The Harmony of the Gospels, Chapter 11

The Harmony of the Gospels · Chapter 11

p. 74CAP. XI.

The Hiſtory of the Sufferings of Ieſus Chriſt before the Council of the Iews, who condemned him to dye, and delivered him to the Roman power to be crucified Ioh. 18.12, 13, 14, 19, 20, 21, 22, 23, 24.

THen the band, and the Captain, and the Officers of the Iews took Ieſus and bound him, and led him away to Annas firſt, for he was Father in law to Caiaphas, who was high Prieſt that ſame year, now Caiaphas was he who gave counſel to the Iews, that it was expedient that one ſhould dye for the people, the high Prieſt then asked Ieſus of his Diſciples, and of his doctrine. Ieſus anſwered him, I ſpake openly to the world, I ever taught in the Synagogue and in the Temple, whither the Iews alwayes reſort; and in ſecret have I ſaid nothing. Why askeſt thou me? ask them that heard me, what I have ſaid unto them, behold they know what I ſaid. And when he had thus ſpoken, one of the Officers which ſtood by ſtruck Ieſus with the palme of his hand, ſaying, anſwereſt thou the High Prieſt ſo? Ieſus anſwered, if I have ſpoken evil, bear witneſs of the evil, but if well, why ſmiteſt thou me? new Annas had ſent him bound to Caiaphas

Here Iohn maketh mention of the Captain, the Band, and the Officers, now this Captain was conducted by Iudas, Luk. 22.47. he that was called Iudas one of the twelve went before them. Why Iudas led Ieſus firſt unto Annas, is not ſaid, but it may be gathered, at leaſt probably, he was the ancienteſt of the great men, for he was Father in law to Caiaphas the High Prieſt, Ioſephus ſaith of him, that he was a wiſe man, and it is moſt probable that Iudas had made his bargain with him, and ſold his Maſter to him, and that the Band and Officers that Iudas led, were gathered together at his houſe, and there Iudas had his Commiſſion, and from them marched upon his exploit to apprehend Ieſus, and therefore when they had taken him, thither they brought him, and there Iudas was diſcharged, for we hear no more of Judas, in what follows.

But when they came there, Annas conſidered, that though they had ſucceſſively acted thus far, and had got him into his hand and power, yet now their proceedings muſt be carryed on under a fair colour of legal proceedings, the Council muſt be called together, Caiaphas was high Prieſt, at his Palace or Hall the Court muſt be kept, therefore when he had gloryed over his Priſoner, and had the honour to apprehend him, he ſent him away bound unto Caiaphas, but we read not that he ſent him by, or under the hand of Iudas, he had acted his part ſufficiently. Annas ſent him to Caiaphas, becauſe he was a vehement proſecutor of this buſineſs of putting Jeſus to death. Iohn giveth us that Reaſon, viz. that it was he that had given the Iews that counſel, that it was neceſſary that one man ſhould dye for the people, to be made a piaculum for his Country, to pleaſe the Romans. which was the manner of ſome Nations in thoſe dayes, the record of this politick device of Caiaphas is, Joh. 11.46, ad 54. But ſome of them went their wayes to the Phariſees, and told them what things Ieſus had done. Then gathered the chief Prieſts and the Phariſees a counſel, and ſaid, What do we? for this man doth many miracles. If we let him thus alone, all men will believe on him; and the Romans ſhall come, and take away both our place and Nation. And one of them named Caiaphas, being the high Prieſt that ſame year, ſaid, unto p. 75them, Ye know nothing at all. Nor conſider that it is expedient for us, that one man ſhould dye for the people, and the whole Nation periſh not. And this ſpake he not of himſelf, but being high Prieſt that year, he propheſied that Ieſus ſhould dye for that Nation, And not for that Nation only, but that alſo he ſhould gather together in one, the Children of God that were ſcattered abroad. Then from that day forth they took councel together for to put him to death.

In which Hiſtory we may firſt ſee the occaſion of this vehement motion and meeting of the Council, and the taking up that fixed reſolution, of putting Jeſus to death, viz. it was that famous miracle which he did, in raiſing up Lazarus, from the grave, after he had been dead four dayes, which ſhould rather have awed their hearts to believe in him, (as many did) then ſo to provoke them to envy againſt him, upon that groundleſs pretence that it would provoke the Romans to overthrow their Nation, if many ſhould believe in him: The Romans alas, were of Gallio's mind, they cared for none of theſe things.

