A Complete History and Mystery of the Old and New Testament

CHAP. XXIX.

CHrist did not back this Exhortation to work and watch with three Parables, for any Difficulty in understanding the Duty; but because of Mans backwardness and dullness to believe and improve all due preparations for Christ's second coming, the manner whereof is set down from, Mat. 25. ver. 31. to the end.

Now are we come down to the two last Days that our blessed Lord lived at Liberty before his Apprehension. Oh! what an abundance of his business (as the Churches Prophet) had he dispatched the Day before, as appears in the foregoing Chapter, Christ had but a little time to be with Men, and behold how He bestirs himself! He saith, [ Yet a little while I am with you, &c.] John 13.33. and again, John 14.19. N. B. Note well, Natural Motion is most Swift and Violent towards the end of it, and so is Spiritual, as it appeareth in Jacob 's Swan-like Song, at his Farewell to the World, Gen. 49.1. to the end; Showing, That the Wine of God's Spirit, is usually strongest and best at last in the Hearts of his People, and Spiritual Motions are quickest, when Natural Motions are slowest, &c. How much more doth this appear in Dying Jesus? As the Sun of the Firmament doth shine most Amiably toward its Descent, so did this Sun of Righteousness, in doing so much blessed Work, in so short a time: It was as pleasant to Him, to seek Man's Salvation, as it is to the Devil, to seek Man's Destruction; who therefore doth his utmost, because he knoweth his Time is but short, Rev. 12.12. His Malevolence is a Motive to his Diligence, and to make all the haste he can to outwork the Children of Light, in a quick dispatch of his Deeds of Darkness. Let us now with Moses at the Bush, again Turn aside, to behold this great Wonder, how our Lord improved every Inch of his Life, his two last Days, before his last Passover, &c. Matthew and all the other three Evangelists do in the next place, make a Transition from the Ministry of Christ's Doctrine, to the Mystery of his Passion. He had hitherto taught the Doctrine of Salvation, and done the Office of the Grand Doctor and Prophet of the Church: Now comes it to be declared, how He did the Office of the Church's High Priest and Redeemer, Mat. 26.1. to 14, &c. Mark 14.1, to 10. &c. Luke 22.1, 2, &c. and after these John 13.1▪ to 27. where we have an account of Christ's Supping at Bethany two nights before the Passover; This Supper was at Simon the Leper's House, Mat. 26.6. and Mark 14.3. whom Christ had healed of his Leprosy, and therefore he entertains his healer in way of Thankfulness, as Lazarus and his Sisters had done four days before, John 12.1, 2. This same Simon was Lazarus 's near Neighbor, thither comes Mary Magdalene ( Lazarus 's Sister) to Anoint Christ the third time; his Feet she anointed at her first Conversion, Luke 7.38. and again his feet, John 12.3. which was six days before the Passover, ver. 1. and in her own House, ver. 2. Now comes she to her Neighbor Simon 's House, and Anoints Christ's Head and Body two days before the Passover. At the same Supper Christ rose up and washed his Disciples Feet, sat down again and gave Judas the Sop, who murmured again, that the Price of this precious Ointment missed his Bag again v. 5. Now the Devil (that had stood at the Door only in discontent, &c. hitherto) entered into him, and filled his Heart (as Acts 5.3.) from corner to corner, Luke 22.3. & John 13.2, 27. N. B. Note well, Satan entered not into Judas 's his Body (that he might Agitate and Act him as he used to do Demoniacks) but into his Mind, having been long beating at the Door of his Heart with wicked Suggestions of Discontent▪ Malice, Avarice, Theft and Sacrilege; Judas opened the door on his own accord and let the Devil in, &c. now he consented and covenanted with the Devil to betray his Lord: He first embraced the Devils Advice suggested to him, John 13.2. but hardening his own Heart after that against all those blessed Documents Christ delivered to his Disciples, and to him among them (if possibly the wretch would repent) at that very Supper, John 13.3. to 26. Then the Devil took full possession of him, ver. 27. He went immediately out, after the Sop, before Christ had ended his Sermon, ver. 30. N. B. Note well, Let them that depart before God's Worship be all done (as Judas did) take heed they meet not the Devil at the door: Judas starts up and travels (though it were Night) from Bethany two Miles to Jerusalem ( They must needs go, yea run, whom the Devil drives, John 8.44. Mat. 8, 32.) and doth quickly that cursed work he had covenanted with the Devil to do: In covenanting with the Sanhedrim for his Masters betraying; &c. For he understood they had held a consu • t about killing Christ six days before the Passover, John 11.47, 53, 55, 57. & 12.1. and again two days before the Passover, Mat. 26.2, 3. Mark 14.1. & Luke 22.2; 3. Their cruelty being attended with craft, they were at a loss in their consult, how to compass their contrivance, and resolving it should not be acted at the Feast, for fear of a Tumult, Mat. 26.4, 5, &c. at that Juncture Judas comes in to them and proposes to undertake the delivering him up to them quietly enough (though at the feast) in the Absence of the People; Mat. 26.14, 15. This made them glad, Luke 22.4, 5. and then as he had covenanted with the Devil to do his drudgery, so they covenanted with him, that he should have of them Wages for his Work, even thirty pieces of Silvet, a goodly price it is called in detestation, Zech. 11.12, 13. being the known set price for the basest of slaves, Exod. 21.32. no doubt but the Sanhedrin could have been contented to give a thousand or ten thousand Shekels for accomplishing the dea •• of Christ, because he blasted their reputation, and made their Kingdom of Tradition to totter, &c. yet this covetous caitiff contracts for so small a sum to sell his Inestimable Master, not only because Judas would make up his loss, in the rich Ointment (which yet he valued at a far higher rate than he had his Lord, as if it had been ten times better than he) with the first Money that was offered him, were it much or little to stop the gaping Mouth of his greedy Satanized Soul, but also, because the Ora ••• Zech. 11.12, 13. must be accomplished, where Christ in the Person of a Shepherd complains that he must be valued but at thirty pieces (though Judas had valued the Ointment at three hundred) This Scripture was fulfilled hereby, as 'tis expressly said, Mat. 27.9. So that we need not wonder why the Traitor asked no more, and why these Merchants offered no more, if we look higher at the Divine Decree, &c. However, Thus the one sold his Salvation, and the other bought their Damnation, from that time (of this woeful bargain) Judas sought an opportunity to deliver up his Master to those Merchants, Mat. 26.16. when the Multitude was absent, so he did it in cold blood and upon mature deliberation, &c.

Now is our blessed Savior sold by his own Treacherous Servant, who did not stand upon Terms with those Merchants, but takes their own Price they proposed for their Prey, here began our Lord's Passion two days before the Passover; If to be sold (as Joseph his Type was) be but reckoned for a part of his Suffering. This cursed Chaffer and Bargain (without any Bartring) Judas made with the Sanhedrin • (consisting of Civil as well as of Ecclesiastic Officers) while Jesus abode at Bethany, two Nights before the Passover Feast: In which Interspace of time Christ Preached that Sermon (which is contained in John 13. from ver. 31, to the end, and all the 14th chapter per totum ) to his Disciples, while Judas was absent about his wretched work, which when he had accomplished, in completing his Hellish Contract, and filling his covetous Purse with the Council's Bribe for his Masters Life, he returns again to his Master at Bethany, where this Frontless Traitor thrusts himself into his old place, and (as it were) wiping his Mouth, bore himself bold amongst his Fellow Disciples, as if he had never been hatching such a prodigious piece of Villany, and as if his All knowing Master had known nothing of his Unparallell'd Knavery: Yet before his Return, Christ had given to his Disciples divers Lessons, some of Admonition, some of Instruction, and some of Comfort, in his Discourse to them, John 13, and 14. chapters, the last words whereof are, [Arise, let us go hence,] to wit, from Bethany to Jerusalem where he would keep his last Passover. Christ sends Peter and John before him to the City to prepare a Place and a Lamb, &c. for the Paschal Supper; and he follows after them with the rest of his Disciples and Judas in the Company: Though this Judas had been the Steward to provide necessaries out of the Bag for Christ's Family, yet now his Lord knew he had provided, not a Supper, but Destruction for him, so Peter and John are employed in this Preparatory Work. They do according to their Lord's Instructions, wherein he gave a Specimen both of his Omnisciency and Omnipotency. (1.) As at Distance he could see a Tankard, bearer in the City, know the House that was to entertain him, yea and Guest-chamber, Mind and Words of his Entertainer, which none could do, but the Omniscient God. And (2.) As he with his Nod only could direct the Tankard-bearer to the house appointed, and even bend the Mind of the Master of that House so willingly to grant his Requests, this also none could do but the Omnipotent God. N. B. Note well, This was a clear demonstration to his Disciples, That it was easy for him to quell all those Cut-throats, who came out with Swords to take him, he could have Nodded them to Destruction, Psal. 80.16. Had He not offered up himself voluntarily to God the Father for the Sins of the World. The Disciples therefore do all He commanded them with an Holy kind of blind Obedience, which indeed was the obedience of Faith, Rom. 16.26. When all was ready, Christ came at the Evening and sat down with the Twelve at the Paschal-Supper, Mat. 26.20. Mark 14.17. & Luke 22.14, &c.

