Take Up the Cross

Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.
~ JOHN 18:3

Then the band and the captain and officers of the Jews took Jesus, and bound him, And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year. Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.
~ John 18:12-14

Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews? Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me? Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done? Jesus answered, 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 Jews: but now is my kingdom not from hence.
~ John 18:33-36

Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.
~ John 19:10-11

When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.
~ John 19:13

Of Judas’ Treason, and Christ’s Apprehension, Examination and Condemnation, by Isaac Ambrose. The following contains an excerpt from his work, “Looking Unto Jesus”.

BOOK 6. THE DEATH.

CHAPTER 1.

6.1.6. Of Judas’ treason, Christ’s apprehension, binding and leading unto Annas.

By this time the traitor Judas was arrived at Gethsemane; and being near the garden door, Jesus goes to his disciples, and calls them from their sleep, by an irony (as some think) he bids them “sleep on now, and take their rest,” meaning, if they could for danger, that now was near: but withal, he adds, “Behold the hour is at hand; and the Son of man is betrayed into the hands of sinners: Rise, let us be going: behold he is at hand that doth betray me,” Matt. xxvi. 45, 46. That it might appear he undertook his sufferings with choice and free election; he not only refused to fly, but he calls his apostles to rise, that they might meet his murderers. And now they come “with swords and staves,” or, as John adds, “with lanterns and torches, and (Judas going before them, and drawing near unto Jesus to kiss him) they took him, and bound him, and led him away to Annas first,” Matt. xxvi. 47. John xviii. 3, 12, 13.

In this period I shall observe, 1. Judas 1 treason. 2. Christ’s apprehension. 3. Christ’s binding. 4. Christ’s leading to Annas, one of the chief priests, as to his first station.

1. Judas’ treason, “and while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him,” Luke xxii. 47. This traitor is not a disciple only, but an apostle; not one of the seventy, but one of the twelve. Augustine speaks of many offices of love, that Christ had done to Judas in especial manner; he had called him to be an apostle, made him his friend, his familiar, caused him to eat of his bread, sit at his table, and to dip his hand in the dish with him; yea, if his tradition be true, “Jesus (Aug. Serm. 28, ad frates.) had delivered Judas often from death, and for his sake healed his father of a palsy, and cured his mother of a leprosy, and next to Peter honoured him above all his other apostles.” Of this we are sure, that he kissed him, and washed his feet, and made him his treasurer, and his almoner; and now that Judas should betray Christ; O how doth this add to the sufferings of Christ, and to the sin of Judas! “Behold a multitude,” and Judas in the front: he went before them, tam pedibus quam moribus; in his presence, and in his malice. The evangelist gives the reason of this, that he might have the better opportunity to kiss him; that this was the sign, he gave the rout, “Whomsoever I shall kiss, that is he, lay hold on him;” he begins war with a kiss, and breaks the peace of his Lord by a symbol of kindness: Jesus takes this ill. What, Judas, “betrayest thou the Son of man with a kiss?” Luke xxii. 48. q.d. What, dost thou make the seal of love the sign of treachery? What, must a kiss of thy mouth be the key of treason? O what a friendly reproof is here! By way of use:

Use. “It (Utinam Judas solus sic peccasset Chrysos.) were well for the world (said Chrysostome,) especially for the children of God, that Judas, were alone in this transgression, that there were no more perfidious, treacherous persons in it besides himself.” But Oh! How full is the world of such miscreants? There was never yet an Abel, but he had a Cain to murder him; never yet a Moses, but he had a Jannes and Jambres to resist him, never yet a Joseph, but he had unkind brothers to envy him; never yet a Samson but he had a Delilah to betray him; never yet a David, but he had an Ahitophel to hurt him; never yet a Paul, but there was an Alexander to do him much evil; nay, it is well if in every assembly we meet not with a Judas: in civil a Hairs how many are there that live and make gain by lying, swearing, cheating, cozening, selling away Christ and their own souls, for a lesser matter than thirty pieces of silver, and in religious affairs, how many secure and drowsy professors have we amongst us, that salute Christ, both by hearing the word, and receiving the seals, and yet in their lives and conversations, they deny Christ? “They honour God with their lips, but their hearts are far away from him,” Matth. xv. 8.

