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hence. Pilate therefore said unto him, Art thou

a king then? (Having before asked him if he

' was the king of the Jews, and receiving no direct ' answer; he now asks if he was in any refpect a 'king.) Jesus answered, Thou fayeft that I am a

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king. To this end was I born, and for this 'cause came I into the world, that I should bear ' witness unto the truth. Every one that is of 'the truth, heareth my voice. Pilate faith unto

him, What is truth? And when he had said this, ' he went out again unto the Jews, and faith ' unto them: I find in him no fault at all, (that

is worthy of death) but ye have a custom, that 'I should release unto you one at the Passover. 'Will ye therefore that I release unto you the

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king of the Jews?' From this examination, or rather conversation, and the subsequent conduct of Pilate, we may suppose that the replies of Jesus were unintelligible to him; and that he held Jesus in contempt; for though he asked him what he meant by truth, he did not wait for an answer ; or if he did it, doth not appear that Jesus made any. Upon the Jews refusing Jesus, and demanding Barabbas (a notable prisoner, says Matthew: a feditious murderer, says Mark and Luke: a robber, says John) 'Then Pilate therefore took Jesus, and Scourged him, and the foldiers plaited a crown of thorns and put it upon his head, and they put

on him a purple robe, and said, Hail king of the Jews,

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'Jews, and they smote him with their hands.' The scourging must have been by order of Pilate, and the other indignities executed in his prefence; as it appears that he immediately led Jesus out to the Jews in this condition-' Pilate there'fore went forth again, and faith unto them (the 'Jews) behold I bring him forth to you, that ye

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may know that I find no fault in him (he still wishes to release Jesus, in preference to a rob'ber and a murderer) Then came Jesus forth ' wearing the crown of thorns, and the purple ' robe, and Pilate faith unto them; behold the

man.

When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate faith unto them, 'Take ye him, and crucify him: for I find no

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،

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fault in him (deferving that punishment.) The Jews answered him: We have a law, and by our law, he ought to die, because he made himfelf the Son of God. When Pilate therefore

' heard that saying, he was the more afraid.

(From what fource could those fears flow, in the 'heart of a Pagan ?) And went again into the Judgment Hall, and faith unto Jesus-Whence art thou ? but Jesus gave him no answer. 'Then faith Pilate unto him, Speakest thou not

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unto me? knowest thou not, that I have power ' to crucify thee; and have power to release thee?

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(Pilate, throughout the examination, appears

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to

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to be a man of humanity and great patience) 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 fin.' The first part of this answer is plain : nothing can be done contrary to the will of God, or without his permiffion. But why, for that reason, he that delivered Jesus to Pilate, had the greater fin; I know not. 'And 'from thenceforth (as he had before) Pilate ' fought to release him. But the Jews cried out,

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saying, If thou let this man go thou art not 'Cæfar's friend: whosoever maketh himself a

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king, speaketh against Cæfar.' Pilate, a Roman magistrate, acting under Cæfar's authority; thus called upon, was obligated to order the punishment due to the crime alledged. He feems however to make another effort to save him and which no doubt, proceeded from a conviction in his own mind, that Jesus had no treasonable designs. Perhaps his meek demeanour, his patient submission under stripes and insult, had gained him credit with Pilate for the goodness of his heart: though neither his filence, or what he had spoken could do so for the goodness of his head. Possibly he viewed him as an enthusiast but poorly qualified for the task he had undertaken. 'When Pilate therefore heard that

saying, he brought Jesus forth, and fat down ' in the judgment feat, in a place that is called

Chapter Verfe' the Pavement, but in the Hebrew Gabbatha, ' and it was the preparation of the passover, and ' about the fixth hour, and he faith unto the Jews-Behold your king. But they cried outAway with him; away with him: crucify him. 'Pilate faith unto them-Shall I crucify your king?

(These two speeches must have been ironical, ' and yet I know not for what purpose.) The 'chief priests answered, We have no king but 'Cæfar. Then delivered he him therefore unto ' them to be crucified.' Having thus given St. John's account of the examination before Herod and Pilate to the delivery for crucifixion : it is neceffary we recur to St. Matthew, who records two circumstances in this affair, omitted by the other three. The first, is the dream of Pilate's xxvii. 19 wife-'When he (Pilate) was set down on the judgment feat, his wife fent unto him, saying, 'Have thou nothing to do with that just man, ' for I have fuffered many things this day in a dream, because of him.' The second, is the ceremony of Pilate's washing his hands, &c.• When Pilate saw that he could prevail nothing, 'but rather a tumult was made; he took water ' and washed his hands before the multitude, 'saying, I am innocent of the blood of this just ' perfon: see ye to it.' Here we find Pilate echoing the words of his wife. He could, according to Matthew's account, have no other reason for calling Jesus this just person. Jesus

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having faid nothing but Thou sayest when asked Chapter Verse by Pilate if he was the King of the Jews: when accused by the chief priests and elders, he answered nothing; and when urged by Pilate to make his defence-he answered him to never a word. This conclufion is recorded by Matthew only-Then answered all the people and faid; xxvii. 25 'his blood be on us, and on our children.' And then he thus proceeds with the story- Then re

leafed he Barabbas unto them: and when he 'had scourged Jesus, he delivered him to be • crucified. Then the foldiers of the governor ' took Jesus into the common hall, and gathered unto him the whole band of foldiers. And

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they stripped him, and put on him a scarlet ' robe (Mark calls it purple. Luke says

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Herod and his men of war, arrayed him in a gorgeous robe. John calls it a purple robe.) And ' when they had plaited a crown of thorns, (Luke ' omits the crown) they put it upon his head, and a reed in his hand.' Mark says nothing of their putting a reed in his hand, but that-they smote him on the head with a reed. Luke says nothing of the reed, or crown of thorns. John says nothing of the reed, but that they smote him with their hands. Matthew goes on- And

they bowed the knee before him, and mocked ' him, faying-Hail, King of the Jews. And ' they spit upon him, and took the reed, and

• smote him on the head. And after they had

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