Matthew 27

WHen the morning was come, all the chief priests and elders of the people, took councel against Jesus, to put him to death.

And when they had bound him, they led him away, and delivered him to Pontius Pilate the governour. Mark Ch. 15.1. says. And straightway in the Morning, the Chief Priests held a Consultation with the Elders and Scribes, and the whole Councel, and bound Iesus, and carried him away, and delivered him to Pilate, Luke says, Ch. 23.1. And the whole multitude of them arose, and led hhm to Pilate, Iohn, Ch. 18.28. says, Then led they Iesus from Caiphas, unto the Hall of Iudgment, and it was early, and they themselves went ot into the Iudgment Hall, lest they should be defiled, but that they might eat the Passover. If any ask why, having condemned Christ, they did not put him to Death. Iohn tells us, v. 31. It was not Lawful for them, to put any one to Death. They had already out of their Malice to Christ broken several of their own Canons, or Rules observed in ordinary Capital Causes, Sitting in the Night-time, and upon a Festival day. They must have notoriously broken another, if they had themselves on that day put him to Death. It should seem by their stoning Stephen, Acts 7.59. They had a Power in some Cases to put Persons to Death, but Christ was to be Crucified, and as to that kind of Death they had no Power, see Ioh. 18.32. Besides that we must consider it was the Passover-day, and Stoning any Man to Death, required a Concourse of People to throw Stones, and they were afraid of Tumults. The Roman Governour had the Militia in his Power, and could better prevent, and suppress Tumults than they could do: Finally, Christ was by his Death to give Testimony to his Kingly Office; and the Iews, as we shall hear, had this to Charge him with, That he made himself a King, this was a Civil Cause, and to be adjudged by Pilate the Roman Governour amongst them. In the Morning therefore, Consulting how to put Christ to Death, they delivered him to Pontius Pilate, having first bound him, (for tho he was bound upon his first Apprehension, yet it is probable, that they had loosed him, when he came in the Hall of the High Priest, and now bind him a second time, when they carried him before Pilate) Iohn tells us, that they would not themselves go into the Iudgment Hall, lest they should be defiled, but that they might eat the Passover, which Words have in them a Difficulty, and also give us an Account, of a most inaccountable Superstition. For the Passover, they had eaten it the Night before. But we must know, that not the Paschal Lamb only, but all the Sacrifices offered any of the seven days, were also called the Passover, Deut. 16.1.2. &c. It was now the First day of unleavened Bread, but there were to be Offerings this day, of which they were to Eat, which in a large Sense are called the Passover. But how inaccountable was the Superstition of these Hypocrites. They made no Conscience, when they had eaten the Paschal Lamb in the Evening, to spend the whole Night in consulting how to shed innocent Blood, and condemning of Christ, but they pretend now Conscience, that they will not go into a Pagans house in the Morning, for that was the Defilement they feared, having nothing to do to sit in Judgment with him.

Then Judas who had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests, and elders.

Saying, I have sinned in that I have betrayed the innocent blood; and they said, What is that to us? see thou to that.

And he cast down the pieces of silver in the temple, and departed and went and hanged himself. Matthew (who alone reports this piece of History) interrupteth his Relation of our Saviours Tryal before Pilate, with an Account of Iudas his end. We must not interpret Then, strictly, so as to think Iudas did thi at the time, when Christ was carried before Pilate, but some short time after; for they went immediately from the High Priests Hall, to the Iudgment Hall, and staid there until Christ was condemned by Pilate, before they returned to come into the Temple. But possibly it was that day, after Pilate had condemned him, or within some short time after, that Iudas (as it is said) Repented himself. That is, began to be terrifyed in his Conscience, for what he had done. The Consciences of the worst of Men, will not always digest Mire and Dirt, but sometimes throw it up, yea tho it has first incurably poisoned them, sin is sweet in the Mouth, but bitter in the Belly. All Repentance is not saving. Nor does all Confession of sin obtain Remission. Iudas here repents, and Confesseth he had Sinned, and his particular sin, in betraying an innocent Person; yet he findeth no Mercy, he has not an Heart beg Forgiveness, nor to apply himself to Christ for Remedy. But the Answer of the chief Priests and Elders, is very remarkable. What is that to us, look thou to that? Wretched Iudas! He had been the Servant of these wicked Mens Lusts, and for a poor Wages served them, in the highest Act of Villany. He falls into a distress of Conscience for what he had done. What miserable Comforters do they prove? Tempters never make good Comforters. Those who are the Devils Instruments, to Command here, Entice, or allure Men to sin, will afford them no relief when they come to be troubled, for what they have done: Nor will it now satisfie the Conscience of Iudas, to remember that he had a Warrant for apprehending Christ, and acted Ministerially. The Priests will not take the Money, he throws it down in the Temple, and goes and hangs himself. How great is the Power of Conscience, smiting for the Guilt of sin? Iudas could have no hope of a better Life, so as all his Happiness lay in the time of this present Life. Yet, he is not able to allow himself that. The Devil that entred into his Heart, to Tempt him, now entreth again to persuade him, to put an end to his Misery in this Life, by hastning himself to an Eternal Misery. Let all Apostates turning Persecutors of innocent Persons, read this, and Tremble. There is a Difficulty of reconciling this Text, to that of Luke, Acts 1.18. where it is said of him, That he falling Head-long burst asunder in the midst, and all his Bowels gushed out. That which is usually said, is, that he fell from the place where he hanged himself, and with the fall burst himself: I know there are some others, who think that the Word, need not be translated, he hanged himself; but he was Suffocated or Strangled. Some think the Devil strangled him, and threw him down a Precipice. Others, that he was Suffocated by some Disease, which caused a Rupture of his Body. Others think (as we translate it) that he hanged himself, and Swelling his Body brake, and his Bowels gushed out: Concerning the manner of his Death, we can determine nothing, but that he was Strangled, and his Bowels gushed out, both these the Scripture asserts, but how it was, we cannot certainly tell.

And the chief priests took the silver pieces and said, It is not lawful for to put them into the treasury, because it is the price of blood. God, Deut. 23.18. had forbidden to bring the Price of a Whore, or a Dog, into the Temple, This, they had interpreted of all filthy Gain: Upon which they thus determine, that it was not Lawful for them, to put the Money they had given Iudas, for so sordid a Service as that, of betraying his Master, into the Chest, or place which they had, where they kept the Monies given for the Repairs of the Temple; and in this they were right enough, perhaps, but in this they showed themselves stupidly blind Hypocrites, that they saw not it was much less Lawful for them, who had hired him to this sordid Action, to be imployed in the Service of the Temple, for Isa. 52.11. those that bear the Vessels of the Lord, ought to be Holy. Thus to justifie our Saviours words, they strain at a Gnat, and swallow a Camel.

And they took councel, and bought with them the potters field, to bury strangers in.

Wherefore that field was called The field of blood to this day.

Then was fulfilled, that which was spoken by Jeremiah the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value.