2. For Christ’s apprehension, “Then came they, and laid hands on Jesus, and took him:” they apprehended him whom the world cannot comprehend; and yet before they took him, he himself begins the enquiry, and leads them into their errand; he tells them, that he was “Jesus of Nazareth, whom they sought:” this was but a breath, a meek and gentle word, yet had it greater strength in it than the eastern wind, or the voice of thunder; for God was in that still small voice and it struck them down to the ground. O the power of Christ! They came to him with clubs, and staves, and swords, and he does no more, but let a word fly out of his mouth, and presently they stagger, run “backward and fall to the ground,” John xviii. 6. Oh! If we cannot bear a soft answer of the merciful God, how dare we so provoke, as we do, the wrath of the Almighty Judge? And yet he suffered them to rise again, and they still persist in their enquiry after him; and he tells them once more, “I am he;” he offers himself, he is ready and desirous to be sacrificed, only he sets them their bounds; and therefore he secures his apostles to be witnesses of his sufferings: in this work of redemption, no man must have an active share besides himself, he alone was to tread the wine press; “If therefore ye seek me (saith Christ) let these go their way,” John xviii. 8. Thus he permits himself to be taken, but not his disciples.

And now they have his leave; Oh! With what fierce and cruel countenances, with what menacing and threatening looks, with what malicious and spiteful minds, do they invade and assault our Saviour? They compass him round: then they lay their wicked and violent hands upon him, in the original, (epethelon) signifies a violent taking. One speaks the manner of his apprehension in these words, “Some of them lay hold on his garments, others on the hair of his head: some pluck him by the beard, others struck him with their impious fists, and being enraged, that with a word he had thrown them backwards on the ground, they therefore threw him on his back, and basely tread him under their dirty feet.”. (Quidam apprehendebant vestes ejus, alii mittebant manus in capillcs capitis, etc. Homil Johan. Carthag. Hispan.) Another author gives it thus, “As a roaring ramping lion draws along the earth his prey, and tears it, and pulls it, so they hauled Christ all along the earth, spitting, buffeting, pulling him by the hair” (Sicut leo rugiens et rapiens trahit praedam per terram et lacerat, et laniat, etc. Jacob. de Valenti in Psal. xxi.) Another, in like manner thus, “They all rush violently upon him, they fling him to the ground, they kick him, tear him, spurn him, pull off the hair, both of his head and beard.” (Omnes impetum faciunt in eum, etc.) Of every of these passages, we find scriptures full, “Many bulls have compassed me, strong bulls of Bashan have beset me round, they gaped upon me with their mouths, as a ravening and roaring lion,” Psalm xxii. 12, 13.

Use. We are apt to cry out on Judas and the Jews; and we think, Oh if we had been in their stead, we should never have done this: but lay aside a while those instruments, and look we at the principal cause; had not we an hand in all these actings? Did not we conspire his death, and apprehensions in reference to it? Oh, my sins, my sins! These were the band, the captain, and the officers; these were the multitude, a multitude indeed, if I should tell them, I might tell a thousand, and yet net tell one of a thousand, these were the soldiers that beset him round, the bulls that compassed him about, the roaring lions that gaped upon him with their mouths. O my heart, why shouldst thou rise up against the Jews, when thou findest the traitors, and the whole rout of officers in thyself? Oh that thou wouldst turn the edge of thy detestation into its right stream and channel! Oh that thou wouldst “remember thy own ways, and all thy doings, wherein thou hast been defiled,” and that thou wouldst “loathe thyself in thy own sight, for all the evils that thou hast committed,” Ezek. xx. 43.

