A Complete History and Mystery of the Old and New Testament, Part 1 · Chapter 29
CHAP. XXIX.
CHriſt did not back this Exhortation to work and watch with three Parables, for any Difficulty in underſtanding the Duty; but becauſe of Mans backwardneſs and dullneſs to believe and improve all due preparations for Chriſts ſecond coming, the manner whereof is ſet down from, Mat. 25. ver. 31. to the end.
Now are we come down to the two laſt Days that our bleſſed Lord lived at Liberty before his Apprehenſion. Oh! what an abundance of his buſineſs (as the Churches Prophet) had he diſpatched the Day before, as appears in the foregoing Chapter, Chriſt had but a little time to be with Men, and behold how He beſtirs himſelf! He ſaith, [Yet a little while I am with you, &c.] John 13.33. and again, John 14.19. N. B. Note well, Natural Motion is moſt Swift and Violent towards the end of it, and ſo is Spiritual, as it appeareth in Jacob's Swan-like Song, at his Farewel to the World, Gen. 49.1. to the end; Shewing, That the Wine of God's Spirit, is uſually ſtrongeſt and beſt at laſt in the Hearts of his People, and Spiritual Motions are quickeſt, when Natural Motions are ſloweſt, &c. How much more doth this appear in Dying Jeſus? As the Sun of the Firmament doth ſhine moſt Amiably toward its Deſcent, ſo did this Sun of Righteouſneſs, in doing ſo much bleſſed Work, in ſo ſhort a time: It was as pleaſant to Him, to ſeek Man's Salvation, as it is to the Devil, to ſeek Man's Deſtruction; who therefore doth his utmoſt, becauſe he knoweth his Time is but ſhort, Rev. 12.12. His Malevolence is a Motive to his Diligence, and to make all the haſte he can to outwork the Children of Light, in a quick diſpatch of his Deeds of Darkneſs. Let us now with Moſes at the Buſh, again Turn aſide, to behold this great Wonder, how our Lord improved every Inch of his Life, his two laſt Days, before his laſt Paſſover, &c. Matthew and all the other three Evangeliſts do in the next place, make a Tranſition from the Miniſtry of Chriſt's Doctrine, to the Myſtery of his Paſſion. He had hitherto taught the Doctrine of Salvation, and done the Office of the Grand Doctor and Prophet of the Church: Now comes it to be declared, how He did the Office of the Church's High-Prieſt and Redeemer, Mat. 26.1. to 14, &c. Mark 14.1, to 10. &c. Luke 22.1, 2, &c. and after theſe John 13.1▪ to 27. where we have an account of Chriſt's Supping at Bethany two nights before the Paſſover; This Supper was at Simon the Leper's Houſe, Mat. 26.6. and Mark 14.3. whom Chriſt had healed of his Leproſie, and therefore he entertains his healer in way of Thankfulneſs, as Lazarus and his Siſters had done four days before, John 12.1, 2. This ſame Simon was Lazarus's near Neighbour, thither comes Mary Magdalen (Lazarus's Siſter) to Anoint Chriſt the third time; his Feet ſhe anointed at her firſt Converſion, Luke 7.38. and again his feet, John 12.3. which was ſix days before the Paſſover, ver. 1. and in her own Houſe, ver. 2. Now comes ſhe to her Neighbour Simon's Houſe, and Anoints Chriſt's Head and Body two days before the Paſſover. At the ſame Supper Chriſt roſe up and waſhed his Diſciples Feet, ſat down again and gave Judas the Sop, who murmured again, that the Price of this precious Ointment miſs'd his Bag again v. 5. Now the Devil (that had ſtood at the Door only in diſcontent, &c. hitherto) entred into him, and fill'd his Heart (as Acts 5.3.) from corner to corner, Luke 22.3. & John 13.2, 27. N. B. Note well, Satan entred not into Judas's his Body (that he might Agitate and Act him as he uſed to do Demoniacks) but into his Mind, having been long beating at the Door of his Heart with wicked Suggeſtions of Diſcontent▪ Malice, Avarice, Theft and Sacriledge; Judas opened the door on his own accord and let the Devil in, &c. now he conſented and covenanted with the Devil to betray his Lord: He firſt embraced the Devils Advice ſuggeſted to him, John 13.2. but hardening his own Heart after that againſt all thoſe bleſſed Documents Chriſt delivered to his Diſciples, and to him among them (if poſſibly the wretch would repent) at that very Supper, John 13.3. to 26. Then the Devil took full poſſeſſion of him, ver. 27. He went immediately out, after the Sop, before Chriſt had ended his Sermon, ver. 30. N. B. Note well, Let them that depart before God's Worſhip be all done (as Judas did) take heed they meet not the Devil at the door: Judas ſtarts up and travels (though it were Night) from Bethany two Miles to Jeruſalem (They muſt needs go, yea run, whom the Devil drives, John 8.44. Mat. 8, 32.) and doth quickly that curſed work he had covenanted with the Devil to do: In covenanting with the Sanhedrim for his Maſters betraying; &c. For he underſtood they had held a conſu…t about killing Chriſt ſix days before the Paſſover, John 11.47, 53, 55, 57. & 12.1. and again two days before the Paſſover, Mat. 26.2, 3. Mark 14.1. & Luke 22.2; 3. Their cruelty being attended with craft, they were at a loſs in their conſult, how to compaſs their contrivance, and reſolving it ſhould not be acted at the Feaſt, for fear of a Tumult, Mat. 26.4, 5, &c. at that Juncture Judas comes in to them and propoſes to undertake the delivering him up to them quietly enough (though at the feaſt) in the Abſence of the People; Mat. 26.14, 15. This made them glad, Luke 22.4, 5. and then as he had covenanted with the Devil to do his drudgery, ſo they covenanted with him, that he ſhould have of them Wages for his Work, even thirty pieces of Silvet, a goodly price it is call'd in deteſtation, Zech. 11.12, 13. being the known ſet price for the baſeſt of ſlaves, Exod. 21.32. no doubt but the Sanhedrin could have been contented to give a thouſand or ten thouſand Shekels for accompliſhing the dea… of Chriſt, becauſe he blaſted their reputation, and made their Kingdom of Tradition to totter, &c. yet this covetous caitiff contracts for ſo ſmall a ſum to ſell his Ineſtimable Maſter, not only becauſe Judas would make up his loſs, in the rich Ointment (which yet he valued at a far higher rate than he had his Lord, as if it had been ten times better than he) with the firſt Money that was offered him, were it much or little to ſtop the gaping Mouth of his greedy Satanized Soul, but alſo, becauſe the Ora… Zech. 11.12, 13. muſt be accompliſhed, where Chriſt in the Perſon of a Shepherd complains that he muſt be valued but at thirty pieces (though Judas had valued the Ointment at three hundred) This Scripture was fulfilled hereby, as 'tis expreſly ſaid, Mat. 27.9. So that we need not wonder why the Traytor ask'd no more, and why theſe Merchants offered no more, if we look higher at the Divine Decree, &c. However, Thus the one ſold his Salvation, and the other bought their Damnation, from that time (of this woful bargain) Judas ſought an opportunity to deliver up his Maſter to thoſe Merchants, Mat. 26.16. when the Multitude was abſent, ſo he did it in cold blood and upon mature deliberation, &c.
