Flavel, Fountain of Life, File 24)
( ...continued from File 23)
Sermon 24. The second and third Preparatives for the Death of
Christ, by his illegal Trial and Condemnation.
Luke 23:23,24
And they were instant with loud voices, requiring that he might be
crucified. And the voices of them and of the chief priests
prevailed. And Pilate gave sentence that it should be as they
required.
Judas has made good his promise to the high-priest, and delivered
Jesus a prisoner into their hands. These wolves of the evening, no
sooner seize the Lamb of God, but they thirst and long to be sucking
his precious innocent blood; their revenge and malice admit no
delay, as fearing a rescue by the people.
When Herod had taken Peter, he committed him to prison,
"intending after Easter to bring him forth to the people," Acts
12:4. But these men cannot sleep till they have his blood, and
therefore the preparation of the passover being come, they resolve
in all haste to destroy him; yet lest it should look like a
downright murder, it shall be formalised with a trial. This his
trial and condemnation are the two last acts by which they prepared
for his death, and are both contained in this context; in which we
may observe, 1. The indictment. 2. The sentence to which the judge
proceeded.
1. The indictment drawn up against Christ, wherein they accuse
him of many things, but can prove nothing. They charge him with
sedition and blasphemy, but falter shamefully in the proof. However,
what is wanting in evidence, shall be supplied with glamour and
importunity. For saith the text, "They were instant with loud
voices, requiring that he might be crucified; and their voices
prevailed". When they can neither prove the sedition and blasphemy
they charged him with, then, Crucify him, Crucify him, must serve
the turn, instead of all witnesses and proofs.
The sentence pronounced upon him; Pilate gave sentence, that it
should be as they required: i. e. he sentenced Christ to be nailed
to the cross, and there to hang till he was dead. From both these we
may observe these two doctrinal conclusions.
Doct. 1. That the trial of Christ for his life, was managed
most maliciously, and illegally against him, by his unrighteous
judges.
Doct. 2. Though nothing could be proved against our Lord Jesus
Christ worthy of death, or of bonds; yet he was condemned to be
nailed to the cross, and there to hang till he died.
I shall handle these two points distinctly in their order,
beginning with the first, namely,
Doct. 1. That the trial of Christ for his life, was managed
most maliciously and illegally against him, by his unrighteous
judges.
Reader, here thou mayest see the Judge of all the world
standing himself to be judged; he that shall judge the world in
righteousness, judged most unrighteously; he that shall one day come
to the throne of judgement, attended with thousands, and ten
thousands of angels and saints, standing as a prisoner at man's bar,
and there denied the common right which a thief or murderer might
claim, and is commonly given them.
To manifest the illegality of Christ's trial, let the following
particulars be heedfully weighed.
1. That he was inhumanely abused, both in words and actions,
before the court met, or any examination was taken of the fact: for
as soon as they had taken him, they forthwith bound him, and led him
away to the High-priest's house, Luke 22: 54. And there they that
held him, mocked him, smote him, blind-folded him, struck him on the
face, and bid him prophesy who smote him; and many other things
blasphemously spake they against him, ver. 63, 64, 65. How illegal
and barbarous a thing was this? When they were but binding Paul with
thongs, he thought himself abused contrary to law, and asked the
centurion that stood by, "Is it lawful fat for you to scourge a man
that is a Roman, and uncondemned?" q. d. Is this legal! What, punish
a man first, and judge him afterwards! But Christ was not only
bound, but horribly abused by them all that night, dealing with him
as the lords of the Philistine did with Samson, to whom it was sport
to abuse him. No rest had Jesus that night; no more sleep for him
now in this world: O it was a sad night to him: and this under
Caiaphas's own roof.
2. As he was inhumanely abused before he was tried, so he was
examined and judged by a court that had no authority to try him.