3. For Christ’s binding, the evangelist tells us, “That the band, and the captain, and the officers of the Jews took Jesus, and bound him,” John xviii. 12. (edesan) they bound his hands with cords; a type of this was Samson, whom Delilah bound with ropes, or cords, foreshowing hereby, that he must die, they never using to bind any with ropes or cords, but those whom undoubtedly they purposed to crucify: some add the circumstances of this binding, that they bound him with three cords, and that with such violence, that they caused blood to start out of his tender hands; certainly they wanted no malice, and now they wanted no power, for the Lord had given himself into their hands. Binding argues baseness; it is storied of Alexander, that when some arrow that was shot into him was to be drawn out, his physicians advised to bind him, for that the least motion (as they said) would do him hurt; but he answered, “Kings were not fit to be bound, the power of a king was ever free and safe.” (Non decet vinciri regem, cum libera sit regis et semper salva potestas. Bern. Serm. de pas.) And David in his lamentation over Abner, said, “Died Abner as a fool dieth? Thy hands were not bound, nor thy feet put into fetters,” 2 Sam. ii. 33, 34. Fools and slaves were accustomed to be bound, and so were thieves; they that open their hands to receive other men’s goods, it is fit their hands should be bound and tied up; but is our Saviour numbered amongst any of these? O yes, “In that same hour said Jesus to the multitude. Are ye come out as against a thief, with swords and staves?” Matth. xxvi. 55. “He made himself of no reputation, and took upon him the form of a servant,” Phil. ii. 7. O wonderful condescension of Christ! O admirable exinanition! He that was eminently just, is reputed a thief; he that was equal with God is become a servant; he that was stronger than Samson, and could have broken his cords from off his arms like a thread, he is bound with cords; and as a poor lamb, he, continues bound for the slaughter; and thus began our liberty, and redemption from slavery, and sin, and death, and cursings.

But besides these cords, the word (edesan) signifies a binding with chains, Mark v. 3, 4: and some are of opinion, that they shackled both his hands and feet, pedicis et catenis vinctus, Mark v. 4. and others say, “that they put about his neck a chain of iron;” (Quidam existimaverunt catena ferrea collum ejus alligasse, quod mihi certe incredibile non est. Hon. Joh. Carthag.) and it is not altogether improbable but they might be as cruel to the master as to the servants; I cannot think they were so enraged against Peter, as they were against Christ, and yet they laid on him “two chains,” Acts xii. 6. Nor can I think they were so enraged against Paul, as they were against Jesus, and yet ff the chief captain took him, and commanded him to be bound with two chains” Acts xxi, 33. And that this might be their dealing with Christ, Judas by his counsel, seems to speak, “Hold him fast,” Matt. xxvi. 48. “Take him and lead him away safely,” Mark xiv. 44. q.d. Make him sure, that he escape not out of your hands, he hath deceived you often, and therefore chain him with an iron chain, that will be sure to hold. I cannot pass this without some word to ourselves.

Use. Christ undergoes this restraint, that all sort of persecution might be sanctified to us by his susception. Again, Christ was faster bound with his cords of love than with iron fetters, his love was strong as death, it overcame him who is invincible, and bound him who is omnipotent; the Jews cords were but the symbols and figures, but the dear love, the tender bowels of Jesus Christ were the morals and things signified: again, Christ was bound that we might be free; the cords of Christ were so full of virtue, that they loosed the chains of our sins, and tied the hands of God’s justice, which were stretched out against us for our sins. Again, he was bound for us, that so he might bind us to himself. “I drew them with cords of a man, with bands of love, Hosea xi. 4. A strange thing it was, to see the king bound for the thieves offence; but such was Christ’s love, that he might draw sinful mankind to the love of him again. Lastly, One good lesson we may learn from wicked Judas, “Take him and lead him away safely; — hold him fast.” Come, Christians! Here is good counsel from a Judas, like another Caiaphas, he prophesies, he knows not what; “Take him and lead away, and hold him fast.” It is of necessity, that those who spiritually seek after Christ, should take him by faith, and hold him fast by love: “I will rise now, (saith the spouse) I will seek him whom my soul loveth:” — and anon, “I found him whom my soul loveth, I held him, and would not let him go, until I had brought him into my mother’s house, into the chambers of her that conceived me,” Cant. iii. 2, 4. We must arise out of the bed of sin, we must seek Christ in the use of ordinances; and there if we find him, we must take him, lay hold on him by the hands of faith, and not let him go, but lead him safely until we have brought him into our mother’s house, into the assemblies of his people: or, if you will, until we have brought him into our souls, where he may sup with us, and we with him.

