MAL TB Y's 
 ILLUSTRATIONS, &c. 
 
ILLUSRATIONS 
 
 T 
 
 OF THE 
 
 CHRISTIAN RELIGION, 
 
 BY 
 
 EDWARD MALTBY, B. D. 
 
 DOMESTIC CHAPLAIN TO THE LORD BISHOP Of, 
 LINCOLN. 
 
 PRINTED BY JOHN SURGES, PRINTER TO THE US T I\JRSITYJ 
 
 AN'D SOLD BY F. AND C. RfVINCTON, ST. PAUI/S CH'J RCH- Y ARD J 
 
 J. WHITE, FD-E I -STREET J J. HATCHARD, PICCADILLY; W. H. LUNN, 
 
 OXFORD-STREET, LONDONJ J. DEIGHTON, CAMERIDGEj 
 
 ,RS. HAN\VI:LL AND PARKER, AND j. COOKE, 
 
 i. -\.ORD} J. BURFJON, WINTONJ AND 
 K. BEATNIKFE, NORWICH. 
 
 1802. 
 

 TO 
 THE RIGHT REVEREND, 
 
 GEORGE, 
 LORD BISHOP OF LINCOLN, 
 
 MY LORD, 
 
 X HE opportunities I have had of 
 witnefling your zeal for the promo- 
 tion of Sacred Knowledge, would 
 have induced me to prefix your 
 name tp the following work, even if 
 I had not previoufly allured myfelf 
 of your permiffion. 
 
 Your Lordfhip's conduft as a Pre- 
 late has been marked by a ftrift 
 and difcriminating inquiry into the 
 pretenfions of Candidates for Holy 
 Orders. It has been your principle 
 to diftinguifh with warm approbation 
 thofe, who have applied diligently 
 to the ftudies of their profeffion ; and 
 
 a to 
 
li DEDICATION. 
 
 to rejeft with impartiality fuch as 
 have not duly qualified themfelves 
 for the important taik of religious 
 inftruftion. -Your Lordfhip has done 
 ftill more. -Having obferved the in- 
 convenience arifing- from the want of 
 a proper foundation for Theological 
 acquirements, you devoted your time 
 and thoughts to the composition of 
 a Treatife, from which the Undent in 
 Divinity may not only gain a general 
 acquaintance with the fubject, but 
 alfo be affilted in extending his in- 
 quiries to the collateral branches of 
 that moil invaluable fcience. 
 
 I CAN fcarcely flatter myfelf, my 
 Lord, that an attempt, fo humble as 
 mine, can be materially ufeful in 
 promoting the great ends, which 
 your Lordfhip has fo laudably kept 
 in view. But I fhall not regret the 
 attempt I have made, if it only 
 give me an opportunity of bearing 
 teftimony to your Lordlhip's exer^ 
 
 tions, 
 
D-EDICATION. Ill 
 
 tions, and of expreffing my ardent 
 hope, that fuch exertions may induce 
 the co-operation of all, whofe fta- 
 tion in the Church enables them 
 to purfue meafures equally honour- 
 able to themfelves, and ufeful to the 
 caufe of Chriftianity. 
 
 I AM the more anxious to hold up 
 your Lordfhip's conduft in thefe 
 inftances to applaufe and to imita- 
 tion, becaufe a fort of paradoxical 
 diitinftion has been fometimes fet up 
 between found Divines and ufeful 
 Minifters a diitinction very conve- 
 nient, no doubt, for thofe, who 
 would deprive the Church of it's 
 molt effectual defence againft the 
 oppofite, but equally fatal, extremes 
 of Infidelity and Fanaticifm. Well 
 does it behove the appointed Guar- 
 dians of our national faith to con- 
 lider, by what better means they can 
 fecure it from the dangers with 
 a 2 which 
 
IV DEDICATION. 
 
 which it is menaced, by an avowed 
 contempt for all religion on the 
 one hand, and a fantaftic pjetence 
 to exceflive fanftity on the other, 
 than by encouraging an accurate and 
 profound knowledge of the holy 
 Scriptures among the Teachers of 
 religion. A learned Clergy, employ- 
 ing their knowledge with zeal, and 
 tempering their zeal with charity, is 
 the beft prefervative, under Provi- 
 dence, againft that ignorance and 
 immorality, which, afting upon dif- 
 ferent intellefts and different tem- 
 pers, may frequently be regarded as 
 alike produftive of Scepticifm and 
 Superftition. 
 
 THAT your Lordfliip may enjoy 
 a continuance of health and happi- 
 nefs, and be long enabled to diltin- 
 guifti yourfelf in the caufe of true 
 religion ; whether it be openly af- 
 failed by the furious zeal of the 
 
 Unbe- 
 
DEDICATION. V 
 
 Unbeliever, or fecretly undermined 
 by the fpecious errours of the En- 
 thufiaft; is, My Lord, the unfeigned 
 wifti of 
 
 Your Lordlhip's 
 Truly Faithful, 
 
 and Obedient Servant > 
 
 EDWARD MALTBY. 
 
PREFACE. 
 
 DURING a very attentive perufal of 
 the Books of the New Teftament, I 
 was occafionally ftruck with internal marks 
 of truth ; fome of which, fp far as my recol- 
 lection went, had not been obferved at all, 
 and others did not appear to have been 
 noticed, according to their real importance, 
 by any writers who had fallen in my way. 
 My conviftion was gradually ftrengthened, 
 in proportion as the inftances which oc- 
 curred to me became more numerous, and 
 my reflection upon them more direft and 
 intenfe* From time to time I committed 
 my obfervations to paper, without any other 
 view, at firft, than that of preferving them 
 for my own ufe. Some of them, however, 
 furnilhed materials for Sermons $ and as 
 the colleilion infenfibly increafed, I began 
 at length to confider them as not wholly 
 unworthy of public attention. 
 
 To the Public therefore I now commit 
 them with the earneft hope, that the rec- 
 titude 
 
VJ11 PREFACE. 
 
 titude of my intention, and my reverential 
 fenfe of the importance which belongs to 
 fubjefts of Religion, will atone for thofe de- 
 ficiencies, which, I am well aware, may be 
 difcovered by readers of more extenfive eru- 
 dition, and more profound refearch. In 
 excufe for fome appearances of halte or for- 
 getfulnefs, I may plead inceflant and, I hope, 
 ufeful occupation in matters not always con- 
 genial with an early and habitual fondnefs 
 for Literature. Surely I may flatter myfelf, 
 without the imputation of extravagant 
 vanity, that the execution of this work would 
 have been lefs imperfeft, if the various and 
 urgent duties of my profefllon and fituation 
 had allowed me either to think, or to revile 
 my thoughts, with fewer interruptions. 
 
 IT is however a fource of confiderable 
 gratification to me, that many defers, which 
 might have arifen from my own want of 
 information or want of leifure, have been 
 fupplied by the fuperiour knowledge and diC- 
 cernment of the Friends, whom I occafion- 
 ally confulted. Among thefe is a Man, 
 whofe name I am not at liberty to mention 
 in this Preface, but to whofe worth I do no 
 more than juftice, when I fpeak of him in 
 
 the 
 
PREFACE. IX 
 
 the words, which Olivet employed to de- 
 fcribe the chara&er of Francis Odin. Homo 
 eft antiquis imbutus perinde ftudiis ac mo- 
 ribus. Quern juvenis ut magiftrum colui : 
 grandior habui devintum ar&iffima necef- 
 fitudine, et habebo Temper *. 
 
 I BEG leave moft refpeftfully to offer 
 my acknowledgments to the Syndics of the 
 Univerfity prefs, for the readinefs and libe- 
 rality, with which they confented to defray 
 the expense of this publication. I have 
 only to exprefs my humble and unfeigned 
 hope, that, by promoting in fome degree a 
 more effectual belief in the evidences of 
 Revealed Religion, this Volume may be 
 found not entirely undeferving of the pro- 
 tection, which they have afforded it. 
 
 Praefat. ad Cic. Opp. p, ai. Ajnftel. 1745. 
 
 f^icarage Houfe t 
 
 Buckdcn, 
 Qfi. 30. 1 80 1. 
 
CONTENTS. 
 
 CHAPTER I. 
 
 ON THE INTERNAL EVIDENCE OF GENUINE- 
 NESS AND AUTHENTICITY IN THE BOOKS 
 OF THE NEW TESTAMENT. 
 
 Brief JI at ement of external evidence. -~ Particular in- 
 quiry into the proof arijing from internal marks. 
 i. Style and idiom. ^. Minutenefs of detail.-* 
 3. Abfence of all party Jpirit. 4. Candour of 
 the writers, in relating their own failings. 
 5. Agreement of the fafts with the fuppo/ition of 
 a miraculous interference. 6. Uniform preservation 
 of c/iarafltT. y. Various proofs, arifing from a 
 comparijon of the genuine Scriptures with the Apo- 
 cryphal Books. pp . 167. 
 
 CHAPTER II. 
 
 ON THE PROOF ARISING FROM THE NATURE 
 AND STRENGTH OF THE PREJUDICES OF 
 THE JEWS. 
 
 Peculiarities in the character of the Jewi/h people. 
 
 Prophecies concerning the Mejjiah. Expectations 
 
 formed in conference of them. Appearance of 
 
 falfe prophets. /;/ what manner Jefus appeared^ 
 
 in the character of the expetted Meffiah.His 
 
 conduct and doftrine.Gofpel, how preached after 
 
 his death. The Chriftian religion not founded in 
 
 fmpojlure> or enthujiafm. The aftions of Jefus con- 
 
 b 2 Jidered 
 
Xll CONTENTS 
 
 Jidered with reference to each of theff. fuppofitions . 
 JewiJJi zealots. - Inference from the foregoing 
 fafls.-~ Recapitulation, pp. 68 116. 
 
 CHAPTER III. 
 
 ON THE CONDUCT OF THE DISCIPLES. 
 
 "How far the Difciples refemlled their countrymen.* 
 Who they were. Addrefs of Jefus to them, after 
 they were chofen. Their ignorance of their Maf- 
 ter's real office, and diftrujl of his power. Con- 
 duel, at the transfiguration. Difpofition to inter- 
 pret the prophecies literally. Candid representation 
 of their own conduEl, a proof of their veracity. 
 Difputes who JJiould be the greatefl. Triumphant 
 entry of Jefus Chrifl into Jerufalem. The lajl 
 fupper. The garden. dpprehenjion of Jefus. 
 Sentiments and ccnducJ of the difciples at that 
 /;/. Circumftances attending the refurreftion. 
 Difciples, at length convinced, boldly preach a cru- 
 ciJiedMeJIiah.Hoiv this change is to be accounted 
 fcr. Some remnant of their old prejudices and 
 mijiakes. Converjion of Cornelius. Reflections 
 upon that event. EdicJ of the council at Jerufa- 
 lew.' Conclujion warranted by thefe faffs, and 
 others harmonizing with them. pp. 117 162. 
 
 CHAPTER IV. 
 
 ON THE MIRACLES WROUGHT BY THE DIS- 
 CIPLES DURING THE LIFE OF OUR LORD. 
 
 Introduction and divifion of the fubjeft. ijl, proofs 
 from Scripture, that this power was conferred 
 
 and 
 
CONTENTS Xlll 
 
 and 2dly, aBually exercifed. 3 J/v, The purpofe 
 for which it was bejlowed. La/fly, the effects it 
 produced on the minds of the Apqftles. One in- 
 Jlance againft the exercife of this power examined. 
 
 Reafons ajjignedfor it. Further reflexions upon 
 the fubjecJ. Uniformity of the divine difpenfations. 
 
 Refult of this inquiry favourable to the truth of 
 our Holy Religion. Vindication of the Apojlle? 
 character. pp. 163202. 
 
 CHAPTER V. 
 
 ON THE SCHEME OF THE GOSPEL. 
 
 "Difference, between the mode and extent of CJiriJTs 
 preaching and that of the Apoftles, Jlated.madc 
 the ground of an objection by infidels. Dejign of 
 the Gof pel. offered to the Jews firft, but in- 
 tended from thefirft to comprehend the Gentiles. 
 Various proofs of this intention. Rejection of it 
 by the Jews foretold by our Lord, as well as the 
 definition of the Jewifh polity. Difciples acled 
 in conformity with the views and directions of their 
 Majler. If they had made any alteration, it 
 would have been of a very different kind from that 
 imputed to them. No motive can be ajjigned for 
 their conduct in this particular ', but their well- 
 grounded confidence in the pretenjions ofjefus to the 
 title of Mejffiah. Improbabilities of any other f up- 
 pojition. pp. 203 232. 
 
 CHAPTER VI. 
 
 ON THE CHARACTER OF JESUS. 
 
 Malignity and extent of the charge, urged by unbe- 
 lievers again/I the Chriftian Religion. Parties 
 larly as it affefts the character of Jefus. An 
 
 otyeftion 
 
XIV CONTENTS 
 
 objection again/I -producing the teftimony of his 
 friends obviated. Concejjjions of his adver fanes 
 u fen this point. Vanim. Chubb. Bolingbroke. 
 Roufleau . Voltaire. Paine . Gibbon. Le - 
 qttinio. What the intentions of Jefus mujl have 
 been, according to the ajjltmptions of his enemies. 
 Their own concejflivns fiewn to be at variance with 
 thefe ajjumptions. Different grounds of argument, 
 taken by unbelivers, examined. The imputation of 
 impofture JJiewn to be incon/iftent with the character 
 of the virtues , which they allow him to have pof- 
 JeJJea. Near infpec~lion, to which the ccnduR of 
 our Lord was Jubjetted. Tet no in/lance of any 
 deviation from moral reElitude. Compared with 
 Minos. -Numa. Lycurgus. Mahomet. The 
 Jcheme of Jefus, if founded in fraud, lefs excufable 
 than thofe of thefe acknowledged deceivers. Con- 
 jeqitenfl}' not imputable to om of his good char a tier. 
 Inquiry whether he could have been actuated 
 by any good motive to affume falfe pretenjions, 
 euifvucred in the negative. pp, 233 284. 
 
 CHAPTER VII. 
 
 MR. GODWIN'S MISREPRESENTATIONS OF THE 
 CHRISTIAN RELIGION AND THE CHARAC- 
 TER OF IT'S FOUNDER EXAMINED. 
 
 Pajjage from Mr. Godwin* S Enquirer quoted. The 
 charges, contained in it, reduced to three heads. 
 I . That bigotry and intolerance are encouraged by 
 the Chriflian religion. 2. That an improper Jtrefs 
 is laid upon faith. 3. That there are certain 
 moral dcfefts m the cfiarafter and temper of 
 Jefus Chrijl. Each of thefe charges examined 
 < irately and confuted, partly by hi/I or ical docu- 
 ments 
 
CONTENTS XV 
 
 merits partly by a critical inquiry into the texts, 
 
 Mark xvi. 16. Math, xxiii. 33. This writer 
 ftiewn to have mifunderflood or perverted them. 
 
 A fair deduction made, from the fubjecls of the 
 preceding inquiry, in favour of Chriflianity. pp. 
 
 285325. 
 
 CHAPTER VIII. 
 
 VIEW OF THE DEFECTS OF THE EVIDENCE 
 IN FAVOUR OF THE MAHOMETAN RELI- 
 GION. 
 
 Connection of the propofed inquiry with the defign of 
 this work. Situation of the Roman and Perjian 
 Empires. Genius and temper of the Arabs. //- 
 luflrious defcent of the Impojlor. Protected by his 
 uncle, the Prince of Mecca. Advantageous mar- 
 riage Qualifications of mind and body. Con- 
 ceives the dejign of ejlabli/hing a new religion. 
 Stozv progrefs of this dejign. Danger. -Flight to 
 Medina. Affiimption of temporal power. In- 
 ducements to his followers.- Plunder. Paradife. 
 Predejlination. Succefs in his wars. Fanati- 
 cifm of his followers accounted for. Objects of 
 worjhip changed, but modes of worjhip retained. 
 Doftrine of one fupreme God not new in Arabia. 
 No change in moral habits. Senfual pleasures al- 
 lowed. Koran. Extravagant claims in favour 
 of it refuted. Deficiency of internal and external 
 evidence. -Death of the impoftor. Appeal to 
 infidels on behalf of our holy Religion, pp. 326 
 
 -3 6 7- 
 
 THESIS. 
 
XVI CONTENTS- 
 
 THESIS. 
 
 Nequit per fe liumana ratio cognilime fails plena et 
 certd affequi, quo potiffimum modo Deus Jit colen- 
 dus, qua Jlnt hominum qffida, vita denique futura 
 Jit, necne, sterna. pp. 370 407. 
 
 CONCIO AD CLERUM. 
 
 JUDIC. xi. COMM. 39. 
 