And gave them for the potters field, as the Lord appointed me. They at last resolve what to do with the Money, which was no great Sum (for as we Noted before, it exceeded not three pounds and fifteen Shillings) they would not turn it to their own private use, for (probably) it was before taken out of the Treasury, neither would they again return it into the Treasury, because it had been made use of as the Hire of Blood. They therefore agree to buy with it a piece of Ground, ordinarily known by the Name of the Potters Field, probably because some Potter had Digged Earth, and thrown the wast of his Pot-kilnes there, so as it was of no great value. This Field the Vulgar upon this purchase of it by the Priests, called many Years after. The Field of the Blood. Then was fulfilled that which was spoken by Jeremy the Prophet. The Evangelists use this Term fulfilled, as I have before Noted, in very different Senses. 1. Sometimes to express the Accomplishment of a Prophesy. 2. Sometimes to express the fulfilling of a Type or answering it by the Antitype. 3. Sometimes to express an Allusion to some other Scripture, mentioning some matter of Fact, of a like Nature. For the Text here quoted, we have no such Text in the Writing of the Prophet Ieremy, which are upon sacred Record. Ieremy indeed did buy a Field by order from God, Chap. 32.9. to declare his Faith in Gods promises, for the return of the Jews out of Captivity, but he bought it of his Uncle Hananeel, and for seventeen pieces of Silver, and that he was a Potter, or that the Field was called by that Name, we do not Read. The nearest place in the Prop ets to this Text is Zechar. 11.12, 13. And I said unto them, if you think good, give me my price, so they weighed for my p ice thirty pieces of Silver, and the Lord said unto me, cast it unto the Potters, a goodly price, that I was prized at of t em. And I took the thirty pieces of Silver, and I cast t em to the Potter in the House of the Lord. It is a very hard Text as it lies in the Prophet to give a just account of. The P ophet was one of them who Prophesied after the Captivity of Babylon, yet v. 6. he plainly Prophesieth after Gods Destruction of the Jews and of Ierusalem. Which Destruction being (after that of the Caldeans) to what it should refer, but to the last Destruction of the Jews by the Romans, I cannot understand. v. 7. he says, I will feed the Flock of he Slaughter, that is, the Flock designed for the Slaughter, or drawing near to the Slaughter, even you, O poor of the Flock! Christ came in Person to feed the Church of the Jews, but they also abhorred him, so that he abhorred them, and resolved to cast them quite off. v. 8, 9. so he broke first his Staff called Beauty, took away all the Glory and Beauty of that Church. Then as it were in Indignation, he says, If you think good give me my price. What Requital will you give me for my Labour amongst you? So they weighed for my price thirty pieces of Silver. Their selling of Christ to a Traytor for so much, signified their High Contempt of him. And the Lord said, Cast it unto the Potter, a goodly price that I was prized at of them, and I took the thirty pieces of Silver, and cast them to the Potter, in the House of the Lord. The Evangelist indeed does not quote the very Words of the Prophet, but the substance of them. And for my part I think, that the Evangelist here by fulfilling, meaneth the Accomplishment of the Prophesy in Zechariah. For I know not what other Tolerable Sense to make of the Prophesy, if we do not say the prophet spake in the Person of Chri t, foretelling his own coming among t them, their Rejection, and Co tempt of him, and his utter Rejection of them, and Prophesiing as a piece of their Contempt and Rejection of him, their selling him to Iudas for thirty pieces of Silver (a most Contemptible price) and God so ordering it by his Providence, that this Money should again be brought them, and this Potters Field should be bought with it. So as I think, that Text was fulfilled here, more than by Allusion, or as it was Typical to this Act, and that this Act was the very thing which there is prophesied, and here fulfilled. But how Matthew says, This was spoken by Jeremy the Prophet is an harder Knot. It is observable that Zechariah has many things found in Ieremy, and it is not improbable, that the very same thing was Prophesied by Ieremy, tho afterward repeated by Zechariah, and only in the Writings of Zechariah left upon sacred Record. Matthew having now given us an account of the fate of Iudas, returned to our Saviour, carryed (as we heard) before Pilate.

And Jesus stood before the governour, and the governour asked him, saying, Art thou the king of the Jews? And Jesus said unto him Thou sayest. Mark has the same, Ch. 15.2. so has Luke, Ch. 23.3. Iohn relates it more di tinctly, Iohn 18.29. Pilate then went out unto them, and said, What Accusation bring you against this Man? They answered and said, If he were not a Malefactor we would not have delivered him up to thee. Then said Pilate unto them. Take him and Iudge him according to your Law. The Iews therefore said unto him, It is not lawful for us to put any Man to Death. That the saying of Iesus might be fu filled, which he spake signifying what Death he should Dye. The other Evangelists seem to have given us the Story of this our Saviours first appearance before Pilate, Summarily Iohn seems to have gi en us it more orderly, and particularly, It is the course of all Judicaturs to require the Accusers to speake fir t. Pilate therefore asketh what Accusation they had brought against him? Their Answer was very Malapert. If he had not een a Malefactor, &c. what was this to the purpose? Suppo e him never so great a Malefactor? Mu t it not appear he is so before a Judge Condemns him? These Accusers (as it seemeth) were of the same mind that the Papists are, that the Civil Magistrate, is to be Executioner to the Church, and when the Ecclesiastical power has Condemned a Man for Heresy or Blasphemy, the Civil Magistrate has nothing to do, but without his own hearing the Cause to put the Person to Death. But they met with a more equal Judge, tho he were an Heathen. Say ye so, says he, Take him then, and Iudge him according to our Law. This he either speaks as deriding them, and scorning what they would have put him upon: or else not thinking he had deserved any thing worthy of Death, knowing they might without him Scourge him, or inflict some lighter punishments. They reply It is not lawful for us to put any Man to Death. It is very Questionable in what Sense they spake this. Those that affirm that the Power of Judging, and determining in Capital Causes, was be ore this time taken from the Jews, must affirm that Stephen was put to Death in a Popular Tumult, for he was after this Stone to Deat by the Jews, Acts 7.59. which is not probable, con idering what we Read of him, Ch. 6.13.15. called before the Counci and Witnesses used against him, and have no Record of any notice the Civil Magistrate took of the Fact as a Disorder. I therefore rather think their meaning was, This is with us a Feast-Day, on which it is not lawful for us to put any to Death without thy Consent. Or, it is not lawful for us to put any to Death, for any Civil Cause, for saying, he is our King, for it is manifest by the Question which Pilate first put to him, upon his second coming into the H ll, mentioned Iohn 18.33. in which all the other three Evangelists agree, that they had charged him with saying, that he was the King of the Iews, to which all that he replyed, which is Recorded by Matthew, Mark and Luke, is Thou sayest it. I am not bound to accuse my self, who Witnesses this against me? But Iohn says That our Saviour said, sayest thou this thing of thy self, or did others tell it thee of me? Pilate answered, Am I a Iew? thy own Nation, and the Chief Priests have delivered thee to me. What hast thou done? Iesus answered, and said. My Kingdom is not of this World, if my Kingdom were of this World, then would my Servants Fight, that I should not be delivered to the Iews, but now is not my Kingdom from hence. Our Saviour by this Answer to Pilates Question, seems to vindicate his Right not to be Condemned without Witness, which if others had told Pilate this, they were bound to have produced. Pilate tells him, He had it not of himself, he was no Iew, but they were those of his own Nation, who had delivered him to him, and therefore asketh him what he had done. Then our Saviour openeth himself, not denying that he was the King of the Iews, but telling him he was no King of this World, his Kingdom was a Spiritual Kingdom, and he might know what King he was, by his Retinue, and those who took his part, for if he had laid Claim to any secular Kingdom, he should have had some appearing to take his part, and to Fight for him to deliver him from his Enemies, but he saw he had none. Pilate laying hold of his Words, replys, Art thou a King? Iesus answered, Thou sayest that I am a King, to this end was I Born, and for this Cause came I into the World, that I should bear Witness to the Truth. Every one that is of the Truth, heareth my Voice. Pilate says unto him, What is Truth? Our Saviour still useth Prudence, and keeps himself upon a close Guard. It had been dangerous for him, directly to have owned himself a King. He therefore only tells Pilate, That he said he was a King, and that he came into the World to bear Testimony to the Truth, and further adds, That every one who was of the Truth, did hear his Voice. This poseth Pilate, who had no Notion of that Truth, which Christ spake of, he goes out as it were deriding him, saying, what is Truth? Presently he goeth out to the Jews, v. 38. and tells them, he found in him no fault at all, and offers to release him, but this we shall meet with in our Evangelist by and by, the passages hereto mentioned are only related by Iohn. Excepting only the Question, Art thou the King of the Iews? and our Saviours Answer, Thou sayest it. which is reported by all.

And when he was accused of the chief priests, and elders, he answered nothing.

Then says Pilate unto him: Hearest thou not how many things they witness against thee?

And he answered him to never a word, insomuch that the governour marvelled greatly. Mark says much the same, Ch. 15.3, 4, 5. These things were before Pilate went out to the People, and told them, that he found no fault in him at all: and offered to release Barabbas unto them. Then seemeth to me to follow in order, what we have in Luke, 23. from the 5th. v. to the 17th. in these Words. And they were the more fierce, saying, He stirreth up the People, Teaching from all Iewry beginning from Galilee to this place. The constant charge which we shall observe, was laid upon all the Ministers of the Gospel from Christs time, Tertullus the Roman Advocate, thus charged Paul, &c. when Pilate heard of Galilee, he asked whether the Man were a Galilean. And as soon as he knew that he belonged to Herods Iurisdiction, he sent him to Herod, who himself was also at Jerusalem at that time. After the Death of Herod the great, who dyed soon after our Saviour was Born (as we heard before) The Scepter departed from Judah, there were no more Kings. The Government of Jewry was turned into a Tetrachy, divided into four Provinces, each of which had a Governour, who was called the Tetrarch of that Providence. You have the Division, and the Names of the Tetrarchs, Luke 3.1. where you will find that Herod was Tetrarch of Galilee. Our Saviour being taken within the Jurisdiction of Pilate, it seemeth not to have been necessary for Pilate to have sent him to Herod, but a Complement to satisfy his Curiosity. For (says Luke.) When Herod saw Iesus, he was exceeding glad, for he was desirous to see him of a long Season, because he had heard many things of him, and he hoped to have seen some Miracle done by him. Then he questioned with him in many Words, but he answered him nothing. And the Chief Priests, and Scribes stood, and Vehemently accused him. And Herod with his Men of War, set him at nought, and mocked him, and arrayed him in a Gorgeous Robe, and sent him again to Pilate. And the same Day Pilate and Herod, were made Friends together for before they were at Enmity between themselves. This is now all Historical, and has in it nothing difficult. Christ had spent most of his time in Galilee (which was Herods Tetrarchy) tho Herod had not seen him, yet he had heard much of him, and had the Curiosity to desire to see him, hoping that our Saviour would have wrought some Miracle before him. But he failed in his Expectation. He propounds several Questions to him. Our Saviour being not before a proper Judge, answereth him nothing. So as there was nothing done, only the Chief Priests, and Scribes followed him with Incessant Clamours. Herod and his Guard, Vilify and mock him, put him on a Gorgeous Robe, and send him back to Pilate. All the effect of this was, Herod was pleased with Pilates Complement, and from that Day was reconciled to Pilate, tho there had been a former Enmity betwixt them, only as we shall hear hereafter, Herod Decreeing nothing against Christ, Pilate made some use of it, in his indeavours to have delivered our Saviour.