4. For his leading to Annas, John records it, That “they led hint away to Annas first, for he was father-in-law to Caiaphas, who was the high priest that same year,” John xviii. 13.

(a). They led him away, (apegagon) it refers to the place whence they led him; the garden was the terminus a quo, there they apprehended him, and bound him, and thence led him away; but the word (apago) is something more than merely abduco; sometimes it signifies abigo, to drive away, whether by force or fraud: sometimes rapio ad supplicium ad judicandum to snatch away either to punishment or judgment: it is said, “They (Ecce trahebatur passis Priamidia virgo crinibus. Virg. AEneid. 1.) drew him away by the hairs of the head, and that they led him in uncouth ways, and through the brook Cedron, in which the ruder soldiers plunged him, and passed upon him all the affronts and rudeness, which an insolent and cruel multitude could think of.” So that now again was the fulfilling of the prophecy, “He shall drink of the brook in the way,” Psalm cx. 7. I dare not deliver these things as certain truths, only this I affirm, that they led him, snatched him, hauled him from the garden back again to Jerusalem, over the brook and valley called Cedron.

(b). They led him first to Annas; why thither, is a question, the cognizance of the cause belonged not properly to Annas, but to Caiaphas; all that can be said for Annas, is, that he was the chief of the Sanhedrim, and father-in-law to Caiaphas, and to be high priest the next year following.

Use. Oh! when I think cf Jesus thus led away to Annas first, when I think of him partly going, and partly hauled forwards, and forced to hasten his grave pace; when I think of him thrown into, or plunged in the waters of the brook, and so forced to drink of the brook Cedron in the way; when I think of him presented by a deal of soldiers, and rude catch-poles to this mercenary Annas; and withal think that I had an hand as deep as any other in these acts, my heart must either break, or I must proclaim it an heart of flint, and not of flesh: come, Christians, let us lay our hands upon our hearts, and cry, “Oh, my pride! and Oh, my covetousness! and Oh, my malice and revenge! Oh, my unbelief! and Oh, my unthankfulness! and Oh, my uncharitableness to the needy members of Christ Jesus! why, these were the rout, these were they that led, and dragged, and drew Jesus (as it were) by the hair of his head; these were they that took hold of the chains, and pulled him forwards, and showed him in triumph to this bloody Annas; nay, these were the Judas, Jews, Annas, and all: Oh! that ever I should lodge within me such an heart, that should lodge in it such sins, such betrayers, such murderers of Jesus Christ.”

But I must remember myself, “Watchmen what of the night? Watchmen what of the night?” Isa. xxi. 11, 12. “If ye will inquire, inquire, return, come,” Matt. xiv. 25. We may now suppose it about the third hour, or the last watch: in the gospel it is called the fourth watch of the night, Exod. xiv. 24. Elsewhere it is called “the morning watch,” Fsal. cxxx. 6. which continued till the morning. And of the acts done in this interval of time, we are next to treat.

BOOK 6. THE DEATH.

CHAPTER 1.

6.1.7. Of Christ’s examination and condemnation, with their appendices.

Of Christ’s examination and condemnation, with their appendices.

Now it was, that they led him from Annas to Caiaphas; and presently a council of high priests, scribes and elders; these were the greatest, gravest, learnedest, wisest men amongst them, and they all conspire to judge him, who is the greatest judge both of quick and dead.

In their proceedings we may observe, 1. The captious examination of the high priest. 2. The sacrilegious smiting of one of the servants. 3. The impious accusations of the witnesses. 4. The sentence of the judges. 5. The perfidious denial of perjured Peter. 6. The shameful delusion and abuse of the base attendants.

1. For the captious examination of the high priest, “The high priest then asked Jesus of his disciples, and of his doctrine,” John xviii. 19.

