The Fountain of Life Opened Up

Roman numeral 2 But what did this man do, and what are the just aggravations of his sin? He most basely and unworthily sold and delivered Christ into his enemy's hands, to be put to death, and all this, for thirty pieces of silver. Blush, O heavens, and be astonished, O earth, at this. In this sin most dark and horrid aggravations appear. Judas had seen the majesty of God in him whom he betrayed. He had seen the miracles that Christ wrought, which none but Christ could do. He knew that by the finger of God he had raised the dead, cast out devils, and healed the sick. He could not but see the beams of divine majesty shining in his very face, in his doctrine, and in his life. Yea, he committed this wickedness after personal warnings and premonitions given him by Christ. He had often told them in general that one of them should betray him. Mark 14, verse 18 He also denounced a dreadful woe upon him that should do it. The Son of Man indeed goeth, as it is written of him. But woe to that man by whom the Son of Man is betrayed. Good had it been for that man, if he had never been born. Verse 21 This was spoken in Judas' presence. And one would have thought so dreadful a doom as Christ denounced upon the man that should attempt this, should have driven him from the thought of such wickedness. Nay, Christ came nearer to him than this, and told him he was the man. For when Judas, who was the last that put the question to Christ, asked him, Master, is it I? Christ's answer imports as much as the plain affirmation, Thou hast said. Matthew 26, 25 Moreover, he did it not out of a blind zeal against Christ, as many of his other enemies did, of whom it is said that, had they known him, they would not have crucified the Lord of glory. 1 Corinthians 2, 8 But he did it for money. What will ye give me, and I will betray him. Matthew 26, 15 He sells him, and he sells him at a low rate too, which showed what a grumbling estimate he had of Christ. He can part with him for thirty pieces of silver. If these pieces were the shekels of the sanctuary, they amounted but to three pounds fifteen shillings. But it is supposed they were the common shekels, which were mostly used in buying and selling. And then his price, that he put upon the Saviour of the world, was but one pound seventeen shillings and six pence. A goodly price, as the prophet calls it, that he was valued at. Zechariah 11, verses 12 and 13 I confess it is a wonder that he asked no more, knowing how much they longed for his blood, and that they offered no more for him. But how then should the scriptures have been fulfilled? O what a sale was this, to sell that blood, of which all the gold and silver in the world is not worth one drop for a trifle. Still the wickedness of the sin rises higher and higher. He left Christ in a most heavenly employment, when he went to make this soul undoing bargain. For if he went away from the table, as some think, then he left Christ instituting and administering those heavenly signs of his body and blood. There he saw, or might have seen, the bloody work he was going about, acted as in a figure before him. If he carried through the ordinance as others suppose he did, then he left Christ singing a heavenly hymn, and preparing to go where Judas was preparing to meet him. Besides, what he did was not done by the persuasions of any. The high priest sent not for him, and without doubt was surprised when he came to him with such an errand. For it could never enter into any of their heart that one of his own disciples could be drawn into a confederacy against him. No, he went as a volunteer, offering himself to this work, which still heightens the sin and makes it out of measure, heinous. The manner in which he executes his treasonable design adds further malignity to the deed. He comes to Christ with fawning words and demeanor, Hail Master, and kissed him. Here is honey in the tongue and poison in the heart. Let us inquire, Roman numeral 3, the cause and motives of this wickedness, how he came to attempt and perpetrate such a villainy. Maldonate, the Jesuit, criminates the Protestant divines for affirming that God had a hand in ordering and overruling this fact. But we say that Satan and his own lust were the impulsive cause of it, that God, as it was a wicked treason, permitted it, and as it was a delivering of Christ to death, was not only the permitter, but the wise and holy director and orderer of it, and by the wisdom of his providence overruled it to the great good and advantage of the church. Satan inspired the motion, then entered Satan into Judas, surnamed Iscariot, and he went his way, Luke 22, verses 3 and 4. His own lusts, like dry tinder, kindled presently. His heart was covetous. They covenanted to give him money, and he promised, etc. The holy God disposed and ordered all this to the singular benefit and good of his people. The enemies of Christ did whatsoever his hand and counsel had before determined to be done, Acts 4, 28. And by this determinate counsel of God, he was taken and slain, Acts 2, 23. Yet this in no way excuses the wickedness of the instruments, for what they did was done from the power of their own lusts, most