Now is our bleſſed Saviour ſold by his own Treacherous Servant, who did not ſtand upon Terms with thoſe Merchants, but takes their own Price they propoſed for their Prey, here began our Lord's Paſſion two days before the Paſſover; If to be ſold (as Joſeph his Type was) be but reckoned for a part of his Suffering. This curſed Chaffer and Bargain (without any Bartring) Judas made with the Sanhedrin… (conſiſting of Civil as well as of Eccleſiaſtick Officers) while Jeſus abode at Bethany, two Nights before the Paſſover Feaſt: In which Interſpace of time Chriſt Preached that Sermon (which is contained in John 13. from ver. 31, to the end, and all the 14th chapter per totum) to his Diſciples, while Judas was abſent about his wretched work, which when he had accompliſhed, in compleating his Helliſh Contract, and filling his covetous Purſe with the Council's Bribe for his Maſters Life, he returns again to his Maſter at Bethany, where this Frontleſs Traitor thruſts himſelf into his old place, and (as it were) wiping his Mouth, bore himſelf bold amongſt his Fellow Diſciples, as if he had never been hatching ſuch a prodigious piece of Villany, and as if his All knowing Maſter had known nothing of his Unparallell'd Knavery: Yet before his Return, Chriſt had given to his Diſciples divers Leſſons, ſome of Admonition, ſome of Inſtruction, and ſome of Comfort, in his Diſcourſe to them, John 13, and 14. chapters, the laſt words whereof are, [Ariſe, let us go hence,] to wit, from Bethany to Jeruſalem where he would keep his laſt Paſſover. Chriſt ſends Peter and John before him to the City to prepare a Place and a Lamb, &c. for the Paſchal Supper; and he follows after them with the reſt of his Diſciples and Judas in the Company: Though this Judas had been the Steward to provide neceſſaries out of the Bag for Chriſt's Family, yet now his Lord knew he had provided, not a Supper, but Deſtruction for him, ſo Peter and John are employed in this Preparatory Work. They do according to their Lord's Inſtructions, wherein he gave a Specimen both of his Omniſciency and Omnipotency. (1.) As at Diſtance he could ſee a Tankard, bearer in the City, know the Houſe that was to entertain him, yea and Gueſt-chamber, Mind and Words of his Entertainer, which none could do, but the Omniſcient God. And (2.) As he with his Nod only could direct the Tankard-bearer to the houſe appointed, and even bend the Mind of the Maſter of that Houſe ſo willingly to grant his Requeſts, this alſo none could do but the Omnipotent God. N. B. Note well, This was a clear demonſtration to his Diſciples, That it was eaſie for him to quell all thoſe Cut-throats, who came out with Swords to take him, he could have Nodded them to Deſtruction, Pſal. 80.16. Had He not offered up himſelf voluntarily to God the Father for the Sins of the World. The Diſciples therefore do all He commanded them with an Holy kind of blind Obedience, which indeed was the obedience of Faith, Rom. 16.26. When all was ready, Chriſt came at the Evening and ſat down with the Twelve at the Paſchal-Supper, Mat. 26.20. Mark 14.17. & Luke 22.14, &c.
This was that Evening wherein it was neceſſary (ſaith Luke 22.7.) to kill the Paſſover, according to the Divine Preſcription of Moſes Law, which Preſcript Chriſt ſtrictly obſerved, otherwiſe they would have Impeached him as a Tranſgreſſor of the Law, which he came ſtrictly to fulfil, Peter and John had upon that 14th day of Niſan or Abib (according to the Law, Exod. 12.6, 14. & 13.9, &c.) got the Lamb kill'd in the Temple, and its blood ſprinkled at the Altar, under the name of a Paſchal for thirteen Perſons, &c. This the Prieſts of the Temple would not have done for theſe two Diſciples (ſaith Dr. Lightfoot) had it not been on the ſame day that they kept their Paſſover Feaſt, and though John 18.28. ſeems to intimate that the Jews Paſſover was not yet come but that Paſſover there mentioned may be meant of their other Sacrificing of Sheep and Oxen as Peace-offerings upon any of thoſe ſeven days, they ſolemnized that Feaſt (as well as of the Paſchal Lamb offered the firſt day of the ſeven) Deut. 16.2. & Num. 28.16, 19. Lev. 23.5, 8, &c. Againſt the time that this Paſchal Lamb was brought home by the two Diſciples, Roaſted, and all Proviſions prepared in the Upper-room, for that laſt Meal of their Maſter, He comes in from Bethany, and ſat down with the Twelve (as before) to Supper; Where, N. B. (1.) We read not that Chriſt any where, or at any time did eat any Fleſh, but at the Paſchal Supper. (2.) That Chriſt had eaten of this Paſchal Lamb thrice before this in his three foregoing years. (3.) That this laſt Paſchal-Supper with Deſire He deſired to Eat with his Diſciples, Luke 22.15. (He earneſtly longed after Redemption work, Luke 12.50.) that the Type of the old Paſſover might be Aboliſhed, by bringing the Antitype of the new in its place, v. 16. which was Accompliſhed in the Lamb of God's dying the next Day, and which the Inſtitution of the Lord's Supper the Night before did prefigure, and ſucceeded as the New Goſpel-Paſſover, 1 Cor. 5.7, 8. (4.) That at this laſt Supper He gave a Second Intimation of the Traitor (who was now alſo at the Table with him) as he had done before at Bethany, when the Devil entred into Judas, John 13.1, 2, 21, 22, 25 27. There he only gave a private ſignification of the Traitor (by a ſign given) ſecretly to John, as by giving him a Sop, but here He points him out plainly and openly, Mat. 26.22, 25, &c. Mark 14.20. where it is Intimated, that when Chriſt had put all his Diſciples upon a ſearch before that Law-Sacrament, (as we ought to do before that of the Goſpel, 1 Cor. 11.28.) by ſaying to them. [One of you Twelve ſhall betray me,] and their ſuſpecting every Man Himſelf (as not knowing the Treachery of their own Hearts) their Maſter (to comfort them againſt their conſternation at ſuch an horrid act) gives them openly firſt this ſign, [That he who was dipping his hand with him in the Diſh was the Traitor.] This Judas was probably juſt then a doing with Jeſus, when the Hands of all the other Diſciples were withdrawn (for Mark's word [foreign] ſignifies Dipping in the preſent tenſe) and yet to make it ſtill more plain when Judas took his Turn among the other Diſciples, to ask, [Maſter is it I?] leſt by his ſilence he ſhould ſeem to confeſs the crime, Chriſt anſwers him (not as the other, but) [Thou haſt ſaid it,] that is, Thou art the Man