Now at that feast, the governour was wont to release unto the people a prisoner whom they would.

And they had then a notable prisoner called Barabbas.

Therefore when they were gathered together, Pilate said unto them, whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?

For he knew that for envy they had delivered him. Mark says, Ch. 15. v. 6, 7, 8, 9, 10. Now at that Feast, he released unto them one Prisoner whomsoever they desired. And there was one Named Barabbas, which lay bound with them that had made insurrection with him, who had committed Murder in the Insurrection. And the Multitude crying aloud, begun to desire him to do as he had ever done unto them. But Pilate answered them, saying, will ye that I release unto you the King of the Iews? (for he knew that the Chief Priests had delivered him for Envy) but the Chief Priests moved the People, that he should rather release Barabbas unto them. Luke has this passage of the History more fully, Ch. 23.13, 14, 15, 16, 17, 18. And Pilate when he had called together, the Chief Priests, the Rulers, and the People, said unto them, you have brought this Man unto me, as one that perverteth the People, and behold I having examined him before you, have found no fault in this Man, touching those things whereof you accuse him. No, nor yet Herod, for I sent you to him, and o nothing worthy of Death is done unto him. I will therefore Chastise him, and Release him, for of necessity he must Release one unto them at the Feast. And they cryed out all at once, saying, Away with this Man, and release unto us Barabbas, who for a certain Sedition made in the City, and for Murder, was cast into Prison. Iohn Ch. 18.38, 39, 40. says, that when he went out he told them, he found no fault in him at all. But you have a Custom, that I should Release unto you one at the Passover, will you therefore that I release unto you the King of the Iews. Then cryed they all again, saying, Not this Man, but Barabbas, now Barabbas was a Robber. The History is plain, Pilate discerned upon his before mentioned Examination of Christ, that our Saviour had done nothing amiss, but was only Loaded with the Malice, and Envy of the Chief Priests and Scribes, this made him resolve to do what in him lay to deliver him. He first tells them that they had brought him before him, accused him of many things, but had proved against him nothing Criminal, That he had sent him to Herod, in whose Jurisdiction he had lived, but neither did Herod find any fault in him. Now there was a Custom that ever at the Passover, the Governour released a Prisoner at the request of the People: The People desired he would keep their old Custom in this particular, Pilate propoundeth to them, to release the King of the Iews. The Chief Priests influence the People to declare their Disatisfaction at that, and to Name one Barabbas, a Prisoner who was a Robber, and had been guilty of an Insurrection, and of Murder committed in the Insurrection, accordingly the People cry out. Not this Man but Barabbas. This makes him again to return to the Iudgment Seat.

When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do, with that just man, for I hav suffered many things this day in a dream because of him.

But the chief priests and elders persuaded the multitude, that they should ask Barabbas, and destroy Jesus. Matthew only mentioneth this passage of Pilates Wife, whether it was when Pilate sate upon the Iudgment Seat the second time (the Story of which we have heard) or afterward is uncertain. Nor is it material, she doubtless referreth to some late Dream, which possibly she mig have after her Husband was gone from her, for he was called. Whether this Dream was caused by God for a further Testimony of Christ Innocency, or were merely natural cannot be determined. But still the cry holdeth. Not him, but Barabbas. So much Influence had the Wicked Priests upon the People.

The governour answered, and said unto them them, Whether of the twain, will ye that I release unto you? They said Barabbas.

Pilate says unto them, What shall I do then with Jesus, which is called Chirst? They all say unto him, let him be crucified.

And the governour said, why? what evil has he done. But they cryed out the more, saying, Let him be crucified. Mark has the same, Ch. 15. v. 12, 13, 14. So also, Luk. Ch. 23.20, 21, 22, 23. says Pilate, therefore willing to rease Iesus, spake again to them: But they cryed, saying, Crucifie him, Crucifie him. And he said unto them, the third time, why what Evil has he done? I have found no Cause of Death in him, I will therefore Chastise him and let him go. And they were instant with loud Voyces, requiring that he might be Crucified, and the Voyces of them, and of the Chief Priests prevailed. Iohn, Ch. 19. from v. 1.13. has yet more Circumstances relating to the latter part of this Tryal, which follow. Then Pilate therefore took Iesus, and scourged him. And the Soldiers platted a Crown of Thorns, and put it on his Head, and they put on him a Purple Robe: And said, Hail King of the Iews, and they smote him with their Hands. Pilate therefore went forth again, and said unto them: Behold I bring him forth unto you, that you may know I find no fault in him. Then came Iesus forth, wearing the Crown of Thorns, and the Purple Robe. And Pilate says unto them: Behold the Man! When the Chief Priests therefore, and Officers saw him, they Cryed out, saying, Crucifie him, Crucifie him? Pilate says unto them, Take ye him and Crucifie him, for I find no fault in him. The Iews answered him: We have a Law, and by our Law he ought to dye, because he made himself the Son of God. When Pilate therefore heard that Saying, he was the more afraid. And went again into the Iudgment Hall, and says unto Iesus, whence art thou? But Iesus gave no Answer: Then Pilate says unto him, speakest thou not unto me? Knowest thou not, that I have Power to Crucifie thee, and have Power to release thee? Iesus says, thou could'st have no Power at all against me, except it were given thee from above: Therefore he that has delivered me unto thee, has the greater sin. And from thenceforth Pilate sought to release him, but the Iews Cryed out, saying, If thou lettest this Man go, thou art not Cesars Friend: He that maketh himself a King, speaks against Cesar. I have not given the Reader at one view, what all the Evangelists say, as thinking it scarce possible from them all, to set down the Order, how things passed at this Tryal; but only that I might take notice of what was remarkable in it, related from one or other of them. The reason of our reading so often of Pilats going out, and then again coming on to the Iudgment Seat, seemeth to be, because as we heard before, the Iews would not come into Pilates House, but stood at the Door; and on the other side I conceive, that he could not proceed judicially, but sitting upon the Tribunal, or Seat of Iudgment. So as, tho he could proceed in Judgment within the House, ith the Attendance of his own Servants, Souldiers, and Officers: Yet, when he had any thing to propound to the Iews, he went out; we cannot think, that the Evangelists report all the things the Iews objected against our Saviour, nor all the Questions by Pontius Pilate propounded to him. For the Evangelists tells us, Summarily. That they accused him of many things, and Pilate says, Hearest thou not, how many things they Witness against thee? There was it seems, but one thing that they most insisted upon, that was, his making himself a King, as to which we heard before, how our Lord cleared himself. In the whole Process of this Tryal, these things are remarkable. 1. Our Saviours Silence. 2. Pilates Equity. 3. The Rage and Madness of the Chief Priests, Scribes and People. Our Saviours Silence confirms to us, that piece of the Law of Nature. That no Man is bound to accuse himself. Pilates Equity appears in many things, 1. He would not Condemn him, without a particular hearing of his Cause himself, he would not force him to accuse himself; he accepts our Saviours Vindication of himself, as to the great thing wherewith he was Charged, he twice declares, that he found no fault in him, he studies Expedients, to deliver an innocent Person from their Rage: He sends him to Herod, and obtains his Concurrent Suffrage to his innocency, he offereth to release him according to a Custom, they had at the Passover to deliver one, whomsoever they desired, when this would not do, he caused him to be Scourged, then brings him out to them again, hoping to have moved them to Compassion, by that lighter Punishment of him. The Rage and Madness of the Iews, Principally of the Chief Priests, and Scribes, appeared in their urging, to have had our Saviour Condemned without hearing, their excessive Clamours against him. Their preferring one before him, who was a Robber, a Murderer, one that had made a publick Insurrection; their insisting so much upon the kind of Death, that he should dye. viz. by Crucifying him, tho in that, they did both fulfil the Councel of God, who had determined: That he should be made a Curse for us, and it was written, Cursed is every one that hangeth upon the Tree, Gal. 3.13. and what himself had Prophesied, that he should be delivered to the Gentiles, and they should Mock, and Scourge, and Crucifie him, Mat. 20.17. But that which is most remarkable is: The Providence of God, for the Evidencing of our Saviour's innocency. Pilates Wife calls him a just Man, Pilate, twice tells them, that he found no fault in him. They are able to say nothing, when Pilate asks them. W at Evil he had done! Herod o je ts nothing again t him He is mee ly Condemned, upon the Cl o r an R ge of the Rabble ince sed, and set on by the Pri sts, and P a sees. The Art of these his Adversaries, is also ob ervab e, because it is the same which the E e ies of the Gospel deriving fro th s P ttern, have ever since observe in the Exec tion of their Malice against the Preachers, and faithful Profe sors of the Gospel. They durst ot upon the Doctrine, which our Saviour Preached: Which w s t e tr e C se of their Malice against him, but bring him under a C arge of Treason, and Sedition; as if he had gone about to make him elf a King in opposition to the Roman Emperour: Tho there was not the lea t Pretence for any such thing an if there had, none who considereth that they were a Conquered Peop e, and how Zealous they upon all occasions showed themselves, for their Civil Liberties, can imagine t ey had any great kindness for Cesar. It is very observable, That Malice against Re igion and Godliness, and a D sire of the Extirpation of it, and the Professors of it, is the Predominant Lust in the Hearts of wicked Men. To serve this, they not only deny their own Reason, and Principles of common Justice, but deny themselves likewise, in some other Lusts. And herein they show themselves the true Seed of the Serpent, and the Children of the Devil, whose Works they do; who though he be the Proudest Spirit, yet to destroy a Soul will abate his Pride, t uckle to a poor Witch, and go upon her Errands.

