profoundest scorn, as appeareth; 2. In their saluting him scoffingly with [Hail King of the Jews,] Mat. 27.29. Thus pretending to Worship him, while they were Intending to worry him. And such Ludibrious De∣votion do all Hypocrites pay to our Lord Christ to this day [Drawing nigh to him in their many Cringings with their Bodies, but still have their Hearts far from him,] Isa. 29.13. Displeasing Devotion is a double Dishonour, as dissembled Sanctity is a double Iniquity. 3. When they had thus made a Laughing-stock of Christ, then they Spit in his Face, as if that had been the worst place they could find to Spit upon, whereas the Spouse highly extols it to be White and Ruddy, his Cheeks as a Bed of Splees, his Lips like Lillies, and his Countenance Transcendently Comely, and Altogether Lovely, Cant. 5.10, 13, 16. Yet was he content to be Spit upon, to cleanse our Faces from the filth of Sin: Thus doth Prophaneness cast Dir•• and Drivel still into the Face of Christ, which he will wipe off with a vengeance upon such Villains sooner or later, &c. If Job complained of this Affront done to him by the worst of Abjects (who durst not con∣verse with Humane Society because of their Out-lawries against them for their no∣torious Misdemeanours) yet spared not to Spit in the very Face of Job (who was a Prince in his Country) Job 30.5, 10, &c. How much more will in due time Almighty Jesus, Jude ver. 14, 15, &c. 4. N. B. Note well; That these Barbarous Miscreants (not without the good liking of their Lords and Masters the Priests, &c.) might spare for no kind of cruelty to Christ, [They smote him with their Hands,] This John addeth to the Affronts, John 19.3. Thus our Lord gave his Cheek to the Smiters, Lam. 3.30. Isa. 50.6. and because they could not do him Mischief enough by smiting him with their Fists, they strike him, who was the Judge of the Earth, upon the Cheek with a Rod, Mic. 5.1. They smote him with a Cane upon the Head, Mat. 27.30. which blows (say the Antients) forced the Crown of sharp Thorns so much into his Head round about, as the pricks thereof made no fewer than seventy two Wounds in his Head: All this it cost Christ in gathering up All the Curse (in the Thorns) for Adam's Sin, Gen. 3.18. and taking it upon himself, wearing it for a Garland as an Ensign of Victo∣ry, &c. They beat him as a Fool for Aspiring after a Kingdom (as they thought) foolishly and unduly.

The 4th Remark is; Pilate's compliance with the mad crew, in condemning Christ to be Crucified, though he had no fewer than four times absolved him as Innocent, Mat. 27.23, 24. Luke 23.14, 22. Mark 15.14. & John 18.38. & 19.4. which shews, N. B. Note well; That he who is not throughly resolved to resist every known sin against all Dangers and Difficulties, will undoubtedly yield to it at last, though he hath made before some considerable resistance, as Pilate did here, who acted not here∣in from a living principle within him, but only from the Restraint of his Natural Conscience to so foul a fact (as before) as likewise from outward Motives, which made him for a while stand very stiff for Acquiting Christ.

As 1. His Wife's Dream, Matth. 27.19. which (some say) came from the De∣vil, for hindring Mans Redemption: But others think better, that it was a Divine, (not a Diobolical Dream) sent from God providentially, for vindicating Christs Inno∣cency, even while he stood at the Barr of a Pagan Judge; yea, Theophylact says fur∣ther, God sent his Dream, non ut Solveretur Christus, Sed ut Salvaretur uxor, not for the Deliverance of his own Dear Son; but for the Salvation of this Womans Soul: However, Pilate's Wife was so far Extraordinarily Inspired, that she sent to him this Mes∣sage, [Have nothing to do with that Just One,] which Teacheth us, N. B. Note well; 1. However natural Dreams be, yet God can make use of them for his own Ends, for clearing his Sons Righteousness, that, though he were Condemned afterward, yet our Justification from sin, might more clearly shine forth, when it thus was made Ap∣parent; Christs Condemnation was for our sins; and not at all for his own. &c. The Great God over-rules Natural and Diabolical, as well as Orders Divine Dreams, as here Pilate's Wife was troubled in her Sleep, about the Injuries and Injustice done to Innocent Jesus, and Pilate must have notice hereof, while he sat upon the Bench just ready, (for fear of a Tumult) to pass that most sinful Sentence against our Saviour, the most Just Jesus: And though this seasonable Advertisement did not move Pilate

