The Rule of Faith, Exegesis of Apostles Creed · Article 4 · Tenet 1 · Question and answer
Queſt. But why muſt he be iudged by Pilate, a Gentile, a Deputie of the Roman Caeſar?
Anſw. Euen that was not without ſpeciall cauſe: For firſt, Chriſt ſeemes to ſay himſelfe that God had giuen that power to Pilate to put Chriſt to death, Ioh. 19. 10, 11. Secondly, it hath beene noted before, that by this circumſtance it appeared that the Scepter was now departed from Iudah, and therefore Ieſus was that Shiloh that ſhould come. And here by the way they of the Church of Rome might learne that Church-men muſt abide the iudgement of Lay Iudges; yea, though they be of a falſe religion. Chriſt yeelded himſelfe to be iudged by Pilate; and therefore it is a tricke of Antichriſt to refuſe it.
Now in the Arraignment of our Sauiour before Pilate, we are to conſider two things.
1. His Accuſation.
2. The proceedings of the Iudge.
About his Accuſation three things may be noted.
1. By whom he was accuſed viz. By the Chiefe Prieſts, and Elders, and Scribes, and Phariſies. They that were erewhile his Iudges, are now become his accuſers: Saint Matthew notes they did it of enuy, Matth. 27. 18. Surely enuy is very cruell and very baſe. It is a cruell thing to purſue a man to the death, for no other cauſe, but becauſe he is better beloued of God or man than themſelues. And it was moſt baſe for theſe great men to turne accuſers at the Barre of the Ciuill Iudge, and to doe it in their owne perſons.
2. Where he was accuſed: viz. at the doore of the Common Hall, Iohn 18. 28. Theſe wretched men that made no conſcience of purſuing an innocent man to the death, yet are very ſtrict about Ceremonies. They would not enter into the Common Hall leſt they ſhould be defiled, and ſo be made vnfit to celebrate the Paſſeouer. And why would the Hall defile them, but becauſe it was the ſeat of a Gentile? Oh vile hypocriſie! will the houſe defile them, and yet the preſence of the man do them no hurt? It is a moſt hateful thing to be an Hypocrite, and an Hypocrite he is that ſtraines at a Gnat and ſwallowes a Cammell; that is preciſe and ſuperſtitious about ſmall matters, and yet makes not Conſcience of groſſe ſinnes.
3. What they charged vponupon him. They charged vponupon him three things: Firſt, ſeducing of the people, as one that had peruerted… their Nation, and ſtirred vp the people throughout all Iudea, beginning from Galile to Hieruſalem, Luke 23. 2. 5. Secondly, ſedition, as one that deceiued and forbade the paying of tribute to Caeſar, Luk. 23. 2. Thirdly, high treaſon againſt Caeſar, in ſaying hee was a King, Luke. 23. 2. Ioh. 19. 12. The firſt of theſe was vaine, and the two laſt falſe. For the extraordinary mouing of the people is not in it ſelfe a fault, vnleſſe they be moued without cauſe, or by ill meanes, or to ill ends. The other two are falſe: for he paid tribute himſelfe, though as a Prince of the bloud hee was free, Matth. 17. 27. And when the people would hauehave made him King he refuſed it, Ioh. 6. 15. Hence we ſee that euen Chriſt himſelfe hath beene liable to the ſame accuſations and ſlanders are caſt vponupon his poore ſeruants: which ſhould the more comfort the godly when they are ſlandered and charged with Innouation, Schiſme, Sedition, or to be enemies to Princes, or the like. But eſpecially hence ſhould the godly take comfort in the hope of the forgiueneſſe of all their ſinnes againſt God, how great ſoeuer: for to this end was Chriſt charged with theſe great offences vniuſtly, that he might make atonement for our ſinnes that were guiltie, euen of high treaſon againſt God.
Thus of his Accuſation. The proceeding of the Iudge followes, where we may note two things: Firſt, how Pilate exammed Chriſt. Secondly, what meanes he vſed to deliuer Chriſt.
