John 11:49–50

Secondly, in the carriage of these Rulers, we have recorded what was Cajaphas his over ture for preventing this danger. He propounds, very imperiously, a common rule of policy, that in a case of danger, it is expedient one should be cut off for the good of a Nation, rather then the whole Nation perish. And that therefore Christ was to be cut off, that so the Nation might be freed of that hazard. This counsel and principle (beside what God intended in it, of which afterward) may have it’s own truth in it; That in the case of danger to a Nation or society, one is bound to preferre the safety of the whole to his own particular safety; or, That justice is to be executed on a particular malefactour, lest the neglect thereof make his sin National, and bring judgements on a Land: But this doth not at all justifie the putting of an innocent to death, for the safety of any; for that were to sinne to avoid trouble. Far lesse doth it justifie it, when men do hereby not only cut off the innocent, but do not avoid, but, in effect, draw on ruine on the Nation. He who gave the counsel is described from his office, that he was high Priest, of which use is to be made in the following purpose. Only what is added (that he was the high Priest that same year) points at the corruption crept in among them (as is recorded in History) in these latter times, in that the office which by Gods appointment was astricted to the family of Aaron, and to continue during life, was either usurped by these who had most power, extending the possessours, and held so long as they could: Or was purchased by favour, or money, of their conquerours, for so long time as pleased them, or they did agree upon. Their own ambition begot these practices under the Grecians, and that, together with Herods policies, and afterward the avarice of the Romans, did continue them. And he is said to have been only for that same year, because it had been the custome of the Romans, immediately before his election, to change them yearly; and however some might continue longer, yet it seems the paction was but from year to year. As to what further may be said concerning his office, and Annas being joyned with him before, Luk. 3.2 it may be spoken to, if need be, on Chap 18.13. Doctrine 1. As the most pure Ordinances of God are easily corrupted by lewd men. So, in particular, the ambition of men, taking advantage of times of publike confusion and oppression, doth oft-times overturn the precious Government and order of his house; while either they do what they list and is in the power of their hand, or employ their power with oppressours, to make merchandize of the things of God; for, thus and upon these grounds, was the Ordinance of the Priesthood corrupted, while men either usurped it, or did serve the interests of, or gave money to their conquerours, to obtain it. 2. As mens wisdome, or their conceit of it, doth ordinarily fill them with pride and contempt of others; So such wit will readily never do well, nor lead men on right courses; for, he gives his opinion insulting over the rest, as knowing nothing at all, nor considering, when yet his wit led him only to crucifie Christ. 3. Such as corrupt the Ordinances of God, and take sinful courses to put themselves in power in Gods house, will prove but small friends to Christ and his Kingdome, whatever they seem otherwise to be; for, it was he who procured himselfe to be the High Priest that same year, that gave this pernicious counsel against Christ. 4. Albeit it be the duty of all, to preferre the publike welfare of a Church or Nation to their own safety or interests; Yet it is unlawful to promote, never so publike a good, by sinful means; for, herein did his opinion prove unsound, in seeking to prevent the perishing of the Nation. 5. It is a sinful principle in worldly policy, to study to preserve the peace of a Nation by cutting off these who promote the Kingdome of Christ; for, this, in particular, was the sin of his counsel, that albeit they had nothing to say against Christ, yet better he perish, were he never so good or right, then things should be in hazard. Whereas, albeit this might have indeed preserved them, yet it was not a lawful mean. 6. Mens wit will never lead them right, so long as they separate profit and expedience, from lawfulnesse and right, and do preferre the one before the other; for, in all this he looks only to what is expedient for us. 7. The rarest wits of men, when they are left of God, and do make no conscience of sin to compasse their designes, will but miscarry, and run upon the dangers they labour most carefully to avoid; for, though this seemed most expedient, and a short cut to be rid of Christ and secure the Nation, yet neither succeeded with them; Christ and his doctrine prevailed still among them, and their Nation did perish.