so far, as to set Christ free from suffering, (for God had otherwise Determined it, Acts 4.27.) Yet doth he openly proclaim Christ's Innocency. And this Teaches, 2. ly N. B. Note well; That it is the Duty of Wives, to do what in them lyeth, for hindring their Husbands from committing sin, as Pilate's Wife did him: She may rise up in Judg∣ment against such Wives, as do not only neglect this Duty; but also do promote and strength their Husbands Hands in ways of Wickedness, (as Jezabel did Ahab) whereas their Wise Conversation, should prepare, and even pave a way for their Hus∣band's Conversion, 1 Pet. 3.1, 2, 3. That they may not only hinder them from Hell, but also help them to Heaven: This they ought to do seasonably, as Pilate's Wife did in a good season, just when her Husband was going into sin, and so Abigal stop'd Da∣vid, just when he was going to shed blood, 1 Sam. 25.31, 32. for which he blest his God: So the Ass stop'd Balaam from sin, if it be a Wife that stops us from doing e∣vil, we should not say we scorn the Voice, or Advice of a Woman, ('tis below a Man to do so) but rather as Abraham, we must hearken to the Voice of the Wife, Gen. 21.12, 13. Though it seems Grievous to us, yea though it be the Voice but of an Ass, bless God for an hindring Ass, &c. N. B. Note well; Because Pilate hearkened not to the Voice of his Wife, in this Divine Admonition effectually, but acted the con∣trary at the last, was he not therefore, by a just Judgment of God upon him, kick'd off the Bench by the Emperour Tiberius? Soon after this he was Accused by those ve∣ry Jews (whom he had now gratified) was degraded and divested of all his Honours, so Banished to Vienna in Germany, where discontents (with his own Disgrace and In∣gloriousness) drove him to Destroy himself with his own hands, &c. as History re∣lateth, Eusebius, &c.

The 2d Outward Motive that for a while did with hold Pilate from condemning Christ, was Christ's wonderful and strange silence, at all the slanderous Accusations cast upon him, by his malicious Adversaries at the Bar, when Christ's Life was so nearly and deeply concerned: The Devil could say to God [Skin for skin, and all a man hath will he give for his Life,] Job 2.4. Though Job held his peace at the loss of all his Childrens Lives, because it may be (saith that Old Liar Satan) he loved them not so well: But when he comes to be in danger of his own Life (which he cannot but en∣tirely love) then will he speak out, and speak Blasphemy without sparing, &c. But our Dear Jesus hath not one word to speak, though for the saving of his own Life, &c. This Amused and Amazed Pilate; and therefore was he loth to Condemn him, not understanding why he seemeth to sell away his own Life by his strange silence, be∣cause he loved the Lives of our Souls, better than the Life of his own Body: Beside Christ knew that Pilate would yield at the last, and to what purpose should he plead for himself, before such a Judge, who, (though he Judged him Innocent) had suffered him to be Scourged, and Notoriously Abused, merely to please the Wretched Jews; no good could Rationally be expected, (by his Pleading his own Case and Cause) from such a Man-pleasing Judge: Moreover, Pilate marvelled the more at Christ's holding his Peace, because that poor Pagan was Ignorant of Christ's standing in our steads, to suffer for our sins; so was in some Sense guilty, (as our Surety) of all the sins of the World, which he consented to by his silence, though altogether Innocent in himself; yet so willing to be Condemned, as not to speak one word for the saving of his own Life before him, Matth. 27.12, 13, 14. & John 19.10. N. B. Note well; Now (I pray you) let us learn to do as Ahasuerus the King, did to Mordecai, when asking his Courtiers, [what Honour and Dignity hath been done to Mordecai, for sa∣ving my Life? They Answered, there is nothing done yet for him,] Esth. 6.1, 2, 3. Hereupon the King then promoted him to great Honour for this Meritorious Action, and Delighted to do so, ver. 4.6.10, &c. So let us be asking our own Hearts, (com∣muning with them upon our Beds, when our Sleep departeth from us, as the King's did, Psal. 4.4.) and saying to them, [what Honour and Dignity hath been done by us to our Dear Redeemer, for saving the Lives of our Souls, loving our Salvation, more than his own Reputation, which he would not vindicate by saying one word for him∣self, &c.] If our Hearts answer again, as they did. [there is nothing done yet.] Oh! For shame let something be done now to Honour Christ, (the time past of our Lives may suffice us, 1 Pet. 4.3.) 'Tis enough, and more than enough, we have neglected this grand Duty so long: Now let us rise up and be doing, and the Lord will he with us, 1 Chron. 22.16. Not only to build a Temple for Christ, who far more than Mor∣decai, sought the weall of his People, and speaks peace to all his Seed, Esth. 10.3. Saying, [give me your sins, and take you my blood, and be saved by it;] thereby shall we build a Temple for our selves for ever.

