The Harmony of the Gospels, Chapter 12
CAP XII.
The Sufferings of Jeſus Chriſt before the Romane Court under Pontius Pilate.
MAth. 27.11, 12, 13, 14. And Jeſus ſtood before the Governour, and the Governour asked him ſaying, art thou the King of the Iews? And Ieſus ſaith unto him, thou ſayeſt. And when he was accuſed of the chief Prieſts and Elders, he anſwered nothing. Then ſaid Pilate unto him, Heareſt thou how many things they witneſs againſt thee? And he anſwered him to never a word.
Mar. 15.2, 3, 4, 5. And Pilate asked him, Art thou the King of the Iews? And he anſwering ſaid unto him, Thou ſayeſt it. And the chief Prieſts accuſed him of many things, but he anſwered nothing. And Pilate asked him again and ſaid, anſwereſt thou nothing? Behold how many things they witneſs againſt thee. But Ieſus yet anſwered nothing, ſo that Pilate marvelled.
Luk.23.2, 3. And they began to accuſe him, ſaying, we found this fellow perverting the nation, and forbidding to give tribute to Caeſar, ſaying, that he himſelf is Chriſt a King. And Pilate asked him ſaying, Art thou the King of the Iews? And be anſwered him and ſaid, Thou ſayeſt it.
Joh. 18.28, 29, 30. Then led they Ieſus from Caiphas, unto the Hall of Iudgment: and it was early, and they themſelves went not into the judgment-hall, leſt they ſhould be defiled: but that they might eat the Paſſeover. Pilate then went out unto them and ſaid, What accuſation bring you againſt this man? They anſwered and ſaid unto him, if he were not a Malefactor, we would not have delivered him up unto thee.
From what is recorded in theſe Texts laid together, the following Hiſtory is collected.
1. The place where Pilate began this Court, was in the Pretorium, the Roman judgement Hall, Joh. 18.2. there Ieſus Chriſt was preſented before Pilate as a condemned perſon in the Court (ſuch as it was) a Council of the Iews, and they deſired Pilate to put him to death after the Roman manner, by crucifying him; and by the Roman power.
2. Pilate told them that he could not juſtly condemn him to dy, until he had heard his accuſers face to face, and his offences lawfully proved againſt him, and thereof he called for his accuſers, and witneſſes of his evil deeds.
3. Anſwer was made that the Iews might not by their Law, come that day into the Pretorium, becauſe it was the Feaſt of the Paſsover, and the morrow was that Sabbath, which fell to be in their Feaſt week, and therefore it was an high day, Ioh. 19.31. The Feaſt was to be celebrated ſeven dayes, Exod. 12 15, 18. in which week one day muſt of neceſſity be a Sabbath, and to morrow is that Sabbath. And therefore they intreated Pilate to put him to death, as one that they had condemned. It ſeems that they thought to catch Pilate by this means, to truſt them, and be their Servant to condemn and execute him, becauſe they had condemned him, without ſeeing and examining the cauſe why they did condemn him.
But Pilate would not do ſo, a juſt judge muſt ſee the cauſe, before he condemn the perſon to die, a juſt judge will ſtand upon his own legs, & ſee by his own eyes.
4. Pilate though a Pagan, yet in prudence ſo far complyed with reſpect to their Religion, which they propoſed and pretended in this caſe, and condeſcended to go out of the Pretorium, into ſome open pbulick place, where the Iews might appear before him, all this ſee Ioh. 18.28, 29. They went not into the Iudgement Hall, leaſt they ſhould be defiled, but that they might eat the Paſsover. Pilate then went out unto them, and ſaid, what accuſation bring you againſt this man? Thus Pilate diſappointed them of that device, whereby they thought to have brought him to have believed and obeyed them. Ioh. 18.30. They ſaid that if he were not a Malefactor we would not have delivered him to thee. But Pilate would hear and ſee the cauſe himſelf, before he would condemn him.
5. Now the chief Prieſts and Elders, who were his Judges before, and had condemned him in their Council, were his accuſers, and they accuſed him of many things, both to vindicate themſelves, and their own act in condemning him and to vent their envy againſt Jeſus Chriſt. That they did thus accuſe him of many things before Pilate, we have it from Pilates own mouth, Math. 27.13. And Mar. 15.4. Heareſt thou not how many things they witneſs againſt thee?
Luk… …th in…ance in three particular accuſations, Luk. 23.2. They began to accuſe him ſaying, We found this man perverting the Nation, and forbidding to give tribute to Caeſar, ſaying, that he himſelf is King.
Touching the firſt of theſe, his Perverting the Nation, Pilate did ſtrictly examine it, as appears, Luk. 23.14. Pilate ſaith unto them, Ye have brought this man unto me, as one that perverteth the people, and behold I have examined him before you, and have found no fault in this man touching thoſe things whereof ye accuſe him.
2. Touching his forbidding to pay tribute to Caeſar, nothing is ſaid of it in his examination. It is not unlike, but that the anſwer of Jeſus to that poynt, heretofore, was ſo famous that Pilate had heard of it, viz. that asking for a Tribute penny, he asked whoſe Image and ſuperſcription is on it, they ſaid Ceſars, then he ſaid, give unto Ceſar that which belongeth unto Ceſar, and to God that which is Gods.
Touching the third point, his being King of the Jews, Pilate asked him, art thou the King of the Iews? to whom Jeſus anſwered, thou ſayeſt it, he denyed it not, nor at this time ſo fully aſſerted it, as he did afterwards, as ſhall be ſeen in its time and place.
6. Pilate having given full ſcope and liberty to his accuſers to produce what they would, or could againſt him, and ſtrictly examined all their allegations; he now called upon the Priſoner to anſwer for himſelf. But Jeſus kept ſilence, and anſwered not a word, Math. 27.12. then Pilate urged him to anſwer, ſaying, heareſt thou not how many things they accuſe thee off? ver. 13. but ſtill Ieſus kept ſilence, and anſwered not a word.
7. Now Pilate falls to admiring, and that exceedingly, Math. 27.14. for Pilate ſaw plainly, firſt that they had no proof of what they ſaid againſt him, Secondly, that many things they ſaid were frivolous, and far from being capital offences, if they had been proved. Thirdly, that they perſecuted him out of envy, Mark. 15.10. he knew that the chief Prieſts had delivered him for envy, and all this increaſed his admiration at his ſilence. What are you willing to dye? But alas, neither his Pagan judge, nor envious accuſers, were aware of what God the Father, and the Son Ieſus Chriſt were now tranſacting touching the great counſel of God, for the Salvation of ſinners.
For 1. Now Ieſus Chriſt ſtood as our ſponſor and ſurety, to bear the imputation of our ſins. Ieſus Chriſt now taught and confirmed the great point of the imputation of our ſins unto him, who was perſonally innocent as a Lamb, but as our ſurety he is guilty of all; ſome, or other of his Elect were guilty of whatſoever they laid to his charge, and God laid upon him the guilt of all our ſins, Iſai. 5 3, 4, 5, 6. he was in this reſpect as being our Surety, the guiltyeſt perſon in the world, the guilt of all ſin lay upon him, and therefore he ſilently bore it.
2. Ieſus Chriſt was willing to bear all this imputation of ſin, and to dy for it, Ioh. 10.17. I lay down my life, that I may take it again, no man taketh it from me, but I lay it down of my ſelf.
Pilate ſaw plainly how eaſily he might have anſwered and avoided all their allegations and accuſations brought againſt him, and that put him into ſuch admiration at his ſilence; his Innocency appeared to his Roman Judge, without any anſwer of his, though they had condemned him, Pilate ſaw no cauſe for it, but envy.