For the firſt, when the Iewes had thus accuſed our Sauiour, Pilate went in to Chriſt, and examined him only vponupon the three points, whether he were a King. The firſt, as a buſineſſe concerned their owne Law, hee would not meddle with. And the ſecond either he beleeued not, or accounted it to be comprehended in the third. Now to this queſtion of P…late our Sauiour giues an anſwer: wherein we ſhould take notice of ſoure things, which he thought good to teſtifie and auouch at his Arraignment as truths moſt needfull, and not to be denied or controuled at any time: Firſt, that hee was a King. Secondly, that his Kingdome was not of this world, Thirdly, that the end of his comming was to beare witneſſe of the Truth. Fourthly, that his ſubiects were ſuch as were of the Truth, and did heare his voice, Ioh. 18. 36, 37. Theſe parts of the confeſſion of Ieſus, ſhould not paſſe without liuely vſe in our hearts. For firſt, if Ieſus be King, why are we diſcontented with our eſtates, why liue we not out of feare and care? Is there not a King in Sion, Mich. 4. 9. and the rather, becauſe our King is a King vniuerſall, and all power is giuen vntounto him in heauen and earth: and beſides, he is a King immortall, and of his kingdome there is no end: and therefore we ſhould ſeeke to him in all our neceſſities, who is ſo able to helpe, and truſt in him. And for the ſecond, if his kingdome be not of this world, wee ſhould not expect to hauehave the glory of our Religion to be liable to outward obſeruations, but rather pray that God would open our eyes to ſee wherein the true glory of Chriſts kingdome lies, Eph. 1. 19. And withall it ſhould teach vsus to imploy our ſelues about ſpirituall things, and not about earthly; for the wealth of his kingdome lieth not in earthly things, our trading muſt be about heauenly commodities, Coloſſ. 3. 1, 2. And further, ſeeing his kingdome is ouer the ſpirits of men, wee ſhould labour to get ſpirits without guile, and to ſerue him in ſpirit and truth. And poore men ſhould not be diſcontent with their eſtates: His kingdome is not of this world, hee neuer promiſed great things in earthly matters to his followers; they ſhould rather reioyce that they are exalted to get the preferments of his kingdome in ſpirituall things.
Now for the third point, if the end of Chriſts comming were to beare witneſſe of the Truth, we may gather diuers things from thence: As firſt, it may informe vsus of the entertainment Truth findes in the world: It is more villanouſly neglected, and oppoſed, and wronged, when the Sonne of God muſt come from heauen to giuegive euidence in the behalfe of truth. It imports the truth is more often queſtioned than error and wickedneſſe. Againe, it may intimate, that Truth is great and will preuaile: God will ſend from heauen to helpe it, rather than it ſhall be ſuppreſt, though it be oppreſt. And beſides, we may gather hence, that the preaching and publiſhing of diuine Truths is a moſt excellent worke, in that the chiefe office of the Son of God was to beare witneſſe of the Truth: and ſo it ſhould teach vsus to receiue the word of truth with all reuerence, and gladneſſe, and good conſcience: as accounting truth to be the moſt precious treaſure God ſends to men. And from the practiſe of Chriſt both Miniſters and People ſhould learne with all wiſdome and conſtancie to ſtand for the truth, though it were to death, and neuer to be aſhamed to witneſſe to the truth, by holding out the light of the profeſſion of it, and ſhewing our ſound obedience, and ſubiection to it, howſoeuer it be taken in the world.
As for the laſt point, our Sauiour giues an excellent mark to know his ſubiects by: They are of the Truth and heare his voice: They are of the Truth, not only as they take part with Truth to defend it, but as men that were borne and bred by the power of truth: they were regenerated and ſanctified by the force of the ſound of Truth: and accordingly the chiefe comfort and treaſure of their liues they account to be the hearing of the voice of Chriſt: Hearing of Sermons is the Character of a true Chriſtian. But it is not all hearing, but a hearing of ſuch Sermond as hauehave the voice and power of Chriſt in them: and ſuch a hearing as placeth ſuch felicity in the voice of Chriſt, as they could be content (as it were) to doe nothing elſe but heare Chriſt ſtill: and ſuch a hearing too, as will giuegive glory to Chriſts voice in the hardeſt times, when it is moſt ſcorned and oppoſed in the world: and eſpecially it is ſuch a hearing as containes obeying and willingneſſe to be ruled by the voice of Chriſt. And this was the anſwer which our Sauiour made to the Gouernours queſtion: but Saint Matthew notes that when the chiefe Prieſts accuſed him, he anſwered nothing, and though Pilate ſaid vntounto him, Heareſt thou not, how many things they witneſſe againſt thee? yet he anſwered not, in ſo much that Pilate maruelled greatly, Matth. 27. 12, 13, 14.
He thus conſtantly forbare and refuſed to anſwer,
1. Becauſe he needed not any apologie, being knowne to be innocent, and thus it became the Chriſt, the Lords annointed King, to carry himſelfe: Kings need not ſeeke protection or defence for themſelues by words againſt the falſe accuſations of their ſubiects.
2. Hereby hee ſhewes his magnanimitie in contemning death: If he had anſwered, hee might ſeeme to doe it, to preuent the ſentence of death: He that ſeekes not life, feares not death. He that ſaues all men, betrayes his owne ſafetie, that he might purchaſe our ſaluation.
3. By his Silence hee ſatisfies Gods iuſtice for the ſinnes of our words.
4. He is ſilent on earth, that he might merit to ſpeake for vsus in heauen, by making interceſſion freely for vsus at the right hand of God: and that we might hauehave free acceſſe to God for our prayers, in pleading for our liues through his merit.
5. Hee hath thereby left vsus an example, to teach vsus to beare falſe accuſations patiently; and imports that our innocencie ſhall not need defence, when wicked men are vnreaſonable: He may well be ſilent that needs not defence. Let them be eager to make Apologies that feare to be found guiltie: the cauſe is the better, that is not defended, and yet is proued.