 Explettfque duobus mtnfibus^ reverfa eft ad patrem 
 J'uum : et fecit ei Jicut voverat, qua ignorabat vi- 
 rum. pag. 409. 
 
 CORRIGENDA, 
 Page. 40. 1. 2 5. for fimply r. merely, 
 
 48. 1. 9- r. [AlTCt. 
 
 60. not. 1. 22. r. p. 36. 
 
 61. 1. 10. r. their own names. 
 95. 1. i j. r. or at lead. 
 
 98. i. ^wiiult. r. fuppo&tion. 
 
 99, 1. 22. for them r. him. 
 109. 1. i. for fenfe r. meaning. 
 
 } put a comma after teftimony, dele feim- 
 fcOI * ' j J f colon after cenfure, and place it after 
 
 241. 
 271. . i 
 299. 
 
 346! 
 
 374- 
 405. 
 429. 
 
 ) inconfiflency. 
 . after juft, put a colon. 
 7. before fcruple, infert lefs. 
 7. for enforcing r. producing, 
 not. 1. penult, r. r Hf! 
 15. r. allured. 
 
 penult, fee the note in p. 375. 
 3. r. jaftitaverint. 
 l.r.fibi. 
 
CHRISTIAN RELIGION. 
 
 CHAPTER I. 
 
 ON THE INTERNAL EVIDENCE OF GENUINE- 
 NESS AND AUTHENTICITY IN THE BOOKS 
 OF THE NEW TESTAMENT. 
 
 Brief ftatement of external evidence. Particular enquiry into 
 the proof arifing from internal marks. i. Style and idiom* 
 2. Minutenefs of detail. 3. Abfence of all party fpirit. 
 4. Candour of the Writers, in relating their own failings. 
 5. Agreement of the fa&s, with the fuppofition of a 
 miraculous interference. 6* Uniform prefervation of cha- 
 racter. 7. Various proofs, arifing from a comparifon of the 
 genuine Scriptures with the Apocryphal Books. 
 
 r T 1 HE fame mode of reafoning, by which 
 
 A the compofitions of any profane author, 
 
 are proved to be genuine and authentic*, 
 
 may be applied to the writings of the Evan- 
 
 gelifts 
 
 "It may be of ufe," fays Bilhop Watfon in his mafterly 
 Apology for the Bible, "to ftate, diftinflly, the difference be- 
 tween the genuinenefs, and the authenticity of a book. A 
 genuine book, is that which was written by the perfon whofe 
 A name 
 
gelifts and Apoftles with additional force. 
 No books whatfoever have been quoted fo 
 frequently, or by fuchan uninterrupted feries 
 of fucceflive authors, fmce their firft appear- 
 ance: nor are Manufcripts extant of the 
 \vorks of any other Writer, equal in number 
 and in antiquity, to thofe of the different 
 books of the New Teftament. 
 
 This argument.cannot be contefted with- 
 out overthrowing the foundation of all hifto- 
 rical teftimony, without bringing intodifpute 
 the claim of every antient writer to the 
 works which pals under his name. Such a 
 proof then ought to be decifive; and every 
 addition to it may feem unneceflary. Yet 
 as it is the property of truth, to admit the 
 clofeft infpeftion without any diminution of 
 it's beauty; and as every queftion of impor- 
 tance fhould be placed in the moft varied 
 lights under which it can be viewed, it may 
 not be improper nor ufelefs to confider the 
 internal proofs, which the canonical writings 
 of the New Teftament afford to their own 
 genuinenefs and authenticity. 
 
 IN 
 
 name it bears, as the author of it. An authentic book, is that 
 which relates matters of fa&, as they really happened." p. 33. 
 Sec Michaelis, Chapter 2. particularly p. 24, Sec. 1 refer 
 of courfe to the edition by Marih, which is every way worthy 
 of the original, and truly an honour to the Biblical Literature 
 of this country, 
 
( 3 ) 
 
 IN the firft place, the ftyle and language 
 of thefe books fupply ftrong indications, that 
 they were written about the time, and by 
 the fort of men, to which they are afcribed. 
 This argument will undoubtedly be con- 
 vincing in proportion to the knowledge the 
 reader has of the original languages, to which 
 the writers were accuftomed, thofe, in which 
 they thought and wrote : but even they, who 
 are not poffeffed of this information, may be 
 fatisfied by the concurring teftimoriy of the 
 bed judges upon this head. 
 
 THE ftyle of thefe volumes is very different 
 from that which is ufed by the native Greek 
 authors* 5 the claffical writers as they are 
 
 called. 
 
 * Any tolerable judge of the Greek language, who examines 
 with attention a page of the New Teftament, cannot fail to 
 remark certain peculiarities of expreflion ; and if he refers to 
 commentators of the moft critical difcernment and extenfive 
 reading in the Oriental tongues, he will difcover whence 
 many of thefe peculiarities flow. That the air and form of 
 thefe expreflions is derived from the religious fentiments and 
 aflbciations of the Jews, and the revolutions which their lan- 
 guage underwent prior to the deftruclion of Jerufalem, he 
 will be fatisfied, if he will perufe the conceflions of Salmafms in 
 his elaborate treatife de Helleniftica, the learned difquifitions 
 of Michaelis, part i. capp. 4. and 5. and above all, the ju- 
 dicious remarks of Dr. Campbell, DifTertation 1. part i. 
 Diff. II. p. 2. and preface to Matthew's Gofpel. 
 
 Ernefti alfo has treated this fubjecl, with his ufual learning 
 and judgement, in his Inftitutio Interpretis Novi Teftamemi, 
 p. i. fed. 2. c. 3. An edition of this invaluable little trea- 
 tife has been publimed lately by Ammon, which I mould be 
 happy to fee printed in England. 
 
 A 2 It 
 
called. Nor is the difference confined to fingle 
 words, but it is apparent in the combina- 
 tion of phrafes, in the ftru6lure of periods, 
 and in the want as well as redundance of 
 fome, and in the mifapplication of other, 
 
 con- 
 it may be here obferved, that the cleared light is thrown 
 upon the meaning of the Greek Teftament, not by thofe 
 commentators and lexicographers, who have confined them- 
 felves to the pure native Greek authors ; but by thofe, who 
 have combined the ftudy of Greek with a profound know- 
 ledge of the Oriental languages. Thus in invefligating the 
 precife import of any fingle word, recourfe mould not be had to 
 Stephens, or Damm, or even Budaeus, fo much as to Schwartz, 
 Schoettgenius, and Schleufner. And of the profefled com- 
 mentators it may, I think, with truth be aflerted, that Light- 
 foot and Schoettgenius, who have confined themfelves almoft 
 entirely to the Rabbinical writings, throw more light upon the 
 language and the allufions of the facred volumes, than almoft all 
 other commentators whatfoever. Having examined their an- 
 notations upon the ten firft chapters of St. Matthew, with a 
 view to determine in fome degree the quantity of afliftance 
 afforded to the readers of that Gofpel, I reckoned up more 
 than one hundred paffages in which their labours have been 
 materially ufeful. 
 
 Upon the fubjefl of the foregoing note, I would more par- 
 ticularly refer the reader to pp. 120. 123. and 142. of Sal- 
 mafius, to pp. in. 135. 139. 155. 179. of Michaelis, and to 
 pp. [6. 22. of Dr. Campbell's firft vol. as well as to the ex- 
 planations he has given of fome words of frequent occurrence 
 in the New Teftament, in Diflertations V. VI. VII. IX, A 
 judicious account of the ftyle of the New Teftament may be 
 alfo found in Father Simon's Critical Hiftory , part 2. c. 26. 28. 
 Tiie Englifh reader may confult the inftances produced in 
 Collyer's Sacred Interpreter, Vol. I. p. 75. 91. Dr. Jen- 
 nings has alfo noticed many of thefe peculiarities in his Jewifli 
 Antiquities, Vol.1, pp. 112. 121. which is rather remarkable, 
 as he fpeaks with fo much complacency of the hypothtfis of 
 Pfochenius and Blackwall, the erroneoufnefs of which is fo 
 apparent, that it needed not the complete refutation it has re^- 
 ceivcd from Dr. Campbell. 
 
connective particles*, upon the proper ufe of 
 which the purity and elegance of the Greek 
 language greatly depends. 
 
 IN the hiftorical books, as well as in the 
 Epiftles, but particularly in the former, 
 traces are to be difcerned in every page, (I 
 might almoft fay, in every fentence) of a 
 manner of thinking and of expreffion, very 
 confonant with the opinions and the prac- 
 tices of the inhabitants of Judaea. The ver- 
 nacular language of the Jews, at the period 
 to which thefe writings are ufually referred, 
 has been termed by Jerome, and with forne 
 propriety, Syro-Chaldaic-f. It is not indeed 
 entirely Chaldee, the language to which the 
 Ifraelites were accuftomed in their captivity; 
 nor is it pure Syriac, the language of the in- 
 habitants of the neighbouring country ; but it 
 is a mixture of both, with a ftrong tincture 
 
 of 
 
 * See the ih completely afcertained by Michaelis, pp. 123, 
 125. and the caufe investigated, p. 114. 
 
 fSee Campbell, Vol. II. p. 16. and 20. 24. Michaelis 
 with geographical precifion fays, " The language fpoken in 
 common life by the Jews in Paleftine was that, which may 
 very properly be called Aramaean, thofe of Jerufalem and Ju- 
 daja fpeaking the Eaft-Aramsan or Chaldee, and thofe of 
 Galilee the Weil-Aramaean or Syriac, two diale&s that dif- 
 fered rather in pronunciation than in words. "p. 135. Cum 
 Hebraicam dico (fays Safmafms) earn ipfam intelligo quas turn 
 fie vocabatur, quamvis Syriacum potius efTet idioma ab anti- 
 qua Hebraica multum diverfurn. Epift. Dedicat. p. 28. 
 
( 6 ) 
 
 of the old Hebrew idiom *. There are more- 
 over evident marks in thefe volumes of the 
 change, which the Macedonian -f conquefts 
 introduced into the language of the con- 
 quered countries ; and there is a variety not 
 only of Latin phrafes, but of Latin words J 
 incorporated, and as it were domiciliated, 
 into the vernacular tongue. In this laft 
 particular, the ftyle of the New Teftament is 
 found to differ 1 from that of the Septuagint 
 verfion, which is much more free, if not || en- 
 tirely fo, from any mixture of Latin phrafe- 
 ology or idiom. So that, although thefe 
 different collections of writings are compofed 
 in the fame kind of Greek, which has been 
 termed the Helleniftic dialect , but is indeed 
 
 more 
 
 For the name " Hebrew" confuH Campbell, Vol. I. p. 3. 
 II. p. 1 7. and 20. for the retention of the " idioms " Vol. I. p. 48. 
 
 f Thefe conquefts produced what was called the Alexan- 
 drine idiom, traces of which are found in the New Teftament. 
 See Salmafius, pp. 95. 102. 264. and 442 447. Michaelis 
 has devoted a lection, the feventh of Chap. 4. to this fubject. 
 
 J Salmaf. pp. 94. 121. 123. 140. Mich. ib. feet. X. 
 
 || tn Novo (fc. Teftamento) multae voces Romans, multa; 
 phrafes Latinae occununt, quz nufquam in vetere comparers, 
 balmaf. p. 251. 
 
 The difpute between fome eminent fcholars of the fix- 
 tecnth and leventeenth centuries concerning this appellation 
 i-> well known. The controverfy certainly turned too much 
 upon names, yet it had it's ufe, fince it brought forward much 
 curious critici'fm upon the language of the New Teftament.. I 
 muft contefs, I think Sulmafius has made out his point as to 
 the impropriety of both the terms, which were firft adopted by 
 
 Scaligcr 
 
( 7 ) 
 
 more properly the Greek of the Synagogue, 
 (till there is this marked diftinftion between 
 them ; which fhews that the one muft have 
 been written, after the Macedonians had 
 obtained a confiderable influence over the 
 affairs of Judea, while the other bears evi- 
 dent 
 
 Scaliger and Drufius. (Vid. Ernefti Interpr. N. T. p. i. f. 
 2. c. 3. f. 16.) Yet he has carried his argument much too far, 
 in fuppofmg the A potties to have been entirely unacquainted 
 with the Greek language, and with the Septuagint Verfion. 
 With regard to the 'Ex?^vij-ai mentioned in the Afts, J am 
 not quite iatisfied that he is wrong. Upon the whole how- 
 ever, I am difpofed to acquiefce in the determination of 
 Harles. "Si quis aut nationem, quas ufa fuiflet peculiar! 
 graeco dicendi genere, aut peculiarem graecam diale&um in- 
 telligit, eamque hellenifticam vocat, tune nego, linguam efle 
 hellenifticam. Contra, ii quis illam dicendi rationem ex lin- 
 gua hebraica et graeca mixtam, qua?- Judaeis inter cXAipa; 
 viventibus ah educatione, confuetudine, ufuque tam hebraici 
 codicis, quam verfionis rat LXX. propria quafi fuit et vul- 
 garis, Hellenifticam dixerit, equidem non adeo diflentirern. 
 Introduftio in Hift. Ling. Gr. Tom. II, pars 2, p. 69. 
 Altenburgi 1795. 
 
 See Campb. Vol. I. p. 12. and 23 Simon argues that Sal- 
 mafms contended about words. He has replied to this ob- 
 jeflion in the Dedication prefixed to his Commentarius, pp. 3 i. 
 and 50. I am not fo fortunate as to pofTefs his other treatife 
 on this fubjeS, which I fuppofe he thought conclufive, fmce 
 he gave it the title of Funus Linguae Hellenifticas. It may 
 be worth while, before we quit the iubjecl, to fee what ap- 
 pellation he is willing to beftow upon this peculiar ilyle. 
 " Concludamus igitur non Hellenifticum fuifle flilum Novi 
 Teftamenti, fedpardm idioticum Syriacum,partim stpwevnxov. 
 Nam Syriafmos ex utroque habet, fed praecipue ex verfionis 
 genere. Phrafium aatem rationem nihil facere ad idiomatum 
 differentiam conftituendam jam fupra docuimus. Veteris 
 Teftamenti didio partim etiam 1^-nnvnx.r,, quod eloquutionem 
 fpeftat, ex Hebraeo ad verbum exprefTam, partim Macedonica 
 propterMacedonumin^Egypto et Syria fub Alexandri fuccef- 
 foribus firmatum imperiuni." p. 264. 
 
( 8 ) 
 
 dent tokens of the prevalence of the Roman 
 arms. The hiftorical fadls, mentioned and 
 alluded to in various parts of the New 
 Teftament, will not admit any reafonable 
 doubt, but that the books muft have been 
 written after the acceflion of Tiberius to the 
 Empire; but even if this were not the cafe, 
 thefe internal marks would fhew, that the 
 Romans had eftablifhed themfelves in that 
 part of the world, fufficiently to have effefted 
 a confiderable change in the language of the 
 inhabitants. On the other hand, as Mi- 
 chaelis obferves, " The Hebraifms and Sy- 
 riafms, with which thefe writings abound, 
 fhew them to have been written by men of 
 Hebrew origin." He juftly concludes from 
 this fa6l, that they were productions of the 
 firft century; "fince after the deceafe of the 
 Jewirti converts to Cbriftianity, we find 
 hardly any inftance of Jews who turned 
 preachers of the Gofpel ; and the Chriftian 
 fathers were for the moft part totally igno- 
 rant of Hebrew V 
 
 WITH refpel to the character and con- 
 dition of the writers, we are juftified in con- 
 cluding, from the refemblance to the phra- 
 fcology of the old Teftament, and to the 
 
 ftyle 
 
 * Pag. 45. 
 
( 9 ) 
 
 ftyle of the Septuagint Verfion *, from the 
 introduction of Syriacand Chaldaic modes of 
 expreffion, and from the thorough know- 
 ledge which thefe volumes exhibit of Jew- 
 ifh cuftoms and writings, not only that the 
 writers were extremely converfant with the 
 language of Paleftine, but alfo that they 
 were Jews by religion j fince none but Jews 
 were likely to attain fuch an infight into ail 
 that concerns Jewifh laws and opinions, or 
 could be enabled to produce compofitions, 
 fimilar, in fo many marked peculiarities, to 
 the Rabbinical and Talmudical writings *f*. 
 