that is guilty, not only of this deſperate Impudence [both in thruſting thy ſelf into my Company after thou hadſt ſold me, and in thruſting thy Hand into my Diſh, when all thy Fellow Diſciples (through ſadneſs at the hearing hereof) withdrew their hands.] But alſo of the moſt execrable Villany that ever was perpetrated by the Sons of Men: Have I admitted thee to be my Fellow-Commoner, my Familiar Friend (as the Pſalmiſt's Aggravation runs, Pſal. 41.9, 10.) haſt thou not ſerved an honourable Maſter, who hath Imploy'd thee in honourable Work, and both hath given, and could have given honourable Wages? Yet now will dare to betray thy Innocent Maſter. Therefore Chriſt will no longer indulge his debauched Hypocriſie, who had a face to ask ſuch a queſtion of Him, whom he could not but know that he knew All things: Our Lord would bear with this Incorrigible and Incurable wretch no longer, he might happily hope that his kind Maſter, through his wonted candour in concealing his curſed contract with the Satanical Sanhedrim for two days before, would conceal him ſtill, but now he pulls off his Vizard, waſhes off his Varniſh, and makes him to appear in his own colours (according to Chryſoſtom's phraſe) a Covetous Caitiff, an Impudent Dog, and a Breathing Devil. All this is implied in Chriſt's Anſwer to his Queſtion, [Thou haſt ſaid it,] that is, It is ſo as thou ſayeſt, Thou haſt told the Truth, Thou art the Man I mean. For thus the ſame ſentence [Thou haſt ſaid,] Mat. 26.64. is Interpreted by Mark (who writes a Compendium of Matthew) in plain terms [I am,] Mark 14.62. The like phraſe is uſed, Luke 22.70. in a way of granting and aſſenting, not leaving it doubtful. Beſides, our Lord knew that both Judas, and Caiaphas and the Jews were convinced in their own Conſciences concerning the Truth of that matter, whereof they by their counterfeiting Queſtions diſſembled themſelves Ignorant. Therefore his anſwer was appoſite and adapted to the Queſtion, [Thou haſt ſaid it,] Thy own words have the Anſwer, much more thy Conſcience. After all theſe Paſſages, Chriſt Eats the Paſſover according to the Moſaical Rites, and when that was finiſhed, He ordained the Lords Supper, wherein he took the Bread to be his Body, hence forward (in the ſame ſenſe that the Paſchal Lamb had been his Body hitherto) and the Cup to be the New Teſtament in his Blood, now under the Goſpel, as the Blood of Bullocks had been the Old Teſtament of his Blood, Exod. 24.8. Heb. 9.20, 22. and after the Adminiſtring of the Cup, He tells them again, that was the laſt which he muſt drink, for the Hand of him that betrayed him was at the Table, ſo that as Luke (who makes the Story full) ſhews that Judas was at the Table all the time both of the Paſſover and of the Sacrament: This indeed is a controverſial point among the Learned.
N. B. Note well; Suppoſe it true, There is juſt cauſe of Wonder, that ſuch a wretched Traitor ſhould be admitted by our Lord to Communicate in all thoſe Symbols of Love and Communion, both in the Law and in the Goſpel-Sacrament: However this is probable enough, that after his Maſter had ſo openly detected him, he ſneaked away to do the Devils Work for the Devils Wages, that he had received from the High-Prieſt, &c. upon his compact with them: Now he goes to them to prepare their Cut-throats, aſſuring them, he could deliver his Maſter that very night to them without any Tumult from the People, in a private place which he knew well, John 18.2. his Maſter reſorting oft thither, Luke 22.39. but before Chriſt (himſelf) roſe from his laſt Supper, there ſtarted up a conteſt among the Eleven remaining Diſciples about priority (probably occaſion'd by their Queſtion about the Traitor) Luke 22. ver. 24, to 39. an unſeaſonable and a very unreaſonable Quarrel, and ſo much the more in them, becauſe immediately after the Sacrament, and before his Paſſion, which he had told them was at hand: Nor was this the firſt time wherein they had thus faulted, and had been reproved for it. Hereupon Chriſt cloſely rebukes them again, not only by propoſing before them his own example, but alſo by telling them, (1.) That in ſtriving for Precedency they turned his Diſciples into Gentiles, who ſtand upon their Birth and Priviledges, Luke 22.25, & Mat. 20.25. (2.) That they need not plead for priority, ſeeing He would equally honour them in his Kingdom, &c. Luke 22.29, 30. And (3.) That this was not a time of ſeeking Preferment one before another, but a time of ſifting in the Devil's Sieve to make Chaff of them, and all that they could do now was little enough to ſecure themſelves, &c. Luke 22.31,32. Therefore had they other buſineſs in hand, than to look after, and be Ambitious of Precedency. When Chriſt had conjur'd down and calm'd this Devil of Ambition, he ſat ſtill in the Gueſt-chamber, and preach'd to his eleven Diſciples that Heavenly Sermon contained in John 15, and 16. chapters, concluding with that moſt Seraphick prayer for them, John 17. per totum, and when Chriſt had ended both his Sermon and Prayer, (Having firſt ſung an Hymn, being the latter part of the great Hallelujah in Pſal. 115, 116, 117, 118.) He went forth of the Houſe and City, and paſſed over (the Town Ditch) Kidron to the Mount of Olives, and ſo to Gethſemane at the foot of that Hill into the Garden, where he prayed again and had his Agony, for which end He went thither, not to hide himſelf from his Adverſaries, but to wait for their coming thither, as ſoon as he had prepared himſelf by Prayer for his Death: He here Pray'd himſelf into an Agony (as we ought to do, Col. 4.12. Rom. 15.30. where the ſame word is uſed) wherein he began his paſſion (before his Apprehenſion) not only to expiate that firſt Sin, which was committed by the firſt Man, N. B. Note well; in the Garden of Eden, or Paradiſe, but alſo to ſanctifie to us our Garden Repoſes and Recreations: Now was the hour of the Power of Darkneſs, Luke 22.53. All the Devils in Hell (as it were) being let looſe upon Him, as never was, nor will be upon any Man on Earth: Now it being about Midnight, The Diſciples ſlept while he prayed, whom he had no ſooner awaked the third time, but in comes Judas with his Aſſaſſinates at his heels to apprehend him: At their firſt Aſſault he lets out a little Beam of his Deity, wherewith he knocks down five hundred men, John 18.6. whom he met in the face, ver. 4. Then gave He up himſelf as a free-will offering to God, &c.