6. Hereby he proues himſelfe to be the Meſſias promiſed, becauſe he was as a ſheepe dumbe before his Shearers, according to the prophecie, Eſay 53. 7.
And as he was ſilent in theſe accuſations that touched his life, ſo afterwards when they accuſed him for making himſelfe the Sonne of God, Ioh. 19. 7. he would giuegive no anſwer to Pilate, that being much afraid, asked him whence he was, verſ. 8, 9. both becauſe Pilate was vncapable of the doctrine of the Trinitie, and becauſe there was no time to reueale his Deitie, but rather to ſuffer and die according to his Humanitie.
Thus of our Sauiours examination: Now follow the courſes the Iudge tooke to auoid putting of him to death, and ſo to ſaue his life; and ſo in the ſtory we ſhall finde, that Pilate vſed foure policies to ſaue Chriſt, or at leaſt to put off the buſineſſe from himſelfe.
The firſt was, that he perſwades the Iewes to take him themſelues, and iudge him by their owne law, Ioh. 18. 31. but this policie ſucceeds not, and that for two Reaſons: Firſt, the Iewes plead they had not power to put any man to death, becauſe the Romans had taken that iuriſdiction into their owne hands. In which anſwer of theirs, we ſee their horrible wickedneſſe and impudencie that profeſſe to hauehave reſolued vponupon his death, and to tell the Iudge ſo, before the cauſe be opened: and yet the prouidence of God was in this thing. God had ſent him to die for the people, and by the people his death is called for with importunitie. Secondly, the Text ſaith, That this was done that the ſaying of Ieſus might be fulfilled, ſignifying what death he ſhould die: for he had ſaid that he ſhould be deliuered vp into the hands of the Gentiles to be crucified, and therefore this policie muſt be diſappointed: whence we may note, that the Counſell and word of God concerning the ſufferings of his people cannot be altered. It ſhall not be with vsus according to the will of men, but Gods Counſell ſhall ſtand, which ſhould make vsus with the more patience to beare what may befall vsus, ſeeing if God doe it, it will be good for vsus, and no aduerſaries can hauehave their wills of vsus further than their plots and practiſes doe ſerue to accompliſh Gods ſecret will.
The ſecond policie vſed by Pilate was, that he took occaſion from the report that Chriſt was a Galilean, to ſend him to Herod to be tried before him, Luke 23. 6, 7, &c. This Herod was he that cut off Iohn Baptiſts head, and was called (to diſtinguiſh him from other Herods) Herod Antipas. Pilate though he dealt herein politickly, yet he deales vniuſtly, for he ought to hauehave defended the innocencie of our Sauiour, and deliuered him from the hands of his violent and vnreaſonable aduerſaries, and not ſend him to another.
In the Story of Chriſts appearing before Herod, obſerue:
1. The diſpoſition of Herod, and how he ſtood affected towards our Sauiour: the Text ſaith, He was glad of his comming, and had long deſired to ſee him, and hoped to ſee him work ſome miracle before him, Luke 23. 8. There is a great difference betweene godly men and wicked men, though they both meet in this, that they deſire Chriſt, or to ſee Chriſt. A wicked man deſires more the miracles of Chriſt than his word: A godly man eſpecially deſires to heare the voice of Chriſt. My ſheepe heare my voice, ſaith our Sauiour. Herod had beene ſo ſearched by the miniſtery of Iohn, that he durſt not aduenture to heare any effectuall miniſterie afterwards: He hath no deſire to hauehave Chriſt to inſtruct him in the great myſteries of the kingdome of Heauen, or to ſhew him how he might ſaue his ſoule. To deſire Chriſt for carnall ends, as pleaſure, glory, profit, or the like, is but an vnregenerat humour. To deſire Chriſt for his owne ſake, or for his word ſake, or for the holineſſe we deſire to get from him, is proper only to the godly.
2. The behauiour of our Sauiour, who would not yeeld to worke any miracle before Herod, becauſe he knew Herod would abuſe the power of God, to make ſport of ſuch great works to feed his owne vanitie: and beſides our Sauiour conſtantly applies himſelfe to the buſineſſe he came about. He knew then, that was not a time of exerciſing his power, but of ſuffering. Secondly, though Herod queſtioned with him in many words, yet he anſwered him nothing, Which he did firſt to abate the pride and vanity of Herod, thereby intimating how little he eſteemed his worldly greatneſſe, and how much he contemned his leuitie and vanitie of minde. Secondly, he would not caſt Pearle before Swine: He knew he ſhould doe no good by talking to him, that was a man giuen to ſo much viciouſneſſe of life and voluptuouſneſſe. Thirdly, becauſe he knew that he muſt receiue his ſentence not from Herod a Iew, but from Pilate a Romane and Gen…ie, and be condemned and put to death after the Romane manner, viz. by crucifying.