So much for the firſt act of Pilate, the ſecond act followeth.
There is ſome difficulty in laying together the harmony of the Evangeliſts in this point, touching the order of the acts that paſſed in Pilates Court. This ſecond act of Pilate that I am entering upon, is again acted by Pilate afterward, as we ſhall ſee in its time and place, Luk. 23.4. then ſaid Pilate to the chief Prieſts and to the people, I find no fault in this man, theſe words of Pilate are clearly annexed to the firſt examination, as appeareth, ver. 3. when Pilates queſtion, and Jeſus his anſwer were tranſacted, it was in the firſt examination as we ſaw in its place, and that which Pilate addeth, ver. 4. doth preſently after follow; and therefore I place them next: And render them a part of the ſecond act of Pilate; which I am now about to ſet down in the order of the Hiſtory of actions, as they paſſed in Court, again, Joh. 18.30.31, 32. they anſwered and ſaid unto him, if he were not a malefactor we would not have delivered him up unto thee; then ſaid Pilate take ye him and judge him according to your Law. The Iews therefore ſaid unto him, it is not lawful for us to put any man to death, that the ſaying of Ieſus might be fulfilled which he ſpake, ſignifying what death he ſhould dye. Which ſaying of Jeſus Chriſt is recorded Math. 20.18, 19. behold we go up to Ieruſalem, and the Son of man ſhall be betrayed unto the chief Prieſts, and unto the Scribes, and they ſhall condemn him to death, and ſhall deliver him to the Gentiles to mock, and to ſcourge, and to crucifie him, and the third day he ſhall riſe again. This part of the Hiſtory which John relateth, was at, or about the time of the beginning of Pilates Court, as appeareth by the immediate foregoing words, ver. 28, 29. Therefore laying Lukes record and Johns record together the Hiſtory proceedeth thus. When Pilate had given the accuſers leave to produce what they would againſt him, and had diligently examined all that they had ſaid, and called Ieſus to anſwer for himſelf, though he was ſilent and anſwered nothing, to Pilates admiration, ſeeing he might ſo eaſily have made void all that they had ſaid againſt him. Now Pilate turneth his ſpeech to the Prieſts and Elders his accuſers, and argueth with them, you have delivered up this man to be put to death, but I find no fault in him, for which I ſhould judge him to dye, many things you ſay but prove nothing. You produce no Roman capital Law that he hath broken, how then ſhould I iudge him to death? To this they anſwered, we have a Law (viz. againſt Blaſphemy) and by that Law we have condemned him, and were he not a malefactor we would not have ſo done, nor have delivered him to you to put him to death.
Now Pilate maketh them a noble offer, it is a point of eminent conſideration, Pilate ſaith, take ye him, and judge him according to your Law, exerciſe your own power and Juriſdiction, according to your own Laws.
The Jews expreſly refuſe to accept this offer, and ſay, it is not lawful for us to put any man to death. Say you ſo Caiaphas? by whoſe Law is it not lawful for you to put any man to death? Surely not by Gods Law, it is only by the Roman Law that it is not lawful for you. So that by this ſaying of the Jewiſh Council they do teſtifie in open Cou…t, that the SCEPTER is now departed from Iudah, which is a very great evidence t…at Ieſus Chriſt is the Meſſiah, and that the Scepter is departed from them, by their own confeſſion, and that before publick Authority. Yea, and w…e… Pilate offered them the exerciſe of their own Scepter in a particular caſe, they expreſsly refuſed to accept it, for that very reaſon, becauſe the Scepter was departed from them.
And though they thus acted out of envy againſt Ieſus Chriſt, yet it is a remarkable hand of God, that they themſelves ſhould ſo eminently acknowledge, that the Scepter was departed from them. Iohn taketh notice of the prediction that Ieſus Chriſt had given to his Diſciples, foretelling how the Iews would condemn him, and deliver him to the Gentiles, to be put to death after the manner of the Gentiles, all which things were accompliſhed, juſt as he had foretold, which is a great proof of his Divinity. The reaſon of the Iews thus acting was becauſe they durſt not offer violence againſt Ieſus Chriſt by their own power and Laws: for they know that their proceedings were unjuſt, and that the people would not have ſuffered them to do violence againſt Ieſus Chriſt, and yet they were ſo mad to execute their envious reſolution to put him to death, that they rather choſe to put away the Scepter from Iudah, then not to execute their wrath againſt Ieſus Chriſt, they willingly put away the Scepter from themſelves, the Scepter was departed from Iudah when Ieſus Chriſt was put to death. O the depths of divine Wiſdome!
So much for the ſecond act of Pilate, the third followeth.
Ioh. 18.33. ad. 38.
Then Pilate entered into the Judgement hall again, and called Jeſus, and ſaid unto him, Art thou the King of the Iews? Ieſus anſwered him, Sayeſt thou this thing of thy ſ…lf, or did others tell it thee of me? Pilate anſwered, Am I a Jew? thine own nation, and the chief Prieſts have delivered thee unto me: What haſt thou done? Ieſus anſwered, My Kingdome is not of this world: if my Kingdome were of this world, then would my Servants fight, that I ſhould not be delivered to the Iews: but now is my Kingdome not from hence. Pilate therefore ſaid unto him, Art thou a King then? Ieſus anſwered, Thou ſayeſt that I am a King. To this end was I born, and for this cauſe came I into the world, that I ſhould bear witneſs unto the Truth: every one that is of the Truth heareth my voyce, Pilate ſaith unto him, What is Truth?
Pilate went again into the pretorium or Romane judgement hall, out of which he had come to comply with the Jews who would not enter into it that day. Now he goeth thither again, and calleth Jeſus Chriſt before him there, apart from the Jews his accuſers, who would not come thither, and there are ſundry particulars of great moment.
1. Pilate asked Jeſus this queſtion, art thou the King of the Iews? he had asked him the ſame queſtion in his firſt examination, and Jeſus made him that anſwer, thou ſayeſt it, it is like that Pilate thought he would be more free to anſwer him, apart from his accuſers, and Pilate was diligently inquiſitive into this point. The Romans had a great reſpect unto royal blood, and all men knew that the Jews were in great expectation of a great King. He therefore examineth him the ſecond time about this point.
2. Ieſus Chriſt anſwered him by propoſing a queſtion to Pilates heart, which none but himſelf could anſwer unto, and his anſwer to it would diſcover the Spirit of the man. The queſtion was this, ſayeſt thou this thing of thy ſelf, or did others tell it thee of me? the divine depth and wiſdome of this queſtion, is too deep for me to dive into. But it ſeemeth to be propoſed to inſtruct Pilate, that if he cordially deſired to know that great Truth, it would be for his eternal good and benefit. but if it were only out of curioſity, and for humane diſcourſe, and civil ends only, then it would profit him but little.
3. Pilates heart felt him, and ſeemeth to be a little ſhort and ſnufty at it, and maketh two replyes, by retorting two queſtions.
1. Am I a Iew? intimating that his heart was no whit concerned in that great queſtion about the Kingly Office of Ieſus Chriſt; it is a matter that concerned the Iews, not him.
2. He returns a quick and ſharp queſtion, with the reaſon of his queſtion, yet with ſo much compoſure of mind and judgement, that he firſt expreſſeth the reaſon, and then his quick queſtion, thy own Nation, and the chief Prieſts have delivered thee to me as a condemned Malefactor, What haſt thou done?
4. Ieſus Chriſt knowing that Pilate already knew the worſt they could ſay againſt him, and that there was no weight in their allegations, only they were carryed with envy and wrath, therefore he declineth to make any anſwer to his quick queſtion, and proceeds to anſwer to his firſt ſober queſtion touching the Kingdome of Jeſus Chriſt, wherein ſee theſe three particulars.
