The manner in which he contrasted the Old Testament with its fulfilment, the New, and elevated the least of Christians above all the prophets, shows how clearly he distinguished the kernel from its perishable shell, the Divine idea from its temporary veil, the truth which lay in germ in the Old Testament, from the contracted form in which it presented itself to Old Testament minds. Applying this general principle to individual cases as they arise, we may learn how to interpret, in Christ's own sense, the figures which he employed to illustrate his Messianic world-dominion. In this way some of the results at which we have already arrived may find further confirmation.

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Footnotes:

[142] In the Cod. Cant. (Cod. Bezae), this passage immediately follows Luke, vi., 4: "te haute eme'ra theasamenos tina ergazomenon to sabbato eipen hauto; a'nthrope, ei men oidas ti poieis, makarios ei; ei de me oidas, epikataratos kai parabates ei tou nomon."

[143] Acts, xx., 35.