above others where the same word in the Original is used Gal. 1.14 and he was brought up at the feet of Gamaliel a very learned Doctor Act. 22.3 The matter of our learning is chiefly the Scriptures that is the book above all books to train up youth in the knowledge thereof as Timothy was 2 Tim. 3.15 The next book to that is the book of Gods creatures the works of God where all the liberal Arts are to be found and learned And the next books are the books labours and works of learned men and especially of holy men who lay open the Treasures of wisdome and knowledge which are laid up in Jesus Christ laid out displayed and revealed in the Scriptures and explained to our Capacityes in the Books and labours of holy and learned men That Jesus according to his humane nature increased in wisdome is here testifyed of him as his body and Soul grew in capacity to receive more and more addition of wisdome so the Holâ— Ghost filled him more and more with wisdome when he was a Child he was filled with wisdome Luk. 2.40 according to the measure of his capacity and as he grew up his virtue was more and more exerted and he was still more and more filled and increased in wisdome Jesus was full of grace and as the habits were drawn out by new Objects into act so his wisdome increased The means that Jesus Christ usâ—d were those above named Luk. 2.46 he was among the Doctors both hearing them and asking them questions And no doubt such as taught in the Synagogues where he lived had him to be their frequent if not constant hearer And that Jesus did read the Scriptures there is no doubt to be made of it because he hath commanded us to search the Scriptures wherein he was so expert that Luk. 24.27 beginning at Moses and all the Prophets he expounded to them in all the Scriptures the things concerning himself That Jesus meditated and prayed which are two exercises of the Soul so neer of kind that they are seldome asunder especially when we meditate on Religion the Scriptures And how abundant our Lord Jesus was in prayer is greatly witnessed in the Gospels Thus Jesus Christ hath set a pattern to all scholars and Christians who all are the Scholars of Jesus how we may increase in wisdome Wisdome entereth into the Soul by degrees so it entered into the soul of Jesus because he increased in wisdome We find two kinds of soul food milk for Babes strong meat for men Heb. 5.14 and Jesus Christ made use of both these kinds of Soul food the Scriptures are the purest spiritual milk in the world 1 Pet 2.1 2. the sincere milk of the Word that ye may grow thereby such babes as are born of the Spirit by receiving into their Souls the ingrafted word they relish no food but such as is grounded upon and deduced from the Scriptures such was the food that Jesus fed upon whereby he was filled with wisdome we see that Jesus Christ hath sanctified Schools of learning and all good means of education of youth in knowledge and wisdome and did perfectly fulfil the Law of God therein for us 5. He increased in stature As his Age and Years came on so his humane nature grew he grew up a comelâ— young man well featured and proportioned in all his limbs unto that measure of stature that was appointed to him of God his body visibly grew as his Soul grew invisibly unto that glorious measure which the Lord had appointed for it to attain unto Though the carnal persecuting world vexed and incensed by his holiness and faithful ministry were blinded with the black smoak of envy and his person obscured by poverty and a low condition and therefore saw no beauty nor any thing desireable in him yet in Gods eye he was his pleasant Child and in the Churches eye he was a glorious person we beheld his glory the glory of the only begotten of the Father full of grace and Truth Joh. 1.14 6. He increased in favour both wi h God and man he was a very gracious holy youth a young man eminent in Religion eminent in Sabbath worship in Synagogue worship in Family worship in Temple worship all his converse and discourse was holy heavenly and religious he behaved himself in all things as a darling Child of God And in his converse with men he was of a civil kind courteous and affable conversation so that all Gods people did love him honour him and reverence him in their hearts though the wicked and prophane contemned him yet in their consciences they could not but have a reverent esteem of him So he grew in favour with God and man Thus he lived and carryed himself until he was about thirty years of Age. In this course of his Earthly pilgrimage he had opportunity to obey God in all the Commandments of the Law The whole System of the obedience of man in walking towards God in holiness according to the first Table of the Law and in righteousness towards man according to the second Table of the Law was performed by him and he never failed in one jot or Tittle of the Law but did perfectly fulfil it Such particular commands as his Sex or calling c. gave him not opportunity actually to perform those hâ— did virtually and habitually perform and that was acceptable to God for Adam if he had stood in Innocency should not personally have performed the Commandments peculiar to Children yet should acceptably have fulfilled the whole Law And the times that Jesus lived in were such trying times as did put him often upon most eminent acts