A39227:636
The harmony of the Gospels in the holy history of the humiliation and sufferings of Jesus Christ from his incarnation to his death and burial published by John Eliot ...
Boston: printed by John Foster, 1678
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Nothing is expressly said to be the Effect of this message, yet upon a serious weighing all the Circumstances, we shall find that it so wrought upon him, that after he was set down in the Judgement Seat, and had this message, he doth again attempt to persuade them by the same Arguments that he had used before.
NOthing is expresly said to be the Effect of this message, yet upon a serious weighing all the Circumstances, we shall find that it so wrought upon him, that after he was set down in the Judgement Seat, and had this message, he doth again attempt to perswade them by the same Arguments that he had used before.
1. He argues with them again, that he is their King, and will ye crucify him? Joh. 19.14, 15. this point he did the more urge. First, because the Gentiles knew that the Jews looked for a King and Saviour. And secondly, because Jesus Christ had fully asserted his kingly Office before Pilate, and so effectually as that he did believe it, viz. with an historical Faith, which appeareth by the Title he set upon the Cross of Jesus Christ, and his resolution to assert it. That Pilate had used this point of reasoning with them, before he yielded to them, is manifest, because one part of their answer to this point put them upon that plea, that overcame Pilate. Now after he is set in the judgement Seat he uses the same plea again. And it puts the Jews upon the same dreadful answer, viz. again to disclaim Jesus Christ from being their King, and to profess that they had no King but Cesar, wherein they renounced the government of God and Christ, and subjected themselves to the World and worldly Rulers; who have kicked them about the world in every place, ever since, and they put away the SCEPTRE from Judah, and never had it since restored to this day. And Pilate by this their answer, lay open to the same snare that had taken him, and still holds him, he cannot bear that word to be imputed to him, no friend to Cesar. What? not true and constant to my Sovereign? let God & Christ, & Conscience, & all go, rather then undergo that imputation.
1. He argues with them again, that he is their King, and will ye crucifie him? Joh. 19.14, 15. this point he did the more urge. First, because the Gentiles knew that the Jews looked for a King and Saviour. And secondly, because Jesus Christ had fully asserted his kingly Office before Pilate, and so effectually as that he did believe it, viz. with an historical Faith, which appeareth by the Title he set upon the Cross of Jesus Christ, and his resolution to assert it. That Pilate had used this point of reasoning with them, before he yielded to them, is manifest, because one part of their answer to this point put them upon that plea, that overcame Pilate. Now after he is set in the judgement Seat he uses the same plea again. And it puts the Jews upon the same dreadful answer, viz. again to disclaim Jesus Christ from being their King, and to profess that they had no King but Cesar, wherein they renounced the government of God and Christ, and subjected themselves to the World and worldly Rulers; who have kicked them about the world in every place, ever since, and they put away the SCEPTER from Judah, and never had it since restored to this day. And Pilate by this their answer, lay open to the same snare that had taken him, and still holds him, he cannot bear that word to be imputed to him, no friend to Cesar. What? not true and constant to my Sovereign? let God & Christ, & Conscience, & all go, rather then unndergo that imputation.
Again, Pilate doth now again after the message received from his wife, put them upon that Dilemma, to necessitate them to choose Jesus, or to prefer Barabbas before him, which he thought the vilest of Pagans would not do; for though they had so spoken before, yet he had not as yet granted their choice. Barabbas was not delivered to them, till at the last, as we shall see; for in such order Matthew ⟨p. 102⟩doth relate them. And it appeareth that Pilate urged his Arguments over and over, for so he doth inculcate that point sundry times, when they cried out, crucify him, crucify him, Pilate answered, why? what evil hath he done? and thus Pilate argued to the last. When the Priests persuaded the people to ask Barabbas, Pilate answered, what shall I do with Jesus, they say crucify him? Pilate saith again, why? what evil hath he done? which they had nothing to reply unto him but will and violence, the reurging of those points, seem to be the Effect of the message that Pilates wise had sent unto him.