The 3. outward Cause, why Pilate stood so stiff a while for Christ, was when he heard [He was the Son of God,] though this Heathen understood not what the Son of God was, being better acquainted with his Dunghill-Deities, and Pagan Idols: Yet, whereas before Christs Innocency had Triumphed in this Pagan's Conscience, but he hearing the Name of God, this puts him into a mighty maze, [he was the more a∣fraid,] John 19.7, 8. As he had feared a Tumult from Men before, Matth. 27.24. So now he fears more the wrath of God upon him, should he dare to lift up his Hand against the most High: N.B. Note Well; Oh! How notoriously and utterly Debauch∣ed, yea, Satanized are the Debauchees of this Day, that dread not to Rend the Reve∣rend Name of God, (Deut. 28.58. which should not be taken in vain, Exod. 20.7.) into many pieces in their most Execrable Oaths, and most Detestable Blasphemies; Assuredly this poor Pagan, (who knew not the Word of God) will rise up in Judg∣ment against this Cursed, Cursing Generation, among whom the Name of God, (which is Dreadfull among the Heathen, Mal. 1.14.) is so commonly ••••lched out of their Black and Blasphemous Mouths, without any Reverence at all▪ To which they add the Trade-driving of Whoredom, that chast Joseph calls no peccadillo, a small sin, but great wickedness, and durst not therein sin against God, Gen. 39.9. And thus Ho∣ly David sets God's Statutes before him, so that he durst not wickedly depart from God, but keep himself from his Constitution sin, Psal. 18.21, 22, 23. So that though an Act of this Wickedness was found in him; yet can he Appeal to his All-knowing God, that no way of such wickedness could be found in him, Psal. 139.23, 34. He durst not (though once overtaken with it) drive a constant Trade of it, neither that, nor any other sin had an High-way over, or thorough-fare upon his Heart, because he feared God, as Gen. 42.18. Nehem. 5.15. This Pagan Pilate had some fear of God, which Glorious Name, startles and stops him again, so Remands Christ into hi•• Hall, and Re-examins him with his [Whence art thou?] John 19.9. to wit, art thou•••• Man, art thou a God? To which Christ gives no positive Answer, (knowing, if he had asserted his Deity, Pilate would have Acquitted him, who gave up himself at this time and place, to be Condemned) save only, that Pilate had no such power, (as he boasted of) over him; but as it was given him from above, ver. 10, 11. No Man could give him any power to Comdemn an Innocent Person, though God gave it him now, for his own glory, &c.

