Exposition of John

John, omitting Christ's agony in the garden, as having been largely spoken to by the rest, and contenting himself to record (in this part of the Chapter) how he was taken and bound there, and carried away from thence; He doth premit three necessary particulars to that Naration; The first whereof, (in these verses) is the convening of all parties in this place, He first records how Jesus, after the former sweet exercise, goeth out of the City to this garden beyond the brook Cedron, wi • h his disciples v. 1. Next, he declareth that this being a place frequently haunted by Christ and his disciples, and so known to Judas, v. 2. He came there well guarded, to take him, v. 3. I need not here insist to describe this garden, nor yet to show that as Adam sinned in a garden, so Christ would suffer in a garden, to expiate the guilt of this sin in all his people. But we may from v. 1. Learn, 1. It is the duty of Christ's followers, not to expect always so sweet a life as preaching, hearing, communicating and prayer, but to lay their account that after such exercises, they may be called to suffer, and after fair blenks, may meet with black storms; for, so much doth Christ's example teach, who, when he had spoken these words, (in preaching and prayer, and had instistute and celebrate the Supper) he went forth, &c. to his trial. 2. Such as have committed themselves to God, and lest any of whom they have charge, on him, may very safely leave them in the midst of hazards, and themselves hazard to look trouble in the face; for, more particularly, When Jesus had spoken these words, (in the former prayer, wherein he had prayed to the Father for himself, and left his disciples upon him) he went forth to encounter death, and is not afraid to be taken from his disciples, and leave them in the world, since he had put them in so sure a hand. 3. It is the duty of the Lord's people to be resolute in undergoing suffering, and to offer themselves voluntarily to God, to underly it, in so far as they have a calling; And herein Christ is an eminent pattern, who went forth over the brook Cedron (a little brook running betwixt Jerusalem and the mount of Olives, of which see 2 King 23.6. and elsewhere) and entered into the garden, where he was to meet with several conflicts. 4. His taking his disciples with him, and their following of him, may serve to teach; Partly, how affectionately Christ is to be followed, when he is foretelling of his departure; for, on their part it imports their hanging on him, Luk. 22 39. as Elisha did on Elijah till the fiery chariot parted them. Partly, That we should be thrifty in spending every moment of our time, whatever encumbrances we have; for, Christ in all this throng, took them with him, that by the way he might inform them of their scattering, and appoint the meeting place after his resurrection, as it is recorded, Matth. 26.31, 32. Partly, That Christ hath sanctified in his own person, the desolate and low condition of his people, wherein they would be glad of the meanest encouragement, even from the company of weak Christians, and yet cannot have it; for, he also took them with him that they might watch with him in his agony, wherein yet they disappointed him, as is recorded Mat. 26.38, 40. And partly, That as naturally we are averse from trouble, especially from suffering for Christ; So it is his people's duty to train and breed themselves for such lots, both by the observation of the courage of others, Heb. 6.12. and 12.1. (which, no doubt, made many in the primitive times so stout) and by the observation of their own weakness in lesser assays, that being humbled thereby, they may put themselves in Christ's hand, who may make notable instruments of these who at first are very weak; Therefore also did he take them with him, not that they might suffer at this time, but that they might be bred for their after sufferings, by beholding his courage and power, and by getting a taste of their own weakness, to make them more self-denied, and eager to recover themselves at another time. 5. Such as would bear out under trial and persecution, ought not to be found sleeping, but in the first place should make all sure with God, that trial do not surprise them, while they have not entreated the face of the Lord, 1 Sam. 13.12. Therefore also doth he enter into the Garden, that there he may endure his agony, and wrestle with his Father, before Judas came, as is cleared by the rest.

From v. 2, 3. Learn, 1. As it is our duty to be very diligent with God when troubles are eminent or incumbent; So we ought not to leave all to the pinch of extremity, but should be making ready beforehand; for, Jesus ofttimes resorted thither with his disciples. See Luk. 21.37. and 22.39. And this he did, not only to sanctify unto his followers ill entertainment, notwithstanding the services they do to the world, as he preached all day, and yet lay in the fields all night, Luke 21.37. or, to sanctify essays of hazards and trials, whereby they are fitted for greater trouble when it cometh; as he was long before so pursued, as he could not conveniently lodge by night in Jerusalem; But further, he did this, that in the night time he might give himself there to prayer, (as was his custom,) Mat. 14. • 3.) and that before his Agony came. 2. As believers ought not to rush upon trials without a calling, so they ought not timorously to decline them, but should set their face toward them, Luke 9.51. Mark 10.32. for he went where Judas knew the place, to show that as he would not run to Judas, so he would not go out of his usual way, though he knew his knowing of it would afford him an advantage. 3. Christ may be persecuted by men who have been very eminent in his service; even by one of his twelve Apostles, as Judas was, and by them who in their office were types of himself, such as the chief Priests were. And this should prevent our stumbling at the defection of such, and by this all are warned, that were they never so eminent, or had stood never so long, yet they ought to take heed of an entertained idol, lest that draw them in the snare, as these Priests were by their credit, and Judas by his love to the world. 4. Wicked apostates and persecutors are not asleep in their designs and actings, but are very vigilant and active, when, it may be, Christ's followers are asleep and careless; for, in the dark night Judas cometh with his crew, and that at the time when Christ could not get his disciples kept awake, as is recorded, Matth. 26.45, 46, 47. 5. Christ will not stand to let persecutors have all outward advantages of him, that so his victory over them may be more conspicuous; for, therefore is there a Judas who knew his retiring places, to lead out a band of men, (of these Romans who kept the Tower next the Temple, whether with Pilate's consent or not, is not needful to determine) and officers or servants from the chief Priests and Pharisees, and that with lanternes, and torches, and weapons. And all this against Christ him alone. They made use of lanternes and torches, although it was full moon at the time of the feast, that so they might be sure to find him out. 6. Persecutors want not their own fears and tossings, in the violent courses they undertake against Christ and his people; but may have, ofttimes, more perplexity, then the sufferers have in bearing what they are permitted to inflict; for, therefore also was it that Judas came, and they sent him thus attended and provided; even out of fear lest the matter should miscarry.

The second thing premitted to Christ's taking in the Garden, is, a conference betwixt him and them who came to take him. The conference is twofold, or the same conference twice repeated, in order to his twofold scope in it. His scope in the first conference (in these verses) is, to give a proof of his Deity, even in this his low condition, as may be gathered from the progress. In it we may consider, 1. The posture wherein Christ was at their coming, v. 4.— which was the cause of his so courageous going out to them, and his conferring so mildly with them; where it is to be conceived, as is recorded by the rest, that he is now a little eased of his Agony, Luke 22.43. and that (as is here recorded) he saw clearly through all the sufferings he was to meet with, and so is composed in his mind. 2. The conference itself, v. 4, 5. wherein, enquiring and getting an account that they were seeking Jesus, he meekly informs that it was he. 3. The effect that followed upon this declaration, v. 6. his meek word is accompanied with so much divine power, that upon the hearing thereof, they fall backward to the ground.

From v. 4, 5. Learn, 1. Peace with God in a trial will make all the rest of the trial, in so far as it is outward, very easy; for, his stout and meek going forth to encounter trouble, followeth upon his ease of his Agony. 2. The Lord can so order the exercises of his people, as however they may have heavy pressures upon their mind; yet he can intermit the extremity thereof when they need strength for outward difficulties, and let it return again when the strait is over; for, so it seemeth did he deal with his Son, who though he had an inward Agony all the while of his passion, yet the violence thereof is intermitted in the Garden, when they came to him, and we hear no more of it till they leave him on the Cross, where again he is made to cry out of it. 3. The consideration of the inevitablenesse of trouble, in God's providence, ought to make us willingly stoop thereunto; especially, when we have tasted of former gracious deliverances and preservation, we ought to stoop when his hour cometh, and not seek always to be free; for, Jesus therefore knowing all things that should come upon him, went forth; That is, knowing that this was the time of his suffering, and that now he was not to be preserved and hid as formerly, he went forth to them, and not away, as at other times he had done. 4. There is nothing makes us more readily to be dashed with trouble, then our not knowing or considering what trouble is: when we misrepresent trouble, it terrifieth, but when we look, not only on the necessity and inevitablenesse, but on the usefulness, measure, and event of it, it will appear much more tolerable, and rather a friend then an enemy; for, so much also is imported in this, Jesus knowing all thing • , &c. went forth. He saw through his sufferings what they should be, and what they would tend to, and therefore was not afraid, but went forth. 5. Such as are at peace with God, and have seen through their sufferings, will be in a very composed frame, and at themselves, in the height thereof; for, this conference and enquiry, Whom seek ye? imports not any ignorance or curiosity, but, that on his part, he was meek and composed, his Agony being somewhat settled, and he seeing through his trouble. 6. It concerns persecutors to take good heed what they are doing, and especially to consider with whom they have to do, and against whom their attempts are; for, this question, Whom seek ye? as to them, imports that they should have considered whom they were seeking, which if they had well considered, they had not done as they did, 1 Cor. 2.8. 7. The Lord, when he pleaseth, can hide and preserve his people, not only among lions and in sires, but even in the midst of their foes; for, their answer importeth, that at first, albeit Judas stood with them, yet they knew him not, otherwise they had not so spoken, we seek Jesus of Nazareth, but we seek thee. See Gen. 19.11. 2 Kings 16.18, 19, &c. Jer. 36.26. 8. It is the usual trade of Satan and his instruments, to hide Christ and his followers with reproachful titles, that under these they may persecute them more securely; for, so much doth the name given to Christ by them, Jesus of Nazareth, import, A contemptible and false designation, invented by the Pharisees, and i • stilled into the multitudes head, that so they might •• e more safely persecute him, without fea • ing to wrong their Messiah, who was to come out of Bethlehem. And this may warn us, that where Christ and his Ordinances are traduced, contemned and reproached, there he may be crucified. 9. Christ our Lord did not shift trouble, but voluntarily offered himself when he was sought in his people's stead, that so enemies might blame themselves if they were not satisfied; Therefore, saith he, I am he, and shifts it not. 10. It is subjoined to this answer, that Judas which betrayed him, stood with them, not only to point out Christ's meekness, who gives this answer, though provoked by his presence. And to point out the Providence of God, who hid him that he could not be known, though Judas was with them. But further it points out, That Apostates will grow very impudent, and that this is taken notice of by Christ; Therefore, it is marked, that in this black course, Judas impudently stood with them.

From v, 6. Learn, 1. It was not the power of men prevailing over Christ, but his own willingness, that brought him to suffer; nor would Christ have anything to out shine his affection in his sufferings; Therefore before he is taken, he causeth them go backward, and fall to the ground, to testify that they could not have taken him, unless he had consented to it. 2. It is a very dreadful and terrible thing to be in opposition to Christ, how con • emptible soever he and his followers seem to be; for, so much doth this shake upon them who came to take him, teach us. 3. Believers may expect that much of divine power will be manifested upon and about them, in their sufferings; for, so did Christ their forerunner find in his sufferings. 4. Proofs of God's power are to be expected by sufferers, not so much to exempt them from suffering and trouble; as (beside their being inwardly supported thereby) to convince enemies, if possible, and to let see what he can do, if it were needful; for, such was the proof Christ got here, in that they went backward, and fell to the ground, whereby he convinced them of the evil of their way, and how ineffectual he could make it, if he pleased, though he let the trial go on. 5. The Word of Christ, how contemptible soever it seem to be, is full of Majesty, and accompanied with divine power, and terror to his enemies, when he pleaseth to let it out; for, As soon as he said to them I am he, they went backward, &c. And if his Lambs voice was so terrible, how dreadful will he be, when he roars as a Lion? and if that sweet word, I am he, which comforted the disciples, John 6.20. be their terror, how terrible will it be, when he speaks to them as they deserve?