Luke 22: 66. "As soon as it was day, the elders of the people, and
the chief priests, and the scribes came together and led him into
their council." This was the ecclesiastical court, the great
Sanhedrin, which, according to its first constitution, should
consist of seventy grave, honourable, and learned men; to whom were
to be referred all doubtful matters, too hard for inferior courts to
decide. And these were to judge impartially and uprightly for God,
as men in whom was the Spirit of God, according to God's counsel to
Moses, Numbers 11: 16, &c. In this court the righteous and innocent
might expect relief and protection. And that is conceived to be the
meaning of Christ's words, Luke 13: 33 "It cannot be that a prophet
perish out of Jerusalem;" that is, there righteousness and innocence
may expect protection. But now, contrary to the first constitution,
it consisted at a pack of malicious Scribes and Pharisees, men full
of revenge, malice, and all unrighteousness: and over these Caiaphas
(a head fit for such a body) at this time presided. And though there
was still some face of a court among them, yet their power was so
abridged by the Romans, that they could not hear and determine,
judge and condemn in capital matters, as formerly. For as Josephus
their own historian informs us, Herod in the beginning of his reign
took away this power from them; and that scripture seems to confirm
it, John 18: 31. "It is not lawful for us to put any man to death;"
and therefore they bring him to Pilate's bar. He also understood him
to be a Galilean, and Herod being Tetrarch of Galilee, and at that
time in Jerusalem, he is sent to him, and by him remitted to Pilate.
3. As he was at first heard and judged by a court that had no
authority to judge him; so when he stood at Pilate's bar, he was
accused of perverting the nation, and denying tribute to Caesar,
than which nothing was more notoriously false. For as all his
doctrine was pure and heavenly, and malice itself could not find a
flaw is it; so he was always observant of the laws under which he
lived, and scrupulous of giving the least just offence to the civil
powers. Yea, he not only paid the tribute himself though he might
have pleaded exemption, but charged it upon others as their duty so
to do, Mat. 22: 24. "Give unto Caesar the things that are Caesar's."
And yet with such palpable untruths is Christ charged.
4. Yea, and what is more abominable and unparalleled; to
compass their malicious designs, they industriously labour to suborn
else witnesses to take away his life, not sticking at the grossest
perjury, and manifest injustice, so they might destroy him. So you
read, Mat. 26: 59. "Now the chief priests and elders, and all the
council, sought false witnesses against Jesus to put him to death."
Abominable wickedness! for such men, and so many, to complot to shed
the blood of the innocent, by known and studied perjury! What will
not malice against Christ transport men to?
5. Moreover, the carriage of the court was most insolent and
base towards him during the trial: for whilst he stood before them
as a prisoner, yet uncondemned, sometimes they are angry at him for
his silence! and when he speaks, and that pertinently to the point,
they smite him on the mouth for speaking, and scoff at what he
speaks. "To some of their light, frivolous and ensnaring questions,
he is silent, not for want of an answer, but because he heard
nothing worthy of one." And to fulfil what the prophet Isaiah had
long before predicted of him; "He was oppressed, and he was
afflicted, yet he opened not his mouth: he is brought as a lamb to
the slaughter, and as a sheep before her shearers is dumb, so he
opened not his mouth," Isa. 53: 7. As also to leave us a precedent
when to speak, and when to be silent, when we for his name sake
shall be brought before governors: for such reasons as these he
sometimes answers not a word, and then they are ready to condemn him
for a mute. "Answerest thou nothing? (saith the high-priest) what is
it that these witness against thee?" Mat. 26: 62. "Hearest thou not
how many things they witness against thee?" saith Pilate, Mat. 27:
13.
And when he makes his defence in words of truth and soberness,
they smite him for speaking, John 18: 22. "And when he had thus
spoken, one of the officers which stood by, struck Jesus with the
palm of his hand, saying, answerest thou the high priest so?" And
what had he spoken to exasperate them? Had he spoken impertinently?