This ushers in the 4th outward Cause or Motive, why Pilate still sticks so stiff for our Saviour's Absolution: To wit, Christ's Threatning him with sin, both in the De∣liverers, the Jews, and in him into whose Hands he was delivered, to confirm their Condemnation: As if Christ had said to him thus, [Thou boasts of my power, as if thou were a little God within thy self, yet who gave thee any power to execute the Innocent? Can thy power match mine, that is the power of God, whereby I have often escaped out of my Enemies Hands, because my Hour was not then come, as it is now? Do not bear thy self over-bold of thy power; for I know thou will Truckle to the People, notwithstanding all thy power: Thou art indeed in a place of power, but have a care thou be Just in thy Office of Judge, lest thou give a dear Account to him that is Higher than the Highest: Thy sin comparatively is less than that of Judas, and of the Jews, for they sin out of Malice, &c. but thou out of fear of Man, and out of Ignorance of God's Word; yet know, no Man can have any hand in killi•••• Christ, but he must sin, &c.] This caution doth startle and stop Pilate yet more, (N. B. Note well; Oh! That the Sense of sin may stop us Christians, as it did this Pagan.) Hereupon he goes out to his Hall-gate, (where the Chief Priests, &c. still wai•••• for their Prey) again, and there presseth upon them for his Release, more than eve•••• But while he urged Christ's Absolution this time also, they cry out against Pilate, that if he Justified him whom they had Condemned in their Court, and committed the Prisoner to him, they would Article against himself, [as no Friend to Caesar, &c.) John 19.12▪ This saying knocks down all Pilate's Honesty dead to the ground, save only, that as he had brought Christ out from the Barr before, shewing him most no∣toriously abused, that they might be moved with Compassion towards him, when he said to them, [Behold the Man] thus madly misused by the Rude Rabble Soldiers. So here again he brings him forth from the Bar, and cries again, [Behold your King,] John 19.13, 14. Are you not ashamed to kill your King, whom you have caused me to put all this Contempt upon: Those faint Essays of Pilate's clearing the Innocent, were took weak Remedies for Curing so strong a Malady as the Priest's Malice: Who were not at all moved with all the Miseries they had Mischievously Inflicted upon Innocent Jesus, but though they Relented not at their beholding the Man, and beholding their

King, thus abominably abused, N. B. Note well; 'tis meet we should be moved to see the King's Son so basely Scourged by the basest of Men, and that for our sakes, not for his own; those Miscreants melted not, Mollified not to behold the most pro∣digious, and profoundest part of our Redeemer's Misery, but on the contrary; made themselves sport thereof; and with many Outragious and Spiteful Speeches, flocked about Pilate, Threaten to Accuse him of Treason to the Emperour, for Labouring by many means to Release such a Traitor to Caesar's Government. Now is Pilate Conquered to yield, for two Causes and Considerations. N. B. Note well; First, the Impatiency, Importunity, and Impudency, both of the Priests, and of the People, [like Priest, like People,] Pilate faintly saith to them, [shall I Crucifie your King?] the more backward he was to it, the more madly forward, and furious they were for it: And the same Mouths, that had but a little before, cryed [Hosanna] to Christ at his entring into Jerusalem; now with their loudest Clamours, cry [Crucifie him,] and to shew the earnestness of their Divelish Desires, they double that Outcry, saying, [Crucifie him, Crucifie him,] He is none of our King, [we have no King but Caesar,] let him be pushed out of the City to be Crucified: Then Pilate Feared a Tumult, Matth. 27.24. As God made this People's choice their Judgment; they would have no King but Caesar, (as if there were no King in Sion, Mic. 4.9. And as if they Rejected the Lord from being their King, 1 Sam. 8.7.) God gives them their choice with a Vengeance, for their King Caesar utterly destroyed them, as was prophesied, Zech. 11.6. which was fulfilled by the Emperour Vespasian: So this fear of Man brought Pilate into a Snare, Prov 29.25. Causeth him to comply with the Cla∣morous Crew, to avoid the Danger of a Tumult, &c. The Second cause of his complying, was his fear of losing Caesar's Favour, fearing that more than the loss of God's: So chuses to obey the Creature's Corruptions, rather than the Creator's Com∣mands: And in fine he loses the Favour of both, as the sequel sheweth.