66 "31. Then faid Pilate unto them, Take ye him, and judge him according to your "law. The Jews, therefore, faid unto him, It is not lawful for us to put any man to death; 66 66 66 32. That the faying of Jesus might be fulfilled, which he spake, fignifying what "death he should die.” From the tribunal of the high priest, our bleffed Lord is hurried away to that of the Romans. Pilate, the Roman governor, before he examines his prisoner, inquires of his accufers the nature of the crime they had to alledge against him : to which, confcious they had no charge against him which they could prove, they only reply, in general terms, That if he had not been a malefactor they would not have brought him for judgment. Pilate, who knew the rancor and envy of his accusers, wishing to escape from any fhare in a business which he could not but fee was founded in malice, and to throw the whole upon the Jews themselves, defires them them to take and judge him according to their law: for, although under the Roman yoke, they still retained the free use of their religion, as well as the power of trying causes where the punishment did not extend to the life of the accused party. This, however, would not answer the purpose of the Jews; who, being determined on the deftruction of our blessed Lord, applied to Pilate for that condemnation which they could not adjudge themselves, 66 33. Then Pilate entered into the Judgment-hall again, and called Jefus, " and faid unto him, Art thou the king of "the Jews? 66 34. Jefus answered him, Sayeft thou "this thing of thyfelf, or did others tell "it thee of me? 35. Pilate answered, Am I a Jew? "Thine own nation, and the chief priests, "have delivered thee unto me. What "haft thou done? "36. Jefus answered, My kingdom is "not of this world. If my kingdom were "of this world, then would my servants 66 fight, that I should not be delivered to "the Jews: but now is my kingdom not " from hence. 66 37. Pilate, therefore, faid unto him, "Art thou a king then? Jesus answered, "Thou fayeft that I am a king. To this "end was I born, and for this caufe came "I into the world, that I fhould bear wit"nefs unto the truth. Every one that is "of the truth heareth my yoice." His accufers, knowing the jealoufy of the Roman government, had (as we learn from St. Luke, chap. xxiii. ver. 2.) artfully introduced into their charges against him, that he pretended to be the king of the Jews. Pilate, therefore, returns into the Judgment-hall; and, having fent for Jefus, afks If this charge against him was true? This question he might put either in derifion of our bleffed Lord, whofe appearance indicated no fymptom of royalty, or to gain information on a fubject which, in his station of governor for the Romans, he might think very material. Our Lord answers in a manner to fatisfy Pilate that the Romans had no cause of jealousy from his claims, declaring his kingdom not to be of this world, or to be established by force, otherwise he should have employed worldly means to fave himself from the malice of the Jews and in support of his rights. He adds, in reply to the repeated questions of Pilate, That, though a king, his kingdom was of a spiritual nature; that he came into the world to preach the doctrine of truth, and that all who were friends to truth would attend to his voice. "38. Pilate faith unto him, What is "truth? And; when he had said this, he "went out again unto the Jews, and faith 66 " unto them, I find in him no fault at all. "39. 39. But ye have a cuftom that I "should release unto you one at the Paff66 over: will ye, therefore, that I release the King of the Jews? unto you 66 40. Then 66 66 40. Then cried they all again, faying, Not this man, but Barabbas. Now "Barabbas was a robber." Pilate having asked What is truth ?’ returns, without waiting for an answer, to the Jews, and declared That having examined Jefus, he could find no fault at all in him. Too many there are (I fear) who, like Pilate, will not give themselves the trouble, or time, to fearch into the truth and beauty of Christ's divine gospel, tho' like him they may ask fome barren queftions on the fubject. Pilate, who saw the injuftice of the Jews' proceedings with respect to Chrift, and was defirous to let him escape, now proposes to them, with a view to release Jefus, that they fhould use the privilege they poffeffed, of having a prifoner released to them at the Paffover: an indulgence granted to them by the Roman government. This, however, would have totally defeated their revengeful purposes; and the chief priests and elders, therefore, perfuaded the |