politick smooth way It teacheth That they who not only are sinfully tender of their credit but they to whom a conscience what they have of it is a vexation and a crosse to their designes will readily meet with many vexations by reason thereof and in end make shipwrack of it As it fared with Pilate who is here irritate knowing that Christ touched him in the quick and afterward giveth up himselfe to go over the belly of his conscience 2. Even moral civility in men will account it as great a reproach as may be and a matter of shame to be the author and inventer of calumnies and reproaches against others for Pilate declines this and fastens it upon the Jewes thine own nation and the chief Priests have delivered thee unto me 3. Such is the iniquitie and corruption of time that hardly shall the most injust aspersion be cast on any but it will leave some impression of guilt at least with some Therefore albeit Pilate knew the Jewes accusation to be frivolous and of envy yet it gives him occasion to suspect some quarrel which causeth to enquire What hast thou done 4. Not only hath Christ as God an universal Kingdome of power and providence even over the highest of men Dan. 2.21 1 Tim. 6.15 Prov. 8.15 16. But as Mediatour he hath a donative Kingdome in and over his Church to the preservation and propagation whereof his Kingdome of power is subservient Matth. 28.18 19. for so is here imported that even in his state of exinanition he hath a Kingdome my Kingdome 5. It is no strange thing to see truth so misrepresented as may stumble many which yet being heard and cleared will offend none for whereas this truth that he is a King was so represented as might offend Pilate Christ lets him see that this needed not at all stumble him 6. Albeit Christs Kingdome be in the world yet it is not of the world Not only in respect of the subjects who ought not to be of the world but chiefly in opposition to worldly Kingdomes The benefits thereof not being earthly Rom. 14.17 it being managed in a spiritual way and with spiritual weapons 2 Cor. 10.4 and coming without external pomp and observation like unto the Kingdomes of the world Luk. 17.20 21. for so much is imported in this assertion my Kingdome is not of this world whereby he removeth all cause of fear in Pilate 7. It is the property of Christs subjects and servants to be affectionate to their Lord and Master and to be ready to do whatsoever is lawful for the good of his Kingdome for so is imported in that his servants would fight if it had been warrantable And hereof all made offer and Peter gave a rash proofe as we heard on v. 10. 8. It is an evidence that Christs Kingdome is spiritual that it is carried on not by force of armes as worldly Kingdomes are but by spiritual means Therefore doth Christ confirme his assertion not by Scripture which Pilate knew not but by that known instance If my Kingdome were of this world then would my servants fight that I should not be delivered to the Jewes Whereas private men aspiring to a worldly Kingdome do use violence and force of armes he had prohibited his disciples to fight in his defence in the Garden This is not to be understood as if Christ disallowed that they to whom he hath given the sword should defend his Kingdome therewith for if Magistrates even as Magistrates should be nursing Parents to the Church and ought to kisse the Son as the Scriptures do record then certainly they may and should employ their power as Magistrates for removing of Idolatry and setting up the true worship of God and for defending thereof against violence But Christs purpose and scope in this may be fully taken up in these 1. Christ in his present state of humiliation came into the world not to get visible powers on his side but to abase himselfe and suffer Matth. 20.28 And to this the words in the text relate while it is said they did not fight that I should not be delivered to the Jewes But in his state of exaltation he hath given and will give more ample proofes of his power even in crushing Kings and Potentates who oppose him and his Kingdome Psal 2.9 10 12. and 110.5 6. which is sometime brought to passe by warre and in employing the Kings of the earth to hate the whore and burn her with fire Rev. 17.16 2. Christ by hindering his servants to fight who were but private men as to any civil power and officers in his Church hath taught That private men are not warranted to draw the sword were it even in defence of Religion but they ought to maintain it by suffering when called to that extremity And That the sword is not the weapon put in Church-mens hands for the defence of Religion 3. By this inhibition also as it relates to Pilates apprehensions we are taught That it is not lawful for professours of Religion to take up armes for this end that they may under pretext of Religion set up any such Kingdome as Pilate might apprehend to the prejudice of the lawful Magistrate But it is the will of Christ That they enjoy their power and dignity they allowing Christ the exercise of his spiritual Kingdome That Religion commend it selfe by loyalty to authority and by avoiding of sedition and That Religion or Saintship be no sufficient ground to warrant men to entitle themselves to any power in the State to which they have no lawful calling but rather That it teach them to keep and adorne their stations 4. Whatever case may warrant fighting in defence of Religion yet the influence thereof is but very accidental as to this great end of promoting the spiritual Kingdome of Christ for not only did the Gospel overspread much of the world by the preaching and sufferings of professours before Magistrates did befriend it but even their power when it is employed can but reach to set up the outward exercise of Religion and to the repelling of external force but can its alone do nothing to the conscience or to the keeping out of Satan which is effectuate only by Christs Spirit accompanying and blessing his own spiritual weapons Doct. 9. Mens practice is the clearest proofe of their way and inclinations whereby men ought in charity to judge of them unlesse they have strong evidences to the contrary Therefore upon this that his servants did not fight Christ clearly inferreth But now is my Kingdome not from hence Ver. 37. Pilate therefore said unto him Art thou a King then Jesus answered Thou sayest that I am a King To this end was I borne and for this cause came I into the world that I should bear witnesse unto the truth every one that is of the truth heareth my voyce In the third discourse Pilate gathering from what Christ had said of his Kingdome that he held himselfe to be a
againe into the mountaine where he and the disciples had been ver 3. and that alone having commanded his disciples to go to Sea as the other Evangelists do record And so this is a transition to the following miracle Doctrine 1. There is no point of divine truth received by natural men but their hearts are ready to detain the same in unrighteousnesse and to leaven it with their own corrupt principles for they who acknowledge him to be the Prophet according to the Scripture and who had warrant also to receive the Messiah as a King do yet pervert all this with their corrupt conceptions of his Kingdom 2. Christ is ordinarily much mistaken even by those who acknowledge him And particularly his Kingdom is oft-times conceived of amisse for so do they here Though they knew him to be the promised Messiah yet they leave that and take themselves only to his Kingly office not to submit themselves to his Spiritual yoke and government but expecting carnal liberty and a prosperous condition under their promised King And for begetting of these conceptions there concurred 1. Their mistake and carnal conceptions of Scriptures pointing at Christs Kingdome wherein they were fostered by the corrupt glosses of their Teachers who pointed out the Messiah as a worldly Monarch coming to subdue all nations under his and their feet 2. Their own carnal disposition which minded no other want but that of their belly and therefore could conceive of no other remedy and advantage by him but that they should live at ease and with much liberty under him and he give them