In these verses is contained Christ's second conference with these men, his scope in which is to exempt his disciples from the trial. In order to which, they (as appears) rising and coming forward again, he propounds the former question, and getting the same answer that formerly they gave, v. 7. he binds them to their Commission, offering himself, and will have his disciples exempted, v. 8. which is amplified from a commendation of his fidelity, in that he would perform that word so lately spoken, chap. 17.12. v. 9. Whence learn, 1. Some of the sons of Adam, and especially persecutors, may be so far given up to obduration, a feared conscience, and desperate wickedness, as even wonders wrought upon them and against them in their evil course, will not avail to reclaim them; but they will either be insensible of the Lord's hand, or s • eing it, they will harden themselves the more to go on; for, albeit by their former fall, they might have been convinced of his Power and Godhead, yet they will not quit their wicked course, but come again avowing that they seek him. 2. Christ himself is the great Butt of persecutors malice; so long as he was in the world the stream of their malice ran against him, and when they assault his followers, it is because they cannot reach him. He is first hated of the world, and they for his sake, and could the world reach him in heaven, they would not much trouble themselves with his followers; for, so much may be gathered from their Profession, we seek Jesus of Nazareth, being compared with what Christ makes out of it, v. 8. that the disciples must be free, as not minded by them, nor put in their Commission by these who sent them. 3. Christ in the throng of his own trials, is yet mindful of his followers, to preserve and care for them; for, when he is to enter the lists himself, he is solicitous for his disciples, I am he, let these go away. 4. Christ in his lowest and suffering condition, doth set bounds to persecutors which they cannot transgress; for, his reasoning, If therefore ye seek me, let these go their way, had been of small force with these absurd men, for the exemp • ing of his disciples, if there had not been a commanding power with it to bound them, as it did. 5. Christ's offering of himself to undergo his bitter sufferings, doth indeed exempt his people from the like; and he goeth betwixt them and all storms in so far as they are destroying: for, so much may be gathered from his reasoning in this particular, If ye seek me, let these go their way. Albeit he do not exempt his followers from outward troubles, as he did the disciples at that time; yet his offering himself unto, and underlying that cursed death, did exempt them, and all his own, from that punishment due to sin, and satisfaction required by justice for it. So that when justice challengeth them, they may send it to Christ who was taken for them all. And as for outward afflictions, all that they meet with are but some few drops, sanctified and sweetened to them, by his essaying of that lot before them. 6. Christ is so tender of his followers, that he will not put them to any trial, till they be ripe and fitted for it; so that when he sends a trial, we are to reckon that we will be enabled for it, if it were but because he sends it, provided we do not cast away our strength, nor sin it away from us; for, therefore would he have them let these go their way for this time, because they were but yet weak, till after his resurrection, that the Spirit was poured out upon them. 7. Christ is a faithful Keeper and Performer of his Word, and they are not ill provided, who have but his naked word to uphold and assure their hearts in greatest extremities; for, this was also a reason why he would exempt them at this time, That the saying might be fulfilled which he spake, Of them which thou gavest me, I have lost none. 8. What Christ hath done for his people, may be looked on as a pledge of what he will still do, according as they need; for, that account which Christ makes of his by-past diligence, ch. 17.12. is here looked on as a promise to be fulfilled in their preservation at this time also. And that not only because in that passage he gave an account of his whole care till his removal from them, and so of this also, though not yet manifested, but also, that we may be assured that he will never change his way with his people, so long as they need it. 9. That sweet word, chap. 17.12. is here applied to bodily preservation from an outward trouble, though it chiefly point at their souls preservation from the evil, as he explains it, chap. 17.15. when he prays for the continuance of that preservation from the Father; because that not only during the time of his being with them, he did indeed hide them from outward troubles, as here was verified. But further, in sparing them outwardly at this time, he had also a respect to their souls, which might have been crushed, had they been engaged in trial, as Peters experience makes evident. And so it teacheth, That as to tender the body and outward man with prejudice to the soul, is great cruelty: so where Christ undertakes the charge of men's soul, he will also have a care of their body and outward condition, in subserviencie to their souls welfare. He will respect their very bodies and outward man, and will not expose them to hazards, save when it is for their souls good, and when he is to get service thereby, And he will make it evident at last, that he is not prodigal of their bodies, nor casts them away, when he exposeth them to suffering.

The third thing premitted to Christ's taking and binding, is, his reprehension of Peters rash behavior. Christ being a taking (as it is, Mark 14.46, 47.) the disciples inquire if they should fight, and before Christ return an answer, Peter, in his furious zeal, breaks forth, ( Luke 22.49, 50.) and cuts off the right ear of one of the servants of the High Priest, whose name is here recorded, for further confirmation of the truth of the History. This carriage Christ reproves, bidding Peter put up his sword, not to be reserved for a fitter time, to be employed in any Churchmans hands, but to teach him, that these were not his weapons. And whereas the other Evangelists record several reasons of this reproof and command; (Namely, that this fact was without the bounds of his calling; That he needed not such poor shifts, having other help enough, if it were needful; That he would not have the Scripture made a liar; and, That he ought to suffer this far, being not yet hardly handled, or suffer them to go so far as God hath permitted them; all which are held out, Matth. 26.52, 53, 54. Luke 22, 51.) The beloved disciple takes most notice of that reason wherein love shined so conspicuously; That he would drink that cup of affliction which the Father had given him to drink for the good of his people.

From v. 10. Learn, 1. Men may do things which seem to speak much zeal and affection to Christ, which yet are full of dross, and reprovable before him; for, albeit it was great stoutness in the disciples, to offer their service to Christ against the whole band, with their two rusty blades, and in Peter, to hazard his life among them; yet Christ's entertainment of this offered service showeth how unsavory it was. 2. It is a great fault in men, to run upon a service to which they have no calling, did the service seem to speak never so much zeal; for, it was Peters fault, being a private man, to run to a sword to fight for his Master. 3. It is a great blemish in men, not to be solid, but full of flashes, and sudden violent resolutions and actings; which as they ordinarily drive men to debord in going about that which is right, so they ofttimes end in as great an extremity of turning their back on what is right; for, this was also Peters fault: Others of them (no doubt) had as much love to Chr • st, and as much valor as he, had they been called to show it; But he was a rash and forward man, soon set on foot to what seemed good, but with much of his own spirit and wrath, which worketh not the righteousness of God, and as soon driven to an extremity of fear and fainting, as afterward we will find. 4. Men cannot go right (whatever their way, or zeal in it, seem to be) who wait not upon direction, but either neglect to seek it, or having sought it, do neglect to wait for his light, and run the way unto which their own spirits incline; for, so also did Peter here, all of them having inquired at Christ, he prevents an answer by following his own inclination, Luke 22. 5. It is a great evidence of men's distempers, when they will not learn to overcome by suffering, but would repel one injury with another: when all the out-gate of trials they look for, is how to bear them down, or fall upon the inflicters of them, but know not that to suffer and stoop is an out-gate, Rom. 12.19, 20, 21. for, this also was Peters fault, that he could fight, but not suffer.

From v. 11. Learn, 1. It is a great sign of Christ's love, that he reproves his people for their faults; for, he reproves not Judas and the band so sharply, (though he give them a check, Luke 22.53) as he doth Peter, Then said Jesus unto Peter, put up thy sword into the sheath, &c. 2. Afflictions are measured by God to his people, both for quantity and quality: Therefore, are they called a Cup, which, as it is a comfort to the godly, that their lot is in a friends hand, so it may terrify the wicked, whose lot is also carved out, and who will not get so much affliction as they please; but so much as the justice of God seeth meet to measure out unto them, Psal. 75 8. 3. It may sweeten the lot of Christ and his followers, that even the bitterest potions come not from God as a Judge, but as a Father: for, even all that Christ drank (and it was very bitter) was the Cup which my Father hath given me. 4. Subjection unto God doth well become his people, and to see them endure that willingly, which he calls them unto; for, by this means the cross is made sweet, whereas rebellion and want of subjection is the very curse of crosses; Therefore doth Christ appear so eminent in subjection; The Cup which my Father hath given me, shall I not drink it? See Matth. 26 39, 45. 5. Love to God, and faith in his love, will make any condition carved out by him, sweet to us, and us submissive to undergo it; considering that nothing but good can be expected from him, who is goodness and love it self; for, so doth Christ argue, The Cup which my Father hath given me, shall I not drink it? His love to his Father, and his seeing him a Father in it, made him stoop to it. 6. Christ did so love his Father, and to suffer for his people, as he would not be hindered to suffer, but drank that cup heartily, as minding to be often refreshed with his people's love to him again, who had so loved them; for, when Peter did what he could to impede his sufferings, he saith, Should I not drink that Cup? 7. Such as would entertain submission in bearing hard lots, ought to repel all thoughts of outgate and ease, and hold their eye still upon their trial, lest squint-looks toward a possibility or probability of deliverance, do blunt their resolutions; Therefore doth Christ repel anything that Peter, by his carriage, might suggest of escaping that danger, Should I not drink the Cup? See also Mat. 16.23.

In these verses is recorded how Christ was taken and bound in the garden, and carried away to the High Priests, Annas and Caiaphas the last of which is described from that coun • el which he gave before this time concerning Christ, ch 11 50. to show that he was Christ's inveterate enemy, and would be very earnest to have his own project take effect F • r clearing this purpose, Consider, 1. As for that corruption, that this Priesthood is reckoned by years, see what is said on chap. 11.49, 50. But the greater difficulty is, which of the two, Annas, or Caiaphas, was the High Priest that year. The Parenthesis in our Translation (which hath no ground in the Original, and is contrary to the way of placing it in our old Translation) would seem to imply that Annas was he, who indeed before this time had this office, and was before Caiaphas in dignity, Luke 3.2. And afterward we find him in office, Acts 4.6. But for clearing of it; in general, it need not stumble us that we find in Scripture both of them called High Priests at once. For in the Jewish Church the High Priest, (called also the chief Priest ) had his Sagan, or deputy, who in case of his infirmity or pollution, did minister for him, and is called the second Priest, 2 Kings 25.18. Jer. 52.24. and so both of them might be in place at once. Now in particular, not only the Jewish history, but the Scripture itself makes it apparent, that Caiaphas was the High or chief Priest at that time; for, so he is called, chap. 11.49 and here also, the parenthesis being laid aside, 1. Therefore also it is that Christ is sent by Annas to him, v. 24. as to the High Priest, and it is before him, and the Council convened in his house, (as the other Evangelists record) that Christ is examined and condemned, whereas the Council might have been convened at Annas house, had he been in chief office. So the meaning of v. 13. is only this, That Christ being taken is brought first to Annas his house; partly, as being nearest to them, and partly, out of respect to him, as having been sometime High Priest, and now father in law to the High Priest; and to refresh him with a spectacle so grateful to him, seeing (as may be gathered from v. 24.) he went not to the Council himself, but sent Christ thither. Consider, 2. As for the place wherein Peter denied his Master, and Christ was examined before the High Priest, Albeit John do insert Peters first fall, and part of Christ's examination, before he mention that he was sent to Caiaphas, v. 24. and so should seem to pass over anything he endured in the hall of Caiaphas: And albeit it be all one, as to the truth of the doctrine in itself, whether these things fell out in Annas or Caiaphas hall: Yet the other Evangelists make it clear (see Matth. 26.57, 58. &c.) that these things were done before Caiaphas and in his hall. And we are to conceive that Christ being brought to Annas, he sent him immediately to Caiaphas his house where the Council was convened, where Peter denied him, and he was examined. And so that v. 24, is immediately to be subjoined to v. 13. it being subjoined there to his examination, not as done after that, but only th • t John may clear how Christ came to be examined before the high Priest, even because Annas had sent him thither, though he had not mentioned it before. And for this cause also it is, that, v. 14. Caiaphas is described, from his inveterate malice, as supposing that Christ was now brought before him, as is also set down in the Margent of our Bibles, out of some Original copies.