When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.

Then answered all the people, and said, His blood be on us, and on our children.

Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be cru i ied. Mark says Ch. 15. v. 15. So Pilate willing to content the People, released Bara bas unto them, and de ivered Iesus, w en he had Scourged im to be C u ified. Luke, Ch. 23.24. Says, And Pilate gave Sentence, that it should be as they required. And he released unto them him, that for Sedition and M rder, was c st into Prison, whom they had desired, but he delivered Iesus to their Will. Iohn says, Ch. 19. v. 13. en Pilate therefore heard that saying, He brought Iesus, and sate down in the Iudgment Seat, in a place that is called the Pavement, but in the Hebrew Gabbatha, and it was the Preparation of the Passover, and about the sixth our, and he says unto the Iews: Behold your King. But t ey Cryed out, Away with him, Crucifie him. Pilate says unto them. Shall I Crucifie your King? The Chief Priests answered, We have no King but Cesar. Then delivered he him, therefore unto them, to be Crucified.—Here are three Accounts given, of Pilates coming over to the Iews Desire to condemn C rist, contrary to the Conviction of his own Conscience, for he had twice declared, that he found no fault in him. Matthew says, He saw he could not prevail any thing, but rather a Tum t was made. Mark says, he did it to content the People. Iohn says, It was upon the hearing of that, saying, If thou lettest this Man go, thou art not Cesars Friend: W osoever maketh a King, speaketh against Cesar. His fear of being accused to the Emperour Ti erius, as Favouring one, who made himself a King, e pecially, if his opposing the Iews in their de ire of his Death, should have caused a Tumult, was Questionless the great thing that moved him, to give Judgment in this C se contrary to his own Conscience; and this is the meaning of his contenting the People, mentioned by Mark. It is plain by the whole ory, he had no min to gratifie, or gain Favour with them, but considering how jealous and suspicious a Prince Taberius was, it w s Intere t to qu et them, and to give them no occasion of Accu ing him unto the Emperour. He taketh Water and washed his Hands before the multitude. It was the Law of God in Man-slaughter, where he that slew t e Man was not known, the Priests and Elders of the City, that (upon measure) shou d be found nearest to the dead Body, shoul take an H ifer, and bring it to a rough Val ey, and strike off its Head, and wash their Hands over the Head of th beheaded eifer: An say, Our Hands have not shed this Blood, neither have our Eyes seen it, Deut. 21.1, 2, 3 4, 5, 6, 7. Some think, that Pilate living amongst the Iews, had learned this Rite from them; but others think, that it was a Rite used in Protestations of Innocenc amongst other People, as well as the Iews. But it was a great Fondne s in Pilate, to think this excused him, and free'd him from the Guilt of our Saviour's Death. For there was such an inseparable Guilt clove to the Act, as nothing could expiate, but that Blood which he spilt. Those who take upon them the Trust of executing Laws, had need to take heed what they do, for the Law will not excuse them in the Court of Heaven, unless it be found according to the Law of God; what Pilate did, he did but Ministerially The Law condemned, not he, b t if it be understood of the Law of God about Blasphemy, to which the Jews undoubtedly referred. Iohn 18.33.36. it was misapplyed. I it were a Roman Law, Pilate ought to have considered the Equity and Justice of it, and whither the Fact was proved or no, Pilate had twice owned, There was no fault in him. His washing his hands could not purge him of the Murder, whereof he was Guilty in his Condemnation, he did but Protest against what he immediately was about to do. Then answered all the People, and said, His Blood be upon us and our Children. His Blood, that is, the Guilt of his Blood, be upon us, &c. A mo t sad imprecation, the effect of which has been upon that Miserahle People, now more than sixteen hundred years. T en released he Barrabbas to them, and having Scourged Iesus, &c. The Scourging was before this, and so recorded by St. Iohn (for we cannot imagine that he was twice Scourged.) He delivered him to be Cruci yed. Not to the Jews, but to his own Officers, for it was a Civil Crime that he was accused of before Pilate, and Crucifying was a Roman Punishment.

Then the souldiers of the governour, took Jesus into the common hall, and gathered unto him the whole band of souldiers,

And they stripped him, and put on him a scarlet robe.

And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand, and they bowed the knee before him, and mocked him, saying, Hail King of the Jews.

And they spit upon him, and took the reed, and smote him on the head.

And after they had mocked him, they took the robe off from him, and put his own rayment on him, and led him away to crucify him. Mark has the same, Ch. 15.17, 18, 19, 20, only he says, they put upon him a Purple Robe, Iohn seemeth to mention this a little out of order, Chap. 19.1, 2, 3, 4. as done before his Condemnation, for tho some t ink that Matthew and Mark rather mention these things out o their due order, yet the abuses seem more likely to be done to a Person, who was Condemned, and so De d in Law, than while he was upon his Tryal. Writers tell us that none might be Crucifyed before he was Scourged, and that not with Rods (which was the Jewish manner, but with Whips (far more cr e ly) but whether it was before, or after Condemnation we are not certain: He was Condemned upon that Article. That he should say, he was the King of the Iews. To mock him therefore, they set a Crown on his Head, but of Thorns, they put a Scepter into his Hand, but it was of a Reed, they bowed the knee before him, as was wont to Princes. They put on him a Robe or Purple, or Scarlet, both which were used by Princes. In short they put upon him all the Indignities, and marks of Scorn imaginable. When they had thus glutted themselves, they restore his own Garment to him, and lead him away to the place of Execution. Who can Read these things with a believing Heart, and dry Eyes? if he remembers, that our Sins platted the Crown of Thorns set upon our Saviours Head, and made the Whips with which he was Scourged? Our Stomacks (when we read these things) are ready to rise against the Pagan Souldiers, but how little did they do in Comparison of what Christ suffered for our Sins? Who can read these things, and not be fortifyed against Temptations, from suffering if we will own the Gospel, and cause of Christ? Our sufferings will come much short of what Christ has suffered for us.

And as they came out, they found a man of Cyrene Simon by name, him they compelled to bear his cross.

And when they were come to a place called Golgotha, that is to say A place of a skull.

