poral power and authority. Theudas, whose insurrection is mentioned in the Acts of the Apostles, appears, by the way in which he is there spoken of, to have founded a political disturbance upon some high pretensions. Of him, however, we know little. But Bar Cochab, in the reign of Hadrian, assumed the title of the son of a star, in allusion to the ancient prophecy of Balaam, and pretended to be the Messias. He collected an army, and was crowned by the Jews. Moses Cretensis did the same in the days of Theodosius. Another, named Julian, at a later period, was set over the Jewish armies to destroy the Christians; and after he had obtained some temporary success, the people owned him as the Messias". These instances are sufficient to show what sort of Messiah the nation expected, and was ready to receive; and also prove what manner of persons impostors were, and what character they were inclined to appear in.

16 See Kidder's Demonstration of the Messias.

II. Proceeding from the title assumed by Jesus, to the authority which he exercised, I read this, among other sentences-"The law and the prophets were until John: since that time the kingdom of God is preached." This was a bold declaration. He was come to make an entire change in their religion. It was saying, in effect,-you have obeyed the ceremonies of the law, and you have honoured the admonitions of the prophets for fifteen hundred years. From henceforth a new authority is to be paramount. I am come to supersede or to confirm them.

Now no feeling could be stronger in any nation, or better founded, than the veneration of the Jews for the Mosaic law. It was impossible that they should not hold this in the devoutest esteem, connected as it was with their very existence as a people. The account of its origin, which had come down to them from their ancestors; its singularity; the effect which that singularity had produced, in establishing a wide separation between themselves and other na

tions; above all, the important results which they expected from obeying it, as entitling them to the favour and protection of God: all these circumstances united to render that attachment to their national law, which is common among every people, inconceivably strong in the case of the Jews.

But here, in Jesus, or in the authors of Christianity, whoever they are supposed to be, are Jews who have none of this natural partiality. Professing the fear of God beyond other men; acknowledging him as having sanctioned the law given by Moses; they yet dare to pass judgment on his ancient institutions ". Jesus is made to intimate, that the reign of the ceremonial law is over: and he claims the right of introducing new explanations of the moral law. He openly condemns the glosses of this law; erroneous indeed, but generally received: he extends some of its provisions; he elucidates its remote intentions, and even repeals its enact

17 Matt. xix. 8.

ments. The listening multitude were astonished at the authority with which he uttered his edicts:-"Ye have heard that it has been said by them of old time, an eye for an eye, and a tooth for a tooth: but I say unto you, that ye resist not evil." He goes on to condemn existing opinions through many other instances; and sweeps off, by a single sentence, many false interpretations which long usage had authorized; declaring, "Ye know not what 'that meaneth; I will have mercy and not sacrifice : the Sabbath was made for man, and not man for the Sabbath." The Jews of that day knew not what this meant; they contradicted it in principle and in practice. Born and bred among Jews, how came he to throw off Jewish prejudices? Educated in the midst of prevailing errors, whence did he derive the wisdom which rejected them? Accustomed to the rule, love thy neighbour, and hate thine enemy, how came he to say, "Love your enemies, do good to them that hate you ?" When his countrymen were convinced of the legality and sanctity of vows, how came he to say, "Swear neither by

D

heaven, nor by the earth, nor by Jerusalem ? Accustomed to the law of

Swear not at all."

retaliation, a law sanctioned by national prescription as well as by the natural bent of the human heart, how came he to say, "Resist not evil;" and to teach others to say, “overcome evil with good ?" Accustomed to the ceremonious observance of the Sabbath, how came he to seize that truth, so agreeable to our enlightened reason, but so contradictory to the prevailing usage of his country, "It is lawful to do good on the Sabbath day ?”

The authority which Jesus exercised over the law, he equally claimed over the interpreters of the law. We learn from various incidental notices, how highly the Scribes and Pharisees were esteemed among all those over whom religion possessed any hold. They "sat in Moses's seat 18, and partook of the reverence paid to the memory of the original lawgiver. The subtle question, "Have any of the rulers or of the Pharisees believed on him?" evidently shows, that if he could have obtained their countenance, or

18 Matt. xxiii.