We may alſo ſee in this ſtory the ſovereign wiſdome of God in over-ruling and ordering the counſels of men to make for his own glory, and for the accompliſhment of his own holy counſel, unknown and unconſidered by them that act them, that which they act for their own bad ends, God permitteth them, and over-ruleth them for his own holy ends. The counſel of Caiaphas was cunning, but bloody, yet he was proud of it, in his own conceipt; ye are a company (ſaith he) of weak men that know nothing at all (and yet wiſe Annas his Father in law was one) I can tell you of a project whereby we ſhall gratifie the Romans, and render our ſelves wiſe Patriots, that ſeek the Redemption of our Country, &c. ah poor man that is ſo ſinful an under-worker of ſo glorious a part of Gods holy counſel. God meant good to Iſrael his Church, howbeit he meaneth not ſo, neither doth his heart think ſo, Iſai. 11.7. for ſuch reaſons as theſe, Annas ſent him bound, (an inſulting act over our ſuffering Lord Ieſus) unto Caiaphas, from poſt to Pillar. When Annas was come, and had brought his Priſoner, all the Council were quickly together, though it was about midnight, men cannot ſleep till they have accompliſhed their wicked deſigns. They preſently (for they were in haſte to make quick diſpatch) call a Court, and ſit as a Court of Judgement. But it was a private Court, not publick; a night Court, not open for all that would: they ſet a Porter that kept the dore, that none but friends to their wicked deſign (as much as in them lay) ſhould come in, Joh. 18.16. Peter ſtood without, then went forth that other Diſciple which was known to the high Prieſt, and ſpake unto her that kept the dore, and brought in Peter. Whether he that brought in Peter did not ſtretch the line of Truth too far, it is not ſaid, but ſhe that kept the dore was a notable Virago, and ſoon challenged Peter, and drew forth his firſt denyal of his Lord. Why the Court was ſo private may eaſily be gathered, they had guilty Conſciences, and were about a black work of darkneſs, and therefore the dark night was not ſecurity enough to them, but they muſt have a Porter at the dore, and one that had animoſity ſufficient, and that they might confide in: they feared that the people would reſcue him out of their hands. It is an ill ſign, that the ſtate of that people, and the actings of thoſe Rulers, are all ſick, and near to ſome publick calamity; when they are in ſuch fears and jealouſies of each other. As for Peters getting in, and bold carriage like a ſpy, managing himſelf as if were unconcerned, ſta…ding to the fire; but overtalking, too buſy with his tongue, &c. though the … made a ſad uſe of it to Peter, in lying and denying his Maſter, and curſing ſelf or wiſhing ill to himſelf if he knew him, &c. yet Ieſus Chriſt looking over p. 56his ſhoulder upon Peter, Luk. 22.6. made good uſe of it, for the humbling of Peter, and warning of us, and yet providing a witneſs how they handled Jeſus Chriſt in their private Court.

Sect. 2.

Come we now to the firſt act of the Council, which acts laid in order together, appear to be ſix.

FIrſt, the high Prieſt did interrogate, Jeſus of his Diſciples, and of his doctrine, Joh. 18.19. what he asked concerning his Diſciples is not ſaid, nor was it worth the anſwering unto, probably he might enquire what chief men of mark and danger, might be among them? alas, Jeſus Chriſt had only Fiſhermen, and men of inferiour rank, Mathew the Publican was one of the chief, and therefore it is like that the Court inſiſted not upon this point. But that queſtion about his doctrine, Jeſus Chriſt ſaw it wiſdome to anſwer unto. There queſtion was not to know and learn his doctrine, for had it been ſo, Jeſus Chriſt would ſurely have taught them; the willing and obedient Ear ſhall be inſtructed.

But their Queſtions were captious, intimating that his doctrine was falſe, and crope in ſecretly, now they are willing to ſearch him out, this is to be gathered out of Jeſus Chriſt his anſwer, Ioh. 18.20, 21. Ieſus anſwered him, I ſpake openly to the World, I ever taught in the Synagogue and Temple, whether the Iews alwayes reſort, in ſecret have I ſaid nothing, why askeſt thou me, ask them that heard me what I have ſaid unto them, behold they know what I have ſaid. Jeſus Chriſt here declareth, that his doctrine and manner of publiſhing it, both matter and manner had ſigns of truth, and not of error, which is expreſſed in ſundry particulars.

1. I ſpake openly to the World. I did not pick my Company, I let all that would, hear me, errors uſe to be carried ſecretly, truth is open, ſeeks no corners, and ſo hath my preaching alwayes been.

2. I taught, (viz. when I ſolemnly preached on the Sabbath dayes, Luk. 4.16. and as his cuſtome was he went into the Synagogue on the Sabbath day, and ſtood up for to read) in the Synagogues, allowed places for publick meetings, for any that will come to hear.

3. I ever taught (when opportunity ſerved) in the Temple, whither all the Jews reſort. This is not excluſive of ſuch times, as ſometimes he took, to teach in a Mountain, Math. 5.1. or on the ſhrouds of a ſhip, Math. 13.2.

4. In ſecret I have ſaid nothing, that is nothing contrary to, or differing from what I taught in publick. This is not excluſive of his diſcourſes by the way, or in private houſes, where he expounded to his Diſciples that which he had publickly taught in parables, Mark. 4.34. when they were alone, he expounded all things to his Diſciples. Hence then Ieſus inferreth, that if they ſuſpected him of falſe doctrine, ask them that heard me, they can tell it, why do you ask me? that is not the right way to find out cunning teachers of error, bu… the right way is by taking Teſtimony from ſuch as heard.

The next thing that followed this anſwer of Ieſus Chriſt, not as an effect or juſt conſequence thereof, but an abuſive, ſcornful, unworthy miſinterpretation of the words of Ieſus Chriſt, with a moſt rude and uncivil behaviour added thereunto, Ioh. 18.22. when he had thus ſpoken one of the Officers or Servants which ſtood … ſtruck Ieſus with the palme of his hand, ſaying, anſwereſt thou the high Prieſt ſo?

p. 771. He that ſmote him was an under Officer, or a Servant, as the word ſignifies. When the chief Rulers, eſpecially the high Prieſts are ſet againſt Jeſus, to perſecute him, it is no marvell that their under Officers and Servants are as ill minded as their Maſters, & then they will be ſo rude as this act ſhews them to be. It was a great ſuffering of our Lord Jeſus that under Officers and Servants ſhould ſo inſult over him.