their meat without toile as he had done in the late miracle 3. They were more sensible of the yoke of oppression wreathed about their necks by the Romans and of their slavery that way then they were of sinne and soul slavery and therefore they could not take up Christ rightly nor make right use of him but dreamed only of deliverance from their outward slavery by him All these evils would be guarded against by them who would conceive a right of Christ and in a word men would beware dreaming of great things under the Sun in Christs company and when they engage themselves in the waies of godlinesse Doctrine 3. Men may have fits of zeale pretending more to honour Christ and be more furious and violent in the expressions thereof then those who have spiritual and pure zeale and yet all of it be but fleshly and sinful for such is their blind zeale here all they pretend to in it is to honour Christ and exalt him as a King and they will do it violently and by force never minding the danger wherein they involved themselves thereby and yet there was nothing but flesh in it Carnal zeale what ever it pretend yet it sailes both with winde and tide and therefore such impetuous furious motions are to be suspected 4. Rash and carnal blind zeale for Christ and his Kingdome is one of Satans great engines whereby he labours to bring real prejudice to Christ and his Kingdome for by this attempt of theirs not only were all thoughts of his spiritual Kingdome banished and swallowed up in the thoughts of a carnal Monarchy but this was the ready way to raise a scandal on him as guilty of treason and to draw the Romans on him and them and all his followers to cut them off 5. Christ is omniscient and knoweth what is rolling in every mans minde and he will not be surprized nor over-reached by any designe of men for Jesus therefore perceived that they would come and take him by force c. 6 Christ will not approve of any honour offered to him which he hath not prescribed and enjoined were it cloaked with never so much of apparent zeal for he refuseth and declineth all this honour as not required by himselfe 7. Albeit Christ be a true King over his Church and do exercise a spiritual Kingdome in it and have also a spiritual government established for keeping his subjects in order Yet he came not into the world to be a worldly King nor to administrate a Kingdome which is of this world Nor is his Kingdome prejudicial to the thrones and civil government of men but the best pillar they have if they will suffer him to rule among them Therefore doth Christ refuse all this offer as not competent to him And this teacheth his followers to beware of usurping Lordly dominion under pretext of administring the things of his Kingdome 8. As Christs followers should shun popular applause and worldly pomp as their Masters example here doth teach So true zeal against these should be very fervent and real and not for the fashion only Therefore Christ not only prevents their motion before it break forth but withdraws himselfe alone having sent his disciples away that they may not finde him And this he did not only to avoid all occasion of suspicion or prudently to break their fit of zeal which could not have been diverted by his staying and reasoning with them But also to testifie how really he abhorred their course and so gave a patterne to all his followers not to put away applause so as they would have it follow them but really to detest it 9. Such as do not make right use of Christ and his company but do only expect carnal things of him are justly punished with the want of his company As here he deals with this people 10 That Christ when he withdrew went to prayer as is remarked Matth. 14.22 23. Mark 6.46 it may teach 1. Christ hath sanctified to his people the exercise of prayer in all their needs and he is the great Intercessour for them under all their miseries and distresses So much doth his practice teach For albeit he was true God and so needed not pray yet as he was a man under the Law he would pay this homage and fulfill all righteousnesse and by making use thereof in his need Heb. 5.7 Matth. 26.39 he hath sanctified this exercise to all his needy people And by this practice he teacheth that as Mediatour his intercession is alwaies ready in a strait and he delights in that exercise as here he had this peoples folly to pray about and his disciples following trial to hold up to the Father 2. Prayer is a special mean of entertaining communion with God and a mean of converse with him wherein they who are most holy will be most frequent as Christs practice doth teach who at all occasions did converse with his Father in the practice of this duty 3. Private prayer doth require as much privacy and retirednesse as may conveniently be had that mens spirits may settle and be composed for the dutie So much also doth this practice of Christ teach in going alone to the mountaine to pray as it is a patterne to us though he himselfe was not pestered with any sinful distractions 4. When men get much applause in the world it is their duty not only to shun
and followers is ordinarily so violent in persecutors that they will renounce their credit and pack up injuries very grievous to them to get that satisfied for this speech it is not lawful for us to put any man to death is not only an ingenuous acknowledgement that they had no power to deal with Christ as they thought he deserved but points out also how they startle not at this check given them but insinuate with him as acquiescing in their want of power which yet was the thing they most affected that so they might get him on their side to condemne Christ 5. The Lord hath a supreme hand and providence in the least things which concerne Christ and his followers and especially in their sufferings for that they want power and he is left in Pilates hand there was a providence in it That the saying of Jesus might be fulfilled c. 6. In this way of Christs dying under a stranger and by crucifying omitting what hath been said on v. 28. and may be further spoken of his being crucified in its proper place These passages of providence come to be observed 1. That Christ is a faithful keeper of his word and will not faile to see that performed which he speaks therein for so appeareth in the first place all these things were that the saying of Jesus might be fulfilled and he might be found true in his predictions 2. That Christ is the true Messiah as being sent into the world when now the Scepter was departed from Judah according to the prophecy Gen. 49.10 for he foretold this death and his delivering to the Gentiles to be crucified when the Jewes wanted power as here they confesse that this might contribute to the confirmation of this great truth 3. Christ would be put to a most cursed ignominious and painful death that he might testifie his love to his own and fully satisfie for them and might lead them to inherit a blessing for all these concurred in this death A more easie way of it being long ago pronounced accursed Deut. 21.23 he would choose the most accursed kinde of it which withall was most ignominious and painfull 4. Christ also by his posture in this death being lifted up with his armes stretched out upon the crosse would invite all his people to look and come to him who stands with open armes ready to receive them and make them partakers of his purchase Verse 33. Then Pilate entred into the Judgement-hall again and called Jesus and said unto him Art thou the King of the Jewes 34. Jesus answered him Sayest thou this thing of thy selfe or did others tell it thee of me Followeth to v. 38. the third branch of this parâ— of the Chapter containing Pilates examination of Christ and his answers to his questions Concerning which we are to conceive that Pilate following his own way will have some accusation against him before he proceed And they to satisfie him do accuse Christ of affecting a Kingdome as is recorded Luk. 23.2 Upon which Pilate proceeds to the examination It may be taken up in three discourses betwixt him and Christ In the first whereof in these verses Pilate enquireth if he was the King of the Jewes and would grant that crime whereof