of obedience 〈◊〉 he came to the Church of the Jews when they were at the worst that â—ver they were and under the deepest degree of Apostacy which filled all men with tryals and temptations and rendred it a difficult work to keep true and upright in his obedience to God Yet Iesus kept his integrity without the least spot blemish or stain 1 Pet. 2.22 23. he came also at a time when the Jews were subdued by and subjected unto the Roman power which condition did render the times very difficult to keep a good Conscience and to walk with God in truth and sincerity Yet notwithstanding these and such like difficulties Jesus Christ held fast his integrity and walked in all obedience to God and towards all men with perfect Innocency In this course of his humane life he perfectly fulfilled the Law of God And all this he did as our Saviour and Mediator and Surety The first Adam ought to have fulfilled the Law but he did not he fell into sin before he had kept the Law therefore Jesus Christ the second Adam he undertaketh to perform that which he left unperformed he hath perfectly fulfilled the Law by his active obedience this perfect obedience of Jesus is imputed unto believers and God doth account it unto us as if we had
Spirit Job 32.8 there is a Spirit in man and it is called the Spirit of a man Prov. 18 4. he will hear his infirmity by a stout and gallant resolution he will bear any thing from the hand of man as we see our Indians will unto which they are trained up from their Child-hood and it is infusâ—d into them as an honourable Character of a man of courage but a Spirit wounded by God who can bear The Spirit of a man is that part of Gods Image or likeness in a man that fitteth him for action his Spirit doth exert and draw him forth to action and judgeth of his action when he hath done it Job 32.18 I am full of matter the Spirit within me conâ—traineth me Psal 39 2 3. my sorrow was stirred my heart was hot while I was musing the fire burned then spake I with my tongue and when he hath acted his Spirit judgeth of his action by the rule Prov. 20.27 the Spirit of a man is the Candle of the Lord searching to the bottom of the belly The Spirit of a man naturally is carnal and unsanctified 1 Thes 5.23 sanâ—tifie you throughout in body Soul and Spirit that which is called the Spirit of a man is chiefly as I conceive Conscience because conscience constraineth us to action and judgeth of our action when it is done by carrying it to the Rule and glass which is Gods Candle a wounded Spirit mentioned Prov. 18.14 is a wounded Conscience Zeal is acted partly in Conscience which exerteth action Joh. 2.17 the zeal of thy house hath eaten me up This zealous Spirit maketh a man devout to God in all dutyes of the first Table just loving and benificent to man in all duties of the second Table Conscience is called the spirit of a man because it is one chief seat in a man where the ruling spirit of a man sitteth abideth and acteth The spirit dwelleth in the whole man in every faculty especially in the Will Conscience and Vnderstanding All mankind are secretly acted by a spirit either good or bad the carnal sort are acted by the Devils spirit Eph. 2.2 the spirit that acteth in the Children of Disobedience Thus it is ordinarily though Gods Spirit may sometimes break in yea effectually in such as shall be saved But the Godly are acted by the good Spirit of God Rom. 8.11 13 14. if the Spirit dwel in you he shall quicken you And if through the Spirit ye mortifie the deeds of the flesh and as many as are led by the Spirit of God are the sons of God One chief seat or residence of the Spirit of God is the Conscience where he sitteth and overlooketh the understanding the will the affections the passions and all the figments and imaginations And hence Conscience chiefly raiseth the spiritual War and sets all grace into action against all sin The evil Spirit that ruleth in the carnal hath his chief seat in imaginations figments affections and Lusts and the smoak of them blindeth the understanding yea and conscience too perverteth the will and all the powers o the soul and inclineth them to evil continually and by those doors he creepeth in yea sometimes breaketh into the hearts of the godly Thus we see why Conscience may be called the Spirit of a man and so the Spirit of Iesus and of Iohn may be their Conscience in a good part Q. 2. What is it to be strong in spirit A. To be full of Grace Zeal and Courage for God so Jesus Christ was Joh. 2.17 when he was eaten up with Zeal for the purity of Gods house and instituted Worship Act. 6.10 Steven was so full of the Spirit of grace and zeal in conscience for the Gospel of Jesus Christ that none was able to gainsay or resist him viz. with Scripture and reason but with rage and stones about his ears they did resist him till they had killed this blessed Martyr Jesus was strong in grace and zeal and as he grew in years and as his humane nature grew in capacity so this Spirit grew in him strong in Spirit the word which the Holy Ghost useth signifieth a growing in strength as the word is used 1 Cor. 16.13 quit you like men and be strong c. very fully is it expressed in that Text Eph. 3.16 that he would grant you according to the riches of his glory to be strengthened with might by his Spirit in the inner man and thus did this blessed