This was that Evening wherein it was necessary (saith Luke 22.7.) to kill the Passover, according to the Divine Prescription of Moses Law, which Prescript Christ strictly observed, otherwise they would have Impeached him as a Transgressor of the Law, which he came strictly to fulfil, Peter and John had upon that 14th day of Nisan or Abib (according to the Law, Exod. 12.6, 14. & 13.9, &c.) got the Lamb killed in the Temple, and its blood sprinkled at the Altar, under the name of a Paschal for thirteen Persons, &c. This the Priests of the Temple would not have done for these two Disciples (saith Dr. Lightfoot ) had it not been on the same day that they kept their Passover Feast, and though John 18.28. seems to intimate that the Jews Passover was not yet come but that Passover there mentioned may be meant of their other Sacrificing of Sheep and Oxen as Peace-offerings upon any of those seven days, they solemnized that Feast (as well as of the Paschal Lamb offered the first day of the seven) Deut. 16.2. & Num. 28.16, 19. Lev. 23.5, 8, &c. Against the time that this Paschal Lamb was brought home by the two Disciples, Roasted, and all Provisions prepared in the Upper-room, for that last Meal of their Master, He comes in from Bethany, and sat down with the Twelve (as before) to Supper; Where, N. B. (1.) We read not that Christ anywhere, or at any time did eat any Flesh, but at the Paschal Supper. (2.) That Christ had eaten of this Paschal Lamb thrice before this in his three foregoing years. (3.) That this last Paschal-Supper with Desire He desired to Eat with his Disciples, Luke 22.15. (He earnestly longed after Redemption work, Luke 12.50.) that the Type of the old Passover might be Abolished, by bringing the Antitype of the new in its place, v. 16. which was Accomplished in the Lamb of God's dying the next Day, and which the Institution of the Lord's Supper the Night before did prefigure, and succeeded as the New Gospel-Passover, 1 Cor. 5.7, 8. (4.) That at this last Supper He gave a Second Intimation of the Traitor (who was now also at the Table with him) as he had done before at Bethany, when the Devil entered into Judas, John 13.1, 2, 21, 22, 25 27. There he only gave a private signification of the Traitor (by a sign given) secretly to John, as by giving him a Sop, but here He points him out plainly and openly, Mat. 26.22, 25, &c. Mark 14.20. where it is Intimated, that when Christ had put all his Disciples upon a search before that Law-Sacrament, (as we ought to do before that of the Gospel, 1 Cor. 11.28.) by saying to them. [One of you Twelve shall betray me,] and their suspecting every Man Himself (as not knowing the Treachery of their own Hearts) their Master (to comfort them against their consternation at such an horrid act) gives them openly first this sign, [That he who was dipping his hand with him in the Dish was the Traitor.] This Judas was probably just then a doing with Jesus, when the Hands of all the other Disciples were withdrawn (for Mark 's word [ 〈 in non-Latin alphabet 〉 ] signifies Dipping in the present tense) and yet to make it still more plain when Judas took his Turn among the other Disciples, to ask, [Master is it I?] lest by his silence he should seem to confess the crime, Christ answers him (not as the other, but) [Thou hast said it,] that is, Thou art the Man that is guilty, not only of this desperate Impudence [both in thrusting thyself into my Company after thou hadst sold me, and in thrusting thy Hand into my Dish, when all thy Fellow Disciples (through sadness at the hearing hereof) withdrew their hands.] But also of the most execrable Villany that ever was perpetrated by the Sons of Men: Have I admitted thee to be my Fellow-Commoner, my Familiar Friend (as the Psalmist 's Aggravation runs, Psal. 41.9, 10.) hast thou not served an honorable Master, who hath Imploy'd thee in honorable Work, and both hath given, and could have given honorable Wages? Yet now will dare to betray thy Innocent Master. Therefore Christ will no longer indulge his debauched Hypocrisy, who had a face to ask such a question of Him, whom he could not but know that he knew All things: Our Lord would bear with this Incorrigible and Incurable wretch no longer, he might happily hope that his kind Master, through his wonted candour in concealing his cursed contract with the Satanical Sanhedrim for two days before, would conceal him still, but now he pulls off his Vizard, washes off his Varnish, and makes him to appear in his own colors (according to Chrysostom 's phrase) a Covetous Caitiff, an Impudent Dog, and a Breathing Devil. All this is implied in Christ's Answer to his Question, [Thou hast said it,] that is, It is so as thou sayest, Thou hast told the Truth, Thou art the Man I mean. For thus the same sentence [Thou hast said,] Mat. 26.64. is Interpreted by Mark (who writes a Compendium of Matthew ) in plain terms [I am,] Mark 14.62. The like phrase is used, Luke 22.70. in a way of granting and assenting, not leaving it doubtful. Besides, our Lord knew that both Judas, and Caiaphas and the Jews were convinced in their own Consciences concerning the Truth of that matter, whereof they by their counterfeiting Questions dissembled themselves Ignorant. Therefore his answer was apposite and adapted to the Question, [Thou hast said it,] Thy own words have the Answer, much more thy Conscience. After all these Passages, Christ Eats the Passover according to the Mosaical Rites, and when that was finished, He ordained the Lord's Supper, wherein he took the Bread to be his Body, hence forward (in the same sense that the Paschal Lamb had been his Body hitherto) and the Cup to be the New Testament in his Blood, now under the Gospel, as the Blood of Bullocks had been the Old Testament of his Blood, Exod. 24.8. Heb. 9.20, 22. and after the Administring of the Cup, He tells them again, that was the last which he must drink, for the Hand of him that betrayed him was at the Table, so that as Luke (who makes the Story full) shows that Judas was at the Table all the time both of the Passover and of the Sacrament: This indeed is a controversial point among the Learned.

N. B. Note well; Suppose it true, There is just cause of Wonder, that such a wretched Traitor should be admitted by our Lord to Communicate in all those Symbols of Love and Communion, both in the Law and in the Gospel-Sacrament: However this is probable enough, that after his Master had so openly detected him, he sneaked away to do the Devils Work for the Devils Wages, that he had received from the High Priest, &c. upon his compact with them: Now he goes to them to prepare their Cut-throats, assuring them, he could deliver his Master that very night to them without any Tumult from the People, in a private place which he knew well, John 18.2. his Master resorting oft thither, Luke 22.39. but before Christ (himself) rose from his last Supper, there started up a contest among the Eleven remaining Disciples about priority (probably occasioned by their Question about the Traitor) Luke 22. ver. 24, to 39. an unseasonable and a very unreasonable Quarrel, and so much the more in them, because immediately after the Sacrament, and before his Passion, which he had told them was at hand: Nor was this the first time wherein they had thus faulted, and had been reproved for it. Hereupon Christ closely rebukes them again, not only by proposing before them his own example, but also by telling them, (1.) That in striving for Precedency they turned his Disciples into Gentiles, who stand upon their Birth and Privileges, Luke 22.25, & Mat. 20.25. (2.) That they need not plead for priority, seeing He would equally honor them in his Kingdom, &c. Luke 22.29, 30. And (3.) That this was not a time of seeking Preferment one before another, but a time of sifting in the Devil's Sieve to make Chaff of them, and all that they could do now was little enough to secure themselves, &c. Luke 22.31,32. Therefore had they other business in hand, than to look after, and be Ambitious of Precedency. When Christ had conjur'd down and calm'd this Devil of Ambition, he sat still in the Guest-chamber, and preached to his eleven Disciples that Heavenly Sermon contained in John 15, and 16. chapters, concluding with that most Seraphic prayer for them, John 17. per totum, and when Christ had ended both his Sermon and Prayer, ( Having first sung an Hymn, being the latter part of the great Hallelujah in Psal. 115, 116, 117, 118.) He went forth of the House and City, and passed over (the Town Ditch) Kidron to the Mount of Olives, and so to Gethsemane at the foot of that Hill into the Garden, where he prayed again and had his Agony, for which end He went thither, not to hide himself from his Adversaries, but to wait for their coming thither, as soon as he had prepared himself by Prayer for his Death: He here Pray'd himself into an Agony (as we ought to do, Col. 4.12. Rom. 15.30. where the same word is used) wherein he began his passion (before his Apprehension) not only to expiate that first Sin, which was committed by the first Man, N. B. Note well; in the Garden of Eden, or Paradise, but also to sanctify to us our Garden Reposes and Recreations: Now was the hour of the Power of Darkness, Luke 22.53. All the Devils in Hell (as it were) being let loose upon Him, as never was, nor will be upon any Man on Earth: Now it being about Midnight, The Disciples slept while he prayed, whom he had no sooner awaked the third time, but in comes Judas with his Assassinates at his heels to apprehend him: At their first Assault he lets out a little Beam of his Deity, wherewith he knocks down five hundred men, John 18.6. whom he met in the face, ver. 4. Then gave He up himself as a free-will offering to God, &c.

Now come we to the Sufferings of Christ which are of more importance for us to know and believe than are his Miracles. N.B. Note well; Though the World wondered at him for his Miracles, Luke 24.19, &c. yet despised him for his Sufferings, Isa. 53.2. which did dash all the hopes his very Disciples had conceited of a Temporal Kingdom to be raised by the Power of his Miracles, Luke 24.21. notwithstanding, though Christ's Miracles were more Admirable, yet his Sufferings were more profitable; for we are saved by his Sufferings, Isa. 53.5. 1 Pet. 2.24. by his Agony in the Garden, by his Bleeding on the Cross, by his Dying for us, not by his Walking upon the Waters, nor by his casting out of Devils, nor by his cleansing of Lepers, &c. which Miracles were chiefly profitable to the People of that Age wherein he lived, but his Sufferings are profitable to all succeeding Ages to the end of the World, and are still sufficient, (without Miracles) to save our Souls, N.B. Note well; the Sufferings of Christ were Three fold, 1. He suffered from God both in his Agony in the Garden, (where he drank of the Cup of God's Curse, that made his Soul exceeding sorrowful, Matth, 26.38. And turned his whole Body into Rivers of Blood, Luke 22.44.) and in his Desertions on the Cross, (when he was not only forsaken of his Fathers Favor, but also was Roasted as the true Paschal Lamb) in the fire of his Fathers Wrath, till he cried out of Dryness, Matth. 27.46, 48. The sufferings of his Body, were but the body of his sufferings: The Soul of his sufferings, were the sufferings of his Soul: Then did the Sorrows of Hell surround him, Psal. 18.5. N. B. Note well; The pains of Hell he certainly suffered, non specie & loco, Sed 〈 in non-Latin alphabet 〉 something Answerable thereunto, and altogether unspeakable, hence the Greek Litany calls them unknown Sufferings, 2. He suffered from Devils, when Tempted forty days in the Wilderness, and on the Cross In the three Hours Darkness, Christ was assuredly set upon by all the powers of Darkness, Assaulting him with their utmost Might and Malice: Christ's third sort of Sufferings were from Men, (yet Acting all by the Determinate Counsel of God) whereof there be four parts, 1. Christ's Apprehension, 2. His Arraignment, 3. His Condemnation, and 4. His Execution. N. B. Note well; was there therefore ever any Sorrow, like to his Sorrows? Who had God's Wrath laying load ugon his back, &c. And as if this had not been enough, all the Devils in Hell must at that Juncture, make Batteries against him, yea, and Men are Acting all these four forementioned Evils upon him also.

