eople, that "this
taxation was no better than an introduction to slavery," and exhorted
the nation to assert their liberty. He therefore prevailed upon his
countrymen to revolt. (See Josephus: Antiq., b. xviii. ch. i. 1, and
Wars of the Jews, b. ii. ch. viii. 1.)

[523:1] The Martyrdom of Jesus of Nazareth, p. 30.

[523:2] "That the High Council did accuse Jesus, I suppose no one will
doubt; and since they could neither wish or expect the Roman Governor to
make himself judge of _their sacred law_, it becomes certain that their
accusation was _purely political_, and took such a form as this: 'He has
accepted tumultuous shouts that he is the legitimate and predicted _King
of Israel_, and in this character has ridden into Jerusalem with the
forms of state understood to be _royal_ and _sacred_; with what purpose,
we ask, if not to overturn _our_ institutions, and _your_ dominion?' If
Jesus spoke, at the crisis which Matthew represents, the virulent speech
attributed to him (Matt. xxiii.), we may well believe that this gave a
new incentive to the rulers; for it is such as no government in Europe
would overlook or forgive: _but they are not likely to have expected
Pilate to care for any conduct which might be called an ecclesiastical
broil_. The assumption of _royalty_ was clearly the point of their
attack. Even the mildest man among them may have thought his conduct
dangerous and needing repression." (Francis W. Newman, "What is
Christianity without Christ?")

_According to the Synoptic Gospels_, Jesus was completely innocent of
the charge which has sometimes been brought against him, _that he wished
to be considered as a God come down to earth_. His enemies certainly
would not have failed to make such a pretension the basis and the
continual theme of their accusations, if it had been possible to do so.
_The two grounds upon which he was brought before the Sanhedrim were,
first, the bold words he was supposed to have spoken about the temple;
and, secondly and chiefly, the fact that he claimed to be the Messiah_,
i. e., "_The King of the Jews_." (Albert Reville: "The Doctrine of the
Dogma of the Deity of Jesus," p. 7.)

[523:3] See The Martyrdom of Jesus, p. 30.

[524:1] See _note_ 4, p. 522.

[524:2] See Matt. xx. 19.

[524:3] John xviii. 31, 32.

[524:4] That is, the crucifixion story _as related in the Gospels_. See
_note_ 1, p. 520.

[524:5] Matthew xxvii. 24, 25.

[525:1] Commentators, in endeavoring to get