child Jesus wax strong in Spirit in his Child-hood he grew up to be a mighty powerful gracious zealous child 3. The third branch of the description of this holy child Jesus is in these words filled with wisdome wisdom is that part of Gods Image in man whereby he is capable of and furnished with diâ—ine knowledge and undersâ—anding to be furnished with all the intellectual virtues and that not onlâ— in knowing the rules of Art but especially the Rules of Râ—ligion in the knowledge of the Scriptures 2 Tim. 3.15 from a Child thou hast knownâ—th holy Scâ—iâ—turâ—s which are able to make thee wise unto Salvation through Faith which is in Jesuâ— Christ Iesus Christ received his Fulness from God and out of his Fulness we all recei e he is full of grace Joh 1.14 when the word dwelleth richly in us Col. 3.16 it filleth us with wisdom so it dwelt in Iesus and inriched him in all wisdom as the vessels of nature grâ—w greater in capacity so the indwelling Spirit of God did fill them unto all fulness This is as the child whom Solomon describeth Eccles 4.13 a poor wise child 4. The fourth branch of the description of this holy â—h ld Iesus the grace of God was upon him that word upon him sheweth the meaning partly to be that visible port and outward carriage the demeanour of his person in his conversing with men This outward grace is that part of Gods Image which shineth in the gravity and Authority of his port gestures and actions which command acceptation Deut 33.24 acceptable to his brethren so was Iesus Christ Math. 7.29 he spake as one having Authority Mark 1.22 and Luk. 4.32 his word was with power Ioh. 7.46 neâ—â— man spake as he speaketh Ioh. 18.6 as soon as he said I am he they went backward and fell to the Earth good gesture good voice good speech gentle grave loving behaviour such things make up this outward grace of God in which some persons both men and women are eminent So was Iesus Christ and yet more may be meant by that word Object But here is a great Obiection Isai 53.2 c. he hath no form nor comeliness no beauty that we sâ—ould desire him Answ So Iesus Chriâ—t was in the worlds eye Isai 53.3 despised rejected of men but in the Church sâ—ye that looked by faith and love he was far otherwise Joh 1.14 we beheld his glory as the glory of the only begotten of the Father full of grace and truth Tâ—is â—â—orâ—ous person thus
world to obtain a great Living to be a Priest in an idol Temple as Ecclesiastical History informeth us And how many in our dayes are hired against their light from the Truth and Protestant Religion unto Popery by a fat Bishoprick a Cardinals cap a tripple crown And thus the Devil thought to hire Jesus Christ to Devil-worship by a false pretence that he had power to make him possessor of all that glory wherof he had given him such a ravishing glimpse But Jesus Christ hath fought this great Battel and conquered the Devil and all these kinds of Temptations for us and come off Conquerour and set us a pattern how we may doe so also From this admirable History of Jesus Christ his suffering himself to be tempted by the Devill even to the uttermost of his power and skill we may gather up some General Considerations First See the marvellous power of fictitious Imaginations and figments of the mind What strong conceptions and mental productions of Sin they fill the Souls of men withall They prevailed not so far with Jesus Christ as to pollute him but to tempt him to the uttermost Mad men doe many times speak out their mental fictions and conceptions but sober men have more command over themselves than to vent and speak out what is boyling in their hearts But the thoughts and figments of the mind are seldome quiet unless they be overpowered by a soul-ruling imployment and Spirit The presence and Worship of God should over-bear them and often doth Yet vanity of mind running after these mental figments is a mournfull complaint of Gods Children as being a troublesome vexatious sore and bitter interruption even in our best Services and well if this be bitter they doe the less hurt they are most pernicious when they are sweet pleasant delightfull These kind of Temptations hath Jesus Christ experienced and conquered he was now exercised in an extraordinary duty of fasting and prayer at his making entrance upon his publick Minisâ—ry and lo what interruption he met with by these fictitious imaginations and figments which Satan assaulted him withal But praised be his grace he hath conquered them for our great encouragement and advantage 2. We see the great power Satan hath over the minds and phansies of men by these fictitious imaginations and fgments he can transport us up and down in the world as he listeth to suit and to promote his Temptations Jesus Christ suffered himself at this time of his Temptation to be transported by Satan One while he was transported on to the top of one of the Pinnacles of the Temple and there was affected and terrified with fear This was a mental figment which Jesus Christ suffered Satan to inject into his holy mind that he might experience such Temptations and conquer them for us So likewise when he transported him into an exceeding high mountain and there shewed him all the Kingdomes of the World and the glory thereof this was but a fiction a figment and imagination which Satan having permission injected into