was his word fulfilled, Of them which thou || Jews, that it was expedient that one gavest me have I lost none. man should die for the people.

10 Then Simon Peter, having a sword, drew it, and smote the highpriest's servant, and cut off his right ear. The servant's name was Malchus. 11 Then said Jesus unto Peter, Put up thy sword into the sheath:

Observe here, St. Peter's love unto, and zeal for, his Lord and Master, in defence of whom he now draws his sword: but why did he not rather draw upon Judas than upon Malchus? Possibly, because though Judas was most faulty, yet Malchus might be most forward to carry off our Saviour. O, how doth a pious breast swell with indignation, at the sight of an affront offered unto its Saviour! Observe farther, The rebuke which Christ gave St. Peter for what he did: though his heart was sincere, yet his hand was rash; good intentions are no warrant for irregular actions: Christ will thank no man for

drawing a sword in defence of him, without a warrant and commission from him. To resist a lawful magistrate, even in Christ's own defence, is rash zeal, and discountenanced by the gospel.

The cup which my Father hath given me, shall I not drink it?

Here observe, 1. A metaphorical description of Christ's sufferings: they are a cup put into his hand to drink off, and that

by his own Father. They are a cup, and but a cup: God will not over-charge his people; and this cup is from the hand of a Father, yea, from the hand of our Father: The cup which our Father hath given me. Observe, 2. Our Lord's resolution to drink off this cup, how bitter soever, being put to his mouth by his Father's hand: Shall I not drink it? that is, I will drink it. Learn hence, 1. That oft-times the wisdom of God is pleased to put a cup, a very bitter cup, of affliction into the hand of those to drink whom he doth most sincerely love. 2. That when God doth so, it is their duty to drink it with silence and submission: Shall I not drink it? That is, I will certainly drink it with cheerfulness and resignation.

12 Then the band and the captain and officers of the Jews, took Jesus, and bound him, 13 And led him away to Annas first; for he was father-inlaw to Caiaphas, which was the highpriest that same year. 14 Now Caiaphas was he which gave counsel to the

VOL. I.-68

Judas having made good his promise to the chief priests, and delivered Jesus a prisoner bound into their hands, those evening wolves no sooner seize the Lamb of God, but they thirst and long to suck like a downright murder, they allow him a his innocent blood; yet, lest it should look mock-trial, and abuse the law by perverting it to injustice and bloodshed. How impossible is it for the greatest innocence and virtue to protect from slander and false accusation! and no person can be so innocent or good, whom false witnesses may not condemn.

15 And Simon Peter followed Jesus, and so did another disciple. That disciple was known unto the high-priest, and went in with Jesus into the palace of the high-priest. 16 But Peter stood at the door without. Then went out that other disciple, which was known unto the highpriest, and spake unto her that kept the door, and brought in Peter. 17 Then saith the damsel that kept the door, unto Peter, Art not thou also one of this man's disciples? He saith, I am not. 18 And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself.

ter.

All the four evangelists give us an account of Peter's fall in denying his MasAnd therein we have observable, 1. The sin itself which he fell into, the denial of Christ, and this backed with an oath; he sware that he knew not the

man.

suffering drive the holiest and best of Lord! how may the slavish fear of sins? Observe, 2. The occasion of his men to commit the foulest and worst of fall. 1. His presumptuous confidence of his own strength and standing: Though all men forsake thee, yet will not I. Lord! to presume upon ourselves, is the ready way to provoke thee to leave us to ourselves. If ever we stand in the day of trial, 'tis the fear of falling must enable us to stand; we soon fall, if we believe it impossible to fall. 2. His being in bad ter had better have been acold by himself company, amongst Christ's enemies: Pealone, than warming himself at a fire which was compassed in with the blas

phemies of the soldiers, where his conscience, though not seared, was yet made hard. Observe, 3. The reiteration or repetition of this sin: he denied Christ again and again; he denied him first with a lie, then with an oath and curse. O, how dangerous is it not to resist the beginnings of sin! If we yield to one temptation, Satan will assault us with more and stronger. Observe, 4. The heinous and aggravating circumstances of Peter's sin. 1. From the character of his person; a disciple, an apostle, a chief apostle, yet he denies Christ. 2. From the person whom he denies: his Master, his Saviour. 3. The time when he denied him: soon after Christ had washed his feet; yea, soon after he had received the sacrament from

priest asked Jesus of his doctrine. 2. That the ministers of Christ who have truth on their side, may and ought to speak boldly and openly: I spake openly unto the world. "Veritas nihil erubescit, præterquam abscondi." Truth blushes at nothing, except at its being concealed; In secret, says Christ, have I said nothing.