3. The things our Sauiour ſuffered: and ſo firſt from the Iewes, then from Herod. The Iewes, viz. the chiefe Prieſts and Scribes, ſtood and vehemently accuſed him; which our Sauiour endured, and came to paſſe by Gods prouidence, that ſo thereby the innocencie of Chriſt might be the more manifeſt, which was eaſily diſcerned by Herod. obſeruing the violent and tumultuous proceedings of the Prieſts: and it may be gathered from Pilats ſpeech, that Herod did finde no fault in him, Luk. 23. 15. From Herod our Sauiour ſuffred two things: Firſt, he was extremely mocked by Herod and his men of warre: and then hee was ſent backe to Pilate arraied in a gorgeous robe. For the firſt, we ſee how great men that are giuen to pleaſure and worldly pompe, entertaine Chriſt and religion. It is no ſtrange thing that religion ſhould be ſcorned by voluptuous worldlings, or people giuen to vanitie. It is enough for the ſeruant to be as his Lord is: If we be ſet at nought, and reproched, and ſcorned by the world, we ſhould not thinke any great matter was befallen vsus, for thus was Chriſt himſelfe vſed, and that in the open Court of a great King publikely.
Againe, we ſhould know that Chriſt did therefore endure to be thus vilified by Herod and his men of warre, that hee might make vsus pretious before God and his heauenly Armie of Saints and Angels. And whereas Herod ſends him backe clothed in a white or gorgeous robe, though Herod intended nothing but matter of ſcorne, yet Diuines conceiue, that God did thereby acknowledge him to be that lambe without ſpot that ſhould take away the ſinnes of the world, and to be indeed the true King of Heauen. That which men did in ieſt, God did in earneſt. Herod clothes him with a robe like a King, as one that fooliſhly had affected the kingdome. But God by permitting the Royall robe, doth acknowledge his iuſt claime to be King of Sion.
4. The euent of this buſineſſe, was the reconciliation of Herod and Pilate, who were made friends the ſame day, Luk. 23. 12. which ſhews the temper of the men of this world, who though they cannot agree among themſelues, yet rather than Chriſt ſhall not be perſecuted, they will become friends: Wicked men are eaſily agreed, when there is a common oppoſition to be made againſt religion: Ephraim is againſt Manaſſes, and Manaſſes againſt Ephraim, and yet both will agree to be againſt Iudah. Yet obſerue here, the vanity of all friendſhip amongſt Politicians. Herod is greatly pleaſed, that Pilate will acknowledge ſo much right to him as to ſend his priſoner to him, only becauſe hee was a Galilaean. Now Herod was miſtaken, for though that were Pilates pretence, yet he intended another thing, which was to deriue the hatred of ſo foule a buſineſſe vponupon Herod, as Caiaphas had ſerued Annas before. And thus of Pilates ſecond Policie.
The third Policie which Pilate vſed to acquit Chriſt, was to make a motion to the people to hauehave Chriſt giuen to them, in honour of their great Feaſt. About which obſerue
1. The occaſion of this practiſe, and that was a cuſtome which the Iewes had, to hauehave a priſoner deliuered at the Feaſt of the Paſſeouer, by the Gouernour, which they would. Now this cuſtome was either an ancient cuſtome of the Iewes, who to ſignifie their deliuerance out of Egypt, had deuiſed this cuſtome at the Paſſeouer to let a priſoner goe free: Or elſe it was ſome grant which the Romanes had made vntounto the Iewes, after they had reduced the Country into the forme of a Prouince.
2. The manner of Pilates dealing to accompliſh his will in this motion: and ſo he matcheth Chriſt with one Barrabas that was a murtherer and a notorious malefactor, and then giues them power to chuſe their priſoner, ſo as they chuſe one of the two, ſuppoſing that the horrible offence of Barrabas would for the very ſhew of it, hinder them from chuſing him.
3. The choice the Iewes made: and ſo by the perſwaſion of the Prieſts, the multitude chuſeth Barrabas and reiecteth Ieſus. The author of life is by the Iewes reiected, and a murtherer choſen: The innocent muſt die, and the guilty liue: He that thought it no robbery …o be equall with God, hath a Theefe and a Robber preferred before him. Now doth he pay for our ſinne, that preferred the Deuill that murtherer, before God the author of life. In theſe Iewes we ſee the nature of carnall perſons: They make more account of groſſe offenders, than they doe of godly Chriſtians. They chuſe the Barrabaſſes of the world (Drunkards, Papiſts, Whoremongers, Swearers, Murtherers,) to be the companions of their liues, but altogether ſhun and auoid the company of Gods ſeruants. But the godly that are ſo vilified, ſhould comfort themſelues by this example of our Sauiours ſuffering herein. Chriſt was not ſo well accounted of as Barrabas, and yet endured it: but what cauſe hauehave thoſe Chriſtians to be ſo vnquiet, when others are preferred before them, that are indeed more wiſe, learned, godly & humble than they?