his holy mind for it is most certain that there is no such mountain in the world where such an object is to be seen much less in a moment of time to be performed as Luke saith it was Luk. 4.5 therefore these Temptations of mental figments and vanity of mind which were doubtless no small interruption to his holy heart in that holy service and worship he was about But blessed be his Name as he hath experienced our Temptations which are such a sad and doleful annoyance to us so he hath conquered them for us and set us a pattern how we should do so also 3 We see the great subtlety and policy of Satan to watch for catch and lay hold on and improve the opportunity when his Temptation may be most advantaged to take place and prevail 1. He had waited forty dayes viz. till Jesus was an hungry before he assaulted him with that Temptation to satisfie his Appetite though by unlawful means or not by the ordinary means The order of the time of these Temptations is not strictly to be insisted upon as appeareth by Luke who placeth that Temptation second which Mathew placeth third And besides this Temptation which they all place first was not acted till the end of the forty dayes fasting because the Text saith that he was an hungry which gave Satan his opportunity and it may very well be that the other Temptations which are recorded were acted before this at the end of the forty dayes for the Text saith that he was tempted forty dayes Satan plyed him every day having liberty so to do he would not stay till the forty dayes of his liberty were ended before he began his Temptations 2. When he had brought his Phansy into an apprehension of danger then he stirs up fear and this urges to approve in Phansy some unlawful shift to avoid the danger as he dealt with Abraham to devise a way of escape on or upon an imagination that such a danger might befall him And Satan doth sedulously labour to put us upon false confidence in a misapplyed or misinterpreted promise as it was Josiahs case 2 Chron. 34.28 he had this promise I will gather thee to thy Fathers and thou shalt be gathered to thy grave in peace a misinterpretation of this promise made Josiah over bold to fight against Pharaoh Netho 2 Chron. 35.20 ad 25. where he was slain 3. When he had tempted him with the most ravishing sight of the worlds glory then he tempts him to get it upon any Terms even to take it at the usurping hand and gift of the Devil and to do homage to the Devil for his preferment as if he should say do but thank me and acknowledge me so far and I will give thee it all Men will do any thing for a Kingdome or a Popedome c. but Jesus Christ despised them all and hath conquered this tickling Temptation 4. The fourth general consideration see the constant way by which the Lord Jesus doth answer expel and conquer every kind of Temptation viz. by resisting it by the Sword of the Spirit the Word of God The Scripture is a weapon mighty through God and if we be diligent it is alwayes ready at hand for our use and defence when all our actions and conflicts are regulated by a command the promise will ever be ready to assist and protect us 5. See the powerful Effect of a pertinent application of a Scripture in our management of the spiritual War in repelling and resisting of Temptations Jam. 4.7 resist the Devil and he will fly from you The Sword of the Spirit is an holy weapon that he dares not conflict with if Satan assault thee and find thee well armed and furnished with the Scripture he will soon depart and let his Temptation fall or ly by at present watching for a fitter season for that or any other Temptation whereby he may do thee a mischief Quest Why did
God that were scattered abroad Then from that day forth they took councel together for to put him to death In which History we may first see the occasion of this vehement motion and meeting of the Council and the taking up that fixed resolution of putting Jesus to death viz. it was that famous miracle which he did in raising up Lazarus from the grave after he had been dead four dayes which should rather have awed their hearts to believe in him as many did then so to provoke them to envy against him upon that groundless pretence that it would provoke the Romans to overthrow their Nation if many should believe in him The Romans alas were of Gallio's mind they cared for none of these things We may also see in this story the sovereign wisdome of God in over-ruling and ordering the counsels of men to make for his own glory and for the accomplishment of his own holy counsel unknown and unconsidered by them that act them that which they act for their own bad ends God permitteth them and over-ruleth them for his own holy ends The counsel of Caiaphas was cunning but bloody yet he was proud of it in his own conceipt ye are a company saith he of weak men that know nothing at all and yet wise Annas his Father in law was one I can tell you of a project whereby we shall gratifie the Romans and render our selves wise Patriots that seek the Redemption of our Country c. ah poor man that is so sinful an under-worker of so glorious a part of Gods holy counsel God meant good to Israel his Church howbeit he meaneth not so neither doth his heart think so Isai 11.7 for such reasons as these Annas sent him bound an insulting act over our suffering Lord Iesus unto