 THERE 
 
 * Salmafms contends againft all probability, that the Apo- 
 ftles never ufed the Septuagint verfion, p. 2^2. Ernefti main- 
 tains that they never quoted it (Vid. Michaelis, Vol. I. p. 231.) 
 which is not only a different queftion, but one more difficult 
 of folution. No impartial judge will deny, that there is a 
 ftrong and frequent refembjance between the Greek of the 
 LXX. and the New Teftament. Indeed what Salmafius fays of 
 the former in another place, is equally applicable to the latter. 
 Quocunque nomine vocari placeat earn eloquutionem, qua conr 
 cepta eft Septuaginta Interpretum editio, certum efle, earn, 
 plures Hebraifmos et Syriafmos intertextos Grascze orationis 
 corpori, quafi notas ac nsvos peculiares, oftentare. Ep. Dedic. 
 p. 3 1 . It is true, he puts this remark into the mouth of his 
 opponent, yet he elfewhere allows it's accuracy, fee p. 34. 
 Nam de re femper inter omncs conftitit, verba efle Graeca, 
 phrafim Hebraicam, p. 50. See alfo Campb. Vol. I. pp. 10, i j. 
 
 f On the great affiftance to be derived from thefe fources 
 towards the more accurate interpretation of the New Tefta- 
 rnent, fee what has been faid before of Lightfoot and Schoett- 
 genius. See alfo Michaelis, pp. 129. 182. and the teftimony 
 of Surenhufius, in his preface to the Horse He^raicse and Tal- 
 
 mudicae 
 
THERE is moreover another ftrong argu- 
 ment for the authenticity of thefe writings, 
 the force of which will be acknowledged by 
 the accurate obfervers of language. Very 
 many of the Greek words found in the New 
 Teftament, are not fuch as were adopted by 
 men of education, and the higher and more 
 polifhed ranks of life, but fuch as were in ufe 
 with the common* people. Now this fhews, 
 
 that 
 
 mudicae of Schoettgenius, fed*. 4. In the fame preface, an 
 objection to the fuppofed want of antiquity in thefe writings 
 is fuccefsfully encountered. See fet. 13. and 14. 
 
 * No critic feems to have taken more pains in pointing 
 out the qualities of this vulgar idiom (this %V&XOT)S or 
 %v JaioXoy, as it is ftyled) and in marking the inftances, which 
 occur in the New Teftament than Salmafius. See his treatife 
 De Helleniftica, pp. 95113. He difcriminates the ^WTX&? 
 ^a^ajcr^ p. 128. See alfo pp. 144. 250. 254, and 260. 
 Simon in c. 28. ad fin. and Campbell, Diff. I. agree with Sal- 
 mafius as to this fact, and they produce in corroboration of it 
 a variety of paffages, equally ftrong and appofite, from Origen 
 and Chryfoftom. 
 
 With refpeft to the charge of obfcurity, which Simon has 
 taken occafion from this circumftance to urge againft the lan- 
 guage of the New Teftament, fee Salmafius, p. 131. and 
 Ernefti, loc. fup. cit. feft. 14. and 15. Certain it is, that 
 the common language would be beft underftood by thofe 
 to whom Chriftianity was firft taught, and by the teachers 
 themfelves. Michaelis feems too much afraid of making 
 any conceflions on the fubjecl of this idiomatic language pp. 
 ic6. 171. Yet he more than once wifties for the affiftance 
 of antient infcriptions, folely with a view to the explanation 
 of the provincialilms and idiotifms. See pp. 170. and 176. 
 Perhaps this eminent critic would not have taken the alarm, 
 which he feems to have done, if he had been aware of the judi- 
 cious dicYmclion made by our learned countryman. "It is per- 
 tinent, however, to obterve that the above remarks on the 
 Greek of the New Teftament, do not imply that there was 
 
 any 
 
( II ) 
 
 that the writers became acquainted with the 
 language in confequence of an actual inter- 
 courfe with thofe who fpoke it, rather than 
 from any ftudy of books: and that inter- 
 courfe muft have been very much confined 
 to the middling, or even lower clafles, fmce 
 the words and phrafes, moft frequently ufed 
 by them, pafled current only among the 
 vulgar. There are undoubtedly many plain 
 intimations* given throughout thefe books, 
 
 that 
 
 any thing, which could be called idiomatical or vulgar in the 
 language of our Lord himfelf, who taught always in his 
 mother tongue. His Apoftles and Evangelifts, on the con- 
 trary, who wrote in Greek, were, in writing, obliged to tranf- 
 late the inftrucHons received from him into a foreign lan- 
 guage of a very different ftruflure, and for the ufe of people 
 accuftomed to a peculiar idiom. The apparently refpeclful 
 manner in which our Saviour was accofted by all ranks of his 
 countrymen, and in which they fpoke of his teaching, mews 
 that he was univerfally confidered as a perfon of eminent 
 knowledge and abilities. It was the amazing fuccefs of his 
 difcourfts to the people, in commanding the attention and 
 reverence of all who heard him, which firft awaked the jea- 
 loufy of the Scribes and Pharifees." Campbell, Vol. I. p. 23. 
 
 It may be proper to ftate that in the year i 767, a work was 
 publiihed at Naples with the following title. Dominici Dio- 
 dati J. C. Neapolitan! de Chrifto Graece loquente Exerci- 
 tatio, qua oftenditur, Gracam, five Hellenifticam linguam 
 cum Judasis omnibus, turn ipfi adeo Chrifto Domino et Apo- 
 ftolis, nativam, ac vernaculam fuifle. It is written, as I am 
 told by a learned friend, with acutenefs rather than erudition, 
 and contains no argument of real weight againft the generally 
 received opinion of fcholars. 
 
 * It is obvious to cite fuch paflages as Mark i. 16. ii. 14. 
 John xxi. 3 . 7. where th occupations of the Apoftles are 
 plainly and profefledly mentioned. It may be more fatisfac- 
 
 B 2 toi y 
 
that the writers were of this lower clafs, and 
 that their affociates were frequently of the 
 fame defcription; but the character of the 
 Jftyle is the ftrongeft confirmation pofiible, 
 that their conditions were not higher, than 
 what they have afcribed to themfelves. 
 
 WHAT is the inference from thefe fafts ? 
 That the books of the New Teftament were 
 written exaftly at the time, in which they 
 are fuppofed to have been written, and by 
 the very perfons, to whom they are afcribed ? 
 By no means. No internal marks perhaps 
 could fupply a proof of fuch accuracy as 
 this. But they (hew that they were written 
 near the time, to which they were attributed ; 
 and by perfons fimilarly lituated in religion, 
 language, and condition, to thofe, whofe 
 works they are aflerted to be. So that the 
 internal marks, thofe characters which can- 
 not be feigned, are fo far from contradicting 
 the pretenfions of the writers, that they even 
 fupply a powerful argument in their favour. 
 "It cannot be concluded (fays Michaelis 
 
 very 
 
 tory to refer to Acts iii. 6. xviii. 3. xx. 34. 2 Cor. ch. viii. 
 and ix. xi. 6, 8, 9, 2,7. xii 14, Sec. Phil. ii. 25. iv. 10, &c. 
 i Theff. ii. 6, 9. 2 Thtff. iii. 8, 10, n. Philem. u, 18. 
 In thefe, the attainments, occupations and affociates of the firft 
 preachers of the Gofpel are indirectly mentioned and alluded 
 to, and afford a fpecits of undejlgned proof, which feems to repel 
 the imputation or fraud, efpecially if the circumftance of ftyle 
 be taken into the account. 
 
( '3 ) 
 
 very juftly) from thefe premifes alone, that 
 the iacred books of the New Teftament were 
 written by thofe particular perlbns to whom 
 they are afcribeci, but only that they were 
 compofed either by native Jews, or by per- 
 fons, who, by continual intercourse with that 
 nation, had infenfibly adopted the Jewifh 
 flyle. It follows therefore, from what has been 
 laid above, that they were written before the 
 year 1 20, a conclufion fufficicnt to anfwer our 
 prefent purpofe, when applied to the books 
 of undoubted authority*." 
 
 SECONDLY, The remarkable minutenefs 
 and precifion, with which the incidents and 
 converfations are recorded in the hiftorical 
 books, fuit the character, and juftify the pre- 
 tenfions, of the authors, as having been eye- 
 witrieffes, or as having derived their infor- 
 mation from eye-witnefies. Not only are 
 the time and place of many tranfaftions de- 
 fcribed with uncommon exaclnefs -{-, but 
 
 the 
 
 * " ret o/aoAoy/XEva. p. 47. 
 
 f John vi. 10. " Now there was much grafs in the place. 1 * 
 Surely that is the obfervation of an eye-witnefs. Mark ix. 
 3. The defcription of the transfiguration is fo ftriking, that 
 it increafes the probability of Mark's Gofpel being written 
 under the dire&ion of St Peter. Obferve the incident in 
 c. xiv. 51, 52. Who was this tectvicrxot;? could it be Mark 
 himfelf? I beg alfo to refer the reader to the following paf- 
 fages, which appear to me to bear evident marks of being 
 written by perfons well acquainted with the fadls, which 
 
 they 
 
( 14 ) 
 
 the names of individuals* are particularly 
 mentioned ; and this too, when the writers 
 do not affel precifion, as to the order of oc- 
 currences, but profefledly relate events, as 
 they fuggefted themfelves to the memory, or 
 appeared to be more peculiarly worth re- 
 cording. 
 
 IT is the pra&ice of impoftors, with the 
 pretence of accuracy, to avoid entering into 
 particulars, and to carry away their readers 
 by enlarging upon general topics : thofe, who 
 write with the minutenefs of the facred hif- 
 torians, can do it only in the conviction, 
 that they are defcribing real incidents. 
 From this it follows, that the tranfaclions, 
 muft have occurred fomewhere about the 
 
 time 
 
 they have undertaken to record. Mark v. 25. viii. 14. x. 50. 
 xiv. 5. Luke viii. 42, 51. ix. 28. xix. 3, 4. xxii. 59. xxiv. 
 42. John vi. 22, 23. xviii. 26. xix. 39. xx. 3, 7. xxi. 
 n, &c. The enumeration of circumftances fo minute with 
 refpecl to time, age, place, quantity, gefture, &c. carries along 
 \vith it a fort or* calm, but fatisfaciory evidence, in which the 
 mind acquiefces more readily, in proportion as it examines 
 more attentively. To the foregoing paflages add Mark xiv. 
 54. and the parallel places, Luke xxii. $5. John xviii. 18. 
 The intenfenefs of the cold during the night in Judaea, about 
 the time of the vernal equinox, is fufficiently proved by the 
 concurring evidence of travellers. See Shaw's Travels, folio, 
 pp. 362. 377. 379. Maundrell complains of the feverity of 
 the clews in the night of March 22. See his Journey, p. 57. 
 6th Edit. The crucifixion, according to Fergufon, took place 
 April 3rd in the laft year of the 2O2d Olympiad. See his 
 Aftronomy, 410. p. 194. 
 
 * Mark v. 22. x. 46. xv. 2 1 , 40, 43. Luke xxiii. 26. John 
 xviii. 10. Ads ix. 36. x. I, 32, xiii. I, 6, 7. 
 
( '5 ) 
 
 time they are related to have happened, and 
 the hiftories muft alfo have been written not 
 long after: fmce Jerufalem was deftroyed, 
 the inhabitants flain or carried away, and 
 the whole country made defolate, about 4,0 
 years after the death of Jefus: and as no 
 opportunity was .afterwards afforded for ob- 
 lerving any thing fimilar, fo no temptation 
 could be prefented for laying the fcene of fuch 
 incidents in that country. 
 
 THIRDLY, Thefe writings are not in- 
 fefted with the flighted tincture of party 
 fpirit. If the authors had been prompted 
 to compofe and publifh thefe hiftories with 
 any fmifter intention, their obje6t would 
 have been to exalt the charafter of Jefus 
 and his followers, and to degrade and vilify 
 their adverfaries. Splendid eulogia upon the 
 one, and pointed cenfures of the other, 
 would have been ftudioufly introduced. In- 
 ftead of which, not the flighted attempt at 
 panegyric, nor the lead degree of mifreprefen- 
 tation is obfervable. A plain tale is told 
 artlefsly and abruptly. The charafter of 
 Jefus is rendered prominent by a fimple de- 
 tail of his aftions ; and the proceedings of 
 his enemies are fet forth in the ufual man- 
 ner of hiftorical narrative, without offenfive 
 
 imputations 
 
imputations or epithets, or any attempt* to 
 prepoffefs the reader againft them. Ob- 
 jections to the doftrirle-f- and conduct of 
 Chrift are accurately ftated: and the only 
 folicitude of the writers, if any be manifeft, 
 is to tell concifely, but faithfully, fome in- 
 terefting pafTages in his life and hiftory. 
 
 FOURTHLY, The utmoft candour and ho- 
 nefty are obfervable in recording their own 
 errors and failings. They expofe, without 
 icruple, the bigotry J, the incapacity, the cow- 
 ardice, the difingenuoufnefs, the inconfift- 
 cncy.of the difciples, that is, of themfelves 
 and their partizans. The doubts they 
 entertained concerning the conduct and pre- 
 tenfions of their Matter, their jealoufy of 
 each other, the ambition of James and John, 
 
 the 
 
 * A (hiking in (lance of the candour of the Evangelifts is 
 given by Michaelis, p. 64. Every impartial reader cannot 
 fail to remark the pains they have taken to do juftice to the 
 attempts made by Pilate, in order to lave the life of Jefus. 
 See Dr. White's DiatefTaron, pp. 275282. 
 
 f Matth ix-3, 34. xi. 3. xii. 2, 24. xiii. 54, &c. xxvii. 
 42,63. xxviii. 13. Markiii. 31, 22. Luke vii. 34, 39. xi. 38. 
 xix. 7. John vii. 5, 12, 15, 20. x. 20. 
 
 J This ftibjeil, which is connected with what immediately 
 follows, will be opened more fully in the third chapter. I (hall 
 content myfelf at prefent with referring to diltinft paflages 
 in proof <>f each afTtrtion, and in the order in which they here 
 ftand. Vide Luke ix. 54. Adls iv. 13. IViark xiv. 50. 
 Galatians ii. IT. Mark viii. 14 21. 
 
 For proofs of tliele afiertions, fee Matth. xvii. 20. Luke 
 ix. 46. Matth. xx. 20. Luke xxii. 61. and Galadans, ubi 
 iupra. John xx. 25. Adls xv. 39. 
 
( '7 ) 
 
 the apoftacy and diffimulation of Peter, the 
 incredulity of Thomas, the difpute be- 
 tween. Paul and Barnabas, are recorded with 
 an air of impartiality and integrity, which 
 baffles fufpicion, and invites the ftri6te(l 
 confidence. 
 
 FIFTHLY, The hiftory that is contained 
 in the Goipels, and in the Ah, extraor- 
 dinary as it is, and exhibiting the different, 
 and even oppofite, condu6l of the fame men 
 at different times, is perfe&ly confident in 
 all it's parts, if we admit the bafis upon 
 which that hiftory refts. But if wedifcredit 
 the miraculous part of the hiftory, it will be 
 equally impoffible, to affign a reafon why 
 fuch a ftory fhould have been fo invented ; 
 and to reconcile with any known principles 
 of human aftion the conducV of the agents. 
 The miracles* are fo connefted with the 
 narrative, that if we reject the belief of 
 them, it will be extremely difficult to find 
 arguments of fufficient force to convince us 
 that Jefus claimed the title of the Meffiah, 
 
 and 
 
 * An obfervation of iimilar import, made by Lord Bo- 
 lingbroke with refpeft to the Old Teftament, is applied to an 
 excellent purpofe by the Bifhop of Lincoln, in his Elements 
 of Chriftiwi Theology, Vol. I. p. 50, 
 
 c 
 
and that any were found among the Jews to 
 admit his pretenfions. 
 
 SIXTHLY, Another mark of truth dif- 
 cernible in the writings of the facred hif- 
 torians, is the exaft prefervation of charafter; 
 whether the marks of identity be traced in 
 the aftions and difcourfes of the fame indi- 
 vidual, in the various occafions upon which 
 he is introduced; or whether the features 
 of the different a6lors, as delineated by thefe 
 writers, correfpond with the lineaments of 
 the fame perfons, as they are prefer ved in 
 undoubted fources of information. 
 
 IT has ever been confidered as a requifite, 
 in fiftitious compofitions *, that the cha- 
 raftei;s fhould not only have the diltinguifh- 
 ing marks of the peculiar fituation, and cir- 
 cumftances, in which they are fuppofed to be 
 .placed, but that a confiftency fhould be 
 ftricStly obferved throughout the fame cha- 
 rafter; and if the perfon thus reprefented, 
 be brought from real life, it is invariably 
 required, that he fhould bear fome vifible 
 marks of thofe qualities, which hiftory or 
 fame has already affigned him. This is ab- 
 
 folutely 
 
 Herat. Art. Poet. vv. 105. 112, 119, 126. 156, &c. See 
 alfo Ariftot. Rhetor, b. ii, c. 12. 
 
