with cords of a man, with bands of love," Hosea 11:4. A strange thing it was, to see the king bound for the thieves' offence; but such was Christ's love, that he might draw sinful mankind to the love of him again. Lastly, One good lesson we may learn from wicked Judas, "Take him and lead him away safely;-hold him fast." Come, Christians! here is good counsel from a Judas, like another Caiaphas, he prophesies, he knows not what; "take him and lead him away, and hold him fast." It is of necessity, that those who spiritually seek after Christ, should take him by faith, and hold him fast by love: "I will rise now, (saith the spouse) I will seek him whom my soul loveth:"-and anon, " I found him whom my soul loveth, I held him and would not let him go, until I had brought him into my mother's house, into the chambers of her that conceived me," Sol. Songs 3:2,4. We must arise out of the bed of sin, we must seek Christ in the use of ordinances; and there if we find him, we must take him, lay hold on him by the hands of faith, and not let him go, but lead him safely until we have brought him into our mother's house, into the assemblies of his people: or, if you will, until we have brought him into our souls, where he may sup with us, and we with him. 4. For his leading to Annas, John records it, That "they led him away to Annas first, for he was father-in-law to Caiaphas, who was high priest that same year," John 18:13. 1. They led him away, (apegagon) it refers to the place whence they led him; the garden was the terminus a quo, there they apprehended him, and bound him, and thence led him away; but the word (apago) is something more than merely abduco; sometimes it signifies abigo, to drive away, whether by force or fraud: sometimes rapio ad supplicium, ad judicandum, to snatch away either to punish-ment or judgment: it is said, "They drew him away by the hairs of the head, and that they led him in uncouth ways, and through the brook Cedron, in which the ruder soldiers plunged him, and passed upon him all the affronts and rudeness, which an insolent and cruel multitude could think of." So that now again was the fulfilling of the prophecy, “He shall drink of the brook in the way," Psal. 110:7. I dare not deliver these things as certain truths, only this I affirm, that they led him, snatched him, hauled him from the garden back again to Jerusalem, over the brook and valley called Cedron.-2. They led him first to Annas; why thither, is a question, the cognizance of the cause belonged not properly to Annas, but to Caiaphas: all that can be said for Annas, is, that he was the chief of the Sanhedrim, and father-in-law to Caiaphas, and to be high priest the next year following. Use. Oh! when I think of Jesus being led away to Annas first, when I think of him partly going, and partly hauled forward, and forced to hasten his grave pace; when I think of him thrown into, or plunged in the waters of the brook, and so forced to drink of the brook Cedron in the way; when I think of him presented by a deal of soldiers, and rude catchpoles to this mercenary Annas; and withal think that I had an hand as deep as any other in these acts, my heart must either break, or I must proclaim it an heart of flint, and not of flesh: come, Christians, let us lay our hands upon our hearts, and cry, "Oh, my pride! and oh, my covetousness! and oh, my malice and revenge! oh, my unbelief! and oh, my unthankfulness! and oh, my uncharitableness to the needy members of Christ Jesus! why, these were the rout, these were they that led, and dragged, and drew Jesus (as it were) by the hair of his head; these were they that took hold *Ecce trahebatur passis Priamidia virgo crinibus. Virg. Æneid. 1. of the chains, and pulled him forwards, and showed him in triumph to this bloody Annas; nay, these were the Judas, Jews, Annas, and all: Oh! that ever I should lodge within me such an heart, that should lodge in it such sins, such betrayers, such murderers of Jesus Christ. But I must remember myself, "Watchman what of the night? Watchman what of the night?" Isa. 21:11,12. "If ye will inquire, inquire ye, return, come," Matth. 14:25. We may now suppose it about the third hour, or the last watch: in the gospel it is called the fourth watch of the night, Exod. 14:24. Elsewhere it is called "the morning watch," Psal. 130:6. which continued till the morning. And of the acts done in this interval of time, we are next to treat. SECT. VII. Of Christ's Examination and Condemnation, with their Appendices. Now it was, that they led him from Annas to Caiaphas; and presently a council of high priests, scribes and elders; these were the greatest, gravest, learnedest, wisest men amongst them, and they all conspire to judge him, who is the greatest judge both of quick and dead. In their proceedings we may observe, 1. The captious examination of the high priest. 