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him, "Art thou a king, notwithstanding thy kingdom is not of this world?" Jesus answered, "I came into the world for this end, that by explaining and proving the truth, I might impress it upon men's consciences, and make them obedient to its laws. In this consisteth my kingdom, and all the lovers of truth obey me, and are my subjects." This is what Paul calls "the good confession," which he tells Timothy, Jesus witnessed before Pontius Pilate. And justly does the Apostle term it so. For our Lord did not deny the truth to save his own life, but gave all his followers an example highly worthy of their imitation. It is remarkable that Christ's assuming the title of king did not offend the governor in the least, though it was the principal crime laid to his charge. Probably the account he gave of his kingdom and subjects, led Pilate to take him for some stoic philosopher, who pleased himself with the chimerical royalty attributed by his sect to the sapiens or wise man.† Supposing, therefore, that Jesus was a disciple of Zeno, when Pilate heard him speak of truth, and affirm that his kingship consisted in bearing witness to truth, and that every one * that loved truth was his subject, he might think that he was claiming the prerogative of the sapiens, though in terms somewhat new. Accordingly he desired him to explain what he meant by truth? then going out to the multitude, he told them that he found no fault in Jesus, no opinion inconsistent with the good of society, neither any action nor pretension that was criminal in the least degree.

The priests, it seems, were not disconcerted by the public declaration which the governor, in obedience to conscience and truth, made of the prisoner's innocence; for they persisted in their accusations with more vehemence than before, affirming that he had attempted to raise a sedition in Galilee. They artfully mentioned Galilce to inflame Pilate, who they knew was prejudiced against the people of that country. To this heavy charge

Jesus made no answer at all. Nay, he continued mute, notwithstanding the governor expressly required him to speak in his own defence. A conduct so extraordinary, in such circumstances, astonished Pilate exceedingly; for he had good reason to be persuaded of Christ's innocence. The truth is, he was altogether ignorant of the divine counsel by which the whole affair was directed. As for Jesus, he might justly decline making public de fences, not from a consciousness of guilt, but lest the common people, moved by what he must have said, should have asked his release, and prevented his death; in which respect he hath shewed his followers a noble example of courage. Besides the gross falsehood of the accusation, known to the chief priests themselves, and to all the inhabitants of Galilee, rendered any reply needless. In the mean time, because the priests spake of a sedition in Galilee, Pilate asked if the prisoner came out of that country? and being informed that he did, he ordered him to be carried away immediately to Herod, who was then in Jerusalem. * Pilate supposed that the prince in whose dominions the sedition was said to have been raised, could be a better judge of the affair than he. Moreover, as Herod was a Jew, expert in the religion and customs of his country, the governor imagined that he might have had influence with the priests to desist. if, at their solicitation, he should condemn Jesus, Pilate thought to escape the guilt and infamy of putting an innocent person to death. He might also propose to regain Herod's friendship, formerly lost perhaps by encroaching on his privileges. But whatever was his motive, the king, who had of a long time desired to see Jesus, rejoiced at this opportunity; for he hoped to have had the pleasure of seeing him work some miracle or other. Nevertheless, Jesus did not think proper thus to gratify the curiosity of a tyrant, nor so much as answer one of his questions, though he proposed many to him. Herod finding himself thus disappointed, ordered Christ to be clothed with an old robe, in colour like those

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which kings used to wear, and permitted his attendants to insult him, perhaps with an intention to provoke him to work a miracle, though it should have been of a hurtful kind. Our Lord's being dressed in this manner by Herod's order, shews that here the priests had accused him of nothing but of having assumed the titles and honours belonging to Messiah; for the affront put upon him was plainly in derision of that pretension. The other head of accusation, his having attempted to raise a sedition in Gallilee on account of the tribute, they durst not touch upon, because Herod could not fail to know the gross falsehood of it. No crime being laid to his charge, the king sent him back to Pilate with an ac count of his innocence. Before this Herod and Pilate' had been at enmity between themselves. Probably the latter had encroached upon Herod's jurisdiction, by giving judgment in causes which concerned his subjects. Herod, therefore, looking upon the sending of Jesus to him to be judged, because he was a Galilean, as a repa ration for former offences, was forthwith reconciled to Pilate.