they accused him Christ desires in the first place before he answer whence that accusation might flow whither from his own apprehension or from the Jewes Whereby he would put Pilate to it to consider either his own simplicity if he himselfe did suspect him to be a King such a one as he dreamt of when yet he saw nothing in him like such a state or his levity and credulity if he did receive such an improbable report and delation from others or his injustice if to please malicious delators and accusers he intended that process against him Whence learn 1. It is a plague upon the children of men that all of them by nature have still somewhat to make them jealous of Christ and afraid of him and his company for as the Pharisees feared the blasting of their reputation by him and others are afraid that he will not give liberty to their lusts so Pilate hath his own prejudice in that he is accused to be the King of the Jewes Happy are they who are delivered from prejudices at him 2. It is in particular the great prejudice of Rulers and great men against Christ that they apprehend that his Kingdome and power in his Church is prejudicial to their authority and power in the earth for that is the thing Pilate fears when he enquires Art thou the King of the Jewes 3. It is exceeding reproachful either lightly to take up or lightly to receive and hearken unto calumnies and reproaches cast upon men or yet to gratifie these who are known to pursue the innocent maliciously for so much doth Christs questions to Pilate point at 4. Men ought not to be born with in their dallying with conscience and justice especially in matters which concerne God and his truth but should be put to it either altogether to disclaime conscience and equity or else to walk according to the rules thereof for so much also do Christs questions drive Pilate unto that he would not dally in this processe if in his conscience he knew it but frivolous and invented by malice Ver. 35. Pilate answered Am I a Jew thine own nation and the chiefe Priests have delivered thee unto me What hast thou done 36. Jesus 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 Jewes but now is my Kingdome not from hence In the second discourse Pilate being a little commoved declines being the author of this accusation as being no Jew nor acquaint with their contraversies nor caring for their Religion or the King they expected And fathers this whole business on the Jewes Christs own countrey-men and their Church-Rulers withal desiring to know what he had done which might so incense them against him v. 35. Christ having reasoned with the man doth now come expressely to answer to the accusation concerning his Kingdome and speaks so much of it negatively as might satisfie Pilate that it might well enough consist with the safety of the Roman state Therefore he sheweth that his Kingdome was not a worldly Kingdome and for proofe thereof he instanceth how far he was from aspiring to a Kingdome by force of armes in that he would not so much as permit his servants to fight in his defence as they offered to do when the Jewes came to take him Whence learn 1. Pilates commotion evidenced in his reply Am I a Jew did not only flow from his respect to his credit which he could not suffer that Christ should touch upon how justly soever but also that his natural conscience was touched and that he is not willing Christ should put his conscience to it seeing he could not follow it and yet keep his
King desires a clear confession thereof and Christ giveth him that good confession mentioned 1 Tim 6.13 Adding 1. That he came into the world to bear witnesse unto the truth where without distinguishing curiously betwixt his being born as being spoken in relation to his person or humane nature subsisting in it and his coming into the world in relation to his office seeing both may be looked on as one and the same we may look upon this either generally that his office at this time was in part to preach truth and avow it and to prove himselfe a King by making it successeful and to confirme it by his suffering Oâ— more particularly that he came into the world to beat witnesse to this truth that he was a King and so to publish that decree Psal 2.6 7. and avow it to the death 2. He addeth that every one that is of the truth heareth his voyce whereby he prevents an objection that might be moved against the truth of his doctrine and witnesse as being so ill entertained and cleareth that however few do receive it either his doctrine in general or this in particular that he is a King Yet this doth not make void the truth thereof seeing all who are of the truth or borne of God and begotten by the Word of truth and who love the truth and do not delight in lyes will hear him and embrace his doctrine and testimony Doct. 1. Sufferers may expect they will have to do with politick and quick sighted men who will sift all their discourses and draw out their minde concerning these things wherein they think they may have most advantage of them for so doth Pilate upon Christs former discourse urge him to speak it out Art thou a King then Yet not so much as appears from the sequel in that he troubled him not for it because of any fear he had of his Kingdome as to try if he would adhere to such a ridiculous-like profession which in his judgement might expose him to mockery and contempt 2. Truth ought to be stoutly maintained and avowed when we are called to it how absurd so ever it seem to be in it selfe and how unpleasant so ever it seem to be unto men for so doth Christ here answer Thou sayest that I am a King or it is so as thou sayest and thou tightly gatherest it from my words A stout confession as to the matter of it and yet modest as to the manner in that he doth it not vauntingly but simply thou sayest it and after cleareth that he did it out of conscience and duty to shew that courage and modesty must go together in owning of truth 3. Christ is indeed King of his Church And where he gathereth his Church there he sets up his Kingdome wherein his laws are to be obeyed and acknowledged by his subjects and which he will protect and defend in despite of all his enemies for this truth is clearly held out here for the Churches comfort thou sayest that I am a King 4. By persecution the Lord giveth occasion to his servants to publish truth and make it known to the greatest of men who possibly otherwise would never hear so much of it as is then spoken in their own audience for by Christs suffering Pilate cometh to hear his doctrine and that concerning his Kingdome And beside this also their very sufferings invite men to enquire after their doctrine for which they suffer which probably otherwise they had not taken notice of Phil. 1.12 13. 5. Every man is sent into the world and employed by God for some end and service which they should much minde and labour to be faithful in their employment and trust upon all hazards Therefore doth Christ as man and Mediatour look to the end for which he was born and the cause for which he came into the world which being to bear witnesse unto the truth therefore he will here avow it on all hazards even before Pilate 6. As it is the eminent imployment put upon all professours of Religion that they bear witnesse to the truth or give a testimony to the worth thereof Partly by their open avowing of it and suffering for it when they are called to it in times of hazard and partly in their ordinary carriage by publishing truth in their stations by subjecting their walking thoughts and reasonings to it and by magnifying the truth thereof in opposition to their tentations and discouragements which when men neglect they will never prove stout in suffering for it And particularly they are bound to bear witnesse unto the Kingdome of Christ So Christ himselfe is the great Captain of these witnesses He is the great preacher of truth whose powerful Scepter as a King is the Word of truth who stands for the maintenance of truth and particularly this truth that he is a King over his own Church to order the affairs thereof and who did seal this and the whole truths of God by his blood for he declareth this to be one of his great ends and works