2. The sacrilegious smiting of one of the servants. 3. The impious accusations of the witnesses. 4. The sentence of the judg. es. 5. The perfidious denial of perjured Peter. 6. The shameful delusion and abuses of the base attendants. 1. For the captious examination of the high priest, "The high priest then asked Jesus of his disciples, and of his doctrine," John 16:19. 1. Of his disciples; what the questions were, it is not expressed, but probably they might be such as these, "How many disciples he had? And where they were? And what was become of them? Why he should take upon him to be better guarded than others of greater place and calling? Whether it did not savor of sedition and disturbance of the state, to lead about such a crew of disciples and followers after him? And what was the reason of their flight, whether it were not a token of their guiltiness of some disorder, or of riotous practices?" It is not for me to speak how many queries the high priest might make to tempt Jesus, but certainly he was sifted to the bran, examined to the full, of all such circumstances as either might trap Christ, or in the least degree, advance and help forward his condemnation: to this question concerning his disciples, our Saviour answered nothing; alas he knew the frailty of his followers, he might have said, "For my disciples, you see one hath betrayed me, and another will anon forswear me, he stays but for the crowing of the cock, and then you shall hear him curse and swear that he never knew me: and for all the rest, a panic fear hath seized upon their hearts, and they are fled, and have left me alone to tread the wine-press." Ah, no, he will not speak evil of the teachers of his people; it was grief to him, and added to his sufferings, that all had forsaken him: once before this, " many of his disciples went back, and walked no more with him," which occasioned Jesus to say to the twelve," Will ye also go away?" Why, no, said Peter then, “ Lord, whither shall we go, thou hast the words of eternal life; and we believe, and are sure, that thou art that Christ, the Son of the living God," John 6: 67,68,69. Oh, Peter! What a strong faith was that? "We believe, and we are sure;" but how is it now that ye have no faith? Or why are ye so fearful, O ye of little faith? I believe this sat upon the heart of Christ, and yet he would not accuse them who now stood in their places, and was accused for them, and for us all; and therefore to that question of his disciples, he answered nothing. 2. He asked him of his doctrine; what his questions were of that, are not set down neither, but probably they may be such as these, "Who was his master or instructer in that new doctrine, he had lately broached? Why he did seek to innovate and alter their long practised and accustomed rites? And what ground had he to bring in his own devices in their steads? As baptism for circumcision, the Lord's supper for the passover, himself and his apostles for the high priests and Levites, when neither he, nor most of them were of that tribe? Why he was so bold and saucy, (being but three and thirty years of age) to declaim so bitterly and satirically against the Pharisees and Sadducees, and Scribes, and priests, and elders of the people;" Much of this stuff he might bring out in bis interrogatories, that so, by his questioning him in many things, he might trap him in something to his confusion and destruction.-And to this question our Saviour answers, but, Oh, how wisely! "I spake openly to the world, (said he) I ever taught in the synagogue, and in the temple, whither the Jews always resorted; and in secret have I said nothing, Why askest thou me? ask them which heard me, what I said unto them, behold they know what I said unto them," John 18:20,21. q. d. I appeal to the testimony of the very enemies themselves: thou suspectest me, to be a seditious person, and one that plots mischief against the state in secret: I tell the truth, “ I speak nothing in secret;" i. e. nothing in the least manner tending to sedition; my doctrine I brought with me from the bosom of my Father, it is the everlasting gospel, and not of yesterday; and it contains nothing in it of sedition, faction, rebellion, treason; ask