Now come we to the Sufferings of Chriſt which are of more importance for us to know and believe than are his Miracles. N.B. Note well; Though the World wondered at him for his Miracles, Luke 24.19, &c. yet deſpiſed him for his Sufferings, Iſa. 53.2. which did daſh all the hopes his very Diſciples had conceited of a Temporal Kingdom to be raiſed by the Power of his Miracles, Luke 24.21. notwithſtanding, though Chriſt's Miracles were more Admirable, yet his Sufferings were more profitable; for we are ſaved by his Sufferings, Iſa. 53.5. 1 Pet. 2.24. by his Agony in the Garden, by his Bleeding on the Croſs, by his Dying for us, not by his Walking upon the Waters, nor by his caſting out of Devils, nor by his cleanſing of Lepers, &c. which Miracles were chiefly profitable to the People of that Age wherein he lived, but his Sufferings are profitable to all ſucceeding Ages to the end of the World, and are ſtill ſufficient, (without Miracles) to ſave our Souls, N.B. Note well; the Sufferings of Chriſt were Three fold, 1. He ſuffered from God both in his Agony in the Garden, (where he drank of the Cup of Gods Curſe, that made his Soul exceeding ſorrowfull, Matth, 26.38. And turned his whole Body into Rivers of Blood, Luke 22.44.) and in his Deſertions on the Croſs, (when he was not only forſaken of his Fathers Favour, but alſo was Roaſted as the true Paſchal Lamb) in the fire of his Fathers Wrath, till he cryed out of Dryneſs, Matth. 27.46, 48. The ſufferings of his Body, were but the body of his ſufferings: The Soul of his ſufferings, were the ſufferings of his Soul: Then did the Sorrows of Hell ſurround him, Pſal. 18.5. N. B. Note well; The pains of Hell he certainly ſuffered, non ſpecie & loco, Sed foreign ſomething Anſwerable thereunto, and altogether unſpeakable, hence the Greek Litany calls them unknown Sufferings, 2. He ſuffer'd from Devils, when Tempted forty days in the Wilderneſs, and on the Croſs In the three Hours Darkneſs, Chriſt was aſſuredly ſet upon by all the powers of Darkneſs, Aſſaulting him with their utmoſt Might and Malice: Chriſts third ſort of Sufferings were from Men, (yet Acting all by the Determinate Counſel of God) whereof there be four parts, 1. Chriſt's Apprehenſion, 2. His Arraignment, 3. His Condemnation, and 4. His Execution. N. B. Note well; was there therefore ever any Sorrow, like to his Sorrows? Who had Gods Wrath laying load ugon his back, &c. And as if this had not been enough, all the Devils in Hell muſt at that Juncture, make Batteries againſt him, yea, and Men are Acting all theſe four forementioned Evils upon him alſo.
First, For his Apprehenſion, therein there be four Remarks, 1. The place where, 2. The time when, 3. His preparation for it, and 4. The means and manner of it. 1. The place where Chriſt was Apprehended, he made choice of a Garden, becauſe, N. B. Note well; As the firſt Adam began his ſinning in a Garden, ſo the Second Adam will begin his ſuffering in a Garden alſo, that where the Malady began, there the Remedy might begin accordingly: This Garden ſtood by Mount Oliver, and was a Solitary place, ſo became Chriſts Oratory, or uſual place for his Prayer and Meditation, (Happy is that Christian, whom Death apprehends in ſo doing.) He withdrew not himſelf out of the City into this Garden, to hide himſelf from the Jews, for Judas the Traitor knew the place, becauſe oftentimes he Reſorted thither, John 18.2. Luke 22.39. He betakes not himſelf to any obſcure or unknown place, for eſcaping Death; but voluntarily reſorts to his uſual Oratory, where his Foes might eaſily find him, and in this Garden began his Paſſion, for the Expiation of the firſt ſin that began in a Garden, this place is called Gethſemane, which ſignifies a Valley of Fatneſs, made ſo by his ſweating drops of blood in it.
2. The time when he was Apprehended it was when his hour was come, the Jews had made many Violent Attempts upon Jeſus, to Stone him, &c. (as above) but were always Diſappointed, and the reaſon hereof is rendred often; becauſe his hour was not yet come, but now it was come, Matth. 26.45. The Determined time of his Captivity and Death, which he calls his Adverſaries hour, and the power of Darkneſs, Luke 22.53. N. B. Note well; How Comfortable is it for a Chriſtian to conſider that though he be in Perils often (as Paul was) yet no Enemy can touch him, or take away life from him, till the very time appointed of God do come, my Times, (ſaith David) are in Gods Hands, Pſ. 31.15. Not in my Enemies Hands, Angry Men, and inraged Devils cannot hurt us before that hour.
3. Chriſts preparation for his Apprehenſion, this he did by Prayer and Meditation: As he voluntarily, ſo he holily Addreſſes himſelf to his ſuffering work: N. B. Note well; This ſhould teach us due preparation for our Deaths, &c. If Chriſt, (who was ſtrong, and who knew the time, when the place where, and the manner how he ſhould dye) did ſo: How much more we, (who are weak, and know none of thoſe Circumſtances) ought to ſtrengthen our Souls againſt our time of Death: Seeing Chriſt, (who was without ſin, and had the Spirit without Meaſure) thus prepared himſelf by Sweating in Prayer, &c. Oh! How earneſtly ſhould we pray in preparing for Tryals, and the dangers of Imminent Death, ſince we are laden with ſin, having little of the Spirit; therefore ſtand we in need of a Thouſand Preparations more than he did.