From this purpose Learn, 1. Albeit the Lord seem not to regard who wrong his children and people; yet he doth take notice of all of them, in due time to requite it; for, here, he takes notice who took Christ, both of the band, and their Captain, and of the officers of the Jews. See Isa. 47.6. 2. Christ being taken and bound, doth serve to teach; Partly, that everyone of Adams posterity, is by nature a bond-servant and slave to sin, and liable to justice; for, he behooved to be bound, to expiate this slavery of his own. Partly, That by Christ's being bound, such as are given to him, have a right purchased to be free from this slavery and bondage, whereof they are made partakers by coming to him; for, by his being bound, his own are freed. And they ought to be so much the more strictly tied in the bonds of love to him, and should endeavor to enjoy their privilege, and freedom from the slavery of sin and terrors of the Law, and from a spirit of bondage. 3. As it is a sad judgment on men, when they delight to see the bonds of Christ and his followers; So it may be their lot to be made a grateful spectacle to their enemies, and this Christ hath sanctified in his own person; for, they led him away to Annas first, &c Which was an evidence of his wicked disposition, that he longed for such a sight; And is an instruction to Saints, informing them what their lot may be, since their Head and Lord was carried from place to place, (even to Herod, as is marked by the rest) to be a spectacle to his enemies. See 1 Cor. 4.9. 4 Let Churches or persons glory never so much in their privileges; Yet all men are but liars, and the most eminent of them may degenerate so far, as to corrupt the Ordinances of God, and become most bitter enemies unto Jesus Christ and his truth; for, albeit the Church of the Jews had as fair promises as any particular Church; yet even there, the Ordinance of the Priesthood is degenerate from the first institution, and become an annual or yearly office; and the high Priest and his Father-in-law are they who take most pleasure in beholding the sufferings of Christ; Yea, who have greatest hand in them. 5. Christ, in his suffering, met with all extremities and disadvantages, that so he might sanctify such lots unto his people, and might purchase to them (when he saw it good for them) more tender usage in their sufferings; for, therefore it is marked, v. 14. who this Caiaphas was, Not only to show that the malicious designs and projects of persecutors are not forgotten by God, however he spare them for a time; But that we might know, Christ had to do with an inveterate and bitter enemy. And from this it floweth, that sometime his followers find bitter usage and extreme violence, very easy and sweet, and, (on the other hand) that sometime they find even enemies and persecutors more mild and compassionate. See Ps. 106.46. Jer. 15.11.

Followeth the second part of the Chapter, containing an account of what occurred in the high Priests hall; It consisteth of three branches In the first whereof (to v. 19.) Peters first slip and denial of his Master is recorded. In these verses is declared how Peter cometh to get into the place of trial: Namely, that (with another disciple known to the high Priest) following his Master a far off, he is stopped at the door when the other got in, till that other disciple, making use of his acquaintance in the house, removeth that stop. For clearing whereof, Consider, 1. As for that other Disciple known to the high Priest (and, as appears by his dealing with the maid, to his family also.) Albeit it may seem to have been John the beloved Disciple, who useth thus to speak of himself in the third person, as chap. 20.2, 3, 4. and elsewhere: Yet there is no sufficient ground to think that it was either he, or any other of the eleven. For it is not very probable that obscure men, who for three years and an half had been disciples to Christ, should yet (any of them) be so familiar in the high Priests house, who was so cruel an enemy to Jesus. And therefore it should seem he was one of Christ's hidden disciples (of whom Chap. 12.42.) who hearing of the business, followed on with Peter (whom it seemeth he met by the way) and got easy access by reason of his acquaintance there. Consider, 2. As for this practice of Peter; (or of John either, if so be that other was he) Albeit it was not unmeet Christ should have some witnesses there, to mark all that was done, and an hidden disciple might act that part well enough: Yet seeing all the eleven Disciples were dismissed at that time, v. 8. and warned of their hazard, and the trysting place assigned after his Resurrection, Matth. 26.31, 32. and particularly, Peter being forewarned of his fall, Matth. 26.33, 34. and that he could not follow his Master now, John 13.36. It may be concluded that he did rashly, (however, it seem, affectionately) thus to hazard in such a place of trial: Especially, having no other errand, (as is marked, Mat. 26.58.) but only to see the end, to applaud and congratulate his Master, if he escaped, and to shift for himself, if it fell out otherwise. Doctrine 1. The Lord's people may draw themselves under many self-created crosses and trials; Not only in so far as by sin they procure they should be inflicted, Jer. 2.19. or by their bitterness and unbelief do render their own condition grievous unto them, as Jonah did: But more especially, when they run without a calling, and cast themselves upon temptations, in ensnaring places and company; for, thus did Peter here, when he followed Jesus into the high Priests hall; Whatever zeal or affection seem to be in it. 2. We are bound to have charity, that even many who have much acquaintance with greatest persecutors, may yet in their hearts be friends to Christ, though their faintness and reservedness cannot be approved; for, there is another disciple known to the high Priest, who went in (without interruption) with Jesus into the palace of the high Priest. So there an Ob • diah in Ahab's court, and a Rahab in Jericho. 3. Albeit Christ in his suffering seem to be deserted of all, and his enemies may think they have driven his followers from him, and now he is in the power of them and their complices; Yet he wants not, even in such societies, some who are friends, and witnesses of their injustice; for, here, one known to the high Priest, who went in with Jesus, was a disciple, and was a witness to all their procedure. 4. When the Lord's people are running upon snares, it may please him to lay an impediment by his providence in their way; whereof they ought to make use, to examine their way better; for, so much did the Lord call Peter unto, when in his providence the other got in, but he stood at the door without, the gate, it seems, being strictly kept, so that no strangers got in, possibly out of fear lest Christ be rescued. It is of general verity, that impediments laid in our way; calls us to examine it, though it prove not always ill because impeded, but the Lord thereby would only exercise our dependence and other graces. 5. As when the voice of conscience is often slighted, it may be stricken dumb, that it molest not the sinner; So when providential dispensations, crossing our way, are not regarded, the Lord may take away these impediments, and let men go on without difficulty, though little to their profit; for, he standing without still, the other disciple interposeth and obtaineth access for him to the place where he fell in the snare. 6. It is the duty of friends to take heed lest, in seeking too much to pleasure their friends, they prove instruments of their destruction, at least, of their real hurt; for, so this disciple, by his kindness and care of Peter, helped him into the snare.

In this verse is recorded Peters trial and fall when he is got in; Where at the voice of a damsel who kept the door, he denieth his Master, or that he was one of his disciples. Whence learn, 1. In an hour of trial, Christ and his followers may expect to be so contemptible, that even the weakest and basest will insult over them; for, here, a weak damsel, (either knowing Peter by the other disciples information who brought him in, or suspecting what he was by his trembling, or feared-like carriage) doth fall a cavilling with Peter as one of Christ's disciples. 2. As the Lord ordinarily giveth a dash to presumption, by letting it succumb under weakest trials; So we ought to look on every trial as above us without his strength; for, here, stout Peter meeting with a weak damsel, and being encountered with soft words, art thou not also one of this man's (not this seducers) disciples? yet he succumbs. Though it be here propounded by way of question, and elsewhere absolutely asserted, thou wast with Jesus, Mat. 26.69. all cometh to one purpose, for this question is not propounded by way of doubt, but as strongly asserting it. 3. In this miscarriage of Peter, we may read, how the Lord will have conceit punished, even in his own; how carnal resolutions to cleave to Christ will fail men in an extremity; and, how small a great sin will seem to be, and how easily digested, in an hour of fear and temptation; for, so much appears in Peter, who notwithstanding his esteem of his Master, and his strong resolutions, doth now speak out that foul word, I am not one of his disciples.

The first branch of the first part of this Chapter, is here closed with an account of Peters carriage after this his slip: Namely, that he continued still warming himself among the rest in a place so full of snares, which also did occasion his repeated denials of his Master. He had been standing there at his first denial, Mark. 14.67. but having withdrawn a little into the porch, where he heard the cock crow the first time, Mark. 14.68. he return: back again and continueth with them, till he is assaulted of new, as we find here, v. 25. Doct. 1. Such as are carnal persecutors of Christ, may yet be furnished with store of outward accommodations, that so Saints may not doat upon these things which are so frequently cast to dogs; for, the servants and officers (who had taken Christ) had a fire of coals, to warm themselves, for it was cold. See Joh 18.18. 2. One given up to a temptation of fear, may have large more vexation and tossing with shifting of trouble, then a resolute sufferer with enduring it; for, so appears in Peters carriage, who sometime shifts himself from among the crowd (as is marked by the rest) and again, fearing lest that might render him suspect, he cometh among them, and stands with them, either that he might be hid in the throng, or might bear out his denial with his confident carriage. 3. The conscience of 2 child of God may be strangely deadened and laid by for a time, by a sin against light, and not become soon tender again; for, though he had denied his Master, and the cock had crowed once (as is elsewhere recorded) to give him warning, yet he stood with them, and went not out to mourn. Thus was it with David in the matter of, Bethshabe and Uriah: And in Peter it is especially to be observed, that his care and tossing about his own preservation, hindered his conscience to do its duty, which testifieth that that care was a snare unto him. 4. The children of the Lord's refreshments and accommodations are, many time, so dear bought, that it were far better to want them, then to go out of God's way to find them; for, Peter stood and warmed himself, but the high Priests fire was a snare to a disciple, and he was forced to vomit up that morsal, when he left the fire, and went out and wept bitterly.

