Inference 1. Was Christ thus used when he stood before the great council, the scribes and elders of Israel? Then surely " great men are not always wise, neither do the aged understand " judgment," Job xxxii. 9. Here were many great men, manjR aged men, many politic men in council ; but not one wise or good, man among them. In this council were men of parts and learn- ing, men of great abilities, and by so much the more pernicious^
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and able to do mischief. Wickedness in a great or learned man, is like poison given in wine, the more operative and deadly. Christ's greatest enemies were such as these. Heathen Pilate had more pity for him than superstitious Caiaphas. Luther tells us, that his greatest adversaries did not rise out of the ale-houses or brothel-houses, but out of monasteries, convents, and religious houses.
Inf. % Hence also we learn, That though we are not obliged to answer every captious, idle, or ensnaring question, yet we are bound faithfully to own and confess the truth, when we are solemnly called thereto.
It is true, Christ was sometimes silent, and as a deaf man that heard not ; but when the question was solemnly put, " Art thou " the Christ, the Son of the blessed ? Jesus said, I am,1' Mat. xiv. 61, 62. He knew that answer would cost his life, and yet he durst not deny it. On this account the apostle saith, " he wit- " nessed a good confession before Pontius Pilate," 1 Tim. vi. 13. Herein Christ hath ruled out the way of our duty, and by his own example, as well as precept, obliged us to a sincere confession of him, and his truth, when we are required lawfully so to do, i. e. when we are before a lawful magistrate, and the questions are not curious or captious ; when we cannot hold our peace, but our . silence will be interpretatively a denying of the truth ; finally, when the glory of God, honour of his truth, and edification of others, are more attainable by our open confession, than they can be by our silence ; then must we with Christ, give direct, plain, sincere answers.
It was the old Priscillian error, to allow men to deny or dis- semble their profession, when an open confession would infer dan- ger. But you know what Christ hath said, Mat. x. 33. " Who- " soever shall deny me before men, him will I deny before my " Father which is in heaven." Christ will repay him in his own coin. It was a noble saying of courageous * Zuinglius, " What w deaths would I not chuse ? What punishment would I not un- " dergo ? Yea, into what vault of hell would I not rather chuse to " be thrown, than to witness against my conscience ? Truth can never be bought too dear, nor sold cheap. The Lord Jesus, you see, owns truth with the imminent and instant hazard of his life. The whole Cloud of witnesses have followed him therein, Rev. xiv. 1. We ourselves once openly owned the ways of sin; and shall we not do as much for Christ, as we then did for the devil ? Did we then glory in our shame, and shall we now be ashamed of our glory ? Do not we hope Christ will own us at the great day ?
* Quas non oportet inortes prteligere ? Quod non supplicium potiusjerre ? Into in quam prnf'undam inf'a-ni abyssum non intrare, quam contra conscientiam attestare ? Zuing.
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Why, if we confess him, he also will confess us. O think on the reasonableness of this duty.
Inf. 3. Once more, hence it follows, That to bear the reviling*, contradictions, and abuses of men, with a meek, composed, and even spirit, is excellent and Christ-like. He stood before them as a lamb ; he rendered not railing for railing ? he endured the contradictions of sinners against himself. Imitate Christ in his meekness. He calls you so to do, Mat. xi. 28. This will be convincing to your enemies, comfortable to yourselves, and honourable to religion: and as for your innocency, God will clear it up as Christ's was.
You have heard the illegal trial of Christ, how insolently it was managed against him ; well, right or wrong, innocent or guilty, his blood is resolved upon ; it is bought and sold before-hand ; and if nothing else will do it, menaces and clamours shall constrain Pilate to condemn him. Whence our second note was,
Doct. 2. That though nothing could be proved against our Lord Jesus Christ worthy of death or of bonds ; yet was he condemn* ed to be nailed to the cross, and there to hang till he died.
For the explication of this, I shall open the following particulars. First, Who gave the sentence. Secondly, Upon whom it was given. Thirdly, What sentence it was that was given. Fourthly, In what manner Christ received it.
First, Who, and what was he, that durst attempt such a thing as this ? Why, this was Pilate, who succeeded Valerius Gratus in the presidentship of Judea, (as * Josephus tells us) in which trust he continued about ten years. This cruel, cursed act of his against Christ was in the eighth year of his government. Two years after, he was removed from his place and office by Vitellius, president of Syria, for his inhuman murdering of the innocent Samaritans. Tins necessitated him to go to Rome to clear himself before Caesar; but before he came to Rome, Tiberius was dead, and Caius in his room. Under him, saith -f Eusebius, Pilate killed him- self. I " He was a man not very friendly or benevolent to the " Jewish nation, but still suspicious of their rebellions and insur- " rections ; this jealous humour the priests and scribes observed, " and wrought upon it to compass their design against Christ/" Therefore they tell him so often of Christ's sedition, and stirring up the people ; and that if he let him go, he is none of Caesar's
* Josephus, lib. 18. Ant Judoeae, quarto ad cap. 7.
f Euseb. Hist. Eccles. lib. 2. cap. 7.
J Nbn admodum amicus Judceorum genti, propterea quod earn suspeclam haberet anuno ?rga Casaremi huncpulant sacerdotes commodumfore ipsorum propositi , &c. Bucer. in Mat. xxvii.
SOft THE FOUNTAIN OF LIFE. SERM. XXIV.
friends ; which very consideration prevailed with him to do what he did. But how durst he attempt such a wickedness as this, though he had stood ill in the opinion of Caesar ? What ! give judg- ment against the Son of God ? for it is evident, by many circum- stances in this trial, that he had many inward fears and convictions upon him, that he was the Son of God * : By these he was scared, and sought to release him, John xix. 8, 1% the fear of a Deity fell upon him ; his mind was greatly perplexed, and dubious about this prisoner whether he was a God or a man. And yet the fear of Caesar prevailed more than the fear of a Deity ; he proceeds to give sentence.
O Pilate ! thou wast not afraid to judge and sentence an inno- cent, a known innocent, and one whom thou thyself suspectest at least to be more than man ! But see in this predominancy of self-interest, what man will attempt, and perpetrate, to secure and accommodate self.