1. Ieſus Chriſt delivereth a doctrine, my Kingdome is not of, (or from) this world, as authors or conſtitutors thereof, (of) ſignifyeth from in this place, it doth not ſignifie concerning, for the Kingdome of Chriſt is (of or) concerning all the world, and affairs thereof, as the object, or ſubject about which it is exerciſed, but the world doth not make or conſtitute it, it is not the efficient of the Kingdome of Ieſus Chriſt.
2. Here is a reaſon of this aſſertion, becauſe if his Kingdome were of, or from this world, then the world would fight for their King, to keep him out of the hands of his Enemies the Iews, and by world here he may particularly mean the Romans, who have no hand in conſtituting his Kingdome.
3. Here is an exegeſis or explication of this doctrine in theſe words, my Kingdome is not from hence, viz. not from the world, not from the Romans.
5. Pilate is ſoon calm, and though Ieſus anſwered not to his laſt quick queſtion (whereof there was no need) yet ſeeing he anſwered to his firſt queſtion, which was the point which Pilate deſired to enquire into, he accepteth him, and replyeth upon him, and asketh, art thou a King then? which the words of Ieſus did imply. And gave Pilate a juſt occaſion to propoſe that queſtion.
6. Ieſus Chriſt replyeth to Pilate, and maketh a clear confeſſion of, and beareth a full Teſtimony unto his Kingly Office, and of his Prophetical Office alſo, which is that confeſſion which the Apoſtle maketh mention of, 1 Tim. 6.13. Ieſus, who before Pontius Pilate witneſſed a good confeſſion, wherein are theſe particulars.
1. I will not in modeſty expreſs that word concerning my ſelf, but reſt in that which you have expreſſed, you have implicitely ſaid that I am a King.
2. I add unto this Truth my Teſtimony in three things. 1. To this end I was born, that I might execute my Kingly Office in my Kingdome. 2. that I came into the world to bear witneſs unto the Truth, which is my Prophetical Office, and by my Prophetical Office I bear witneſs to my Kingly Office. 3. I aſſert, that everyone that is of the Truth (viz. new born by the power of Goſpel Light) beareth my voice, viz. receiveth it with love and ſubjection to it.
7. The Pagan was ſo overſet and confounded with theſe glorious Truths, which were ſo much above him, and no doubt (as the effect proveth) convinſingly ſet on, that he only propoundeth this queſtion, What is Truth? aſſuredly the queſtion is a wiſe and pertinent queſtion, but he tarryed not for an anſwer, he went out of the pretorium to the Iews.
So much for Pilates third act, his fourth act followeth.
Joh. 18.38. Pilate ſaith, What is Truth? And when he had ſaid that he went out again unto the Iews, and ſaith unto them, I find in him no fault at all.
This is manifeſtly a ſecond time of Pilates open teſtifying the Innocency of Ieſus Chriſt, as the circumſtances do make it appear. For his firſt Teſtimony was the product of his firſt examination, Luk. 23.3, 4. This Teſtimony is the product of that private diſcourſe, that Pilate had with Ieſus in the pretorium, apart from the Iews his accuſers.
When Pilate came forth of the pretorium, from his more private diſcourſe with Ieſus, and bore witneſs to his innocency ſo fully, the immediate effect of that Teſtimony, upon the Iews is related only by Luke, therefore in laying together the harmony of the Evangeliſts. I turn to that Luk. 23.5, 6, 7, 8, 9, 10, 11, 12, And they were the more fierce, ſaying, He ſtirreth up the people, teaching throughout all Iury, beginning from Galilee to this place. When Pilate heard of Galilee, he asked whether the man were a Galilean. And aſſoon as he knew that he belonged unto Herods Iurisdiction, he ſent him to Herod, who himſelf was alſo at Ieruſalem at that time. And when Herod ſaw Ieſus, he was exceeding glad, for he was deſirous to ſee him of a long ſeaſon, becauſe he had heard many things of him, and he hoped to have ſeen ſome miracle done by him. Then he queſtioned with him in many words, but he anſwered him nothing. And the chief Prieſts and Scribes ſtood and vehemently accuſed him. And Herod with his men of war ſet him at nought, and mocked him, and arayed him in a gorgeous robe, and ſent him again to Pilate. And the ſame day Pilate and Herod were made friends together; for before they were at enmity between themſelves.
In this part of the Hiſtory ſee, 1. When the chief prieſts and Jews heard Pilate teſtifie to the innocency of Jeſus a ſecond time, and that ſo plump & fully, they were greatly enraged. Our Engliſh Tranſlation renders the word very well, They were the more fierce. The ſhining innocency of any, ſhould the more qualifie and pacifie our minds, and moderate our ſpirits. This is the frame of a good Spirit, that is acted by Gods Spirit. But we ſee that the notifying of the innocency of Jeſus Chriſt, did inrage them. Therefore we may ſee that they we…e acted by a Devilliſh ſpirit. They were reſolved to execute their envy againſt Jeſus Chriſt by putting him to death; and therefore they were vexed that the Judge found him innocent, and it made them the more violent in aggrava…ng his offences, which they imputed to him.
2. They inflame the matter which they accuſe him of, by putting a bad conſtruction upon his good actions, they ſay, he ſtirreth up the people by his teaching; he ſhaketh their hearts like as an Earthquake ſhaketh the Earth, ſo the word ſignifieth. The word of the Goſpel doth indeed ſhake the hearts of men, but it is to repentance, and to embrace the offer of grace and mercy in Ieſus Chriſt, and this is the real and true ſhaking, and heart ſtirring, that the Miniſtry of Ieſus had raiſed, but they put a bad and falſe conſtruction upon it, and ſay, or intimate at leaſt, that Ieſus and his followers did ſtir up the people to Sedition, &c. they pervert the powerful effects of the word that move men to repentance, and ſay, it moveth them to Faction and Rebellion.
3. They aggravate and urge their accuſation, from the extent of the effect of his Miniſtry, and preaching ſaying, that it moveth and worketh through all Iury beginning at Galilee, unto this place, even to Ieruſalem, that which is a real glory and commendation, they turn into an angry and envyous accuſation.
4. Their inſtructing in the extent of the effect of his preaching from Galile to Ieruſalem, gave occaſion to Pilate to ask if he were a Galilean. And it is like that word of theirs, put the notion into Pilates mind, that he now acteth. When he underſtood that he was a Galilean, he knew that he belonged to Herods Juriſdiction, who was Tetrarch of Galile, Luk. 3.1. and being willing to ſhut his hands of ſuch an ill cauſe, wherein he ſaw no juſtice, but wrath and envy. The Roman was noble and juſt, he abhorred injuſtice, and therefore he was glad he had found a way to ſhift off this loathſome matter from himſelf, knowing that he ſhould gratifie Herod very much, who had a long time a deſire to ſee Jeſus, which it is like that Pilate knew, or had ſome ſentiment of it, that it would much gratifie Herod. The opportunity alſo was very fit becauſe it ſo fell out that Herod was at that time in town. v. 7. an happy juncture for Pilate to attain his ends: therefore Pilate reſolved to ſend the priſoner to Herod. This innocent, falſly accuſed Lamb is ſent unto Herod. Pilates reaſon for this act may be gathered out of the conſequent Hiſtory. Firſt he ſhould gratifie Herod. Secondly, he hoped to quit his hands of the caſe. Thirdly, if not, yet he ſhould gain light and aime to himſelf, being a Gentile by ſeeing what Herod a Jew would doe in this caſe.
