other parts of the East. Such a belief is implied in the inquiry of the Magi who came to Jerusalem to pay homage, asking "Where is he that is born King of the Jews?" We read, too, of "devout men," who were "waiting for the consolation of Israel." All were desiring 66 one who should come." He was anticipated, moreover, under the very title which Jesus assumed. The Samaritan woman spoke the general opinion, when she said, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things. And the impression produced by the appearance of Jesus is represented as this; "Come, see a man which told me all that ever I did: is not this the Christ? When Christ cometh, will he do greater things than these "?"

Now, suppose the case assumed that a person, with no divine commission, resolved to claim to himself the character of the expected Messiah. He would lay hold of the popular hope of such an appearance, as the most reason

6 John, iv. 25.

7 John, iv. 29.

able chance of his success. Such an expectation would be likely to go far towards accomplishing the event to which it referred. Therefore he would ascertain what sort of deliverer his nation anticipated, and assimilate himself as nearly as possible to that character.

But it happens very unaccountably, that the actual character of Jesus was decidedly opposed to the expected character of the Messias. They looked for a conqueror, a temporal king; and had been accustomed to interpret in this sense all the prophecies which foretold his coming. And whether we suppose Jesus to have been impostor or enthusiast, this is the character which he would naturally assume. If he were an enthusiást, his mind would have been filled with the popular belief, and his imagination fired with the national ideas of victory and glory. If he

8 Volney treats this as so certain and important, that he thinks little else necessary in order to account for the origin of Christianity, than to be able to assert, that a mediator or deliverer was expected, who should relieve the nation from its present calamities. See the quotation, p. 12.

were an impostor, the general expectation would coincide with the only motive to which his conduct can be attributed, ambition, and the desire of personal aggrandizement.

How, then, can we explain his rejecting from the first, and throughout his whole career, all the advantage which he might have derived from the previous expectation of the people, and even his turning it against himself and his cause? Why should he, as a Jew, have interpreted the prophetic Scriptures differently from all other Jews? Why should he, as an impostor, have deprived himself of all personal benefit from his design?

We are told, that when he perceived that they would come, and "take him by force to make him a king, he departed again into a mountain himself alone"." That his constant declaration was, "My kingdom is not of this world 10" That being asked by the Pharisees,

9 Luke, vi. 15.

10 John, xviii. 36.

"When the kingdom of God should come: he answered, The kingdom of God cometh not with observation ". Neither shall they say, Lo here, and lo there; for, behold, the kingdom of God is within you "2"

The writers of his history were well aware how entirely the real appearance of Jesus differed from all previous expectations of the Messiah. They describe him as losing no opportunity of removing these popular notions from the minds of his followers. "From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord; this shall not be unto thee 13." It was incompatible with their notions of a Messiah, that such a fate should befal him. And Peter's

11 Or, outward show, Marg. Mɛta πagalnpnσɛwsS.

12 Luke, xvii. 20.

13 Matt. xvi. 21, 22.

mind was not yet weaned from his national prepossessions. So, likewise, after that considerable experience of his doctrine and ministry might have established juster views, the "mother of two of the disciples requested that her two sons might sit, the one on his right hand, and the other on his left, in his kingdom 14." Even to the latest discourse which is recorded, the idea still remained; and "his disciples asked of him, Lord, wilt thou at this time restore again the kingdom unto Israel 15?"

Here, then, is conduct which is inexplicable on the supposition of imposture. Opinions are combated, which would have been peculiarly advantageous to the design; and a character is maintained, which was alike selfdenying and unpopular. And the natural conclusion on this head is strengthened by historical fact. Several impostors did appear in Judea, relying upon the general expectation; and they uniformly claimed to themselves tem

14 Matt. xx. 21.

15 Acts, i. 6.