arms. Why then does Annas inquire respecting his doctrine? An expositor well observes here, that "We may discern in Jesus all the marks of a true teacher-confidence, which delivers its testimony before the whole world; persevering continuance in that testimony at all times; and a siding with existing divine and human ordinances."

"In secret have I said nothing," says the Lord Jesus further. No, not even that which was enigmatical, obscure, and mysterious, much of which was explained only in the course of centuries, while other things remain, to this hour, partially closed and sealed to us, and await their elucidation. He knew that these things would long be inexplicable to his people; but this did not hinder him from uttering them. This is another proof that he was clearly conscious that his doctrine was divine, and would therefore continue to the end of time.

แ

Why askest thou me?"—says our Lord in conclusion"Ask them which heard me what I have said unto them; behold, they know what I have said." How could the Lord testify more strongly to the purity and divinity of his doctrine, than by calling upon his judge to summon before him all those, either friends or foes, who had ever heard him speak, and ask them if they were able to say any thing against him which might furnish ground for accusation. Nor to the present day does he show any witnesses, but appeals as before, on behalf of his cause, to all who hear and receive his word; and these unanimously, from their own conviction, confirm it, and will ever do so, that the doctrine of Jesus is of God, and that he has not spoken of himself.

While the Lord is speaking, one of the servants of the high priest rises up and smites him on the face, while saying, "Answerest thou the high priest so?" From this circumstance, we may perceive what is intended with respect to Jesus. This first maltreatment gave the signal for all that followed. It did not escape the servant how completely his master was embarrassed by the simple reply of the accused; and this rude blow was the only and final means which presented itself of rescuing him from his painful and disgraceful dilemma. The fellow well knew that it would be allowed him-nay, that he would only rise by it in the favor of his master; and thus the

feeling of the family reflected itself, as is often the case, in the soul of the menial who wore its livery.

It was horrible to act thus toward the Lord from heaven. For this very crime alone, which must not be placed to the account of a single individual, but to our corrupt human nature, to the guilty race of Adam, it was fit that hell should open its mouth and swallow it up, as the pit formerly did Korah and his company. But Jesus came not to hasten our perdition, but to prevent it. We therefore do not behold the wicked man scathed by lightning from heaven, nor his hand withered, like that of Jeroboam, on his stretching it out to smite; nor that the deeply insulted Jesus threatens or reviles, but resignedly endures the injury, which his holy soul must have felt more painfully than his body, while gently reproving the worthless man, and thus again fulfilling that which had long before been predicted of him, “Then I restored what I took not away.”

"Answerest thou the high priest so?" As if the Lord, who knew better than any one else what was becoming in his converse with mankind, had infringed upon reverence due to the sacerdotal dignity. But how often are we treated in a similar manner, when the truth which we proclaim to the men of the world can no longer be assailed. We are then called bold, presumptuous, obstinate, etc. And woe to us completely, when we presume to abide firmly by our belief before dignitaries and superiors, and refuse to deviate from the truth! How does hypocritical zeal for the preservation of the honor of authority start up against us, and how pompously it calls out to us, "Answerest thou the high priest so?" while it would also gladly smite us on the cheek. But what is left for us, in such situations, except to make use of our Master's own words, “If I have spoken evil, bear witness of the evil; but if well, why smitest thou me?"

How overpowering was this speech to both master and servant! It was like the stroke of a hammer, driving the sting of their evil conscience still deeper into the marrow. The blow on the cheek, with its accompanying brutal language, was only a clear proof that the miserable men felt themselves unable to bring any thing of a culpable nature against the Lord. By

acting thus, they only smote themselves in the face, since by their conduct they made it evident how deeply and painfully they had felt the truth.

Thus our Lord and Master came forth perfectly justified from this first examination, and the high priest and his satellites were covered with disgrace. In their fate we see reflected that of all those who dare to lift the shield against the Lord's cause, which, through the power of inward truth, victoriously repels every attack. Whatever may be planned and undertaken against it, it invariably comes forth like the sun shining in the mists of the valley, and calmly looks down on all opposition and gainsaying as upon vanquished enemies.

XIX.

THE JUDICIAL PROCEDURE.