wickedly. What he did was in the unsearchable depth of his own wisdom, most holy. God knows how to fulfill his purposes by the very sins of men, and yet have no communion at all in the sin he so overrules. Judas minded nothing but his own advantage, to get money. God permitted that lust to work, but overruled the issue to his own eternal glory and the salvation of our souls. But what was the end and issue of this deed? As to Christ, it was his death, for the hour being come, he does not meditate and escape, nor put forth the power of his Godhead to deliver himself out of their hands. Indeed he showed what he could do, when he made them fall back and stagger with a word. He could have obtained more than twelve legions of angels to have been his lifeguards. But how then should the scriptures have been fulfilled, or our salvation accomplished? And what did Judas get as a reward of his wickedness? It ended in the ruin both of his soul and body. For immediately a death-pang of despair seized his conscience, which was so intolerable that he ran to the halter for a remedy. And so falling headlong, he burst asunder, and all his bowels gushed out. As for his soul, it went to its own place, even the place appointed for the son of perdition, as Christ calls him. His name to this day and shall be to all generations a byword, a proverb of reproach. Inference number 1 Hence we learn that the greatest professors have need to be jealous of their own hearts, and look well to the grounds and principles of their profession. O professors, look to your foundation, and build not upon the sand, as this poor creature did. That is sound advice, indeed, which the apostle gives. Let him that thinketh he standeth, take heed, lest he fall. 1 Corinthians 10 verse 12 O beware of a loose foundation! If ye begin your profession as Judas did, no wonder if it shall end as his did. Beware therefore that ye hold not the truth in unrighteousness. Judas did so. He knew much, but lived not according to what he knew, for he was still of a worldly spirit in the height of his profession. His knowledge never had any saving influence upon his heart. He preached to others, but he himself was a castaway. He had much light, but still walked in darkness. He had no knowledge to do himself good. Beware you live not in a course of secret sin. Judas did so, and that was his ruin. He made a profession indeed, and appeared well, but he was a thief. John 12 verse 6 He made no conscience of committing sin, so he could but cover and hide it from men. This helped out his ruin, and so it will thine, reader, if thou be guilty herein. A secret way of sinning, under the covert of profession, will either break out at last to the observation of men, or else slide thee down insensibly to hell, and leave thee there only discomfort, that nobody at present shall know thou art there. Beware of hypocritical pretenses of religion to accommodate self-ends. Judas was a man that had great skill in this. He had a mind to fill his own purse by the sale of that costly ointment, which Mary bestowed upon our Saviour's feet. And what a neat cover had he for it! This might have been sold for three hundred pence, and given to the poor. Here was charity to the poor, or rather poor charity, for this was only a blind to his base self-ends. O Christian, be plain-hearted, take heed of craft and cunning in matters of religion. Beware of self-confidence. Judas was very confident of himself. Last of all, Judas said, Master, is it I? Matthew 26.25 But he that was last in the suspicion was first in the transgression. He that trusteth in his own heart is a fool. Proverbs 28.25 It will be your wisdom to keep a jealous eye upon your own heart, and still suspect its fairest pretences. If you would not do as Judas did, or come to such an end, take heed that you live not unprofitably under the means of grace. Judas had the best means of grace that ever man enjoyed. He heard Christ himself preach. He joined often with him in prayer, but he was never the better for it all. It was but as the watering of a dead stick, which will never make it grow, but rot it the sooner. O it is a sad sign, and a sad sin too, when men live under the gospel from year to year, and are never the better. I warn you to beware of these evils, all ye that profess religion. Let these footsteps by which Judas went down to his own place terrify you from following him in them. Number 2 Learn hence also that eminent knowledge and profession greatly aggravate sin. Judas Iscariot, one of the twelve Poor wretch, better had it been for him if he had never been numbered with them, nor enlightened with so much knowledge. For this rent his conscience to pieces when he reflected on what he had done, and drove him into the gulf of despair. To sin against clear light is to sin with a high hand. Those that had an agency in the death of Christ through mistake and ignorance could receive the pardon of their sin by that blood they shed. Acts 3.19 Take heed therefore of abusing knowledge and resting conscience. Number 3 Learn hence that unprincipled professors will sooner or later become apostates. Judas was an unprincipled professor, and see what he came to. Ambition invited