(a). Of his disciples; what the questions were, it is not expressed, but probably they might be such as these, “How many disciples he had? And where they were? And what was become of them? Why he should take upon him to be better guarded than others of greater place and calling? Whether it did not savour of sedition and disturbance of the state, to lead about such a crew of disciples and followers after him? And what was the reason of their flight, whether it were not a token of their guiltiness of some disorder, or of riotous practices?” It is not for me to speak how many queries the high priest might make to tempt Jesus, but certainly he was sifted to the bran, examined to the full, of all such circumstances as either might trap Christ, or in the least degree, advance and help forward his condemnation: to this question concerning his disciples, our Saviour answered nothing; alas, he knew the frailty of: his followers! he might have said, “For my disciples, you see one hath betrayed me, and another will anon forswear me, he stays but for the crowing of the cock, and then you shall hear him curse and swear that he never knew me: and for all the rest, a panic fear hath seized upon their hearts, and they are fled, and have left me alone to tread the wine press.” Ah, no, he will not speak evil of the teachers of his people; it was grief to him, and added to his sufferings, that all had forsaken him: once before this, “many of his disciples went back, and walked no more with him,” which occasioned Jesus to say to the twelve, “Will ye also go away?” Why, no, said Peter then, “Lord, whither shall we go, thou hast the words of eternal life: and we believe, and are sure, that thou art that Christ, the Son of the living God,” John vi. 67, 68, 69. Oh, Peter! What a strong faith was that? “We believe, and we are sure;” but how is it now that ye have no faith? Or why are ye so fearful, O ye of little faith? I believe this sat upon the heart of Christ, and yet he would not accuse them who now stood in their places, and was accused for them, and for us all; and therefore to that question of his disciples, he answered nothing.

(b). He asked him of his doctrine; what his questions were of that, are not set down neither, but probably they may be such as these, “Who was his master or instructor in that new doctrine, he had lately broached? Why he did seek to innovate and alter their long practised and accustomed rites? And what ground had he to bring in his own devices in their steads? As baptism for circumcision, the Lord’s supper for the passover, himself and his apostles for the high priests and Levites, when neither he, nor most of them were of that tribe? Why he was so bold and saucy, (being but three and thirty years of age) to declaim so bitterly and satirically against the Pharisees and Sadducees, and Scribes, and priests, and elders of the people?” Much of this stuff he might bring out in his interrogatories, that so, by his questioning him in many things, he might trap him in something to his confusion and destruction. — And to this question our Saviour answers, but. Oh, how wisely! “I spake openly to the world, (said he) I ever taught in the synagogue, and in the temple, whether the Jews always resorted; and in secret have I said nothing, Why askest thou me? ask them which heard me, what I said unto them, behold they know what I said unto them,” John xviii. 20, 21. q.d. I appeal to the testimony of the very enemies themselves: thou suspectest me to be a seditious person, and one that plots mischief against the state in secret: I tell the truth, “I speak nothing in secret,” i.e. nothing in the least manner tending to sedition; my doctrine I brought with me from the bosom of my Father, it is the everlasting gospel, and not of yesterday; and it contains nothing in it of sedition, faction, rebellion, treason; ask these mine enemies, these who have apprehended and bound me, and brought me hither: They know what 1 said, let them speak, if they can, wherein I have transgressed the law.

2. For the stroke given Christ by that base servant: “One of the officers who stood by, struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?” John xviii. 22. That holy face which was designed to be the object of heaven, in the beholding of which, much of the celestial glory doth consist; that face which the angels stare upon with wonder, like infants at a bright sun beam, was now smitten by a base varlet, in the presence of a judge; and howsoever the assembly was full, yet not one amongst them all reproved the fact, or spake a word for Christ; nay, in this the injury was heightened, because the blow was said to be given by Malchus, (Chris. Horn. 82. in Joh.) an Idumean slave; it was he whose ear was cut off by Peter, and cured by Christ; and thus he requites him for his miracle. Amongst all the sufferings of Christ, one would think this were but little, and yet when I look into the scriptures, I find it much; thus Jeremy, “He giveth his cheeks to him that smiteth him, he is filled full with reproach,” Lam. iii. 30. Thus Micah speaking of Christ, “They shall smite the judge of Israel with a rod upon the cheek,” Micah v. 1. There was in it a world of shame; the apostle lays it down as a sign of suffering and reproach, 2 Cor. xi. 20. “If a man smite you on the face,” nothing more disgraceful, (saith Chrysostom, Chris. Horn. 82. in Joh.) than to be smitten on the cheek; the diverse reading of the word speaks it out farther, “He struck him with a rod, or, he struck him with the palm of his hand, (edoke rapisma ((Rapis) and virgam and crepidam significat. Lei. crit. Sacr.)) the word (rapisma) say some, refers to his striking with a rod, or club, or shoe, or pantoffle, or, as others, it refers to his striking with the palm of his hands: of the two, the palm of the hand is judged more disgraceful than either rod or shoe; and therefore in the text we translate it, “With the palm of the hand he struck at Jesus,” (i.e. with open hand, with his hand stretched out.