( '9 ) 
 
 folutely neceffary in order to render ftftion 
 probable. And the nearer the approach is 
 made to thefe previous requifites, the more 
 is the merit of the writer enhanced, and the 
 intereft of the compofition heightened. 
 Now certainly, the qualities that are necef- 
 fary to render a profefled fiction probable, 
 are indifpentably required to make that, 
 which profeffes to record real tranfadions 
 authentic. And as a deficiency in thofe 
 qualifications would detraft from the cre- 
 dibility of any narrative, fo the exa6l adhe- 
 rence to them, under circumftances, where it 
 is highly improbable, that the art or inven- 
 tion of the writer could have fupplied thefe 
 marks of truth, muft in a great degree, if 
 not decifively, confirm it's claim to the title 
 of true hiftory. 
 
 IT is fcarcely poffible to conceive a wider 
 compafs of fubjet, and confequently one 
 more unfavourable to the genius of fiction, 
 than what is comprehended in the hiftorical 
 writings of the New Teftament. Not only 
 are Jews introduced of various ranks and 
 ages, from the chiefs of the Sanhedrim, the 
 expounders of the law, and the leaders of 
 the fels, to the humble fifhermen, the com- 
 panions of Jefus, and even to characters ftill 
 
 c 2 lower. 
 
lower, thofe whom the contagion of difeafe, 
 or the fcandal of their vices had driven from 
 the comforts of focial life; but we alfo hear 
 thedifcourfes, and obferve the actions, of hea- 
 thens, widely differing from each other in 
 the qualities of their hearts, in the endow- 
 ments of the mind, in condition and in oc- 
 cupation. Nor is the fcene confined to a 
 fingle nation or country, but we are tranf- 
 portcd from Jerufalem to Athens, from the 
 refidence of thofe, who cultivated no other 
 knowledge than that of their own law and 
 traditions, to the centre of heathen learning 
 and tafte, and of heathen fuperftition too 
 and idolatry. From Athens, and from Co- 
 rinth, and from Ephefus, the feats of 
 every improvement in the arts of civilized 
 life, we are conveyed to the rude and un- 
 civilized barbarians on the the fhores of 
 Melita*. By fea and by land we accom- 
 pany the adventurous voyagers, amidft fcenes, 
 in which they appear to the aftonifhed fpec- 
 tators, as gods defcended from heaven or 
 when they feem to the deluded multitude, 
 
 as 
 
 I accede to the opinion of the learned Mr. Bryant, and 
 Ignatius Georgius, that the ifland, on which St. Paul was 
 fhipwrecked, was Melite Illyrica: though I am aware, that 
 the contrary hypothecs has been maintained with great ability 
 by Walchius, in his Commentary De Deo Melitenfium, pub* 
 limed at Jena 1753. 
 
( 21 ) 
 
 as the fanatic enemies of religion flill, in 
 the characters of the chief aftors, we ob- 
 ferve a confiflency and identity, which at- 
 tefts the reality of the reprefentation; while 
 thofe, with \vhom they converfe, and who are 
 introduced but incidentally, bear the traces 
 of that national and individual refemblance, 
 which the records of hiftory have invariably 
 affigned them. 
 
 THE grand exemplification of the preced- 
 ing remarks, is to be noticed in the chara6ler 
 of our Lord himfelf, which is at once fo pe- 
 culiar, that it could fcarcely be copied, yet 
 fo natural, that it could not be feigned. In 
 the very minute delineation of his actions 
 and fentiments, we cannot fail to trace one 
 and the fame dignified, and virtuous, and 
 benevolent Being. In the various, and feem- 
 ingly oppofite, excellencies which are pour- 
 trayed, of dignity and of humility, of juft 
 refentment and of fubmiffive patience, of 
 fortitude and meeknefs, not once do we dif- 
 cover any marks of inconfiftency, not one 
 action or one word do we remark, that does 
 not feem appropriate to the new and fublime 
 pretenfions of the Son of God. In thofe of 
 the difciples, who come more particularly 
 forward to obfervation, each individual is 
 
 diftinguifhed 
 
( 22 ) 
 
 diitinguifhed by fome peculiarity of manner, 
 yet that manner is invariably and exactly 
 preferred. The characters of St. Paul and 
 St. Peter are both marked by a warmth and 
 eagernefs of difpofition, yet they are fo re- 
 prefented, as to appear each poflefled of his 
 own difcriminating qualities. In both we 
 obferve indelible traces of a peculiar confor- 
 mation of temper and of habits, yet the 
 actions of the one are not liable to be mil- 
 taken for thofe of the other. In St. Paul 
 we fee an ardent inflexible zeal ; knowing 
 no fear, and defying every danger, when 
 purfuing what his conviction pronounced 
 to be truth. In him too we difcover intel- 
 leclual powers of a more than ordinary fize, 
 fervid, full, and comprehenfive. In St. 
 Peter's condu6t plain traces of a ready im- 
 petuous zeal are difcernible - y but it is a zeal 
 mixed with a degree of timorous fclfifhnefs, 
 and more eafily bent from it's purpofe, than 
 that of his fellow- apoftle. A difference alfo 
 is very obfervable in the caft of his under- 
 ftanding, which is neither fo quick nor fo 
 vigorous, as that of St. Paul. As in the 
 former, we diftinguifli the fame individual 
 impelled by fimilar motives, though placed 
 in very different fituations; equally bold and 
 
 ira- 
 
( 23 ) 
 
 impatient, whether perfecuting Chriftianity, 
 or preaching in it's fupport 3 fo in the Apoftle, 
 who temporized at Antioch*, \ve recognize 
 at once an identity with him, who had de- 
 nied his Matter. 
 
 THESE marks of famenefs and of diver- 
 fity, are often as difcernible in the recital 
 of actions, or of difcourfes, feemingly trivial, 
 as in fuller details. Thus the incident re- 
 corded by St. Luke, at the end of his tenth 
 chapter, is ilrikingly charafterittic of the 
 different tempers of two fitters; one of 
 whom was more attentive to the cares and 
 concerns of the world, while the other (hew- 
 ed a more laudable anxiety to profit by the 
 leflbns of Jefus. When we again difcover 
 Mary -f- pouring out the precious ointment, 
 as a mark of veneration, and of gratitude to 
 Jefus, we inftantly acknowledge the proba- 
 bility of the fal, from a previous acquaint- 
 ance 
 
 * 
 
 * Galat. ii. n, Sec. 
 
 f The character of the other filler is incidentally, but ac- 
 curately, preferved ; for we are told " they made him a fup- 
 per, and Martha ferved." 
 
 See John xii. ad init, compared with Matth. xxvi. and 
 Mark xiv. This circumftance may feem to throw additional 
 light upon the fact of Lazarus' refurreclion. However pious, 
 and however grateful the temper of Mary might be, yet in 
 her humble fituation, it is not very likely Ihe would ufe fo 
 expenfive a method of fliewing her veneration for Jefus, unlefs 
 ftie had received fome fignal mark of favour and kindnefs from 
 him, 
 
ance with her difpofition. The objection 
 which was made by Judas, to the coftly 
 manner in which her piety was (hewn, 
 and the reafons affigned for the objection, 
 mark a want of feeling, and a fpirit of felf- 
 ifhnefs and hypocrify, perfectly fuitable to 
 the nature of a man, who could betray his 
 Matter in the very acl of offering a token of 
 refpeft and attachment. 
 
 CONCERNING the obfcure and illiterate 
 preachers of the Gofpel, it is not likely we 
 ihould meet with any information in writers, 
 totally different in habits and opinions, as 
 well as remote in fituation: but as to the 
 Roman officers, connected with the tranf- 
 actions defcribed by the Evangelifis, it was 
 probable fome clue would be found for 
 judging of their general character 5 and this, 
 upon examination, is obferved to coincide 
 with the account of the facred writers. So 
 that thefe characters are not only drawn 
 without any violation of that refemblance, 
 which the fame perfon in fome degree inva- 
 riably preferves ; but they alfo correfpond, 
 fo far as they can be compared, with the au- 
 thentic documents of other antient hiftorians. 
 WHEN we caft our eyes upon the con- 
 duft of thefe Romans, we inftantly perceive 
 
 the 
 
the infolcnce and injuftice, which were too 
 frequently praftifed by the governours of pro - 
 vinces ; we fee alib evident marks of the alarms , 
 which the confciences of fuch men would 
 probably excite, however they might be dif- 
 regarded; we remark, moreover, that igno- 
 rance and contempt* of Jewifh manners 
 arid cuftoms, which it was confident with 
 the feelings and fentiments of idolaters, in- 
 verted with authority, to manifeft. If we 
 examine more minutely and diitinclly the 
 manner in which thefe men a6ted, a variety 
 of ftyle and deportment comes to view, 
 which marks them to be different men. 
 Pilate is unjuft, but timorous, and fcrupu- 
 lous of committing an al in itfelf palpably 
 wrong, from which he fees no probability 
 of advantage to himfelf ; nor is his reluc- 
 tance entirely fubdued, till he is threatened 
 with the difpleafure of Caefar. The difcri- 
 minating feature of Gallio's-f- mind s 
 
 philofophic 
 
 * Thus Pilate, "Am I a Jew?" John xviii. 35. See alfo 
 A&s xxv. 19, 20. 
 
 f Acts xviii. 12, &c. From Seneca's account of his bro- 
 ther, after making due allowance for the warmth of his affec- 
 tion, we may learn, I think, that Gallio was an indolent man, 
 of good temper, but of a literary and philofophic turn, with 
 which St. Luke's account agrees extremely well. See the 
 paflages quoted by Lardner, Vol. I. p. 167. See alfo tha 
 character of Felix as reprefented by Tacitus, ib. p. a 7. 
 
 D ' 
 
( 26 ) 
 
 philofophic indifference; and in Felix, the 
 predominant paffion is made up of curiofity 
 and avarice. 
 
 BESIDES this prefervation of likenefs in 
 individuals, the exact and uncommon pro- 
 priety, with which the fentiments of parti- 
 cular bodies of men, and even national foi- 
 bles, are characterized, deferves to be dili- 
 gently remarked. To mention only one 
 ftriking inftance, I would boldly afk every 
 intelligent reader, who is acquainted with 
 the opinions of Heathen philofophers, and 
 with the turn and humour of the Athenians, 
 whether he does not acknowledge ftriking 
 proofs of reality in the following paflage. 
 
 <c Now while Paul waited for them at 
 Athens, his fpirit was ftirred in him, when he 
 faw the city wholly given to idolatry. There- 
 fore difputed he in the fynagogue with the 
 Jews, and with the devout peribns, and in the 
 market daily with them that met with him. 
 Then certain philofophers of the Epicure- 
 ans, and of the Stoics, encountered him. 
 And fome faid, What will this babbler fay ? 
 other fome, He feemeth to be a fetter forth 
 of ftrange gods : becaufe he preached unto 
 them Jefus, and the Refurreition. And 
 they took him, and brought him unto Areo- 
 pagus, 
 
(V) 
 
 pngus, faying, May we know what this new 
 doctrine, whereof thou fpeakeft, is? For 
 thou bringert certain ftrange things to our 
 cars : we would know therefore what thefe 
 things mean. (For all the Athenians and 
 Grangers which were there, fpent their time in 
 nothing elfe, but either to tell or to hear fome 
 new thing.) Then Paul flood in the midft 
 of Mars' hill, and faid, Ye men of Athens, 
 I perceive that in all things, ye are too fu- 
 perftitious. For as 1 pafled by, and beheld 
 your devotions, I found an altar with this 
 infcription, TO THE UNKNOWN 
 GOD*/' 
 
 Now we learn from the bed fources of 
 information, that Athens was, of all the cities 
 in Greece, the moft remarkable for a blind 
 and fupcrftitious attachment to the objects of 
 popular worfhip ; and that there were actually 
 altars in that city, ere6ted in honour of 
 GODS U N K NO W N. It is certain alfo, 
 that the Athenians were peculiarly jealous 
 in regard to the introduction of new, or 
 Grange, gods; and that any offence againft 
 
 the 
 
 * Afts vyji. 1 6, Sec. See a variety of the moft unquefHon- 
 able authorities for the truth of all the affertions which follow, 
 in Wetftein's copious notes upon this pafTage. This coinci- 
 dence will not fail to be more ftriking to the learned reader, 
 who will fee many of the fame terms employed by profane 
 writers, as by St. Luke. 
 
 D 2 
 
the prevailing religious belief, or ceremonies, 
 came more peculiarly under the cognizance 
 of the Areopagus. The thirft of this peo- 
 ple for information, and their paffion for 
 novelty, are the fubjeft of complaint in their 
 own countrymen, and of wonder in foreign- 
 ers. It is a no lefs curious coincidence that 
 the forum, or market, was the fcene of their 
 difputations on philofophy, and religion, as 
 well as the common refort of the idlers, 
 who were anxious "to tell, or to hear, fome 
 new thing." In addition to the marks of 
 authenticity contained in this paflage, we 
 may further urge the pride and fuperciliouf- 
 nefs, which were diftinguifhing features in the 
 charafter of the antient philofophers : and 
 with refpeft to thofe, who are here mention- 
 ed, there certainly was no doftrine more 
 completely at variance with the notions, 
 both of the Stoics and the Epicureans, than 
 the refurreftion of the body : fince the for- 
 mer held that the human foul, immediately 
 after death, would be refunded into the uni- 
 verfal foul, and thereby lofe it's individual 
 exiftence*; while the Epicureans maintained 
 that it perifhed entirely. Confequently it 
 
 was 
 
 * See Leland on the Advantage and Neceffity of the ChriC- 
 tian Revelation, Vo .285. 
 
was probable, that no one aflertion of the 
 infpired teacher would excite fo much dif- 
 guft in thofe proud and bigotted difpu- 
 tants, as that, which we here find them 
 exploding in terms of the moft bitter con- 
 tempt. 
 
 FROM the ftyle and contents of thefe 
 volumes, we have the ftrongeft reafons for 
 concluding, that the authors of them were 
 Jews, in an humble way of life, unacquaint- 
 ed with the arts of compofition *. Now it 
 feems inconceivable, that any writers of 
 this defcription mould gain fuch an accu- 
 rate and complete knowledge of human 
 nature, and be fo thoroughly acquainted 
 with the characters and tranfa6lions of the 
 times, as to introduce fo many diftin- 
 guimed actors, in a variety of feigned 
 fituations, and yet betray no fymptoms of 
 inconfiftency, nor by any lapfe of memory 
 or judgement, mock our belief of the reality 
 of the incidents, or the identity of the cha- 
 racters. The difficulty is greatly increafed, 
 when we confider, that it is not a fingle 
 writer, whofe veracity is called in queftion; 
 but that a variety of writers, upon the fup- 
 pofition of a fraud, muft have agreed to re- 
 late 
 
 Vid fup. pag. 10, &c, 
 
( 30 ) 
 
 late different particulars of the fame ima- 
 ginary tranfadtions, and to introduce the 
 fame chara&er in different fictitious fitua- 
 tions. For, if a ftory be really untrue, the 
 chance of difcovering it's fallacy, mult be 
 increafed in exaft proportion to the mi- 
 nutenefs of the detail, and the number of 
 perfons who relate it feparately. Where 
 fuch a- ftory is told very circumftantially, 
 and by a variety of witneffes, the probability 
 of fome palpable contradiction is fo great, 
 that it feems fcarcely poflible to efcape de- 
 teftion. Yet furely jt will be owned by 
 every careful enquirer, that the difference 
 obfervable in the accounts of the facred hif- 
 torians, whether we regard charater, or in- 
 cident, is no other tharvwhat might natu- 
 rally be expected, when writers of different 
 parts and difpofitions, give an account of 
 the fame tranfa6tions: nor is it fuch, as 
 would be thought to impeach the credibility 
 of any other hiitorian, in any other fubjet. 
 IT feems therefore plainly impoflible, that 
 thefe writers fhould have concurred in in- 
 venting the narratives, which appear under 
 their names: it feems equally difficult to be- 
 lieve, that they fhould have been prevailed 
 upon by any other perfon to record that, 
 
 which 
 
( 3' ) 
 
 which they adopted only upon the credit of 
 their informer. And certainly thefe narra- 
 tives, whether examined feparately, or cony- 
 pared with each other, preferve fo invariably 
 fuch an uniformity of character in the fame 
 individual, and throw fuch vivid colours of 
 difcrimination into the actions and manners 
 of the various perfonages, whom they under- 
 take to record, that it requires a more than 
 ordinary fhare of fceptical prejudice, to re- 
 flrain us from believing that they drew from 
 the life, and defcribed actions ns they faw 
 them performed, and recorded difcourfes as 
 they heard them delivered. 
 