In the second branch of this part of the Chapter, John gives an account of a conflict betwixt Christ and the high Priest, (omitting several other passages recorded by the rest) v. 19, 20, 21. and with one of his servants, v. 22, 23, 24. In this verse is recorded the high Priests examination of Christ, and putting him to give an account of his disciples and doctrine, as supposing him guilty of sedition and schism in gathering disciples, and of heresy in his doctrine whereby he gathered them. Whence learn, 1. Christ and his followers may expect no fair procedure of law from persecutors, even when they seem to observe some form of it; for, though it was the high Priests office to examine such cases, yet there is much informality here; Not only in that they had taken him before, and would have him now to answer before an armed guard, and in that their mind was preoccupied not to let him go on any terms, Luk. 22.67, 68. But in that they have taken and arraigned him, before they have any articles of accusation to lay to his charge, and to prove by witnesses, (as is also clear from the rest) putting it upon himself to give an account, and accuse himself. 2. It is not unusual for the best of doctrines and practices to pass up and down in the world under the most odious names and imputations; So that we should not take notice of things according to the names usually given them; for, so is Christ here in his practice supposed guilty of sedition and schism, in gathering disciples and followers, and his doctrine insinuate to be unsound, and such as could not abide the light, and therefore had been taught in corners, as Christ in his answer understands his question, Thus also was the Gospel and preachers thereof esteemed of, Act. 17.6. and 24.14. and 28.22. though yet upon clear information, these imputations did easily evanish, Act. 26.28, 31, 32. 3. It pleased Christ to underly the imputation of sedition, schism, and heresy, as a perturber both of Church and State; That so he might not only sanctify such a lot to his followers, but might expiate our seditious revoltings, and rentings from God, and one from another, and that false doctrine and these corrupt principles which our first Parents hearkened unto, and all of us by nature do entertain; for, so much may be gathered from his being accused in the matter of his disciples, and of his doctrine. 4. Whatever zeal to Religion and sound doctrine persecutors of Christ and his followers do pretend, yet it is some other thing that pincheth them; And particularly, corrupt Church-men do ofttimes make a great noise about Religion as wronged, when yet the thing that troubleth them most, is the decay of their own reputation among people: for, Therefore doth he inquire, first, of his disciples, and then, of his doctrine, as being indeed not so much troubled with the matter of his doctrine (had it been never so unsound, as it was indeed the truth of God proceeding from truth it self) as that thereby disciples were made, and so the reputation of him and his complices lessened among the people.

Christ, in his defense and answer, waveth the matter of his disciples, and answereth concerning his doctrine. And, 1. He gives a brief account of his way and manner of preaching, v. 20. That he had not (as the accusation indirectly implied) gone into corners with it, but had taught openly to the world, and particularly, in the Temple and Synagogues, where the Jews were his ordinary hearers, and so had not carried himself as if he durst not avow his doctrine. 2. From this he gathereth an inference, v. 21. wherein he accuseth their illegal procedure, who would have him to accuse himself, and would not proceed legally in examining witnesses in so public a matter, to whom he appeals. For clearing this purpose, Consider, 1. While Christ saith, I spake openly, and declines to have spoken anything in secret, his meaning is not to condemn men's preaching of truth secretly, in a time of violent persecution; Yea, and that private teaching and exhortation be joined with public preaching, Act. 20.20. But his scope is only, in matter of fact, to show what his practice had been, that so he may condemn the high Priests proceeding. And withal, by this he would show, that however men may preach in secret in some cases, for the preservation of their persons, yet they ought not so to do, as desiring to have truth concealed, as if it were not justifiable, nor might be avowed in it self. Consider, 2. This profession of Christ, doth nothing contradict his practice elsewhere, in teaching the disciples secretly, Mark. 4.34. for he taught his disciples no other thing, for kind of doctrine, but what he taught publicly, only he expounded it to them. And withal, he did so, not that it might be concealed, but that they might proclaim it, Matth. 10.27. Consider, 3. Christ's refusing to give an account of his doctrine, is no way a denying or disavowing of his doctrine, but only a legal defense. For, albeit a man, after he is legally convicted of a crime, may be dealt with to confess it, as Joshua dealt with Achan; Yet there is no reason why men should expose themselves, when they are under trial, to the fury of these who are lying in wait to ensnare and ruin them.

From v. 20. Learn, 1. That Christ doth not answer concerning his disciples, which was the first part of the high Priests interrogatory; We may conceive the reason to be, Not so much because, possibly, he intended it, after he had answered first to the matter of his doctrine, but was impeded by the uncivil carriage of the high Priests servant, v. 22. Nor yet only because he would not ensnare and betray them, by giving an account of them: But chiefly, to show, that his doctrine being well considered, that other question needed not be answered, nor would he be found seditious in gathering disciples thereby; for, not only had he in his doctrine taught these whom he healed to go unto the Priests according to the law, and these who conversed with him, to give Caesar his due, But his doctrine being the doctrine of the Messiah, there could be no sedition or schism, though all Israel should embrace him and it. And so it teacheth, That a man's doctrine and grounds would be first considered, before any effects or consequents following thereupon, be judged. For albeit, sometime, a man may have truth on his side, which yet is not of that importance, nor so relevant a ground, as to make an open schism and rent upon it; Yet where weighty matters of truth are held out by a man in his station, his cause is sufficient to ward off all imputations arising from odious-like consequents following upon the publishing thereof. 2. Saints, in their sufferings, ought to account of truth and their cause, as the precious treasure, carefully to be owned and defended, that it suffer nothing by them; Therefore, albeit Christ sometime would not answer their calumnies and accusations, partly, as being frivolous, and, partly, to testify that being considered as our surety, he had nothing to say, there being nothing charged on him, but his people were guilty of it, or their sins deserved it: Yet here (as at other times also) he answered, to testify, that however he yielded his person, yet he would not yield his cause as unworthy to be owned. And hereby giveth his followers an example what to do in their sufferings. See Eph. 6.19, 20. 3. Such as have truth on their side, may speak it boldly and freely, as that which may be avowed, and will bear them out who own it; And men ought thus to speak it, as they have a calling; for, saith Christ, I speak openly, or confidently, both to the world in general, and particularly, in the Synagogue and Temple, whither the Jews always resort. See Act. 4.29. 4. Whatever care should be had that pearls be not cast before swine; Yet the truth of God ought to be published by his servants indifferently to the world, in their stations, as being debtors to all, and not knowing upon whom the Lord may make their Ministry successful; and however it succeed, a testimony is to be left against the incorrigible; Therefore, saith Christ, I spake openly to the world, or to all, indifferently and freely, to whom he had a commission. 5. It is a commendable practice of members of the visible Church, to frequent the public Ordinances and places appointed for that end; And herein, the diligence of men who live in a degenerate and corrupt Church, may condemn the negligence of others; for, it is here supposed, that in this time, the Jews did always resort in the Synagogue, for their ordinary Sabbath services, and in the Temple, where their more solemn and ceremonial woe • ship was performed. 6. Christ's preaching not only openly to the world, but more especially, in the Synagogue, and in the Temple, where there were Jews of several tempers, and many of them set to ensnare him, and jangle with him; May serve to teach, not only, That his love was great, who sought them so earnestly, who yet were about to crucify him, Matth. 23.37. and, That the power accompanying his doctrine is such, as there may be hopes of prevailing thereby, even among the most corrupt societies of men. As he publisheth his doctrine among his most cruel enemies, where (no doubt) he prevailed with some, Joh. 12.42. But further, it teacheth, That truth must be preached, as men have a calling, where there are many disadvantages, and strange humors of people, to encounter; And, That faithful Ministers must not always expect such auditories as they would desire, for tractableness and subjection: for, Christ, the Prince of Teachers, taught in the Synagogue, and in the Temple. 7 Ministers of the Gospel, in their preaching thereof, ought to renounce the hidden things of dishonesty; Either, in conveying lawful duties in a clandestine base way, which is apt to render them suspected; Or, by their so ordering their way, as they may decline contempt or hatred, or may compass some base by-ends; for, so much doth Christ's example teach, who in secret said nothing, as is before explained. See 2 Cor. 4.2. 1 Thes. 5.2 • . 2 Tim. 3.6.

From v 21. Learn, 1. A man's public carriage (especially if he be one whose carriage is, for most part, not our and known) being examined and found right, it is full of hazard, and evidenceth great want of Charity, to suspect his integrity or his carriage in other things, unless there be good ground for it. Therefore, Christ carrying himself openly in his doctrine, he counts it very informal to judge him as a heretic or seditious person, unless it could be instructed by his hearers. And herein men sails exceedingly, by their envy and secret whisperings, of which see Prov. 27.4. 2 Cor. 12.20. 2. A man being by the law of nature obliged to self-defense, and against self-murder; ought therefore not to accuse himself before a Judge; Therefore Christ declineth so to do, why askest thou me? 3. Whatever liberty men have to decline such witnesses as do profess their malicious and partial disposition, and that they will not make conscience of lying, so they may condemn the innocent: Yet the carriage of Christ's followers should be such, as they need not decline any witnesses who will declare the truth: Therefore Christ appeals indifferently to his hearers, be who they will, if they would tell what he said, Ask them which heard me, what I have said unto them. 4. It is the duty of hearers to be able to give an account of what they hear, as they are called to it; for, Christ supposeth this of them, Behold, they know what I said, though few of many hearers attain to so much.

In these verses is recorded Christ's conflict with one of the high Priests officers, who smites Christ ignominiously, and challengeth him for speaking in such a manner to the high Priest, v. 22. The reason whereof is not to be taken from this, that Christ appealing to his hearers, v. 21. (of which sort these officers also had been, chap. 7.32, 46.) he, by this practice, will clear himself of any respect to his doctrine. But the cause of it was his respect to the high Priest his Master; And he thus dealeth with Christ, because he answered not reverently, as he conceived, and because he carried himself so confidently. Christ, in his answer, ( v. 23.) doth tax this way of procedure, urging, that if he had spoken wrong, the Court was now sitting legally to examine him, and he might orderly accuse and bear witness, and not abuse him: and if he had spoken right, it was a great injury so to use him, especially before a Judicatory.

From v. 22. Learn, 1. Corrupt Masters have ordinarily corrupt servants; and as sometime servants may corrupt their Masters, so it is as frequent that servants are corrupted by their Masters, Prov. 29.12, for, here, the officers are such as their Master was. 2. Men's greatness (though accompanied with no goodness) doth ordinarily so dazzle the eyes of others, that they think it intolerable any should not doat on them as themselves do, were their courses never so evil; for, that he was the high Priest, is enough to make this officer take it ill that Christ did not (as he thought) give more reverence to him, and that although he was unworthy and nothing like that office, and was even now persecuting Christ. 3. Great ones, and their adherents, do think their authority contemned, if they be not absolutely humoured and get all their will, though to the prejudice and quitting of truth; for, albeit Christ, in his answer, do only tax their illegal proceeding, and adhereth to truth and the defense thereof in a legal way; Yet this officer cannot endure he should thus stand to his point, and not yield to the high Priest: And therefore with a buffet inquireth, answerest thou the high Priest so? 4. Christ did endure buffeting and contemptible usage, even from enferiour servants, giving his check to the nippers; to testify that shame and reproachful usage was our due; yea, even to be buffeted with Satan's Messengers; and that such as flee to him, have the curse of such a lot removed, and it sanctified unto them; for, to teach and purchase this, was our surety stricken with the palm of this officers hand.

From v. 23. Learn, 1. However men may think to drive Christ and his followers from truth and duty by buffeting, yet that will not prevail, so long as they cannot be convinced that God is against them; which would prevail with a conscience that otherwise will not be beaten from truth: Therefore, Christ, being thus abused, insists mainly on this, if he had spoken evil or well, as the thing to be discussed, before he could alter his way. 2. Albeit Christ require that his people resist not evil, yet his meaning is only to bind up their hands from private revenge, and not to shut their mouths from complaining to Authority; for, here his own practice expounds that precept, Matth. 5.39. in that, though he will not avenge himself; yet he complains of the injury, before their Judicatory, and warrants the man, not to strike him illegally, but to bear witness of the evil. 3. There is no cause that cometh before men, but (for the most part) it is like to have fairer justice then Christ's cause, all men being unreasonable and absurd here, who have not faith, 2 Thess. 3.2. for, so much doth Christ's arguing import, where, by an argument pinching on all hands, he intimates he got foul play, whether he had spoken evil or well. 4. Christ in his own person hath underlien unreasonable usage, that he might expiate our desert hereof, and our absurd walking contrary to God; and might sanctify such a lot to his followers, and assure them that he (having drunk this cup for them) will see them righted and get fair play, one way or other; for, so much may we gather for our use, from this usage whereof he complains.