Simon Magus to the profession of Christ. He would be some great one. And how quickly did the rottenness of his principles discover itself in the ruin of his profession. That which wants a root must wither. Matthew 13 verses 20 and 21 That which is the predominant interest will prevail with us in the day of our trial. Hear me, all you that profess religion and have given your names to Christ. If that profession be not built upon a solid and real work of grace in your hearts, you will never honor religion, nor save your souls by it. O, it is your union with Christ that, like a spring, maintains your profession. So much as you are united to Christ, so much constancy, steadiness, and evenness you will manifest in the duties of religion, and no more. O brethren, when he that professes Christ for company shall be left alone as Paul was. When he that makes religion a stirrup to help himself into the saddle of preferment and honor shall see that he is so advanced to be drawn forth into Christ's camp and endure the heat of the day and not to take his pleasure. In a word, when he shall see all things about him discouraging and threatening, his dearest interest on earth exposed for religion's sake, and that he has no faith to balance his present losses with his future hopes, I say, when it comes to this, you shall then see the rottenness of many hearts discovered, and Judas may have many associates who will part with Christ by the world. O therefore, look well to your foundation. Number four. Moreover, in this example of Judas you may read this truth, that men are never in more imminent danger than when they meet with temptations suited to their besetting sins, to their own iniquity. O pray, pray that ye may be kept from a violent besetting temptation. Satan knows that when a man is thus tried he falls by the root. The love of this world was all along Judas' master sin. This was his predominant lust. The devil found out this and suited it with the temptation which carried him immediately. This is the dangerous crisis of the soul. Now you shall see what it is and what it will do. Put money before Judas and presently you will see what the man is. Number five. Hence in like manner we are instructed that no man knows where he shall stop when he first engages himself in a way of sin. Wickedness as well as holiness is not born in its full strength, but grows up to it by insensible degrees. So did the wickedness of Judas. I believe he himself never thought he should have done what he did. And if any had told him in the beginning of his profession, Thou shalt sell the blood of Christ for money. Thou shalt deliver him most perfidiously into their hands that seek his life. He would have answered as Hazael did to Elisha, What? Is thy servant a dog that he should do this thing? 2 Kings 8.13 His wickedness first discovered itself in murmuring and discontent and taking irritation at some small matters against Christ, as you may find by comparing John 4 from verse 60 to 70 with John 12 from verse 3 to 9. But see to what it grows at last. That lust or temptation that at first is but a little cloud as big as a man's hand may quickly overspread the whole heaven. Our engaging in sin is as the motion of a stone downhill. It strengthens itself by going. And the longer it runs, the more violent. Beware of the smallest beginnings of temptation. No wise man will neglect or slight the smallest spark of fire, especially if he see it among barrels of gunpowder. You carry gunpowder about you. Oh, take heed of sparks. Number 6 Did Judas sell Christ for money? What a conqueror is the love of this world! How many has it cast down wounded! What great professors have been dragged at its chariot wheels as its captives! Hymenaeus and Philetus, Ananias and Sapphira, Demas and Judas, with thousands and ten thousands since their days led away in triumph. It drowns men in perdition. 1 Timothy 6 verse 9 In that pit of perdition this sun of perdition fell and never rose more. O you that so court and pursue it, that so love and admire it, make a stand here. Pause a little upon this example. Consider to what it brought this poor wretch, whom I have presented to you dead, eternally dead, by the mortal wound that the love of this world gave him. It destroyed both soul and body. Pliny tells us that the mermaids delight to be in green meadows into which they draw men by their enchanting voices. But, saith he, there always lies heaps of dead men's bones by them, a lively emblem of a bewitching world. Good had it been for many professors of religion if they had never known what the riches and honors and pleasures of this world are. Number 7 Did Judas fancy so much happiness from a little money that he would sell Christ to get it? Learn then that what wherein men promised themselves much pleasure and contentment in the way of sin may prove the greatest curse and misery to them. Judas thought it was a fine thing to get money. He fancied much happiness in it. But how sick was his conscience as soon as he had swallowed it. Oh, take it again, saith he. It gripped him to the heart. He knows not what to do to get rid himself of that money. Oh, mortify your fancies to the world. Count not riches necessary. They that will be rich fall into temptations and many hurtful lusts which drown men in perdition. 