2. He ſmote him with the palm of his hand, as our Engliſh Tranſlation renders the word: we call it a Box or Cuff on the ear or cheek. The word alſo ſignifies to ſmite with a rod, reed or walking Staff; either way was impudent, contemptuous and ſcornfull.

3. He backs his ſmiting him with a Reproach, Anſwereſt thou the high Prieſt ſo? As if he had made a faulty Anſwer, diſhonourable to the high Prieſt. But he ſheweth that he put a bad conſtruction on his ſpeech, and imputes it to him as a Reproach.

4. All this was done in the face of the Court, without any check given him that we hear of; ſhewing that they were all conſpired to abuſe our Lord Jeſus. See a like example of this abuſe done unto our Lord Jeſus. 1 King. 22.24. And Zedekiah the Son of Chenaanan went neer and ſmote Micaiah on the cheek, and ſaid, Which way went the Spirit of the Lord from me to ſpeak unto thee?

To this ſaucy fellow Jeſus anſwered with a convincing and reproving Dilemma, ſo clear, and ſo wiſely placed, that he ſpake above exception. The firſt part or horn of t…e Dilemma is this, If I have ſpoken evill, ſhew it, bear witneſs of it. The ſecond part or horn is, if I have ſpoken well, why ſmiteſt thou me? Which anſwer of our Lord, quite ſtopped their mouthes, and put all to ſilence.

Out of this ſmall part of the Sufferings of our Lord we may gather up ſome Inſtruction.

1. When Church-men are Perſecutors, the Perſecution will be bitter, as Jeſus found it, ſo did Jeremy: Church-men are uſually more cunning, more bold, more ſeared in conſcience, more cruel.

2. Carnal Profeſſors will inſult and domineer over the Godly when they have power in their hand.

3. Perſecuting Profeſſors will put the handſomeſt face they can upon the vileſt actions.

4. God can and will over-rule the cunningeſt Counſells and contrivances of Perſecutors, to ſubſerve his Counſel.

5. Guilty conſciences love Secreſy, and to act behind the curtain.

6. It is dangerous to intrude our ſelves into a place or way of Temptation, as Peter did; it may expoſe us to lye or deny Chriſt, and curſe our ſelves; as all theſe falls and knocks Peter felt.

7. Truth is alwayes ſerene, open, ſeeks no corners to hide it ſelf.

8. When Rulers are wicked, ſuch as are under them will be violent.

9. A girt convincing Anſwer, will ſtop the mouth of the worſt of enemies.

Sect. 3.

The ſecond Act of the Council.

MAth. 26.59. ad 63. Now the chief Prieſts and Elders and all the Councel ſought falſe witneſs againſt Ieſus to put him to death. But found none; yea though many falſe Witneſſes came, yet found they none.

p. 78At the laſt came two falſe witneſſes and ſaid, This fellow ſaid, I am able to deſtroy the Temple of God, and to build it in three dayes. And the high Prieſt aroſe and ſaid, Anſweredſt thou nothing? What is it which theſe witneſs againſt thee? And Ieſus held his peace.

Mark. 14.55. ad 61. And the chief Prieſts and all the Counſell ſought for witneſs againſt Ieſus, to put him to death, and found none. For many bare falſe Witneſs againſt him; but their witneſs agreed not together. And there aroſe certain, and bare falſe witneſs againſt him, ſaying, We heard him ſay, I will deſtroy this Temple made with hands, and within three dayes I will build another made without hands. But neither did their Witneſs agree together. And the high Prieſt ſtood up in the mids, and asked Ieſus ſaying, Anſwereſt thou nothing? What is it which theſe witneſs againſt thee? But he held his peace, and anſwered nothing.

Here ſee, 1. That though they ſo abuſed our Lord Ieſus for his Anſwer, and for putting them upon the right way of enquiring, viz to ask his hearers, to ſ…e if they could teſtifie any thing againſt him: for in his Anſwer he had vindicated himſelf and his Doctrine, both for matter and manner; therefore if they would find any thing againſt him, it muſt be by Witneſſes that heard him; yet now they are neceſſitated to fall to this courſe, as Jeſus had ſaid, though they had abuſed him for ſo ſaying.

2. All the Counſel there preſent, were unanimous in what they doe: & what do they? They ſought for falſe Witneſſes, that they might find ſome matter; or at leaſt appearance of ſome matter, for which they might put him to death. They carried themſelves, and managed the matter ſo, that all might eaſily ſee their intent, to find ſome matter whereof to accuſe him. Becauſe they were reſolved to put him to death, they ſought not for what was true, juſt, righteous, but for ſomething to criminate him, by Witneſſes. they cared not though it were falſe Witneſs. They encouraged them to teſtifie any thing. And when they miſrepreſented his words and meaning, they took the advantage to wring his words to the worſt ſenſe, as appeareth in that Inſtance, when Chriſt ſaid, They would ruine and deſtroy this Temple, his Body, and he would raiſe it up again the third day. So John repreſenteth his words, Ioh. 2.19. he ſpake of the Temple of his Body. Nor was there any capital crime in it as they repreſented his words, yet any thing will, ſerve their turn, to be a ſeeming matter of accuſation.