5. The Jews paſſionate aggravation of the extent of the effects of the preaching of Jeſus Chriſt, from Galilee even to Jeruſalem, gave the occaſion of this divertion. But it was very croſs unto them and to their deſign, for they were reſolved to put him to death; yea and it muſt be done that very day; yea and by the Romane power, and after the Romane manner. But if Herod ſhould accept to judge him, that would quite alter the matter: or if he doe not, but remit him to Pilate, it will occaſion much loſs of time: it was therefore a very vexatious matter to them, but thank their own paſſion that gave Pilate the occaſion. But being ſo, they muſt beſtir themſelves, The chief Prieſts and Elders muſt goe and appear before Herod, to repreſent the matter as foul as they can.
6. When Jeſus came before Herod, then the Hiſtory thus proceedeth.
1. See Herods carnal joy at his coming, and at the ſight of him. We muſt conſider Herod to be a viſible Profeſſor of Religion, though a carnall hypocrite: Pilate was a Pagan, Herod was a Jew; therefore he acts the part of one that hath Religion: therefore he had exceeding great joy to ſee Jeſus: this his joy is amplified by two reaſon, 1. Becauſe he had of a long time a deſire to ſee Jeſus, having heard ſuch famous things of him. 2. Becauſe he hoped he would have been ſo officious to him, being a King, as to gratifie him by doing ſome Miracle before him.
2. Herod queſtioned him in many things, though they were not of ſuch weight, as to be mentioned by the Holy Ghoſt, not any one of them.
3. His queſtions would be promoted and inlarged by the high Prieſts and Scribes, who proſecuted him before Herod. 1. They ſtood up againſt him. 2. They vehemently accuſed him: and this would occaſion Herod to ask him many Queſtions.
4. See the holy wiſe Lamb-like behaviour of Jeſus Chriſt among theſe adverſaries of whom in the propheſy he complaineth, Pſal. 22.12, 13, 16. Many Bulls have compaſſed me, ſtrong Bulls of Baſhan have beſet me round. they gaped upon me with their mouthes, like a ravening, and roaring Lion. For dogs have compaſſed me, the aſſembly of the wicked have encloſed me. But in all theſe doings, Jeſus held his peace he ſpake not one word: and ſome Reaſons of his ſilence before Herod may be given.
1. There was nothing of moment found againſt him which needed an anſwer, as Pilate afterwards argueth, Luk. 23.15.
2. Becauſe Jeſus would make it manifeſt before Herod and that great Audience, that he laid down his life willingly.
3. He totally vailed his glory. Had any part of his glory appeared, they would not have condemned him. 1. Cor. 2.8. Pilate was very loth to it, becauſe of his innocency, which he did ſee. had he ſeen his glory, he would not have done it.
5. See the unworthy and vile uſage they put upon him, though they found no cauſe againſt him.
Where ſee
1. The partyes that abuſed him, Herod and his men of war, chief Officers and others that came together unto this ſpectacle, when they hard that Pilate had ſent Ieſus to Herod.
2. The abuſes which they did to this innocent Lamb of God,
Viz.
1 They ſet him at nought.
2. They mocked him.
3. They arrayed him in a gorgeous robe to promote their mockeryes.
4. They ſent him back to Pilate, when they had diſrobed him.
6. See a notable effect of this act of Pilate in gratifying Herod by ſending Jeſus unto him, it removed the enmity that was betwixt them, ſo that they became friends afterwards. Luk. 23.12. And the ſame day Pilate and Herod were made friends; together for before they were at enmity between themſelves. The world can agree to perſecute Jeſus Chriſt and his Servants.
And as Pilate gratified Herod, ſo Herod gratified Pilate, by ſetting him a patcern of hardneſs of heart, to abuſe Jeſus Chriſt, though he were innocent, as it will ſadly appear in the Sequel.
Many obſervations of inſtruction might be raiſed, but I will paſs on, and not touch them for brevity ſake.
So much for Pilates 4th. Act. his 5th. Act followeth.
Luk. 23.13, 14, 15, 16. And Pilate when he had called together the chief Prieſts, & the Rulers, and the people, ſaid unto them, Ye have brought this man unto me as one that perverteth the people, and behold I having examined him before you, have found no fault in this man touching thoſe things whereof ye accuſe him. No, nor yet Herod: for I ſent you to him, and lo nothing worthy of death is done unto him. I will therefore chaſtiſe him and releaſe him.
1. Herod ſent Jeſus back unto Pilate, ver. 11. ſo mocked, derided, abuſed as as above-ſaid, but withall intimated that he found nothing proved againſt him, as Pilate himſelf anon declareth. Therefore Pilate calleth his Court again, and calleth the chief Prieſts and Rulers, his accuſers, who were ready enough; and the people; an open Court, becauſe juſtice muſt proceed openly, not clandeſtinely, as the chief Prieſts, Scribes and Phariſees did in their Court when they condemned Jeſus. The Romane proceeded openly and honourably in his Court, and in the management of this matter thus far.
2. Pilate maketh recital of what had paſſed. Ye have brought this man as one that perverteth the people: You ſee that I have throughly ſifted and examined all that you have accuſed him of, and all this have I done in your preſence. Now I doe ſolemnly declare unto you, that I find no fault in him, in any matter which you have accuſed him of.
3, I am now confirmed in my judgment of the caſe, becauſe I ſent you to Herod to accuſe him before Herod, and he hath found no fault in him, but hath ſent him back to me, finding nothing in him worthy of death. Luk. 23.15. No nor yet Herod, for I ſent you to him, and lo nothing worthy of death is done unto him.
4. Therefore I doe now declare unto you that I will chaſtiſe him and releaſe him. But Pilate, with your favour, why will you chaſtiſe an innocent perſon? is this Juſtice? If Pilate ſay, I doe it to pleaſe and pacifie the rage of the Jews againſt him: But is this a noble Romane ſpirit to pervert juſtice to pleaſe the people? Fiat Juſtitia, ruat Coelum, is a Latine Proverb. And further, when you had performed your firſt word in chaſtiſing him, why did you not perform your ſecond word to releaſe him? But Jeſus Chriſt and his poor Servants may ſee what we are to expect from the hands of Man.
Thus far Luke carrieth on the Hiſtory of this Act which Pilate is now about to doe. John carrieth the hiſtory of this act of Pilate further.
Joh. 19.1, 2, 3, 4, 5, 6. Then Pilate therefore took Jeſus and ſcourged him. And the Souldiers platted a Crown of thorns and put it on his head, and they put on him a purple robe, and ſaid, Hail King of the Iews: and they ſmote him with their hands. Pilate therefore went forth again, and ſaith unto them, Behold I bring him forth to you, that ye may know that I find no fault in him. Then came Ieſus forth, wearing the crown of thorns, and the purple robe: and Pilate ſaith unto them, Behold the man. When the chief Prieſts therefore and the Officers ſaw him, they cried ſaying, crucifie him, crucifie him. Pilate ſaith unto them, take ye him and crucifie him: for I find no fault in him.
1. Pilate took Ieſus, namely into the Pretorium, a Romane judgement Hall whither the Iews would not goe, therefore now the Lamb is among the wolves, the pagan Judge and Pagan Souldiers have him in their cruel hands, and they did grievouſly abuſe him.
1. They ſcourged him, and that (as they did all things elſe againſt him) without mercy, with much cruelty, Chriſt complaineth of them in the Propheſy, Pſal. 129.3. the ploughers ploughed upon my back, they made their furrows long.