First, For his Apprehension, therein there be four Remarks, 1. The place where, 2. The time when, 3. His preparation for it, and 4. The means and manner of it. 1. The place where Christ was Apprehended, he made choice of a Garden, because, N. B. Note well; As the first Adam began his sinning in a Garden, so the Second Adam will begin his suffering in a Garden also, that where the Malady began, there the Remedy might begin accordingly: This Garden stood by Mount Oliver, and was a Solitary place, so became Christ's Oratory, or usual place for his Prayer and Meditation, (Happy is that Christian, whom Death apprehends in so doing.) He withdrew not himself out of the City into this Garden, to hide himself from the Jews, for Judas the Traitor knew the place, because oftentimes he Resorted thither, John 18.2. Luke 22.39. He betakes not himself to any obscure or unknown place, for escaping Death; but voluntarily resorts to his usual Oratory, where his Foes might easily find him, and in this Garden began his Passion, for the Expiation of the first sin that began in a Garden, this place is called Gethsemane, which signifies a Valley of Fatness, made so by his sweating drops of blood in it.

2. The time when he was Apprehended it was when his hour was come, the Jews had made many Violent Attempts upon Jesus, to Stone him, &c. (as above) but were always Disappointed, and the reason hereof is rendered often; because his hour was not yet come, but now it was come, Matth. 26.45. The Determined time of his Captivity and Death, which he calls his Adversaries hour, and the power of Darkness, Luke 22.53. N. B. Note well; How Comfortable is it for a Christian to consider that though he be in Perils often ( as Paul was ) yet no Enemy can touch him, or take away life from him, till the very time appointed of God do come, my Times, ( saith David) are in God's Hands, Ps. 31.15. Not in my Enemies Hands, Angry Men, and enraged Devils cannot hurt us before that hour.

3. Christ's preparation for his Apprehension, this he did by Prayer and Meditation: As he voluntarily, so he holily Addresses himself to his suffering work: N. B. Note well; This should teach us due preparation for our Deaths, &c. If Christ, (who was strong, and who knew the time, when the place where, and the manner how he should die) did so: How much more we, (who are weak, and know none of those Circumstances) ought to strengthen our Souls against our time of Death: Seeing Christ, (who was without sin, and had the Spirit without Measure) thus prepared himself by Sweating in Prayer, &c. Oh! How earnestly should we pray in preparing for Trials, and the dangers of Imminent Death, since we are laden with sin, having little of the Spirit; therefore stand we in need of a Thousand Preparations more than he did.

4. The Means and manner of Christ's Apprehension, how it was, both which have respect to Judas, the Jews and the Gentiles, who came all in a Company to Attack Christ, Matth. 26.47. Luke 22.47. John 18.3. and Mar. 14.43. Some of this great Multitude were Gentiles, the Soldiers of Pilate; others were Jews, the Servants of the High Priests, Scribes and Pharisees, and some of themselves mixed among them, for the better managing of the Attackment, Luke 22.22. and Judas the Ringleader of this Rabble, N. B. Note well; where note, though these Heterogeneous pieces did notoriously hate each other, yet the Devil made them to patch together Homogeneously, in conspireing against Christ, as he did Herod and Pilate, Luke 23.12. The Dogs that are at Discord among themselves, (and possibly fighting one with anonother) can easily agree to pursue the Hare that passeth by, N. B. Note well; All sorts of wicked Men have the like Enmity to Christ and Christianity, which is flatly opposit to their corrupt Dispositions, (however contrarily carried out one to another) as light is to darkness, &c. more particularly, 1. Judas was the principal means of Apprehending Christ, though he was one of the twelve Apostles, (the Highest Office in Ecclesiastic callings) whom Christ had Nourished in his own Bosom, fed at his own Table, made him his Treasurer and Steward of his Household, and so was of some Account in his Masters Family; notwithstanding all this, he did more mischief to his Master, than did Pilate and his Soldiers, or the High Priest and his Servants, for he brought them to the place where they might take him; and the manner of his betraying him there, was by a Kiss, as the Token, whereby the Soldiers and Servants, (who knew him not, especially in the Night) might not be mistaken: This Traitor presented his most pestilent Poison in this Golden Dish of a pretended Kiss, while he intended to Kill, consigning his Treachery under so sweet a Symbol of Love and Peace: No wonder then, that Christ had called him a Devil, John 6.70. Whose Insatiable desire of Worldly Wealth, (being nourished in his wicked Heart) made him Degenerate into an Apostate, a Traitor, and an Incarnate Devil, hence Christ complains more of him, than of his other Enemies, N. B. Note well; Corruptio optimi est pessima, sweetest Wine maketh the sourest Vinegar: That Salt which loseth its Savour, is good for nothing, but for the Devils Drudgery: Such as have been in high Places of the Church, seeming to sit near Christ; but loosing their little Taste of Religion, and that life of God they seemed to have, do become the most pestilent Persecutors of Christ and Truth: This wretched Hypocrite, could deal plainly and above Board with his cursed Comrades, in giving them a sign whereby they might truly and realy know him, while he gave his Lord a Dissembling Kiss; and backsliding out of the good way, he becomes a Captain to those in an Evil way: N. B. Note well; But mark the Issue; when he had Sold his Master for thirty Pence, (which another would not have done for a Thousand Worlds, because the Ware he Sold, was the Riches and Glory of the World, &c. ) and had thus Treacherously betrayed him into his Murderers Hands, he had little Peace or Comfort of his Doings, for 1. Making Reflexion upon himself, he finds the Ware Sold, was the Richest Treasure for a little Trifle, but for fifteen Pence, (as some compute it) the price of a Slave, N. B. Note well; There be many Judas 's, that though they sell not Christ to the Priests, (as he did) yet sell their Souls to the Devil for trifling things, and Heaven and Happiness, for a little Profit or Pleasure, yea, Peace with God, for Peace with the World, &c. 2. He found his Injustice and Injuriousness to Christ, not only as a Servant, in Sordidly Selling his kind Master, but also as a Man selling something that was not his own, and whereof he had no Right of Sale, but the Power of Disposeal belonged to another, that is, to the Father and to himself, who said, I have power to lay down my Life, and I have power to take it up again, John 10.18. Judas Usurped Jesus's right, 3. Beside, Spiritual things are not to be sold at all much less for Carnal; for they are of Inestimable Value, which nothing in the World can Countervail: Therefore the Souls of Men are not Saleable things, Matth. 16.25, 26. Unless it be with the Whore of Babylon, (Roma omnia venalia) Revel. 18.12, 13. Nor is the loving kindness of God, Psal. 63.3. Nor the Holy Ghost, Acts 8.18, 19. Simon's Money must perish with him, ver. 20. much less Christ, who is the Father and Fountain of all Spiritual things, Col. 2.3. Phil. 3.7, 8.4. But that Dart which stuck in the sides of his Conscience, was his Betraying his loving Lord with a Kiss, under Colour of Friendship: Just so his sin had betrayed his Soul into the Hands of Satan, with a sign of Love; the Tempter is a Parasite, till we have sinned, but a Tyrant after the Act: Now the Wages of wickedness began to burn in his purse, but worse in his Conscience, Matth. 27.3, 4, 5. Up he vomits all, confessing, his sin openly in the Temple, which he had committed covertly in the Garden, the Priests (he confessed to) proved Miserable Comforters, dealing with him, as the Devil doth with his Witches; brings them into the Briars, and then lurches them, hence went he and Hanged himself, &c. as a warning, 1. To those that Kiss Christ at Church yet betray him in their Trades, &c. 2. That carry cunningly in catching all they can and sinning closely, all will be out, when the Book is opened, Revel. 20.12. Whereof Judas Read but two Lines, 3. That confess to a Priest, and not to God, may meet Judas hanging himself, 2. Judas having (as before) pointed out Jesus to the Jews, &c. that came to Apprehend him, yet could they not come to their purpose, without a preceding Parley; though there came a Company of Soldiers, (who being Romans, wanted no Courage) and a Multitude of Servants, (who being Jews, wanted no Malice) yea, and some of their Masters too, to prompt them on, (for such were they that Christ spoke to [this is your Hour, and the power of Darkness;] Luke 22.52, 53.) yet none of these Men of Might and Malice, could with all their Arms) lay an Arm to Attack this Unarmed Man, till he (who was Lord of his own Life) gave them leave, N. B. Note well; This cursed Crew came indeed out against Christ, as against a Thief, (who Stole nothing from Mankind, but Death and Damnation ) both Secretly, and in the Night, with a great clutter of People; with a grievous clashing of Weapons, (so that they awaked a young Man out of his Sleep, &c. Mar. 14.51, 52.) and with so many Lanters and Torches, as if they would turn the Night's Darkness, into Day-light, the better to Discern Christ by Face: This they did to make the World believe, that he whom they came to catch, was the veryest Varlot in the World, and one fled from Justice, &c. whereas, had their Cause and their Conscience been good, they might have taken a fitter time. and given Christ a fairer Carriage, &c. Though the Adversaries had all these Advantages, yet cannot one Man lay hold upon Christ, (who was under all Disadvantages) till himself pleased. For the Order of the History lies thus, N. B. Note well; Judas came up first, and Kissed Christ with his killing Kiss, bidding his Fellow-Villains lay hold on him whom he had Kissed, they thereupon draw up near him. Jesus stepped forward, to meet his Murderers in the very face; hereat they standing, (as it were) stupifyed, Christ Asketh them, [whom seek ye,] as Christ had immediately before this, thought good to sting Judas 's Conscience, by that cutting question, [Friend wherefore art thou come? Dost thou betray the Son of Man with a Kiss,] Luke 22.48. Though Christ knew well enough why he came, yet to convince his Conscience of his putid Hypocrisy, (painted over with crying, Rabbi, Rabbi, Mar. 14.45. and pretending a pity of his Masters Misery) by asking him, [comest thou as a friend, or as a foe?] If as a friend, what mean those Swords? If as a foe, what means this Kiss? Some suppose Judas designed to carry his Treachery on so cunningly, as if his hand had not been at all in this Conspiracy, therefore Kissed he Christ as a Friend, and would have been so reckoned still; but haeret lateri Lethalis Arundo, those cutting questions of Christ, stuck fast in his Conscience, like Darts, &c. At least when he saw Christ Condemned, (hoping likely, that Christ would deliver himself by a Miracle, as he had done at other times ) Matth. 27.3, 4, 5, &c.