Again, Pilate doth now again after the message received from his wife, put them upon that Dilemma, to necessitate them to choose Jesus, or to prefer Barrabas before him, which he thought the vilest of Pagans would not do; for though they had so spoken before, yet he had not as yet granted their choice. Barrabas was not delivered to them, till at the last, as we shall see; for in such order Mathew ⟨p. 102⟩doth relate them. And it app•areth that Pilate urged his Arguments over and over, for so he doth inculcate that point sundry times, when they cryed out, crucifie him, crucifie him, Pilate answered, why? what evil hath he done? and thus Pilate argued to the last. When the Priests perswaded the people to ask Barrabas, Pilate answered, what shall I do with Iesus, they say crucify him? Pilate saith again, why? what evil hath he done? which they had nothing to reply unto him but will and violence, the reurging of those points, seem to be the Effect of the message that Pilates wise had sent unto him.
Yet again before he would do the wicked Fact, he had one device more, whereby he hoped either to appease their minds, or if not to assert his own innocency, and to testify against them. He calleth for water in their sight, and washeth his hands with a protestation of his innocency, in this horrid fact of shedding the blood of such an innocent person. But alas Pilate, why then did you do the deed? This is but a poor excuse to you, though a convincing Argument to them, that the Judge should so steadfastly protest the innocency of Jesus Christ, whom they out of envy persecuted to the death.
Yet again before he would doe the wicked Fact, he had one device more, wherby he hoped either to appease their minds, or if not to assert his own innocency, and to testifie against them. He calleth for water in their sight, and washeth his hands with a protestation of his innocency, in this horrid fact of shedding the blood of such an innocent person. But alas Pilate, why then did you doe the deed? This is but a poor excuse to you, though a convinsing Argument to them, that the Judge should so stedfastly protest the innocency of Jesus Christ, whom they out of envy persecuted to the death.
They still are in fear that Pilate would shrink from the work, and not finish that which they hoped they had entangled him to do. And because they saw that he was so deeply affected with the guilt of the innocent blood of Jesus, they endeavoured to ease his mind as much as in them lay of that terror & fear. Therefore they do in a most dreadful manner take the guilt of his blood upon themselves, and thereby, as much as in them lay, to acquit Pilate, to uphold his recoiling heart to the work, till he had done it, and to show their confidence in the case, and harden Pilates heart, they involve their Children in the guilt of his blood. Why did they so? did not their Fathers cavil against God, for setting their children's teeth on edge, when their Fathers had eaten sower grapes? Ezek. 18.2, 3, 4. But mad envy, pride and passion, are cruel, bloody, confident, though shut up in blindness and violent ignorance.
They still are in fear that Pilate would shrink from the work, and not finish that which they hoped they had entangled him to doe. And because they saw that he was so deeply affected with the guilt of the innocent blood of Jesus, they endavoured to ease his mind as much as in them lay of that terror & fear. Therefore they doe in a most dreadfull manner take the guilt of his blood upon themselves, and thereby, as much as in them lay, to acquit Pilate, to uphold his recoiling heart to the work, till he had done it, and to shew their confidence in the case, and harden Pilates heart, they involve their Children in the guilt of his blood. Why did they so? did not their Fathers cavill against God, for setting their childrens teeth on edge, when their Fathers had eaten sower grapes? Ezek. 18.2, 3, 4. But mad envy, pride and passion, are cruel, bloudy, confident, though shut up in blindness and violent ignorance.
It is the saddest curse, that ever parents, since the fall of Adam, brought upon their Children: it lieth upon them to this day. Thus all the politic devices that this witty ingenious man could devise, did them no good, but much hurt, putting them upon horrid sins, and violence, almost to Rebellion and Arms.
It is the saddest curse, that ever parents, since the fall of Adam, brought upon their Children: it lyeth upon them to this day. Thus all the politick devices that this witty ingenious man could devise, did them no good, but much hurt, putting them upon horrid sins, and violence, almost to Rebellion and Arms.
Lastly. Pilate shutteth up and finisheth this sad Court with four Acts, not of justice, but of foul injustice and cruelty.
1. He delivereth to them Barabbas, not acted till now, an act abominable to God, to justify the wicked, as Prov. 17.15.
1. He delivereth to them Barrabas, not acted till now, an act abominable to God, to justifie the wicked, as Prov. 17.15.
2. He passeth Sentence of Condemnation to the Cross upon Jesus Christ; another most abominable act. Prov. 17.15.
3. He scourgeth Jesus Christ the second time: for this scourging was at and upon his condemnation. Math. 27.26. & Mar. 15.15. His former scourging was when Herod sent him back to Pilate. Pilate told the Jews, he would scourge him and release him. Luk. 23.16, 22. And he did so. Joh. 19.1. but did not release him. And now again upon his Condemnation, he scourges him upon his sore wounded back. Psal. 129.3. Now the plowers made deep and long their furrows on his back.