3. They could find nothing wherein two witneſſes agreed, among all the falſe witneſſes, untill two witneſſes ſpake about deſtroying the Temple & raiſing it again in three dayes. And yet theſe two witneſſes agreed not in all points, as Mar. 14.59. te…tifieth. Thus they wearied themſelves in vain, finding nothing againſt him, which left their envy naked, without any pretence of a covering.

4. Then the high Prieſt deviſed another device, viz. to draw out Jeſus Chriſt to ſpeak; for he kept ſilence all this while. Could they draw him out to ſpeak, they might entangle him in his words, which artifice they had formerly uſed to catch him by. Mat, 22.15. ſo now again they attempt that way. The high Prieſt ſtood up (a good civill deportment in publick affairs) and put him upon anſwering unto what they ſaid; and to ſharpen and quicken the matter, he putteth him on in a rebuking way: What? Anſwereſt thou nothing? What is this that theſe witneſs againſt thee? But this Stratagem prevailed not, Jeſus ſtill held his peace.

Queſt. Why did Jeſus hold his peace and anſwer nothing?

p. 79Anſw. 1. Becauſe there was nothing to anſwer unto: they proved nothing; their witneſſes agreed not, they confuted themſelves, they could fix and faſten nothing: there was no need of an anſwer, and in ſuch caſe it is beſt to keep ſilence.

2. He held his peace to fullfill the Scriptures Iſa. 53.7. He was oppreſſed and afflicted, yet opened he not his mouth. He is brought as a Lamb to the ſlaughter, and as a ſheep before her ſhearers is dumb, ſo he opened not his mouth.

3. He held his peace, becauſe though he was perfectly innocent himſelf, of all they accuſed him of, yet ſome or other of his Elect might be at ſome time or other guilty of ſuch evills as they falſly imputed to him, in whoſe room and ſtead he ſtood and ſuffered.

4. He held his peace becauſe he was willing to dye for his Elect, to expiate the ſins of Gods Elect.

Sect. 4.

The third Act of the Council.

MAth. 26.63, 64. But Ieſus held his peace. And the high Prieſt anſwered and ſaid unto him, I adjure thee by the living God, that thou tell us whether thou be the Chriſt the Son of God. Jeſus ſaith unto him, thou haſt ſaid: nenevertheleſs I ſay unto you, Hereafter ſhall ye ſee the Son of man ſitting on the right hand of Power, and coming in the clouds of heaven.

Mark 14.61, 62. Again the high Prieſt asked him and ſaid unto him, Art thou the Chriſt the ſon of the Bleſſed? And Jeſus ſaid, I am, and ye ſhall ſee the ſon of man ſitting on the right hand of power, and coming in the clouds of heaven.

Here ſee, 1. The high Prieſt and Council finding and perceiving plainly, that they could find no juſt matter againſt him, nor any colour or appearance thereof, they invented another way to pick an appearance of matter againſt him, which might ſeem to be of weight in the eyes of the Jews, though it would be of no conſideration among the Romans: and that was by an open and ſolemn putting Jeſus to anſwer whether he was the Meſſias or no.

For

1. If he denied it, or would not confeſs it, that would much eaſe and advantage them in putting him to Death, becauſe they had found ſomething of that point againſt him.

2. If he ſhould confeſs it, that he is Chriſt the Meſſiah, they were reſolved to make that the crime for which they would condemn him.

Mark relateth only the bare queſtion, art thou the Chriſt, the Son of the bleſſed? Mathew relates the queſtion more fervent, for if this device had failed, they had no appearance of a cauſe to condemn him. Therefore to make ſure work, the high Prieſt ſaith, I adjure by the living God, anſwer plainly, and catagorically to this queſtion, art thou Chriſt, or Meſſiah the Son of the living God? where

1. See what the Jews ſaith then was, touching the Meſſiah, whom they then looked for, viz. that he was to be ſuch a man, as alſo is the Son of God. God and man in one perſon, which is the ſame Faith that now the Gentile Churches believe according to the Scriptures, and the ſame point is manifeſt by Peters anſwer unto Chriſt, according to the Faith of the Church of the Jews, Math. 16.16. in that famous Confeſſion of Peter. Thou art Chriſt the Son of the living God.

2. VntoUnto this queſtion of the high Prieſt, and Council, Jeſus Chriſt anſwereth two things.

1. He maketh a plain, clear, and direct anſwer, Mark. 14.62. I am he, Math. 26 64. Thou haſt ſaid it, it is as thou haſt ſaid.

p. 802. He proveth it by the conſequent, viz. the two next acts and diſpenſations of Chriſt which they ſhall ſee, viz.

1. From hence forward, you ſhall ſee Chriſt the Son of man ſitting at the right hand of power, that is, you ſhall ſee the mighty power of Goſpel grace of Chriſt Jeſus, in the converſion both of Jews and Gentiles, and ſo going on until the laſt and final converſion of the Jews, which we hope for at this day.

2. The next and laſt act of Jeſus Chriſt in this world, you ſhall ſee him coming in the Clouds of Heaven, viz. in power and great glory, to judge the World.

Sect. 5.

The fourth act of the Council.