 LET it moreover be obferved, that, in a 
 narrative of various and important tranfac- 
 tionsj part of which may be verified by the 
 production of pofitive collateral evidence, 
 while a part muft reft upon the accu domed 
 marks of genuinenefs and authenticity; if the 
 writer be found adhering to truth, when- 
 ever recourfe can be had to other and fepa- 
 rate means of proof, in fuch a cafe the part 
 which is fo corroborated, adds force and 
 weight to that which muft reft upon the 
 author's credit : fo that, if we fail in difcover- 
 ing any error or deceit, where we can ap- 
 ply the touch-ftone of independent and un- 
 
 fufpecled 
 
( 3* ) 
 
 fufpeeted hiftory, we are bound by the rules 
 of candour, and of juftice, to fuppofe the 
 writer incapable of either miilake, or fraud ; 
 although we cannot direftly confront him 
 with competent witneffes, in all the parts of 
 his narrative*. 
 
 SEVENTHLY, The caution -(*, with which 
 the early Chriftians investigated the claims of 
 thole writings, which afpired to a place in the 
 facred Canon, before they admitted them, 
 ftamps an indelible mark of truth upon the 
 books, which they pronounced to be genuine 
 and authentic. They not only feparated thefe 
 books from fuch as were palpably fpurious, 
 
 but 
 
 * As I wiih to confine myfelf principally to topics, which, 
 as far as my recollection or knowledge extends, have not been 
 dwelt upon by other writers, I have noticed the coincidence 
 between the facred and profane hiftorians, fo far only as it 
 relates to the characters of nations, or individuals. The coin- 
 cidence in other material points in chronology, and hiftory, 
 &c. (which is indeed a moflf important branch of internal 
 evidence,) has been moft fully, and ably difcufled by Lard- 
 ner; and after him by Dr. Paley, in his truly admirable View 
 of the Evidences of Chriftianity, part II. chapter 6. What 
 Michaelis has urged on this head, Vol. I. pp. 50 54. is fin- 
 gularly worth attention* To thofe, who are not converfant 
 with thefe fubjefts, I may be permitted to recommend as 
 a fource of confiderable entertainment and faiisfac~Hon, 
 Farmer's Obfervations on divers Paflages of Scripture, in 4 
 Vols. 8vo lately re-publimed. 
 
 t This argument is not ftriftly applicable to internal 
 evidence, but as it leads to confiderations wholly belong- 
 ing to that branch of proof, I wifti not to fupprefs it. The 
 ixth chapter, part I. of Dr. Paley's Evidences, may be ftudied 
 with great advantage, particularly feft. 8. and 1 1. 
 
( 33 ) 
 
 but weighed the evidence in their favour 
 with fuch fcrupuloufnefs, as to throw into a 
 lower clafs the compofitions, which afforded 
 room for the flighted doubt refpefting their 
 authority. It is well known, that Eufe- 
 bius * has divided the books really written, 
 or pretended to be written, by the Apoftles 
 and Evangelifts, into three claffes, in confor- 
 mity with the opinion of the beft informed 
 Chriftians, in the age in which he flourifhed, 
 and the times preceding it. From him we 
 find that the firft and higheft clafs was af- 
 figned to ct books of undoubted authority, 
 and univerfally received in the Church as 
 genuine." In the fecond clafs were con- 
 tained fuch as were " doubtful, but acknow- 
 ledged by the mod to be genuine/' The 
 third and lowed clafs confided of fuch as 
 were manifedly fpurious. 
 
 Bv this accurate difcrimination, not only 
 were the trifles of fophifts, the dreams of 
 enthufiafls, and the forgeries of impodors, 
 properly digmatized, but the different de- 
 grees of evidence, belonging to the more 
 refpeftable compofitions, were weighed Ip 
 
 nicely, 
 
 Hift. Ecclef. Lib. III. c. 2$. Michaelis, c, 2. fe6t. 
 3. with the learned ttanlktor's 
 
( 34 ) 
 
 nicely, that, of the writings which compofe 
 our prefent canon, though by far the greater 
 part juftly claimed the diftinftion of the 
 higher clafs, yet fomefew* even of thefehad. 
 their ftation allotted in the fecond, as in 
 fome meafure falling fhort of that full and 
 fatisfaftory proof, by which alone they 
 could be judged worthy of an undifputed 
 place in the facred code. No profane writ- 
 ings whatfoever, underwent fuch a trial as 
 this, or had their pretenfions fcrutinized 
 with fo much minutenefs, fo foon after their 
 firft appearance; furely, therefore, we are 
 warranted in affixing the title of genuine to 
 the narratives of the Evangelifts, and the 
 Epiftles of St. Paul, with at leaft the fame 
 degree of juftice, with which it is readily al- 
 lowed to the hiftories of Thucydides, Xeno- 
 phon and Csefar, and to the letters of 
 Cicero and Pliny. 
 
 IF however we confine ourfelves entirely 
 to internal proof, a more fatisfaftory attef- 
 tation to the genuinenefs and authenticity 
 of the books of the New Teftament cannot 
 be (hewn to a reader of tafte and candour, 
 than what is fupplied by comparing them 
 
 with 
 
 * The Epiftles of James and Jude, the fecond of Peter, 
 with the fecond and third of John, 
 
( 35 ) 
 
 with thofc fpurious compositions, which 
 were juftly placed in the loweft clafs by the 
 early Chriftians. 
 
 THE beauty of nature is never fo con- 
 fpicuous, as when contrafted with the pro- 
 ductions of art; and truth itfelf never 
 fhines with fuch unrivalled brilliancy, as 
 when it is placed by the fide of fiction. 
 Such at leaft is the refult of a comparifon 
 between the genuine productions of Chrif- 
 tian antiquity, and thofe counterfeit imita- 
 tions, which falfe zeal, or defigning artifice, 
 endeavoured to impofe upon the world, as 
 equally deferving of credit. For in the firft 
 place, an imitation implies the exigence of 
 an original. It is fcarcely poflible that any 
 fpurious Gofpels or Epiftles (hould have ap- 
 peared, unlefs there had been extant genuine 
 and authentic compofitions, with a fimilar 
 title and character; that is, accounts of the 
 life and conduct of Jefus Chrift, drawn up 
 by credible witneffes, and letters written to 
 the various infant Churches, by perfons in- 
 verted with fome fhare of authority over 
 them. 
 
 As the long train of pretended miracles, 
 
 by which the credulity of mankind wasaf- 
 
 iailcd in fucceeding ages, naturally leads an 
 
 E 2 enquiring 
 
( 36 ) 
 
 enquiring mind to fuppofe, that fome mira- 
 culous acts had really been performed in the 
 time of Jefus and his Apoftles, in imitation 
 of which thofe later wonders were aflerted to 
 have taken place ; fo the exigence of a va- 
 riety of fpurious compofitions, profeffing to 
 give an account of the life and actions of 
 Jefus, or to give directions to Chriftian 
 Churches, under the name and authority of 
 the Evangelifts and Apoftles, affords, of it- 
 felf, a ftrong ground of belief, that there 
 were in truth books of undoubted credit, 
 realizing the character, to which the fictions 
 of later ages afpired. 
 
 PERHAPS this pofition is univerfally true, 
 and may be confidered as applicable to the 
 impofitions of the Heathen oracles, and to 
 the affumptions of Heathen Legiflators, as well 
 as of other pretenders to divine revelations. 
 If traditions, rcfting ultimately upon a bafis 
 of truth, had not exifted concerning fome 
 intercourfe of man with Heaven ; if the Deity 
 had not really vouch fafed to communicate to 
 fome of his highly-favoured creatures an in- 
 fight into futurity, and had not made a 
 formal promulgation of his will by revela- 
 tion, the oracles of Dodona and Delphi, 
 the converfe of Numa with Egeria and the 
 
 Mufes, 
 
( 37 ) 
 
 Mufes, or the more bold, and more fucceflT- 
 ful pretenfions of Mahomet, might not have 
 been heard of. However this may be, yet, 
 in the cafe of the true and Apocryphal Gof- 
 pels, it can fcarcely admit of a doubt, but 
 that the appearance of the counterfeit 
 volumes implies the previous exiftence of 
 fuch as were in reality, what thefe pretended 
 to be. 
 
 IF we infpeft, even fuperficially, the con- 
 tents of thefe Apocryphal* writings, the 
 
 proof 
 
 * Fabricius has made a colle&ion of the Apocryphal 
 writings relating to the Old Teftament, under the title of 
 Codex Pfeudepigraphus Veteris Teftamenti, i2mo. pp. 1174. 
 Hamburg. & Lips, 1713. He has alfo, with equal diligence 
 and learning, collected and illuftrated thofe, which relate to 
 the New Teftament. The edition, from which my extrafts 
 are made, confifts of three parts in izmo. comprehending 
 about 2000 pp. and was publiihed at Hamburgh 1719. If 
 any Sopater or Leo (fee the preface of Fabricius) mould 
 reprehend me for employing my time upon fuch books, 1 truit 
 they will not objedl to an apology in the words of St. Am- 
 brofe, Legimus aliqua, ne legantur, legimus ne ignoremus, 
 legimus non ut teneamus, fed ut repudiemus, et ut fciamus, 
 qualia fmt, in quibus magnifici ifli (fc. Haeredci) cor exaltant 
 fuum. Commentar. in 6. Luc. proaem. 
 
 I had not an opportunity, till very lately, of becoming ac- 
 quainted with Mr. Jones's work, entitled, "A new and full 
 method of fettling the canonical authority of the New Terta- 
 int-nt." It was firft publifhed in 1726 7. For the re-pub- 
 iication of this, and of other fcarce and valuable books 
 in Theology, we are indebted to the liberality and zeal of 
 the conductors of the Clarendon Prefs. This writer has 
 brought together, with uncommon diligence and judgement, 
 the external evidence for the authenticity and genuinenefs of 
 
 the 
 
( 38 ) 
 
 proof becomes more decifive in favour of 
 thofe, which we efteem canonical. The 
 ftyle and the manner of the former betray fo 
 plainly the marks of imitation and the in- 
 tentions of impofture, that they fet oft more 
 confpicuoufly the truth and originality of 
 the latter. 
 
 BESIDES the want of external authority, in 
 which the Apocryphal writings are palpably 
 deficient, the reverfe of every pofition, 
 which has been applied to the books of the 
 New Teftament, might be fhewn to be true 
 of thefe* To give a variety to the fubjeft, 
 and to place the proof of their want of 
 genuinenefs in a clearer light, another ar- 
 rangement of particulars has been adopted : 
 in conformity with which we may remark, 
 
 that 
 
 the Canonical books, (fo far as he was enabled to execute his 
 plan) and he has, with equal ability and fairnefs, Hated his 
 reafons for deciding againft the authority of the Apocryphal. 
 In the profecution of this important defign, he has not only 
 quoted, but tranflated, the greater part of the contents of 
 Fabricius's two firft volumes: fo that the Englifh reader may 
 confult, through the medium of his tranflation, the paflages 
 I have taken occafion to quote from that collection. 
 
 Mr. Jones was chiefly led to confider the external evidence; 
 yet he has occafionally ftated fome defects of authenticity, 
 which are viable in the ftruclure and materials of the Apo- 
 cryphal books themfelves. I might therefore have enlarged 
 this chapter with many obfervations from him; but it remains, 
 as it was originally written. I would however earnelUy ad. 
 vife thofe of my readers, who may not yet be mafters of the 
 fubjecl, to ftudy very carefully this valuable work. 
 
( 39 ) 
 
 that the following, amongft other qualities, 
 ftrikingly chara&eriftic of fraud and error, 
 are obtervable in the fpurious Gofpels and 
 Epiflles. 
 
 I. The appearance of a defign to fup- 
 port fome dodtrine or pra6tice, or to obvi- 
 ate fome herefy, which had their origin fub- 
 fequent to the Apoftolic age. 
 
 II. A detail of impertinent and trifling 
 circumftances. 
 
 III. The introdu&iort of ufelefs and im- 
 probable miracles. 
 
 IV. A ftudied imitation of various paf- 
 fages in the genuine fcriptures, both to con- 
 ceal the fraud, and to allure readers. 
 
 V. A poverty of ftyle, and barrennefs of 
 invention, gloffing over the want of inci- 
 dent by fophiftical declamation. 
 
 VI. Contradictions to known hiftorical 
 fafts. 
 
 VII. An officious intrufion of the pre- 
 tended authors' names. 
 
 VIII. Actions, utterly unworthy the cha- 
 rafter of a perfonage, divinely commiffioned 
 to inftrudl and reform mankind, are afcribed 
 to Jefus. 
 
 I. THE 
 
( 40 
 
 I. THE corrupt do&rines, relative to the 
 Virgin Mary, form an eflential part in the 
 fcheme of fome of thtfe defigners. Thofe 
 who believed, or affeted to believe, that the 
 Virgin was exalted into Heaven, who 
 adopted the notion of her immaculate con- 
 ception, and her power of working miracles, 
 found but little countenance for their ab- 
 furdities in the genuine Gofpels. It was a 
 talk too hard for them to defend fuch tenets 
 againft their adverfaries, while the canoni- 
 cal books were the only authority they could 
 appeal to. Hence a Gofpel was written 
 de Nativitate Maria, in which her birth is 
 foretold by Angels, and herfelf reprefented as 
 always under the peculiar proteftion of 
 Heaven. Hence in the Gofpel, attributed to 
 James, which affumed the name of Prote- 
 vangelium, as claiming the fuperiority over 
 every other, whether canonical or apocry- 
 phal, the faft of the immaculate conception 
 is fupported by fuch a miracle, as to leave 
 no doubt upon the moft incredulous mind. 
 Hence too in the Evangelium Infant'uz, the 
 Virgin, who is (imply faid by St. Matthew 
 to have gone into Egypt, is reprefented as 
 making her progrefs more like a divinity, 
 
 than 
 
( 4' ) 
 
 than a mortal, performing, by the afliitance 
 
 of her infant Son, a variety of miracles, fuch 
 
 as might entitle her, in the minds of the 
 
 blind and bigotted, to divine honours. To 
 
 {hew the extent to which thefe forgeries 
 
 have been carried, and at the fame time to 
 
 exhibit a remarkable contraft between the 
 
 dodtrine and the ftyle of the genuine Epif- 
 
 tles, and fuch as are furreptitious, it will be 
 
 worth while to quote two letters, pretended 
 
 to be written by the Virgin Mary to the 
 
 inhabitants of MefTana and Florence, with 
 
 a view to fupport her honour, and flatter 
 
 their vanity. 
 
 MARIA Virgo, Joachim filia, humillima 
 Dei ancilla, Chrifti Jefu crucifixi mater, ex 
 tribu Juda, ftirpe David, Meffanenfibus om- 
 nibus falutem, et Dei Patris omnipotentis 
 benediftionem. 
 
 Vos omnes fide magna legatos ac nuncios 
 per publicum document urn ad nos mififle 
 conftat. Filium ngftrum Dei genitum, De- 
 um et hominem efle fatemini, et in ccelura 
 poft fuam refurreCtionem afcendiffe, Pauli 
 Apoftoli pnedicatione mediante, viam veri- 
 tatis agnoicentes. Ob quod vos et civitatem 
 veftram benedicimus, cujus perpetuam pro- 
 F tedtricem 
 
( 4* ) 
 
 teclricem nos effe volumus Anno filii nof- 
 tri XLII. 3. Nonis Julii, lunoe 17, feria 
 quinta, ex Hierofolymis. 
 
 MARIA VIRGO*. 
 
 Epiftola S. MARINE Firgmis ad Florentines. 
 
 FLORENTiA,Deoet Domino Jefu Chrifto 
 Filio meo et mihi dilecla. Tene fidem, 
 infta Orationibus, roborare patientia. His 
 enim fempiternam confequeris falutem apud 
 Deum -f. 
 
 ANOTHER dolrine, which thefe fpurious 
 writings were intended to eftablifh, was the 
 fanftity of relics. As a ftriking proof of 
 this, we are told, in the Evangelium In- 
 f antics % that, when the Magi had offered 
 their gifts to the new-born Infant, Domina 
 Maria fumfit unam ex illis taeniis (quibus 
 involutus erat infans) eamque loco benedic- 
 tionis illis tradidit, quam ipfi tanquam 
 munus praeclariffimum ab ea acceperunt. 
 
 As bandages, of a fimilar nature and effi- 
 cacy, were preferred in fome churches with 
 
 the 
 
 *JFabric. Codex Apocryph. Nov. Teftamenti, Tom. II. p. 
 
 849. 
 f Ibid. p. 852. J Cap. vii. 
 
( 43 ) 
 
 the moft fuperftitious reverence*, the pur- 
 pofe, for which the above paflage, was writ- 
 ten, is obvious. 
 