They gave him vinegar to drink, mingled with gall: and when he had tasted thereof, he would not drink. Mark says, Ch. 15.21. And they compelled one Simon a Cyrenian, who passed by coming out of the Country, the Father of Alexander, and Rufus, to bear his Cross. And they bring him unto the place Golgotha, which is, being interpreted the place of a Skull. And they gave him to drink Wine, mingled with Myrrh; but he received it not. Luke is larger in his Account of the passages, betwixt his Condemnation and Crucifixion, Ch. 23.26. to v. 33. And as they led him, they laid hold on one Simon a Cyrenian coming out of the Country, and on him they laid the Cross, that he might bear it after Iesus. And there followed him a great Company of People, and of Women, which also bewailed, and lamented him. But Iesus turning unto them, said, Daughters of Ierusalem, weep not for me, but for your selves, and for your Children: For behold the days are coming, in the which they shall say, Blessed are the Barren, and the Womb that never bare, and the Paps which never gave Suck. Then shall they begin to say to the Mountains fall on us, and to the Hills cover us. For if they do thus, in a Green Tree, what shall be done in the dry? And there were also two other Malefactors led with him e put to Death. Iohn, Ch. 19.17. says no more then, And bearing his Cross, went forth into a place, ca led the place of a Skull, which is called in the Hebrew Golgotha. Matthew and Mark and Luke say, That a Countryman, one Simon a Cyrenian, (compelled to it by the Soldiers) carried the Cross after Christ. Iohn says, that he himself bare it. Both were doubtless true, some say that Christ himself did carry it through the City, and when he was out of the City, this Simon carried it. Others think, that Christ being wearied, Simon took it, but reason will tell us, that the Cross was too heavy a piece of Timber for one to bear, and therefore Simon was compelled to bear the hinder part, therefore Luke says, he bare it after Iesus: The Dispute, whether this Simon was a Native Iew, tho an inhabitant of Cyrene, or a Proselyted, Cyrenian, or as yet a Pagan, and whether this Cyrene was one of the ten Cities, comprehended in the Name Decapolis, is not worth spending any Words about: All the Evangelists agree, that he was Crucified at Golgotha, Luke calls it Calvary, they are both Names of the same Signification. The place of a Skull, the one is the Hebrew term, the other Latine: And they gave him Vinegar to drink, mingled with Gall. Mark says, Wine mingled with Myrrh: There is so great a Cognation between Wine, and Vinegar, that it is no wonder if one Evangelist calls it Vinegar, another Wine, which, if it be acid, is Vinegar. The word translated Gall, signifies all Bitterness; w ether it be caused from Gall, or Myrrh. Some think, th t some good People gave him Wine, and the Soldiers added Myrrh to it. But this is a great incertainty: Certain it is, that it was an ordinary Favour they showed to dying Persons, to give the some Intoxicating Potion, to make them less sensible of their Pain: It is probable, it was something of this Nature; but our Saviour was not afraid to dye, and so had no need of suc an Antidote ag inst the Pain of it, he refused it: We shall ind they afterward gave him something to drink also. Luke tells us, that gre t multitudes followed him to the place of Execution (which is still very ordinary) Lamenting him, to whom our Saviour says, Daughters of Ierusalem, Weep not for me, bu for our selves, and for your Children; and then prophesiet the Miseries that should follow his Death, to that degree, that the Barren should bless themselves; and they all should say to the Mountains fall on us, and to the Hills cover us. He bids the women Weep only for themselves and for their Children: For how much better is it, for Persons of any Tenderness to have no Children, then to have Children, and to see them dashed against the Stones, as was threatned to Babylon, Psal. 137.9. or to Kill them for the Parents Sustenance, as it happened in Ahab's time, or to see them slain before the Parents Faces, as it happened to Zedekiah, when the Enemy took Ierusalem, Ier. 52.10. The People also, he says, should (as it was of old Prophesied of those of Samaria) Hos. 20.8. Cry to the Mountains to cover them, and to the Hills to fall on them: A Proverbial Expression, to signifie their wishing themselves dead and under Ground, or expounded by Isaiah 2.19. And they shall go into the Holes of the Rocks, and into the Caves of the Earth, for Fear of the Lord, and for the Glory of his Majesty, when he shall arise to shake Terribly the Earth. See the like Expressions, Rev. 6.16. & 9.6. In those days, Men shall seek Death, and shall not find it, and shall desire to dye, and Death shall flee from them. For if they do thus to the green Tree, what shall be done to the dry? It is another Proverbial Expression, which may either be understood Impersonally. If they do, that is, if it be thus done to. If God suffers them thus to do to me, who am his Son, what shall be done to you? Who are but as dry Sticks, and so fitter for the Fire. If Iudgment begin at the House of God, where shall the Wicked and ungodly appear? 1 Pet. 4.17.

And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments amongst them, & upon my vesture did they cast lots.

And sitting down, they watched him there:

And set up over his head, his accusation written, THIS IS JESUS THE KING OF THE JEWS. Mark, Ch. 15.24, 25. &c. says, W en they had Crucified him, they parted his Garments, casting Lots upon them, what every one should take, and it was the third hour, and they Crucified him: And the Superscription of his Accusation was written over, The King of the Iews. And with him they Crucified two Thieves, the one on his right Hand, and the other on his left. And the Scripture was fulfilled, which says, And he was numbred with the Transgressors. Luke 23.33. says, And when they came to a place called Calvary, there they Crucified him, and the Malefactors, one on the right Hand, and the other on the left. Then said Iesus, Father forgive them, for they know not what they do. And they parted his Rayment, and cast Lots. Iohn telleth us some further Circumstances, Ioh. 19.18. Where they Crucified him, and two others with him, on either side one, and Iesus in the midst. And Pilate wrote a Title, and put it on the Cross, and the Writing was Iesus of Nazareth, the King of the Jews: This Title then read many of the Jews, for the place where Iesus was Crucified was nigh to the City, and it was written in Hebrew and Greek, and Latine. Then said the Chief Priests of the Jews to Pilate, write not the King of the Jews. Pilate answered, what I have written, I have written. Then the Souldiers, when they had Crucified him, took his Garments, and made four parts, to every Souldier a part, and also his Coat, now the Coat was without Seame woven from the top to the bottom: They said therefore amongst themselves, Let us not rend it, but cast Lots for it, whose it shall be: That the Scripture might be fulfilled, which says, They parted my Rayment amongst them, and for my Vesture did they cast Lots. These things the efore the Souldiers did. And they Crucified him. That is, four Souldiers, as we learn from Iohn's narration of this matter of Fact; it seemeth this business was assigned to four more especially: This Crucifying was a bitter, & shameful kind of Death, not in use amongst the Jews, but among t the Romans, the manner of it is not particularly known to us: But as it is described by Writers, a piece of Wood was erected, which was crossed with a Bar upon the top. The Body of the Person being fastned to the main piece of Wood, his Arms were extended, and nailed to the cross Bar, or piece of Timber, and his hands and Feet were nailed. Mark says, It was about the third hour, which with us was about nine of the Clock: So hasty they were, in destroying this just Person, that betwixt Midnight and nine of the Clock in the Morning, they apprehended him, Tryed, and Condemned him in the Sanhedrim, or at least, in a Court of High Priests, and Elders, and then before Pilate the Roman Governour, and led him to be Crucified, and nailed him to his Cross. The Evangelists tell us, he was crucified in the middle, betwixt two Thieves (of whom we shall read more afterward) several Scriptures of the old Testament, were fulfilled in this Crucifixion of Christ. They pierced my Hands, and my Feet, Psal. 22.16. was fulfilled in his nailing to the Cross. In his being Crucified betwixt two Theeves, was fulfilled that Isaiah 53.12. He was numbered with the Transgressors. That of the Psalmist, Psal. 22.18. They parted my Garments amongst them, and upon my Vesture did they cast Lots, was fulfilled, in the Soldiers parting of our Saviour's Garments (as their Fee) but how could they part them, and yet not rend them? po sibly they parted his other Garments, and only did cast Lots for his Coat, or upper Garment. Or, it may be they valued it, and agreed each Mans share, and then cast Lots for the whol. I see no Ground for their Assertion, who say, that in such Cases they only stripped the Condemned Person of his upper Garment, Iohn's Relation seemeth to oppose it, he says, And also his Coat. Matthew, Mark, and Iohn, all agree in the Inscription, which Pilate drew to be put upon his Cross, signifying the Crime for which he died, only Iohn puts in those words (of Nazareth.) Thus Christ died in the Attestation of his Kingly Office. This Inscription angred the Iews, they sollicit Pilate to alter it, and that it might be, Who said he was the King of the Jews. But Pilate refused, saying, What I have written, I have written. There was nothing more pleasing to Pilate, than this, (as he thought) to deride the Iews, as having such a despicable Person (as he judged him) their King: In the mean time the Counsels of God have their Effect; Christ in his Death, is declared to be the King of the Iews. Luke says, that Christ said, F ther forgive them, for they know not what they do. Whether these Words were spoken, when our Lord was first Nailed to the Cross, or afterward is not much Material. Luke relates them before the Soldiers parting his Garments. Our Saviour by them declares himself a true Pastor, and Shepherd of Souls, teaching his Disciples no more, than he himself did Practice, Cahp 5.44. He had taught his Disciples to pray for them, who despitefully used and Persecuted them. Himself here practiceth it: The Malice of Men ought not to quench in Christians, the Grace of God. Let us now consider the passage that happened, from the time he was nailed to the Cross, until the time of his Expiration, which was more than three entire hours.

And they that passed by, reviled him, wagging their heads.

And saying, Thou that destroyest the temple, and buildest it in three days, save thy self: If thou be the Son of God, come down from the cross,

Likewise also the chief priests mocking him, with the scribes and elders, said,

He saved others, himself he cannot save: If he be the King of srael, let him now come down from the cross, and we will believe him.

He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.

