those be good men who profanely talked of the lawfulness of killing an unlearned man, and who contemptuously compared the wives and daughters of the unlearned to "vermin and beasts?" If they could talk with levity of "rending like a fish" an unlearned man, one of their own brethren who had never done them any harm, what were they likely to do with one who exposed their wickedness, and boldly told them that they by their traditions made void the law of God? The very fact, that Jesus of Nazareth was put to death by such men, is presumptive evidence, that he was a good man, and that his claims were just. But, however that be, it is worth while to inquire into the charges, which the New Testament brings against these learned men, and to see whether they are substantiated by the memorials of their character and spirit, which they themselves have left us in their laws. One of the charges preferred against them is, that they were ambitious men, covetous of worldly honour, and loving the pre-eminence. "But all their works they do to be seen of men; they make broad their phylacteries, and enlarge the borders of their garments. And love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi." (Matt. xxiii. 5-7.) Now, is this charge true? Does the oral law justify this assertion, or does it prove, on the contrary, that the enemies of Jesus were humble, pious men, whose piety serves as a warrant for the uprightness of their conduct in their treatment of the Lord Jesus? Let the reader judge from the following laws which these men framed with respect to themselves. In the first place they claim for themselves more honour and reverence than is due to a man's own parents:—
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"As a man is commanded to honour and fear his father, so he is bound to honour and fear his Rabbi more than his father; for his father has been the means of bringing him into the life of this world, but his Rabbi, who teaches him wisdom, brings him to the life of the world to come." (Hilchoth Talmud Torah, c. 5.) This general rule is bad enough, but the particulars are still worse. "If a man should see something that his father has lost, and something that his Rabbi has lost, he is first to return what his Rabbi has lost, and then to return that which belongs to his father. If his father and his Rabbi be oppressed with a load, he is first to help down that of his Rabbi, and then that of his father. If his father and his Rabbi be in captivity, he is first to ransom his Rabbi and afterwards his father unless his father be the disciple of a wise man