Not at all; what he said was but this, when they would have had him
ensnare himself with his own lips: "Jesus answered, I spake openly
in the world, I ever taught in the synagogue, and in the temple,
whither the Jews always resort, and in secret have I said nothing.
Why askest thou me? Ask them that heard me, behold they know what I
said;" q. d. I am not obliged to accuse and ensnare myself, but you
ought to proceed secundum allegata et probata, according to what is
alleged and proved. Did he deserve a blow on his mouth for this? O
who but himself could have so patiently digested such abuses! Under
all this he stands in perfect innocence and patience, making no
other return to that wretch that smote him, but this, "If I have
spoken evil, bear witness of the evil but if well, why smites thou
me?"
6. Lastly, To instance in no more: he is condemned to die by
that very mouth which had once and again professed he found no fault
in him. He had heard all that could be alleged against him, and saw
it was a perfect piece of malice and envy. When they urge Pilate to
proceed to sentence him; "Why, saith he, what evil has he done?"
Mat. 27: 23. Nay, in the preface to the very sentence itself, he
acknowledges him to be a just person, Mat. 27: 24. "When Pilate saw
he could prevail nothing, but that rather a tumult was made, he took
water, and washed his hands before the multitude, and said, I am
innocent of the blood of this just person, see ye to it." Here the
innocence of Christ brake out like the sun wading out of a cloud;
convincing the conscience of his judge that he was just; and yet he
must give sentence on him, for all that, to please the people.
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 judgement,"
Job 32: 9. Here were many great men, many aged men, many politic men
in council; but not one wise or good man among them. In this council
were men of parts and learning, men of great abilities, and by so
much the more pernicious, 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. 2. 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," Mat. 14: 61, 62.
He knew that answer would cost his life, and yet he durst not deny
it. On this account the apostle saith, "he witnessed a good
confession before Pontius Pilate," 1 Tim. 6: 13. Herein Christ has
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
dissemble their profession, when an open confession would infer
danger. But you know what Christ has said, Mat. 10: 33. "Whosoever
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 Zwinglius, "What deaths would I not choose?
What punishment would I not undergo? Yea, into what vault of hell
would I not rather choose 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. 14: 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? 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. 11: 28. This will be
convincing to your enemies, comfortable to yourselves, and
honourable to religion: and as for your innocence, 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 condemned
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. This
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 Eusebius, Pilate killed himself. "He was a man not
very friendly or benevolent to the Jewish nation, but still
suspicious of their rebellions and insurrections; this jealous
humour the priests and scribes observed, and wrought upon it to
compass their design against Christ." Wherefore 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 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 judgement against the Son of God? for
it is evident, by many circumstances 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 19: 8, 12.
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 was not afraid to judge and sentence an
innocent, a known innocent, and one whom thou thyself suspectest at
least to be more than man! But see in this predominance of
self-interest, what man will attempt, and perpetrate, to secure and
accommodate self.
Secondly, Against whom does Pilate give sentence? Against a
malefactor? No, his own mouth once and again acknowledged him
innocent. Against a common prisoner? No, but one whose fame no doubt
had often reached Pilate's ears, even the wonderful things wrought
by him, which none but God could do: one that stood before him as
the picture, or rather as the body, of innocency and meekness. Ye
have condemned and killed the just, and he resisteth you not, Jam.
5: 6. Now was that word made good, Psal. 94: 21. "They gather
themselves together against the soul of the righteous, and condemn
the innocent blood."
Thirdly, But what was the sentence that Pilate gave? We have it
not in the form in which it was delivered: but the sum of it was,
that it should be as they required. Now what did they require? why,
crucify him, crucify him. So that in what formalities soever it was
delivered, this was the substance and effect of it, I adjudge Jesus
of Nazareth to be nailed to the cross, and there to hang till he be
dead. Which sentence against Christ was,
1. A most unjust and unrighteous sentence: the greatest
perversion of judgement and equity that was ever known to the
civilised world, since seats of judicature were first set up. What!
to condemn him before one accusation was proved against him. And if
what they accused him of (that he said he was the Son of God) had
been proved, it had been no crime, for he really was so; and
therefore no blasphemy in him to say he was. Pilate should rather
have come down from his seat of judgement, and adored him, than sat
there to judge him. O it was the highest piece of injustice that
ever our ears heard of!
