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 in putting down Jesus by forcible means. No doubt they were wrong in holding such an opinion. It was not, in fact, their duty to guard their faith by persecution. They would have been morally better had they understood the modern doctrine of religious liberty, unknown as it was to Christians themselves until some sixteen centuries after the death of Christ. But for their mistaken notions on this head they were only in part responsible. They had inherited their creed with its profound intolerance. Their history, their legislators, their prophets, all conspired to uphold persecution for the maintenance of religious truth. They could not believe in their sacred books, and disbelieve the propriety of persecution. Before they could leave Jesus at large to teach his subversive doctrines, they must have ceased to be Jews; and this it was impossible for them to do. We must not be too hard upon men whose only crime was that they believed in a false religion.

According to the dictates of that religion, Jesus ought to have been stoned. But the Roman supremacy precluded the Jews from giving effect to their own laws. Jesus was therefore taken before the procurator, and accused of "many things." The charge of blasphemy of course would weigh nothing in the mind of a Roman; and it is evident that another aspect of the indictment was brought prominently before Pilate: namely, the pretension of Jesus to be king of the Jews. As to the substantial truth of this second charge, we are saved the necessity of discussion, for Jesus himself, when questioned by Pilate, at once admitted it. But whether it was made in malice, and in a somewhat different sense from that in which Pilate understood it, is not so clear. Jesus at no time, so far as we know, put forward any direct claim to immediate temporal dominion. At the same time it must be remembered that the ideas of Messiahship and possession of the kingdom were so intimately connected in the minds of the Jews, that they were probably unable to dissociate them. Unfit as Jesus plainly was for the exercise of the government, they might well believe that, if received by any considerable number of the people, it would be forced upon him as the logical result of his career. Nor were these fears unreasonable. His entry into Jerusalem riding on an ass (an animal expressly selected as emblematic of his royalty),