Again, it is said Matt. xxvii. 62, that the Chief Priests and Pharisees went to Pilate; demanded a guard; went to the Sepulchre of Jesus, sealed the door, and set watch. Now Jesus is said to have arisen on the day after this, on the first day of the week, i.e. Sunday, of course the day before was Saturday of the Jewish Sabbath. I maintain that the Chief Priests and Pharisees, who objected to Jesus curing the sick and rubbing corn from the ear, in order to satisfy his hunger on the Sabbath day; I maintain that it is utterly incredible, that these men should have gone to Pilate on public business, and transacted all this on their Sabbath. For such an action would have come completely within the spirit, and the letter of the Laws against breaking the Sabbath contained in the-Pentateuch, which makes the penalty of such actions as are here ascribed to the Chief Priests and rigorous Pharisees, nothing less than stoning to death. I infer therefore, that the author of the Gospel of Matthew was ignorant of this, and of course not a Jew, and consequently not Matthew. I would observe further, in connection with this subject, that Jesus is represented, Matt. xxiii. 35, as saying, that upon the Jews of this time should come "the blood of Zecharias the son of Barachias whom ye slew between the Temple and the altar." Now, I believe that it is recorded in Josephus' history, that the Jews slew this Zecharias in the time of the Jewish war, about forty years after Jesus is represented as saying, that they had killed him already. Of course Jesus never could have said this, nor would a Jew acquainted with the times, as Matthew must have been, have been guilty of such an anachronism. The writer of that Gospel must therefore, have been a Gentile, and not Matthew. The same mistake is made by Luke xi. 51.