1 Timothy 6 verse 9 You may have your desires gratified with a curse. He that brings home fine clothes infected with the plague is no great gainer. How cheap soever he bought them. Number 8 Was there one but one of the twelve that proved a traitor to Christ? Learn then that it is most unreasonable to be prejudiced against religion and the sincere professors of it because some that profess it prove vile. Should the eleven suffer for one Judas, alas, they abhor both the traitor and his treason. As well might the high priest and his servants have condemned Peter, John, and all the rest, whose souls abhorred the wickedness. If Judas proved a vile wretch, yet there were eleven to one that remained upright. If Judas proved not, it was not his profession made him so, but his hypocrisy. He never learned it from Christ. If religion must be charged with all the failures of its professors, then there is no pure religion in the world. Name that religion among the professors of which there is not one Judas. Take heed, reader, of prejudices against godliness on this account. The design of the devil without doubt is to undo thee eternally by them. Woe to the world because of offenses. Blessed is he that is not offended at Christ. Did Judas, one of the twelve, do so? Learn then that a drop of grace is better than a sea of gifts. Gifts have some excellency in them, but the way of grace is the more excellent way. There is many a learned head in hell. Gifts are the gold that beautifies the temple, but grace is as the temple which sanctifies the gold. One tear, one groan, one breathing of an upright heart is more than the tongues of angels. Poor Christian, thou art troubled that thou canst not speak and pray so fluently as some others. But canst thou go into a corner and there pour out thy soul affectionately, though not rhetorically to thy father? Trouble not thyself. It is better for thee to feel one divine impression from God upon thy heart than to have ten thousand fine notions floating in thy head. Number ten. Did the devil win the consent of Judas to such a design as this? Could he get no other but the hand of an apostle to assist him? Learn hence that the policy of Satan lies much in the choice of his instruments. No bird saith one like a living bird to tempt others into the net. Austen told an ingenious young scholar that the devil coveted him for an ornament. He knows he has a foul cause to manage, and therefore will get the fairest hand he can to manage it with the less suspicion. Number eleven. Did Judas, one of the twelve, do this? Then certainly Christians may approve and join with such men on earth whose faces they shall never see in heaven. The apostles held communion a long time with this man, and did not suspect him. O please not yourselves therefore that you have communion with the saints here, and that they think and speak curatively of you. All the churches shall know, saith the Lord, that I am he that searches the heart and reigns, and will give to every man as his work shall be. Revelation 2.23 In heaven we shall meet many that we never thought to meet there, and this many that we were confident we should see there. Number twelve. Did Judas, one of the twelve, a man so favored, raised and honored by Christ, do this? Cease then from man, be not too confident in any. Trust ye not in a friend, put no confidence in a guide. Keep the door of thy lips from her that lieth in thy bosom. Micah 7.5 Not that there is no sincerity in any man, but there is so much hypocrisy in many men, and so much corruption in the best of men, that we should not be too confident in any. Peter's modest expression of Salvanus is a pattern for us. Salvanus, a faithful brother unto you, as I suppose. 1 Peter 5.12 The time shall come, saith Christ, that brother shall betray brother to death. Matthew 10.21 Charity for others may be your duty, but too great confidence may be your snare. Fear what others may do, but fear thyself more. Chapter 24, page 287 Second and third preparatives for Christ's death, his illegal trial, and condemnation. And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed. And Pilate gave sentence that it should be as they required. Luke 23 verses 23 and 24 Judas hath made good his promise to the high priest, and delivered Jesus as a prisoner into their hands. These wolves of the evening no sooner seize the Lamb of God than they thirst after his precious blood. Their revenge and malice admit no delay, as fearing a rescue by the people. When Herod had taken Peter, he committed him to prison, intending after Easter to bring him forth to the people. Acts 12 verse 4. But these men cannot sleep till they have Jesus' blood, and therefore the preparation of the Passover being come, they resolve in all haste to destroy him. Yet lest it should look like a downright murder, they would have it formalized with a trial. This is trial, and condemnation, are the last two acts by which they prepared for his death, and are both contained in this context, in which we may observe the indictment and the sentence to which the judge proceeded. In the indictment