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 evidence. In another chapter an active discussion is represented as going on among the Jews as to whether Jesus was the Christ or not. Opinions differed. Foremost among the arguments for the negative, however, was the appeal to the Scriptural declaration that the Christ must be of David's seed, and emanate from the village of Bethlehem (Jo. vii. 42). No answer to this was forthcoming from the partizans of Jesus, nor is any suggested by the Evangelist. There is but one rational inference to be drawn from his silence. He either had not heard, or he purposely ignored, the story of Christ's birth at Bethlehem, and the genealogies which connected him with David. His mind (if he had ever been a Jew) was to no small extent emancipated from Jewish limitations, and with his highly refined views of the Logos, he did not believe in the necessity of these material conditions. It was nothing to him that they were not fulfilled. More orthodox believers in the prophecies of the Old Testament may be pardoned if they could not so lightly put them aside. But what shall be said of the conduct of Jesus? If he really were a descendant of David, born at Bethlehem, and wrongly taken for a Nazarene, can we acquit him of an inexcusable fraud upon the Jews in not bringing these facts under their notice? Assuredly not. If, knowing as he did the weight they would have in the public mind, he kept them back; knowing that they would overcome some of the gravest objections that were taken against his claim, he did not urge them in reply; knowing at the close of his life that he was charged with an undue assumption of authority, he did not produce them as at least a portion of his credentials,—he played a part which it would be difficult to stigmatize as severely as it deserves. He believed that his reception by his nation would be an immense benefit to themselves, yet he did not speak the word which might have helped them to receive him. He thought he had a mission from God, yet he failed to use one potent argument in favor of the truth of that idea. He saw finally that he was condemned to death for supposed impiety, yet he suffered the Sanhedrim to incur the guilt of his condemnation without employing one of his strongest weapons in his defense. Happily we are not obliged to suspect him of this iniquity. The contradictory stories by which his royal descent and his birth at