4. The Means and manner of Chriſts Apprehenſion, how it was, both which have reſpect to Judas, the Jews and the Gentiles, who came all in a Company to Attack Chriſt, Matth. 26.47. Luke 22.47. John 18.3. and Mar. 14.43. Some of this great Multitude were Gentiles, the Soldiers of Pilate; others were Jews, the Servants of the High Prieſts, Scribes and Phariſees, and ſome of themſelves mixed among them, for the better managing of the Attackment, Luke 22.22. and Judas the Ringleader of this Rabble, N. B. Note well; where note, though theſe Heterogeneous pieces did notoriouſly hate each other, yet the Devil made them to patch together Homogeneouſly, in conſpireing againſt Chriſt, as he did Herod and Pilate, Luke 23.12. The Dogs that are at Diſcord among themſelves, (and poſſibly fighting one with anonother) can eaſily agree to purſue the Hare that paſſeth by, N. B. Note well; All ſorts of wicked Men have the like Enmity to Chriſt and Chriſtianity, which is flatly oppoſit to their corrupt Diſpoſitions, (however contrarily carry'd out one to another) as light is to darkneſs, &c. more particularly, 1. Judas was the principal means of Apprehending Chriſt, though he was one of the twelve Apoſtles, (the Higheſt Office in Eccleſiaſtick callings) whom Chriſt had Nouriſhed in his own Boſom, fed at his own Table, made him his Treaſurer and Steward of his Houſhold, and ſo was of ſome Account in his Maſters Family; notwithſtanding all this, he did more miſchief to his Maſter, than did Pilate and his Soldiers, or the High-Prieſt and his Servants, for he brought them to the place where they might take him; and the manner of his betraying him there, was by a Kiſs, as the Token, whereby the Soldiers and Servants, (who knew him not, eſpecially in the Night) might not be miſtaken: This Traitor preſented his moſt peſtilent Poiſon in this Golden Diſh of a pretended Kiſs, while he intended to Kill, conſigning his Treachery under ſo ſweet a Symbol of Love and Peace: No wonder then, that Chriſt had called him a Devil, John 6.70. Whoſe Inſatiable deſire of Worldly Wealth, (being nouriſhed in his wicked Heart) made him Degenerate into an Apoſtate, a Traitor, and an Incarnate Devil, hence Chriſt complains more of him, than of his other Enemies, N. B. Note well; Corruptio optimi eſt peſſima, ſweeteſt Wine maketh the ſowreſt Vinegar: That Salt which loſeth its Savour, is good for nothing, but for the Devils Drudgery: Such as have been in high Places of the Church, ſeeming to ſit near Chriſt; but looſing their little Taſt of Religion, and that life of God they ſeemed to have, do become the moſt peſtilent Perſecutors of Chriſt and Truth: This wretched Hypocrite, could deal plainly and above Board with his curſed Comrades, in giving them a ſign whereby they might truly and realy know him, while he gave his Lord a Diſſembling Kiſs; and backſliding out of the good way, he becomes a Captain to thoſe in an Evil way: N. B. Note well; But mark the Iſſue; when he had Sold his Maſter for thirty Pence, (which another would not have done for a Thouſand Worlds, becauſe the Ware he Sold, was the Riches and Glory of the World, &c.) and had thus Treacherouſly betrayed him into his Murtherers Hands, he had little Peace or Comfort of his Doings, for 1. Making Reflexion upon himſelf, he finds the Ware Sold, was the Richeſt Treaſure for a little Trifle, but for fifteen Pence, (as ſome compute it) the price of a Slave, N. B. Note well; There be many Judas's, that though they ſell not Chriſt to the Prieſts, (as he did) yet ſell their Souls to the Devil for trifling things, and Heaven and Happineſs, for a little Profit or Pleaſure, yea, Peace with God, for Peace with the World, &c. 2. He found his Injuſtice and Injuriouſneſs to Chriſt, not only as a Servant, in Sordidly Selling his kind Maſter, but alſo as a Man ſelling ſomething that was not his own, and whereof he had no Right of Sale, but the Power of Diſpoſeal belonged to another, that is, to the Father and to himſelf, who ſaid, I have power to lay down my Life, and I have power to take it up again, John 10.18. Judas Uſurped Jeſus's right, 3. Beſide, Spiritual things are not to be ſold at all much leſs for Carnal; for they are of Ineſtimable Value, which nothing in the World can Countervail: Therefore the Souls of Men are not Saleable things, Matth. 16.25, 26. Unleſs it be with the Whore of Babylon, (Roma omnia venalia) Revel. 18.12, 13. Nor is the loving kindneſs of God, Pſal. 63.3. Nor the Holy Ghoſt, Acts 8.18, 19. Simons Mony muſt periſh with him, ver. 20. much leſs Chriſt, who is the Father and Fountain of all Spiritual things, Col. 2.3. Phil. 3.7, 8.4. But that Dart which ſtuck in the ſides of his Conſcience, was his Betraying his loving Lord with a Kiſs, under Colour of Friendſhip: Juſt ſo his ſin had betrayed his Soul into the Hands of Satan, with a ſign of Love; the Tempter is a Paraſite, till we have ſinned, but a Tyrant after the Act: Now the Wages of wickedneſs began to burn in his purſe, but worſe in his Conſcience, Matth. 27.3, 4, 5. Up he vomits all, confeſſing, his ſin openly in the Temple, which he had committed covertly in the Garden, the Prieſts (he confeſſed to) proved Miſerable Comforters, dealing with him, as the Devil doth with his Witches; brings them into the Bryars, and then lurches them, hence went he and Hanged himſelf, &c. as a warning, 1. To thoſe that Kiſs Chriſt at Church yet betray him in their Trades, &c. 2. That carry cunningly in catching all they can and ſinning cloſely, all will be out, when the Book is opened, Revel. 