The theeves also which were crucified with him, cast the same in his teeth. Mark relateth this part of the History, with no Material Circumstance differing from Matthew, Ch. 15.29, 30.31, 32. Luke, says, Ch. 23.39, 40. 41, 42, 43. And one of the Malefactors whcih were Hanged, Railed on him, saying, If thou be the Christ, save thy self and us. But the other answering, rebuked him, saying, Doest thou not fear God, seeing thou art in the same Condemnation, and we indeed justly, for we have the due reward of our deeds, but this Man has done nothing amiss. And he said unto Iesus, Lord remember me, when thou comest into thy Kingdom. And Iesus said unto him, Verily, I say unto thee. To day thou shalt be with me in Paradise. Iohn says, Ch. 19.25, 26, 27, 28, 29. Now there stood by the Cross of Iesus his Mother, and his Mothers Sister, Mary the Wife of Cleophas. and Mary Magdalene, when Iesus therefore saw his Mother, and the Disciple standing by whom he loved, says to his Mother, Woman behold thy Son, Then says he o the Disciple, behold thy Mother, and from that time, the Disciple took her to his own home. After this, Iesus knowing that all things were now accomplished, that the Scripture might be fulfilled, sai h, I Thirst. Now there was set a Vess el ful of Vinegar and they filled a Spunge with Vinegar, and put it upon, and put it to his Mouth. W en Iesus therefore had received the Vinegar, he said, It is finished. Matthew, and Mark rel te more particularly, what abuses our Saviour suffered, while he hung dying upo the Cross. 1. From Passengers. 2. From t e P i sts, Scribes and Elders. Nothing is more inhum ne then to mock such as are in the most extream, and utmost Misery, and it is what we seldom hear from the wor t of Men, b t for the Chi f Priests and Elders, the Magistrates and Rulers of the Iews, to be G ilty of such a Barbarous behaviour is am zing. That not the ordinary Pri sts only, but the Chief Priests, That is, either such as had been in the Office of High Priests, or else so e of the mo t Ancient and Grave Men of the Priests, that, not the Hot-he ed Young Men amongst the Iews, but the Elders of Israel, should be so rude, as not only to be ve the selves un ecently, to a Man in the extremest Misery; who they ought to have Pittied, and for whom they ought at this time to have been praying, but also forgetting all Reverence to God, to say, He trusted in God, let him now deli r him, if he will have him. Jeering all Faith, and trusting in Go; and as it were defying Gods Power, and saying with Nebuchadnezzar, Dan. 3.15. W o is that God, that shall deliver you o t f my Hands? This is justly surprizing, and lets us see to w at an heigth of Wickedness the Iews were come, and co firms us in this. That if those who serve the Lord in publick places, especially in Ho y things, be not the best of Men, they are the wo. Having more knowledge of the Will of God t en others, if they have once mastered their Consciences, they become the vile t of Men, and the most Prodig ous Patterns o Atheisme, and all Wickedness. It lets us also see to what a Degree and Covetousness will Debauch Souls, and teach us to fear sinning against our Light, and Convictions. All this was foretold by the Prophet David, Psal. 22. v. 8. and so must be. But the nece sity of the Event, by no means excused the Sin ulne s of the Act, nor made God the Author of these Mens Si s M tthew sait, The Thieves also which were Crucifie with him, cast the same in his Teeth. Luke says, only one of them did so. Some think that at the first, they both reviled him, b t the Heart of one of them was changed, while he hung upon the Cro s, but it is no unusual thing in Scripture, to use the Plural N mber for the Singular, and the Number may be under ood, not so much to refer to the Persons, as their Qualities, they were both Thieves, tho but one of them reviled our S viour. Or what hinders, but that they both might desire Christ to put forth his Po er to deliver them, tho one of them further rivi ed him, by Words which the Evangelists have not set down Luke tells us, that one of these Thieves rebuked his Fellow, and cleared Christs Innocency. Thus God had that Honour from a Thief, which was denyed him by the Chief Priests and Elders. He can of Stones raise up Children to Abraham. He begs of Christ to Remember him when he came into his Kingdom, discovering an Eminent Faith in Christ, he is rewarded, by Christ telling him. To day thou shalt be with me in Paradise. A plain Text to prove that Souls, neitheir Sleep nor Dye with the Body, but immediately pass into their Eternal Mansions. Iohn addeth, that there stood by the Cross of Jesus, his Mother and her Si er, Mary the W fe of Cleopas, and Mary Magdalene, and mentions our Saviours recommending his Mother to the Care of his beloved Disciple, and tells us of Iohns care of her: the other three Evangeli s mention their being there, but standing afar of, which might both be true, they being nearer the Cross at ir t, then removing themselves further of. Iohn further mentioneth the r giving our Saviour (upon his saying I Thirst) Vinegar to Drink. It is very probable, this was but a kindness they d d usually show to Malefactors, dying that kind of Death, when they were so long a time dying, but the Evangelist tells us, that in our Saviours Case, there was a Scripture to be fulfilled, Psal. 69.21. In my Thirst they gave me Vinegar to Drink: whether David there spake in the Person of Christ, or what was at that time p imarily fulfilled in David, was at that time fulfilled in Christ as his Antitype, is not much material for us to know; that the Text related to Christ, and was fulfilled in him, we are assured by the Evangelist. This giving of Christ to Drink, was distinct from that we meet with before, as may appear by the many different Circumstances. That he refused this he received, and said, It is finished. My pa sion is finished, or upon the finishing.

Now from the sixth hour, there was darkness over all the land unto the ninth hour.

And about the ninth hour, Jesus cryed with a loud voice, saying, Eli, Eli, Lamasabachthani, that is to say, My God, my God, why hast thou forsaken me.

Some of them that stood there, when they heard that, said, This man calleth for Elias.

And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink.

The rest said, Let be, let us see whether Elias will come to save him.

Jesus when he had cryed again with a loud voice yielded up the Ghost. Mark has the same, Chap. 15. from v. 33. to v. 38. Luke says, Ch. 23, 44. That it was about the sixth hour, and there was a darkness over all the Earth, unto the ninth Hour. And the Sun was darkned, and the Vail of the Temple was Rent in the midst. And when Iesus had cryed with a loud Voice, he said, Father into thy Hands I commend my Spirit. And having said thus, he gave up the Ghost. Iohn says no more, Ch. 19.30. but that—he bowed his Head, and gave up the Ghost. It is said Iohn 19.14. It was about the sixth Hour, when Pilate brought forth Chirst to the Jews, how then could he be Crucified at the third Hour? and the Darkness begin at the sixth. The different ways the Iews, and the Romans had of counting Hours, make us to be at a loss sometimes, as to Circumstances of time to reconcile some Scriptures. But as to the present difficulty, it is said that the Jews as they divided the Night into four Watches, so they also divided the Day into four parts, each part having his Denomination from the succeeding part, by which Name all the intermediate time was called. Thus when the third Hour (which with us is nine of the Clock) was past, they called all the sixth Hour till past twelve. Thus Pilate Condemned Christ in the beginning of the sixth Hour, and the darkness began at the end of it, that is, after twelve, for dividing the day into Quadrants, the Hours had their Denomination from them. Iohn also says no more, then about the sixth Hour, which is true if it were some small time after. There was darkness over all the Land, till the ninth Hour. That this darkness was caused by the Eclipse of the Sun at that time of the Day is plain enough, but that this was no Eclipse in the ordinary course of Nature is evident, for 1. whereas all Eclipses use to be in the time of the New Moon, this was, when the Moon was at the Full, the fifteenth Day of the Month Nisan: 2. This Eclipse was not seen in one part or in another, but over all the Earth, that was under the same Hemisphear. 3. No Eclipse in a natural Course can last three Hours. So that plainly this was a Miraculous Eclipse, not caused by the Interpo ition of the Moon (as other Eclipses) but by the Mighty and Extraordinary Power of God, which made an Heathen Philosopher at a great distance cry out. Either the Divine being now suffereth, or Sympathizeth with one that suffereth, he is said to have seen this Eclipse in Egypt. And about the ninth Hour, that is, about three of the Clock (as we reckon the Hours) Jesus cryed with a loud Voice, Eli, Eli, or Eloi, Eloi, Lamasabacthani. The Words are Hebrew, tho Mark reports them according to the Syriack Corruption of the Dialect. They are Davids Words, Psal. 22. v. 1. David as a Type of Christ. He that was the Son of David useth Davids Words, po sibly spoken by David in the Person of Christ. Gods forsaking any Person or places, must be understood with reference not to his Essential Presence, for so he filleth all places, and is present with all Persons. But with reference to the Manifestations of his Providence for our good; thus when God witholds his good Providence to us, either with respect to our outward or inward Man, he is said to forsake us. A Total forsaking either of our Bodies, or of our Souls, is not consistent with the being of our outward Man: or the Spiritual being or Life of our inward Man. All forsakings therefore in this Life, are Gradual, and Partial. The forsaking which Christ therefore here complains of, was not the Total withdrawing of Divine favour, and assistance from him (that was impossible) and incompetent with the first Words testifying his relation to God, and assistance in him, but it must be understood with respect to Gods Consolatory Manifestations, and that is testifyed by his other Words, related by Luke. Father into thy Hands I commend my Spirit. Which Words having said, he gave up the Ghost (say Matthew, Mark and Luke) Iohn addeth, That he bowed his Head, and yielded up the Ghost. Words added, to confirm what he elsewhere said. That he laid down his Life, none took it from him. His crying twice at this instant, with a loud Voice argued his Spirits not so spent, but he might have lived a few Minutes longer, but he freely laid down his Life. The People saying, he calls for Elias, when he said Eli, Eli, spake them to be Iews, who to this day dream of an Elias to come, and restore all things. That they no better distinguished betwixt Eli and Elias, must be attributed either to the Corruption of their Dialect, he saying Eloi, Eloi (according to the Syriack Corruption of the Term) or their too great distance from him. Their mocking him upon it, was but Consonant to their former behaviour toward him, while he was upon the Cross. Their giving him the Spunge with Vinegar, and Hysope, we before gave an account of.