in the world to bear witnesse unto the truth as a pattern to all others in their stations and an encouragement to all who follow his pattern that they have such a Champion of truth who yet doth maintain it though he come no more into the world in person nor suffer any more 7. Albeit the most part of the world do little regard Christs doctrine yet it is the very truth and all the lovers and friends of truth will own it and who so do otherwise they bewray their own estrangement from truth and are indeed delighters in lyes for every one that is of the truth heareth my voyce Verse 38. Pilate saith unto him What is truth And when he had said this he went out again unto the Jewes and saith unto them I finde in him no fault at all In the last branch of this part of the chapter is recorded Pilates carriage and dealing with Christs accusers after his examination of him and that in two particulars The first whereof is that Pilate abruptly breaking off the Conference with Christ disdainfully enquiring what truth is he goeth forth to the Jews and absolveth Christ declaring that he judged him innocent Whence learn 1. Christ and his followers may seem oft-times great fooles in their sufferings as suffering for things of no moment in the esteem of men who as the Lord oft-times draweth the controversie for which the godly suffer to a very small haire and point of truth so they account it great folly for men to suffer for any divine truth for so much doth Pilates question What is truth import He propounds it not so much for satisfaction seeing he went out not waiting for an answer as testifying that he looked on truth and particularly that which Christ now avowed as a very trivial thing for him to hazard so much upon 2. Mens own wit and knowledge is so great an idol to them that they can hardly endure to
Jewes to pity may point out 1. The peace of rebel-man was not to be purchased at an easie rate nor could his wounds be healed but by sharp stripes and sore wounds on his Surety for so much did his scourging for our sakes point out Isa 53.5 1 Pet. 2.24 2. Sin in fallen man hath universally spread it self through the whole man so that as no faculty of the soul so no member of the body is free of it so much may be gathered from this that all the parts of Christs body many whereof smarted in this scourging and the rest by other means behoved to suffer for expiating thereof 3. Christ in his own person hath sanctified that method of proceeding with his followers that every one of them who are received by the Father be also scourged by outward trials and other exercises for he their Head and Lord was scourged Doct. 3. His being crowned with thornes beside what may be gathered from it with the following particulars serveth to teach 1. That he is the truth and substance of that type of the ram caught in a thicket by the hornes or head who was offered up instead of Isaac Gen. 22.13 as he is in stead of his people 2. That his sufferings however sharp are indeed his crown and his glory and he accounted so of them that we might learn to glory in his crosse Gal. 6.14 3. That his Kingdome on earth is but contemptible in outward appearance and managed and promoved by much thorny trouble See Mat. 20.21 22. 4. Thorns being a curse following upon mans sin Gen. 3.18 his bearing thereof in a crown would teach that by his sufferings he turneth all the curses of his people into crowns and blessings 5. That 〈◊〉 the rose groweth out of the thornes so out of this thorny crown hath sprung unto him a crown of glory and honour Heb. 2.9 and many crownes Rev. 19. â—2 and crowns unto his followers also Rev. 2.10 2 Tim. 4.8 Doct. 4. This thorny crown being conjoyned with the purple robe used only by Kings and great men together also with the scepter of a reed mentioned by the rest and their saluting him as King of the Jewes all which was done in derision and contempt of his affected Royalty as they alledged and in testimony that they did deride him they in the mean time smite him with their hands All these I say being conjoined together may teach 1. The Kingdome of Christ being spiritual is accounted but folly and matter of derision to the world for so much doth their carriage toward him as a King teach 2. Christ in his person hath sanctified unto his people their being made spectacles and a matter of derision to the world 1 Cor. 4.9 13. Psal 123 4. for he in his own person did endure this bitter scorn 3. Christ by suffering for alledged affecting of Royaltie and a Kingdome hath expiate the high presumption of his people in affecting to be like God Gen. 3.5 4. His enduring of this mockage for his people points out what contempt and everlasting confusion abides them who are not in him for if this be done in the green tree what shall be done in the dry Verse 4. Pilate therefore went forth again and saith unto them Behold I bring him forth to you that ye may know that I finde no fault in him 5. Then came Jesus forth wearing the crown of thornes and the purple robe and Pilate saith unto them Behold the man In the second branch of this part of the chapter is recorded what was Pilates scope in all this to wit not that he might revenge or punish any real fault in Christ but that having gratified them this far by afflicting the innocent lest they should be accounted injust in accusing him they would now in pity be content and crave no more to be done to him For which end having thus dealt with Christ in the judgment-hall he goeth forth again after the former time chap. 18.28 29. to the Jewes who stayed without declaring how he had found Christ innocent and therefore could not condemn him but would present him to them to see if they would be perswaded to let him go and withal he would let them see what he he had done to him to gratifie them and to move them to pity And accordingly he is brought forth in that sad posture and presented as an object of pity and compassion Whence learn 1. The tendernesse of mens conscience cannot be known or tried so much by their propounding of a good end as by their choosing of cleanly and warrantable means for attaining their end for Pilates end was good in seeking to have Christ delivered but he choosed wrong means in that he dealt so cruelly with the innocent and cared not to send him away with ignominy and great affliction so he got him delivered 1. It is no new trial for innocents to meet with many affronts and injuries in their trials if it were but to gratifie their accusers and salve their credit for Christ is here found innocent and yet he must not come off nor be brought out to be delivered by them but when he is all pained and bloody and wearing the crown of thornes and the purple robe lest they should be rubbed upon as accusing him injustly 3. Christ in his sufferings was innocent of any personal crime even in the consciences of his persecutors whereby the Lord made it clear that his sufferings were for others for saith Pilate not only here but often I finde no fault in him and he brought him forth that they might know this evidencing by bringing him forth that he could not condemn him and that he desired they would rest satisfied with what he had done 4. Whatever men may have of a natural conscience yet well-doing is above the power thereof it will only tend to further their own condemnation for Pilate acquits him I finde no fault in him and yet he abuseth him and bringeth him out wearing the crown of thornes and purple robe c. 5. Carnal policie in Gods wayes will never do any good but rather tend to greater trouble for Pilates policie in scourging and abusing of Christ and bringing him out with the crown of thornes and purple robe is so far from delivering him that it augments his trouble and he is both scourged and crucified whereas he might otherwise have been crucified only 6. It is an evidence of monstrous cruelty in men when not only the innocency of sufferers but their bitter sufferings though innocent will not mollisie their hearts and asswage their fury for Pilate propounds Christ thus abused as an object pleading for pity Behold the man And whatever use they made of this sight yet we should behold the Son of God in that his deep exinanition not carnally to pity him but in his example and lot to learn condescendence and stooping and obedience and subjection to the Will of God Phil. 25.6 7 8. Matth. 26.39 to study