these mine enemies, these who have apprehended and bound me, and brought me hither: They know what I said, let them speak, if they can, wherein I have transgressed the law. 2. For the stroke given Christ by that base servant: "one of the offi cers who stood by, struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?” John 18:22. that holy face which was designed to be the object of heaven, in the beholding of which, much of the celestial glory doth consist; that face which the angels stare upon with wonder, like infants at a bright sun beam, was now smitten by a base var. let in the presence of a judge; and howsoever the assembly was full, yet not one amongst them all reproved the act, or spake a word for Christ; nay, in this the injury was heightened, because the blow was said to be given by *Malchus, an Idumean slave; it was he whose ear was cut off by Peter, and cured by Christ; and thus he requites him for his miracle. Amongst all the sufferings of Christ, one would think this were but little, and yet when I look into the scriptures, I find it much; thus Jeremy, “He giveth his cheeks to him that smiteth him, he is filled full with reproach;" Lam. 3:30. Thus Micah speaking of Christ, "They shall smite the judge of Israel with a rod upon the cheek," Micah 5:1. There was in it a world of shame; the apostle lays it down as a sign of suffering and reproach, 2 Cor. 11:20. "If a man smite you on the face," nothing more disgraceful, t (saith Chrysostom) than to be smitten on the cheek; the diverse reading of the word speaks it out farther, "He struck him with a rod, or, he struck him with the palm of his hand, (edoke rapisma) the *Chris. Hom. 82. in Joh. + Chris. Hom. 82. in Joh. (Rapis) & virgam & crepidam significat. Lei. crit. Saer. word (rapisma) say some, refers to his striking with a rod, or club, or shoe, or pantoflle; or, as others, it refers to his striking with the palm of his hands: of the two, the palm of the hand is judged more disgraceful than either rod or shoe; and therefore in the text we translate it, "With the palm of the hand he struck at Jesus," (i. e.) with the open hand, with his hand stretched out. *The ancients commenting on this cuff; "Let the heavens be afraid, (saith one) and let the earth tremble at Christ's patience, and this servant's impudence. †o ye angels, how were ye silent? How could you contain your hands, when you saw his hand striking at God? If we consider him, (saith another) who took the blow, was not he that struck him worthy to be consumed of fire, or to be swallowed up of earth, or to be given up to Satan; and thrown down to hell?" If a subject should but lift up his hand against the son of an earthly sovereign, would he not be accounted worthy of punishment; How much more in this case, when the hand is lifted up against the King of kings, and Lord of lords, whom not only men, but the cherubims and seraphims, and all the celestial powers above, adore and worship? Bernard tells us, "That his hand that struck Christ was armed with an iron glove; §and Vincentius affirms, That by the blow Christ was felled to the earth; and Lodovicus adds, "That blood gushed out of his mouth; and that the impression of the varlet's fingers remained on Christ's cheek, with a tumor and wan color." I need say no more of this, only one word in reference to ourselves. Use. Come, look upon this lively and lovely picture of patience; he was struck on the face, but he was never moved in his heart; notwithstanding the abuse, he showed all mildness and gentleness towards his enemies; O what art thou that canst not brook a word, that canst not bear a distasteful speech, that canst not put up the least and smallest offence, without thy wrath and fury? O proud man! O impudent wretch! How art thou so suddenly moved at the least indignity, when thou seest thy Saviour quietly suffer great affronts? Come learn of Christ, if ever we mean to have a share and interest in his sufferings, let us conform to him in meekness and patience, in gentleness and lowliness of mind; and so we shall find rest unto our souls. 3. For the accusation of the witnesses; he is falsely accused, and charged with the things that he never knew; in his accusation, I observe these things. 1. That they sought false witnesses, for true witnesses they could have none: "Now the chief priests, and all the council sought false witnesses against Jesus, to put him to death," Matth. 