The ancients ((Kolaphos) pugno, (rapis) pami. Idem Chrys. Hom. 18. in Joh. C. 18.) commenting on this cuff; “Let the heavens be afraid, (saith one) and let the earth tremble at Christ’s patience, and this servant’s impudence, O ye angels, how were ye silent? (Aug. in Tract. 113) How could you contain your hands, when you saw his hand striking at God? If we consider him, (saith another) who took the blow, was not he that struck him worthy to be consumed of fire, or to be swallowed up of earth, or to be given up to Satan, and thrown down to hell?” If a subject should but lift up his hand against the son of an earthly sovereign, would he not be accounted worthy of punishment; How much more in this case, when the hand is lifted up against the King of kings, and Lord of lords, whom not only men, but the cherubims and seraphims, and all the celestial powers above, adore and worship? Bernard (Bern. Serm, de pass.) tells us, “That his hand that struck Christ was armed with an iron glove; and Vincentius (Vinc. Serm. de pass.) affirms, That by the blow Christ was felled to the earth; and Lodovicus (Lodo. de vita. Christi.) adds, “that blood gushed out of his mouth; and that the impression of the varlet’s fingers remained on Christ’s cheek, with a tumour and wan colour.” I need say no more of this, only one word in reference to ourselves.

Use. Come, look upon this lively and lovely picture of patience; he was struck on the face, but he was never moved in his heart; notwithstanding the abuse, he showed all mildness and gentleness towards his enemies; O what art thou that canst not brook a word, that canst not bear a distasteful speech, that canst not put up the least and smallest offence, without thy wrath and fury? O proud man! O impudent wretch! How art thou so suddenly moved at the least indignity, when thou seest thy Saviour quietly suffer great affronts? Come learn of Christ, if ever we mean to have a share and interest in his sufferings, let us conform to him in meekness and patience, in gentleness and lowliness of mind; and so we shall find rest unto our souls.

3. For the accusation of the witnesses; he is falsely accused, and charged with the things that he never knew; in his accusation, I observe these things.

(a). That they sought false witnesses, for true witnesses they could have none; “Now the chief priests, and elders, and all the council sought false witnesses against Jesus, to put him to death,” Matth. xxvi. 59. They were resolved in a former council, that he should not live but die: and now palliating their design with a scheme of a tribunal, they seek out for witnesses; O wonder! who ever heard that judges went about to enquire for false witnesses, and suborned them to come in against the prisoner at the bar?

(b). “Though many false witnesses came in to testify against him, yet they found none,” verse 60. Because “their witnesses did not agree together,” Mark xiv. 56. O the injustice of men in bringing about the decrees of God! The judges seek out for witnesses, the witnesses are to seek out for proof, those proofs were to seek for unity and consent; and nothing was ready for their purpose.

(c). At last after many attempts, came two false witnesses, and said, “This fellow said, I am able to destroy the temple of God, and to build it in three days,” verse 6l, They accuse him for a figurative speech, a trope which they could not understand, which if he had affected according to the letter, it had been so far from a fault, that it would have been an argument of his power; but observe their false report of the words he had spoken, for he said not, “I am able to destroy thus temple of God, and to build it up in three days:” but, “destroy ye this temple, and in three days will I raise it up,” John ii. 19. The allegation differs from the truth in these particulars,

(i). “I am able to. destroy,” say they: ay, but, “destroy ye,” saith Christ.