Caiaphas from post to Pillar When Annas was come and had brought his Prisoner all the Council were quickly together though it was about midnight men cannot sleep till they have accomplished their wicked designs They presently for they were in haste to make quick dispatch call a Court and sit as a Court of Judgement But it was a private Court not publick a night Court not open for all that would they set a Porter that kept the dore that none but friends to their wicked design as much as in them lay should come in Joh. 18.16 Peter stood without then went forth that other Disciple which was known to the high Priest and spake unto her that kept the dore and brought in Peter Whether he that brought in Peter did not stretch the line of Truth too far it is not said but she that kept the dore was a notable Virago and soon challenged Peter and drew forth his first denyal of his Lord. Why the Court was so private may easily be gathered they had guilty Consciences and were about a black work of darkness and therefore the dark night was not security enough to them but they must have a Porter at the dore and one that had animosity sufficient and that they might confide in they feared that the people would rescue him out of their hands It is an ill sign that the state of that people and the actings of those Rulers are all sick and near to some publick calamity when they are in such fears and jealousies of each other As for Peters getting in and bold carriage like a spy managing himself as if were unconcerned staâ—ding to the fire but overtalking too busy with his tongue c. though the 〈◊〉 made a sad use of it to Peter in lying and denying his Master and cursing self or wishing ill to himself if he knew him c. yet Iesus Christ looking over his shoulder upon Peter Luk. 22.6 made good use of it for the humbling of Peter and warning of us and yet providing a witness how they handled Jesus Christ in their private Court Sect. 2. Come we now to the first act of the Council which acts laid in order together appear to be six FIrst the high Priest did interrogate Jesus of his Disciples and of his doctrine Joh. 18.19 what he asked concerning his Disciples is not said nor was it worth the answering unto probably he might enquire what chief men of mark and danger might be among them alas Jesus Christ had only Fishermen and men of inferiour rank Mathew the Publican was one of the chief and therefore it is like that the Court insisted not upon this point But that question about his doctrine Jesus Christ saw it wisdome to answer unto There question was not to know and learn his doctrine for had it been so Jesus Christ would surely have taught them the willing and obedient Ear shall be instructed But their Questions were captious intimating that his doctrine was false and crope in secretly now they are willing to search him out this is to be gathered out of Jesus Christ his answer Ioh. 18.20 21. Iesus answered him I spake openly to the World I ever taught in the Synagogue and Temple whether the Iews alwayes resort in secret have I said nothing why askest thou me ask them that heard me what I have said unto them behold they know what I have said Jesus Christ here declareth that his doctrine and manner of publishing it both matter and manner had signs of truth and not of error which is expressed in sundry particulars 1. I spake openly to the World I did not pick my Company I let all that would hear me errors use to be carried secretly truth is open seeks no corners and so hath my preaching alwayes been 2. I taught viz. when I solemnly preached on the Sabbath dayes Luk. 4.16 and as his custome was he went into the Synagogue on the Sabbath day and stood up for to read in the Synagogues allowed places for publick meetings for any that will come to hear 3. I ever taught when opportunity served in the Temple whither all the Jews resort This is not exclusive of such times as sometimes he took to teach in a Mountain Math. 5.1 or on the shrouds of a ship Math. 13.2 4. In secret I have said nothing that is nothing contrary to or differing from what I taught in publick This is not exclusive of his discourses by the way or in private houses where he expounded to his Disciples that which he had publickly taught in parables Mark 4.34 when they were alone he expounded all things to his Disciples Hence then Iesus inferreth that if they suspected him of false doctrine ask them that heard me they can tell it why do you ask me that is not the right way to find out cunning teachers of error buâ— the right way is by taking Testimony from such as heard The next thing that followed this answer of Iesus Christ not as an effect or just consequence thereof but an abusive scornful unworthy misinterpretation of the words of Iesus Christ with a most rude and uncivil behaviour added thereunto Ioh. 18.22 when he had thus spoken one
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 Couâ—t that the SCEPTER is now departed from Iudah which is a very great evidence tâ—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 wâ—eâ— 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 sâ—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 weâ—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
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. Vnto 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