CHRIST at the bar of the ecclesiastical tribunal is the subject to which our meditations are now to be directed. The apparent contradictions in the life of Jesus increase, and become the more striking, the nearer it approaches its close. Think of the Holy One of God arraigned as a criminal; the Judge of the world judged by sinners! Where was there ever a more outrageous contrast exhibited! And that which thus displays itself on the stage of the world's history is not the most astonishing or the strangest part of that which here occurs. The exterior of the event, occupies, as we have already seen, the place of a screen, interwoven with symbolical figures, behind which the real judicial act is accomplished, which is typified by the former, and only obvious to the eye of faith—an act which, in a higher degree, concerns us all, and which is carried on before an infinitely higher tribunal than that of the Jewish Sanhedrim.

Night still reigns. The city of Jerusalem lies for the most part in profound slumber, and has no presentiment of the awful events which are occurring within its walls. Occasionally, isolated footsteps are heard along the streets, in the direction of

the high priest's palace, the windows of which, now glaring at an unwonted hour with the light of lamps and torches, cause events of an extraordinary nature to be inferred. Let us also repair thither. An assembly of high rank, collected together in the spacious hall of audience, receives us. It is the council of the seventy rulers of Israel, with the high priest as its president. A venerable assembly, as regards its appointment; the most illustrious and awe-inspiring in the whole world; since, sitting in the seat of Moses, in the midst of the chosen people, its office is to administer justice according to the book of the law, and in the name of the Most High God. Next to the president we perceive the men who had previously filled the office of high priest. Behind these, we observe the representatives of the four and twenty classes of the priesthood. Then follow the elders or rulers of the synagogues, while the rest of the assembly is composed of the most eminent doctors of the law, men well versed in the Mosaic statutes and the traditions and ordinances of the Rabbis.

It was the primary duty of these men, as keepers of the sanctuary, to maintain the observance of the ordinances of Jehovah among the people; to settle the legal differences of the various tribes; to watch over the purity of doctrine and of divine service; and to examine and judge any heresies that might spring up. It certainly belonged to the privileges and even duties of the authority thus constituted, to bring before them a man who gave himself out for the Messiah; and to examine him in the strictest manner. And that it did not occur to the Holy One of Israel to dispute their right to this, is clearly manifest from the reverence, which, apart from the moral qualities of its individual members, did not fail to show itself in his deportment during the whole course of the proceedings. In the Sanhedrim he sees the tribunal of the Divine Judge—but in a superior manner; that is, while hearing the voice of God through its medium, even when the counselors, as respects their own persons, speak from the suggestions of Satan; and while regarding the unrighteous judgments of the latter as changed, with reference to himself, into well-founded and just decisions of the court of judicature above.

Before this supreme tribunal the Saviour of mankind stands bound; for we must not limit the great judicial procedure to that which is visible, but must seek it especially in the invisible world. The Lord does not stand at the bar as a Holy One, but as the representative of sinners. Our catalogue of crimes is displayed before him, as if they were his own. Our sins are charged upon him, for he bears them. He is laid in the scales of justice with our transgressions, for they are imputed to him. What may then have passed between him and the Majesty upon the throne, is concealed from us by the vail of eternity. One thing, however, we know, that he stood there in our place. Had he not appeared, that position would have been ours; and woe unto us, had we been made responsible for our sins! Such a thought need no longer terrify us, if we belong to Christ's flock. What was due from us, he has paid. We come no more into condemnation, since he has taken our place. We know no longer any judge; for the Judge is our friend.

How bliss

ful is this consciousness! Eternal praise to him to whom we owe it all.

But we return to the hall of judgment. The council seek for witnesses against Jesus. They seek, because unsought, nothing of the kind presents itself. That which is unsought is all in his favor. But they have already decided to put him to death. Why? Because he spoils the game of the proud men, who have him in their power, and every where comes in the way of their selfish practices. Their heads are less at variance with him than their hearts. But generally this is not the case with his enemies. They dislike him because he disturbs them in their sinful haunts; because he disapproves of the ways of vanity in which they walk, judges their ungodly and carnal deeds, and pronounces them deficient in that righteousness which avails before God. And because, for these reasons, they dislike him, they seek for witnesses against him, denying above all things his divinity; for if he were God, who would absolve them from the duty of reverencing him and believing his word, which condemns them? And what kind of witnesses do they bring against him? O the miserable authorities to which they appeal, who not only contradict one another incessantly, but