four are combined verbatim into one narrative of the sayings and doings of Jesus of Nazareth.

Chapter v.

The System of Teaching suitable to the Mission of the Messiah.

AFTER the analysis of the four historians, and the combination into one record of all they have said upon the mission of Jesus of Nazareth, it remains for the analyst to ascertain what was the system of His mission.

It is evident that Jesus was considered by His contemporaries to have exercised in His teaching such power and authority as could not have been maintained and exercised without order, that is, without a systematic mode of teaching. Consequently it is suggested to the analyst that the incidents recorded in the fragmentary records are the component parts of one uniform system, and that the four books would be illustrated and the bearing of each Gospel upon the others rendered more perspicuous by an analysis so complete that it discovered the system of teaching. It may however be wise to look at the a priori state of

the question in order to surmise from the very circumstances of the case, what kind of system may possibly lie imbedded in and must be searched for among the fragmentary records of a fourfold history; especially since the outlines of such a system have always eluded detection when sought for by harmonizers and commen

tators.

The circumstances of the case suggest that the system be fourfold.

I. The mission of the Messiah was to a nation which already had the word of prophecy and a record of the revealed will of God, declaring that He should "bruise the serpent's head" by a life of unflinching obedience, whilst, during His walk upon earth, the tempter "should bruise His heel" by attempts to mar His work in the souls of men. That He, though rejected, scorned, and spit upon, should be a prophet like unto Moses, whom the people should hear. The allusions to the promised Teacher are not few, and are far from being obscure. Consequently, from a good understanding in these Scriptures alone, the character of any claimant to the office of the Messiah might be examined and determined. It is therefore more than probable that the Messiah in the first instance would commence His mission upon

that basis, in order that persons who had knowledge of prophecy might (without the aid of miracle or parable) discern that His words and works were in accordance with what they knew of God's will, and that His claims to Messiahship were in harmony with the very words spoken by God. It would also be the wisdom of the Messiah Himself as preacher to enlarge the basis of acceptance by expounding prophecies less obviously applicable to Himself. The circumstances of the case therefore require that plain Scripture and exposition of prophecy be systematically employed in the first section of the Messiah's teaching.

II. Among people however who had a low understanding in the prophetic Scriptures, further means would be required to quicken dull apprehensions, and to manifest the Divine character of the Messiah. Miracles, if used to "heal the sick and raise the dead," would attract the attention of the less intelligent class, and afford a second note or sign for the recognition of the Messiah, whilst they strengthened the faith of those who had received Him. Hence arises the probability and fitness of a second section of miracles in the Messiah's teaching.

III. It is possible however that a numerous

class of men in that sectarian age of the Jewish Church would adopt a perverse interpretation of the Scriptures, or that miraculous powers, undeniably supernatural might in consequence of this perversion, be ascribed to the devil himself; and thus all further application of miracles not only become futile and vain, but have a hardening and irritating effect upon unbelievers. Parables which associated Divine truth with the incidents and maxims of common life might then be useful. Truth would be presented in a form which obtruded less offensively upon the ignorance or the prejudice of the hardened; and at the same time a wider door of instruction would be opened to those who were seeking to know the mysteries of the kingdom. Thus parables constitute a third section in the Messiah's teaching.

IV. Again if the obstinacy or perverseness of any class or sect exhibited a rebellious spirit against the teaching employed, which proved them unable in any manner to receive the Messiah, there remained no alternative but to set forth the consequence of such conduct, and to deliver denunciations of wrath against obstinacy and perverseness, and at last for the Preacher to retire from a useless mission among that people, seeing they had judged themselves "unworthy

of eternal life;" whilst among faithful followers various opportunities would still offer for an open declaration of God's will and ways. This state of things would constitute a fourth section in the Messiah's teaching.

V. On the whole therefore it appears that a mission from God to a people in possession of the records of prophecy might comprise four sections wholly different in the mode of teaching at its successive stages of development.

VI. Again, the mission of the Messiah to the Jews could not be effectively carried out by His abode in one locality. He must pass from place to place, and reside at several centres of action. These residences might not be regularly consecutive the one to the other, but mingled together as circumstances required; yet at each place the fourfold system must be applied in order. If the several centres were taken in course, and the system completed in one before it was commenced in a second, and so on, a chronological account of the doings and the sayings of Jesus would then contain the system several times repeated. But on the other hand by frequent changes in the place of residence, and by visits to Jerusalem, great confusion would arise in a chronological record of the transactions of the Messiah as He passed

VOL. I.

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