WHen Jeſus Chriſt had made this clear confeſſion, that he is Chriſt the Meſſiah, then they thus proceeded, Math. 26.65, 66. Then the high Pri…ſt rent his clothes, ſaying, He hath ſpoken blaſphemy, what further need have we of witneſſes? behold now ye have heard his blaſphemy. What think ye? They anſwered and ſaid, He is guilty of death. Mar. 14.63, 64. Then the high Prieſt rent his clothes, and ſaid, What need we any further witneſſes? Ye have heard the Blaſphemy: what think ye? And they all condemned him to be guilty of death.

1. The high Prieſt rent his garment, it may be the reſt did the ſame, though it be not expreſſed.

2. He ſaith, he hath blaſphemed, viz. by confeſſing that he is Chriſt the Meſſiah.

3. You the judges, the whole Court have heard his blaſphemy.

4. We need no further witneſſes to find matter againſt him, to condemn him to dy, this that we have heard is matter ſufficient.

5. They all expreſſed themſelves to be of the ſame mind and opinion.

6. The high Prieſt put it to the Vote, what think you?

7. They all paſſed their Vote, and ſo the ſentence of condemnation was pronounced againſt our Lord Jeſus, for confeſſing that he is Chriſt, the Son of the living God. And no other cauſe, or appearance of a cauſe could the… find againſt him, ſaving this only: a bleſſed cauſe, wherein Chriſt himſelf was the firſt Goſpel Martyr, John Baptiſt was martyred for his faithful diſcharging the office of a Prophet, in telling Herod of his ſins.

But Jeſus Chriſt was condemned to dye meerly, purely for this his confeſſion, and for nothing elſe, no not ſo much as pretended.

All this was done in the night, the blackeſt work of darkneſs that ever was done in this world. They began their clandeſtine night Court about midnight, they purſued their work in the manner above related, until about the ſecond crowing of the Cocks, about that time they condemned him.

Sect. 6.

The fifth act of the Council.

VVHen they had done this wicked deed, in condemning our Lord Jeſus to dye, it being deep in the night, They committed their condemned Priſoner unto a company of men, to keep him faſt and ſafe until the morning, and then adjourned the Court till the morning. And ſo this dark Seſſions of this Court was ended.

p. 81It cometh now to be conſidered how they uſed him this latter part of the night until the morning, when the Council met again, if any bowels of mercy had moved in them, they ſhould have given him ſome refreſhing, and opportunity to take ſome reſt. but they were mercyleſs unto him, who is the ſpring of all mercy to us, they uſed him cruelly, which uſage is ſet forth.

1. By the actors, a company of men, that were charged with the ſafe keeping of him till the morning, they are called, Luk. 22.63. a choſen company fitted for the purpoſe, that they could confide in, ſpirited like their Maſters.

2. The time of their commiſſion to keep him, till morning, which was about the ſpace of three hours.

3. The ſeveral acts of horrible abuſe, which they did unto him in time of their charge and commiſſion.

1. They ſpit upon him, Mark. 14.65. which is an act of the greateſt diſdain in the doer, and of the greateſt diſgrace in the ſufferer, a contempt that few will do to a dog, eſpecially in the Nation of the Jew, it was a very great contempt, which the Lord himſelf foretold and deſcribed, Luk. 18.32. he ſhall be mocked, ſpitefully intreated, and ſpit upon.

2. They ſpit in his face, Math. 26.67. this was the higheſt degree of the reproach of ſpitting. God gave a Law about it, Deut. 25.7, 8, 9, 10. it is the diſgrace of him that is unkind to his brother, a moſt improper and unſuitable diſgrace unto Jeſus Chriſt, when he was doing the greateſt act of love and kindneſs not only to his Brother, but to his Enemies.

3. They mocked him, Luk. 22.63. and the next word ſheweth that there were cruel mockings, as it is ſaid, Heb. 11.36. the perſecuted Saints were ſo uſed, and Pſal. 25.19. mine Enemies are many, and hate me with cruel hatred. for

4. They ſmote him and beat him, Luk. 22.63. the word which the Holy Ghoſt uſeth, doth ſignifie ſuch blows as do break the Skin; and flayed off ſome part of the skin, where the blow fell, which was very cruel, according as the Prophet deſcribeth ſuch cruelty, Mic. 3.2, 3. who pluck off their skin from off them, and their fleſh from off their bones, they flayed the skin from off them, Iſai. 53.5. he was bruiſed for our iniquities, they ſmote him ſo hard that they bruiſed him with their blows.

5. They blind-folded him, and then boxed him on the face, and with blaſphemous mocking and ſcorn, ſaid, thou Chriſt propheſy who ſmote thee, Math. 26.68. ſuch blaſphemy would affright a modeſt heart to hear it, but no doubt they made great ſport and laughter at it.

6. It was an aggravation of theſe abuſes, that every baſe fellow and ſerva… had liberty thus to abuſe our Lord Jeſus, Mark. 14.65. and the ſervants did ſtrike him with the palms of their hands, they deviſed many wayes to put contempt upon him, and to make ſport for themſelves.

7. They plucked off his hair, viz. of his face, or head, or both. This abuſe is mentioned in the Prophets, Iſai. 50.6. I gave my back to the ſmiters, and my cheeks to them that pluck off the hair, I bid not my face from ſhame and ſpitting.

8. They ſpake many other blaſphemous words againſt him, which the holy Ghoſt abhorreth to mention, Luk. 22.65. and many other things blaſphemouſly ſpake they againſt him, with which they buſied and ſported themſelves all the night.