As it was an unrighteous, so it was a cruel sentence,
delivering up Christ to their wills. This was that misery which
David so earnestly deprecated, Psal. 27: 12. "O deliver me not over
to the will of mine enemies." But Pilate delivers Christ over to the
will of his enemies, men full of enmity, rage, and malice, whose
greatest pleasure it was to glut themselves with his blood, and to
satiate their revengeful hearts with such a spectacle of misery. For
lo, as soon as these wolves had gripped their prey, they were not
satisfied with that cursed, cruel, and ignominious death of the
cross, to which Pilate had adjudged him, but they are resolved he
shall die over and over; they will contrive many deaths in one; now
they saw as a tyrant did once, moriatur, at sentiat se mori; "let
him die, so as he may feel himself to die." To this end they
presently strip him naked; scourge him cruelly; array him in
scarlet, and mock him; crown him with a bush of plaited thorns;
fasten that crown upon his head by a blow with a cane, which set
them deep into his sacred temples; sceptered him with a reed, spat
in his face, stript off his mock-robes again; put the cross upon his
back, and compelled him to bear it. All this, and much more, they
express their cruelty by, as soon as they had him delivered over to
their will. So that this was a cruel sentence.
3. As it was a cruel, so it was a rash and hasty sentence. The
Jews are all in haste; consulting all night, and early up by the
break of day in the morning, to get him to his trial. They spur on
Pilate, with all arguments they can to give sentence. His trial took
up but one morning, and a great part of that was spent in sending
him from Caiaphas to Pilate, and from Pilate to Herod, and then
back; again to Pilate; so that it was a hasty and headlong sentence
that Pilate gave. He did not sift and examine the matter, but
handles it very slightly. The trial of many a mean man has taken up
ten times more debates and time than was spent about Christ. "They
that look but slightly into the cause, easily pronounce and give
sentence." But that which was then done in haste, they have had time
enough to repent for since.
4. As it was a rash and hasty, so it was an extorted, forced
sentence. They squeeze it out of Pilate by mere glamour,
importunity, and suggestions of danger. In courts of judicature,
such arguments should signify but little; not importunity, but
proof, should carry it: but timorous Pilate bends like a willow at
this breath of the people: he had neither such a sense of justice,
nor spirit of courage, as to withstand it.
5. As it was an extorted, so it was a hypocritical sentence,
masking horrid murder under the pretence and formality of law. It
must look like a legal procedure to palliate the business. Loth he
was to condemn him lest innocent blood should glamour in his
conscience; but since he must do it, he will transfer the guilt upon
them, and they take it; "his blood be on us, and on our children for
ever," say they. Pilate calls for water, washes his hands before
them, and tells them, "I am free from the blood of this just
person." But stay; free from his blood, and yet condemn a known
innocent person? Free from his blood, because he washed his hands in
water? No, no, he could never be free, except his soul had been
washed in that blood he shed. O the hypocrisy of Pilate! Such
juggling as this will not serve his turn, when he shall stand as a
prisoner before him who now stood arraigned at his bar.
6. And lastly, As it was hypocritical, so it was an unrevoked
sentence: it admitted not of a reprieve, no, not for a day; nor does
Christ appeal to any other judicature, or once desire the least
delay; but away he is hurried in haste to the execution. Blush, O ye
heavens! and tremble, O earth! at such a sentence as this! Now is
Christ dead in law, now he knows whether he must he carried, and
that presently. His soul and body must feel that, the very sight of
which put him into an agony but the night before.