4. When none of theſe courſes will ſerue turne, then Pilate yet tries one more to ſee whether he can appeaſe the cruell malice of the Iewes. The way he vſed was this. He tooke Ieſus into the common Hall, and cauſed him there to be extremely ſcourged and vilified by the ſouldiers, Iohn 19. 1, 2, 3. thinking that when the Iewes ſaw him ſo hardly vſed, and abaſed, and that he being a Iew, ſhould be ſo dealt withall by Gentiles, they would hauehave relented, and ſo hauehave beene ſatisfied with that puniſhment was now inflicted vponupon him. Obſerue the implacable malice of men, that hate ſinceritie and true religion, nothing but bloud will ſatisfie their thirſt of reuenge: And withall obſerue the fooliſh reaſoning of Pilate; I finde no fault in this man, I will therefore chaſtiſe him, and let him goe: Moſt ſenſleſly ſpoken: Shall he be chaſtiſed, and yet be innocent? Luk. 23. 14, 15, 16. But wee muſt looke higher, if we would finde out the true cauſe of the ſcourging of Ieſus.
1. He was ſcourged, that he might redeeme vsus from thoſe ſpirituall and eternall ſcourges were due vntounto vsus for our ſinnes. Amongſt the Romans, fugitiue ſeruants were brought backe to their Maſters, and beaten with rods. We hauehave all beene fugitiue ſeruants, and run away from God our Maſters workes: Ieſus now beares our ſtripes, and giues his owne hands that giuegive liberty, to be bound, and his owne bodie to be beaten, that he might deriue our ſtripes vponupon himſelfe.
2. That he might ſanctifie thoſe bodily ſcourges which befall vsus, ſuch as are diſeaſes of any ſort. For diſeaſes are called ſcourges, Matth. 5. 29.
3. That by the vertue of his ſtripes, our ſoules might bee healed of our ſinnes, 1 Pet. 2. 24. and the ſores that ariſe from the buffets of Sathans temptations.
4. That we might learne in patience from his example: If we be ſcourged vniuſtly either with the ſcourge of the tongue, or of the hand: and in particular, ſeruants that are beaten by froward Maſters vniuſtly, are exhorted to patience by the force of this enſample, 1 Pet. 2. 20, 21.
Hitherto of the accuſation of our Sauiour, and the proceedings of the Iudge in his tryall: his condemnation followes: and there foure things may be noted.
1. How our Sauiour was pronounced innocent before ſentence.
2. Why Pilate would not deliuer him knowing him to be innocent.
3. The Sentence it ſelfe.
4. The conſequents of the Sentence.
For the firſt, our Sauiour was declared to be innocent: firſt by Pilates wife, and then by Pilate himſelfe.
Concerning Pilates wife it is obſerued, Matth. 27. 19. That when Pilate was now ſet on the Iudgement ſeat, ſhee ſent to him, ſaying, HaueHave thou nothing to doe with that iuſt man, for I hauehave ſuffered many things this day in a dreame becauſe of him. Where we may note diuers things.
1. The great glory of Gods power in giuing teſtimonie to the innocence of his children: When Iewes and Gentiles hauehave banded themſelues againſt Chriſt, and when his owne Diſciples are now fled, and dare not ſpeake for him, yea when all that profeſſe religion were ſwallowed vp with amazement, God herein raiſeth vp a woman, a ſtranger, a Pagan, to force a way for his teſtimony euen at this great Aſſiſes.
2. Note that God keeps this teſtimonie till the very laſt moment, for the Iudge is now ſet to giuegive Iudgement: to ſhew vsus that God can ſend comfort and ſuccour to his ſeruants, though he withhold it till almoſt all hope bee gone.
3. Gods meſſage muſt be deliuered though neuer ſo many obiections lie againſt it. Shee might hauehave thought how vnfit it was for her to meddle being a woman, and a ſtranger, and her owne husband being Iudge, but yet ſhee will ſend the meſſage.
4. The Diuinitie of Chriſt ſhowes it ſelfe maruellouſly in this thing, while Pilate is ready to condemne him, hee miraculouſly conuerts his wife. His Godhead breakes through the veile: and their opinion that thinke this woman was truly conuerted, is charitable, and not improbable. For what was in the confeſſion of the Centurion, or the Thiefe vponupon the Croſſe, that is not in the confeſſion of this woman? Shee confeſſeth him, when all the world refuſeth him: yea ſhe vrgeth her Husband to ſaue him, when it might proue his vtter ouerthrow, conſidering the tumult of the Iewes, and the diſpleaſure Caeſar might take, ſeeing Chriſt was charged with Treaſon againſt Caeſar: and beſides ſo peremptorily to acknowledge his goodneſſe, at ſuch a time, when it was ſo generally queſtioned, imported a minde much affected to Ieſus. Howſoeuer we may learne of this great woman to ſtand for the truth, how euill ſoeuer the times be, or what danger ſoeuer it may bring vponupon vsus. Yea note that Ieſus can doe great things in Priſon as well as at Liberty: No outward abaſements or reſtraints can hinder Gods counſell, or the ſucceſſe of religion, or Gods worke for the ſoules of his people.