9. They were charged to watch and keep him, and therefore they might not ſleep, and they kept themſelves thus employed, and thereby did not only hinder Jeſus Chriſt from taking any reſt, but alſo they did grieve, vex, and provoke his p. 82Spirit moſt bitterly. It was the ſaddeſt night that ever was ſpent. And thus they did till morning light; for then the Council met again, Luk. 22.66. and called Jeſus before them.

This is the Lamentation, that theſe that did this vile injury to Jeſus Chriſt, were of his own to whom he was ſent, but they would not own him, but condemned him to dy, which was the work he came to perform: and when they had nailed him to the croſs, he pardoned them and prayed for them.

When viſible Profeſſors of Jeſus Chriſt are Perſecutors of Chriſt, they will be violent and cruel, as now theſe were againſt Chriſt. And no marvail that the Servants and inferiours were ſo cruel againſt Chriſt, for they knew that they pleaſed their Superiours and Maſters. When Saul perſecuted David, every abject durſt vent his venome againſt David: and Doeg fears not to be an informer againſt him. When Abſolom roſe up againſt David, is it any wonder that Shimei durſt ſhew himſelf to curſe David? The horrible crueltyes and indignityes of theſe Jewiſh Watchmen, that had the charge of keeping their condemned Priſoner, will all, in many reſpects ſtand upon the account of the high Prieſts and Rulers. They opened their own envy ſo bare and naked, that every body might ſee it. And therefore their creatures were bold to do any thing againſt the Lord Jeſus.

Sect. 7.

The ſixth and laſt act of the Council of the Jews, as a Councill, against Jeſus Chriſt, as private Perſecutors and envious Perſons, they purſue Ieſus Chriſt before Pilate, and before Herod afterwards.

LVk. 22.66, 67, 68, 69, 70, 71. And aſſoon as it was day, the Elders of the people and the chief Prieſts and the Scribes came together, and led him into their Councell ſaying, Art thou the Chriſt? tell us, and he ſaid unto them, if I tell you, you will not believe, and if I alſo ask you, you will not anſwer me, nor let me go. Hereafter ſhall the Son of man ſit on the right hand of the power of God. Then ſaid they all, art thou then the Son of God? And he ſaid unto them, ye ſay that I am. And they ſaid, what need we any further witneſs? for we our ſelves have heard of his own mouth.

It was about Cocks crowing when Jeſus Chriſt was condemned, committed to ſafe cuſtody under a ſtrong guard. The Court adjourned till morning, all the abuſes that theſe carnal keepers inflicted on Jeſus, the remainder of the night, I refer unto the fifth act of the Council; which for time extended till morning, and for cruelty it extended to Hell.

Now in preparation for their proceeding in the morning, they held a cloſe and private conſultation how to manage this great buſineſs. For ſeeing they now had (according as they long deſired and contrived to doe) apprehended him and condemned him, they were reſolved to put him to death. But they foreſaw many difficultyes in effecting it. The points conſidered, plotted and agreed in this private conſultation, were ſundry: and their agreement may be gathered out of the anſwer of Jeſus Chriſt in the morning, who gave them to underſtand that he knew their pl…s, to convince their Conſciences that he was Chriſt the Meſſiah, for the aſſerting whereof they had condemned him. The Points conſidered of were ſuch as theſe,

1. We muſt be ſpeedy in our motions and progreſs, before the people know that we have apprehended him. For it was about midnight that he was apprehended, p. 83and brought to Annas and Caiphas. It was about cocks crowing when he was condemned; he muſt be put to death and buried before the Sabbath; for if we ſlack the time, the people will ſurely reſcue him.

2. They conſidered that we muſt ſpeedily deliver him out of our hand, into the Romane hand and power, and it muſt be done early in the morning before the people gather together and hear of it; for otherwiſe the people will ſurely reſcue him out of our hand; but out of the Romans hand, they cannot, they dare not attempt it.

3. Pilate muſt be carefully prepared for this matter. Some of us that may be moſt acceptable to him and prevailing with him, muſt undertake that matter.

4. Though Pilate was a Pagan, yet they knew him to be wiſe, juſt, and of a noble Romane ſpirit, he will ſtrictly examine the caſe; and we know that we have no witneſſes unto any thing we accuſe him of, wherein the witneſſes agree, ſaving in that Point of deſtroying the Temple and raiſing it again in three dayes, and in that Point the witneſſes do not punctually agree: nor will Pilate think or judge it a Capital matter if they did agree.

5. Theſe conſidered that they had but one capital matter againſt him, viz. that he confeſſed openly before our Court that he is Chriſt the Son of God, which by our Law is Capital, not by the Romane Law. And this is the only point that we can plead againſt him. And this they did plead, Joh. 19.7. We have a Law, and by our Law he ought to dye, becauſe be made himſelf the Son of God. But of this we muſt ſpeak hereafter.

6. They conſidered that of this point we have no witneſſes, only his own confeſſion, and what if he ſhould deny it, or not confeſs it before Pilate; therefore we muſt make this point ſure.

7. Hereupon they agreed early in the morning, before the people be ſtirring, to ſit in Council again, and examine Jeſus about this point onl…, to bring him to confeſs it a ſecond time, and to try if he will ſtand to it. And if he ask any queſtion to divert or delay us, anſwer him not a word to any thing, but hold him to this point only, to make the matter of our accuſation ſtrong again… him, and clear.