22 And, when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high-priest so? 23 Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me? 24 Now Annas had sent him bound unto Caiaphas the high-priest. 25 And Simon Peter stood and warmed himself. They said, therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not. 26 One of the servants of the highpriest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him? 27 Peter then denied again: and immediately the cock crew.

Christ's own hand. How unreasonable then is their objection against coming to the Lord's table, that some who go to it dishonour Christ as soon as they come from it! Such examples ought not to discourage us from coming to the ordinance, but should excite and increase our watchfulness after we have been there, that our after-deportment may be suitable to the solemnity of a sacramental table. 19 The high-priest then asked Jesus of his disciples, and of his doctrine. 20 Jesus answered him, I spake openly to the world: I ever Observe here, 1. How insolently and taught in the synagogue, and in the injuriously an officer strikes our Saviour temple, whither the Jews always re-officers struck Jesus with the palm of his in this court of judicature: One of the sort; and in secret have I said no-hand. What had the holy and innocent thing. 21 Why askest thou me? Jesus done, to deserve these buffetings! ask them which heard me, what I He only made use of the liberty which had said unto them: behold, they their law did allow him, which was not to know what I said. accuse himself, but to put them upon the proof of those accusations which were brought against him. But from this instance of our Saviour's sufferings, we learn, That Christ did endure painful buffetings, ignominious and contemptuous usage, even from inferior servants : giring his cheek to the smiters, to testify that shame and reproachful usage which was deserved by us, and to sanctify that condition to us, whenever it is allotted for us. Observe, 2. The meek and gentle reproof which the Lord Jesus gives to this rude officer: he doth not strike him dead upon the place, nor cause that arm to wither which was stretched forth against the Lord's Anointed; but only lets him know, that there was no reason for his striking of him. Where note, That though our Saviour doth not revenge himself, yet he vindicates himself, and defends himself both with law and reason: If I have spoken evil, bear witness of the

Our Saviour being brought before Caiaphas the high-priest, he examines him concerning his doctrine, and his disciples, pretending him to be guilty of heresy in doctrine, and sedition in gathering disciples and followers. Our Saviour answers, that as to his doctrine, he had not delivered it in holes and corners, but had taught publicly in the temple and synagogues; and that in secret he had said nothing, that is, nothing contrary to what he had delivered in public. Christ never willingly affected corners; he taught openly, and propounded his doctrine publicly and plainly in the world. A convincing evidence, that both he and his doctrine were of God. Learn hence, 1. That it is not unusual for the best of doctrines to pass under the odious name and imputation of error and heresy. Christ's own doctrine is here charged: The high

judge, who, because he was a Gentile, they would not go into his house, lest they should be defiled; for they accounted it a legal pollution to come into the house of a Gentile. Where observe, The notorious hypocrisy of these Jews: they scruple the defiling of themselves by coming near the judgment-hall, where Pilate sat, but make no scruple at all to defile themselves with the guilt of that innocent blood which Pilate shed. When persons are over zealous for ceremonial observations, they are oftentimes too remiss with reference to moral duties: They brought him to the judgment-hall; but they themselves went not in, lest they should be defiled.

29 Pilate then went out unto them.

and said, What accusation bring ye against this man? 30 They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.

evil; but if well, why smitest thou me ? || Pontius Pilate, the Roman governor, sat Hence we learn, 1. That we are not literally to understand the command, Matt. v. of turning the cheek to him that smites us. For Christ himself did not this, but defends the innocency of his words. 2. That to stand up in defence of our own innocency, is not contrary either to the duties of patience and forgiveness, or to the practice and example of our Lord Jesus. Note, 3. That when the soldier had struck Christ upon one cheek, he did not turn to him the other also, according to Matt. v. 39. Which evidently shows, that that precept, If they smite thee on one cheek, turn the other also, commands only this, that rather than take revenge, we should bear a second injury. Christians ought rather to suffer a double wrong, than to seek a private revenge: Christianity obliges us to bear many injuries patiently, rather than avenge one privately. But though it binds up our hands from private revenge, yet it doth not shut our mouths from complaining to public authority. Christ's own practice here expounds the precept elsewhere, Matt. v. 39. For he complains here of the officer's injustice in smiting him before the judicatory, and challenges the man to bear witness of the evil. Observe, lastly, How our Lord was not only buffeted, but bound, and sent bound from Annas to Caiaphas, from Caiaphas to Pilate, from Pilate to Herod, and from Herod to Pilate again : and all this on foot through the streets of Jerusalem, from one end of the city to the other; partly to render his passion more public, being made a gazing-stock to the world, and a spectacle both to angels and men. And his condescending to go bound from one high-priest to another, and from one tribunal to another, teaches his people what delinquents they were before the tribunal of God, and what they deserved by reason of sin; even a sentence of eternal condemnation at the tribunal of the just and holy God.