 THE various miracles, which we are told 
 in thefe legends, that our Saviour wrought 
 in his infancy, were doubtlefs intended to 
 counteract the abfurd notion of thofe here- 
 tics, who pretended that Jefus was a mere 
 man till the period of his baptifm, when 
 the jEon, or fpirit, Chrift, entered into him, 
 and enabled him to perform his miracles. 
 Epiphanius, whofe judgment did not al- 
 ways keep pace with his zeal, has unfortu- 
 nately given countenance to thefe fictions 
 for this very reafon-f-. Kou l$t 
 
 r\ \ > \ >/ </ \ 
 
 CX.OlKOt. OIVTOV 6%Wj IVOt, f/,lf] TfT 
 
 t's aXXctn; aigt<recrt roitg \yxcro(.i<;> 'on airo TV 
 
 s ?x5e Xf /f 05 Big dvrov, wrig lg\v v\ wegtfefa. 
 II. As to the fecond head, the contrail is 
 equally ftriking between the true, and the 
 counterfeit, Gofpels. The goodnefs of God 
 has indeed fupplied us with abundant mate- 
 rials for faith, and incitements to virtue, in 
 
 the 
 
 * Fafcias Chrifti aiunt Romae oftendi ad S. Pauli, et in- 
 fignem ex illis particulam in Hifpania ad S. Salvatoris, ubi 
 et Chrifti cunae et indufium monftrari feruntur. Fabric, ad 
 loc. Vid. etiam cap. v. et ibi annotat. 
 
 f Ha^res. LI. Alog. num. 20. Fabric, p. 130. 
 
 F 2 
 
( 44 ) 
 
 the example, and in the leffons, of our blefled 
 Lord, recorded by his followers. We can- 
 not therefore have anyjuft reafons for regret, 
 that the accounts are not more numerous 
 and more circumftantial. We may however 
 both obferve and admire the concifenefs, with 
 which fome deeply interefting tranfacHons 
 are related ; and we may feel a pious fatif- 
 faftion in the aflurance, that the actions 
 and difcourfes of Jefus, were of fuch a nature, 
 as to occafioti a redundance of matter for 
 the labours of the facred penmen, and not 
 only to authorize, but even to require, the 
 omiffion of a variety of important fa6ts*. 
 
 But 
 
 * "And there are alfo many other things which Jefus did, 
 tLe which, if they mould be written every one, I fuppofe that 
 even the world itfelf could not contain the books that fhould 
 be written." John xxi. 25. The hyperbole, here employed 
 by the Evangelift, has been objecled to as exceeding all 
 proper bounds. If however it be confidered, as it furely 
 ought to be, with reference to the fubjecl of this comprehen- 
 five encomium, and to the high-flown expreflions in ufe 
 amo'ngfl the writer's countrymen, the objection will fall to 
 the ground. I beg leave to contraft fome inftances of a fimi- 
 lar turn of thought, in the chafte and polimed competitions of 
 Greece and Rome, with the extravagant ideas of fome Jew- 
 ifli Rabbies, and I think that the paflage in queftion will appear 
 to preferve a juft and natural medium between them. Ifo- 
 crates, after enumerating the virtues of Hipponicus, fays, 
 
 fTnXiTTGi $ ccv r. [Atf<; o tsa-q XfovQSt ft nffucra^ TJ cxci'ru erca^n? 
 
 aTap9/A}<Tajf<n6a. Ad Demonicum in inn. Cicero, argu- 
 , praife of Pompcy, exclaims, "Hujus autem oratioius 
 dimcilius eft exitun), quam principium, invenire. Jtaque non 
 rriihi tarn copia, quam modus in dicendo qua^rendus eft." 
 Fro Leg. Manil. 
 
 "He 
 
"^^^ 
 
 But the materials of the Pfeud-Evangelifts 
 were too fcanty to render the talk of feledtion 
 neceflarv; and the refult of their labours is 
 very little adapted to produce fimilar fatif- 
 faftion, or to excite fimilar refie6Hons in the 
 minds of their readers. The unimportant 
 and frivolous details, with which their pages 
 are filled, are a plain proof, that they were 
 not poflefled of any real and original informa- 
 tion upon the fubjefl, which they undertake 
 to elucidate; and clearly invalidate their 
 pretenfions, as eye-witneffes of the tranf- 
 aclions, which attended the introduction of 
 the new religion. Thus, in the Gofpel af- 
 cribed to St. James, we are prefented with 
 a dull and filly dialogue between the mother 
 of Mary and her waiting- maid*, and with 
 another dialogue f-, equally impertinent, be- 
 tween the parents of Mary. We have alfo, 
 in the fame performance J, a grave confulta- 
 tion of priefts about the making a veil for 
 the temple; and, not to enlarge upon a 
 
 matter 
 
 " He was fucceeded by Jochanan, not in right of defcent, 
 but of his extraordinary merit, which the Rabbies, according 
 to cuftom, have raifed to fo furprizing a height, that, accord- 
 ing to them, if the whole heavens were paper, all the trees in 
 the world pens, and all the men writers, they would not fuf- 
 fice to pen down all his leffons." Mod. Univ. Hift. Vol. X. 
 p. 430. note. 
 
 * Prptevang, Jacobi c. a. f Ibid. c. 7. J c. 10; 
 
( 46 ) 
 
 matter fo obvious, the following paflage* 
 occurs in a tedious defcription of Jofeph's 
 journey to Bethlehem. K< l^aQii 
 
 
 ttdz T?;y Motoiotv gvyv^v xat EITTSV ev BKVTU 
 TO \v at!-?? %ss; duryv. 
 
 \ V * - > \ \ 9* 
 
 , KOJ; g;ogy aur;^ eXterav, xat EfTrev avr 
 
 / />t\\/ / /n. / \ 
 
 tat, rt tg"tVi on ro 'UTOOCUTTCV trov pAeTTM WOTS 
 
 , TSOTB GS yiXtev xc&t dyaXXtto[j,svov ', KOU 
 oq avrov Motolot ' $ 
 , BVOC xXctiovT-a, KOU KOTrjcsyoVy xai evot, 
 
 III. IT will readily be allowed, that all 
 miracles, afcribed to the mother of Jefus, or 
 to himfelf in his infancy, may be called ufe- 
 lefs and improbable. A confident Chriftian 
 cannot admit the extraordinary interference 
 of the divinity, except for the high and im- 
 portant purpofe of eftablifhing the autho- 
 rity of fome perfon, commiffioned to de- 
 clare his will to mankind. The manner 
 and circumftance of the interference muft 
 be marked with a dignity, and folemnity, be- 
 fitting the more immediate prefence of the 
 Almighty. When therefore we obferve any 
 miraculous a6ls attributed to perfons, not 
 cxcrcifing fuch a commiflion, peiformed 
 upon frivolous or improper occafions, or 
 
 marked 
 
 Protevangel. Jacob. Cap. 17'* 
 
( 47 ) 
 
 marked by any circumftance of levity 01* 
 inanity, we conclude that the report of fuch 
 miracles is unworthy our attention*, and 
 that the reporters of them are to be ful- 
 pecled of grofs error, or intentional deceit. 
 Thus we fmile with contempt at the pro- 
 digies of a writer, who gravely relates as a 
 ftupendous miracle, that a child at the age 
 of three years, afcended without affiltance 
 the fteps of the temple at Jerusalem, which 
 were half a cubit each in height-}-. In the 
 fameGofpelJ, infuppofed accommodation to 
 a prophecy of Ifaiah, which is moft groisly 
 mifmterpreted, a declaration from Heaven 
 is alleged to have taken place in favour of 
 Jofeph, the reputed father of Jefus, fimilar to 
 that, which, upon the ftrongeft grounds, we 
 believe to have been made in honour of 
 Jefus at his baptifm. The bandage, which 
 was before mentioned, as having been pre- 
 fen ted by Mary to the magi, is of courfe 
 repreiented as the inftrument of a miracle, 
 being caft into a fire, yet not confumed. 
 
 In 
 
 * Thefe deferve to be clafTed with the fi&ions, of which 
 Ovid fpeaks : 
 
 Prodigiofa loquor veterum miracula vatum : 
 
 Nee tulit hasc, nee fert, nee feret ulla dies. 
 Compare Amor. iii. 6, 17. with Trift. iii. 8, 12. 
 f Vid. Evangel, de Nativit. Marise, c. 6. 
 I Ibid. c. 8. Evangel. Infant, c. 8. 
 
( 48 ) 
 
 In another of thefe ingenious prod unions, 
 when Elifabeth wifhed to fhelter her infant 
 Son from the perfecution of Herod, me is 
 faid to have been thus wonderfully preferved. 
 C H $ EXi<nx,&T W<7aa"a 'on o 
 
 O.VTGV dve 
 x&t Ztrg^SbAtTrero TOTTCV, ev u> 
 
 ea 
 
 y EXtru^er 73-go(ruv<x.yvai. Kcct 
 " 
 
 ayytkoq KVgus, Kc&i 
 
 Not to mention the variety of 
 miraculous afls in Egypt by Mary and her 
 Son, the palpable abfurdiry of thefe forgers 
 cannot be placed in a ilronger light, than by 
 remarking, that the powers attributed to Je- 
 fus in his early years, are applied to facili- 
 tate the operations of Jofeph in his trade ^-. 
 
 IV. The ftriking contraft between truth 
 and falfehood, is naturally heightened, when 
 thofe paflages come under confideration, 
 which are borrowed from the genuine Scrip- 
 tures, and, with more or lefs deviation from 
 the original, adapted to the purpofes of the 
 Apocryphcil writers. The fimple faft, which 
 
 is 
 
 Protevangel. Jacob, c. 22. 
 f Evangel. Infant, c. 38 39. 
 
( 49 ) 
 
 is contained in the ipth verfe of the ift 
 chapter of St. Matthew, is expanded through 
 a chapter and an half in the Protevangelium 
 Jacobi*. Again, the plain narrative of St. 
 Luke, c. ii. 16. is not thought fufficient 
 for the great event which was juft before 
 related, and accordingly it is thus improved 
 in the Evangelium Infantiae. Deinde cum 
 advenifient Paftores, et fuccenfo igne, ad- 
 modum Isetarentur, apparuerunt illis exer- 
 citus cceleftes laudantes et celebrantes Deum 
 fupremum, idemque facientibus paftoribus, 
 fpelunca ifta tune temporis augufto templo 
 fimillima videbatur, quoniam ora coeleftia, 
 pariter, et terreftria celebrabant et magnifi- 
 cabant Deum ob nativitatem Domini Chrifti. 
 Videns vero Anus ilia Hebrsea manifefta 
 ilia miracula, gratias Deo agebat, dicens: 
 Gratias tibi ago, O Deus, Deus Ifraelis, 
 propterea quod viderunt oculi mei nativita- 
 tem fervatoris mundi-f. The fhort and 
 interefting account, which is given by the 
 genuine Evangelift at the end of the fame 
 chapter, is confidered by the author of a 
 fpurious Gofpel, as by no means adequate 
 
 to 
 
 * Capp. 13, 14. 
 
 f Evang. Infant, c. 4. The latter part is plainly an igii- 
 ration of Luke, c. ii. 30. 
 
 G 
 
( 5 ) 
 
 to the great dignity of our Saviour's cha- 
 rafter, nor calculated to fatisfy the juft cu- 
 riofity of pious Chriftians. We are therefore 
 informed, that Jefus, in his conference with 
 the dodtors in the temple, after explaining 
 the books of the law, and unfolding the 
 myfteries contained in the Prophetical writ- 
 ings, exhibited a knowledge no lefs pro- 
 found of aftronomy, medicine and natural 
 hiftory*. Hence too in the Gofpel attri- 
 buted to Nicodemus, the particulars of our 
 Saviour's trial, are enumerated moft fully, 
 
 the 
 
 * Evang. Infant, capp. 50, &c. This latter part is fo 
 curious, and forms fuch a contrail to the manner of the facred 
 hiftorians, and indeed of all ferious hiftory, that I cannot re- 
 fift the temptation of tranfcribing it. Curnque adeflet ibi- 
 dem philofophus, aitronomias peritus, rogaretque Dominum 
 Jefum, num aftronomiae fluduiflet ? refpondebat ipfi Dominus 
 Jefus, exponebatque numerum fphaerarum, et corporum 
 cceleflium : eorumque naturas et operationes, oppofitionem, 
 afpeclum triquetrum, quadratum et iextilem: progreffionem 
 eorundemet retrogradationem, computum denique et prog- 
 nofticationem, aliaque qaz nullius unquam hominis ratio per- 
 veftigavit. Aderat quoque inter illos philofophus, medicinae et 
 naturaiis fcientiae peritiffimus ; qui cum rogafTet Dominum 
 Jefum, an medicinse ftuduiflet ? refpondcns ille expofuit ipfi 
 phyfica et metaphyfica, hyperphyfica et hvpophyfica; virtutes 
 quoque corporis et humores, eorundemque efFedlus ; numerum 
 item membrorumet offium, venarum, arteriarum et nervorum, 
 temperamenta etiam, calidum et ficcum, frigidum et humidum, 
 qtiacque ex hifce orientur : quaenam efTet operatic animae in cor- 
 pus, ejufque fenfationes et virtutes; facultates loquendi, ira- 
 fcendi, appctendi: denique congregationem et diflipationem : 
 aliaque qusc nullius creature intelledtus unquam penetravit. 
 Tune furgebat philofophus ille, et Dominum Jefum adorabat, 
 et, O Domine Jefu, inquit, ab hoc tempore ero difcipulus tuus 
 et fervu*. 
 
the teftimony of the witnefies both for, and 
 againft, him is given at large, and the ex- 
 poftulations of Pilate with the Jews are 
 recorded, with a minutenefs equal to their 
 imagined importance. And as, in the ge- 
 nuine hiftory of thefe tranfaftions, the Ro- 
 man governour is reported to have put a 
 queftion of considerable moment, to which 
 our Saviour vouchfafed no anfwer, or the 
 Evangelifts have failed to record it, thefe 
 falfifiers have thought proper to fupply fo 
 eflential a clefeft. Dicit ei Pilatus, quid eft 
 veritas? Dicit Jefus, Veritas de coelo eft. 
 Dicit Pilatus : In terris ergo veritas non eft ? 
 Dicit Jefus Pilato : Intende veritatem efle in 
 terra inter illos, qui, dum poteftatem ha- 
 bent judicandi, veritate utuntur, et judicia 
 refte faciunt*. 
 
 V. The genuine writings of the Apoftles 
 and Evangelifts are certainly not to be 
 valued for thofe graces, with which a know- 
 ledge of the rules of compofition, and a 
 careful ftudy of the beft models, will enable 
 a writer of tafte and diligence to adorn his 
 laboursThey are not to be praifed for the 
 ftru&ure of the fentences, the flow of the 
 
 periods, 
 
 * Evang. Nicod. c. 3. 
 G 2 
 
( 5* ) 
 
 periods, or the choice of the expreflions. 
 But there is a bold negligence, an artlefs 
 fimplicity in the facred volumes, which to a 
 lover of truth and nature, are more intereft- 
 ing than the moft laboured effefts of art. 
 It is apparent, that they wifh to reprefent 
 fa<5ls, as they really occurred, and difcourfes, 
 as they were really delivered : and though 
 we frequently pauie in admiration of the 
 fimple touches of nature, and the lively re- 
 prefentation of incidents, yet thefe are em- 
 bellifhments, which arife from the nature of 
 the fubjeft, or the honeft warmth of the 
 writer. There is no effort at ornament, un- 
 der which they appear to fink, no aim at 
 beauties, which they feem unable to attain. 
 The expreflion is never at variance with the 
 fubje6l. Bent upon relating facts, which no 
 defcription could fully reach, they leave the 
 reader fatisfied, that the moft fimple defcrip- 
 tion is likewife the moft proper. 
 
 FAR different are the impreffions made 
 upon a reader's mind, by the fpurious pro- 
 ductions, the fpawn of artifice and errour. 
 Sometimes finking into a poverty of ftyle, 
 and fometimes foaring to a bombaft eleva- 
 tion, they are at times equally above, and 
 below, that happy mediocrity , which is cha- 
 
 rafteriftic 
 
( S3 ) 
 
 ra&eriftic of the Apoftolical hiftories. It 
 is fcarcely poffible to open a page in the 
 Gofpel of Nicodemus, without difcovering a 
 tenuity of ftyle and manner, utterly un- 
 worthy any important narrative. Take a 
 fample from that mafs of abfurdities, which 
 profefles to relate our Saviour's tranfa6lions 
 in Hades. Dominus autem tenens manum 
 Adae, tradidit Michaeli Archangelo, et om- 
 nes fan6li fequebantur Michaelem Archan- 
 gelum, et introduxit in Paradifo gratia 
 gloriosa, et occurrerunt eis obviam duo viri 
 vetufti dierum. Interrogati autem a fanftis : 
 Qui eftis vos, qui nobifcum apud inferos 
 nondum fuiftis, et in Paradifo corpore col- 
 locati eftis? Refpondens unus ex eis dixit: 
 Ego fum Enoch, qui verbo tranflatus fum. 
 Hie ifte, qui mecum eft, Elias Thefbites eft, 
 qui curru igneo affiimptus eft. Hie et ufque 
 nunc non guftavimus mortem, fed in adven- 
 tum Chrifti reverfuri fumus divinis fignis 
 et prodigiis prsecindti ad pneliandum cum 
 eo, et ab eo occidi in Jerufalem. Et poft 
 triduum et dimidium dierum iteriim vivi in 
 nubibus affumendi*. 
 