2. They platted a crown of thorns and put it on his head. A cruel mockage, as Hebr. 11.36.
3. They put on him a purple Robe, to make him a mock-King.
4. They ſaid Hail King of the Iews, deriding hereby both his perſon and his people.
5. They ſmote him or gave him blows with their hands, fiſts, palms, and with ſlaves. The word which the holy Ghoſt uſeth, ſignifieth any, or all theſe kinds of blows, and we may juſtly conceive that they ſpared him not in any thing.
And unto all this they are emboldened by the example of Herod, who was a Je… and a profeſſor of that Religion, and ſeeing he ſo mocked and abuſed this innocent perſon, theſe Pagan Souldiers would not fear to do as had as he did, yea, out-do him, if they did ſo bad, theſe would be before them rather then behind them, rather exceed then abate in evil, ſuch is the bent of ſinful man. Pilate commanded only his ſcourging, (ſo far as appeareth in the Hiſtory) but he permitted and approved all the reſt, even all that unjuſt and cruel uſage of an innocent perſon. Thus Pilate and his men acted in the pretorium.
2. Pilate went forth again unto the Jews, and thus ſpeaketh unto them.
Firſt, Behold I bring him forth to you, viz. uncondemned, that ye might know that I find no fault in him; but with your favour Pilate, is this a ſign that he is innocent, when you have thus abuſed him? what meaneth that blood about his ears and face, on his back and ſides, are theſe marks of an Innocent man? or if he be Innocent, as you affirm, and that moſt truly, that he is, are not theſe marks of an unjuſt Judge?
2dly. Then Jeſus came forth, wearing the Crown of thorns, and the purple Robe all bloody, battered and abuſed, baptized with his own blood.
3dl. Pilate ſaith, behold the man. that is, you ſee I have puniſhed him, to pacifie you, let that ſuffice, and ſo I will releaſe him, though thus much of the ſenſe of the words is not expreſſed, yet tis probable, he laboured to work upon their compaſſion and pitty: but we ſee that no humane policy can quench the rage of the wicked againſt innocent Jeſus Chriſt, and his innocent ſervants.
3. When the chief Prieſts and Officers ſaw him, they cried out, crucifie him, crucifie him, they made a general out-cry, that little quantity of his blood which Pilate had ſhed, could not ſatisfie them, nothing but his heart and life blood will content them.
4. Then Pilate ſaith again, take ye him, and crucifie him, for I find no fault in him. This is the third time in this 5. act that Pilate hath teſtified to the innocency of Jeſus Chriſt, and his urging, that Herod found no fault in him; theſe three times added to the former two times, do make it evident that Pilate did make the innocency of Jeſus Chriſt to ſhine illuſtriouſly, but nothing can make pale blew envy to bluſh.
Again, this is a ſecond time that Pilate offered to the Jews the exerciſe of their own Scepter, as he had formerly, in his ſecond act done; but ſtill they put it from them, and refuſe to accept it. For if the Romane power refuſe to put Jeſus Chriſt to death, the Jews ſhall not be able to do it, and yet they were violently reſolved to have it done, it was a wicked Temptation they were by Satan engaged in, ſo publickly, abſolutely, and effectually, to put away the Scepter from Judah, which was ſo great an offence to God, that they never had a Scepter ſince unto this day; but there is a day of grace coming, when the Scepter ſhall be reſtored, and David (whom now they renounced) ſhall be their King. I paſs by all inſtructions.
So much for the fifth act of Pilate, the ſixth followeth.
Joh. 19.7, 8, 9, 10, 11, 12. pt. The Jews anſwered him, We have a law, and by our law he ought to dye, becauſe he made himſelf the Son of God. When Pilate therefore heard that ſaying, he was the more afraid. And went again into the judgement-Hall, and ſaith unto Jeſus, Whence art thou? but Jeſus gave him no anſwer. Then ſaith Pilate unto him. Speakeſt thou not unto me? knoweſt thou not, that I have power to crucifie thee, and have power to releaſe thee? Ieſus anſwered, Thou couldeſt have no power at all againſt me, except it were given thee from above: therefore he that delivered me unto thee hath the greater ſin. And from thenceforth Pilate ſought to releaſe him: here ſee
1. The occaſion that moved Pilate to enquire into the divinity or divine na- of Ieſus Chriſt, viz. Pilates frequent urging the innocency of Ieſus, and oft ſaying, when they ſaid crucifie him, Pilate oft would ſay, why? what hath be done? what law hath he broken? what ſhall he be condemned for? an innocent perſon ought to be releaſed, &c.
2. This forced the Iews again, as formerly they had done, to urge their own law, which though it be not a Romane Law, yet by the Authority of that law, he ought to dye. Now whether Pilate asked them what that Law was, or whether they produced it unasked, it is not very material, ſeeing the Holy Ghoſt is ſilent in it, but they produce the effect of the law, ver. 7. we have a law, and by that Law be ought to dye, becauſe he made himſelf the Son of God. This plea they formerly uſed, in the ſecond act of Pilate, and now again more fully, and this is evidently at another time attended with other circumſtances, This law of blaſpemy is the only law that they had to plead againſt him, for ſaying he is the Son of God, which is one of the greateſt and moſt glorious Truths in the world. For this, they condemned Ieſus in their Council, and this they plead before Pilate, he ought to dy for ſaying he is the Son of God, Ieſus Chriſt was the firſt Martyr that dyed for this Truth.
3. When Pilate heard that word, that he ſaid, I am the Son of God, this word ſtartled the pagans heart, and he was more afraid He clearly ſaw his innocency, and that they perſecuted him out of envy, now if this innocent perſon ſhould be the Son of God, how ſhould I dare to put him to death? The Iews hearts were hard, their Conſciences ſeared, as hard as Rock ſtones. But Pilate a pagan was more afraid, he was afraid before, but now more afraid. what was he afraid of before? ſure he feared the guilt of innocent blood. To condemn an innocent man to dye is an abomination to God, an horrible ſin, and this he was afraid of before; but now he is more afraid, if this innocent perſon be the Son of God, his very heart twittered and ſhrunk about it.
4. Therefore Pilate taketh Ieſus again into the Pretorium, being induſtrious to find out the matter, and that which paſſed in the Pretorium, is in theſe particulars.
Firſt. Pilate asked Jeſus, Whence art thou? viz, not of what Nation or Country, for he knew him to be a Jew of Galilee, but of what Original art thou? art thou the Son of God?
2dly. Ieſus Chriſt is ſilent and anſwered not, he was not ſilent in teſtifying to his Kingly and Prophetical Offices, before Pontius Pilate, 1 Tim. 6.13. why then was he ſilent to teſtify to his divine nature? the reaſon is, 1 Cor. 2.8. had the Princes of of the World known, they would not have crucifyed the Lord of glory, now Ieſus Chriſt his purpoſe was to dye. Neither yet did Ieſus Chriſt lead Pilate into ſin, though in this point he did not ſtop and prevent him; enough was ſaid and done to have ſtopped him, were it but in the clearneſs of his innocency. But it was not effectual.
3. Pilate was moved, offended, huffed, becauſe he would not anſwer him, nor reſpect him, but neglect him, therefore he ſpeaks big to him, what? do you not know who I am? I have power to crucifie thee, or to releaſe thee. He thought to ſcare him with ſuch vapouring words. But alas, what are his great vaporing words to Jeſus Chriſt or to his Saints? The world miſs their mark, when they think by ſuch means to prevail againſt Jeſus Chriſt.
4. VntoUnto this high vapouring of Pilate, Jeſus Chriſt anſwereth two things,
Firſt. Thou couldeſt have no power at all againſt me, except it were given thee from above. viz. Not from Caeſar ſo much, as he might underſtand it, but from the God of Iſrael, whom thou neither knoweſt, nor profeſſeſt to ſerve.