Observe here, 1. How Pilate humours these Jews in their superstition. They scruple to go into the judgment-hall to him; he therefore goes out to them, and demands what accusation they had against Christ. They charge him here only for being a malefactor, or an evil-doer in the general; but elsewhere (Luke xxiii.) they particularly accuse him, 1. "For perverting the nation." 2. "For forbidding to pay tribute to Cæsar." 3. "For saying that he himself was Christ a king." All which was filthy calumny, yet Christ underwent the reproach of it without opening his mouth; teaching us, when we lie under calumny, and unjust imputation, to imitate him who opened not his mouth, but committed his cause to him that judgeth uprightly.

31 Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death: 32 That the saying of Jesus might be fulfilied, which he spake, signifying what death he should die.

The Jews being now under the power of the Romans, though they had a power of judging and censuring criminals in smaller matters, yet not in capital cases; they could not pronounce a sentence of death upon any person, say some; they might, and did, say others, punish blasphemers by stoning them to death; but

saith unto them, I find in him no fault at all. 39 But ye have a custom that I should release unto you one at the passover will ye therefore that I release unto you the King of the Jews? 40 Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.

Observe here, 1. The question Pilate put to Christ, What is truth? A most noble and important question, had it been put forth with an honest heart, with a mind fairly disposed for information, and satisfaction; but it is evident Pilate's inquiry was not serious; nay, it is generally thought that Pilate asked this question in scorn, contempt, and derision: for he stays not for our Lord's answer, but as soon as he started this query, went off the bench in haste. Learn hence, That his question, What is truth? or, how may we come to the knowledge of the truth? is of unspeakable use and importance, and a question whereon the whole frame and constitution of religion depends; because truth is claimed by all parties of men, by all professors of religion. Ask the different parties, from the old gentleman at Rome to the poorest Quaker and Mungletonian, Where is truth? and they will all tell you they are in possession of it. Every sect hath thus much of popery with it, that the professors of it think themselves infallible, and every one cries out, Here is truth. But God has given us a two-fold light to search for truth; namely, the light of reason, and the light of scripture, or divine revelation. The former Solomon calls the candle of the Lord, set up in our breast by God, on purpose to discover truth unto us. God allows us, yea, enjoins us, the free and impartial use of our understandings and judgments, in order to the finding out of divine truth; but because nature's light, or the light of natural reason, is not clear and bright enough to give us a prospect of supernatural truths; (for nature and reason can never dictate those things which depend only upon God's free grace and good pleasure, such as the doctrines of a Saviour and Redeemer, and the method of man's salvation by the sufferings of the Son of God:) it had been blasphemy once to have supposed such things, had not God revealed them in scripture; therefore the second standard of divine truth is the infallible word of God. The gospel of Christ is the way and the truth: Truth came by Jesus Christ. And would men be ruled and conducted by the unalterable

standards of truth, namely, right reason and divine revelation, they would easily agree in their judgments what is to be be would vanish. Right reason and inspired lieved, and all debates and controversies scriptures are the best judges of controversies; they being the fixed standards and measures of divine truth, can best resolve Pilate's question here, and tell us what is truth. Observe here, How unwilling, how very unwilling, Pilate was to be the instrument of our Saviour's death: he came forth three several times, and tells the Jews that he finds no fault in him; he bids them take him and judge him according to their law. Pilate, a pagan, absolves Christ, whilst the hypocritical Jews, that heard his doctrine, and saw his miracles, do condemn him. Observe, 3. Pilate having absolved Christ, I find no fault in him, endeavours next to release him, and takes occasion from their custom of having a prisoner released to them at their feast, to insinuate his desire that they should choose Christ: Ye have a custom that I should release unto you one at the passover. Observe lastly, How the Jews prefer Barabbas, a robber, before the holy and innocent Jesus: They all cried out, saying, Not this man, but Barabbas. Learn hence, That no persons, how wicked and vile soever, are so odious in the eyes of the enemies of God as Christ himself was, and his friends and followers now are: Christ did find it thus in his own person when on earth: Barabbas a robber was preferred before him; and now he is in heaven, he suffers in his members, the filth of the world being preferred before them.

CHAP. XIX.

THEN Pilate therefore took Jesus and scourged him.

Observe here, 1. That as the death of the cross was a Roman punishment, so it was the manner of the Romans to whip their malefactors before they crucified them. Accordingly, Pilate took Jesus, and scourged him. O! amazing sight, the great God of heaven and earth is lashed and scourged like a base slave. Behold, hard-hearted sinner! the lashes wherewith thy Redeemer is cruelly tormented, were to preserve thee from the severer lashes of thine own accusing and condemning conscience, and to save thee from being lashed by the rage and fury of devils to all eternity. Observe, 2. How unwilling, how very unwilling, Pilate was to be the instrument of our Saviour's death; it is very evident that he