hanged up nailed to the Crosse to continue in pain for a long time and his wounds continually widening by the weight of his body till he died we are taught what the bitter fruit of sin is how great his love was that did submit to endure this sharp and long continuing pain and how we are bound to look on him whom we have pierced till our hearts be pierced and bleed again 4 His being fastned and continuing there upon the Crosse for a space before he died may teach how resolute he was to endure that assault till justice were satisfied That he kept and stood in the field there to endure the uttermost that enemies could do against the work of Redemption and to grapple with all of them till they had no more to say against his people and That he would give a proof how certainly he is to be found at his Crosse with stretched-out armes ready to receive all them who seek for life in him and through his death 5. His being lifted up thus nailed to the Crosse may teach partly That we deserved no room neither in heaven nor earth and therefore our Surety was lifted up betwixt both and hence also was the Sun darkned as for other causes so to shew that we deserve not so much as that the Sun should shine upon us and partly That his suffering was indeed his exaltation he was lifted up in it by triumphing over his enemies there and he is exalted in the world as crucified Doct. 9. Albeit Christ in his own person was the spotlesse Lamb of God yet so hainous and so many were the sins of the Elect charged upon him that in divine Providence he is not only reckoned among transgressours Isa 53.12 but as the chief of them Therefore it is so ordered that he is crucified and other two with him and Jesus in the midst as the most notable of them And this may teach the Elect not to mince or extenuate their own sins which were charged on Christ as so odious 10. Christ was content to be accounted and undergo the lot of a malefactour not only that he might free us who were indeed evil-doers but that he might sanctifie unto his people their being looked upon and intreated as evil-doers Therefore also was he crucified in such company Verse 19. And Pilate wrote a title and put it on the Crosse And the writing was JESVS OF NAZARETH THE KING OF THE JEWES 20. This title then read many of the Jewes for the place where Jesus was crucified was nigh to the City and it was written in Hebrew and Greek and Latine 21. Then said the chief Priests of the Jewes to Pilate Write not The King of the Jewes but that he said I am King of the Jewes 22. Pilate answered What I have written I have written The third branch of this part of the chapter contains the title put by Pilate upon Christs Crosse and his declining to alter it at the Jewes desire In all which we are not only to look upon Pilate as following the Romane custome in publishing the faults of condemned and execute malefactours and as affronting the Jewes who had so impudently urged him to crucifie Christ but we are to look to God also who by this title would have him proclaimed the true King of Israel Whence learn 1. It is a good use to be made of the cutting off of delinquents that justice be cleared and the guilty ashamed and that others be warned to fear for upon these grounds it was a commendable practice in it self that a title was put upon the Crosse of malefactours containing their crime and the cause of their death and that it was written in Hebrew and Greek and Latine that all present of different Nations and Languages might reade and understand it 2. Christ hath sanctified his peoples being unjustly condemned as traitours by suffering upon that account and by having this title written over his head The King of the Jews 3. Christs intended shame doth tend to the real manifestation of his glory for Pilate set up this title to brand him as an affecter of a worldly Kingdome but hereby God would have it proclaimed that he is Jesus of Nazareth the King of the Jewes That he is a King in the midst of his sufferings That he did indeed triumph in them spoiling Satan and converting one of them that was crucified with him and That the glory of this suffering King should be conspicuous and acknowledged in all Nations of all Languages as this title was written in the three principal Languages 4. Inveterate and violent enemies against Christ shall meet with perpetual reproach never to be wiped off for therefore doth Pilate write him the King of the Jewes and that in three languages that they reading it as it is v. 20. might reade their own reproach in having one who was called King of their Nation crucified and that in Gods holy Providence it might be their perpetual reproach to have crucified him who was indeed their King 5. The Lord leaveth cruel persecutors to be ambitious and tender of their own credit when he is to affront them that as they have served themselves of their lusts and idols so he also may serve himself of them to make them the more sensible of their affronts therefore it is marked that when they read this title the crosse being near the City v. 20. their ambition renders the affront of this more grievous to them and they desire to have it altered Then said the chief Priests of the Jewes to Pilate write not the King of the Jewes but that he said I am the King of the Jewes 6. Such as are not tender of Gods honour and of Christ and his interest in the world God in his justice will be little tender of them their idols and interests when they come to be rubbed upon for in this answer of Pilate What I have written I have written we are not only to look to Pilate as cleaving to their Romane customes which did not admit that their publike Programmes or Tables should be altered after they were published nor yet only as requiting them with inexotablenesse who had been so inexorable to his desire of releasing Christ But we are chiefly to look to the hand of God who will not have their ambition satisfied nor allow any tendernesse in the matter of their supposed credit who had so cruelly pursued Christ to death 7. Gods decree concerning the Kingdome of Christ is immutable nor will he have the glory of it obscured or born down by any opposition for so much also doth this answer of Pilate point out that as Christ was the King of the Jewes however they fretted so the Lord in his Providence would not have the publication thereof on the Crosse hindered by any entreaty of theirs and therefore Pilate is over-ruled to answer What I have written I have written Verse 23. Then the souldiers when they had crucified Jesus took his garments and
taught in that the Word was made or became flesh that is being God from all eternity and remaining so still he became also man in respect of the unity of the person and yet the Word and flesh remain distinct still in their own natures and properties though the properties of either nature be ascribed to the whole person with relation to that nature to which they do belong and both concurre in the operations required in execution of the office of Mediator And by reason of this union he is a fit Mediator betwixt God and man his sufferings are of infinite worth being the sufferings of one who is God Act. 20.28 And is able not onely to suffer but to carry through the work to apply his own purchase and repair all our losses 6. As the ingratitude of the world did not hinder the Son of God to come into the world and to take on our nature so it pleased him in our nature to live in the world for a space That so he might prove the truth of his humanity to these who conversed with him That he might sanctifie the earth by his residence upon it as a place of his peoples pilgrimage that he might in his owne person who was greater then Moses abrogate the ceremonies of Moses and That he might perfect the work of mans redemption appointed to him of the Father Wherein his great love appeared that no provocation no contradiction of sinners did prevaile with him to leave the earth till he had perfected his work for the Word was made flesh and dwelt