So likewise this knocking question Christ asked this Armed Multitude, [whom seek ye, &c.] John 18.4. No sooner had he said, [I am he,] but that word knocked them all down to the ground, in a Retrograde Motion, ver. 6. Here our Lord let out a little Beam of the Majesty of his Deity. so that 500. Armed Men are made to fall down to the cold Earth, and neither their Staves could Support them, nor their Swords could be their Safeguard, N. B. Note well; and 'tis probable Judas fell with the rest, ver. 5. Oh! The power of Christ's word, that Raised: Dead Lazarus to life again, and that will Raise all the Dead in the World, at the last Day, John 5.25. If Christ's word was of such Efficacy here, when himself was going to be Judged: How much more Efficacious will it be, when he comes to Judge the World. His thus confounding those Aggressors and Transgressors with a word, was a plain Demonstration, that none could take away his life from him, until he laid it down of himself: Now while they lay groveling upon the ground, and our Lord had his Adversaries under his Feet, he only Indented with them, for the peaceable Dismission of his Disciples, and having a full discharge for them, he yielded up himself to them: Hereupon up they got again, and desperately proceed in their Divelish Design, being nothing daunted with their late Disaster. This leads to the manner how these Assasines Apprehended him, as Judas had Betrayed him to them by a Kiss, so those Jews, &c now 1. Laid hands on him, 2. Bound him, and 3. Led him away to the City: 1. These wretched Miscreants, laid their wicked hands upon Holy Jesus: Oh! The prodigious Callosity and Obduration of these Villains Hearts, that dare do so to our Redeemer, after they had felt the power of his Deity, which had just then so confoundingly struck them backward, and made them stagger like Drunkards, till they fall flat all along on the Earth. N. B. Note well; Christ did oftentimes put forth a Beam of his Deity, as 1. At his Birth in the Eastern Stars, that proclaimed it to the Wise-Men, and in the Choir of Angels, that Sang him into the World, 2. At 40 Days old, when he was presented in the Temple, as a Son of Man, yet praised there by some, as the Son of God, Luke 2.26, 30, &c. 3. At his flight into Egypt, where all the Idols thereof did fall down, (as History saith) at his presence: 4. At his Dispute with the Doctors, whom at twelve years Old he Astonished, &c. Luke 2.47. 5, At his Baptism in the Bath-kol, or Daughter of a Voice, as the word signifies, to wit, the Voice from Heaven, and the descending of the Dove, Matth. 3.16, 17. 6, In the Wilderness, where he had Angels to Minister Comforts as well as Devils to buffet him with Temprations. Matth. 4. 7. At his Transfiguration, which strengthened him against all Affronts: Mat. 18.7. At his Agony, where he had his comforting Angel, Luke 22 43. Wipeing off that Sweat, which was the Doom upon Adams fall in the Garden, [In the Sweat of thy Brows, &c.] when all the powers of Hell were let loose against him, as never was upon any person upon Earth, since the first pitching of that Field-Battle betwixt the Seed of the Serpent, and the Seed of the Woman, Gen. 3.15. And now, 9. At his Apprehension, strikeing down his Apprehenders, and confounding them with a word of his Mouth, [I am he,] they called him Jesus of Nazareth, by way of Reproach, he owns this Reproachful Name, and wears it as his Crown even upon his Cross; and should not we do so likewise? N.B. Note well; This his casting of his Assaulters into a Consternation, did declare how the wicked should not stand in the Judgment Day, Psal. 1.7. And how Christ will smite the Earth with the the Rod of his Mouth, and with the Breath of his Lips, he shall Slay the Wicked, Isa. 11.4. Notwithstanding, after our Lord had thus daunted his Adversaries with this Beam of his Deity, (let out to their Terror and Confusion) he was pleased to draw it is again, and let it lie obscured, whereby he permitted those Villains, not only to recover their strength, but also to proceed in their Villany: So they laid Hands on Jesus, by his own consent, and as Irenaeus phraseth it, [ 〈 in non-Latin alphabet 〉 ] while his Deity rested, and refused to put forth itself, N. B. Note well; while he had been in his Agony and Horrible Anguish of Soul in the Garden, he desired the Removal of the Cup, which was an Act, purae Humanitatis, but then he prayed himself into a Submission of his will, into the Will of God, which was an Act, purae Sanctitatis, as it is, when a Man hath a gangered Member to be cut off, pure nature makes Reluctancy against it, but right Reason yields to the necessity of it: These wretches, (being full of the Devil) take Jesus, and he (being full of God) submitted to be taken: No sooner was this done, but Peter, (to perform some part of his promised Courage) asks leave of his Lord to draw his Sword, (which possibly he had, for slaying the Paschal Lamb, or for defense against wild Beasts in those Desarts, &c. ) but out of his preposterous Zeal, (not staying till he had leave) cuts off Malchus 's Ear, Peter probably saw this Man deal more rudely with his Master, than his Fellows did; therefore that it might appear, he would be a Man of his word, would Rescue him out of his saucy Hands; but Christ first Reproves this Rash Act in Peter, because 1. He did it without a Call and Warrant from God, 2. Christ could have Rescued himself by Legions of Angels, if he had pleased, and 3. It behooved, that that the Scriptures must be fulfilled, which foretold of his Sufferings. N. B. Note well; A wonderful work of Christ's Deity it was surely also, that Peter was not hereupon hewed into a hundred pieces by the surly Soldiers, as it was a work of Christ's power to repulse his Adversaries, and knock them down into a prostrate posture, so it was to protect his Servant Peter, who by his inconsiderate Act, had enraged those Cruel Cut-throats against him: N. B. Note well; Nor shall they only behold the Works of his Power only, but the Works of his Mercy also, not only in this Respect, that, whereas he had cast them down, yet he letteth them rise again, and whereas he did but throw them down to the Earth, he might have thrown them all into Hell; but also in Respect of Malchus, (who was the busyest and rudest Fellow, (likely) in Surprizing our Savior, (and whose Name, as a sad Omen, signifies a King) whom Peter had, as it were, Ear-marked in his Inordinate Fervency, but what the Disciple had Marred by his over-eager Zeal, the Master mended again, by a Miracle of Mercy, Luke 22.51. Healing the Wound Miraculously, by a Touch of his Hand: Thus did the Lord try two ways, to convince them of their unparalleled Iniquity, by letting them see both the Acts of his Power, and the Acts of his Mercy, N. B. Note well; but nothing would heal them of their hardness of Heart to be given up of God thereunto, is the greatest Judgment on this side Hell: Nothing can move, or do any good to an hard Heart as Pharaoh's, Ex. 8.15, &c. Neither Ministry, nor Misery, nor Miracle, nor Mercy can Mollifie it. 2. These Obdurate sinners (notwithstanding all these Judgments and Mercies) do dare to proceed in their devilish design, and not only take Jesus Prisoner, but also bind him as a Malefactor, while his Deity withdrew itself; for he could as easily have delivered himself, as he did his Disciples, &c. But this Sacrifice must be both taken, and bound to the Horn • of the Altar with Cords, Psalm 118.27. N. B. Note well; What a wonder it is they should bind him, who was thus willing to be taken, and who thus freely offered himself to their violent hands, yet must he be • inioned and Mannacled as a great Malefactor, [Manibu • post tergum Retortis] with his hands bound behind his back, say some Ancients; this they did by Judas 's Advice, [Lead him away safely,] Mark. 14.44. because he had wont sometimes unseen to slip out of the Multitude. N.B. Note well; Oh how wonderful was that wretch's blindness to think that any Human helps should be able to hold the Divine Power of Christ, whereof he had beheld so many undeniable proofs: However, as Christ told them, they came out against him as against a Thief, and recordingly they bound him as a Thief, and as one of the worst of Mortals; But could not he (who as a Friend, had so miraculously healed the wound of his Enemy at that juncture, and who was stronger than Sampson ) have broken those bonds wherewith they did bind him, had he so pleased? But thus He would have it to be now upon a twofold respect, (1.) In respect of Men: And (2.) In respect of God. First as to Men, for Three Reasons.

The 1st is, Men did thus bind him, that they might the better secure him, who had slided out of their hands twice before, John 8.59. and 10.39. because his hour was then come, now when it was come, Judas bid them [hold him fast,] Mat. 26.48. although they had no reason to fear his escape, because now he came and offered himself, meeting his Murderers in the Teeth, and when he had beat them down to the ground under his feet, He might have escaped, and would not. Thus an Evil Conscience fears without a cause, &c. N. B. Note well, Would to God we could hold him fast in a good sense, as they did him in an evil sense, Gen. 32.26, &c.

The 2d Reason is; To put the greater disgrace upon him: As he was numbered among Transgressors, Isa. 53.12. So had He this shame put upon him, as if He had been a most notorious Felon. N.B. Note well; If this Holy Jesus was content to suffer this for us, though He was God, and we but Men, yea unholy Men, murmur not to be Disgraced for Christ and his Gospel.

The 3d Reason is; To punish him and put him to more pain, because he pulled down their Pharisaical and Traditional Kingdom: For this cause Paul, while a Pharisee and a Persecutor, punished those that called on the name of the Lord, binding them and bringing them bound to Jerusalem, Acts 9.1, 2. & 22.4. & 26.11. this was a painful punishment for us.