And behold the veil of the temple was rent in twain from the top, to the bottom, and the earth did quake, and the rocks rent.

And the graves were opened, and many bodies of saints which slept arose.

And came out of the graves, after his resurrection, and went into the holy city, and appeared unto many. Mark, Ch. 15.38. mentioneth o ly the rending of the Vail. No more does Luke, Ch. 23.45. Iohn mentioneth none of these things. It pleased God to give a Testimony against this Prodigious piece of Wickedness, by Prodigious Signs, both in the Heavens, and on the Earth. In the Heavens, the Sun, as we heard before, suffered an unusual Preter-natural Eclipse which lasted three hours. In the Earth, there was an Earthquake, to that degree, that the Rocks were rent by it. Earthquakes were sometimes no more than Indications of Gods Power, and Majesty; and some think, that by this Earthquak, Christ declared his Divine Power, Psal. 68.8. Ioel 2.10. It is certain, that v. 54. the Centurion concluded from it, this was the Son ofGod. But Earthquakes, were sometimes not only the Indications of the Divine Majesty and Power, but also of his Wr th, Psal. 18.7, 8. Ioel 3.16. Nahum 1.6. And such doubtless was this: To show that the Earth abhorred what these Men had done. Besides these, The Vail of the Temple was rent, three of the Evangelists mention it. It is not much Material, whether this were the outward Vail, or the inward Vail, or Hangings, which parted the most Holy Place from the oth r part of the Temple, tho probably it was the inner Veil. By this rending of the Veil, God testifyed his wrath against the Jews, and that he was leaving his Temple amongst them. The Veil also was a Type of Christs Flesh, Heb. 10.20. the Antitype being Rent, it was reasonable that the Type should also be so. By this also was showed, that the Temple-Service was now at an end, and to continue no longer, and the partition-Wall betwixt Iew and Gentiles was pulled down. For what Matthew speaks, v. 52, 53. of the Graves opening, and the Bodies of the Saints arising, &c. probably it was not till Christs Resurrection, only Matthew puts it in here, reckoning up together all the Prodigious things that happened, for Matthew himself says, v. 53. They came out of their Graves after his Resurrection, and it is not likely that the Graves opened any considerable time before they came out of their Graves. These now were the Prodigies which attended the Death of our Saviour.

Now when the centurion, and they that were with him watching Jesus, saw the earth quake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.

And many women were there beholding afar off, who followed Jesus, from Galilee, ministring unto him.

Amongst which was Mary Magdalen, and Mary the mother of James, and Joses, and the mother of Zebedees chlidren. Mark says, Ch. 15.39, 40, 41. And when the Centurion which stood over against him, saw that he so Cryed out, and gave up the Ghost, he said, Truly this Man was the Son of God. There were also Women looking on afar off, amongst whom was Mary Magdalen, and Mary the Mother of James the less, and of Joses, and Salome; who also when he was in Galilee, followed him, and Ministred unto him, and many other Women, which came up with him to Jerusalem, Luke, Ch. 23, 47, 48, 49. says, Now when the Centurion saw what was done, he Glorified God, saying, Certainly this was a righteous Man. And all the People that came together to that sight, beholding the things which were done, smote their Breasts and returned. And all his A quaintance, and the Women that followed him from Galilee, stood afar off beholding these things. We heard before, v. 36. That the Soldiers sate down and watched Christ. The Centurion here mentioned, was the Captain of this Watch, he seeing the Earthquake, and all the other things that were done (says Matthew) Mark says, When he saw that he so Cryed out, and gave up the Ghost. He Glorified God (says Luke) Matthew and Mark tell us how he said, Truly this Man was the Son of God. Luke says, he said, Certainly this was a righteous Man: he Glorified God by a Confession of the Truth, to the Glory of God, saying, he was a Righteous Man, and such a Righteous Man, as was also the Son of God. It seems very probable, that this Captain living amongst the Iews, had learned from them their Expectation of a Messiah; and speaketh this with reference to that, and acknowledgeth that Christ was he. Luke addeth, That all the People that came to see that sight returned, Smiting their Breasts, being convinced of the great Wickedness committed by their High Priests, and Chief Priests and Elders; and fearing that Vengeance which followed in less than forty Years (And many Women were there) these Women had followed Christ out of Galilee: Two only are named here, Mary Magdalen, who probably had her Name from Magdala a City in Galilee, and Mary the Mother of James and Ioses. Iames the less, says Mark, to distinguish him from Iames the Son of Z bedee, and the Mother of Zebedees Children, these stood afar off, these three Evangelists say. Iohn told us, Ch. 19. v. 25. That two of these were so near the Cross, with the Mother of our Lord, that he spake to them. Here we read nothing of the Mother of our Lord, probably she was gone with Iohn, to whom Christ had commended her, and the rest withdrew, and stood further off from the Cross at this time. Matthew goeth on now, describing the coming of Ioseph of Arimathea, to beg the dead Body of Christ, so does Mark and Luke, Iohn, Ch. 19.31, 32, 33, 34, 35, 36, 37. interposeth something tending to complete the History. The Jews therefore, because it was the Preparation, that the Bodies should not remain upon the Cross, on the Sabbath day, for that Sabbath day was High day, besought Christ that their Legs might be bro, and that they might be taken away. Then came the Soldiers, and brake the Legs of the first, and of the other which was Crucified with him. But when they came to Iesus, and saw that he was dead already, they brake not his Legs But one of the Soldiers with a Spear pierced his side, and forthwith came there out Blood, and Water. And he that saw it bare Record, and his Record is true, and he knoweth that he says true, that you might believe. For these things were done, that the Scriptures should be fulfilled. A Bone of him shall not be broken. And again another Scripture says, They shall look upon him, whom they have pierced. The day upon which he was Crucified, was the fifteenth day of the Month Nisan, upon the Friday, as we call it; this appeareth from this Text, which says, It was the Preparation to the Iewish Sabbath, and that Sabbath the Evangelist says, was an High Day, not because as some think the Jews put off their Passover to that Day, but because it was the second Day of the Feast of unleavened Bread. It is true, Iohn 19.14. it is called the Preparation to the Passover, but we must remember, that all the seven Days of unleavened Bread, were so called, as I before Noted, This Day was indeed the Preparation to the Sabbath in the Paschal Week, for otherwise we must say, that Christ did not Eat the Passover the same Day that the Jews did, which invovles us in many Inextricable difficulties, and could not be if the Paschal Lamb was to be killed by the Priests, for they would not have killed it the Day before. It is therefore most probable, that Iohn 19.14. must be expounded by v. 31. and the Preparation of the Passover, v. 14. was the Preparation to the Sabbath, which falling within the compass of the seven days of unleavened Bread, was a great Day with them, especially being the day following the Eating of the Paschal Lamb. By the Law, Deut. 21.23. The Body of none that was hang'd, was to abide all Night upon the Tree. It was betwixt three and four of the Clock in the Afternoon, before that Christ dyed, they used to set some hours apart for Preparation to the Sabbath, which that Night began as soon as the Sun was set, this therefore makes them to go to Pilate, and desire the Legs of them that suffered might be broken. Pilate grants their request. The Souldiers break the Legs of the two Thieves, but when they came to Christ, they found him dead, and brake not his Legs, but a Souldier with a Spear pierceth his side. The Evangelist takes notice of these minute things (and assureth us he saw them, that we might believe) that he might show us how in every point, the things of old spoken concerning Christ, were fulfilled in him. Chri t was the true Paschal Lamb, as to which the Law was: That a Bone of it should not be broken, Exod. 12.46. Num. 9.12. or else the Evangelist referreth to Psal. 34.20. where it is said of a Righteous Man: He keepeth all his Bones, that not one of them is broken. Our Saviours Side was pierced, and that also is recorded, to let us know the fulfilling of that Scripture, Zech. 12.10. They shall look on him, whom they have pierced.

When the even was come, there came a rich man of Arimathea, named Joseph, who also himself was Jesus his disciple.