among us saith John in name of all the Apostles 7. The Son of God his incarnation and dwelling in our nature is the substance of the type of the ancient Tabernacle in the Church of Israel His humane nature and flesh is that true Tabernacle wherein he dwelt Heb. 8.2 and 9.11 The glory of his Godhead did fill this Tabernacle and shine forth in view of his disciples as after followeth as the glory of the Lord filled that Tabernacle Exod 40.34 35. And the Son of God thus incarnate is the trysting place wherein sinners may draw neer unto and meet with God as of old they sought him in the Tabernacle Therefore it is said in the Original He or the Word dwelt as in a tent or Tabernacle among us 8. Christ our Lord during his abode in the world was content to submit to a meane and pilgrims life That through his poverty many might become rich That he might sanctifie a poor condition of life to his followers and That he might assure us of his being a fellow-feeling High-Priest having been in his own person partaker of our miseries for so much also is imported in that he dwelt as in a tent or Tabernacle which is the habitation of pilgrims among us And to this also doth the type of the ancient Tabernacle agree which was ambulatory and fitted to their wandring condition Though Christ also be the substance of the type of the fixed Temple John 2.21 9. Christ also came into the world and dwelt in it to undertake a warfare and did undertake Devils men death and all that had any thing to say against his people and did overcome them that so his people might have to do with vanquished enemies and might go to him in need as to one who had experience of hard conflicts and exercise in his own person for so much further doth his dwelling as in a tent which is a military habitation import 10. Christ in his abasement and sufferings did not cease to be the same glorious and excellent Lord still and this his glorious excellency and Godhead did shine through the veile of his flesh and in his low condition and was seene by all them who got anointed eyes and seriously considered it for saith John in name of the Apostles and believers we saw or did contemplate and seriously view till we discerned his glory His starres appearing while he was lying in a manger the Angels proclaiming his birth to the shepheards his disputing with the Doctors when he was young the glorious appearances at his Baptisme and transfiguration yea the whole course of his doctrine miracles and sufferings ascension and pouring out of the Holy Ghost afterward did abundantly evince this And by this we are taught not to judge of him nor of his members according to outward appearance 11. Christ as God comes of the Father by way of inexpressible generation proper to himself onely as being an eternal generation by communication of the same essence and properties And a generation wherein the Father is not before the Son but both alike eternal And this his glory did shine forth in his lowest condition for his glory was the glory as of the onely begotten of the Father that is such glory as was sutable and becoming Gods onely begotten Son for as here is not a note of similitude or likenesse as when we say of a beggar he goeth as or like a King but a note of sutablenesse as when we say of a King he goeth as or as becometh a King And by this Christ is commended to his people as he who should be onely and chief in their hearts 12. Albeit Christ conversed in the world in a poor and meane condition yet his furniture for the worlds behoof was rich And particularly there was in him grace or the free favour of God as a remedy for that wrath which the Law revealeth because of sin and the gifts of grace to cure and remove sin In him did the fulnesse of the Godhead dwell bodily and on him as man was the spirit poured forth above measure and he had fulnesse of this grace to supply all his peoples wants to make up the greatnesse of their misery and to overcome even their abuse of grace for he dwelt among us full of grace as the construction in the Original conjoyneth them 13. Christ also came into the world fraught with truth and fulnesse of truth being as God truth it self and as man full of truth by vertue of the personal union having treasures of knowledge for all our ignorance and errours the truth of all the shadows of the Law and what was foretold of him by word or signes being found in him and all that is in him and said of him being true and solid and such as will not disappoint us whereas other things without him prove but shadows for he dwelt among us full of truth Ver. 15. John bare witnesse of him and cried saying This was he of whom I spake He that cometh after me is preferred before me for he was before me IN the second part of the Chapter John confirmeth this his doctrine concerning Christ from four testimonies of John the Baptist given after the Baptisme of Christ ver 37. The first from this ver to ver 14. The second from ver 19. to ver 29. The third from ver 29. to ver 35. The fourth ver 35 36. In the first testimony
to 13. 3. The proceeding of the Pharisees upon it among themselves with the man his Parents and again with the man himselfe till they excommunicate him from ver 13. to 35. 4. Christs comforting of the excommunicate man by leading him up to the knowledge and faith of himselfe ver 35 36 37 38. and by shewing that he hath the administration of judgement in his hand for the comfort of humble sinners and terrour of proud Pharisees ver 39. which he maintains against the exceptions of some of them ver 40 41. Ver. 1. ANd as Jesus passed by he saw a man which was blind from his birth The history of this miracle may be taken up in this order 1. Christ the Physician and the distressed man meet together ver 1. 2. Christ conferres with his disciples about the Lords end in afflicting him ver 2 3. and about the necessity of his curing him and that presently ver 4 5. 3. He works the miraculous cure ver 6 7. In this verse it is recorded that Christ coming from the Temple doth on the way perceive and take notice of this man whose disease was naturally incureable Whence learn 1. Since the fall of Adam mankinde is subject unto many miseries and beside the Spiritual plagues and common miseries following thereupon it pleaseth the Lord to leave some exemplary effects thereof to be documents unto all As here there is a man blinde from his birth which flowed from sinne as the fountaine cause and in-let though Christ afterward denyeth that Gods end in this affliction is to punish sinne 2. Difficulties and diseases that are insuperable and incurable by the ordinary course of nature are yet not impossible for Christ to help but a meet object for him to magnifie his power on Therefore it is marked that he was blind from his birth that so he may set out Christs power who cured that blindnesse that by natural means was incurable 3. When Christ and his followers are driven by persecution from their station and employment they are but driven to their Christ and the Lord ordinarily doth let persecutors drive them away because he hath other employment for them wherein they may do more good Therefore when Christ is driven out from preaching in the Temple to malicious and violent enemies an occasion of work and doing good is presently offered him and he is thrust out in Gods providence that he may come and heal this man who also doth afterward make better use of his doctrine then they did 4. No heat of persecution or personal danger and no throng whatsoever will hinder Christ to give an affectionate look to one of his own in misery for as he passed by fleeing the fury of the Pharisees he saw the man and looked so earnestly and tenderly on him that it occasioned the disciples question ver 2. Yea it seems this mans misery who afterward was converted to him did so draw his eye to him that he saw him and took notice of none else that were on the way 5. Albeit Christs people in their distresse may be blinde and cannot see him yet he seeth them and his seeing of them will move him to pity so much the more as they see not Therefore is it marked that he saw and took special notice of a man which was blind Verse 2. And his disciples