Fourthly, and lastly, In what manner did Christ receive this
cruel and unrighteous sentence? He received it like himself, with
admirable meekness and patience. He does as it were wrap himself up
in his own innocence, and obedience to his Father's will, and stands
at the bar with invincible patience, and meek submission. He does
not at once desire the judge to defer the sentence, much less fall
down and beg for his life, as other prisoners use to do at such
times. No, but as a sheep he goes to the slaughter, not opening his
mouth. Some apply that expression to Christ, Jam. vs. 6. "Ye have
condemned and killed the Just, and he resisteth you not." From the
time that Pilate gave sentence, till he was nailed to the cross, we
do not read that ever he said any thing, save only to the women that
followed him out of the city to Golgotha: and what he said there,
rather manifesting his pity to them, than any discontent at what was
now come upon him; "Daughters of Jerusalem, (saith he) weep not for
me, but weep for yourselves and for your children," Luke 23: 28, &c.
O the perfect patience and meekness of Christ. The inferences from
hence are.
Inference 1. Do you see what was here done against Christ,
under pretence of law? What cause have we to pray for good laws,
and righteous executioners of them?
O! It is a singular mercy to live under good laws, which
protect the innocent from injury. Laws are hedges about our lives,
liberties, estates, and all the comforts we enjoy in this world.
Times will be evil enough, when iniquity is not discountenanced and
punished by law; but how evil are those times like to prove when
iniquity is established by law! As the Psalmist complains, Psal. 94:
20. "It was the complaint of Pliny to Trojan, that whereas crimes
were wont to be the burden of the age, now laws were so; and that he
feared the commonwealth which was established would be subverted by
laws." It is not likely that virtue will much flourish, when
"judgement springs up as hemlock in the furrows of the field," Hos.
10: 4. How much therefore is it our concernment to pray, that
"judgement may run down as a mighty stream?" Amos 5: 24. "That our
officers may be peace, and our exactors righteousness?" Isa. 60: 17.
It was not therefore without great reason, that the apostle
exhorted, that "supplications, prayers, intercessions, and giving of
thanks be made for all men; for kings, and all that are in
authority, that we may lead a quiet and peaceful life in all
godliness and honesty;" 1 Tim. 2: 1, 2. Great is the interest of the
church of God in them; they are instruments of much good or much
evil.
Inf. 2. Was Christ condemned in a court of judicature? How
evident then is it, that there is a judgement to come after this
life? Surely things will not be always carried as they are in this
world. When you see Jesus condemned, and Barabbas released,
conclude, that a time will come when innocence shall be vindicated,
and wickedness shamed. On this very ground, Solomon concludes, and
very rationally, that God will call over things hereafter at a more
righteous tribunal: "And moreover, I saw under the sun the place of
judgement, that wickedness was there; and the place of
righteousness, that iniquity was there. I said in my heart, God
shall judge the righteous, and the wicked: for there is a time there
for every purpose and for every work," Eccles. 3: 16, 17. Some
indeed, on this ground, have denied the divine providence; but
Solomon draws a quite contrary conclusion, God shall judge: Surely,
he will take the matter into his own hand, he will bring forth the
righteousness of his people as the light, and their just dealing as
the noon-day. It is a mercy, if we be wronged in one court, that we
can appeal to another where we shall be sure to be relieved by a
just impartial Judge. "Be patient therefore, my brethren (saith the
apostle) until the coming of the Lord," James 5: 6, 7, 8.
Inf. 3. Again here you see how conscience may be over-borne and
run down by a fleshly interest. Pilate's conscience bid him beware,
and forbear: His interest bid him act; his fear of Caesar was more
than the fear of God. But O! what a dreadful thing is it for
conscience to be ensnared by the fear of man? Prov. 29: 25. To guard
thy soul, reader, against this mischief, let such considerations as
those be ever with thee.