(ii). “I am able to destroy this temple of God,” say they: ay, but “destroy ye this temple,” saith Christ, simply this temple, without addition.

(iii). “I am able to destroy this temple of God, and to build it in three days,” say they; ay, but, “destroy ye this temple, and in three days I will raise it up,” said Christ: he spoke not of building an external temple, but of raising up his own body, which he knew they would destroy. These were the accusations of the false witnesses, to all which Jesus answered nothing; he despised their accusations, as not worth an answer; and this vexed more. — But,

(iv). Another accusation is brought in; Caiaphas had a reserve, which he knew should do the business in that assembly, he adjured him by God, to tell him if he were the Christ, “I adjure thee by the living God, that thou tell us whether thou be the Christ the Son of God;” Matt, xxvi. 63. The holy Jesus being adjured by so sacred a name, would not now refuse an answer, but he confessed himself to be “the Christ the Son of the living God:” and this the high priest was pleased (as the design was laid) to call blasphemy; and in token thereof, he rends his clothes, prophetically signifying, that the priesthood should be rent from himself.

Use. We are taught in all this quietly to suffer wrong. “If my adversary should write a book against me, surely I would take it upon my shoulder (saith Job) and bind it as a crown to me,” Job xxxi. 35, 36. It is impossible, if we arc Christ’s servants, to live in this world without false accusations; come let us take heart, and in some cases say not a word; since he that was most innocent, was most silent, why should we be too forward in our excuses? I know there is a time to speak, as a time for silence; if it may tend to God’s honour, and to the spreading of God’s truth, and that right circumstances do concur, it is then time to open our mouths, though we let in death. So did our blessed Saviour; O let us learn of him, and follow his steps.

4. For the doom or sentence of these judges, Caiaphas pre-judging all the Sanhedrim, in declaring Jesus to have spoken blasphemy, and the fact to be notorious, he then asked their votes; “What think ye?” And they answered and said, “He is guilty of death,” Matt, xxvi. 66. They durst not deny what Caiaphas had said, they knew his faction was very potent, and his malice great, and his heart was set upon the business; and therefore they all conspire, and say, as he would have them, “He is guilty of death,” Oh! Here is Jesus’ sentence, which should have been mine, “He is guilty of death.” But this sentence was but like strong dispositions to an enraged fever; they had no power at that time, to inflict death, or such a death as that of the cross, they only declared him apt, and worthy and guilty of death.

“In the multitude of counsellors there is safety,” said Solomon, Prov. xi. 14. But we must take this in, “if it be of good men, and to good purpose;” for otherwise the meetings and assemblies and councils of the wicked are dangerous and deadly: “The kings of the earth set themselves, and the rulers take counsel together against the Lord, and against his anointed,” Psalm ii. 2. Such councils we had many in our times; I know not whether we may call them councils, or struma tantum civitatis, an ulcerous bunch, raised by the disorder and distemper of the city.

5. For Peter’s denial and abjuration; whilst these things were thus acting concerning Christ, a sad accident happened to his servant Peter; at first a damsel comes to him, and tells him, “Thou wast with Jesus of Galilee” Matt. xxvi. 69. And then another maid tells the by-standers, “This fellow was also with Jesus of Nazareth,” verse 71. And after a while, they that stood by spake themselves, “Surely thou art one of them, for thy speech betrayeth thee,” verse 73. q.d. Thy very idiom declares thee to be a Galilean; thou art as Christ is, of the same country and sect; and therefore thou art one of his disciples: Peter thus surprised, without any time to deliberate, he shamefully denies his Lord. And,

(a). He doth it with a kind of subterfuge, “I know not what thou sayest,” verse 70. He seems to elude the accusation with this evasion, I know not thy meaning, I understand not thy words, I skill not what thou sayest, verse 72.

(b). At the next turn, he goes on to a licentious boldness, denying Christ with an oath, “I do not know the man.”