5. Concerning Dreames, we muſt vnderſtand that they are of foure ſorts; Naturall, Morall, Diuine, or Diabolicall. Naturall dreames ariſe from the conſtitution of the body, according to the complexion or preſent eſtate of the bodie, either as diſeaſed, or well. Morall dreames ariſe from the ſtudies and imployments that we are extraordinarily affected withall in the day time. Diuine dreames ariſe either from the working of ſome Angell, or by ſome other way vnknowne to vsus, and are vſed by God either to ſhew his power, or foretell things to come, or vnknowne, or as an extraordinary entertainment he would giuegive vntounto his ſeruants. Diabolicall dreames are villanous conceptions wrought in the mindes of men in their ſleeps, either to torment them, or to ſeduce them, or to tempt them to ſome monſtrous euill. The queſtion is what kinde of dreame Pilates wiues dreame was? There is no colour of reaſon to thinke it was Naturall. Some Diuines thinke that it was Diabolicall, and giuegive this reaſon, that the Deuill ſome way now perceiuing that the death of Chriſt would be the life of the world, hee ſeekes to hinder it by this dreame. But if that were ſo, why had not Pilate the dreame? or why did not the Deuill vſe the Iewes that were his owne inſtruments? and therefore it is more than likely that the dreame was from God. Queſt. But may we now giuegive heed to dreames? Anſw. By dreames we may gueſſe at the ſtate of our bodies ſometimes. And by dreames wee may gueſſe at the corruption of our natures, and finde what ſinnes we are ſecretly prone to. Yea no doubt, but wee may hauehave Diabolicall dreames, which we may diſcerne by the ſame ſignes we know the temptations of the Deuill from corruption of nature. As when we are tempted to things contrary to our natures, and prodigiouſly vile; or when we feele that our nature doth abhorre the motion, and giuegive no conſent to it. Nor doe I doubt but God may treat with his people alſo by dreames: and we ſhould be thankfull for holy dreames, wherein God giues vsus ſpeciall comforts, or doth in any ſpeciall manner fire our hearts to the louelove of goodneſſe. Only we muſt receiue no opinions by dreames which are not agreeable to the word, nor muſt we truſt vponupon Predictions of things to come, only when they are come to paſſe, glory ſhould be giuen to God, with a reſolution ſtill to depend vponupon the Law and the Teſtimonies only, as the direction of our liues.
6. We ſhould all feare the great power and wrath of God: we ſhould be afraid to diſpleaſe him: for hee can finde ſtrange wayes to make vsus ſuffer: If all the world were at firme peace with vsus, and all the Deuils in Hell would be quiet, yet God can fight againſt our ſpirits with a very Armie he can raiſe in our very dreames: Little doe we know how ſuddenly, and how eaſily, and yet how fearefully God can ſeaze vponupon vsus either body or ſoule.
7. Note that ſhee ſaith I hauehave ſuffered many things, and yet it was Pilate that offended: whence we may gather, that ill husbands may make all that belongs vntounto them ſuffer for their faults. They may be as a common plague to all that is about them, or comes of them: They ſinne, and their wiues may ſuffer many things for their ſakes, ſo may their children and their poſterity.
Laſtly, obſerue that ſhe dreames in the day time. It ſeemes ſhe was no early riſer, but guilty of that fault which is ſtill too common amongſt great perſons, yea amongſt them that are much inferiour to her, to lye long in bed: whereas the good woman deſcribed in the Prouerbs, chap. 31. is commended for Riſing while it was yet night.
Thus of the declaration of our Sauiours innocence by Pilates wife.
By Pilate himſelfe he was declared to be innocent, partly in words, and partly in action: In words, Pilate came forth publikely three times, and profeſſed that he found no fault in him, after he had heard out their accuſations, and examined him, Luke 23. 14, 22. Whence we may gather, that wieked men in the Viſible Church may be as vile, yea more vile than thoſe that are not in the Church at all. The Iewes accuſe him, when a Gentile abſolues him. They wilfully purſue Chriſt to death, when the Pagan for a good while ſtriues as hard to ſaue him. Pilate was afraid when his very accuſers had charged him that he ſaid that he was the Son of God, and yet theſe curſed Iewes are not afraid, though they had ſeene many ſignes that proued he was the Son of God. And therefore it ſhall be eaſier for Pagans and Papiſts in the day of Iudgement, than for theſe wicked men in the Church, as our Sauiour ſaid of the Cities of Galilea, Mat. 11. 20. to 25.