 AN inftance of the attempts at elevation 
 of ftyle, may be obferved in the defcription 
 
 of 
 
 * Ev. Nic. c. 25. 
 
( 54 ) 
 
 of the prodigies, which are fuppofed to have 
 taken place at the birth of our Saviour. 
 
 \ / V *". \ / ' A a \ \ 
 
 rov aegot, KOLI eioov rov 0,1^0, txva.ftov t KCLI rot, 
 
 tr'tretm rx vgavu ygepvvrot. Kai 67rgXsvJ/aj ITT} 
 ryv yyv, not ei$cv <TKci(pyv xsipevyv, KOU 
 
 KCU al %e7ge$ ocvruv yruv ITT* Tyv 
 ol [tatrpofAevoi VK ^our^ovro* KOLI ol 
 BTTI rys ^g(paX^, avtqttov xat ol 
 
 
 <V \/ > '/J^ / rV 
 
 y\v roe, TxrQQG'MTrct av&o pA7rovT<z. Kcci 
 ET(>o&a.Tcx, IXcwvofttvot., KOU TO. 'ST 
 
 VMV o sroipyv rv\v %tif>u avr, 
 
 \* Ve \ 
 
 rov xetpagoov -srorafAOV, KUI eldov 
 
 \/ >~> / ~<-/rv \ 
 
 roe. goAotrot ctVTtov eTrmsipGVu r&> vo&rty KOU 
 
 BARRENNESS of invention is confpicu- 
 oufly marked in the produ&ions of thefe 
 Sophifts, fince with the greateft latitude of 
 fi6Hon, and the moft flagrant violation of 
 truth, they are perpetually borrowing inci- 
 dents from other fources; from the pure 
 ftrcam of facred truth, as well as the pol- 
 luted current of heathen fiftion. Elkanah 
 and Hannah (i Sam. c. i.) are the proto- 
 types of Joachim and Anna, in the Prote- 
 
 vangelium, 
 
 * Protevangel, Jacob, c. 18. 
 
( 55 ) 
 
 vangelium, which pafies under the name of 
 St. James; and the circumftances, which 
 really attended the birth of Samuel, are, 
 with many abfurd and improbable additions, 
 transferred to the nativity of Mary. In the 
 fame Gofpel, and in that which derives it's 
 name from the birth of Mary (both of which 
 are evidently written with a defign to raife 
 hercharafter) the defcent of the Holy Spirit 
 is combined with the budding of Aaron's rod, 
 in order* to furnifti out a miracle of fuf- 
 ficient magnitude, to do honour to the Vir- 
 gin's nuptials*. The fcene of the incident 
 (Protevangel. c. 1 1 .) is probably borrowed 
 from fome profane author ; and a (till more 
 ftriking refemblance is difcoverable between 
 a pretended miracle of Chrift, and the al- 
 leged effe6ls of witchcraft, in a ftory of 
 Apuleius-f-. Indeed the implicit credit 
 
 which 
 
 * Compare Numbers xvii. 8. and Matt. Hi. 16. with the 
 Evangel, de Nat. Mar. capp. 7. and 8. and with the Prote- 
 vangel. capp. 8. and 9. 
 
 f Quodam etiam die, (fays the author of the Evangel. 
 Infant, c. 44.) cum Dominus Jefus verfaretur inter pueros, 
 qui intefto ludebant, quidam puerorum ex alto decidens con- 
 feftim expiravit. Diffugientibus vero caeteris pueris, Domi- 
 nus Jefus folus in tefto remanfit, cumque adveniflent propin- 
 qui iftius pueri, dicebant Domino Jefu: Tu filium noftrum 
 ex tefto praecipitem dedifti. Illo autem id negante, vocife- 
 rabantur dicentes : Filius nofter mortuus eft, et hie eft, qui 
 ilium interfecit. Quibus Dominus Jefus, Ne me, inquit, ar- 
 guite facinoris, cujus neutiquam me convincere pot^ritis, fed 
 
 sgite, 
 
( 56 ) 
 
 which is given to the operations of witch- 
 craft, and it's frequent introduction into 
 thefe narratives, enable us to form a very 
 accurate judgement of the efteem, in which 
 they ought to be held j and the refult of a 
 comparifon in this point, between them and 
 the canonical books, cannot fail to be de- 
 cifive as to the genuine merit of the latter. 
 
 IN the paffages which have been already 
 adduced, the hand of a Sophitt has been 
 fufficiently evident; and the trick* of con- 
 cealing the want of original and authentic 
 materials under a load of declamation, is too 
 
 obvious 
 
 agite, rogemus puerum ipfum, qui veritatem in lucem produ- 
 cat. Tune defcendcns Dorainus Jefus fletit fuper capite 
 mortal, et voce magna, Zeinune, inquit, Zeinune, quis te de 
 re&o pracipitavit ? tuncrefpondenbmortuus, Domine, ait, non 
 tu me dejecifli, fed o owx. me ex illo deturbavit. Et cum 
 praecepiflet Dominus adftantibus, ut ad verbaejus attenderent; 
 omnes, qui aderant, Deum pro hoc miraculo laudabant. 
 
 In like manner, a Magician in Apuleius is reprefented as 
 compelling a dead man to declare the caufe of his death. 
 Propheta .... orientem obverfus, et incrementa folis au- 
 gufti tacitus imprecatus, venerabilis fcenae facie ftudia prsefen- 
 
 tium ad miraculum tantum certatim adrexit jam 
 
 tumore pedus extolli: jam falubris vena pulfari: jam fpiritu 
 corpus impleri: et adfurgit cadaver, et profatur adolefcens: 
 Quid, oro, me poft Lethaea pocula, jam Stygiis paludibus 
 innatantem, ad momentariae vitae reducitis officia ? Define jam, 
 precor, define ac me in meam quietem permitte. Haec audita 
 vox de corpore. Sed aliquanto Propheta commotior, Quiu 
 refers, ait, populo fingula, tuaeque mortis illuminas arcana? 
 
 Sufcipit ille de ledlulo, et uno congeftu populum 
 
 ficadorat: Mali s novae nuptae peremptus artibus, et addi&us 
 noxio poculo, torum repente adultero mancipavi, Sec. Meta- 
 morphos. Lib. 2. 
 
( 57 ) 
 
 obvious to haveefcapcd the notice, or eluded 
 the practice, of thefe importers. The fpeech 
 of the Angel to Joachim (Ev. de Nat. Mar. 
 c. 3.) is a glaring caie in point; but as the 
 enumeration of faults and blemilhes is no 
 pleafing tafk, I (hall content myfelf with 
 citing a fmgle paflage, which the reader 
 may contrail with the impreffive brevity, and 
 interefting (implicity, of the facred hiftorians. 
 yrevurev slg rov xgotvov y KOU eios xaXiocv $>#- 
 
 * * / \ / cv~ c ~ 
 
 tv TV ouQvri, KOH, 7roiy(re -joyvov ev exvTy 
 Ot JJLOI rig fit lytvvyTt, troToe, $e ^rooc 
 Sy 'OTI lyu K&rda lytvvyQyv IVUTTIOV run 
 
 y,ou toveiirav KOU 
 
 Tea VOLCt) TX 9"6K jt6. Ot ftOl TtVl 
 
 dyv lyu roig Syoioiq T^g yy$, on aura, roc, 
 
 yovipot. $-1 ev^TTicv (T%, Ku^e. Ot ftoi TIVI 
 iyto; x% UfAOiudyv ly&> ToTg vfrouri 
 'on aura roi uJara ycvifta, ei<raf IVMTTIOV (rx 
 oi pot TIVI upoitoOyv eyu ', % upoicadiiv lyu Ty 
 TOIVTVI, 'en KOU V) yy 'srgoG'tpegei T'dt; xag7r 
 V.QU svXoyEi ere, Ku^s*. 
 
 VI. HOWEVER ftrong the argument from 
 other fources of comparifon may appear, 
 
 and 
 
 * Protevangel. Jacob, c. 3. A paflage in the following 
 chapter is plainly charafteriftic of a Sophift's workmanfhip. 
 
 H 
 
( 53 ) 
 
 and however great the probability may be 
 from other caufes in favour of our pofition, 
 yet there are fome criteria of truth, which 
 neither dulnefs of apprehenfion, nor obfti- 
 nacy of opinion, can elude. In a queftion, 
 of this fort, there are ibme marks too decifive 
 to fuffer any hefitation, and to which, per- 
 haps, the laft appeal muft be made. I al- 
 lude to thofe chronological and hiftorical 
 errours, into which all impoftors, in fpite of 
 their precautions, will at fome time or other 
 fall; and which, when the cafe is clearly 
 made out, will defy every attempt at vindi- 
 cation. In addition to the other proofs 
 which have been brought forward, with a 
 view to afcertain, by minute comparifon, the 
 undoubted fuperiority of the canonical writ- 
 ings over the coinage of later times, this 
 important fpecies of evidence muft not be 
 forgotten. When therefore we obferve the 
 errours into which thefe imitators have fallen, 
 and confider how accurate and complete the 
 accounts of the genuine writers have been 
 proved writers who certainly had not, hu- 
 manly fpeaking, more, if fo many, advan- 
 tages, as thefe fervile and fraudulent copiers 
 the refult in favour of truth is equally 
 ftrong and fatisfaftory. Thus in the Gof- 
 
 pel 
 
( 59 ) 
 
 pel de Nativ. Marine, Ifafchar is faid to 
 have been the high prieft; but in the 
 production of the Pfcud-Evangelift James, 
 Reuben is faid to have been in pof- 
 feffion of that office. Not to infift upon 
 the evident contradiction between the im- 
 poftors themfelves, it is certain that the 
 priefthood could not at that time have been 
 in poffeffion of either* of thefe pretended 
 pcrfonagcs. Thus too a king of Jerufalem -f 
 is mentioned at a period, when it is certain 
 no king reigned there, but the fupreme 
 power was vefted in the hands of a Roman 
 governour. In another of thefe elaborate 
 hi (lories, Mary is faid to have made a vow 
 of perpetual celibacy; and a liturgy, af- 
 cribed to St. James, includes a particular 
 fupplication for the pious inhabitants of 
 monasteries J. Thus, in order at once to 
 folve the difficulty concerning the age of 
 
 Zacharias, 
 
 * Apud Jofephtim, et alios fide dignos fcriptores, de utro- 
 que ne y%v. Fabric. Rudem fuiffe et indo&um non fola 
 arguit didio, fed etiam quod Pontificem facit Ifafcharem, 
 qualis turn efle non potuit, ut ex ferie eorum liquet apud 
 Jofephum, Antiquit. Lib. xv. xvi. xvii. et Lib. i. de bello Ju- 
 daico ac caeteris. Gerh. Job. Voffius Libro de Geneal, 
 Chrirti, p. 34. 
 
 f Evangel. Infant, c. 39. 
 
 j Vid. Abraham. Scultet. apud Fabric, p. 58. 
 
 H 2 
 
Zacharias*, who is mentioned by our Sa- 
 viour, as having been flain between the 
 temple and the altar, they accommodate a 
 rabbinical tale, to the narrative of a mur- 
 der, which never happened. To mention 
 only one other inftance of grofs inaccuracy ; 
 in a letter fuppofed to be written by the 
 Virgin Mary, file is made to date it in the 
 year of her ion 42, although the pra6lice of 
 computing from the birth of Jefus Chrift, 
 had not it's origin, until five centuries after 
 his death -f- 
 
 VII. A 
 
 * Compare Matth. xxiii. 35. and the annotations of Wet- 
 flein, with c. 23 of Protevangel. Jacob, and the learned com- 
 ment of Fabricius. Some Fathers of the ChrilUan Church 
 were deceived by thefe Apocryphal accounts of Zacharias, 
 for which they are properly blamed by St. Jerome. 
 
 f "In the firft ages of Chriftianity, the Chriftians had no 
 particular epocha to themfelves,butufed that of the building of 
 the city, or the years of the Casfars in common with the Ro- 
 mans; the firft they did make ufe of, was the ./Era of Dio- 
 cletian, whofe terrible perfecution made fuch an impreflion 
 upon their minds, that the time it happened was long after in 
 remembrance. But it was not till the year 532, that the 
 birth of our Lord became to be an vra, being introduced by 
 Dionyfius, furnamed Exiguus, a learned Monk, born in Scythia, 
 and an intimate friend of Cafliodorus, who wrote an encomium 
 upon him." 
 
 "But his computation was not exact, for in this age it is 
 found to have begun too late ; at firft it was not difcovered to 
 be above two years too mort, but at laft it is found out to 
 want four years, infomuch that this year which we write 
 1713, ought to be 1717." Hearne's Dudlor Hiftoricus, Vol. 
 I. p. 
 
 I cannot recommend this Author as a guide, implicitly to 
 be followed, in all his ftatements. His account of Mahomet, 
 in particular, is very inaccurate. 
 
( 6i ) 
 
 VII. A FRAUDULENT intention on the 
 part of thefe authors, is betrayed by the 
 manner, in which they introduce the names 
 of the perfons, upon whom they have at- 
 tempted to father their own fpurious pro- 
 ductions. This circumftance is the more 
 obfervable, as in the genuine Evangelical 
 hiftories, there appears riot the (lighted fo- 
 licitude on the part of the writers, to hand 
 their names down to pofterity; and the 
 only one*, who introduces himfelf to the 
 reader in his own character, does it in the 
 following artlefs manner. Ka* o e 
 
 on a^i e^g/, I'vct noi 
 
 "t** an d once more. o5ro 
 
 o tavuv ZeTgji TXTUV, KOU 
 
 rccuroi,' KDU M$to[iMt ori cthySyg eftv 
 
 avrS J. How very different is the unafFefted 
 fimplicity of St. John, from the artificial 
 and forced introduction of the names of St. 
 James and St. Thomas, in the Apocryphal 
 books refpeclively afcribed to them. 
 <5i= IcixtoSos eygafyct ryv ifogictv ravTyv Iv 
 
 * We may, indeed, add the Prooemium of St. Luke; in 
 which however, his name is not mentioned. tSoi-6 KO.^} it 
 feemed good to me alfo" is the unafFedted ftyle of his ex- 
 ordium. 
 
 f John, xix. 35. 
 
 I John xxi. 24. 
 
( 62 ) 
 
 pug. Tevopivx SB 9-<^w&, tfMJA& lyu 
 
 
 Iv TQTru Iya 'iu; 
 
 o o0u0 i/ ItgotroXupoig. TOTS 
 o-o^d^uv TOV eov, rev I'GVTOC, pot 
 crotytctv, TV y^cc^oct vyJiV roTg Tirvevpo(,TiJco~$, 
 
 rev eov, a y $G& xai TO 
 
 ouuvuv* 'Ayv. So Concludes 
 
 the Protevangelinm of the pretended St. 
 James. The Gofpel of the Infancy, which 
 pa(Ted for the compofition of his fellovr 
 Apoftle, St. Thomas, has this exordium: 
 
 ' Avuyicouov ^yv^cc^) lyta Gupaq o 
 
 srcvt rots vuv e(^og yyu^urai TO, 
 
 \ 
 
 TV X/Cif CGO, nroir&tv o 
 
 I Qsog lyvw; Xifos, yBvvy9et<; Iv 
 
 v TV ^set, ttigdtvoq' Zv 
 
 VIII. WHATSOEVER idea may have been 
 formed of the chara6ler of Jefus Chrift, 
 with refpecl to the reality of his divine mif- 
 fion, it is univerfally allowed, that he is re- 
 prefented, in the Canonical Scriptures, as 
 a being fingularly virtuous and amiable. 
 Some of the moft violent enemies to his 
 pretenfions, as acting under the immediate 
 authority of Heaven, have, however, ac- 
 knowledged the excellence of his conduct, 
 as a man ; and fcarcely has any petulance, 
 
 or 
 
( 63 ) 
 
 or malevolence, dared to breathe a whiiper 
 againft his wiiciom, fortitude, and benevo- 
 lence. We might here paufe to obferve, 
 that a character fo fingular, yet fo interefting, 
 fo exceeding the ordinary courfe of nature, 
 yet fo perfectly compatible with it, mil ft have 
 been drawn from the life: fcarcely could 
 any human imagination have drawn fuch a 
 character from the ftores of it's own inven- 
 tion, and certainly not the imagination of 
 the facred hiftorians. However that may 
 be, it muft be admitted that the defcription 
 they have given of their mafter, is fplendid 
 and original, and calculated to raife in the 
 minds of their readers, no other fentiments, 
 but thofe of love, and awe, and admiration. 
 But the Apocryphal writers have (hewn 
 themfelves fo little expert in their trade of 
 fi6lion, that they have defcribed this exalted 
 charafter in a manner, fuited only to a vain 
 and petulant boy, exerting his miraculous 
 powers from filly oftentation, or for the 
 worfe purpofe of gratifying fome malignant 
 on. This is a fubje<5l upon which it 
 would be painful to dwell, if we did not 
 recolleft that, by expofing errour, we are 
 promoting the caufe of truth. Amidft a va- 
 riety 
 
( 64 ) 
 
 riety of fimilar inftances, the following 
 doubtlefs will appear quite fufficient to ve- 
 rify my obfervation. 
 