3. He scourgeth Jesus Christ the second time: for this scourging was at and upon his condemnation. Math. 27.26. & Mar. 15.15. His former scourging was when Herod sent him back to Pilate. Pilate told the Jews, he would scourge him and release him. Luk. 23.16, 22. And he did so. Ioh. 19.1. but did not release him. And now again upon his Condemnation, he scourges him upon his sore wounded back. Psal. 129.3. Now the plowers made deep and long their furrows on his back.
4. He delivered him into their hands to crucify him. Joh. 19.16. Math. 27.26 Mar. 15.15. Yea, (which is to be marvelled at) he delivered him (not to justice) but to their will. Luk. 23.25. whose wills how evil they were, Pilate saw.
4. He delivered him into their hands to crucifie him. Ioh. 19.16. Math. 27.26 Mar. 15.15. Yea, (which is to be marvelled at) he delivered him (not to justice) but to their will. Luk. 23.25. whose wills how evill they were, Pilate saw.
So endeth the sadest Court that ever was held in this World many ⟨p. 103⟩sons of glory have been condemned in many Courts in this world. But the Lord of glory was never condemned in any Court save in this Court of Pilate, and in the Council of the Jews. Great & many instructions are h re, but I pass them all this only note, the many and admirable evidences of the innocency of this blessed Lamb of God do shine in the faces both of Jews and Gentiles, and all the world. Never was there such an innocent person condemned.
So endeth the sadest Court that ever was held in this World many ⟨p. 103⟩sons of glory have been condemned in many Courts in this world. But the Lord of glory was never condemned in any Court save in this Court of Pilate, and in the Council of the Jews. Great & many instructions are h re, but I pass them all this only note, the many and admirable evid•nces of the innocency of this blessed Lamb of God do shine in the faces both of Jews and Gentiles, and all the world. Never was there such an innocent person condemned.
Before I finish this sad Chapter, here remaineth another cruel act, to increase the sufferings of our Lord Jesus, which I cannot fully say was an act of Pilate, yet it was done by his permission, and by his Soldiers, and he committed them to their will, and therefore he must give an account of it before Jesus Christ, his judge and ours, at the last day.
Before I finish this sad Chapter, here remaineth another cruel act, to increase the sufferings of our Lord Jesus, which I cannot fully say was an act of Pilate, yet it was done by his permission, and by his Souldiers, and he committed them to their will, and therefore he must give an account of it before Jesus Christ, his judge and ours, at the last day.
1. It is the fourth act of mockery done unto our Lord Jesus. The first act of mockery was done unto him by the Jews, after the Council had condemned him, and committed him to a guard, to be kept till morning, they spent the remainder of the night in mocking of him, Luk. 22.63, 64, 65. Math. 26.67, 68. Mark. 14.65. 2. The second act of mockery done unto our Lord Jesus, was by Herod and his men of war, Luk. 27.11. 3. The third act of mockery was done unto him by Pilate and his guard in the praetorium, where he scourged him, and his people mocked him more cruelly then before, Joh. 19.1.2, 3, 4, 5. 4. The fourth act of mockery is now done unto him, after Pilate had condemned him before they led them away to be crucified
1. It is the fourth act of mockery done unto our Lord Jesus. The first act of mockery was done unto him by the Jews, after the Council had condemned him, and committed him to a guard, to be kept till morning, they spent the remainder of the night in mocking of him, Luk. 22.63, 64, 65. Math. 26.67, 68. Mark. 14.65. 2. The second act of mockery done unto our Lord Jesus, was by Herod and his men of war, Luk. 27.11. 3. The third act of mockery was done unto him by Pilate and his guard in the pretorium, where he scourged him, and his people mocked him more cruelly then before, Ioh. 19.1.2, 3, 4, 5. 4. The fourth act of mockery is now done unto him, after Pilate had condemned him before they led them away to be crucified
