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despising what is called in Scripture the day of

small things.'

II. The Gospels show that the authoritative tone assumed by Christ often produced a partial effect in his favour.

Owing to the nature and short duration of his ministry, impression was the purpose which he generally consulted in his teaching, and he, therefore, rested the truth of what he said on authority. This would be the more striking, when the dignity and commanding tone of his discourses were contrasted with the meanness of his rank in society. The carpenter's reputed son, whose parentage all his countrymen knew, and whose opportunities of learning had apparently not exceeded those of others in his situation, spake of Moses as a lawgiver whose precepts he had an undisputed right to explain, or extend, or abrogate at his pleasure. The traditions and corruptions of the moral law were set

aside without scruple by one who had not where to lay his head. To effect this purpose, his language was that of a teacher invested with absolute and decisive power. 'I say unto you

swear not at all.'.

evil.' I

'I say unto you-resist not

say unto you-love your enemies.' Heaven and earth shall pass away, but my

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words shall not pass away. I give unto you

power over all the power of the enemy.'

'I am

the bread of life.' I am the light of the world.' "Hath no man condemned thee? Neither do I condemn thee.' 'I give my sheep eternal life.' 'Ye call me Master and Lord, and ye say well, for so I am? All these expressions imply an unqualified right on the part of the speaker to teach and legislate from authority. Only the possession of such a right could warrant the use of them; and the proof of that possession was to be given at another time, and by a concurrence of independent circumstances.

The effect produced upon the people by this tone of superiority, was a sense of wonder. The

6 Matt. v. 33, 39, 44. xxiv. 35. Luke, x. 19. John, vi. 35. viii. 10—12. x. 28. xiii. 13.

people were astonished at his doctrine. They asked, whence hath this man this wisdom, and these mighty works. All bare him witness, and wondered at the gracious words which proceeded out of his mouth. And this was precisely what might have been expected from their ignorance under the teaching of the Scribes, and the debasement of their understandings under the corruption of sin.

The effect on the avowed enemies of Christ, was a sense of awe. The officers sent to apprehend him returned with their purpose unexecuted, and declared that never man spake like this man. Some of the dwellers at Jerusalem remarked, Is not this he whom they seek to kill? But, lo, he speaketh boldly, and they say nothing unto him. As he taught in the temple, no man laid hands on him. As soon as he had said to the soldiers employed by the Jews to take him, I am he, they went backward and fell to the ground. Yet this involuntary homage

7 Matt. vii. 28. xiii. 54. Luke, iv. 22.

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paid to our Lord's personal dignity did not prevent the Scribes and Pharisees from being filled with rage at his words, and betraying that they were stung to the soul with a conviction of their justice.

On his friends the effect was of another kind. If it did not inspire them with confidence, it prepared them to entertain some hopes that he would fulfil his words; if it did not take away every remaining root of unbelief, it led them to ponder his sayings in their hearts, and remember them afterwards with profit when their expectations were realized. But it was principally what he did, and not what he said, that influenced his hearers, whether friends or foes. It was rather his miracles than his doctrine that produced conviction. The men of Nazareth did not ask him to preach to them, but to do signs. It was by the earthquake, and the things which were done, that the centurion and soldiers at the cross were constrained to acknowledge him the Son of God.

9 Matt. xxvii. 54.

Nor could this have been otherwise, consistently with the divine decrees, since the foundation of Christ's kingdom was to be laid on the demonstration of the spirit and of power'. It was intended, therefore, that our Lord should offer the evidence of his mission as much to the senses of the Jews, as to their understandings. Illustration and exposition were not within his immediate province. He furnished the subject of the work, and materials for it, and it became the duty of others to combine and arrange and explain, under the guidance of the Holy Spirit, which brought to their remembrance whatever they had heard or seen. Hence there is a sameness and simplicity in the terms used by the Evangelists when speaking of Christ's preaching, which are no longer preserved when St. Luke is describing the ministry of the apostles. When the subject relates to Christ, it is commonly said, that he came preaching the Gospel of the kingdom-or teaching in the synagogueor, still more simply and energetically, that he

1 1 Cor. ii. 4.

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