drawn up against Christ, they accuse him of many things, but can prove nothing. However, what is wanting in evidence must be supplied with clamor and importunity. For they were instant with loud voices, and requiring that he might be crucified, and their voices prevailed. When they can neither prove the sedition and blasphemy they charged him with, then crucify him, crucify him, must serve the turn, instead of all witnesses and proofs. The sentence pronounced upon him by Pilate was that it should be as they required, from which we may observe these two conclusions. Number one, the trial of Christ was conducted most maliciously and illegally by his unrighteous judges. Number two, though nothing could be proved against him worthy of death or of bonds, yet he was condemned to the death of the cross. Reader, here thou mayest see the judge of all the world standing himself to be judged. He that shall judge the world in righteousness, judged most unrighteously. He that shall one day come to the throne of judgment, attended with thousands and ten thousands of angels and saints, standing as a prisoner at man's bar, and there denied the common right which a thief or murderer might claim, and is commonly given them. To manifest the illegality of Christ's trial, let the following particulars be carefully weighed. Number one, that he was inhumanly abused, both in words and actions, before the court met, or any examination was made. For as soon as they had taken him, they forthwith bound him, and led him away to the high priest's house. Luke 22 54. And there they that held him, mocked him, smote him, blindfolded him, struck him on the face, and bid him prophecy who smote him. And many other things blasphemously spoke they against him. Verses 63-65. How illegal and barbarous a thing was this! When they were but binding Paul with thongs, he thought himself abused contrary to law, and asked the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned? Is this legal? What, punish a man first, and judge him afterwards? But Christ was not only bound, but shamefully ill-treated by them all that night, dealing with him as the lords of the Philistines did with Samson, to whom it was fort to abuse him. No rest had Jesus that night. Oh, it was a sad night to him, and this under Caiaphas's own roof. 2. He was examined and judged by a court that had no authority to try him. As soon as it was day, the elders of the people, and the chief priests, and the scribes, came together and led him into their council. Luke 22, 66 This was the ecclesiastical court, the great Sanhedrin, which according to its first constitution should consist of seventy grave, honorable, and learned men, to whom were to be referred all doubtful matters too hard for inferior courts to decide. And these were to judge impartially and uprightly for God, as men in whom was the Spirit of God. Numbers 11 verse 16 In this court the righteous and innocent might expect relief and protection. But now, contrary to the first constitution, it consisted of malicious scribes and Pharisees, men full of revenge, malice, and all unrighteousness. And over these, Caiaphas, a head fit for such a body, at this time presided. Still though, there remained the form of a court among them. Their power was so abridged by the Romans that they could not hear and determine, judge and condemn, in capital cases, as formerly. For as Josephus, their own historian, informs us, Herod in the beginning of his reign took away this power from them. And they said truly, It is not lawful for us to put any man to death. John 18 verse 31 In these circumstances they bring him to Pilate's bar. But Pilate, understanding that he was a Galilean, and Herod being tetrarch of Galilee, and at that time in Jerusalem, Pilate sent him to Herod, and by him he was sent back again to Pilate. Number three. As he was at first heard and judged by a court that had no authority to judge him, so when he stood at Pilate's bar he was accused of perverting the nation, and denying tribute to Caesar, then which nothing was more notoriously false. For as all his doctrine was pure and heavenly, and malice itself could not find a fault in it, so he was always observant of the laws under which he lived, and scrupulous of giving the least just offense to the civil powers. Yea, he not only paid the tribute himself, though he might have pleaded exemption, but charged it upon others as their duty, given to Caesar the things that are Caesar's. Matthew 22, 21 Number four. To compass their malicious designs, they industriously labored to suborn false witnesses to take away his life, implying the grossest perjury, and most manifest injustice that they might destroy him. So you read, Now the chief priests and elders in all the council sought false witnesses against Jesus to put him to death. Matthew 26, verse 59. Abominable wickedness, for such men, and so many, to join to shed the blood of the innocent, by known and studied perjury. What will not malice against Christ induce men to do? Number five. Moreover, the conduct of the court was most insolent and base towards him during the trial. While he stood before them as a prisoner, yet uncondemned, sometimes they are angry