asked him saying Master who did sinne this man or his Parents that he was borne blinde 3. Jesus answered Neither hath this man sinned nor his Parents but that the workes of God should be made manifest in him Followeth a conference of Christ and his disciples before the working of the cure consisting of two parts In the first whereof answering a question of the disciples he shews what was the Lords end in afflicting this man Christs taking so special notice of him and as would appear his standing still beside him leads the disciples also to take notice of him and to move a question whether it was his own or his parents sinnes that had drawn on this stroak ver 2. And Christ declares that in this stroak God did not intend so much the punishment of the sinne of either of them as the manifestation of his own glorious work especially in curing of him ver 3. For clearing this question and answer Consider 1. The disciples question is not concerning the principle efficient cause of this affliction for that was God but concerning the procuring and final cause of it that is whether he or his parents by some grosse sinne had procured this stroak and God had sent it on as a punishment for that sinne Consider 2. However there might be clear cause of conceiving him to be born blinde for his parents sinnes as it is to be cleared afterward yet it is more difficult to clear how that should be the punishment of his own sinne seeing he could not sinne before he was born But we need not for clearing their meaning recurre to that conceit of transmigration of souls from one body into another and consequently that he should be punished for the sins of his soul committed while it was in another body For albeit this was an opinion among Pagan Philosophers and somewhat of it crept in among the Pharisees as may be gathered in part from Matth. 14.2 and 16 14. yet it is conceived that they only held the transmigration of righteous mens souls into other bodies and noâ— of the wickeds such as the disciples supposed this man to be Nor yet need we understand them as conceiving that God foreseeing what a sinner he would be did thus punish him For whatever reference a stroak may have to a future sinne either to prevent it or to cut short their power who would in processe of time abuse it Yet affliction as a punishment is inflicted after the sinne committed Nor yet need we assert that they looked on Original sinne as the Pharisees do ver 34. of which in its own place never considering nor laying it to heart but where it is evidenced by such a stroak But we are to conceive that they acknowledged original sinne and that this did deserve the greatest of afflictions and plagues not only Spiritual but bodily also as is seen on some Infants Consider 3. Christs answer is not to be understood 1. As if he denied them to have sinne whereof all are guilty since the fall 1 Kings 8.46 Rom. 5.12 Nor 2. As if he denyed that affliction entered into the world by reason of sinne Rom. 5.12 Since if man had not sinned he had lived in a blessed estate according to the Covenant of works Nor 3. As if he or his parents had not sinne enough to have deserved this punishment if God had pursued it for the wages of the least sinne is death Rom. 6.23 Nor yet 4. As if God did never send affliction as a punishment for sinne however he dealt in this particular But the meaning is that in afflicting this man the Lord did not so much
embrace him as such for they acknowledge him the King of Israel This he will have proclaimed in the world oppose who will Ps 2.7 compare ch 1.49 10. It doth commend Christ unto his people that he comes with his Fathers power and authority being approved and upheld by him in hiâ— Kingdome So that all who embrace him will finde the Father well-pleased in him for this addeth to the joy and acclamation He is the King of Israel that cometh in the Name of the Lord and upon this followeth peace in heaven or betwixt God in heaven and us Luke 19.38 11. Christ is a King perfectly blessed in himself and a fountaine of blessiâ—g to all his â—ubjects and he is to be proclaimed and commended as such for blessed is the King of Israel c. So Ps 72 15. and 118.26 It is he in whom all families of the earth are blessed Gen. 12.3 and in whom they should blesse themselves Gen. 22.18 as it is in the original 12. It is the duty of all such as love Christ heaâ—â—â—ly to wish and pray for the prosperity of his Kingdom for they cried Hosanna as wishing safety and successe to him and his Kingdome Verse 14. And Jesus when he had found a young asse sate thereon as it is written 15. Feare not daughter of Sion behold thy King cometh sitting on an asses colt In these verses we have Christs part and action in this triumph to wit that an asse being provided for him he rode thereupon to accomplish that prediction Zech. 9 9. of which I have spoken in its proper place Albeit this be recorded here after the other of the peoples acclamations and it is probable the people were come to him on the way to the mount of Olives or at least were coming on the way before he sent for the asse Matth. 21.1 2. yet it is certaine that he was riding before these acclamations were Doct. 1. When Christ manifests most of his glory in the world he will have it seen that his Kingdome is not of this world for in all this pomp he rides but on a young asse and that a borrowed one without any furniture save his disciples cloaths and accompanied but with a traine of base people and children all which might appear but very ignominious to a carnal eye 2. We are not to carve out the glory of Christs Kingdome by our carnal conceptions and imaginations but by his own Word for whatever ignominy appear here yet it is glorious and greater glory then any we could devise in so farre as it agreeth with Scripture and fore-going prophesies 3. Christs Kingdome is so great a stranger to carnal glory and pomp that any mean splendour is very much in it for this also takes off the ignominy that this was much glory and state to him who never used to ride before 4. Albeit Christ became poore for us yet he wanted not any thing as he needed it that so he might teach his people what care he will have of them for albeit he possessed not so much as an asse yet when he needed he found a young asse c or obtained the use of it from the owner 5. Christ is a faithful observer of al that is written to see it duly performed for he did all this to accomplish what is written 6. The encouragements of the Gospel are not held out unto men to cherish security but to be an antidote against all their fears and discouragements for the scope of the allowance Zech. 6.10 to rejoyce shout is here summed up in this fear not 7. Albeit men do not reach the height of coâ—solation and joy allowed in Christ yet they are to blesse him in so far as they are keeped from crushing fear for so much also may be gathered from these two places compared They rejoyce in so farre as they feare not 8. Christ is Zions King who will respect her and see her comforted though all the world biside should sink for it is to the daughter of Zion this encouragement is given from her King 9. Whatever be Zions perplexities yet in Christ there is a remedy against all she can feel or fear fear not daughter of Zion thy King cometh 10. It is the Churchâ—s comfort that Christ is a King to her That he cometh to her and seeks her to do her good and that after long expectation he will at last come to give her actual enjoyment All these are imported in this encouragement Thy King cometh He leaves heaven to seek her on earth and is now not held out in the promise as coming but is actually come unto her 11 Christ in his Kingdome and glory is adorned with me knelle and lowlinesse And this is the comfort of his subjects that they have to do with such a one for this addeth to the comfort Thy King cometh sitting on an asses colt 12. As Christs love and condescendence â—s admirable in it self and to be admired by all who see it so even the Church hath need to be stirred up to take notice of this as becometh Theâ—efore a behold is prefixed to this to point out how admirable this is in it selfe and yet how dull Zion is in remarking