(c). And, lastly, he aggravates his sin so far, that he grows to impudence, and so denies his Lord with “cursing and swearing, I know not the man,” verse 74.

Here is a lie, an oath, and a curse: the sin is begun at the voice of a woman, a silly damsel, not any of the greatest ladies, she was only a poor serving maid that kept the doors; but it grew to ripeness, when the men-servants fell upon him; now he swears, and vows, and curses himself if he knew the man. O Peter, is the man so vile that thou wilt not own him! hadst thou not before confessed him to be Christ, the Son of the living God? And dost thou not know him to be man, as well as God? Say, is not this the Man-God, God-man that called thee and thy brother Andrew at the sea of Galilee, saying, “Follow me, and I will make you fishers of men.” Is not this he whom thou sawest in mount Tabor, shining more gloriously than the Sun? Is not this he whom thou sawest walking on the waters, and to whom thou saidst, “Lord, if it be thou, bid me come unto thee on the waters?” Matt. xiv. 28. How is it then that thou sayest, “I know not the man?” Surely here is a sad example of human infirmity: if Peter fell so foully, how much more may lesser stars? And yet, withal, here is a blessed example of serious, thorough, repentance; no sooner the cock crew, and Christ gave a look on Peter, but he goes out and weeps bitterly, verse 75. The cock was the preacher, and the look of Jesus was the grace that made the sermon effectual: O the mercy of Christ! he looked back on him that had forgot himself: he revives his servant’s memory to think on his Master’s words; he sends him out to weep bitterly, that so he might restore him mercifully to his favour again.

Use. Let us learn hence, to think modestly and soberly of ourselves; yea, “Let him that thinketh he standeth, take heed least he fall,” 1 Cor. x. 12. If Peter could first dissemble, and then lie, and then forswear, and then blaspheme and curse, O let “not us be high-minded but fear,” Rom. xi. 20. And in case we fall indeed, as Peter did, yet let us not despair as Judas did, but still, upon our repentance, let us trust in God. When Christ looked on Peter, he wept bitterly; notwithstanding our sins are great, yet one look of Christ is full of virtue, and enough to melt us into tears: O let us not sink in despair, but look up to him, that he may look down on us. Pliny (Plin. Hist.) tells us of some rocks in Phrygia, that when the sun doth but shine upon them, they send out drops of water, as if they wept tears; Peter signifies a rock, and whiles Peter persisted in his sin of denying Christ, his heart was hard as the rock; but when Christ the Sun of righteousness looked upon him, his heart was softened, and he dropped tears continually. Such is the virtue of Christ’s look, “It turns the rock into a standing water, and the flint into a fountain of waters,” Psal. cxiv. 8. Lastly, Let us not decry repentance, but rather be in the use, and practice, and exercise of it; is not here a gospel precedent? Clement, (Flevit quidem tanta lachrimarum inundatione ut in maxillis profundos fulccs haberet, per quos quasi per quosdam canales aut aquaeductos lachrimae ejus defluebant. Clem. Quoties galii cantum audiebat, in lachrimas prorumpebat, per totum vitae tempus negationis culpam frequenter adeo planxit. Idem.) an ancient writer, of whom Paul makes mention, Phil. iv. 3. expresseth Peter’s repentance to have been so great that “in his cheeks he made (as it were) furrows, in which, as in certain channels, his tears run down. The text tells us he wept bitterly, and Clement adds, “That while he lived, “As often as he heard a cock crow, he could not but weep, and bewail his denial.” David is another like example, “All the night, said he, I make my bed to swim, I water my couch with tears,” Psal. vi. 6. David makes mention of his bed and couch, because there most especially he had offended God: it was on his bed that he committed adultery; and it was on his couch, that he designed and subscribed with his own hand, that Uriah must die; and hence it is, that he waters his bed and couch with his tears; the very sight of his bed and couch brings his sin into his remembrance, as the very hearing of the crowing of a cock ever after awakened Peter to his task of tears: that repentance is a gospel duty, we have spoke elsewhere, O take heed of decrying it! as we are often sinning, so let us often repent, it concerns us near to be frequent in this duty of bewailing sin, and turning to God.

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