at him for his silence, and when he speaks, and that properly and to the point, they smite him on the mouth for speaking, and scoff at what he says. To some of their light, frivolous, and ensnaring questions he makes no reply, not for want of an answer, but because he heard nothing worthy of one. And to fulfill what the prophet Isaiah had long before predicted of him, he was oppressed, and he was afflicted, yet he opened not his mouth. He is brought as a lamb to the slaughter, as a sheep before her shearers is dumb, so he opened not his mouth. Isaiah 53 verse 7 As also to leave us an example when to speak and when to be silent, if we, for his name's sake, shall be brought before governors. Then they are ready to condemn him for his silence. Answerest thou nothing, saith the high priest? What is it that these witness against thee? Matthew 26, 62 Hearest thou not how many things they witness against thee? saith Pilate. Matthew 27, 13 And when he makes his defense in words of truth and soberness, they smite him for speaking. 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? John 18, 22 And what had he spoken to exasperate them? What he said, when they would have had him ensnare himself with his own lips, was but this. I speak openly to the world. I ever taught in the synagogue and in the temple whither the Jews always resort. And in secret have I said nothing. Why askest thou me? Ask them that heard me. Behold, they know what I said. O who but himself could have so patiently borne such abuses? Under all this he stands in perfect innocency and patience, making no other return to the wretch that smote him but this. If I have spoken evil, bear witness of the evil. But if well, why smitest thou me? Number six. Not to dwell on other particulars he is condemned to die by that very mouth which had once and again professed he found no fault in him. He had heard all that could be alleged against him and saw it was a perfect piece of malice and envy. When they urged Pilate to proceed to sentence him, why, saith he, what evil hath he done? Matthew 27 23. Nay, in the preface to the very sentence itself he acknowledges him to be a just person. When Pilate saw he could prevail nothing but that rather a tumult was made, he took water and washed his hands before the multitude and said, I am innocent of the blood of this just person. See ye to it. Matthew 27 24. Here the innocency of Christ broke out like the sun from a cloud, convincing the conscience of his judge that he was just. And yet he must give sentence against him to please the people. Inference number one. From this trial of Christ we learn that though we are not obliged to answer every capricious, idle, and ensnaring question, yet we are bound faithfully to own and confess the truth when we are solemnly called to it. It is true Christ was sometimes silent and as a deaf man that heard not. But when the question was solemnly put, Art thou the Christ, the Son of the Blessed? Jesus said, I am. Mark 14 verses 61 and 62 He knew that answer would cost his life. On this account the apostle says he witnessed a good confession before Pontius Pilate. 1 Timothy 6, 13 Herein Christ hath pointed out the way of our duty and by his own example, as well as precept, obliged us to a sincere confession of him and his truth when we are lawfully required so to do. When we cannot be silent without a virtual denial of the truth, and when the glory of God, the honor of his truth, and the edification of others are more attainable by our open confession than they can be by our silence. You know what Christ hath said? Whosoever shall deny me before man, whom will I deny before my Father which is in heaven? Matthew 10, 33 It was a notable saying of the courageous Zwinglius What death would I not choose? What punishment would I not undergo? Yea, into what vault of hell would I not rather choose to be thrown than to witness against my conscience? Truth can never be bought too dear, nor sold too cheap. The Lord Jesus, you see, owns the truth at the imminent and instant hazards of his life. The whole cloud of witnesses have followed him therein. Revelation 14, verse 1 We ourselves, once openly owned the way of sins, and shall we not do as much for Christ as we then did for the devil? Did we then glory in our shame, and shall we now be ashamed of our glory? Do not we hope Christ will own us at that great day? Why, if we confess him, he will also confess us. Oh, think on the reasonableness of this duty. Number 2 To bear the revilings, contradictions, and abuses of man with a meek and quiet spirit is excellent and Christlike. He stood before them as a lamb. He rendered not railing for railing. He endured the contradictions of sinners against him. Imitate Christ in his meekness. He calls you so to do. Matthew 11, 29. This will be convincing to your enemies, comfortable to yourselves, and honorable to religion. And as for your innocency, God will clear it up. The second proposition before us, the illegal sentence of Christ, may lead us to consider number 1, who gave the sentence? It was Pilate who succeeded Valerius Grefus in the Presidentship of Judea. As Josephus tells us, in which trust he continued about ten years. This