1. Consider how dear those profits, or pleasures cost, which
are purchased with the loss of inward peace! There is nothing in
this world good enough to recompense such a loss, or balance the
misery of a tormenting conscience. If you violate it, and prostitute
it for a fleshly lust, it will remember the injury you did it many
years after; Gen. 42: 21. Job 13: 26. It will not only retain the
memory of what you did, but it will accuse you for it: Mat. 27: 4.
It will not fear to tell you that plainly, which others dare not
whisper. It will not only accuse, but it will also condemn you for
what you have done. This condemning voice of conscience is a very
terrible voice.
You may see the horror of it in Cain, the vigour of it in
Judas, the doleful effects of it in Spira. It will, from all these
its offices, produce shame, fear, and despair, if God give not
repentance to life. The shame it works will so confound you, that
you will not be able to look up; Job 31: 14. Psal. 1: 5. The fear it
works will make you wish for a hole in the rock to hide you; Isa. 2:
9, 10, 15, 19. And its despair is a death pang. The cutting off of
hope, is the greatest cut in the world. O! who can stand under such
a load as this? Prov. 17: 14.
2. Consider the nature of your present actions; they are seed
sown for eternity, and will spring up again in suitable effects,
rewards, and punishments, when you that did them are turned to dust.
Gal. 6: 7. "What a man sows, that shall he reap:" And as sure as the
harvest follows the seed time, so sure shall shame, fear, and
horror, follow sin, Dan. 12: 2. What Zeuxis, the famous limner, said
of his work, may much more truly be said of ours, aeternitati pingo,
I paint for eternity, said he, when one asked him why he was so
curious in his work. Ah! how bitter will those things be in the
account and reckoning, which were pleasant in the acting, and
committing? It is true, our actions, physically considered, are
transient; how soon is a word or action spoken or done, and there is
an end of it? But morally considered, they are permanent, being put
upon God's book of account. O! therefore take heed what you do; so
speaks speak, so act, as they that must give an account.
3. Consider, how by these things men do but prepare for their
own torment in a dying hour. There is bitterness enough in death,
you need not add more gall and wormwood to increase the bitterness
of it. What is the violencing and wounding of conscience now, but
the sticking so many pins or needles in your death bed, against you
come to lie down on it? This makes death bitter indeed. How many
have wished in a dying hour, they had rather lived poor and low all
their days, than to have strained their consciences for the world?
Ah! how is the face and aspect of things altered in such an hour.
No such considerations as these had any place in Pilate's
heart; for if so, he would never have been courted, or scared in
such an act as this.
Inf. 4. Did Christ stand arraigned and condemned at Pilate's
bar? Then the believer shall never be arraigned and condemned at
God's bar. This sentence that Pilate pronounced on Christ gives
evidence that God will never pronounce sentence against such: for
had he intended to have arraigned them, he would never have suffered
Christ, their surety, to be arraigned and condemned for them. Christ
stood at this time before a higher judge than Pilate; he stood at
God's bar as well as his. Pilate did but that which God's own hand
and counsel had before determined to be done, and what God himself,
at the same time, did; though God did it justly and holier, dealing
with Christ as a creditor with a surety; Pilate most wickedly and
basely, dealing with Christ as a corrupt judge, that shed the blood
of a known innocent to pacify the people. But certain it is, that
out of his condemnation flows our justification: and had not
sentence been given against him, it must have been given against us.
O what a melting consideration is this! that out of his agony
comes our victory; out of his condemnation, our justification; out
of his pain, our ease; out of his stripes, our healing: out of his
gall and vinegar, our honey; out of his curse, our blessing; out of
his crown of thorns, our crown of glory; out of his death, our life:
if he could not be released, it was that you might. If Pilate gave
sentence against him, it was that the great God might never give
sentence against you. If he yielded that it should be with Christ as
they required, it was that it might be with our souls as well as we
can desire. And therefore,
Thanks be to God for his unspeakable gift
(continued in file 25...)
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