20.12. Whereof Judas Read but two Lines, 3. That confeſs to a Prieſt, and not to God, may meet Judas hanging himſelf, 2. Judas having (as before) pointed out Jeſus to the Jews, &c. that came to Apprehend him, yet could they not come to their purpoſe, without a preceding Parley; though there came a Company of Souldiers, (who being Romans, wanted no Courage) and a Multitude of Servants, (who being Jews, wanted no Malice) yea, and ſome of their Maſters too, to prompt them on, (for ſuch were they that Chriſt ſpoke to [this is your Hour, and the power of Darkneſs;] Luke 22.52, 53.) yet none of theſe Men of Might and Malice, could with all their Arms) lay an Arm to Attack this Unarmed Man, till he (who was Lord of his own Life) gave them leave, N. B. Note well; This curſed Crew came indeed out againſt Chriſt, as againſt a Thief, (who Stole nothing from Mankind, but Death and Damnation) both Secretly, and in the Night, with a great clutter of People; with a grievous claſhing of Weapons, (ſo that they awaked a young Man out of his Sleep, &c. Mar. 14.51, 52.) and with ſo many Lanters and Torches, as if they would turn the Night's Darkneſs, into Day-light, the better to Diſcern Chriſt by Face: This they did to make the World believe, that he whom they came to catch, was the veryeſt Varlot in the World, and one fled from Juſtice, &c. whereas, had their Cauſe and their Conſcience been good, they might have taken a fitter time. and given Chriſt a fairer Carriage, &c. Though the Adverſaries had all theſe Advantages, yet cannot one Man lay hold upon Chriſt, (who was under all Diſadvantages) till himſelf pleaſed. For the Order of the Hiſtory lies thus, N. B. Note well; Judas came up firſt, and Kiſſed Chriſt with his killing Kiſs, bidding his Fellow-Villains lay hold on him whom he had Kiſſed, they thereupon draw up near him. Jeſus ſtepped forward, to meet his Murderers in the very face; hereat they ſtanding, (as it were) ſtupifyed, Chriſt Asketh them, [whom ſeek ye,] as Chriſt had immediately before this, thought good to ſting Judas's Conſcience, by that cutting queſtion, [Friend wherefore art thou come? Dost thou betray the Son of Man with a Kiſs,] Luke 22.48. Though Chriſt knew well enough why he came, yet to convince his Conſcience of his putid Hypocriſie, (painted over with crying, Rabbi, Rabbi, Mar. 14.45. and pretending a pitty of his Maſters Miſery) by asking him, [comeſt thou as a friend, or as a foe?] If as a friend, what mean thoſe Swords? If as a foe, what means this Kiſs? Some ſuppoſe Judas deſigned to carry his Treachery on ſo cunningly, as if his hand had not been at all in this Conſpiracy, therefore Kiſſed he Chriſt as a Friend, and would have been ſo reckoned ſtill; but haeret lateri Lethalis Arundo, thoſe cutting queſtions of Chriſt, ſtuck faſt in his Conſcience, like Darts, &c. At leaſt when he ſaw Chriſt Condemned, (hoping likely, that Chriſt would deliver himſelf by a Miracle, as he had done at other times) Matth. 27.3, 4, 5, &c.
So likewiſe this knocking queſtion Christ asked this Armed Multitude, [whom ſeek ye, &c.] John 18.4. No ſooner had he ſaid, [I am he,] but that word knocked them all down to the ground, in a Retrograde Motion, ver. 6. Here our Lord let out a little Beam of the Majeſty of his Deity. ſo that 500. Armed Men are made to fall down to the cold Earth, and neither their Staves could Support them, nor their Swords could be their Safeguard, N. B. Note well; and 'tis probable Judas fell with the rest, ver. 5. Oh! The power of Chriſts word, that Raiſed: Dead Lazarus to life again, and that will Raiſe all the Dead in the World, at the laſt Day, John 5.25. If Christs word was of ſuch Efficacy here, when himſelf was going to be Judged: How much more Efficacious will it be, when he comes to Judge the World. His thus confounding thoſe Aggreſſors and Tranſgreſſors with a word, was a plain Demonstration, that none could take away his life from him, untill he laid it down of himſelf: Now while they lay groveling upon the ground, and our Lord had his Adverſaries under his Feet, he only Indented with them, for the peaceable Diſmiſſion of his Diſciples, and having a full diſcharge for them, he yielded up himſelf to them: Hereupon up they got again, and deſperately proceed in their Diveliſh Deſign, being nothing daunted with their late Diſaſter. This leads to the manner how theſe Aſſaſines Apprehended him, as Judas had Betrayed him to them by a Kiſs, ſo thoſe Jews, &c now 1. Laid hands on him, 2. Bound him, and 3. Led him away to the City: 1. Theſe wretched Miſcreants, laid their wicked hands upon Holy Jeſus: Oh! The prodigious Calloſity and Obduration of theſe Villains Hearts, that dare do ſo to our Redeemer, after they had felt the power of his Deity, which had juſt then ſo confoundingly ſtruck them backward, and made them ſtagger like Drunkards, till they fall flat all along on the Earth. N. B. Note well; Chriſt did oftentimes put forth a Beam of his Deity, as 1. At his Birth in the Eastern Stars, that proclaimed it to the Wiſe-Men, and in the Quire of Angels, that Sang him into the World, 2. At 40 Days old, when he was preſented in the Temple, as a Son of Man, yet praiſed there by ſome, as the Son of God, Luke 2.26, 30, &c. 3. At his flight into Egypt, where all the Idols thereof did fall down, (as Hiſtory ſaith) at his preſence: 4. At his Diſpute with the Doctors, whom at twelve years Old he Aſtoniſhed, &c. Luke 2.47. 5, At his Baptiſm in the Bath-kol, or Daughter of a Voice, as the word ſignifies, to wit, the Voice from Heaven, and the deſcending of the Dove, Matth. 3.16, 17. 6, In the Wilderneſs, where he had Angels to Miniſter Comforts as well as Devils to buffet him with Temprations. Matth. 4. 