26:59. They were resolved in a former council, that he should not live but die: and now palliating their design with a scheme of a tribunal, they seek out for witnesses; O wonder! who ever heard that judges went about to inquire for false witnesses, and suborned them to come in against the prisoner at the bar? 2. "Though many false witnesses came in to testify against him, yet they found none," verse 60. because "their witnesses did not agree together," Mark 14:56. O the injustice of men in bringing about the decrees of God! the judges seek out for witnesses, the witnesses are to seek out for proof, those proofs were to seek for unity and consent; and nothing was ready for their purpose. 3. At last after many attempts, came two false witnesses, and said, "This fellow said, I am able to destroy the tem *(Kolaphos) pugno, (rapis) pami. Idem Chrys. Hom. 18. in Joh. C. 18. Vinc. Serm. de pass. ple of God, and to build it in three days," verse 61. They accuse him for a figurative speech, a trope which they could not understand, which if he had affected according to the letter, it had been so far from a fault, that it would have been an argument of his power, but observe their false report of the words he had spoken, for he said not, "I am able to destroy this temple of God, and to build it up in three days:" but, "destroy ye this temple, and in three days will I raise it up," John 2:19. The alle gation differs from the truth in these particulars, 1. "I am able to destroy, say they: ay, but, "destroy ye," saith Christ. 2. "I am able to destroy this temple of God," say they; ay, but "destroy ye this temple," saith Christ, simply this temple, without addition. 3. I am able to destroy this temple of God, and to build it in three days," say they; ay, but, "destroy ye this temple, and in three days I will raise it up," said Christ: he spoke not of building an external temple, but of raising up his own body, which he knew they would destroy. These were the accusations of the false witnesses, to all which Jesus answered nothing; he despised their accusations, as not worth an answer; and this vexed more-But, 4. Another accusation is brought in; Caiaphas had a reserve, which he knew should do the business in that assembly, he adjured him by God, to tell him if he were the Christ, "I adjure thee by the living God, that thou tell us whether thou be the Christ the Son of God;" Matth. 26:63. The holy Jesus being adjured by so sacred a name, would not now refuse an answer, but he confessed himself to be "the Christ the Son of the living God:" and this the high priest was pleased (as the design was laid) to call blasphemy; and in token thereof, he rends his clothes, prophetically signifying, that the priesthood should be rent from himself. Use. We are taught in all this quietly to suffer wrong. "If my adversary should write a book against me, surely I would take it upon my shoulder (saith Job) and bind it as a crown to me," Job 31:35,36. It is impossible, if we are Christ's servants, to live in this world without false accusations; come let us take heart, and in some cases say not a word; since he that was most innocent, was most silent, why should we be too forward in our excuses? I know there is a time to speak, as a time for silence; if it may tend to God's honor, and to the spreading of God's truth, and that right circumstances do concur, it is then time to open our mouths, though we let in death. So did our blessed Saviour; O let us learn of him, and follow his steps. 4. For the doom or sentence of these judges, Caiaphas prejudging all the Sanhedrim, in declaring Jesus to have spoken blasphemy, and the fact to be notorious, he then asked their votes; "What think ye? and they answered and said, "He is guilty of death," Matth. 26:66. They durst not deny what Caiaphas had said, they knew his faction was very potent, and his malice great, and his heart was set upon the business; and therefore they all conspire, and say, as he would have them, "He is guilty of death." Oh! here is Jesus' sentence, which should have been mine, "He is guil ty of death." But this sentence was but like strong dispositions to an enraged fever; they had no power at that time, to inflict death, or such a death as that of the cross, they only declared him apt, and worthy and guilty of death. ས "In the multitude of counsellors there is safety," said Solomon, Prov. 11:14. But we must take this in, "if it be of good men, and to good purpose;" for otherwise the meetings and assemblies and councils of the wicked are dangerous and deadly: "The kings of the earth set themselves, and the rulers take counsel together against the Lord, and against his |