Secondly. For this cauſe the Jews who delivered me to thee have the greater ſin, becauſe they know God and profeſs to ſerve him, and they know the promiſes touching me, and yet they perſecute me. Thou ſinneſt, but they are the greater ſinners.
And herein Jeſus Chriſt teſtified of his divinity before Pilate, only it was but ſubobſcurely, ſo much as in his divine wiſdome he ſaw fitting.
Quest. Why did not Pilate deliver him ſeeing he vapoured ſo much of his power ſo to doe?
Anſw. We ſhall in this hiſtory ſee the Reaſons thereof.
So much for what paſſed between Jeſus and Pilate in the Pretorium: Now ſee what followed, in the beginning of v. 12. Pilate did not only ſuppreſs his diſguſt and diſpleaſure at the ſilence of Jeſus, but took patiently his reproof for his ſin in perſecuting him. Yea and not only ſo, but from thenceforth Pilate ſought to releaſe him.
Queſt. How did Pilate ſeek to releaſe him?
Anſw. By humane policies and Tricks, he had no better nor higher principles to act by. And this will be very obſervable, that all his humane policy and devices were not only ineffectual to his end, but drew forth the Jews to an horrible increaſe of their ſins: as we ſhall ſee in the particulars. Yea and he entrapped himſelf alſo. Great obſervations of Inſtruction lye before us all the way. But I paſs on.
One of Pilates politick devices was, to catch them in a neceſſity to deliver Jeſus by their own conſent, wherein ſee,
1. Pilate conſidered that he muſt (either by publick Articles, or by cuſtom) deliver unto the people one priſoner, whom they ſhould chuſe, at the Feaſt of the Paſſover, and the people began to call upon him for the performance of it, Mar. 15.8. The multitude began to cry aloud that he would doe as ever he had done he took therefore that opportunity to offer unto them, to remit unto them Jeſus Mar. 15.9.10. Will you that I releaſe unto you the King of the Iews; for he knew that for envy the high Prieſts had delivered him. And Pilate uſed that word to the people, the King of the Jews, as an argument perſwaſive to the people, as appears by his after arguing upon that point.
2. Pilate contrived to give them their choyce of one, but ſo as that they ſhould be forced to chuſe Jeſus, and ſo deliver him by their own act. Pilate would have done them good, but they would not. The way that he contrived was, to ſtreighten them in their liberty of chuſing among all the priſoners; he would give them their choice but of two, and they were Jeſus and Barrabas. Now this Barrabas was a Mutineer, a Robber, a Murderer, Mar. 15.7. Luk. 23.19. Ioh. 18.40. But Jeſus was an innocent perſon, had done many good works among them: only the Prieſts had a ſpight and envy againſt him: and all this Pilate knew to be ſo. Math. 27.18. Therefore the Jews being a religious people, and willing to be accounted ſo to be, will never chuſe Barrabas before Jeſus. He thought verely to catch them in this Nooſe. And if they ſhould quarrel him for ſtreightning their Liberty, he would ſo delay the matter, that the caſe ſhould be forced to ſtop, until after the Feaſt was over, and by that time the…r envy might be cooled. Surely this was a notable Dilemma.
3. But the Iews brake this net, and made nothing of it. They neither regarded their own Religion, nor the honour of God concerned in it. Nor did they regard the innocency of Jeſus, nor the great good works that he had done among them and for them. Nor did they regard the vileneſs of Barrabas, nor his three horrible offences that he was guilty of. Theſe Conſiderations would have moved a Pagan to a better mind; and Pilate a pagan thought ſo. But they choſe Barrabas before Jeſus, a choice that a pagan would not have made. Yea not only ſo, but they urged that Jeſus might be crucified. Though Pilate oppoſed them ſaying, Why? what evil hath he done? Math. 27.23, Mark. 15.14. Luk. 23.22.
Queſt. How came it to paſs, that the Jews a religious people, ſhould make ſuch a wicked choice, that a pagan would not have done?
Anſw. See the reaſon of it; Math. 27, 20. The chief Prieſts and Elders perſwaded the people to ask Barrabas, and deſtroy Ieſus. So Mark. 15.11. They that led them cauſed them to erre. Iſai. 3.9. & 9.16. & 30.28. Ier. 23.13, 33 The world is too full of ſuch ſad examples.
Thus we ſee the effect of the policy of Pilate, it did more hurt then good; it drew the people into a moſt odious ſin: it layes the Jews under ignominy and diſgrace unto this day, in the eyes of all the world that hear of it.
A 2d. device ſhall I call it, or rather a prudent means Pilate uſed to qualifie and divert their minds, viz. upon the point of their Religion, & though it was not his Religion) as thus he argueth, all men know that you Jews expect a Meſſiah a Chriſt, a King, to be your Saviour and deliverer, behold he is come, this is he, and will you crucifie and kill him? and would you have me to crucifie your King?
VntoUnto this arguing of Pilate they return a ſad anſwer. 1. They renounce Jeſus Chriſt to be their King and Saviour. 2. They acknowledge no King but Ceſar, Joh. 19.15. the chief Prieſt anſwered, we have no King but Ceſar, thus they renounce Ieſus Chriſt, yea, and the government of God, and put themſelves under the government of the world, Act. 3.13, 14, 15, 16. The God of Abraham, the God of Iſaac, and of Jacob, the God of our Fathers hath glorified his Son Ieſus, whom ye delivered up, and denyed him in the preſence of Pilate, when he was determined to let him goe, but ye denyed the holy one, and the juſt, and deſired a Murtherer to be granted unto you, and killed the Prince of life whom God hath raiſed from the dead, whereof we are witneſſes.
Yea, further they retort and reflect the Argument upon Pilate, Ioh. 19.12. If you refuſe him you are no friend to Ceſar, he that maketh himſelf to be a King, is againſt Ceſar, he is the only King in the World.
Thus Pilate got a ſad blow, which wounded his very heart, and wrought a ſad effect and change in him, for this very Argument brought Pilate about, to condemn Jeſus. They argued, if you diſmiſs him upon this point, that he is the King of the Jews, you are a Jew, and an Enemy to Ceſar, as we that oppoſe you ar… Romans and friends to Ceſar. Thus we ſee what ill ſucceſs Pilate had in all the pains he took to deliver Jeſus Chriſt out of their hands.
So much for the ſixth act of Pilate in this ſad Court, the ſeventh act followeth, wherein finally he yieldeth to the chief Prieſts and Jews to condemn Jeſus.
Ioh. 19.13, 14. part of it, when Pilate therefore heard that ſaying (if thou let him go thou art no friend to Ceſar) he brought Ieſus forth, and ſate down in the Iudgement ſeat, in a place that is called the pavement, but in the Hebrew Gabatha. And it was the preparation of the Paſsover, and about the ſixth hour.
Firſt. Here we muſt firſt conſider the cauſes that moved Pilate to yield unto the high Prieſt and Jews. 1. They ſtruck him on the right vein for their purpoſe, and when they pleaded him to be no friend to Ceſar, if he releaſed Jeſus, Ioh. 19.12. he could not indure the impeachment of that Argument; he had rather offend God, and Conſcience, or any thing, then to offend Ceſar, he muſt claw and curry favour with the Emperour, he could not bear with the breath of that Sentence, he is no friend to Ceſar, and therefore when he heard that ſaying it turned his wheel, he yielded, ver. 13.
2. He yielded to pleaſe and content the people, Mark. 15.15. Pilate willing to content the people, releaſed Barrabas, and delivered Ieſus to them, &c.
3. He yielded to pleaſe the high Prieſt and people too, Luk. 23.23. and the voices of them and of the chief Prieſts prevailed.