7. At his Transfiguration, which ſtrengthened him againſt all Affronts: Mat. 18.7. At his Agony, where he had his comforting Angel, Luke 22 43. Wipeing off that Sweat, which was the Doom upon Adams fall in the Garden, [In the Sweat of thy Brows, &c.] when all the powers of Hell were let looſe againſt him, as never was upon any perſon upon Earth, ſince the firſt pitching of that Field-Battel betwixt the Seed of the Serpent, and the Seed of the Woman, Gen. 3.15. And now, 9. At his Apprehenſion, ſtrikeing down his Apprehenders, and confounding them with a word of his Mouth, [I am he,] they call'd him Jeſus of Nazareth, by way of Reproach, he owns this Reproachful Name, and wears it as his Crown even upon his Croſs; and ſhould not we do ſo likewiſe? N.B. Note well; This his casting of his Aſſaulters into a Consternation, did declare how the wicked ſhould not stand in the Judgment Day, Pſal. 1.7. And how Chriſt will ſmite the Earth with the the Rod of his Mouth, and with the Breath of his Lips, he ſhall Slay the Wicked, Iſa. 11.4. Notwithſtanding, after our Lord had thus daunted his Adverſaries with this Beam of his Deity, (let out to their Terrour and Confuſion) he was pleaſed to draw it is again, and let it ly obſcured, whereby he permitted thoſe Villains, not only to recover their ſtrength, but alſo to proceed in their Villany: So they laid Hands on Jeſus, by his own conſent, and as Ireneus phraſeth it, [foreign] while his Deity reſted, and refuſed to put forth it ſelf, N. B. Note well; while he had been in his Agony and Horrible Anguiſh of Soul in the Garden, he deſired the Removal of the Cup, which was an Act, purae Humanitatis, but then he prayed himſelf into a Submiſſion of his will, into the Will of God, which was an Act, purae Sanctitatis, as it is, when a Man hath a gangered Member to be cut off, pure nature makes Reluctancy againſt it, but right Reaſon yields to the neceſſity of it: Theſe wretches, (being full of the Devil) take Jeſus, and he (being full of God) ſubmitted to be taken: No ſooner was this done, but Peter, (to perform ſome part of his promiſed Courage) asks leave of his Lord to draw his Sword, (which poſſibly he had, for ſlaying the Paſchal Lamb, or for defence againſt wild Beaſts in thoſe Deſarts, &c.) but out of his prepoſterous Zeal, (not ſtaying till he had leave) cuts off Malchus's Ear, Peter probably ſaw this Man deal more rudely with his Maſter, than his Fellows did; therefore that it might appear, he would be a Man of his word, would Reſcue him out of his ſawcy Hands; but Chriſt firſt Reproves this Raſh Act in Peter, becauſe 1. He did it without a Call and Warrant from God, 2. Chriſt could have Reſcued himſelf by Legions of Angels, if he had pleaſed, and 3. It behoved, that that the Scriptures muſt be fulfilled, which foretold of his Sufferings. N. B. Note well; A wonderful work of Chriſts Deity it was ſurely alſo, that Peter was not hereupon hewed into a hundred pieces by the ſurly Souldiers, as it was a work of Chriſts power to repulſe his Adverſaries, and knock them down into a proſtrate poſture, ſo it was to protect his Servant Peter, who by his inconſiderate Act, had inraged thoſe Cruel Cut-throats againſt him: N. B. Note well; Nor ſhall they only behold the Works of his Power only, but the Works of his Mercy alſo, not only in this Reſpect, that, whereas he had caſt them down, yet he letteth them riſe again, and whereas he did but throw them down to the Earth, he might have thrown them all into Hell; but alſo in Reſpect of Malchus, (who was the buſyeſt and rudeſt Fellow, (likely) in Surprizing our Saviour, (and whoſe Name, as a ſad Omen, ſignifies a King) whom Peter had, as it were, Ear-marked in his Inordinate Fervency, but what the Diſciple had Marred by his over-eager Zeal, the Maſter mended again, by a Miracle of Mercy, Luke 22.51. Healing the Wound Miraculouſly, by a Touch of his Hand: Thus did the Lord try two ways, to convince them of their unparallel'd Iniquity, by letting them ſee both the Acts of his Power, and the Acts of his Mercy, N. B. Note well; but nothing would heal them of their hardneſs of Heart to be given up of God thereunto, is the greateſt Judgment on this ſide Hell: Nothing can move, or do any good to an hard Heart as Pharaoh's, Ex. 8.15, &c. Neither Miniſtry, nor Miſery, nor Miracle, nor Mercy can Mollifie it. 2. Theſe Obdurate ſinners (notwithſtanding all theſe Judgments and Mercies) do dare to proceed in their diveliſh deſign, and not only take Jeſus Priſoner, but alſo bind him as a Malefactor, while his Deity withdrew it ſelf; for he could as eaſily have delivered himſelf, as he did his Diſciples, &c. But this Sacrifice muſt be both taken, and bound to the Horn… of the Altar with Cords, Pſalm 118.27. N. B. Note well; What a wonder it is they ſhould bind him, who was thus willing to be taken, and who thus freely offered himſelf to their violent hands, yet muſt he be …inioned and Mannacled as a great Malefactor, [Manibu… poſt tergum Retortis] with his hands bound behind his back, ſay ſome Antients; this they did by Judas's Advice, [Lead him away ſafely,] Mark. 14.44. becauſe he had wont ſometimes unſeen to ſlip out of the Multitude. N.B. Note well; Oh how wonderful was that wretch's blindneſs to think that any Humane helps ſhould be able to hold the Divine Power of Chriſt, whereof he had beheld ſo many undeniable proofs: However, as Chriſt told them, they came out againſt him as againſt a Thief, and recordingly they bound him as a Thief, and as one of the worſt of Mortals; But could not he (who as a Friend, had ſo miraculouſly healed the wound of his Enemy at that juncture, and who was ſtronger than Sampſon) have broken thoſe bonds wherewith they did bind him, had he ſo pleaſed? But thus He would have it to be now upon a twofold reſpect, (1.) In reſpect of Men: And (2.) In reſpect of God. Firſt as to Men, for Three Reaſons.
The 1ſt is, Men did thus bind him, that they might the better ſecure him, who had ſlided out of their hands twice before, John 8.59. and 10.39. becauſe his hour was then come, now when it was come, Judas bid them [hold him faſt,] Mat. 26.48. although they had no reaſon to fear his eſcape, becauſe now he came and offered himſelf, meeting his Murderers in the Teeth, and when he had beat them down to the ground under his feet, He might have eſcaped, and would not. Thus an Evil Conſcience fears without a cauſe, &c. N. B. Note well, Would to God we could hold him faſt in a good ſenſe, as they did him in an evil ſenſe, Gen. 32.26, &c.
The 2d Reaſon is; To put the greater diſgrace upon him: As he was numbred among Tranſgreſſors, Iſa. 53.12. So had He this ſhame put upon him, as if He had been a moſt notorious Felon. N.B. Note well; If this Holy Jeſus was content to ſuffer this for us, though He was God, and we but Men, yea unholy Men, murmur not to be Diſgraced for Chriſt and his Goſpel.
