questionable plan of profit, do they understand, or can they be satisfied that you really believe them to be in a lost and guilty state? Are you at any pains to show them and make them feel that you believe this? Would it not be benevolent in you to do so? Are they under God's wrath? Are they going down to hell? Do you believe that they are? And is it fair, is it is it kind, to leave them, amid all generous, your intercourse with them, still by possibility under the impression that, after all, you cannot seriously think the difference between you and them so very vital, else you would scarcely treat them, and their plans and pleasures, so favourably as they see that you do? Your tender mercies are cruel indeed, if such be the issue of them! Be sure that, not less out of charity to them than out of a regard to your own safety, it concerns you to realise, and to live as realising, the momentous truth-"We know that we are of God, and the whole world lieth in wickedness" (1 John v. 19). knowledge is no nurse of vain-glory; for it implies a recognition of the free gift of God-"And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life" (1 John v. 20). And it deepens and renders intense the feeling of duty and responsibility-"Little children, keep yourselves from idols. Amen" (1 John v. 21).

Such

IV.

THE SPIRIT OF GOD STRIVING WITH MAN-PONTIUS PILATE JUDGING THE LORD CHRIST.

JOHN Xviii. 28-xix. 16.; LUKE xxiii.; Matthew xxvii.

THE character of Pilate, as it is brought out in the scene of our Lord's trial, is an interesting study to those who would trace the workings of natural conscience, when it is brought into closer contact than usual with the truth of God, or with Him who is the truth. We see, indeed, little or no evidence of any saving, or even of any deeply serious impression. But we see emotions of natural pity; and we see more-we see the convictions, the relentings, and the compunctious visitings of a natural sense of duty, and a natural feeling of remorse. He went farther, indeed, in this way than most of the other princes of this world, who, in their official capacity, had to deal, not merely with the religion of Jesus (which is the common case now), but with Jesus himself. Herod of Galilee, who had been first the Baptist's patron and then his persecutor, for a long time desired to see Jesus; but when his de

sire was gratified, and Jesus, sent by Pilate, stood before him, the crafty "fox" evaded the question, and having carelessly insulted the Saviour, as carelessly dismissed him. Felix-when Paul, arraigned as the prisoner, stood as the preacher before him, and reasoned of righteousness, temperance, and judgment to come-trembled. But he sent him away till a more convenient season. Agrippa, partly perhaps in courtly compliment to the unrivalled eloquence of the defence to which he listened, partly in sincere admiration of the inspired pleader, and partly also under a real impression of there being more in his theme than he had before imagined, avowed himself almost persuaded to be a Christian. But the workings of the mind of Pilate were surely deeper, or at least the history gives us a deeper insight into them. There is so much of apparent honesty in the conflict of his soul, between his own evident reluctance to be instrumental in so foul a deed, and the unrelenting importunity of those who cruelly practised on his weakness, that we cannot refuse our compassion, and we almost yield our sympathy. And, on the other hand, in what he saw of the holy and awful majesty of the Lord Jesus, and in the solemn words which he heard from his lips, as once and again, and repeatedly, he conferred with him face to face, away from the clamours of his Jewish accusers, in his own private hall of audience, there is so close and cogent an application of the Divine word, in circumstances the most intensely affecting to his whole moral nature, that we cannot but regard it as one of the most remarkable cases on record of the Spirit of the Lord striving with man.

What sort of man, either as an individual or as

a governor, Pilate was, we have scarcely any means of determining. Other historians, whether Jewish or Gentile, say very little either of his personal character or of his public administration; and, beyond their narrative of our Lord's trial before him, the sacred writers mention only one particular regarding him. In the gospel by Luke (xiii. 1), allusion is made to his having perpetrated an act of cruelty on some Galileans, who, it is probable, having come up to Jerusalem to worship at one of the festivals, were slain by his orders in the very midst of the solemnity, so that their blood was mingled with their sacrifices. This severity may have been inflicted on some pretence of tumult or of political disaffection; for the Roman governors were jealous, and not without reason, of the great concourse of strangers from the country districts at such seasons to Jerusalem; and in particular, they had some cause to suspect the natives of Galilee as inclined to be turbulent and seditious. Perhaps also the misunderstanding, which, as we learn from subsequent events, prevailed between himself and Herod, by whom, as king or tetrarch, Galilee was then ruled, might make Pilate willing enough to take an opportunity of wreaking his vengeance on the subjects of his rival when they happened to come within his own government; although it is quite as probable that this very act of violence may have been itself the cause and not the consequence of the quarrel. It is said that on other occasions, both in Judea and in Samaria, Pilate committed great cruelties; and it is certain that he was a man who, in enforcing his authority and prosecuting his ends, held human life very cheap, and made no scruple of recklessly causing blood on a large scale to be shed. Still there is no appear

ance of his having been wantonly cruel, either as a man or as a governor; nor even of his having been particularly oppressive or unjust. Most probably, indeed, he was very much like the other governors of the Roman provinces in these days, who, being for the most part noblemen of high rank and family, but of scanty or ruined fortunes, looked to such provincial appointments as means of retrieving or improving their affairs, and expected to enrich themselves by the spoils of the countries which they governed. Hence fines and favours, exactions and extortions of all kinds, formed an ordinary part of their administration, insomuch that it turned very much on the length of time during which a governor held office, at what rate the province should be pillaged. Frequent changes aggravated the evil; for each governor, ruling for a short period, must make the most of it for the purpose of satiating his rapacity; and the only chance of milder treatment lay in the lengthening of the period, so as to spread the demand over a greater number of years. So completely was the system understood, that in the case of this very Pilate and his predecessor in the government, the Emperor Tiberius is said sarcastically to have assigned this very reason for making their tenure of office longer than had previously been the custom. Pilate therefore, we may well believe, was not better in these respects-in respect of cruelty and rapacity than the ordinary class of Roman governors of the day. Nor was he worse. The fact of its having fallen to him to judge our Lord, and of his having actually caused him to be crucified, is apt to leave on our minds an impression of this nature. Strongly condemning his treatment of the Saviour, we form exag