was in the eighth year of his government. Two years after, he was removed from his place and office by Vitellius, President of Syria, for his murdering of the innocent Samaritans. This necessitated him to go to Rome to clear himself before Caesar. But before he came to Rome, Tiberius was dead, and Caius in his room. Under him, says Eusebius, Pilate killed himself. He was not very friendly or benevolent to the Jewish nation, and was suspicious of their rebellions and insurrections, which the priests and scribes observed, and turned to account in their design against Christ. Therefore they tell him so often of Christ's sedition and stirring up the people, and that if he let him go, he is not Caesar's friend, which consideration prevailed with him to do what he did. But though he had stood ill in the opinion of Caesar, how durst he attempt such a wickedness as death? What, give judgment against the Son of God? For it is evident by many circumstances in this trial, that he had strong fears and convictions that he was the Son of God, which induced him to desire his release. John 19, verses 8 through 12. His mind was greatly perplexed and in doubt about this prisoner, whether he was a god or a man. And yet the fear of Caesar prevailed more than the fear of a deity. He proceeds to give sentence. See in this predominance of self-interest, what man will attempt and perpetrate to secure and accommodate self. Roman numeral 2. Against whom, doth Pilate give sentence? Against a malefactor? No, his own mouth once and again acknowledged him innocent. Against a common prisoner? No, but one whose fame, no doubt, had often reached Pilate's ears. Even the wonderful things wrought by him, which none but God could do. One that stood before him as the picture, or rather as the body of innocency and meekness. Ye have condemned and killed the just, and he resisteth you not. James 5, verse 6. Now was that word made good. They gather themselves together against the soul of the righteous, and condemn the innocent blood. Psalm 94, verse 21. Roman numeral 3. But what was the sentence that Pilate gave? We have it not in the form in which it was delivered, but the sum of it was that it should be as they required. Now what did they require? Crucify him, crucify him. So that in what formality soever it was delivered, this was the substance and effect of it. I adjudge Jesus of Nazareth to be nailed to the cross, and there to hang till he be dead. Which sentence against Christ was, number one, a most unjust and unrighteous sentence, the greatest perversion of judgment and equity that was ever known to the civilized world, since seats of judicier were first set up? What, to condemn him before one accusation was proved against him? And if what they accused him of, that he was the Son of God, had been proved, it had been no crime, for he really was. Pilate should rather have come down from his seat of judgment and adored him, than sat there to judge him. Number two. It was a cruel sentence, delivering up Christ to their will. This was that misery which David so earnestly deprecated. O deliver me not over to the will of mine enemies. Psalm 27 verse 12. But Pilate delivers Christ over to the will of his enemies, men full of enmity, rage, and malice. As soon as these wolves had gripped their prey, they were not satisfied with the cursed, cruel, and ignominious death of the cross, to which Pilate had adjudged him. But they are resolved that he should die over and over. They will contrive many deaths in one. To this end they presently strip him, scourge him cruelly, array him in scarlet, and mock him, crown him with a bush of plaited thorns, fasten that crown upon his head by a blow, which sets them deep into his sacred temples, put a reed into his hand for a scepter, spit in his face, strip off his mock robes again, put the cross upon his back, and compel him to bear it. By all this and much more they express their cruelty, as soon as they had him delivered over to their will. Number 3. It was also a rash and hasty sentence. The Jews are all in haste, consulting all night and up by the break of day in the morning, to get him to his trial. They spur on Pilate with all arguments they can give to sentence. His trial took up but one morning, and a great part of that was spent in sending him from Caiaphas to Pilate, and from Pilate to Herod, and then back again to Pilate, so that it was a hasty and headlong sentence that Pilate gave. He did not sift and examine the matter, but handled it very slightly. The trial of many a mean man hath engrossed ten times more time and debate than this trial of Christ's. Number 4. It was an extorted sentence. They wring it from Pilate by mere clamor, importunity, and suggestions of danger. This Reformation audio track is a production of Stillwater's Revival Books. SWRB makes thousands of classic Reformation resources available, free and for sale, in audio, video, and printed formats. Our many free resources, as well as our complete mail-order catalog, containing thousands of classic and contemporary Puritan and Reformed books, tapes, and videos at great discounts, is on the web at When they devise what he never required, Nay, what he never knew.