But 2dly, As to God, He was bound for three causes, (1.) That his Bonds might sanctify the bonds of his suffering Servants; So far as we suffer with Christ, our sufferings are the sufferings of Christ, and a filling up the measure of them, Col. 1.24. Christ sits at one end of the Ballance, and Christians at the other. Did he suffer much for us, and not we a little for him, which are but chips of his Cross, for exercise of Grace, not for expiation of sin? (2.) To teach us, how we deserved to be bound with Chains of Darkness and Eternal Damnation, had not Christ put himself in our stead, to be both thus Bound and Wounded for our Transgressions, Isa. 53.5. Our Sins are laid on him.

The (3d) Cause why our Lord was bound (in Respect of God's Counsel) was not only that he might be bound in our room, who had deserved worse Bonds, but also that by His bonds we might be loosed: His binding was our loosing, as he became our Surety; He looseth us from the Bondage of Satan, Sin and Death. He looseth us (1.) From the Chain of Condemnation, Rom. 8.1. this is done at our Conversion, which is a knocking off that Chain, so it becomes very painful to many, &c. (2.) From the Chain of Corruption, delivering us from the hand of those Spiritual Enemies, that we may serve him without fear, Luke 1.72. this is that Body of Sin which made Paul cry out [ Oh wretched Man. &c.] Rom. 7.24, &c. that bond of Iniquity, Acts 8.23. that chains up Sinners so fast, they cannot move or do anything for God or Godliness, till this latter Chain be broke by Christ, we cannot be freed from the former Chain. N. B. Note well, Was Christ bound for us; our Vows and Covenants must bind us to him, Ezek. 4.8.

The (3d) Particular is; As they took him and bound him, so they led him away bound, as a Sheep to the Slaughter, and as a dumb Lamb, &c. Isa. 53.7. and this they did with so much rudeness, as (that some say) they doused him in the Waters as they led him through the Brook Kidron. However their Rage and Fury was so great in leading him away, that the Evangelists themselves give two clear intimations thereof. The first is that in Mark 14.51, 52, &c. Their furious outrage awakened an honest young man out of his Sleep, in the Dead time of the Night, who loved Christ so well, that he followed him in his Shirt, when it was so cold a Night, that Pet • r was forced to the fire to warm him. N. B. Note well; I am afraid we have few such good Young Men now, as will follow Christ in their Shirts, especially a persecuted Christ, when all the Disciples (those great Preachers) were fled from him. Few will leave their warm Beds, their wearing Cloaths, their All, as be did, save only his Shirt, whereas any small matter will keep many of us from following of Christ, who 〈◊〉 •• sfured greater matters for us. Now such was the fury of those Soldiers, that, p ••••• ing him to be a favourer of Christ, they presently laid hold on him (which • e • s their design was to lay hold on all Christ's Disciples, &c. N. B. Note Well▪ And thus the World still deals with friends to Religion) but the Young Man left his Shirt in their hands (as Joseph did his Coat in his Mistress's hand) and fled away naked; having no call to stay, and supposing himself not to have sufficient strength to suffer, and rather than betray Christ by staying, he loses his All, and wisely ran away.

The Second Intimation (expressed by the Evangelists) of their Fury and Fierceness is, their tossing Christ too and fro, from place to place, leading him up and down, first to Annas and then to Cajaphas, John. 18.13, 24. and indeed the whole History of his Passion holds forth nothing but outrageous violence towards him (the Devil, their Rider, Whipping and Spurring them endways) hurrying him first to one High Priest, then to another, then to Pilate, then to Herod, and back-again to Pilate, amongst whom the Savior of the World (whom Judas had sold to them for a tri •• e) was mocked, laughed at, scornfully treated, scoffingly questioned, buffeted, spitted on, and crowned with thorns, unjustly condemned him, compelled him to carry his Crost, till through its heaviness he had nigh fainted away, and though Pilate (that Heathen Judge) would have acquitted him, yet they cried out with the utmost outrage [Crucify him, crucify him,] choosing rather the release of Barabbas the notorious Murderer, than of him: They hung him up between two Thieves, as if he had been the grandest Thief in the World, and they were not content to pierce his Hands and Feet with Nails, by fastening him to the Cross, but the hard hearted wretches (in their fierce and furious transports) gave him Vinegar mingled with Gall to drink, in his inexpressible thirst and torture; yea they upbraided him with scoffs, when he was upon his departure nor were they in their stupefaction enough astonished at the three hours wonderful darkness, at the rending of the Temple's Vail, at the opening of the Graves, and coming forth of the Dead, &c. nor did their rage and malice expire at Christ's expiration, but even after he was dead, They pierced his side with a Spear, even to the Heart, Joh. 19.34. See also the other three Evangelists. But more particularly upon those distinct parts, His Attachment ended in his being Tumbled up and down, in order to his Arraignment, and all his Tumblings were to purchase for us peaceable Habitations, and quiet resting places, &c. Isa. 32.18. and though this polluted land will not now afford this Mercy, Mic. 2.10. yet hath he promised to give his People a place of their own, where They shall remove no more, 2 Sam. 7.10. Christ became thus restless to procure our rest, yea rest Eternal as well as Temporal, Heb. 4.9. John 14.2. and was led about as a Prisoner guilty of the most capital crime, declining Justice, though he never had concealed himself, but had (the very day before this) taught openly in their chiefest City, and in the Temple the most public place, and so was ever ready to appear before the Rulers for clearing his Innocency to them, yet now without a legal summons, or any fair process (as every free Subject ought to have) they attack him in this shameful way, binds him and leads him about so disgracefully to take his Arraignment.

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 Condemn 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-Christ's 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 besides the horrible Affronts and Injuries aforementioned, they offered against the Lord and his Christ, yea and the unheard of offense 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 Caiaphas 's Office: Possibly they led him hither because Annas 's House stood upon Mount Zion (as some say) in the Way to Caiaphas the High Priest's Palace, but more probably it was to gratify 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 show, 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 Caiaphas (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 Honor, 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 Caiaphas, 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 Caiaphas 's Rooms (whether in his Lodgings in the Temple, or in his Palace in the City, is not much Material) Thither thereupon Annas sends him bound to Caiaphas, 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 Ecclesiastic or Spiritual Court, and then in the Civil or Temporal. The former of these Courts took cognizance of false Doctrines, Heresy, Blasphemy, and such like crimes, and this Court questioned Christ as an Heretic, 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 Consistory, he might then be delivered over to the Secular Power to go through stitch with it, even to execution. In his Trial by Caiaphas 's Court, these circumstances are considerable.

1st, The persons before whom he was Tryed, were Caiaphas 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 Caiaphas '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 Caiaphas 's counsel, John 11.49, 50, 51. [that one Man should die for the People,] God speaking this through him as through a Trunk, or as the Angel spake in Balaam 's Ass, and according 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 Devil 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 condemned by them, to Pilate for his confirming their Condemnation of him) Mat. 27.1. N. B. Note well; Oh see how sedulous the Devil's Servants 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 supposed 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 Caiaphas; and that this crafty Fox and cruel Tiger (as the keenest of the Blood-hounds) carried his caught Prey along with him (being the first that was called 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 violent in the practice of Mischievous Impieties, as the fire is to burn combustible Matters. This should serve for a caution for us to beware of all occasions and provocations 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 Torrent.

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 anything 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 die with this wretched Generation 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 Revelings, 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 called 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 notoriously hurried on with a Precipitant Fury, and Preposterous Rashness, whereas they fall upon examining Christ about his Disciples and Doctrine, John 18.19. Indeavouring thereby not to learn of him, but to ensnare 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 damned by God and all Good Men) that he himself might help them in proving him an Heretic; but they omitted (all this time) such necessary circumstances as ought to have been practiced, 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 Dilatory 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 expedition, 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 destroy him, no Indifferent or Impartial manner of proceeding could be expected from them: Nothing could be looked 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 Ecclesiastic Court had this bloody End and Intention, being resolved before hand to have Christ's Life; yet will they proceed against him in a Judicial manner, and in a Form of Justice under color of Law, pretending to Act. Impartially in this Process, though intending nothing less; for under this plausible pretence, they Condemn the Innocent, proceeding upon these three points, 1. They Examine 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 Disciples and Doctrine, thinking thereby, that seeing they had no Just Crime to six upon 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 occasion 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 betrayed me, and fled, but because he could say no more good of them, he chooses 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 publicly in the Temple and Synagogues, John 18.19, 20, 21. N. B. Note well; Thus Truth is bold and barefaced; (He mattered not, if they asked his Adversaries) while Heresy, (whereof they sought to accuse him) hides itself, and loathes 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 entangle ourselves thereby, and give any advantage 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 Imaginable, yet so shameful in itself) 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 merely moved by the Favor and Authority of their Imposers, 2. 'It is not mentioned in Scripture, what those Knights of the Post Swore against this Innocent Lamb, probably, it was, that he destroyed the Law, had profaned 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 Money into their pockets) what they should say in their swearing work, they taught their Tongues to speak lies, 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 Equivocate to our first Parents, yet is he called a downright Lyar there, and no better than a Cozener. 2 Cor. 11.3. 4. Those Ecclesiastics 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 Cattle, 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 Miracles, 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 Christ's Innocency 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 alleged against me, nothing 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 foundered, 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 supposed 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 Christ's Adversaries, 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 Resurrection,] which in Truth was the Evidence of his Deity, and the ground of our Comfort. These two, as well as all the other foregoing, are all equally styled by the Spirit 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 Detected likewise of a double falsehood, 1. They being examined, (probably) apart, (according to the custom of Courts) their Testimonies, (as related by the two Evangelists ) 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 Testimonies did grossly 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 Christ's 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 Christ's 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 belied him, who was Truth itself, 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 whereof both the Tabernacle and Temple (wherein God dwelt) were but Types and Figures.

