APPENDIX.

Containing an account of the motives on which the Jewish council and the Roman governors in Judea proceeded in condemning Jefus to be crucified.

IF

F Jefus was a person of such distinguished excellence and usefulness as he is defcribed in the hiftory of the gofpel, it may appear unaccountable and furprifing how he came to incur the averfion and hatred of his countrymen to fuch an extraordinary degree: how it happened that the fupreme council of Jerufalem, with the approbation of the populace, and the concurrence of the Roman governors, condemned him to be crucified as an impious and hateful criminal. This deferves our particular attention and enquiry, as hereby we may attain a more complete knowledge of the character of Jefus Chrift, and the defign of his religion.

Jefus was condemned in three different courts. He was firft condemned in the council of Jerufalem :-their fentence was confirmed by Pontius Pilate, at that time governor in Judea :-and being fent by Pilate to be tried by Herod governor in Galilee, Herod and his council rejected and despised him.

The views and motives on which each of them proceeded, appear to have been different; according to their different and peculiar characters, and the different lights in which they were thereby led to confider the pretenfions and character of Jefus.

ift, The high priests, and rulers of the Jews, especially the Pharifees, whose influence at that time predominated in the Jewish council, were extremely fuperftitious. They obferved with a peculiar feverity, the outward forms and ceremonies of the law, whilft they made but small account of the moral and eternal rules of justice, equity and mercy, which Jefus called the weightier matters of the law. Nay to fuch a pitch of superstition did they carry this external precifenefs and formality, that a great variety of rites were invented by themselves, or admitted by tradition of the elders. These were honoured and obferved with more exactnefs and feverity, than the most important laws of God. *"They taught for doctrines the commandments of men, and by their traditions, tranfgreffed the commandments of God.' By means of this ceremonial exactnefs and feverity, they had the appearance of extraordinary fanctity; were in high credit and authority among the

Mat. xv. 3.

credulous and undiscerning multitude; and fwelled with an immoderate conceit of their own religious importance, and of the deference that was due to their fuperior merit and capacity. Hence they were disposed to entertain a peculiar jealousy of every one, who, by giving a different and juster view of the nature and design of true religion, might endanger their authority and influence among the people of Jerufalem. Those, in a more efpecial manner, who, as teachers of religion, attempted to reduce it to a fimpler form, though nearer to the plan of reafon, and the exprefs command of God, were fure of being the object of their implacable averfion and revenge. That this was their peculiar character, fufficiently appears from the history of the gofpel: and from hence it was that they conceived fuch a violent and implacable enmity against Jefus,—It was one great defign of the doctrine which he taught, to reduce religion and the worship of his heavenly Father to a fimpler form, than what had been directed by the laws of Mofes, and confequently to a much fimpler form than what had been taught by the prefent rulers of the Jewish church. Jefus placed the foul and substance of religion, in the spiritual and virtuous dispofitions of the heart of man, and in the pro

per influence of these upon the conduct of his life; in the exercife of 'judgment, mercy and the love of God,' which he called the weightier matters of the law.' This doctrine Jefus taught, not only as of itself the most rational and useful fyftem, but as a doctrine which he had an immediate commiffion from God to deliver to mankind; and in proof of this commiffion wrought many glorious figns. and wonders in the presence of the people,Had this doctrine and authority fucceeded at Jerufalem, it was eafy for the chief priests and rulers to forefee, that their beloved fuperftition would very foon fall into difufe, and be defpifed; that the reputation of their wifdom and superior difcernment, would be loft; and alongft with thefe, the influence they had obtained upon the confcience and religion of the populace; an influence which in the highest manner gratifies the ambition and pride of man. From hence proceeded their inveterate enmity to Jefus; and ftimulated by this enmity and hatred, they condemned him, as a blafphemer, to be crucified. Their fuperftition, their vanity, and their love of power, which appear to have been the chief ingredients in their character, were alk equally offended by the doctrine and authori ty of Jefus. 1ft, Their superstition and ex

treme attachment to external forms, was hurt by his authority. * Hence it was, that one of the witneffes whom the judges had fuborned, witneffed against him, as a crime, that he had faid, the temple of Jerufalem fhould be deftroyed: † and hence, the crime which Stephen, the first martyr that fuffered in the cause of Chriftianity, was accused of, was this, that he had faid, that Jefus would deftroy the temple, and change the customs which Mofes had delivered.-2dly, Their vanity and pride was equally offended. Hence they deemed it an opprobrious thing, that a Nazarene, the son of a carpenter, and a perfon undistinguished either by his birth or education, fhould feem to equal them in wisdom, and affume the office of a teacher of religion.-3dly, In fine, their love of power and popularity, was offended and provoked: hence their confultation together in the council; § What do we; for this man doth many miracles; if we let him thus alone, all men will believe on him.' Hence the reflexion of the Pharifees, among themselves, when they obferved the growing reputation of his miracles; ** Perceive ye how ye prevail nothing? behold the world is gone after

2

Mat. xxvi 61. + Acts vi. 11.— John xi. 47.

** John xii. 199

‡ Mat. xiii. 54.—