4. He yielded to prevent a tumult, which his delayes and their haſte hurryed them unto, Math. 27.24. When Pilate ſaw he could prevail nothing, but rather a tumult was made, &c. theſe are the cauſes expreſſed, that brought about pilate, eſpecially the firſt.
2. Here is noted the place where he paſſed that black Sentence, not in the Roman judgement-Hall, but in the Jews judgement-Hall, a Romane Judge, in the Jews judgement-Hall, to ſhew their abſolute ſubjection to the Romane Yoke, and that voluntarily. The SCEPTER was departed from Iudah by their own voluntary choice, and to ſhew the concurrence both of Jews and Gentiles in the condemning and crucifying of Jeſus Chriſt.
3. The time of this act was about the beginning of the ſixth hour, the exact time of the preparation of the Paſsover Lamb, that is near noon? Then began the preparation to kill the paſcal lamb. And little did Pilate think, or the Iews regard, that this perſon was the pure, innocent, ſpotleſs Lamb of God, which they were preparing to kill and Sacrifice.
Queſt. How can this be the day and time of the Paſsover, ſeeing Ieſus Chriſt and his Diſciples kept the Paſsover yeſterday, the evening before he ſuffered?
Anſw. Reverend Calvin helps me with an anſwer. The Elders had made a Tradition, that when the fourteenth day of the MonethMonth falleth to be the fifth day of the week, that it might be lawful for any that would, to defer the Paſsover one day, that ſo the Sabbath day might be the day after the Paſsover, that ſo that Sabbath ſhould be an high day, as the Sabbath after the ſuffering of Ieſus Chriſt was accompted to be, Ioh. 19.31. becauſe it was a double holy convocation, much may be ſaid about this, but I will paſs on. Now Ieſus would not keep the day allowed by Tradition, but took the day that was by inſtitution, he kept the fourteenth day. And it was a divine providence ſo to order it, & this gave Iudas the opportunity to betray Ieſus Chriſt, to the Jews the day before their Paſsover, who followed the Tradition of the Fathers, and this gave the occaſion that Jeſus was crucified juſt at the time of their Paſsover, for on the ſixth day of the week about the ſixth hour, which was about noon, they began to kill Ieſus, for at or about that time he was condemned by Pilate.
4. Here was a great check given unto Pilate before he had paſſed the Sentence, hitherto he had ſtrove with the Iews (the Spirit of God in common grace aſſiſting him) to ſtop them from this abominable ſin, by behaving himſelf like a wiſe, prudent, diligent, juſt judge; yet they grew the worſe by all his pains. But at laſt they lighted on an Argument that touched him, and overcame him to do unjuſtice for the ſake of man, now God ſtrives with Pilate, that he might ſtill be valiant in doing juſtly, and not condemn the innocent, and the ſtriving of Gods Spirit was by his wives terrible meſſage ſent unto him, Math. 27.19. When he was ſet down on the Iudgment Seat, his wife ſent unto him ſaying, have thou nothing to do with that juſt man for I have ſuffered many things this day in a dream becauſe of him. where ſee 1. The time when the meſſage came, when he was ſet down on the Iudgement Seat, and making ready to pronounce the Sentence. 2. The matter of the meſſage in ſundry things
1. She eminently aſſerts the innocency of the perſon of Ieſus that juſt man.
2. She warneth and exhorteth Pilate her husband to have nothing to do with, or to do nothing againſt that juſt man, in judging or condemning of him to dy.
3. Her reaſon, becauſe ſhe had ſuffered much in a dream that day about him, which had terrified her, ſtirred up her heart to ſend this ſad warning unto him, a faithful part of a wiſe good wife.
Queſt. what ſuffering could ſhe have?
Anſw. Sad apprehenſions of the guilt of innocent blood, the blood of an holy, innocent, beneficent perſon, looks terribly in the face of a diſcreet, wiſe perſon, as ſhe ſeemeth to be.
Queſt. How did ſhe ſuffer?
Anſw. By Terrours in a divine dream, it was not a diabolical dream, Satans chief deſign was to kill Ieſus Chriſt, to bruiſe the heel of his humanity. Satan had much adoe to bring about Pilate to do it, and now that he was come about, he was hardly put to it to keep him too, to do the deed; and this check from his wife, whom he knew to be a wiſe woman, did almoſt ſhake him quite off again, there was but one Hinge that turned him, and ſtill held him, viz. that generous principle what? ſhall I not be firm and true to my Sovereign, Satan would not have thus acted; but it was a divine dream, and the Spirit of God by common grace in the wife, ſtrove with her husband.
Queſt. How came ſhe thus to have a day dream? that morning afore ſhe roſe which many times is not early with Gentlewomen, ſhe might have her dream which gaſtered her, and cauſed her to riſe and ſend to hear how things went at the Court: and being informed, that though Pilate had with much prudence and diligence carryed himſelf right, a great while, yet they had brought him about to yield to them, whereupon ſhe preſently wrote that meſſage, or delivered it to ſome fit inſtrument to deliver to Pilate.
Whether this meſſage was openly delivered to Pilate, or whether his prudence did cauſe it to be publiſhed, it is not ſaid, but he was no doubt, willing it ſhould be publiſhed, that he might make uſe of it, if poſſible to ſtop them in their violence.
Why may we not conjecture that ſeeing, Pilate condemned Jeſus Chriſt for fear of the Emperours diſpleaſure. She might dream, that it ſhould be puniſhed, with his falling into the Emperours diſpleaſure, and his baniſhment into Swetia in Germany (then a barbarous Nation) where there is a Lake near Lucerna called Pilates Lake unto this day?
So much touching this divine check unto Pilate, the probable effects of this meſſage.
NOthing is expreſly ſaid to be the Effect of this meſſage, yet upon a ſerious weighing all the Circumſtances, we ſhall find that it ſo wrought upon him, that after he was ſet down in the Judgement Seat, and had this meſſage, he doth again attempt to perſwade them by the ſame Arguments that he had uſed before.
1. He argues with them again, that he is their King, and will ye crucifie him? Joh. 19.14, 15. this point he did the more urge. Firſt, becauſe the Gentiles knew that the Jews looked for a King and Saviour. And ſecondly, becauſe Jeſus Chriſt had fully aſſerted his kingly Office before Pilate, and ſo effectually as that he did believe it, viz. with an hiſtorical Faith, which appeareth by the Title he ſet upon the Croſs of Jeſus Chriſt, and his reſolution to aſſert it. That Pilate had uſed this point of reaſoning with them, before he yielded to them, is manifeſt, becauſe one part of their anſwer to this point put them upon that plea, that overcame Pilate. Now after he is ſet in the judgement Seat he uſes the ſame plea again. And it puts the Jews upon the ſame dreadful anſwer, viz. again to diſclaim Jeſus Chriſt from being their King, and to profeſs that they had no King but Ceſar, wherein they renounced the government of God and Chriſt, and ſubjected themſelves to the World and worldly Rulers; who have kicked them about the world in every place, ever ſince, and they put away the SCEPTER from Judah, and never had it ſince reſtored to this day. And Pilate by this their anſwer, lay open to the ſame ſnare that had taken him, and ſtill holds him, he cannot bear that word to be imputed to him, no friend to Ceſar. What? not true and conſtant to my Sovereign? let God & Chriſt, & Conſcience, & all go, rather then unndergo that imputation.