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 differing 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 meaneth it Spiritually, as a sign of his Body, &c, Thus also the Arians 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 Human Nature▪ Alas, there be many more false witnesses in the World, that do Violence to the Law, Zeph. 3.4. Straining God's 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 though' those here carried the matter most craftily, yet God's 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. besides, how improbable it was, that Christ speaking of his living and breathing Temple, (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 harmless 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 Represent as above, &c.

The Third point of Christ's Inditement in the Spiritual Court is, their adjureing him to tell them who he was: Hitherto the false witnesses; now comes in Caiaphas, (the Judge of the Court) to play his part against Christ: He seeing our Savior silent 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 alleged 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 Diabolical Hypocrite Insults over this Innocent Lamb of God, not at all urging him to Answer for Asserting his Innocency; but this he doth, that Christ might be seen to betray 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 Caiaphas 's Furious Importunity. 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 lies 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 Palpable Slanders (which plainly appears to have no consistency in themselves) silence is the most effectual Confutation: As to the 2. Christ is silent to Caiaphas, (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 Solomon's 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 choke 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, though' faultless in himself, this being the time not of Defense, but of Silence and Suffering, that God's 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 Accusations, &c.

Now when Caiaphas could have no Answer from Christ, either to the false Witnesses, 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. Caiaphas '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 abominable Hypocrite dare pollute and profane that Tremendous Name of God, (so called, Deut. 28.58.) Calling it in as the Author, or (at least) the Abettor of his Notorious Plots and Practises, yea, one would think, (as this story is Related, Mar. 14.61.) That Caiaphas 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 ensnare him by his words; for if he denied 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 making 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, Levite. 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 Crucify, but they shall see him in a State of Advancement, coming 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 undeniable Demonstrations of his Deity in his many Miracles, the like whereof were never wrought by any mere Mortal Man, &c. John 9.32, &c.

This brings in the third part of Christ's 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 God's Glory lies at Stake, &c. And likewise to comfort us against our Sufferings; for as Christ comforted himself now with his Future 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 Spiritual Court by Caiaphas, 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 Caiaphas, Unanimously crying, [He is Guilty of Death,] and under the pretence of that Law, Levite. 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 Murder 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 Caiaphas 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 entrap 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 Caiaphas Rent his Priestly Robes, at this pretended Blasphemy, N. B. Note well; yet did it signify the rending of the Priest-Hood from him, (which he forfeited by this unlawful Act as before) like as the rending of the Vail of the Temple at Christ's Death, was a sign of the rending away the whole Jewish Worship, from the Jewish Nation: While Caiaphas 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 gathered up, and laid in a clean place, Levite. 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 Savior, (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 upon 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 Christ's Sufferings, whereof take this short Landskip and prospect, after Sentence was Denounced against him, by the Sanhedrim 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 exposed 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, doing 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, insulting most Barbarously over him, whom they had unjustly Condemned; whereas Nature itself teacheth pity to Condemned Persons, and Prisoners, looking upon them as Sacred things, (especially this Sacred one, Holy Jesus should have been looked 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 Savior, 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 mighty 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 Christian 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 Christ's Sufferings in this Ecclesiastic 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 enforce them, seeing Christ had Capitulated with the Enemy for their Safety, N. B. Note well; Thus he freeth all his Redeemed by his Death, saying [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 denied him, and that (upon a Surprize) with Confidence, with Impudence, and with perjury, N. B. Note well; when the Devil had found him upon his own ground (in the Company of Christ's 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 prayed for him, Luke 22.31, 32. and vouchsafed a look of love towards him, even while he was concerned himself (before Caiaphas ) 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 befall 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 Ecclesiastic 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 immediately 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 Pontius 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 before 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 Increased, but They and Their Diabolical Traditions Decreased, therefore They Envied Him, (which the blessed Baptist durst not do, though he had some such like occasion and provocation, John 3.29, 30.) and did Implacably prosecute him, as thinking 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 rancor hereof that made these Wicked Men so watchful and painful, to accomplish their notorious 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 management of the most malicious enterprises: 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 Devil'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 enter 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 Hypocrisy, in straining at Gnats, and yet swallowing Camels, Mat. 23.23, 24. N. B. Note well; Twice at this time had those profane Priests and Unhallowed Hypocrites, practiced an over curious 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 Savior 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 lie in the Chest of their Treasury, yet could they well enought suffer the guilt of that Blood itself, to lie in the Chests of their Consciences: That was lawful enough, though they startled at the other as unlawful, Mat. 27.6. 2. So here they scruple again at their entering 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 dawning was the day of presenting themselves in the Temple, and offering their other Sacrifices and Peace-offerings, which were still called 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 Murder 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 outrageous 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 Favor. 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. However, 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 Chesnuts 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 Savior unto all both Jews and Gentiles. • . 2. Though they cried [ Not on the Feast day, &c.] Mat. 26.5. yet the Determinate 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 fulfil 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 Governor, 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, laboring four several times to free him out of his Murderers 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 Christ's 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 Christians (as well as those Jews ) did Pilate excel herein, though' 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 (called 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 itself, and upon its own willful folly, and now most woeful 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 & tormenting) for this is a continual Remorse without Intervals of Intermission: 'It is a Worm that never dies, Mark 9.44. but ever and forever sets the Soul upon the Rack, notwithstanding 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 forever, 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 Conscience, 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 Malefactor, &c.] John 18 30. They seemed 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 Nicodemus (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 Countryman, 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 〉 ] 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 〉 ] 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 called 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 precious 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 Heresy, 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 Caesar, 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 public and so profitable a person) Works a Miracle for payment of his Tribute, &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 falsely, 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 Honor which their blind devotion would have conferred upon him, as the Superstitious 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 lies All) but also urging Pilate to condemn him (whom they had already condemned in their Court) and so Tumultuously crying out [Crucify Him, Crucify 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 Blasphemer (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 Determination, yet these lumps of Impudence do over Magisterially impose their most malicious 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 Governors, so (2.) The Inconstancy of Common People, called too truly [the Mobile, and Neutrum modo, mas modo Vulgus, ] blowing hot and cold with the same breath, as those did here, crying Hosanna one day, and Crucify the next, both Priests and People were alike in fierceness and outrageous fury against Jesus, Luke 23.5, 21, 23, &c.

Now comes in the (Second) grand Remark; Which is the Defense Christ made for himself upon Pilate 's Examination of him. The Heathen Judge overlooks the two first Articles of those profane 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 Defilement, therefore went Pilate out to them to hear their Accusations there. 'It is 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 Disorder and Tumult) into the Palace, then more sedately sets himself to sift the business. In Christ's Answer [ Thou sayest, or Sayest Thou, this of thyself, &c.]

Observe First, That Judges are to proceed Secundum Allegata & probata, If to be Accused 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 appear 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 Caesar's is, there is no need of fear from me concerning any prejudice to the Roman Power. This is that same good confession 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 satisfaction 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. 'It is 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, therefore 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 Travels 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 Savior gave Pilate, that after this Discourse aforesaid, he labored 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 Savior by them was, 2. The worse and the more abominable, because Christ had publicly 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 Human Court, that we might be Acquitted at God's Tribunal. He Answered Nothing, because he would not hinder the work of Redemption, which he had then in hand, therefore patience and silence 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 Condemned: Insomuch that Pilate marvelled greatly, thingking possibly, Christ betrayed his own Cause by his over willful 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 palpable slanders against Christ, such as the Pagan Judge himself could not but easily perceive, 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 itself; 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 Mendacium 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 dropped by the Priests, that Christ was of Galilee, which was Herod 's Tetrarchy and Jurisdiction, Luke 3.1. therefore he, partly to Court Herod, (who was then at Jerusalem ) 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 principally 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 Favor 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 the Baptist, and Herod was exceeding glad to see Jesus, looking upon him as some cunning Inchanter, or nimble Juggler, who would show him some fine Tricks for his Court-diversion, and for feeding his Phancy with Phantastick Feats, but Christ would not gratify him with either Deed or Word, for God is not so profuse of his Power as to condescend at all times to human curiosity: 'It is 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 satisfy 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 nobody of Christ, ( Exoutheniz'd him, ver. 11. as the Greek Word is) who is our All in all, Col. 3.11.) because he would show 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 color 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 content 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 called 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 President, from whence we have these few Notes.

N. B. Note well; 1, Many desire to see Jesus, not for Jesus sake, but for some sinister 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 Miracle, &c. Therefore Pilate showed 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 gratify 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 killed 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 Virtue.

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 Supp • icij gravitate compensat. Vengeance may sleep, but never dies, it always awakes at length, as it did against Herod for setting Christ at naught, for not long after Herod himself was set at naught, 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 Lions in France, where he died of Grief (as is abovesaid) thus his scoffing 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 Insurrection and Murder, &c. a public 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, telling 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, concerning 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 skilled 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, seeing 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 Governor according 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 privilege) would never be so notoriously wicked, as to prefer such a stigmatized 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 Innocent 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 approaches. May but the subtle Serpent have admission for his Head [Intorto capite sequetur corpus.] He can easily screw in his whole Body. Nemo Repente 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 Accusing 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 dipped them oft over in his Dyefat, so oft till he made their Sins of a deep Scarlet die.

The Second Note respecting the people also is, Silly Man once and again will choose Sin before a Savior. Pilate proposeth this choice twice to the people, Mat. 27.17, 21. because he sought the favor 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 Devil 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 killed 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 Savior, a Lust shall be owned, when the Lord shall be disowned: They will honor and obey the former, yet dishonor 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 choose 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 choose?] If we then tilt the Ballance, and make Sin have more weight and worth to our Wills than a Savior, and Judge to live profanely is more eligible than to live piously, thereby we justify the Jews (who before we condemned) 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 Converted, 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 Consciences: 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 precious Pearl underfoot (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 choose a Lust before the Lord, &c. we should rather condemn ourselves.