Before that John proceed to the last branch of this part of the Chapter, he doth here subjoin how Annas (to whom Christ was sent, v. 13.) had sent him bound to Caiaphas. Not (as hath been cleared on v. 12, 13, 14.) as if the things formerly recorded had been acted upon him before he was brought thither; But only, by way of conclusion to the former purpose. and by way of transition to what followeth, he declareth that Christ before this had been brought to the High Priests hall, where he was examined and injured by the High Priests servant, and where Peter denied him, though he had not mentioned his bringing thither before. From the purpose in this verse. Learn, 1. It pleased the Father to expose his Son Christ to the malice of his enemies, who shown him no mercy, but the uttermost of their rage; that so he might purchase a better lot for his people: for, therefore it is marked, that as he came bound to Annas, v. 12, 13. so he doth not release him, but sent him bound to Caiaphas his mortal enemy. 2. God will not only mark what cruelty people exercise against Christ and his followers themselves, but how they contribute to, and are instrumental in their ill usage from others; Therefore it is marked, to the perpetual infamy of Annas, that when he had insulted a while over Christ, he sent him bound to Caiaphas, where he might be yet more cruelly handled. 3. It pleased our Lord in his sufferings, to condescend to come bound as a delinquent before an High Priest, that so he might teach his people what delinquents they were before the Tribunal of God, and might purchase for them a more comfortable and free access to himself their High Priest, and to the Father through him; for, so much may be gathered from his being sent bound to Caiaphas the High Priest. See Heb. 4.14, 15, 16.

Followeth in these verses, the third branch of this part of the chapter, wherein Peters second and third denial of his Master are recorded. John doth in brief declare, that Peter, after his first denial, staying still in the crowd, and warming himself, (as is also formerly marked, v. 18.) was the second time assaulted and challenged as one of Christ's disciples, and doth again deny it: And that after a while, (as is marked, Luke 22.59.) he is the third time assaulted by one who had interest in the man whom Peter had hurt, and who had seen him in the garden with Christ. But he persists in his denial, till the cock crew the second time, which being accompanied with Christ's looking on him, and his remembering what Christ had foretold, is a mean to draw him to repentance, as is marked by the rest. For clearing this purpose, Consider, 1. Whereas in his second assault, as is said in general, that they (to wit, who were present) said to him, &c. and yet two of the rest assert this assault to have been by a maid, Mark 14.69. Matth. 26.71. and another, that it was by a servant, Luke 22.58. This difficulty may be thus reconciled, that a maid and a servant assaulting him, and he seeming to neglect them, the whole company, or many of them, do charge him with it, which puts him on the snare of an open denial. 2. As for the third assault, the differences betwixt the Evangelists may be thus reconciled, That being challenged to be one of Christ's followers, as being a Galilean, whose speech bewrayed him, Mat. 26.73. Mat. 14.70. Luke 22.59. this servant which saw him in the garden, (and belike, saw him also cut off his kinsmans ear) confirmeth the challenge: All which importunity, and possibly some intimation that it was known what he had done in the garden, precipitates him upon a third denial. 3. As for the manner of his denial, there is no great difficulty; for, it is the same thing in substance that he is said to deny by all of them, to wit, that he was Christ's disciple, or with him. Only while the rest observe that he denied to have known Christ, or to understand of what they spake when they challenged him, it points out to what an absurdity his fear drave him, in that he professeth his ignorance of him, of whose fame and report almost none in the land were ignorant. And his swearing and cursing, recorded by them to have accompanied his denial, doth further point out what the violence of the temptation was, and what stuff may lurk in the bosom of Saints, ready to break out when there is a temptation.

From v. 25. Learn, 1. The Lord takes strict and constant notice of men's deportment and walking upon snares, however they little heed it themselves; and the longer they do so, he is the more offended: Therefore it is yet again remarked, that all this while, Simon Peter yet stood and warmed himself in that place, among such company. 2. Such as do cast themselves in unwarrantable company, and continue among them, partaking of their accommodations, do not readily escape without a foul trial and slip, and that moe then one; for, Peter standing and warming himself, his carriage casts him upon the snare of a new denial. 3. Men are so much the nearer a fall, as they continue among snares and temptations, when the Lord is eminently calling them to their duty, and to mourn for their former failings; and so their carriage is nothing answerable to what their condition, or the Lord's dispensations calls them aloud unto; for, this addeth to his guilt, and ripens him for a new assault and fall, that he stood and warmed himself, when he should have been mourning for his former denial. 4. As Satan is always tempting believers, as he hath opportunity; so especially, when he hath gained any ground upon them, he is an eager pursuer of them by his fitted means and instruments, and their falling in any degree, is but a preludie to greater temptations; for, Satan having prevailed by the voice of a weak damosel, doth now the second time assault him, by a maid, a servant, and many together; They said therefore unto him, Art thou not also one of his disciples? 5. As Satan is ready to tempt and assault sliding disciples; so they being once entered in a course of defection, are ready to persist and go yet further wrong, especially when they are not sensible of their former failings; for, he again denied it, and said, I am not, and that with an oath, as is recorded by the rest. 6. It is the great sin of Christ's disciples to deny their Master, or themselves to be his disciples and followers; for, this was Peters fault, He said, I am not one of his disciples. And albeit it was his eminent slip to renounce his Master by an avowed denial; yet others have need to look to it, who though they profess him, yet their practice doth refute their Profession, Tit. 1.14. 2 Tim. 3.5. And namely, when they practice not such duties as are required of disciples: such as, hearing and abiding in his Word, John 10.27. and 8.31. self-denial and bearing of his cross, Mat. 16.24. mortification, Gal. 5.24. walking after his Spirit, Rom. 8.1. meekness, Matth. 11.29. mutual love, John 13.35, and several other duties recorded in Scripture.

From v. 26, 27. Learn, 1. As Satan is incessant in pursuing, so he knoweth how to fit temptations to every man's humor, that they may take; Therefore, Peter being all this while possessed with fear, he hounds out his kinsman, whose ear Peter cut off, (whereof, belike, he had some intimation) and one who saw him in the garden, that these considerations working yet more upon his fear, might drive him to a new and more gross denial. 2. As it is Satan's element to sin and draw others to multiply sin after sin; so Saints, especially, may expect that when they slip, they will be most, of any, incess • ntly pursued, to add sin after sin. It being Satan's delight to engage them especially in sin against God, and by the throng of temptations, to keep them from recovering their feet; Therefore doth he thus pursue Peter the third time. 3. It is the duty of the Lord's people, when they are tempted, to consider what impediments the Lord layeth in the course of their sinning, that so they may be ashamed to go on; And it is their great sin, when they do otherwise; for, whatever was Satan's aim in choosing this instrument to assault him the third time; yet the Lord thereby would shame him from his denial, by bringing in so clear evidences against him that he was a disciple, which he could not shift without much impudence, and without open wronging of his Master as not worthy to be owned, and that before them who certainly knew he had been one of his followers. All which did contribute to make his sin of denial the more odious. 4. Saints weakness is such, as being assaulted, they may fall again and again in the same sin; as here Peters threefold denial teacheth us, Peter then denied again. It is, indeed, more grievous, when men fall often again into the same sin, even after they have repented for their former falling into it, (though the Scripture declareth not that to be inconsistent with the state of grace in a person) but it may be more frequently incident to Saints, to relapse often while they are still kept going under the power of temptations, without getting liberty to draw their breath, or recollect themselves; which was Peters case here, and pleads for more pity. 5. A gap being once made in the conscience by sin, it will easily grow wider, and one sin will prove a needle to draw in the thread of another sin; as here Peters experience doth witness, who by one denial is drawn to another, and who from simple denial, proceeds to denial with an oath, and then with cursing, as the rest observe. 6. When Saints begin to slip, and do not make conscience of repentance for it, God may let their defection rise to a very great height, till they see cause to abhor themselves indeed; for, so much also doth this experience teach. He, not heeding, nor being affected with his first denial, the Lord gives him up to me denials, and that with swearing and cursing; that so his conscience may be alarmed with the grossness of his way. And indeed, solid repentance in a backsliding way is seldom attained, till the defection come to some height of grossness. 7. Whatever be men's conceit of themselves, yet the event will clear that Christ's verdict concerning man's frailty, is true, and that their presumption is a liar; for, here, immediately the cock crew, to witness, that before this time prefixed by Christ, Peter had denied him thrice, according to his prediction, John 13.38. 8. Albeit the Lord suffer his own to slip through temptation, that he may correct their proud conceit of themselves, and teach them to abide more in him; yet he will not utterly lose, but will recover them; for, the cock crew; to put Peter in mind of what past betwixt Christ and him: which being accompanied with other means, draws him to repentance, as is marked by the rest. 9. The same means which men have had, and yet have profited nothing by them, may yet be much useful when God commands a blessing; for, albeit Peter was alarmed by the cocks crowing first, after his first fall, Mark 14.68. yet he never remembereth Christ's words, but goeth on, and the same mean, with Christ's look, is blessed. 10. The Lord is, ofttimes, in mercy pleased to recover his people by very speedy repentance, after their trial for discovering of their weakness, is over; And particularly, such as through violence of temptations are driven upon sin, do readily sooner recover by repentance, then they who upon resolution, and with deliberation engage in a course of sin; for, Peter being under a violent temptation in this his sinning, immediately the cock crew, to give him warning to repent, which accordingly succeeds.

Followeth the third and last part of the chapter, containing a part of Christ's trial, and the procedure about him, in Pilate's judgment-hall. It may be taken up in four branches. In the first whereof (in this verse) is recorded how they led Jesus unto the hall of judgment, (or the place where the Roman Governors used to sit in judgment) to have him sentenced and condemned by Pilate, and executed accordingly. Before all which, we are to conceive, (as is marked by the rest) that the chief Priests and their Council, had (beside their examination of himself, v. 19.) examined false witnesses against him, and adjured himself to declare what he was; and upon his confession condemned him of blasphemy, and adjudged him to be worthy of death. And then, with all speed they bring him to the Roman Governor, as is here marked. Unto which John subjoineth, that they themselves would not enter into the judgment hall, lest being defiled they should be kept from the Passover, which they did not eat till this day, as hath been cleared on chap. 13.2. Doct. 1. It may shame the Lord's people in their negligence in going about his service, to see the activity of wicked men in their ill courses, particularly, in their opposition to Christ; for, here, having been at it all night, they do not yet weary, but led him away, and it was early, and they go themselves, and do not send officers only. 2. It pleased the Lord so to order, as Christ should he brought before a pagan Judge, and be by him condemned; one reason whereof is given, v. 31, 32. which I remit to its proper place, And do add, 1. Christ would not be slain tumultuously, as the Jews cut off Steven, Acts 7. but would be judicially condemned, that so sin might be condemned in the flesh, Rom 8.3. and he might fully satisfy for his people, and abide a full process in Law. 2. By this lot he would expiate our being under the dominion of foreign powers of sin; Satan, and the kingdom of darkness. 3. Christ by getting his innocence asserted by Pilate, (which the Jews would never grant) and yet being by him condemned, would have it cleared, that he suffered not for himself, but for others. 4. By this means both Jews and Gentiles had an hand in his death, that both might have an occasion to look to him whom they had pierced, to excite them to repentance and mourning. 5. Hereby also he hath sanctified unto his people their being brought before judgment-seats, (even of unfriends or strangers to Religion) for his sake: All these considerations may be read in this, that they led Jesus from Gaiaphas, unto the hall of judgment. Doct. 3. Men may pretend to very much zeal in external performances of Religion, who yet are but naughty, yea, and cruel bloody persecutors; for, so appears in these here; They themselves went not into the judgment-hall, lest they should be defiled: but that they might eat the Passover. It is not needful to determine, whether it was a Tradition of their own, or a determination by God, that entering into the judgment-hall should defile them, that they might not eat the Passover; or whether they apprehended pollution, from somewhat they might meet with there, rather then from entering simply to the place; But this is clear in it, that they pretend to respect the Passover, and are careful to avoid pollution; when yet they are seeking the life of the Lord of glory. See Matth. 23.23.