8. Care was taken to adviſe as great a Crew of their own ſide, as they co ld, to ſtand next to the Court, and exclude others as much as handſomely they could, ſo they acted.

Very early all the Council (viz. all that conſented and conſpired in this murther) met, Luk. 22.66. as ſoon as it was day the Elders of the people, and the chief Prieſts, and the Scribes came together, and led him into their Council, ſurely they had taken but little reſt, they verified that ſaying of Solomon, Prov. 4.16. they ſleep not except they have done miſchief, and their ſleep is taken away, unleſs they cauſe ſome to fall. They interrogate him again about the ſame point, for which they had condemned him, not out of remorſe or regret of heart, but of crafty deſigne, Luk. 22.67. art thou the Chriſt tell us?

The firſt part of Jeſus his anſwer is, Luk. 22.67, 68. if I tell you, you will not believe, and if I alſo ask you, you will not anſwer me, nor let me go. Wherein Jeſus Chriſt doth manifeſt to them, that he knew their agreement in their ſecret counſel. Whereby he proveth to their Conſciences that he is the Son of God. Again, he declareth to them, that the end and ſcope of their queſtion was not to be informed in the point, that they might believe, for they were reſolved not to believe. Again he telleth them, if I ask you any thing, you are agreed that you will not anſwer me again; whatſoever I ſay, you will not let me goe: you are p. 84reſolved to kill me. Thus plainly doth he lay open their deſign, and reſolution in their private Councell, and detecteth them in their open Councel, ſo open as it was.

The 2d. part of the Anſwer of Jeſus Chriſt is ver. 69. Hereafter ſhall the Son of Man ſit at the right hand of the power of God. The ſenſe and meaning of which words they underſtood, viz. that though they now ſee him in this low eſtate of his Humiliation; yet the next appearance that they ſhall ſee him in, is, at the right hand of the power of God. Then they fully opened their trap, and ſay, Art thou then the Son of God? v. 70. And this is to be obſerved, that they were ſo eager upon their deſign that they ſpake all at once, Then they all ſaid.

Then Jeſus cleerly anſwered, You ſay that I am, and I confeſs it is as you ſay, that is the meaning of that form of ſpeech, & they were ready & willing ſo to take it. Now they are ſatisfied, they have gotten that which they fiſhed for, ver. 71. And they ſaid, what need we any further witneſſes, for we our ſelves have heard of his own mouth.

Now with all poſſible haſt and ſpeed, they delivered him up to the Romane power, as a condemned priſoner to be put to death by them, after their manner, by crucifying, or hanging on a tree. Luke 23.1. And the whole multitude of them aroſe and led him unto Pilate: all the Court and all the Creatures about them combined in this matter, to deliver him up to the Gentiles, as Jeſus Chriſt had foretold that they will Math. 20.19. and Mar. 10.33.

The company that acted theſe things, both Rulers and people, are Apoſtates, whoſe day of Grace was paſt, as appeareth Math. 23.37, 38, 39. Luk. 13.34.35. O that thou hadſt hearkned, at leaſt in this thy day, but now it is hid from thine eyes. Such Perſons are the Devills fitteſt inſtruments to perſecute Jeſus Chriſt and his ſaints. Theſe Sufferings of Jeſus Chriſt before the Council of the Jews were aggravated by this, becauſe they were his own people to whom he came and offered them mercy, and life eternal, and called them to Repentance.

But behold how wickedly they dealt with him: they condemned him, but could find no other cauſe but his confeſſing that he is the Meſſiah: and not only condemned him, but committed him into the mercileſs hands of their Servants and creatures that did ſo vilely abuſe him all the night, and craſtily dealt with him in the morning, and out of envy delivered him to the Romane power to be put to death. And all this did the holy innocent Son of God ſuffer for the ſake of Gods elect, that they might become veſſels of mercy; & to ſhew us how vile ſin is in Gods ſight, who ſpared not his own Son when he ſtood under a juſt imputation of our ſin unto him. And all theſe ſufferings of Jeſus Chriſt we celebrate in that high Soul exerciſe in our Sacramental Commemoration hereof.

The Hiſtory of Judas.

I ſhall ſhut up this Chapter with a touch upon the Hiſtory of Judas, which in this place and time cometh into conſideration, the hiſtory thereof is recorded, Math. 27.3, 4, 5, &c. ad 11. with Act. 1.18, 19, 20. in which Texts (if any pleaſe to read them) we may obſerve two principal points.

1. A terrible Teſtimony ſharpned againſt the high Prieſts, and the reſt of them in their bloody perſecution of our Lord Jeſus, by Judas his repentance.

2. A ſtrong and clear Teſtimony that Jeſus Chriſt is the Meſſiah, by the Jews fulfilling the Propheſies touching him.

p. 851. In the firſt ſee, firſt, the occaſion or cauſe moving Judas to repentance, ver. 3. when he ſaw that he was condemned, repented himſelf, this he ſaw in that night about the Cocks crowing, then began his terror, but did he not know before, that they would ſo do, as ſure if he did not, he might have foreknown it, for Jeſus Chriſt had foretold it, and he knew that the end of their hiring him to betray him, was, that they might have him in their hands, to put him to death, but his eyes were blinded, partly by his envy at the expence of the ſweet oyntment upon the body of Jeſus Chriſt, and partly by covetouſneſs, who miſſed of ſuch a booty to pilfer, and principally by the Devils twice entering into him by advantages.