In Action, Pilate pronounceth our Sauiour innocent, by vſing ſolemnly the Ceremony of waſhing his hands, and expoundeth his meaning, thereby to ſignifie, that he was innocent, and did not conſent to our Sauiours death. It ſeemes that he had borrowed this Ceremony from the Iewes, who had an ancient vſe of it in ſome caſes, as appears Deut. 21. 6. and did thereby think the more to affect them with remorſe, ſee Pſal. 26. 6. Though this Ceremony were not neceſſary, yet Iudges and publike Officers of State ſhould hauehave cleane hands, hands (I ſay) cleane from bribes and corruption, and hearts fearing God, and hating couetouſneſſe: and ſo all ſolemne ſeruice in Piety, as well as Iuſtice, requires the waſhing of the hands in innocencie, Pſal. 26. 6. for if the Ciuill ſeat of Iuſtice muſt not be compaſſed but with integritie of heart and life, much leſſe ſhould we dare to compaſſe Gods Altar, vnleſſe we hauehave waſhed our hands in true innocencie. But further obſerue what poore ſhifts a troubled and ill conſcience flyes to. What will it iuſtifie Pilate, that he waſheth his hands, and yet by and by doe that which himſelfe condemnes? The baſeneſſe of his minde cannot be ſcoured off, with the water on his fingers. An ill conſcience is often attended with a ſenſeleſſe minde. To conclude, Note one fearfull thing that fell out vponupon this Action: Pilate ſaid, I am innocent from the bloud of this man: Immediatly the madde Iewes ſhout it out, that for his bloud, let it light vponupon them and their children, Matth. 27. 25. How ſuddenly did the Iudge of the world take vp this Imprecation; He ratified it in heauen: This direfull curſe fell vponupon them, and yet lyeth vponupon them to this day, as a ſtanding monument to warne all curſing Caitifes, ſuch as wiſh death and damnation or deſperate diſeaſes to themſelues or others, God may ſay Amen before they be aware.
Thus of the declaration of our Sauiours Innocencie.
The ſecond thing about his condemnation, is the cauſe, why Pilate would not deliuer him, knowing him to be innocent: and ſo two cauſes are aſſigned; the firſt was his willingneſſe to content the people, Marke 15. 15. And Luke ſaith, the inſtancie and clamour of the Commons and the chiefe Prieſts preuailed, Luke 23. 23. And a ſecond cauſe is aſſigned by Saint Iohn, Chap. 19. 13. And that was the feare of Caeſar, for they had charged him, that if he did not condemne Ieſus, he was not Caeſars friend; and when he heard this ſaying, he ſate downe in the Iudgement ſeat to giuegive ſentence. Which ſhewes vsus, that it ſometimes comes to paſſe, that Chriſt and the ſincerity of Religion may ſuffer very vniuſtly, either to ſatisfie the ſtubborne humours of wicked people, or vponupon pretence that Chriſt and true Chriſtians are enemies to Princes. Many things are done in Caeſars name, and vponupon pretence of Caeſars right, which yet Caeſar knowes not of, or if he did, ought not to fauour ſuch proceedings. We ſee that of old theſe two things hauehave beene great motiues to iniuſtice.
The third thing was the manner of the Iudgement: and ſo Saint Iohn reports that Pilate brought forth Ieſus, and ſate downe in the Iudgement ſeat, and after ſome reproachfull ſpeeches to the people about Ieſus as their King, and after their laſt tumultuous crie to hauehave him crucified, he deliuered him to be crucified. Oh what heart can by faith ſee Ieſus come out vponupon the Pauement, and ſo patiently ſet himſelfe before the Tribunall of Pilate, and not be diſſolued into teares, to ſee our ſweet Sauiour after ſo many indignities, to ſtand amongſt ſuch vile people to receiue iudgement of death, that was the bleſſed Author of life! But in this ſentence of condemnation lieth one chiefe conſolation: for in that houre, and in that ſentence did God our heauenly Iudge giuegive ſentence vponupon our ſinnes in him our Surety, and condemned ſinne in his fleſh, that had no ſinne; and therefore our faith ſhould gather hence aſſurance of eternall comfort, ſeeing he was condemned, that we might be ſaued: and in this ſentence vponupon him, God hath fully ſatisfied his iuſtice, ſo as we need not feare the day of Iudgement, for Ieſus hath beene already iudged for our ſinnes, Rom. 8. 3. and a part of the iudgement it is to be reckoned, that he found no mercy in the Iewes, when Pilate ſaid, Behold the Man, but rather with greater rage they called for the ſentence to hauehave him crucified: and withall that he was reiected of the chiefe Prieſts, and Scribes, and Elders of the people. He found no mercy in the Iewes, that he might thereby procure for vsus the eternall Mercy of his Father: He found no mercy with Men, that we might obtaine mercy with God. And he was reiected of the chiefe Prieſts, that the Scripture might be fulfilled, that had ſaid, That the ſtone that the builders refuſed ſhould be made the head of the corner, Pſal. 118. 22. And that he might thereby ſatisfie for vsus that had refuſed God, and would not hauehave him raigne ouer vsus, but yeelded our ſelues to the Deuill to rule vsus.
The fourth thing in the Story is the conſequent of the Iudgement, or what followed immediatly vponupon the ſentence, and that was moſt vile vſage by the Souldiers of the Gouernour: for they tooke him into the common Hall, and gathered vntounto him the whole band, and they ſtripped him, and put on a Scarlet Robe, and a Crowne of Thornes vponupon his head, and a Reed in his righthand, and bowed the knee, and mocked him, ſaying, Haile King of the Iewes, and ſpit vp-vponupon him, and ſmote him on the head with the Reed; and after they had mocked him, they tooke off the Scarlet Robe, and put his owne rayment on him, Matth. 27. 27. to 32. Now whereas Saint Iohn, Chap. 19. 1, 2, 3. mentioneth that diuers of theſe things were done before the ſentence, to moue the people to pitie, we may ſuppoſe that they were twice done, once by Pilates commandement before ſentence, and then by the prophane rage and ſtorme of the Souldiers after ſentence: howſoeuer, to vsus it is ſufficient to know they were done, and why hee endured ſuch things wee ſhould chiefly inquire.
