The Jews readily admit that Jesus of Nazareth, an enthusiastic preacher of their own race, was good and virtuous. They regard the morality he preached as identical with the morality which forms the basis of Judaism. They look on it as pure to the point of unpracticality, on which point it differs from the Jewish ethics which were its inspiration. They consider ‘Love thy neighbour as thyself’ (Old Testament) a sufficient injunction. The command, ‘If he ask thy coat, give him thy cloak also’ (New Testament), they venture to think excessive. They trace the text of the Law, which Jesus declared he ‘came not to destroy,’ in all the discourses of Jesus; they find the influence of the prophets in his parables, and they read Hillel between the lines of the famous sermon on the mount. But at the same time Jews reject altogether the divine pretensions of Jesus; they deny the possibility of the Law, revealed by the Almighty, being abolished, and they abhor every deviation from the pure doctrine of the absolute Unity of God. As to the death of Jesus, the Jews disown all religious responsibility for it. They look on it as a Roman execution, and one due to political, rather than to religious, causes. Jesus was brought before the Roman procurator Pontius Pilate in the year 29, and was, by him, condemned to die, on the charge of provoking revolts against Roman authority. On the cross was inscribed ‘King of the Jews,’ which goes far to show that it was as a pretender against Rome, and not against Heaven, that Jesus was crucified.