Page:The old paths, or The Talmud tested by Scripture.djvu/372

religion subservient to the promotion of ambitious schemes. The teachers of the oral law had, and even now have a temptation to uphold its doctrines, because they make them the absolute rulers of the Jewish people, and this tendency is a strong ground of suspicion. When God sent Moses, he preserved him from all similar imputation, for though he possessed the supreme power during his life, his claims were attested by miracles which could not be denied: and at his decease his children were chief neither in Church nor State. The priesthood remained in the family of Aaron, and the chief magistracy fell to the lot of Joshua. Thus disinterestedness distinguished the characters of Moses and Jesus from those of the rabbies. The doctrine of the Sanhedrin reveals but too plainly the motives by which the authors of the oral law were actuated. Of course we do not mean to ascribe the same motives to all the advocates of the oral law in the present day. Those motives are necessarily confined to those times when Judaism can be realized, and cannot, therefore, be called forth until there is a prospect of restoring the rabbinic polity. Our object is not to condemn the modern Jews, but to open their eyes to a true view of that system by which they have been so long deluded. And if they should ask us, Where, then, is the truth to be found? we reply, in Moses and the prophets. For though we are Christians, we firmly believe that true faith in the Old Testament must terminate in Christianity. The only real obstacle in the way of a Jew's receiving Jesus as the Messiah, is the prejudice, that his fathers, who rejected him, must have been in the right; and this obstacle we are endeavouring to remove. We have already made it appear that they were in the wrong; and our late papers have removed the strongest objection that they urge, namely, that the sentence of the Sanhedrin was decisive against his claims. We have shown that the Sanhedrin was altogether an unlawful tribunal, not established by Moses, but, as its name intimates, by the Greeks, and modelled by artful and ambitious men for their own purposes: and as the tribunal was unlawful, so was the sentence. Indeed the fact that the Lord Jesus Christ was condemned by an unlawful tribunal is a testimony in his favour. It shows that he disapproved of and opposed their unlawful doings. Jesus was not condemned by the friends of Moses, but by his enemies. The religion of Christ was persecuted, not by those who conscientiously kept Moses' commands, but by those who had first defaced every feature of Mosaism. The men who condemned the Lord Jesus were the tyrannical usurpers of an authority which Moses had given to others; and if Moses himself had appeared amongst them, and asserted the rights of the priests and Levites against the rabbies, they would just as readily have crucified him as the