Now out of this part of the Story ſome things may be learned in generall, and ſomethings from the ſignification of ſome ſpeciall things here mentioned.
In generall wee muſt inquire after the Reaſon of two things.
1. Why he is here ſhewed in the habit of a King, and ſcorned by the repreſentation of the ornaments & reuerence of a King. He is crowned, and clothed with a Robe, and a Reed put into his hand like a Scepter, and ſaluted as a King, all in ſcorne. Conſider firſt, that God did by his ſpeciall prouidence acknowledge the regall dignity of his Sonne, euen in the middeſt of his greateſt abaſement: that which Pilate and the Souldiers did in ſcorne, God did in earneſt; for all theſe things are enſignes of his Kingdome. Secondly, hence we may gather how ſenſeleſly and ſcornefully the men of this world doe iudge of the Kingdome and glory of Ieſus Chriſt. It is ſo farre remoued out of their ſenſe and iudgement, that they account it but fooliſhneſſe and ſcorne, yea as lyes, being only capable of that glory can runne into their ſenſes. Eſpecially it is impoſſible for the men of this world to ſee the glory of Chriſts Kingdome in the daies of tribulation and affliction. And therefore Chriſtians ſhould be content with the excellencie of their eſtate, though the world will not acknowledge their glory as the ſonnes of God. Thirdly, herein he payes for our affectation of Gods own Kingdome, when in Paradiſe our hearts would not be content vnleſſe they were gods, or like the Almighty in Maieſty. Fourthly, hereby hee merited for vsus an eternall kingdome, and made vsus Princes and Kings before God, Reuel. 1. 6.
2. Why did he ſuffer theſe ſtrange indignities, as to be ſtripped of his cloathes, ſpit vponupon, and beaten on the head, and all ſo publikely? Anſw. Firſt, that hereby he might beare that ignominie and ſhamefull diſgrace, and loathing, which was due vntounto vsus for our ſinnes: hee herein carries our filth, and ſuffers that abomination was due to vsus, and ſo ſatisfies for the many and baſe iniuries which wee hauehave done to God, and to his holy Name. Secondly, that he might here leaue vsus an enſample to learne of him, and ſo might be armed and fenced againſt all the ſcornes and baſe vſages we may finde in the world, eſpecially when wicked men doe therefore deale ſhamefully with vsus, becauſe abhorre it, that we ſhould profeſſe the hope and expectation of a kingdome from God in heauen. Wee ſhould neuer account any indignity ſtrange, that hauehave had a Sauiour that ſuffered ſo vnſpeakable meane and baſe vſage.
Thus in generall: Now almoſt eueryevery one of theſe particular things done to Ieſus, hauehave their ſpeciall vſe and ſignification: Theſe things were done in a Myſterie: as
1. He is ſtripped of his cloathes, that thereby he might expiate our fall in Adam, that by ſinning loſt our garments of originall Righteouſneſſe.
2. They put vponupon him a Scarlet Robe, that thereby it might appeare that he was that excellent Warriour, ſo liuely foretold and deſcribed, Eſay 63. 1, to 7.
3. He was crowned with Thornes, that thereby hee might merit for vsus a crowne of glory in heauen; and that hee might take vponupon him our cares, and beare that malediction which God had laid vponupon vsus in our bodily labours, and that he might thereby ſignifie that he ſhould make vntounto himſelfe a royal and diuine people, that ſhould compaſſe about when he ſpake in the name of the Lord. For out of men that were like Briers and Thorns, for iniuſtice and hurtfulneſſe, doth he gather a People, which in the publike aſſemblies do compaſſe him about, in the honour of his Name, and publike profeſſion of his Truth, as the King and Lord of heauen and earth.
4. He had a Reed in his hand as a Scepter, to ſignifie that it was he that ſhould breake the old Serpents head: for they write that a Reed is mortiferous to Serpents: and therefore now that he was in the Chaſe of the old Dragon, he takes a Reed into his hand, that wee might be deliuered from the power of that Serpent.
5. That face of his, that was to be reuerenced of Angels, was diſhonoured with the loath ſome ſpittle of theſe baſe wretches, that thereby he might cleanſe the face of our ſoules (once made in the likeneſſe of God) from the filth and loathſome fouleneſſe that temptations and ſinnes had left vponupon them.
6. They tooke off his purple garment, whereby was ſignified that his kingdome of grace ſhould be laid downe, and put off.
7. His owne garments were put vponupon him againe, to ſignifie that as he clothed his owne body, ſo ſhould we be clothed with his owne garments of Righteouſneſſe, and life, and immortalitie.