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and it is but just that you should punish the crimes which they condemn. This is according to the right order of things; and it is my place to see that order enforced, and not to impede it in any way.

This answer did not satisfy the Jews, who desired that Jesus should undergo the punishment of the cross; a punishment which their law did not allow of, but which was in use among the Romans. They therefore said to Pilate, "It is not lawful for us to put any man to death;" and St. John adds, "that the saying of Jesus might be fulfilled, which he spake, signifying what death he should die," John xviii. 31, 32.

They were obliged then to come to distinct accusations. Dead to all sense of shame, stifling the voice of conscience, which declared them guilty of the most barefaced calumny, they did not blush to say to Pilate, “We found this fellow perverting the nation, and forbidding to give tribute to Cesar, saying that he himself is Christ a King," Luke xxiii. 2. In accusing Jesus Christ of all those crimes most likely to irritate the governor, and excite him to jealousy, such as sedition, stirring up the people to revolt, for

bidding the payment of tribute, putting forth pretensions to royalty,-such serious accusations, coming, too, from all the council, they did not doubt would make such an impression upon Pilate that he would order Christ to instant execution.

But they were mistaken. Pilate wished himself to know what were the grounds of such heavy charges-no proofs being brought forward of their truth; and he entered into the judgment hall again, for the purpose of interrogating Jesus, John xviii. 33, 34.

XI.

JESUS INTERROGATED BY PILATE.

PILATE did not distinctly tell Jesus Christ of what the Jews accused him, nor indeed that they accused him at all. He wished, first of all, to sound him himself, and by asking him the question, "Art thou the King of the Jews?" John xviii. 33, to find out how such an idea could have entered his mind, or else what he had done to make the Jews accuse him of claiming such a title. But Jesus, knowing his design, answered him in such a manner that he was obliged to be more explicit: "Sayest thou this thing of thyself, or did others tell it thee of me?" ver. 34. Art thou addressing me as a private individual, or as my judge? Is it from curiosity, or from a sense of duty befitting thine office, that thou askest me

whether I am King of the Jews? I will answer thee as my judge in those things which are right, but I see no occasion to speak further of things concerning myself to a stranger, whose right to question me is only derived from the situation which he holds.

This reply forced Pilate to acknowledge that the Jews had accused him of asserting that he was the King of the Jews, and that he had asked him the question as to the truth of this accusation in his capacity of judge. But at the same time Pilate shows that he despises the Jews and their religion, and that he considers it a species of insult to be suspected of taking any further interest in their disputes about the Messiah than what was necessary to the tranquillity of the state. "Am I a Jew?" he answered. "Thine own nation and the chief priests have delivered thee unto me: what hast thou done?" John xviii. 35. These words must cover with everlasting ignominy the chief priests who had delivered up Jesus Christ to a heathen ruler, who considered himself disgraced by the mere suspicion of having any knowledge of their religion, and whom nevertheless they

chose as judge between Jesus and themselves, to decide whether he was the Christ.

When Pilate had declared that he spoke in the character of a judge, the Son of God no longer hesitated to answer him concerning the things which it was his interest to be informed of; that is, concerning his kingdom, the character of his kingdom, and of his service. "My kingdom is not of this world," John xviii. 36. It is not at variance with the state in which you see me. It can subsist with ignominy and with death. It is even established by such means, though they appear to many only as obstacles. Therefore there is nothing in common with it and with the government of other kings; it can inspire them with no jealousy, because it is infinitely removed from all that could attract their attention or their desires.

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But there is no king who does not possess subjects. A kingdom, therefore, which is not of this world, must be composed of like subjects. They must not be of this world. And what is it, to be not of this world, but to aspire to nothing in this world, to dread nothing but what might prove a hinderance to the fidelity we owe to our great

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