Followeth to v. 33. the second branch of this part of the chapter, containing some debates betwixt Pilate and the Jews, about the entering of Christ's process. It may be taken up in a twofold proposition of Pilate, and their answer thereunto. In the first whereof (in these verses) Pilate will not stand on terms with them, but goeth out unto them, and desireth they would produce an accusation against Christ, upon which he might formally and legally proceed, v. 29. The Jews in answering, suspecting that probation might succeed but ill, as it had before themselves, Mark 14.55. — 59. do interpose their own credit and reputation with Pilate, instead of an accusation, indirectly taking it as an affront that he should require an accusation from them, or think that such men as they, would bring any before him to be condemned, but an evil-doer, v. 30. From v. 29. Learn, 1. It is the duty of Rulers, not only to do justice, but to be ready to do it timeously, and with as great expedition as may be: for, this is commendable in Pilate, that though it was early, when they came, v. 28. yet he is ready to hear them. See Exod. 18.13. 2. It is also commendable in men of power and eminency, not to stand on terms with their inferiors, nor carp at their scruples and weaknesses; but to pass over all these, and do them justice; for, this is also commendable in him, that when they scruple to enter into the judgment-hall, v. 28. he stands not on that, but went out to them, far contrary to the practice of many great ones, who, if their inferiors cross any of their humors, will be sure to give them a meeting when they come in their hands. See Job 31.13, 14. 3. It is agreeable to justice, that no man be condemned without an accusation produced and proven against him, and that men in power do not gratify a man to death (as the words will read, Acts 25.16.) nor make use of their Authority to pleasure friends, or satisfy their own lusts, seeing judgment is not theirs, but the Lord's; Therefore, Pilate, an heathen, is clear to follow this order, What accusation bring you against this man? From v. 30. Learn, 1. Albeit the Jews could lay nothing to Christ's charge before Pilate; but either that he was against Caesar, which was a lie, or that he called himself the Son of God, which was indeed a truth; yet here he is presented as a malefactor, or a notorious and noxious evil-doer. Whereby he would, partly, teach, what we indeed were in whose room he stood: even such notorious delinquents, unworthy to live on the earth: And partly, he would sanctify unto his people their lying under unjust imputations & calumnies, which he essayed, being traduced as an enemy to Caesar; and would sanctify unto them their living in times, wherein clearest truths are persecuted under odious names; as his calling himself the Son of God was accounted blasphemy. 2. Men may be very lavish in blasting the reputation of others, who yet would be loath to be so dealt with by others; but ordinarily, they who make an idol of their own credit, do regard least the credit of others; for, they stand not to traduce Christ as a malefactor, who yet take • 〈◊〉 that Pilate should seem to rub on them by calling 〈◊〉 accusation. 3. It is an old trick of corrupt Churchmen and persecutors, to abuse civil powers, and to make use of any respect they have from them, to give them bad impressions of the godly, and set them on edge against them; as here these corrupt rulers do make use of any respect Pilate had to them, to condemn Christ on their word; If he were not a malefactor, we would not have delivered him up unto thee. 4. Men ought to take heed how they employ any credit God hath given them with men, as being a talent for the use whereof they will be called to an account; And it is an evidence that men's credit, authority, or parts, are plagued to them, when they hang at their wrong side, and they labor to turn men against Christ and his truth, because such as they are against him; as here, notice is taken that they employed their credit in this wicked way. See John 7.48, 49.

Pilate, in his second proposition, remits the trial and censure of Christ to themselves, to be gone about according to their law. But they, in their answer, decline that they had power to put any man to death, v. 31. in which a special providence is remarked, v 32. For clearing of this proposition and answer, and the whole purpose, Consider, That it is asserted by many, that the Jews being now under the power of the Romans, though they had not power to inflict capital punishments for crimes condemned also by the Roman Laws; yet they had power not only to judge of lesser faults, and to inflict punishments which were not unto death, but might also put men to death for blasphemy against God and their own Law, whereof they judge Christ to be guilty. Therefore they understand this speech of the Jews, It is not lawful for us to put any man to death, as importing, not that they might not do it at all, nor yet only that they would gratify Pilate, by renouncing their power, that they might engage him for them; But that they might not do it at that time, in regard of the holiness of the feast, for which cause also it seems that Herod delayed the intended execution of Peter, till after Easter, Acts 12.4. And they strengthen this assertion from this consideration, That suppose this power had been taken from them, yet in this case they could not object want of power or liberty, unless it had been because of the holiness of the time, seeing Pilate had granted them liberty to judge him. But whatever be asserted to this purpose, yet upon accurate search of the Jewish Records, and other passages, it will be found, That they had indeed power of lesser censures, or punishments, as may be gathered from Matth. 10.17. 2 Cor. 11.24. That they had also power in capital crimes against their own Religion, to examine the nature and quality of the offense, and to determine what it deserved, as they did in Christ's case, John 19.7. and Matth. 26.65, 66. and in doing whereof in the case of Paul, they complain that they were interrupted by Lysias, Acts 24.5, 6, 7. Neither is it to be denied also, that in their practice they somewhat went further, and in a tumultuous way did cut off capital offenders, (as they conceived them to be) in the matter of their Religion, without any legal process, or owning of the Roman Governor. But as for matter of right or liberty granted then by the Romans, they had no power at all to put any to death, till he were brought before the Governor, who was to take cognition of the cause, and to give out sentence, and see it executed. This appeareth all along here, in their bringing Christ unto Pilate, after they had condemned him, in their very clear profession of the want of power in this place, and in their prosecuting Christ incessantly before Pilate's judgment seat, till he pronounced sentence against him. We do not find Pilate in the first entering of this process, give any hint of any such power; nor is it to be doubted, but if they had any such power, or had they looked upon Pilate's speech, as giving them liberty to put him to death themselves, they would greedily have embraced it, rather then put the matter in hazard, wherein they think themselves so much concerned; especially now when they find Pilate like to stand so much on points with them; to say nothing that they were very tender in the matter of their liberty and power, and therefore would not willingly quit any right they had, or slight any liberty granted them. And if they who did persecute Christ to death in the time of the feast, could not sentence him at that time, yet (no doubt) on the former considerations, they would have kept him till the feast was over, for which they might have a guard of Roman Soldiers, as well as they had one for apprehending him.

These things being considered, I take the scope and meaning of these verses to be this, That Pilate; partly, having no will to meddle with Christ, whom he knew to be delivered to him for envy, and partly, being irritate by their presumptuous and illegal answer to his proposition, v. 29, 30. doth remit the matter back to themselves, that if they judged him worthy only of some lesser punishment, they might inflict the same according to the liberty yet continued with them: Or if they meant that he deserved more, even death, when they called him a malefactor, he, (in a bitter taunt) declares that if that were their way according to their laws and Religion, to condemn a man upon trust, and put him to death without an accusation and formal process, he he would let them do on; But as for him, if he knew not the crime to cognosce upon it, he would never be their executioner to pronounce sentence and execute it, such procedure being no ways agreeable to the Roman custom, Act. 25.16. And so his speech is rather a sharp reflection upon them and their laws, then any permission to them to execute any such power. The Jews, in their reply, declare that they had no power at all to put any man to death, and therefore had brought him to him. Whereby they both intimate that they thought that he deserved more then they had power to inflict, and withal, they would pacify Pilate, by acknowledging his power, and declaring how they were content he should exerce it among them. But in all this John observeth a providence of God, Not that the Jews employed not the power which they had, or was now permitted to them, to put him to death. Nor yet only that they did it not tumultuously; But that they had no such power at all; that so he might (according to his own prediction, Matth. 20.19. Joh. 12.32.) die under a Pagan Ruler, and might die a Roman death and be crucified, which was more significant then stoning, the ordinary death inflicted by the Jews for blasphemy, Lev. 24.16. which was the crime they falsely charged on Christ, Joh. 9.7. Matth. 26.65, 66. and would have stoned him for it before, Joh. 10.33.

From these verses thus cleared. Learn, 1. Even Pagans may be more clear and just in their proceedings with Christ and his followers, then corrupt men in the Church, who have abused the offer of much grace; for, so doth appear here in Pilate and these Rulers of the Jews; He doth not suppose Christ to be guilty of so much as they intend, nor is he so forward and informal as they are. 2. It is the great sin of many men, that having no true piety, they will yet pretend to much of it; Whereby, and by their unanswerable walking, they expose Religion to reproach, and render it detestable, even to Pagans: for, their presumptuous commending of themselves, to commend an injust procedure against Christ, v. 30. draweth out from Pilate this • art reflection upon their law and Religion, Take ye him, and judge him according to your law. 3. It is also ordinary with God, to expose these justly to reproach, who hunt after the idol of their own credit, in a sinful way; for, this also reflects upon themselves, as well as upon their law. 4. It is no strange thing to see many idols of men stoop and give place to greater idols, coming in competition therewith; And, particularly, malice against Christ, his truth and followers, is ordinarily so violent in persecutors, that they will renounce their credit and pack up injuries very grievous to them, to get that satisfied: for this speech, it is not lawful for us to put any man to death, is not only an ingenuous acknowledgement, that they had no power to deal with Christ as they thought he deserved, but points out also, how they startle not at this check given them, but insinuate with him, as acquiescing in their want of power (which yet was the thing they most affected) that so they might get him on their side, to condemn Christ. 5. The Lord hath a supreme hand and providence in the least things which concern Christ and his followers, and especially in their sufferings; for, that they want power, and he is left in Pilate's hand, there was a providence in it, That the saying of Jesus might be fulfilled, &c. 6. In this way of Christ's dying under a stranger, and by crucifying, omitting what hath been said on v. 28. and may be further spoken of his being crucified, in its proper place. These passages of providence come to be observed. 1. That Christ is a faithful keeper of his word, and will not fail to see that performed which he speaks therein; for, so appeareth in the first place; all these things were, that the saying of Jesus might be fulfilled, and he might be found true in his predictions. 2. That Christ is the true Messiah, as being sent into the world, when now the Scepter was departed from Judah, according to the prophecy, Gen. 49.10. for, he foretold this death, and his delivering to the Gentiles to be crucified, when the Jews wanted power, as here they confess, that this might contribute to the confirmation of this great truth. 3. Christ would be put to a most cursed, ignominious and painful death, that he might testify his love to his own, and fully satisfy for them, and might lead them to inherit a blessing; for, all these concurred in this death; A more easy way of it being long ago pronounced accursed, Deut. 21.23. he would choose the most accursed kind of it, which withal was most ignominious and painful. 4. Christ also by his posture in this death, being lifted up with his arms stretched out upon the cross, would invite all his people to look and come to him, who stands with open arms ready to receive them, and make them partakers of his purchase.

