After having confessed claims to kingship, and having thereby made Himself momentarily liable on the charge of high treason, He at once avoids the effect of the declaration by alleging new matter which exempted Him from the operation of the _crimen Læsæ Majestatis_. He boldly declares His kingship, but places His kingdom beyond the skies in the realm of truth and spirit. He asserts a bold antithesis between the Empire of Cæsar and the Kingdom of God. He cheerfully acknowledges the procuratorship of Pilate in the first, but fearlessly proclaims His own Messiahship in the second. 4. The Acquittal, or _Absolutio_. It is more than probable that Pilate's heathen soul mocked the heavenly claims of the lowly prisoner in his presence, but his keenly discerning Roman intellect marked at once the distinction between an earthly and a heavenly kingdom. He saw clearly that their boundaries nowhere conflicted, and that treasonable contact was impossible. He judged that Jesus was simply a gentle enthusiast whose pretensions were harmless. Accordingly, he went out to the mob and pronounced a verdict of "not guilty." Solemnly raising his hand, he proclaimed the sentence of acquittal: "I find in him no fault at all." This language is not the classical legal phraseology of a Roman verdict of acquittal. The Latin word for a single ballot was _absolvo_; the words of a collective judgment of a bench of judges was _non fecisse videtur_. The language of St. John, though that of a layman, is equally as effectual, if not so formal and judicial. More than any other feature of the case, the verdict of acquittal, "I find in him no fault at all," indicates the regularity and solemnity of a judicial proceeding. Standing alone, it would indicate the close of a regular trial in which a court having jurisdiction had sat in judgment upon the life or liberty of an alleged criminal. If to these essential elements of a trial which the Gospel records affirmatively disclose be added other necessary elements of a regular Roman trial which legal presumption supplies, because these records do not deny their existence, we have then in the proceedings against Jesus all the important features of Roman criminal procedure involving the question of life or death. That several essential elements are absent is evident from a reasonable construction of the statements of the Evangelists. That which most forcibly negatives the existence of a regular trial was the precipitancy with which the proceedings were conducted before Pilate. We have seen that ten days were allowed at Rome after the _nominis receptio_ to secure testimony and prepare the case before the beginning of the trial. This rule was certainly not observed at the trial of Jesus. But several irregularities which are apparent from a perusal of the Gospel histories may be explained from the fact that Jesus was not a Roman citizen and was not, therefore, entitled to a strict observance of Roman law in the proceedings against him.