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 public 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 become a necessary Law, Luke 23.17.) was, in its own Nature, no better than a profanation of that Holy Feast, and an Abomination to the Lord in Justifying the Wicked, 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, Crucify him, continued) was by scourging Jesus, suffering the Soldiers 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, Crucify. Him, Crucify 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 Conscience against so foul a Fact, but being but an Half-Friend to Innocent Jesus, he taketh Indirect Means to deliver him, as was his comparing him with Barabbas, and especially his ordering him to be thus grossly 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 persuaded 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 choose the lesser, This was his carnal Policy. N. B. Note well; Whereas had God's Statutes been his Counselors (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 (representing God's Room) should make such a senseless Argument as this, [ I find no fault in him, therefore I will chastise him, &c.] Who can but wonder? But Carnal Men of corrupt 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 Punishment, whereby Pilate designed to divert and satisfy 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 spinato membra vivere in Delicijs,] Saith, Bernard it is not fit, Seeing the Head was Crowned with Thorns, that the Members should be Crowned with Rose-b • ds (saith Zanchi ) 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 extreme 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, being 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 color, which did only counterfeit the color 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-Christ's: However this was not done without a marvelous Providence 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 Observation, 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 Sovereignty 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 choke the Seed of the Word slily and subtly, Mat. 13.22. over-topping the Corn, harbouring Vermin-Lusts, and at last pricking the Consciences of those that do grasp those Thorns too greedily. Vitijs & Divitijs, Vices and Riches, (in the Latin 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 Swadling 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 Vileness, and a badge of contempt cast upon him in this Red-Coat, which his Step-Mother, Cant. 3.11. The Jewish Synagogue got him scornfully Arrayed with, &c. His 3d, Was after at his Resurrection, when Christ clothed himself with Honor and Majesty, 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 dazzling Luster and Majesty, he frighted all the Priest's Guard of Soldiers 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 Heavenly 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 Devotion 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 Dishonor, 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 Lilies, 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 Profaneness 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 converse with Human Society because of their Out-lawries against them for their notorious 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 Lord's 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 Ancients) 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 Victory, &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 shows, N. B. Note well; That he who is not thoroughly 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 herein 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 Devil, for hindering Mans Redemption: But others think better, that it was a Divine, (not a Diobolical Dream) sent from God providentially, for vindicating Christ's Innocency, even while he stood at the Barr of a Pagan Judge; yea, Theophylact says further, 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 Woman's Soul: However, Pilate's Wife was so far Extraordinarily Inspired, that she sent to him this Message, [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 Apparent; Christ's 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 Savior, 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. lie N. B. Note well; That it is the Duty of Wives, to do what in them lieth, for hindering their Husbands from committing sin, as Pilate 's Wife did him: She may rise up in Judgment against such Wives, as do not only neglect this Duty; but also do promote and strength their Husbands Hands in ways of Wickedness, (as Jezebel did Ahab ) whereas their Wise Conversation, should prepare, and even pave a way for their Husband'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 Abigail stopped David, just when he was going to shed blood, 1 Sam. 25.31, 32. for which he blest his God: So the Ass stopped Balaam from sin, if it be a Wife that stops us from doing evil, 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 hindering Ass, &c. N. B. Note well; Because Pilate hearkened not to the Voice of his Wife, in this Divine Admonition effectually, but acted the contrary at the last, was he not therefore, by a just Judgment of God upon him, kicked off the Bench by the Emperor Tiberius? Soon after this he was Accused by those very Jews (whom he had now gratified) was degraded and divested of all his Honors, so Banished to Vienna in Germany, where discontents (with his own Disgrace and Ingloriousness) drove him to Destroy himself with his own hands, &c. as History relateth, 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 Children's 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 entirely 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 loath to Condemn him, not understanding why he seemeth to sell away his own Life by his strange silence, because 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 Honor and Dignity hath been done to Mordecai, for saving my Life? They Answered, there is nothing done yet for him,] Esth. 6.1, 2, 3. Hereupon the King then promoted him to great Honor for this Meritorious Action, and Delighted to do so, ver. 4.6.10, &c. So let us be asking our own Hearts, (communing with them upon our Beds, when our Sleep departeth from us, as the King's did, Psal. 4.4.) and saying to them, [what Honor 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 himself, &c. ] If our Hearts answer again, as they did. [there is nothing done yet.] Oh! For shame let something be done now to Honor Christ, (the time past of our Lives may suffice us, 1 Pet. 4.3.) 'It is 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 Mordecai, 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 ourselves forever.

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 Christ's 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 afraid,] 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 Debauched, yea, Satanized are the Debauchees of this Day, that dread not to Rend the Reverend 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 Judgment 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 chaste Joseph calls no peccadillo, a small sin, but great wickedness, and durst not therein sin against God, Gen. 39.9. And thus Holy 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 Highway 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 Savior's Absolution: To wit, Christ's Threatning him with sin, both in the Deliverers, 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 thyself, 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 thyself 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, showing him most notoriously 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 prodigious, 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 Emperor, 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 Crucify 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, cried [Hosanna] to Christ at his entering into Jerusalem; now with their loudest Clamours, cry [Crucify him,] and to show the earnestness of their Divelish Desires, they double that Outcry, saying, [Crucify him, Crucify 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 Zion, 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 Emperor Vespasian: So this fear of Man brought Pilate into a Snare, Prov 29.25. Causeth him to comply with the Clamorous Crew, to avoid the Danger of a Tumult, &c. The Second cause of his complying, was his fear of losing Caesar's Favor, fearing that more than the loss of God's: So chooses to obey the Creature's Corruptions, rather than the Creator's Commands: And in fine he loses the Favor of both, as the sequel showeth.

CHAP. XXXI.

WHen this Cowardly and Inconstant Pilate, was thus Sordidly overcome by the pressings both of Priests and People, and overawed by his fear of losing Caesar's Favor; and so (by Consequence) his Office of Power and Presidentship, then he that had been as stiff as an Oak, in absolving Christ so oft before saying, [I find-no fault in him,] becomes as supple and pliable as a Willow, and complies with the cursed Crew, to Condemn the Innocent and Faultless One, that they might lead him away to Execution: Whence do arise these few Remarks.

Remark The 1st. is, That Men of no Principle, (Magistrates or others) that Act for pleasing the People, and fear of Princes, (Dust and Ashes) more than the living God, cannot persevere in their pretended Piety or Honesty; but yields at last to the Temptation:

Remark 2d. Such as do yield to the Tempter, (whether they be Godly or Ungodly) are sure to be punished for not persevering, as was Adam for yielding to Eve, Sampson to Delilah, and Pilate here to the People, as Adam lost Paradise, and his Primitive Excellency, (both to his Person, and to his Posterity) and as Sampson lost his Strength, his Eyes, his God, and his Life thereby: So Pilate (perplexed here with Threats of Impeachment) persists not Honest in his Office, soon after he was kicked out of it by Cajus, for perverting of Justice, Banished into Germany, (as before) where through Grief and Shame, (for loosing both God's Favor, and Caesar's ) he became his own Death-Man: Eusebius, Hist. lib. 2. cap. 7. and which is worse, he stands Branded in the Bible, for Condemning the Just One, upon Everlasting Record, to the end of the World, to say nothing of his Torments for it in the other World: N. B. Note well; This should Teach all Persons to fear God above the World, we may not warp and act against the Light of our Consciences, as he did.

The 3d Remark is, Above all it concerns Magistrates to be Men fearing God, Exod. 18.21. Able and Active, Strong and Stout Hearted, well underlayed with Righteousness, as well as Riches, fearing God above all: Judges should be Men of Courage, ceur de Lions, Solomon's Throne was supported with Lions, to show what manner of Men such, as Sit in places of Judicature, should be; and what Mettal a Magistrate should be made off. The Standard of Justice, should be of Case-hardened Steel, and the Main-posts of a Common-wealth, should be Heart of Oak: Tully tells us, 'tis a Mercy to have Judges [Modo Audeant quae sentiant] so they dare but do according to the Dictates of their Consciences, which because Pilate did not do, therefore all that Evil aforesaid, by a Just Judgment of God, came upon him: As Joseph yielded not, though his Sollicitations were so oft renewed: So he and Daniel had no fault found in their Grandeur, save in the matters of their God, &c.

The 4th Remark is, It was a wonderful providence of God, that Pilate should in these his contrary Actings (of Absolving and Condemning Christ) serve God's Will (as well as his own) both God's Secret and his Revealed Will. In his Absolving Christ so often, he concurred with the Revealed Will of God, which declareth him Faultless and without Sin, Heb. 4.15. A Lamb without blemish (of Original Sin) and without spot (of Actual Sin) 1 Pet. 1.18. and in his Condemning him Pilate served the Secret Will of God, which laid upon Christ all the Sins of the whole Elect, Isa. 53.6. according to the Covenant of Redemption contracted betwixt the Father and the Son, for satisfaction of Divine Justice, and for the expiation of all our Sins. While he stood before the Bar of this Mortal Man, he stood in our stead according to the Determined Counsel of the Immortal God, Acts 4.27. N. B. Note well; Therefore Pilate serveth God's Secret Will in Condemning Christ, yet sinneth therein as it was a Disservice to God's Revealed Will, which forbids to condemn the Innocent. A Man may cross the Secret Will of God, and yet do well in so doing, as David did in Praying for the Life of his Child, which was Decreed for Death, 2 Sam. 12.16, 18. on the other hand, Pilate here serves God's Secret Will, and doth Ill, &c.

The 5th Remark is; It is marvelous Encouragement to our weak Faith, that our Lord Christ (before he was condemned) should be,

(1.) N. B. Note well; So often Absolved from all Deservings of any Death, that thereby we might escape the manifold Deaths which we have so well, and so justly deserved. It was necessary that the Innocency of Jesus should by all ways and means be Vindicated and Testified both by Pilate often, and by his Wife once, that the believing Soul might the more manifestly discern that he was not condemned, nor executed for his own Sins, but for ours.

(2.) N. B. Note well; That he was condemned for Blasphemy (which is the sum of all Sins against the first Table of the Law) before the Ecclesiastic Court, and for Sedition and Treason (which is the sum of all Sins against the Second Table) before the Civil Court, whereby he bore the Imputation of, and made a full expiation for all our Sins both against the First and Against the Second Table, and so prevent our Arraignment and Condemnation, before the Dreadful Tribunal and Justice-Seat of the great God, &c.