Followeth, to v. 38. the third branch of this par • of the Chapter, containing Pilate's examination of Christ, and his answers to his questions. Concerning which, we are to conceive that Pilate following his own way, will have some accusation against him before he proceed; And they to satisfy him, do accuse Christ of affecting a Kingdom, as is recorded, Luk. 23.2. Upon which Pilate proceeds to the examination. It may be taken up in three discourses betwixt him and Christ: In the first whereof (in these verses) Pilate inquireth if he was the King of the Jews, and would grant that crime whereof they accused him; Christ desires, in the first place, before he answer, whence that accusation might flow, whither from his own apprehension, or from the Jews: Whereby he would put Pilate to it, to consider, either his own simplicity, if he himself did suspect him to be a King, such a one as he dreamt of, when yet he saw nothing in him like such a state; or, his levity and credulity, if he did receive such an improbable report and delation from others; or his injustice, if to please malicious delators and accusers, he intended that process against him Whence learn, 1. It is a plague upon the children of men, that all of them by nature have still somewhat to make them jealous of Christ, and afraid of him and his company; for, as the Pharisees feared the blasting of their reputation by him, and others are afraid that he will not give liberty to their lusts, so Pilate hath his own prejudice, in that he is accused to be the King of the Jews. Happy are they who are delivered from prejudices at him. 2. It is, in particular, the great prejudice of Rulers and great men against Christ, that they apprehend that his Kingdom and power in his Church is prejudicial to their authority and power in the earth; for, that is the thing Pilate fears, when he enquires, Art thou the King of the Jews? 3. It is exceeding reproachful either lightly to take up, or lightly to receive and hearken unto calumnies and reproaches, cast upon men, or yet to gratify these who are known to pursue the innocent maliciously; for, so much doth Christ's questions to Pilate point at. 4. Men ought not to be born with, in their dallying with conscience and justice, especially in matters which concern God and his truth, but should be put to it, either altogether to disclaim conscience, and equity, or else to walk according to the rules thereof; for, so much also do Christ's questions drive Pilate unto, that he would not dally in this process, if in his conscience he knew it but frivolous and invented by malice.

In the second discourse, Pilate being a little commoved, declines being the author of this accusation, as being no Jew, nor acquaint with their contraversies, nor caring for their Religion, or the King they expected; And fathers this whole business on the Jews; Christ's own country-men, and their Church-Rulers, withal desiring to know what he had done which might so incense them against him, v. 35. Christ, having reasoned with the man, doth now come expressly to answer to the accusation concerning his Kingdom, and speaks so much of it, negatively, as might satisfy Pilate; that it might well enough consist with the safety of the Roman state: Therefore he showeth that his Kingdom was not a worldly Kingdom, and for proof thereof, he instanceth how far he was from aspiring to a Kingdom by force of arms, in that he would not so much as permit his servants to fight in his defense, as they offered to do, when the Jews came to take him. Whence learn, 1. Pilate's commotion, evidenced in his reply, Am I a Jew? did not only flow from his respect to his credit, which he could not suffer that Christ should touch upon, how justly soever; but also that his natural conscience was touched, and that he is not willing Christ should put his conscience to it, seeing he could not follow it, and yet keep his politick smooth way. It teacheth, That they who not only are sinfully tender of their credit, but they to whom a conscience (what they have of it) is a vexation, and a cross to their designs, will readily meet with many vexations by reason thereof, and in end make shipwreck of it; As it fared with Pilate, who is here, irritate, knowing that Christ touched him in the quick, and afterward giveth up himself, to go over the belly of his conscience. 2. Even moral civility in men will account it as great a reproach as may be, and a matter of shame, to be the author and inventer of calumnies and reproaches against others; for, Pilate declines this, and fastens it upon the Jews, thine own nation, and the chief Priests have delivered thee unto me. 3. Such is the iniquity and corruption of time, that hardly shall the most injust aspersion be cast on any, but it will leave some impression of guilt, at least with some; Therefore, albeit Pilate knew the Jews accusation to be frivolous, and of envy, yet it gives him occasion to suspect some quarrel, which causeth to inquire, What hast thou done? 4. Not only hath Christ, as God, an universal Kingdom of power and providence, even over the highest of men, Dan. 2.21. 1 Tim. 6.15. Prov. 8.15, 16. But, as Mediator, he hath a donative Kingdom in and over his Church, to the preservation and propagation whereof, his Kingdom of power is subservient, Matth. 28.18, 19. for, so is here imported, that even in his state of exinanition, he hath a Kingdom, my Kingdom. 5. It is no strange thing to see truth so misrepresented as may stumble many, which yet being heard and cleared, will offend none; for, whereas this truth, that he is a King, was so represented as might offend Pilate, Christ lets him see that this needed not at all stumble him. 6. Albeit Christ's Kingdom be in the world, yet it is not of the world; Not only in respect of the subjects, who ought not to be of the world, but chiefly, in opposition to worldly Kingdoms; The benefits thereof not being earthly, Rom. 14.17. it being managed in a spiritual way, and with spiritual weapons, 2 Cor. 10.4. and coming without external pomp and observation, like unto the Kingdoms of the world, Luk. 17.20, 21. for, so much is imported in this assertion, my Kingdom is not of this world, whereby he removeth all cause of fear in Pilate. 7. It is the property of Christ's subjects and servants, to be affectionate to their Lord and Master, and to be ready to do whatsoever is lawful for the good of his Kingdom; for, so is imported in that his servants would fight, if it had been warrantable. And hereof all made offer, and Peter gave a rash proof, as we heard on v. 10. 8. It is an evidence that Christ's Kingdom is spiritual, that it is carried on not by force of arms, as worldly Kingdoms are, but by spiritual means; Therefore, doth Christ confirm his assertion (not by Scripture, which Pilate knew not, but) by that known instance, If my Kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews. Whereas private men aspiring to a worldly Kingdom, do use violence and force of arms, he had prohibited his disciples to fight in his defense in the Garden. This is not to be understood, as if Christ disallowed that they to whom he hath given the sword, should defend his Kingdom therewith; for, if Magistrates, even as Magistrates, should be nursing Parents to the Church, and ought to kiss the Son, as the Scriptures do record, then certainly they may and should employ their power as Magistrates, for removing of Idolatry, and setting up the true worship of God, and for defending thereof against violence. But Christ's purpose and scope in this may be fully taken up in these. 1. Christ in his present state of humiliation, came into the world, not to get visible powers on his side, but to abase himself and suffer, Matth. 20.28. And to this the words in the text relate, while it is said, they did not fight, that I should not be delivered to the Jews. But in his state of exaltation, he hath given, and will give more ample proofs of his power, even in crushing Kings and Potentates, who oppose him and his Kingdom, Psal. 2.9, 10, 12. and 110.5, 6. (which is sometime brought to pass by war) and in employing the Kings of the earth to hate the whore and burn her with fire, Rev. 17.16. 2. Christ by hindering his servants to fight, who were but private men as to any civil power and officers in his Church; hath taught; That private men are not warranted to draw the sword, were it even in defense of Religion, but they ought to maintain it by suffering, when called to that extremity. And, That the sword is not the weapon put in Churchmens hands for the defense of Religion. 3. By this inhibition also, as it relates to Pilate's apprehensions, we are taught, That it is not lawful for professors of Religion to take up arms for this end, that they may, under pretext of Religion, set up any such Kingdom as Pilate might apprehend, to the prejudice of the lawful Magistrate; But it is the will of Christ, That they enjoy their power and dignity (they allowing Christ the exercise of his spiritual Kingdom) That Religion commend it self by loyalty to authority, and by avoiding of sedition; and, That Religion or Saintship be no sufficient ground to warrant men to entitle themselves to any power in the State, to which they have no lawful calling; but rather, That it teach them to keep and adorn their stations. 4. Whatever case may warrant fighting in defense of Religion, yet the influence thereof is but very accidental, as to this great end of promoting the spiritual Kingdom of Christ; for, not only did the Gospel overspread much of the world, by the preaching and sufferings of professors, before Magistrates did befriend it; but even their power, when it is employed, can but reach to set up the outward exercise of Religion, and to the repelling of external force, but can, its alone, do nothing to the conscience, or to the keeping out of Satan, which is effectuate only by Christ's Spirit accompanying and blessing his own spiritual weapons. Doct. 9. Men's practice is the clearest proof of their way and inclinations, whereby men ought in charity to judge of them, unless they have strong evidences to the contrary: Therefore upon this, that his servants did not fight, Christ clearly inferreth, But now is my Kingdom not from hence.

In the third discourse, Pilate, gathering from what Christ had said of his Kingdom, that he held himself to be a King, desires a clear confession thereof; and Christ giveth him that good confession mentioned, 1 Tim 6.13. Adding, 1. That he came into the world to bear witness unto the truth, where, without distinguishing curiously betwixt his being born, as being spoken in relation to his person, or human nature subsisting in it, and his coming into the world, in relation to his office; (seeing both may be looked on, as one and the same) we may look upon this, either generally, that his office at this time was, in part, to preach truth and avow it, and to prove himself a King, by making it successful, and to confirm it by his suffering; O • , more particularly, that he came into the world, to beat witness to this truth, that he was a King, and so to publish that decree, Psal. 2.6, 7. and avow it to the death. 2. He addeth, that everyone that is of the truth heareth his voice; whereby he prevents an objection that might be moved against the truth of his doctrine and witness, as being so ill entertained; and cleareth, that, however few do receive it, either his doctrine in general, or this in particular, that he is a King: Yet, this doth not make void the truth thereof, seeing all who are of the truth, or borne of God, and begotten by the Word of truth, and who love the truth, and do not delight in lies, will hear him, and embrace his doctrine and testimony. Doct. 1. Sufferers may expect they will have to do with politick and quick sighted men, who will sift all their discourses, and draw out their mind concerning these things wherein they think they may have most advantage of them; for, so doth Pilate, upon Christ's former discourse, urge him to speak it out, Art thou a King then? Yet not so much (as appears from the sequel, in that he troubled him not for it) because of any fear he had of his Kingdom, as to try if he would adhere to such a ridiculous-like profession, which in his judgment might expose him to mockery and contempt. 2. Truth ought to be stoutly maintained and avowed, when we are called to it, how absurd so ever it seem to be in it self, and how unpleasant so ever it seem to be unto men; for, so doth Christ here answer, Thou sayest that I am a King, or, it is so, as thou sayest, and thou tightly gatherest it from my words. A stout confession, as to the matter of it, and yet modest, as to the manner, in that he doth it not vauntingly, but simply, thou sayest it, and after cleareth that he did it out of conscience and duty; to show that courage and modesty must go together in owning of truth. 3. Christ is indeed King of his Church; And where he gathereth his Church, there he sets up his Kingdom, wherein his laws are to be obeyed and acknowledged by his subjects, and which he will protect and defend, in despite of all his enemies; for, this truth is clearly held out here, for the Churches comfort, thou sayest that I am a King. 4. By persecution the Lord giveth occasion to his servants to publish truth, and make it known to the greatest of men, who possibly otherwise would never hear so much of it, as is then spoken in their own audience; for, by Christ's suffering, Pilate cometh to hear his doctrine, and that concerning his Kingdom. And beside this also, their very sufferings invite men to inquire after their doctrine for which they suffer; which probably otherwise they had not taken notice of, Phil. 1.12, 13. 5. Every man is sent into the world, and employed by God, for some end and service, which they should much mind, and labor to be faithful in their employment and trust, upon all hazards; Therefore doth Christ, as man and Mediator, look to the end for which he was born, and the cause for which he came into the world; which being to bear witness unto the truth, therefore he will here avow it on all hazards, even before Pilate. 6. As it is the eminent employment put upon all professors of Religion, that they bear witness to the truth, or give a testimony to the worth thereof; Partly, by their open avowing of it and suffering for it, when they are called to it in times of hazard; and partly, in their ordinary carriage, by publishing truth in their stations, by subjecting their walking, thoughts, and reasonings to it, and by magnifying the truth thereof, in opposition to their temptations and discouragements, which when men neglect, they will never prove stout in suffering for it; And particularly, they are bound to bear witness unto the Kingdom of Christ: So Christ himself is the great Captain of these witnesses; He is the great preacher of truth, whose powerful Scepter, as a King, is the Word of truth; who stands for the maintenance of truth, and particularly this truth, that he is a King over his own Church, to order the affairs thereof; and, who did seal this, and the whole truths of God, by his blood: for, he declareth this to be one of his great ends and works in the world, to bear witness unto the truth, as a pattern to all others in their stations, and an encouragement to all who follow his pattern, that they have such a Champion of truth, who yet doth maintain it, though he come no more into the world in person, nor suffer anymore. 7. Albeit the most part of the world do little regard Christ's doctrine, yet it is the very truth, and all the lovers and friends of truth will own it, and who so do otherwise, they bewray their own estrangement from truth, and are indeed delighters in lies; for, everyone that is of the truth, heareth my voice.