He went to Pilate, and beg'd the body of Jesus, Then Pilate commanded the body to be delivered.

And when Joseph had taken the body, he wrapt it in a clean linnen cloth.

And laid it in his own new Tomb, which he had hewed out in the rock, and he rolled a great stone, to the door of the sepulcher, and departed.

And there was Mary Magdalene, and the other Mary, sitting over against the sepulcher Mark has it, Chap. 15. from v. 42. to the end. And now when the even was come, because it was the Preparat on, that is, the Day before the Sabbath. Joseph of Arimathea, an Honourable Councellor, who waited for the Kingd of God, came and went in boldly unto Pilate, and craved the Body of I sus. And Pilate marvelled if he were already dead, and calling unto him the Centurion, he asked him whether he had been any time Dead. And when he knew it of the Centurion, he gave the Body to Joseph. And he bought fine Linnen, and took him down, and wrapt him in the linnen, and laid him in a Sepulcher, which was hewd out of a Rock and rolled a stone to the door of the Supulcher. And Mary Magdalene, and Mary the Mother of Iesus, beheld where he was laid. Luke has it, Ch. 23, 50. &c. thus. And behold there was a Man Named Joseph, a Councellor, and he was a good Man, and a just. The same Man had not consented to the Counsel, and deed of them; he was of Arimathea a City of the Iews, who also himself waited for the Kingdom of God. This Man went unto Pilate, and begged the Body of Iesus. And he took it down, and wrapped it in Linnen, and laid it in a Sepulcher, that was hewn in Stone, wherein never Man before layd. And that Day was the Preparation, and the Sabbath drew on. Iohn reports it with some additions, Ch. 19.38, 39, 40, 41, 42. And after this Joseph of Arimathea, being a Disciple of Iesus, but secretly for fear of the Iews, besought Pilate, that he might take away the Body of Iesus, and Pilate gave him leave, He came therefore and took the Body of Iesus. And there came also Nicodemus (which at the first came to Iesus by Night) and brought a mixture of Myrrh, and Aloes about an hundred pound weight. Then took they the Body of Iesus, and wound it in Linnen Cloths, with the Spices, as the manner of the Iews is to Bury. Now in the place where he was Crucified, there a Garden, and in the Garden, a new Sepulcher, wherein ne er was laid. There laid they Iesus therefore, of the Iews Preparation Day, for the Sepulcher was nigh Hand. All oar (as we see) repeat this Histor one s pp y ng what is wanting in another towards the it. Nor must we think it is for nothing so punctu ly related; much depended upon the Worlds Satisfaction in the Truth, and Certainty of his Death, Burial and Resurrection, they are three great Articles o our Faith.) We have therefore ere p nctually described h s Burial, with all the Circumstances of it. As it is with us, so it seems it was with them. The Bodies of those who dyed as Malefactors were taken to be in power of the Magisrates, to dispose of as they pleased tho they were ord n r ly granted upon Petition to their Friends and Relations. The Per on who begged the Body of our Saviour, is described to us, by his N me Iosep, by his City Arim thea (there it seems e was born or had his Mansion-House, tho he resided in Ierusalem) by his Quality, both his more Exterior Quality, and his more interior Qualification. As for his outward Q ality, Matthew says, he was a Rich Man. Mark says, He was an Hon urab e Counce or. Luke also c lls him a Councel our, but had not consented to the Cou sel and deed of them. That is of them, who had examined and Condemned Christ, whether he was a Member of the Iewish Sanhedrim, or of Pilates Council (tho the be not probab e) or had been a Councellour formerly, but now was not so is hard to determine, but his Quality doubtle s made his Access more free to P late. He went in boldly to him (says Mark) his Q ality in the City, and his Love to Christ, both contributed to this boldness, for his more inward Qualifications. Matthew and Iohn both tell us he was a, one that ha learne of Christ, tho Iohn tells us, it was secretly for fear of the Ie s, Iohn 12.42.Among the C ief Rulers, many believed on him. As b d as that set of Rulers was, which now ruled the Jewish Affairs, (and a worse could not be) Christ had some Disciples among t them (as well as afterward in Neroes Co rt) these for fear of the Jews ca ing them out of the Syna gues, durst not openly own Christ, but secretly loved him. Ioseph and Nicodemus were two of them. And to let us know what the Disciples of Christ are, and should be; this Ioseph is described by Luke to be a good and a ust Man, by Mark to be one who waited for the Kingdom of God. A believer one who believing what Christ had said, both concerning his Kingdom of Grace, and Glory, lived in the Expectation of it. This Man b ggeth of the Governour, the Body f Christ. P ate wondred t at he should be so soon Dead, but inquiring of the Centurion, and hearing that he was Dead he commands that his Body should be delivered unto Ios ph. The manner of the Jews, was neither to have Gardens, nor Bury ng places within the City, but without the Wall; it should appear that this Ioseph, had a Garden place without the City, and near to the Place where Christ was Crucified, and in that Garden, he had Cut out of some great Stone, a Sepulcher for himself (Matthew calls it his own New Tomb, which he had ewed out of the Rock) the other Evangeli s do not call it his own new Tomb, only Luke and Iohn observe it was a Sepulcher, in which none ever before was laid. So as when they found him Risen from the Dead, they could not say it was some other Body, for there was no other Body in the Tomb. But before they laid in the Body, both Matthew and Mark observe, that Ioseph wrapped it in Fine Linnen, and Iohn further addeth, that they Embalmed the Body, to which purpose it was that Nicodem s (that Ruler who came to Jesus by Night, of which we have the Story, Iohn 3. with whom our Saviour had a Discourse about Regeneration) brought the mixture of Myrrh and Al es, of about an hundred pound weight. Iohn adds as it was the manner of the Iews to Bury, not ordinarily, but Persons of greater Note, whose Estates were such, as they could bear such an expence. This was the beginning ofhonour done unto Christ, after that he had passed through his lowest degree of Humiliation. Mary Magdalene, and the other Mary, that is, the Wife of Cleopas, of whom we heard before, stayed to see where he was laid, and took their Seats over against the Sepulcher. Luke says, C. 23.55. The Women also w ch came with him from Gali ee followed af er, and beheld the Sepulcher, and how his ody was laid. And they returned, and prepared the Spices, and Ointment, and rested the Sabbath Day, according to the Commandement. It seems they sate but a little while (as Matthew says) right over against the Sepulcher, but went home, and prepared Spices, and Oin ment to Imbalm him, but would not do it on the Sabbath, which was now beginning, thinking that it would be time enough upon the first Day of the Week Matthew says, that Ios ph Rolled a great Stone to the Door of the Sepulcher, and departed.

Now the next day, that followed the day of the preparation, the chief priests and Pharisees came to gether unto Pilate.

Sa ing, Sir, we remember, that that deceiver said, while he was yet alive, After three days I will rise again.

Command therefore that the sepulcher be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He risen from the dead, So the last error shall be worse then the first.

Pilate said unto them, Ye have a watch: Go yo r way, make it as sure you can.

So they went, and made the sepulcher sure, sealing the stone, and setting a watch, This part of the History, is recorded by no other Evangelist, the recording it by Matthew, contributeth yet further to Evidence the Truth of Christs Resurrection. For here was all imaginable care taken to prevent a Cheat in the Case. The next day that followed the Day of the Preparation must be the Sabbath Day, Mark 15.42. These Superstitious Hypocrites, that quarrelled with our Saviour, for his Disciples (being hungry) plucking Ears of Corn on the Sabbath Day, and for his healing him that had a Withered Hand, Chap. 12.13. can now themselves go to Pilate, to set him on Work, to command that the Sepulcher should be made fast to the third Day. They alledge that Christ, whom they impiously call that Deceiver, said, while he was alive, that he would rise again the third Day. to answer the Type of the Prophet Ionas, Chap. 12.39, 40. They were doubtless jealous that there was more Truth in those Words, then they were willing to believe. They pretend also a fear, lest his Disciples should come privately by Night, and steal his Body away, and then say he was risen. But was this a probable thing? that a Government should be afraid of a few, poor unarmed Men? they were doubtless convicted in their own Consciences, that he would rise again from the Dead, and to prevent his coming out of the Sepulcher, they would have Pilate Command, that the Sepulcher should be made sure. Pilate tells them, that they had a Watch, a Band of Souldiers, which he had commanded at this time to attend them, either for the Guard of the Temple, or other things, about which they would imploy them, they might make the Sepulcher as sure as they could So they went, and made the Sepulcher sure, sealing the Stone, and setting a Watch. Vain Men! as if the same Power that was necessary to raise and quicken the Dead, could not also remove the Stone, and break through the Watch, which, they had set. But by this their Excessive Care, and Diligence, instead of preventing Christs Resurrection, as they intended they have confirmed the Truth, and Belief of it to all the World. So does God take the wise in their own Craftiness, and turn their Wisdom into Foolishness, that he may set his King upon his Holy Hill of Zion.