The 3d Reaſon is; To puniſh him and put him to more pain, becauſe he pull'd down their Phariſaical and Traditional Kingdom: For this cauſe Paul, while a Phariſee and a Perſecutor, puniſh'd thoſe that call'd on the name of the Lord, binding them and bringing them bound to Jeruſalem, Acts 9.1, 2. & 22.4. & 26.11. this was a painful puniſhment for us.
But 2dly, As to God, He was bound for three cauſes, (1.) That his Bonds might ſanctifie the bonds of his ſuffering Servants; So far as we ſuffer with Chriſt, our ſufferings are the ſufferings of Chriſt, and a filling up the meaſure of them, Col. 1.24. Chriſt ſits at one end of the Ballance, and Chriſtians at the other. Did he ſuffer much for us, and not we a little for him, which are but chips of his Croſs, for exerciſe of Grace, not for expiation of ſin? (2.) To teach us, how we deſerved to be bound with Chains of Darkneſs and Eternal Damnation, had not Chriſt put himſelf in our ſtead, to be both thus Bound and Wounded for our Tranſgreſſions, Iſa. 53.5. Our Sins are laid on him.
The (3d) Cauſe why our Lord was bound (in Reſpect of God's Counſel) was not only that he might be bound in our room, who had deſerved worſe Bonds, but alſo that by His bonds we might be looſed: His binding was our looſing, as he became our Surety; He looſeth us from the Bondage of Satan, Sin and Death. He looſeth us (1.) From the Chain of Condemnation, Rom. 8.1. this is done at our Converſion, which is a knocking off that Chain, ſo it becomes very painful to many, &c. (2.) From the Chain of Corruption, delivering us from the hand of thoſe Spiritual Enemies, that we may ſerve him without fear, Luke 1.72. this is that Body of Sin which made Paul cry out [Oh wretched Man. &c.] Rom. 7.24, &c. that bond of Iniquity, Acts 8.23. that chains up Sinners ſo faſt, they cannot move or do any thing for God or Godlineſs, till this latter Chain be broke by Chriſt, we cannot be freed from the former Chain. N. B. Note well, Was Chriſt bound for us; our Vows and Covenants muſt bind us to him, Ezek. 4.8.
The (3d) Particular is; As they took him and bound him, ſo they led him away bound, as a Sheep to the Slaughter, and as a dumb Lamb, &c. Iſa. 53.7. and this they did with ſo much rudeneſs, as (that ſome ſay) they douſed him in the Waters as they led him through the Brook Kidron. However their Rage and Fury was ſo great in leading him away, that the Evangeliſts themſelves give two clear intimations thereof. The firſt is that in Mark 14.51, 52, &c. Their furious outrage awakened an honeſt young man out of his Sleep, in the Dead time of the Night, who loved Chriſt ſo well, that he followed him in his Shirt, when it was ſo cold a Night, that Pet…r was forced to the fire to warm him. N. B. Note well; I am afraid we have few ſuch good Young Men now, as will follow Chriſt in their Shirts, eſpecially a perſecuted Chriſt, when all the Diſciples (thoſe great Preachers) were fled from him. Few will leave their warm Beds, their wearing Cloaths, their All, as be did, ſave only his Shirt, whereas any ſmall matter will keep many of us from following of Chriſt, who … …ſfured greater matters for us. Now ſuch was the fury of thoſe Souldiers, that, p… ing him to be a favourer of Chriſt, they preſently laid hold on him (which …e…s their deſign was to lay hold on all Chriſt's Diſciples, &c. N. B. Note Well▪ And thus the World ſtill deals with friends to Religion) but the Young Man left his Shirt in their hands (as Joſeph did his Coat in his Miſtreſs's hand) and fled away naked; having no call to ſtay, and ſuppoſing himſelf not to have ſufficient ſtrength to ſuffer, and rather than betray Chriſt by ſtaying, he loſes his All, and wiſely ran away.
The Second Intimation (expreſſed by the Evangeliſts) of their Fury and Fierceneſs is, their toſſing Chriſt too and fro, from place to place, leading him up and down, firſt to Annas and then to Cajaphas, John. 18.13, 24. and indeed the whole Hiſtory of his Paſſion holds forth nothing but outragious violence towards him (the Devil, their Rider, Whipping and Spurring them endways) hurrying him firſt to one High-Prieſt, then to another, then to Pilate, then to Herod, and back-again to Pilate, amongſt whom the Saviour of the World (whom Judas had ſold to them for a tri…e) was mocked, laughed at, ſcornfully treated, ſcoffingly queſtioned, buffetted, ſpitted on, and crowned with thorns, unjuſtly condemned him, compelled him to carry his Croſt, till through its heavineſs he had nigh fainted away, and though Pilate (that Heathen Judge) would have acquitted him, yet they cried out with the utmoſt outrage [Crucifie him, crucifie him,] chuſing rather the releaſe of Barabbas the notorious Murtherer, than of him: They hung him up between two Thieves, as if he had been the grandeſt Thief in the World, and they were not content to pierce his Hands and Feet with Nails, by faſtening him to the Croſs, but the hard hearted wretches (in their fierce and furious tranſports) gave him Vinegar mingled with Gall to drink, in his unexpreſſible thirſt and torture; yea they upbraided him with ſcoffs, when he was upon his departure nor were they in their ſtupefaction enough aſtoniſhed at the three hours wonderful darkneſs, at the rending of the Temple's Vail, at the opening of the Graves, and coming forth of the Dead, &c. nor did their rage and malice expire at Chriſt's expiration, but even after he was dead, They pierced his ſide with a Spear, even to the Heart, Joh. 19.34. See alſo the other three Evangeliſts. But more particularly upon thoſe diſtinct parts, His Attachment ended in his being Tumbled up and down, in order to his Arraignment, and all his Tumblings were to purchaſe for us peaceable Habitations, and quiet reſting places, &c. Iſa. 32.18. and though this polluted land will not now afford this Mercy, Mic. 2.10. yet hath he promiſed to give his People a place of their own, where They ſhall remove no more, 2 Sam. 7.10. Chriſt became thus reſtleſs to procure our reſt, yea reſt Eternal as well as Temporal, Heb. 4.9. John 14.2. and was led about as a Priſoner guilty of the moſt capital crime, declining Juſtice, though he never had conceal'd himſelf, but had (the very day before this) taught openly in their chiefeſt City, and in the Temple the moſt publick place, and ſo was ever ready to appear before the Rulers for clearing his Innocency to them, yet now without a legal ſummons, or any fair proceſs (as every free Subject ought to have) they attack him in this ſhameful way, binds him and leads him about ſo diſgracefully to take his Arraignment.