Again, Pilate doth now again after the meſſage received from his wife, put them upon that Dilemma, to neceſſitate them to chooſe Jeſus, or to prefer Barrabas before him, which he thought the vileſt of Pagans would not do; for though they had ſo ſpoken before, yet he had not as yet granted their choice. Barrabas was not delivered to them, till at the laſt, as we ſhall ſee; for in ſuch order Mathew doth relate them. And it app…areth that Pilate urged his Arguments over and over, for ſo he doth inculcate that point ſundry times, when they cryed out, crucifie him, crucifie him, Pilate anſwered, why? what evil hath he done? and thus Pilate argued to the laſt. When the Prieſts perſwaded the people to ask Barrabas, Pilate anſwered, what ſhall I do with Ieſus, they ſay crucify him? Pilate ſaith again, why? what evil hath he done? which they had nothing to reply unto him but will and violence, the reurging of thoſe points, ſeem to be the Effect of the meſſage that Pilates wiſe had ſent unto him.
Yet again before he would doe the wicked Fact, he had one device more, wherby he hoped either to appeaſe their minds, or if not to aſſert his own innocency, and to teſtifie againſt them. He calleth for water in their ſight, and waſheth his hands with a proteſtation of his innocency, in this horrid fact of ſhedding the blood of ſuch an innocent perſon. But alas Pilate, why then did you doe the deed? This is but a poor excuſe to you, though a convinſing Argument to them, that the Judge ſhould ſo ſtedfaſtly proteſt the innocency of Jeſus Chriſt, whom they out of envy perſecuted to the death.
They ſtill are in fear that Pilate would ſhrink from the work, and not finiſh that which they hoped they had entangled him to doe. And becauſe they ſaw that he was ſo deeply affected with the guilt of the innocent blood of Jeſus, they endavoured to eaſe his mind as much as in them lay of that terror & fear. Therefore they doe in a moſt dreadfull manner take the guilt of his blood upon themſelves, and thereby, as much as in them lay, to acquit Pilate, to uphold his recoiling heart to the work, till he had done it, and to ſhew their confidence in the caſe, and harden Pilates heart, they involve their Children in the guilt of his blood. Why did they ſo? did not their Fathers cavill againſt God, for ſetting their childrens teeth on edge, when their Fathers had eaten ſower grapes? Ezek. 18.2, 3, 4. But mad envy, pride and paſſion, are cruel, bloudy, confident, though ſhut up in blindneſs and violent ignorance.
It is the ſaddeſt curſe, that ever parents, ſince the fall of Adam, brought upon their Children: it lyeth upon them to this day. Thus all the politick devices that this witty ingenious man could deviſe, did them no good, but much hurt, putting them upon horrid ſins, and violence, almoſt to Rebellion and Arms.
Laſtly. Pilate ſhutteth up and finiſheth this ſad Court with four Acts, not of juſtice, but of foul injuſtice and cruelty.
1. He delivereth to them Barrabas, not acted till now, an act abominable to God, to juſtifie the wicked, as Prov. 17.15.
2. He paſſeth Sentence of Condemnation to the Croſs upon Jeſus Chriſt; another moſt abominable act. Prov. 17.15.
3. He ſcourgeth Jeſus Chriſt the ſecond time: for this ſcourging was at and upon his condemnation. Math. 27.26. & Mar. 15.15. His former ſcourging was when Herod ſent him back to Pilate. Pilate told the Jews, he would ſcourge him and releaſe him. Luk. 23.16, 22. And he did ſo. Ioh. 19.1. but did not releaſe him. And now again upon his Condemnation, he ſcourges him upon his ſore wounded back. Pſal. 129.3. Now the plowers made deep and long their furrows on his back.
4. He delivered him into their hands to crucifie him. Ioh. 19.16. Math. 27.26 Mar. 15.15. Yea, (which is to be marvelled at) he delivered him (not to juſtice) but to their will. Luk. 23.25. whoſe wills how evill they were, Pilate ſaw.
So endeth the ſadeſt Court that ever was held in this World many ſons of glory have been condemned in many Courts in this world. But the Lord of glory was never condemned in any Court ſave in this Court of Pilate, and in the Council of the Jews. Great & many inſtructions are h re, but I paſs them all this only note, the many and admirable evid…nces of the innocency of this bleſſed Lamb of God do ſhine in the faces both of Jews and Gentiles, and all the world. Never was there ſuch an innocent perſon condemned.
Before I finiſh this ſad Chapter, here remaineth another cruel act, to increaſe the ſufferings of our Lord Jeſus, which I cannot fully ſay was an act of Pilate, yet it was done by his permiſſion, and by his Souldiers, and he committed them to their will, and therefore he muſt give an account of it before Jeſus Chriſt, his judge and ours, at the laſt day.
1. It is the fourth act of mockery done unto our Lord Jeſus. The firſt act of mockery was done unto him by the Jews, after the Council had condemned him, and committed him to a guard, to be kept till morning, they ſpent the remainder of the night in mocking of him, Luk. 22.63, 64, 65. Math. 26.67, 68. Mark. 14.65.
2. The ſecond act of mockery done unto our Lord Jeſus, was by Herod and his men of war, Luk. 27.11.
3. The third act of mockery was done unto him by Pilate and his guard in the pretorium, where he ſcourged him, and his people mocked him more cruelly then before, Ioh. 19.1.2, 3, 4, 5.
4. The fourth act of mockery is now done unto him, after Pilate had condemned him before they led them away to be crucified
Math. 27.28, 29, 30, 31. Then the Souldiers of the Governour, took Ieſus into the common Hall: and gathered unto him the whole band of Souldiers. And they ſtripped him, and put on him a ſcarlet Robe. And when they had platted a Crown of Thorns, they put it upon his head, and a Reed in his right hand: and they bowed the knee before him, and mocked him, ſaying, Hail King of the Jews. And they ſpit upon him, and took the Reed, and ſmote him on the head. And after they had mocked him, they took the Robe off from him, and put his own raiment on him, and led him away and crucified him. where ſee
1. The perſons by whom this was done the Souldiers of the Governour, or the Governours Guard, & they called unto them the whole band, Jeſus is now in the rude pagan Souldiers hands, according as himſelf had foretold it would be, Mat. 21.61.
2. The place where it was done, in the common Hall, where all ſorts of ſpectators reſorted, they made him a publick ſpectacle, 1 Cor. 4.9.
3. the time when this was, after his condemnation, before they led him away, Math. 27.31. there was an interim to get the Croſs, and all things ready, and they filled the interim with cruel mockings, and thus the time was delayed until the beginning of the ſixth hour. The very time of killing the Paſsover, which is fitly accompliſhed, with admirable conjunctures, of which anon.
4. The particular acts of mockery which they did unto him are theſe.
1. They ſtripped him, and put on him a ſcarlet Robe, to mock his kingly Office, and this the third time of this kind of mocking.
1. Herod and his men of war thus mocked him, Luk. 23.11. this was done by Jews, a King of the Jews.
2. This Example of Herod animated Pilate to do the like, Ioh. 19.2. a purple Robe, ver. 5. wearing the Robe.
4. Theſe Examples of Rulers, animated the rabble of Souldiers to do the like, Math. 27.28.
The ſecond act which theſe mockers did, they wreath, or plat a Crown of Thorns, in mockage of his kingly office, this Crown they forced on, upon his head, ſore and wounded b… his former ſo crowning by Pilate, this was the ſecond time of his being crowned with Thorns. The firſt time was Ioh. 19.2, 5. and now again after his condemnation, Math 27.29.
3. They put a Reed in his right hand, inſtead of a SCEPTER.
4. They ſmote him on the head with a Reed, viz. to force on the Crown, to cauſe the thorn to pierce deep.
5. When they had ſet him as a mock-King:
1. They mockingly bowed the knee to him.
2. They mockingly ſaid, Hail King of the Iews
3. They ſpit upon him, & all this no doubt with huge laughter
All theſe uſages and the like, they did every time they ſet him up as a mock-King.