At former passovers the governor had courted the favour of the populace, by gratifying them with the pardon of any one prisoner they pleased. Wherefore, when the crowd was gathered, they begged him to do as he had ever done to them. "And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection. And the multitude crying aloud, began to desire him to do as he had ever done unto them." Pilate, glad of this opportunity, told them it was very true that he had used to do so, and asked them whether they would have Barabbas or Jesus released. But without waiting for an answer, he offered to release Jesus, knowing that the chief priests had delivered him for envy; a sentiment in which he was greatly confirmed by Herod, who had not found him guilty of the things whereof the priests had accused him.

While these things were doing, Pilate received a message from his wife, who happened to be with him in Jerusalem, and who had had a dream that morning about VOL. II.

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Jesus, that gave her the utmost uneasiness. Perhaps it presaged the vengeance of God pursuing her husband and family, on account of the injustice he was going to commit. But whatever the dream was, it made such an impression on this Roman lady, that she could not be easy till she sent an account of it to her husband, who was sitting on the tribunal in the pavement, and begged him to have no hand in the death of the righteous person he was judging. The people had not yet said whether they would have Jesus or Barabbas released to them. Therefore when Pilate received his wife's message, he called the chief priests and the rulers together, and, in the hearing of the multitude, made a speech to them, wherein he gave an account of the examination which Jesus had undergone at his tribunal, and at Herod's, and declared that in both courts the trial had turned out honourably for his character. Wherefore he proposed to them that he should be the object of the people's favour. Pilate did the priests the honour of desiring to know their inciinations in particular, perhaps with a design to soften them. But he expected that however averse they might be to his proposal, it would have been acceptable to the populace, not doubting but they would embrace the first opportunity of declaring in his favour. Yet he was disappointed. "But the chief priests and elders persuaded the multitude, that they should ask Barabbas, and destroy Jesus," Matt. xxvii. 20. And they cried out all at once, saying, "Away with this man, crucify this fellow, and release unto us Barabbas," Luke xxiii. 18.

Once, &c. John says, xviii. 40, "Then they cried all again," (runn) saying, &c. But the word wax does not imply, that the people had refused Jesus, and asked Barabbas before this. The proper meaning of the passage is, that they cried out in opposition to Pilate, who proposed to release Jesus. For wanw signifies, not only repetition, but opposition; contra, e diverso: thus, Matt. iv. 7, “It is written again, Thou shalt not tempt the Lord;" that is, it is written on the other hand, in opposition to the text which the tempter had perverted. Пan signifies also addition, Matt. v. 33. warn usoare, Moreover ye have beard, &c. Wherefore the proper translation of John xviii. 40, is, Then cried they all in return, saying, &c.

Thus the Jewish rulers demanded the release of Barabbas, a notorious villain, who had really been guilty of sedition, the crime whereof they falsely accused Jesus; had made an insurrection with some accomplices, and cominitted murder in the insurrection. For this infamous creature the people likewise begged life, preferring him to the Son of God, who had made it his whole study to do them good. "Pilate therefore willing to release Jesus, spake again to them," saying, "Whether of the twain will ye that I release unto you?" He had asked this question before, and repeated it now, not so much for his own information, as to express his surprise at their choice. They said, "Barabbas." Pilate saith unto them, "What shall I do then with Jesus, which is called Christ ?" Is it possible that you desire me to crucify him whom so many of you have acknowledged as your Messiah? But they all cried, saying, "Crucify him, crucify him," Luke xxiii. 21. Then Pilate said unto them the third time, "Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him and let him go." And they cried out the more exceedingly, "Crucify him." So bent were they to have him killed, that though the governor urged them again and again to desire his release, declaring his innocence, and offered three several times to dismiss him, they would not hear it, uttering their rage sometimes in hollow inarticulate murmurs, and sometimes in furious outcries: to such a pitch were their passions raised by the craft of the priests. Pilate, therefore, finding it in vain to struggle with them, called for a basin of water, and washed his hands before the multitude, crying out at the same time, that the prisoner was a good man, and that he was innocent of his blood. Perhaps Pilate did this agreeably to the rites of heathenism, which prescribed lustrations for such as ignorantly or unwillingly had committed murder. Or rather, as he intended thereby to make an impression on a Jewish mob, he did it in compliance with the institutions of Moses, which by this time he

* Them. Luke xxiii. 20.