it till she be stirred up and excited to it Verse 16. These things understood not his disciples at the first but when Jesus was glorified then remembred they that these things were written of him and that they had done these things unto him In this verse John omitting what is recorded of the disciples part in this triumph by the other Evangelists doth not only record their not understanding at present that which themselves or others were doing till after the glorification of Christ that the Spirit was poured out and then it was brought to their remembrance that this had been fore-prophesied and accordingly had been performed Whence learn 1. Men may be in the midst of great mercies and actings and may not only be witnesses of the Lords working and the works of others but even actors themselves in that which for the time they do little or nothing understand for These things understood not the disciples at the first Men have much brutish ignorance fed with inadvertency and may be little expecting the things that God is doing in such a time or case Gen. 16.13 and 28.16 and therefore do not discern them 2. When the Lords people are ignorant and under a cloud he useth not to take advantage of them but can guide them as â—ight as may be so that a back-look thereunto when they get light will be â—weeâ— unto them for in all this they act as rightly as if they had understood and afterward they find that what was written of him they had done unto him See Psal 73.21 23 24. 3. However the Lord for a time suffer his people to lie under clouds and ignorant of what he or they are doing yet in due time he will clear them in so far as is needful for afterward they remembred
God had newly delivered from death and testified he would have him live 4. It is the great preferment and most special mercy that can be conferred on any when they are made means and instruments of advancing Christs honour and Kingdome for this was Lazarus dignity that because many of the Jewes went away and beleeved on Jesus 'T is not needful to assert that the faith of the most of them was sound but the least degree of it in the worst of them was enough to irritate the Rulers 5. Such as have received special mercies from Christ or are made instruments of his glory may expect that they shall meet with a rub and be made the But of the malice of enemies for there is a resolution against Lazarus life who was thus highly honoured 6. How mad soever enemies be or their projects cruel yet they would be farre enough from their point if Christ pleased though they got their will for suppose they had put Lazarus to death could not Christ raise him up againe as he had done even lately to their knowledge and so make his glory shine yet more brightly Verse 12. On the next day much people that were come to the Feast when they heard that Jesus was coming to Hierusalem 13. Took branches of palme trees and went forth to meet him and cried Hosanna blessed is the King of Israel that cometh in the Name of the Lord. Followeth to v. 20. the second part of the Chapter wherein is recorded Christs triumphant entry into Jerusalem according as was fore prophesied Wherein being now about to die he will first be publickly honoured after the manner of receiving Kings into Cities and proclaimed King of Israel and Davids successour in such a manner as became his spiritual Kingdome and that in despite of all his enemies This triumph as it is recorded by this Evangelist may be taken up in these 1. The multitudes part in it verse 12 13. 2. Christs own part and action in it verse 14 15. 3. The Disciples not understanding of all this at present verse 16.4 The seen cause moving the multitude to act thus verse 17 18. 5. The Pharisees part in all this solemnity verse 19. As for what is further and more amply recorded of this by the other Evangelists I remit to its proper place In these verses is recorded the carriage of the multitude who are come to the Feast who the next day after that many had been with Christ at Bethany hearing that he was coming to the City do solemnly meet him carrying branches of Palm-trees and with loud acclamations do proclaime him King of Israel who is blessed and cometh in the Name of the Lord. As for their action of carrying branches of Palm trees with some whereof they shewed the way Matth. 21.8 and others it would seem they carried in their hands we finde indeed use made thereof at the feast of Tabernacles Lev. 23.40 Neh. 8.15 Now they carry them before him at this feast of the Passeover to testifie that he is the substance of all the feasts And by this act beside what was signified by the feast of Tabernacles is pointed out that he is a triumphant and victorious King which is elsewhere signified by carrying of palms Rev. 7 9. As for their acclamations they do thereby acknowledge that they see him to be the blessed Messiah and King of Israel authorized and sent by the father to performe this glorious work And as for their Hosanna borrowed from Psalme 118.25 as appeâ—reth from the following words Blessed is he who cometh in the Name of the Lord taken from v. 26. of that Psalm it signifieth save now we beseech theâ— as it is rendred in that Psalme And albeit it we take it as directed to Christ by way of prayer that he would save them it doth import that it is a special way of honouring Christ in his Kingdome when we seek and expect salvation from him and in him only yet that seemes not to be their scope here for Matth 21.9 it is Hosanna the Son of David or make safe now or bring safety now to the sonne of David And so it imports their hearty wish that his Kingdom may prosper Doct. 1. If Christ saw it meet he could get himself glory not only among spiritual observers but even in the view of the world for by this solemn triumph he discovers how easily he could open the eyes of men to discern what he is and incline their hearts to flock unto him and proclaime his glory So that it is not for want of power that Christ doth so often obscure his glory under a vaile 2. As Christ can let out his glory when he pleaseth so in particular he delights to appear most glorious in and about his sufferings for here he who oftentimes entred Jerusalem privately will now at this last time when he is going to the crosse enter in state He will go triumphing to it as well as he triumphs on it Col. 2 15. and after it Psalme 68.18 3. When Christs enemies are raging at him and his successe he can vex them yet more by spreading his glory more and and more for when they are vexed with heaâ—ing of the confluence at Bethany verse 20 11. even the next day they see him more glorified coming to Jerusalem 4. When men of great eminency in the Church do slight Christ he can raise up others even the meanest to honour him and set out his praise for it is not the Rulers nay nor inhabitants of Jerusalem who do this but much people that were come to the feast See Mat. 21.15 16. 1 Cor. 1.27 5. As it is the duty of the Lords people to attend all the Ordinances appointed by him So their chief care should be to meet with Christ and to be most taken up with him in them for albeit they were come to the feast yet when they heard that Jesus was coming to Jerusalem they went forth to meet him 6. In Christ is to be found the substance of all the festivities and solemnities that were among the Jews for before him they carry Palmes at the Passeover which were used at another feast to testifie that the stance of all trysted in him 7. Christ is a triumphant and victorious conquerour who triumphs over all his enemies and makes his people alwayes to triumph in him 2 Cor. 2.14 Therefore also is he met with branches of palm-trees 8. It is the duty and commendtion of the members of the visible Church that they be well acquainted with Scripture for here the multâ—tude do not only know but can apply passages in the Psalmes and concerning Davids off-spring very fitly to Christ And if they understood so much in these declining times how much will this aggravate their guilt who are grossely ignorant in a time of clear light 9. Christ is the true King of Israel and of his Church to rule subdue protect and defend them and they who get open eyes will see this and