priest standing to minister before the Lord. The Jews have thus lost all possibility of appeal. They have neither ministering priest nor judge, and the Mosaic law nowhere recognises the pretensions of the Rabbies. But some Jew may say, that though this passage does not prove the authority of the Rabbies, it does at least warrant the Jews in persisting to reject the claims of the Lord Jesus, for that he was condemned by the priests, and in Jerusalem, the place which the Lord chose. We confess that this objection is plausible; but can easily prove that it is nothing more. In order to this, we ask the Jews, whether the above command to abide by the sentence of the priests is in every case, and without any exception, binding? To this question there are two answers possible—Yes and No. If they say No, then they admit that the priests might sometimes be in the wrong, and we would, of course, take advantage of this admission to show that they erred in their judgment on Jesus of Nazareth. They will then, most probably, say, Yes; the sentence of the priests, the Levites, and the judges, is in every case binding, and Israel is commanded not to deviate from it, either to the right hand or to the left, upon pain of capital punishment. We beg of them then to turn to the 26th chapter of the Prophet Jeremiah, and to consider the case there set before them. We there find that Jeremiah had delivered a message from God, very similar to our Lord’s prediction of the destruction of Jerusalem. “I will make this house like Shiloh, and will make this city a curse to all the nations of the earth.” We find, further, that for this message the priests condemned Jeremiah to death, just as their successors condemned Jesus of Nazareth. “Now it came to pass, when Jeremiah had made an end of speaking all that the Lord had commanded him to speak unto all the people, that _the priests_, and the prophets, and all the people took him, saying, Thou shalt surely die.” We find, further, that this sentence was pronounced “in the place which the Lord had chosen,” in the Temple itself. “And all the people were gathered against Jeremiah in the house of the Lord.” We find, further, that the sentence against Jeremiah was no rash sudden act, but the deliberate judgment of the priests. For when the princes of Judah came afterwards to inquire into the matter, “Then spake _the priests_ and the prophets unto the princes and to all the people, saying, _This man is worthy to die_, for he hath prophesied against this city, as ye have heard with your ears.” Now, then, we ask again, whether the people of Israel was in duty bound to abide by this sentence, and not to decline from it, either to the right hand or to the left? We fearlessly reply, that they were not bound by this sentence, and that, if they had executed it, they would have been guilty of murder, as Jeremiah himself declares: “But know ye for certain, that if ye put me to death, ye shall