In the last branch of this part of the chapter is recorded Pilate's carriage and dealing with Christ's accusers, after his examination of him, and that in two particulars: The first whereof is, that Pilate abruptly breaking off the Conference with Christ, disdainfully enquiring what truth is, he goeth forth to the Jews, and absolveth Christ, declaring that he judged him innocent. Whence learn, 1. Christ and his followers may seem ofttimes great fools in their sufferings, as suffering for things of no moment in the esteem of men, who (as the Lord ofttimes draweth the controversy for which the godly suffer, to a very small hair and point of truth; so they account it great folly for men to suffer for any divine truth; for, so much doth Pilate's question, What is truth? import. He propounds it, not so much for satisfaction, seeing he went out not waiting for an answer, as testifying that he looked on truth, and particularly, that which Christ now avowed, as a very trivial thing for him to hazard so much upon. 2. Men's own wit and knowledge is so great an idol to them, that they can hardly endure to be reputed ignorant, or to esteem of any truth as excellent, wherewith they are not acquainted; for, this also occasioned Pilate's disdainful question, to which he will not stay for an answer. He could not endure to hear that truth commended, the knowledge whereof (as he might gather from Christ's last words) was wanting in him, and the Romans, who were reputed so wise a people. 3. Christ was cleared, even by his enemies and persecutors, to be innocent in his own person, that believers may be confirmed in the faith of his suffering for them, and his standing in their room, and of his fitness for that work, being a spotless sacrifice; Therefore, it is recorded, that he went out again to the Jews, (who would not enter to him, v. 29.) and saith unto them, I find in him no fault at all. 4. Men's passions, and particular prejudices and resentments against persons, ought not to blind their judgments, nor bias them in cognoscing upon causes; for, this is commendable in Pilate, that though he had been somewhat commoved, v. 35. and not much taken with what Christ said of truth, yet when he cometh out, he saith, I find in him no fault at all. 5. The Lord can make use, not only of men's natural conscience, but, even of their Atheistical disposition and contempt of truth and Religion, to bring about the good of sufferers, when he pleaseth, in the vindication of their innocence; Whereby he teacheth them to eye him much, who can make what use he pleaseth of everything; for, it was Pilate's contempt of what Christ preached of his Kingdom and truth, in the beginning of the verse which concurreth with his natural conscience, to make him think nothing of the accusation, and absolve him. So also was Paul released, Acts 18.12.16.

In the next place, Pilate having absolved Christ, endeavors also to release him with the Jews good liking; And taking occasion of their custom of having someone prisoner released to them at the feast of the Passover, he propounds (as is marked, Matth. 27.17.) Barabbas, a murderer, and Christ, to them, insinuating his desire that they should choose Christ; but they generally (both Rulers, and the people persuaded by them, Matth. 27.20.) do refuse him, and seek Barabbas to be set at liberty: As for this custom of the Jews, it appears not to have been devised by the Roman Governors, for gratifying of the Jews, but a custom of their own, invented in their declining times to honor their feast of the Passover, and to be some memorial of their redemption from Egypt, and of their so much desired liberty. And now having no power themselves to release whom they would, they have recourse to the Governor, who was necessitate to yield to their custom, Luke 23. 17. belike, to prevent tumults. And as for the nature of this custom, as it was sinful of themselves, to devise anything relating to their sacred solemnities, and to dispense with the Law of God, requiring that justice should be execute against malefactors; so in this particular, they manage it most wickedly, in pre ••• ing a 〈◊〉 malefactor to innocent Christ. Do • t. 1. Long in •• terate customs do ordinarily prevail much among people, were they never so sinful and abominable, 〈◊〉 much the more, as they have any spacious pretext: As here, their continues a wicked custom, of releasing one at the Passover, gilded over with a pretext of respect to that feast, which yet indeed made it the more abominable before God, that such a course should pretend any relation to his Ordinance. 2. If we look on Pilate's part in this procedure, it may teach; partly, That human policy, and carnal friends, and their interposing, will readily do Christ and his followers little successful service in a strait; for, he doth but deal for Christ in a politick way; which did not avail. Partly, that whatever men have of a conscience of duty, yet that doth not avail before God, so long as they put not forth themselves to the utmost, in their stations, to see that done which is right; for, albeit Pilate's endeavors serve indeed to clear Christ's innocence, and that Pilate in conscience judged him so; yet all that is not enough in him, seeing he did not employ his authority and power to rescue and defend the innocent, but doth only essay oratory and policy: and partly, that such as would faithfully follow conscience and light, had need to hold a loose g • ip of all other enjoyments and interests, and particularly, to avoid affectation of popularity; for, this was Pilate's snare, that though he judged Christ innocent, and that he ought to be delivered, yet not being willing to lose the people; he only useth insinuations and policies, will ye that I release unto you the King of the Jews? 3. If we look on the Jews proceeding in this business, it may teach, partly, That men obdured and hardened by God's judicial stroke, will neither regard civility, reason, nor common sense; light will not convince them, nor equity persuade them to what is right; for, so appeared in these obstinate Jews: albeit Pilate's procedure was very effectual in its kind; for he propounds to their choice with Christ, a man whom common civility might make them ashamed to own, or seek to exempt from punishment, and prefer him to Christ; He insinuates his own inclination, and that it should be a courtesy to him, if they would seek Jesus to be released, Will ye that I release him unto you? Withal, he names him the King of the Jews, insinuating that his death would tend to the discredit of their Nation, being one bearing such a name, (which they afterward resent, ch. 19. 21.) and accusing the multitude of levity, who not long since had proclaimed him their King and now would have him crucified; And yet all this prevails not with them, They cried all again, (that is, in answer to him, or, again, after that former cry, that he would observe their custom, in releasing someone, of which, Mat. 15 8.) saying, not this man, but Barabbas. Now Barabbas was a robber; partly, it teacheth, That no persons, how vile soever, are so odious in the eyes of the enemies of God as Christ and his followers and friends; for, so much did Christ find in his own person, Barabbas a robber being preferred to him. 4 If we look to the hand of God and Christ in all this (without which nothing was done in this business, Acts 4.27, 28) it may teach, 1. Christ would have it evidently seen by us, that he suffered by the appointment of God, and that he loved to do so, in that he would not suffer any endeavor for his releasement to succeed. 2. He would also not be released, but crucified, at the Passover, that he might prove himself the true Passover sacrificed for us, and dying at such a time, the smell of his death might spread far and near, by reason of the great concourse at this time. 3. Christ hath sanctified unto his people disappointments in the matter of deliverance, when otherwise it might seem probable; hereby also encouraging them to suffer, when by these disappointments it is clear they should suffer; for, he in his own person is not released, albeit the Governor endeavored it. 4. While Barabbas a robber is preferred to Christ, it may serve to put us in mind, that however in himself, and as to them who sought his life, he was most innocent; yet considering him in his Suretyship, he had more to suffer for, then ever Barabbas committed, and therefore is arrested by divine justice, while the other is permitted to escape; And this should invite everyone who claimeth interest in his death, to lay to heart his share in these provocations and crimes which were then charged upon Christ. 5. Christ hath sanctified unto the godly, their being worse esteemed of in the world then the worst of men, and their being held unworthy to live on the earth, where many wicked men are tolerate, (See 1 Cor. 4.9. — 13. Acts 22.22.) and that even by corrupt Church-men; for, they preferred Barabbas a robber to himself.

CHAP. XIX.

I N this Chapter John prosecutes the Narration of the rest of Christ's sufferings, before Pilate, and in the place where he was crucified; together with his death and burial. It may be taken up in three parts. In the first part is recorded some further sufferings of Christ, and Pilate further dealing with him, and about him with the Jews, before he proceed to the sentence of death, to v. 13. And namely, That Pilate having scourged and otherwise abused Christ, v. 1, 2, 3. doth yet declare him innocent before the Jews, and labors to move them to pity, and to cease their further rage, by looking up • n him in such a case, v. 4, 5. But this not prevailing with them, and Pilate yet asserting his innocence, and refusing to hearken to them, v. 6. they bring in a new accusation of blasphemy against Christ▪ v. 7. which together with a new conference with Christ upon that subject and the matter of his power over Christ, v. 8, 9, 10, 11. makes him yet more desirous to release him, till they bring an accusation against himself, as do friend to Caesar in this business, v. 12.

In the second part of the Chapter is contained the sentence of death pronounced against Christ, with the answerable execution, and what occurred till he gave up the ghost, to v. 31. wherein these particulars are recorded, 1. That Pilate, being terrified with their accusation, after some formalities in procedure, (whereby he thought to transfer the guilt upon them) passeth sentence that he should be crucified, v. 13, 14, 15, 16. • . 2. The execution of this sentence, with an account who they were that suffered with him, v. — 16. 17, 18. 3. The title put upon his Cross, with some debates about it. v. 19. 20, 21, 22. 4. His sufferings from the soldiers, being now upon the Cross, and that according to the Scriptures, v. 23, 24. 5. His company who stayed beside the Cross, and his care of his mother, being then present, v. 25, 26, 27. 6. His thirst immediately before • is death, and their giving him vinegar to drink, according to the Scriptures, v. 28, 29. 7. His Testament and death, v. 30.

In the third part of the Chapter, some consequents following upon his death are recorded, And namely. 1. A confirmation of this truth, that he was really dead: wherein is recorded the Jews desires to Pilate, that the death of these who suffered might be hasteled by breaking of their legs, that so they might be removed, because of their solemnity, v. 31. and that the soldiers did execute this upon the other two, v. 32. but finding Christ • lready dead, they do not break his legs, v 33. but make his death sure by a new wound, v. 34. The certainty whereof John confirms, as being an eye-witness, v. 35. and doth clear these passages, by comparing them with the Scriptures, v. 36, 37. 2 His honorable burial by Joseph, who begged his body of Pilate, v. 38. and Nicodemus, who provided ointment and spices, v. 39 and both together do decently bury him in a new grave, v. 40, 41, 42▪