1. The firſt time of the Devils entering into his heart, was by his envy and indignation at the expence of that oyntment, Mark 14.5, 10. when his heart raged with indignation, Satan put it into his heart to betray his Maſter, ſo Joh. 13.2.

2. The ſecond time the Devil entered into him, was upon the diſcovering ſop that Jeſus Chriſt gave him, Joh. 13.27. now the Devil blinded him, for the Prince of darkneſs hath power to blind mens eyes, 2 Cor. 4.4. Two of the Diſciples did ſcandalouſly fall. Judas betrayed Jeſus Chriſt, Peter denyed him, Peter the ſame night repented ſincerely, Judas repented, but not ſincerely.

2. The manner of his repentance, the Spirit of terror entered into him, broke open his blinded eyes of underſtanding and conſcience, to ſee his ſin of blood guiltineſs, Yea innocent blood, yea, the blood of his Lord and Maſter, yea, whom he had for a bribe of money moſt trayterouſly betrayed; this Spirit of terror was the Spirit of God, of the Law, that bore down the Spirit of Satan that blinded him: this brought him to horror and diſtreſs. The thirty pieces of mony that before had ſeared his conſcience to hardneſs, now torment and burn his conſcience, and in this caſe was his tormented Soul till morning.

3. The progreſs of his repentance, he knowing the Council had appointed to meet early in the morning, reſolved to go unto them, and reſtore unto them their mony, and confeſs his great ſin in betraying the innocent blood of his Maſter.

Accordingly, ſo ſoon as they had confirmed their condemnation of him, and commanded him to be delivered to Pilate, ver. 2. Then Judas appears before them in the terror of his Soul, ver. 3. he juſtifieth Ieſus Chriſt to be innocent, and himſelf an horrible ſinner in betraying him, which confeſſion of his, accuſed them alſo to be horrible ſinners in condemning him. He offered them the mony with which they had hired him, it ſcalded his Conſcience, he could not keep it.

4. See their anſwer, the wickedeſt anſwer that ever Miniſters gave to a diſtreſſed ſoul, but befitting the mouths of wolves in the purſuit of innocent blood, and fit enough for ſo vile a Traitor, the worſt that ever was in the world. Their anſwer was ſhort and ſnappiſh. 1. What is that to us? ſay you ſo Caiaphas, Annas and the reſt? did not you hire him with that mony? 2. They ſay, look thou to that: is this your care of a ſoul in diſtreſs? is this your care of your flock? 3. They refuſed to take the money, or meddle with it; nor did they give him one word of comfort or counſel, the Prieſts lips ſhould preſerve knowledge, and is this all the relief he had at their mouth?

5. Now Judas is not only diſtreſſed but forſaken, there was but one dore of hope for relief left, and that was to go to the Temple, and to the Prieſts that were there attending the ſervice in the Temple, thither he came with a gaſtly countenance; there alſo he confeſſed his ſin, offered them the Soul tormenting money, but they abhorred to touch ſo execrable a thing, nor had they one word of comfort for him, now he fell into utter deſperation, which had theſe effects.

p. 861. He caſt down the mony in the Temple, that bloody, that ſoul-tormenting mony, that execrable thing.

2. He went away to a place fitting, that Satan could eaſily ſuggeſt to him.

3. There he hanged himſelf. But fourthly the rope either broke or ſlipt, and he fell, and the place was ſuch, either by height or by Rocks beneath, that by his fall he burſt aſunder, and his bowels guſhed out. And all this was famouſly known in all Ieruſalem.

Queſt. Why did not Judas go to Ieſus Chriſt as the penitent Thief did?

A. 1. Becauſe he was the child of perdition, as Joh. 17.12. Again Ieſus Chriſt was now in Pilats Court, Judas his Teſtimony was terribly ſharpened againſt the Iewiſh Court, & thither he went, & hath left a dreadful warning what a dangerous thing it is to envy at others charity and bounty, to covet and deſire, to pilfer another mans, or a publick bag, and to rob God. Judas his confeſſion was not fitting for Pilats Court.

Touching the ſecond part of the Hiſtory, it was acted afterwards, after the Feaſt, wherein their own actions do ſtrongly prove that Ieſus Chriſt is the Meſſiah, by their fulfilling of the Propheſy. Why Mathew doth call Zachariah by the name of Jeremiah is not yet revealed, that I know off. Their actions were 1. they hold a Council to conſider what to do with this execrable mony, they agree that it ought not to be put into the Treaſury of the Temple, becauſe it was the price of blood, they agree to buy the Potters field with it, to be a place to bury ſtrangers Pagans, that cared not for the Iews Religion, though they traffiqued to the City.

What this Potters field was, may be gathered from Act. 1.20. with the Propheſy there cited, viz. it was a dearned little bit of ground where the Potters had wrought out all the veins of clay, and left it a deſolate plat, out of the way, unfit for habitation, good for nothing, unleſs it were for ſuch a deſpicable uſe as they now bought it for; and this plot did the execrable wages of Judas purchaſe, and for that reaſon was called the field of blood.

And this is the monument that Iudas, that Traytor hath left behind him, a fit monument of ſuch a vile Traytor.

And this is all the portion that this ſelf murtherer left to his Children, as the Propheſy doth intimate.

And by the purchaſe of this field, at that price, the Jews have proved that Ieſus is Chriſt, the Son of God, and Saviour of the World.