N. B. Note well; And (3.) 'It is no less an Encouragement to our Faith, when we look upward (beyond those two Courts aforesaid) at the Dispensation of an higher Judge (God the Father) exacting satisfaction to his Justice upon his own Eternal Son (who stood in our Human Nature as our Surety and in our stead) for all our Sins, while he stood before Pontius Pilate by whom he was Condemned and Delivered to be Crucified. Divine Justice will not Acquit the Sinner without a condign Ransom, not the Redeemer without a congruous Satisfaction, yet Divine Mercy Accepts Satisfaction for the Sins of many from one Man in the name of all for whom he Died, Mat. 20.28.

The 6th Remark is; When Pilate could not prevail with his three times Justifying our blessed Jesus, Mat. 27.24. but the Tumultuous cries both of Priests and People prevailed against him, Luke 23.23. He willing to content them, Mark 15.15. Passed Sentence upon Christ, Luke 23.24. but before he could thus Act against his own Conscience, He took Water and Washed his hands before the Multitude, saying, I am Innocent of the Blood of this Just Person, See ye to it, Mat. 27.24. Thus this poor Ignorant Pagan easily deceived himself, thinking that himself was free of that Sin, which the Priests and People pressed him to: Whereas all the Water in the Sea would not be able to Wash off the guilt of that Sin. N. B. Note well; Water is too weak an Element for purging of that which cannot be purged but by the Blood of Christ here, or by the Fire of Hell hereafter. Manus Abluit Pilatus & Cor polluit: He cleansed his Hands indeed, and grossly mistaking did as much as say [the guilt of this Innocent Blood shall no more stick upon my Conscience, than doth any Filth upon my Washed Hands now clean wiped off] yet all this while he minded not the main and principal duty of Purifying his Heart, Jam. 4.8. & Jer. 4.14. He did not purge but pollute it by his following Fact, in delivering up Jesus into the hands of the Jews to be Crucified, Matth. 27.26. Mark 15.15. Luke 23.24. & John 19.16. Though he said to the Priests [See ye to it,] wherein they were paid with their own Coin, with their own very Words, for they had said to Judas [See thou to it,] Mat. 27.4. and now ver. 24. their own very words [See ye to it,] are Retorted upon them by a just Judgment of God: With what measure ye measure out to others, the same shall be measured out to you again, Mat. 7.2. They Reap as they Sow, Drink as they Brew, and are served with their own Sauce, according to the Law of Retaliation: Thought Pilate judged Wickedly in condemning Christ to be Crucified, yet doth he Judge Righteously herein, in saying to the Christ-Killers [See ye to it,] for whatsoever be the fault of Tools and Instruments in any Wicked Fact (as Pilate was) the prime Authors and Ins ••• tours (as the Priests were) have the deepest Tincture of Guilt upon them. The mad multitude answered, [His Blood be on Us and Ours,] Mat. 27.25. Behold the stupefaction of their seared Consciences, They bid Defiance to the Great God, who said [Amen] to this woeful Curse, wherein They denounced their own direful Doom, which dogs, them to this very Day. Let Dammes read Numb. 14.28. and abhor Imprecations, &c. These Words Pilate spake to the Priests (as some say) in the Chief Priest's Hall (he going thither to content them, when they scrupled to go into his Common-Hall) or it was (as others say) in some Public Judgment Seat, set up for this purpose at his own Gate, where the Priests and People at the first Assembled, and there patiently waited till they had their Will. Now follow the four Preambles or Antecedent Circumstances of Christ's Crucifixion; As,

First, At this Gabbatha or Pavement, John 19.13. of Gabbah to Raise (because this Tribunal was Raised up for Pilate to pronounce the Damning Sentence upon Christ, &c. ) did the cruel Kill-Christ's strip him of his Purple Robes of Mockery, Mat. 27.31. & Mark 15.20. when they had wearied themselves with Mocking Christ in them. Yet did they let the Crown of Thorns (which they had fast fixed, by driving the Thorns [ 〈 in non-Latin alphabet 〉 ] into his Holy Head with Batts and Blows, Mat. 27.30, &c.) alone still upon his Head to be Crucified therein, so some suppose because the Evangelists speak only of putting off the Purple, Mat. 27.31, &c.

Secondly. They put his own Raiment upon him, namely his own Wearing Cloaths, Mark 15.20. wherein was the over-ruling hand of God, that All men seeing him to suffer in his own Habit, might Acknowledge, that it was the very He himself and not Another, that suffered in his stead, as Mahomet in his Quran blasphemously Asserteth, though in other things he speaketh honourably of him, yet dareth to Deny that Christ was Crucified, but we were cheated with another for him.

Thirdly, They led him away, Mat. 27.31, &c. quite out of the City, unto Golgotha the place of Skulls, in the posture of bearing that heavy Cross upon his Shoulders, which should suddenly bear the weight of his Body, as Isaac (his Type) had done before, Gen. 22.6. bearing the Wood that was to burn him. Christ was led out of the Gate, fore-signified by the Burnt-offerings which were burnt without the Camp, to show that he was the true Piacular and Satisfactory Sacrifice, not only for the Jews within, but also for the Gentiles without the Pale, Heb. 13.11, 12, 13. This Golgotha or Calvary was a filthy noisome place, where not only the Garbage of the City, but also the Skulls and Bones of Malefactors (formerly Executed) lay to offend both Christ's Sight and Smell.

Fourthly, They Compel Simon of Cyrene to bear the small end of the Cross after Jesus (if not the whole Tree) Luke 23.26. 'It is easy to suppose, that by this time our Lord must faint under the Burden, his Agony in the Garden, his being Tossed too and fro, and toiled all Night by the Soldiers, one while before Caiaphas, and another while before Pilate, his Scourges, Buffets, &c. must needs spend him very much. Now is he no longer able to bear the Cross: None of the Multitude (for shame) would help him. N. B. Note well; The Death of the Cross was so abhorred of all, no Jew would touch the Cross, no nor this Simon (whom some suppose to be a Cyrenian-Gentile ) therefore was he compelled to do it, Mat. 27.32. & Luke 23.26. coming fresh out of the Field, or Country, him they lay hold of, lays the low end upon him, not so much for the easing of a fainting Christ, as to hasten the Execution, and to keep him alive till he came to it; Hence have we these many Remarks.

1st, That Christ was thus stripped twice, to Expiate the Sin which brought the shame of Nakedness upon the First Adam, and that we may be clothed with the Robes of his Righteousness: And that he might bring us to Paradise, out of which Adam was cast as soon as he was clothed, &c.

The 2d Remark is; Christ was Mocked in three places. 1. In the House of the High Priest, Luke 22.63. 2. In the Hall of Herod, Luke 23.11. And 3. In Pilate 's place of Judicature, Mat. 27.31. Mark 15.20. This was done while the Cross war making ready, and the Inscription was a fixing upon it, He was mocked of Wicked Men, that we might be commended by the Most Holy God, 2 Cor. 10.18. and have his Euge, Mat. 25.34. This shows, Priests, Princes, Presidents as well as People are all mockers of Christ.

The 3d Remark is; We are naturally backward, and hang off, shrinking in the Shoulder, and all of us come off heavily when we are called upon to take up our Cross, and follow Christ, Mat. 16.24. as Simon here did, who was compelled to carry it after Christ, and as Peter was Pinioned and carried Prisoner whither he would not, John 21.18. This cannot be done till Carnal-Self be denied and undone, &c.

The 4th Remark is, Believers have communion with Christ in bearing the Cross, as Simon here, who did but bear up the smaller and lighter end thereof upon his Shoulders, the Cross and heavier end lay still upon the Shoulders of Christ. N. B. Note well, This may be very comfortable to us to consider, that while we are filling up the Afflictions of Christ, Col. 1.24. and bearing his Cross, yet the heavier end lies upon him, (remember Christ has a great load and burden already, add not but be sparing of Sin.) Our part is but the Small End, yea the Chips and Shivers of his Cross.

The 5th Remark is; We must go out of the Camp of Sin, and out of the Vanities of the World to come to the right Altar, &c. Heb. 13.10, 12, 13. The Jews Law was, that such as were put to Death, it should be done without the Camp, Numb. 15.35. and without the City, 1 Kin. 21.13. when our Lord Christ is made [Furcifer] a bearer of his Cross, Murmur not at any Indignities or Expulsions put upon us.

The 6th Remark is; Let us put all our Sins upon the Head of this Holy Oblation, Lev. 16.27. Christ went out of the Old Jerusalem to bring us into the New, and to fit us for the Society of Angels.

After the Preambles come the Concomitants of Christ's Execution, the 1st is the place where; Now is Christ brought to Golgotha (where, the Ancients say, Adam was Buried, and where Abraham offered his Son Isaac ) that place of a Skull, not only to encourage us in suffering for Christ in the worst of places (as he did for us) but also to assure us, that his Death is Life to the Dead: As in Adam all die, so in Christ all are made Alive, 1 Cor. 15.22. Hereupon saith Epiphanius, we may marvel that our Lord was Crucified in Golgotha, the place where Adam 's Body lay Buried (for saith he) when Adam was cast out of Paradise, he went in his wanderings) to the place where Jerusalem was after built, and there dying, he was buried in this very ground called Calvary, because his Skull was found there, thence had it this Denomination [The Place of a Skull.] In this History (saith he) there is a Mystery, that the Second Adam should be Crucified in the same place where the First Adam lay Buried, denoting how the Blood Christ shed upon the Cross, besprinkled the Relicks of our First Father, and thereby all that Defilement (derived from the first Sin upon all Mankind) is purged away. To this Opinion (as to a Truth) do Athanasius (de passion Domini) Cyprian (de Resurrectione) Ambrose in Luke 23. and Theophylact (in Mat. 27, &c. All unanimously subscribe, so that Origen, who first improved this Tradition, stood not alone in this quaint and curious Notion, N. B. Note well;