MY RELIGION. 57

And so Jesus sometimes speaks of law as the divine law (of Isaiah and the other prophets), in which ease he confirms it; and sometimes in the sense of the written law of the Pentateuch, in which case he rejects it. To distinguish the difference, he always, in speaking of the written law, adds, "and the prophets," or prefixes the word "your,"———-—- " your l:1.W.” `When he says: " Therefore all things z¢ ·/tutso»- ever ye uoulcl that men should do to you, do ye even l so to them: _/or this is the law and the g»rophets" , (Matt. vii. 12), he speaks of the written law. The entire written law, he says, may be reduced to this expression of the eternal law, and by these words he abrogated the written law. `Whcn he says, " The luw and the prophets uere until John " (Luke xvi. 16), he speaks of the written law, and abrogates it. WV hen he says, "Did not Jlloses give you the lotus? - cond yet none of you heepeth the law " (John vii. 19), J " It is also written in your Zo,uv" (John viii. 17), ( "t/tot the word might be fuljillecl that is written ing i their luw" (John xv. 25), he speaks of the written _ law, the law whose authority he denied, the law that M condemned him to death: " The Jews ctnsuered him., W7; have ct law, and by our law he ought to die " ( (John xix. 7). It is plain that this Jewish law, which authorized condemnation to death, was not ` the law of Jesus. But when Jesus says, " not come destroy the law, ,,_, y _, , IA, A ,_:,,,, the [ ll »—t» _, ,,, , ye illili J lliiil T ’`ll ( ’ *" Of this l w hiall

 be change , V lil    sha11  he