 ALIO die, cum vefperi Dominus Jefus 
 cum Jofepho domum reverteretur, obviam 
 habuit puerum, qui curfu rapido concitatus, 
 impellebat ipfum, ut caderet. Cui Dominus 
 Jefus 3 Quemadmodum me impulifti, ita 
 cades, neque forges: eademque hora cor- 
 
 ruit puer, et exfpiravit. Ad alium 
 
 deinde magiftrum doliorem eum dedux- 
 erunt, qui ut eum confpexit, die Aleph, 
 inquit. Cumque dixiflet Aleph, Magifter 
 ipfum Beth pronunciare jubebat. Cui ref- 
 pondens Dominus Jefus, die mihi, inquit, 
 prius fignificationem literae Aleph, et tune 
 Beth pronunciabo. Hie cum fublata manu 
 eum verberaret Magifter, confeftim manus 
 ipfiusexaruit, et mortuuseft. Tune dicebat 
 Jofephus Divae Mariae : ab hoc tempore non 
 linemus eum domo exire; quoniam quif- 
 quis ipfi adverfatur, morte pleftitur*. 
 
 WE may addalfo, that in the writings and 
 in the fayings, attributed to Jefus through 
 errour, or a lefs pardonable caufe, there are 
 no traces of that wifdom, which drew from 
 
 the 
 
 * Vid, Evangel. Infant, capp. 47, and 49. 
 
( 65 ) 
 
 the mouth of his advcrfaries that remarkable 
 acknowledgement, <c Never man fpake like 
 this man*/' but we meet with puerile allti- 
 fions, obfcure expreffions, and myftical con- 
 ceits, charafteriltic only of thofe intellefts, 
 by which they were obtruded upon the 
 world f-. 
 
 SUCH are the compofitions which at- 
 tempted to gain credit, as the real produc- 
 tions of the Apoftles and Evangeliftsj and 
 fo ftriking is the contraft between them and 
 the genuine writings, w^hofe ftyle they have 
 Ib unfuccefsfully endeavoured to imitate. 
 It deferves the moft ierious confideration of 
 every one, who is unhappily prejudiced 
 again ft Chriftianity, or (what is almoft as 
 fatal) who has hitherto not thought the 
 
 fubjeft 
 
 * John vii. 46. 
 
 f Vid. Fabric, de Scriptis Chrifto' tributes, and De 'diftis 
 Chrifti a p. 303. ad p. 337. Among other forgeries is a cu- 
 rious Epiftle, purporting to have been fent from heaven by our 
 Saviour, equally barbarous in ftyle, and defpicable in mate- 
 rials. Moneo vos per Epiftolam iltam, ut in Ecclefias meas 
 nullus fit, non vir, non mulier, qui prajfumat fabulare aut ver- 
 bofare aut federc aut ante MiiTa egredere, donee conipleantur 
 
 folemnia, anathema fit Et poftca Adam de limo 
 
 terra: plafmavi et Die Dominico fan^ificavi et dedi requiem in 
 ipfo, ut bene agaut et fine pre/Tuii fintet requiefcant per omnia. 
 pp. 311, 312. 
 
 I 
 
( 66 ) 
 
 fubjeft worthy his attention, whether, if the 
 Canonical books of the New Teftament had 
 been the productions of artifice or delufion, 
 they would not have refembled thofe, which 
 are avowedly fo, in fome of their defefts. 
 Suppofing it, for a moment, to be a matter of 
 doubt, by whom the Canonical books were 
 written ; or allowing them the credit, which 
 is granted to all other writings having the 
 fame external authority, that of being written 
 by the authors whofe names they have always 
 borne ; upon either of thefe fuppofitions, the 
 writers of the New Teftament could not, 
 either in fituation or attainment, have had 
 any advantages, humanly fpeaking, which the 
 authors of the Apocryphal books were not 
 as likely to have poffefled as themfelves : con- 
 fequently, if the firft books had been founded 
 iipon the bafis of fiction, it is furely moft 
 probable, that fubfequent attempts would 
 have equalled, if not improved upon, the firft 
 efforts of impofture. If, however, it appears 
 upon a candid and clofe inveftigation, that 
 one fet of compofitions betrays no proofs 
 of a defign to impofe upon others, and no 
 marks that the authors were themfelves de- 
 ceived; while on the contrary, the others 
 
 evince, 
 
evince, in every page, the plaineft fymptoms 
 ofmiftake and fraud; is it fair, is it rea- 
 fonable, to afcribe to a common origin pro- 
 ductions fo palpably and efTentially different ? 
 or rather, is it not morejuft, and even philo- 
 fophical, to refpeft truth in thofe perform- 
 ances, which bear the fair ftamp of her fea- 
 tures; and to abandon thofe, and thofe only 
 to contempt, which have indubitable traces 
 of impofture? 
 
 i 2 CHAP. 
 
CHAPTER II. 
 
 ON THE PROOF ARISING FROM THE NA- 
 TURE AND STRENGTH OF THE PREJU- 
 DICES OF THE JEWS. 
 
 Peculiarities in the character of the Jewifh people. Prophe- 
 cies concerning the Meffiah. Expectations formed in con- 
 fequence of them. Appearance of falfe prophets. In 
 what manner Jefns appeared, in the character of the ex- 
 pected Meffiah. {lis conduct and doctrine. Gofpel, how 
 preached after his death. The Chriftian religion not 
 founded in impofture, or enthufiafm. The actions of Je- 
 fus confidered with reference to each of thefe fuppofitions. 
 Jewifh zealots. Inference from the foregoing facts.* 
 Recapitulation. 
 
 IT is an undoubted facV, that the Jewifli 
 Nation has, from the earlieft ages, received 
 the books of Mofes, and the writings com- 
 prehended under the name of the Old Tef- 
 tament, as of divine authority ; and that it 
 has regarded them, as containing an authen- 
 tic narrative of tranfaftions, and an invio- 
 lable rule of faith. Nor is it lefs certain, 
 that the difciplcs of Mofes were diftinguiihed 
 from all the other inhabitants of the earth, 
 before the publication of the Chriftian reli- 
 gion, 
 
C 6 9 ) 
 
 gion, by this particularity of opinion and 
 conduft, and by other peculiarities, founded 
 upon, or proceeding from it. The important 
 advantages which they conceived themfelves 
 to enjoy, as the chofen people of God, raifed 
 them fb high in their own eftimation, that 
 they looked down with contempt upon all 
 their fellow creatures : from the fuperiour pu- 
 rity and correftnefs of their notions refpeting 
 the Deity, they entertained an averfion to 
 every fpecies of Polytheifm : and the ftrift 
 and repeated injunctions, contained in their 
 laws, prohibiting all communication with 
 idolaters, caufed them by degrees to imbibe 
 a moft unfocial and illiberal fear of pollut- 
 ing themfelves, by any intercourfe with the 
 nations of the earth *. 
 
 AMONGST 
 
 * Nee illud omittcndum videtur, a Judasis, non eos tantum 
 a quibus la'fi eflcnt ullo modo, fed omnes etiam idololatras in 
 hoftium nuir.ero effe habitos. Unde ab alienigenis adeo 
 liberalitatem fuam arcebant, ut ne communia quidem humani- 
 tatis officia iliis pra?ftarent, quale eft viam monftrare comiter, 
 Juvenal. Sat. xiv. 103. Rofenmuller. ad Matth. v. 43. To 
 the fame effeft Mofheim exprefles himfelf. Humanitatis et 
 amoris officia nullis fefe debere putabant, niii aut fanguinis 
 et natnra?, aut religionis faltem et iacrorum comm imitate 
 fecum junftis : in quo modum omr.em ita excedebant, ut 
 fummis alienigenas injuriis afficcre, fibi licitum ducerent, et 
 omnem eorum confuetudinem et convi6lum, quantum poflent, 
 fugerent. Quapropter non immerito a Graicis et Romanis 
 adii gene: is humani poltulabantur. De Reb. Chriftian. ante 
 
 Conilantin. 
 
( 7 ) 
 
 AMONGST the writings, efteemed by the 
 Jews to be of divine authority, there were 
 many, which they confidered as prophetic 
 of future events. Jn the claffification of the 
 writings held facred by them, a place was 
 expreflly afligned to thofe of the prophets : 
 nor were there any, which they appear to 
 have ftudied with more affiduity or eager- 
 neis. In confequence of the numerous and 
 marked intimations, which fome of thefe 
 prophetic writings conveyed, a general ex- 
 pectation prevailed, that a perfonage was to 
 be born among them, to execute various 
 purpofes of favour, and kindnefs to their 
 nation : and this perfonage was looked for 
 under the name of the Mefliah, or, the 
 Anointed of God. That he was to be pof- 
 fefled of ccnfiderable power, and atchieve 
 fome remarkable deliverance for them, was 
 confidently pronounced to be the fenfe of 
 thefe prophecies. And fo perfuaded were 
 they of the truth of this interpretation, and 
 fuch anxiety did it occalion, that a notion 
 
 was 
 
 Conftantin. p. 40. See Elfner. Obfervat. Sacr. in N. F. 
 Jibb. in Epift. i. ad TheiT. ii. 15. See allb the precept of a 
 Jewifti dodor, quoted by bchoettgenius in his Hois Hebraicaj 
 ad Matt. v. 43. Noli gentilibus benevolentiam aut mifericor- 
 (iiam exhibcre. 
 
was fpread very generally among the hea- 
 thens * alfo concerning fome great charac- 
 ter, who was about to rile in the eaftern part 
 of the world, and attain nniverfal dominion. 
 Th teftimony of heathen hiftorians fatif- 
 faaorily confirms this fad; though the 
 hopes, excited by the circumftance amongft 
 the heathens and the Jews, tended very na- 
 turally to different, nay, oppofite conclu- 
 fions. The other nations looked only for 
 a matter of the Roman world: the Jews 
 impatiently expected a Prince, who fhould 
 fubjeft that empire to the Jewifli yokef. 
 For it is here of importance to collect 1 , what 
 the general fentiments of the JewsJ were, 
 refpecting the charafter and-conduft of this 
 
 extraordinary 
 
 * This is evident, not only from the well known pas 
 m lacitusand Suetonius, but from the words of Celfus affo 
 which are cited by Lardner, Works, Vol. I. p. 133. 
 
 f There is a very remarkable paflage in Jofcphus upon this 
 point, quoted and commented upon by Lardner. Whe-i th 
 city was actually taken, he fays: But that which principally 
 encouraged them to the war, was an ambiguous oracle, found 
 aHo m their facred writings, that about this time fome one 
 trom their country fhould obtain the empire of th- world 
 This they underftood to belong to themfelves; and many of 
 -the wife men were miftaken in their judgement about it:' for 
 the oracle intended the government of Vefpafian, who was 
 proclaimed emperor in Judaea." De Bell. lud. lib vi c - 
 fed. 4. ap. Lardner, Vol. VII. p. 54. 
 
 ^ This / Ubj ' ea is handled in a mafterly manner bv Dr. 
 White. Bampton Ledure, pp. 112134. S allo pp 
 225 233. 
 
( 72 ) 
 
 extraordinary perfonage, at the time, when 
 Jefus of Nazareth affumed to himfelf the 
 title and office of Meffias. 
 
 FROM an examination of the prophetic 
 writings, and of the interpretations affixed 
 to them by Jewifh commentators, it appears 
 that the Meffiah was reprefented under the 
 titles of a prince, a judge*, and a fhepherdf : 
 
 that 
 
 * See the 'paflages quoted by Orobio in his friendly con- 
 ference with Limborch, in the treatife written by the latter 
 upon that occaaor., de Verit. Chriftianae Relig. Goudae, 1687. 
 p. 7. Futurus erat Rex, (is Orobio's comment upon thefe 
 texts) Judex, pallor: Ifrael vero neque regem vidit, neque 
 [udicem, ntque paftorem : de regno fpirituali in coelo, de 
 Judice in coelo praeter Deum, de paltore in coelo, nunquam a 
 Deo admonitus, p. 8. See Limborch's reply to this reafon- 
 ing, pp. 19 22. The objections of Orobio are repeated 
 jx 53. and again confuted p. 192. &e. lam the more de- 
 firous of referring my reader to thefe arguments of Orobio, 
 becaufe they represent the opinions of the unbelieving Jews, 
 at the time of our Saviour, as well as in every age which has 
 fucceeded that period. Who can forbear exclaiming with St. 
 Paul, that "blindnefs in part has happened to Ifrael r" 
 Rom. xi. 25. 
 
 f I would obferve, that this imagery, taken from paf- 
 toral life, has found it's way into other languages ; and feems 
 to have continued even in thofe times, when compofition, as 
 well as manners, became refined. Hence the metaphor in 
 Homer, wotpw haw and the companion (II. r. 196.) Ajr&s 
 $1, xTtXo? w; iTTiTruht'tTotk r*%a? aV{*ry Pindar has 
 
 crAsTos o Xa- 
 
 -yuv <cjoifA!a. I'ffoDirlv aAXoT^ov. Ol. X. 
 And in the ode immediately following, ufes <BOIIUX,U in a 
 fenfe equally figurative. Horace has complied with hU 
 maflcr's practice in this rcfpedl; 
 
 Regum timenclorum in proprios greges, 
 Reges in ipfos imperium eft Jovis. 
 
( 73 ) 
 
 that he was to be defcended from David, 
 upon whofe throne he was to fit, and that 
 he was to poflefs a kingdofti, which fhould 
 comprehend both Jews and Gentiles. 
 
 THESE defcnptions they applied in a lite- 
 ral fenfe; and as the bleflings promifed un- 
 der the law, were chiefly of a temporal na- 
 ture, they interpreted in the fame manner 
 the paffages, which announced the future 
 glories of the Mefliah's kingdom. They 
 expedited in confequence of thefe prophecies, 
 a deliverer from prefent, temporal evils: a 
 mighty prince and conqueror, who was to 
 exceed the power of his great anceftors, 
 David and Solomon, and not only to free 
 the chofen people of God from the yoke 
 under which they laboured, but to fubjeft 
 the other nations in their turn to the Jewifh 
 yoke. Above all, they expefted him to con- 
 firm the fanftions of the Mofaic law, and 
 to continue it's fplendid, though cumber- 
 fome*, ritual. Indeed a rooted attachment 
 to the cuftoms and ceremonies of their 
 forefathers, and the belief of their unceafing 
 efficacy, fo fteadfaftly clung to the mind' of 
 
 every 
 
 * See Orobio ubi fupra, pp. 95, n,$. and Limborch, pp. 
 35> 332> & c- 
 
 K 
 
( 74 ) 
 
 every Jew, that he could not feparate them 
 from the idea of a prophet fent from God, 
 charged with the delivery of peculiar bleff- 
 ings to his people. An union of the pro- 
 phet and the prince, formed, in their judge- 
 ment, a neceflary part of the character of 
 their Meffiah: but ftill the prophetical, as 
 well as princely, office, according to their 
 miftaken interpretations, was to be fubfer- 
 vient to temporal purpofes. 
 
 IT deferves moreover to be remarked, 
 that the fituation in which the Jews were 
 placed, at the period of their hiftory to 
 which we refer, (which was during the 
 reigp, of Auguftus) not only made them ex- 
 pect the Meffiah with confiderable impa- 
 tience, but increafed their natural propen- 
 fity to interpret the prophetic declarations 
 in a manner ftriftly literal. For they were 
 in a ftate of bondage to idolatrous * gover- 
 nours, a circumftance humiliating at all 
 times to thofe, whofe anceftors had received 
 fuch fignal marks of God's peculiar favour; 
 and particularly fo, when the pride and ri- 
 gour of the Pharifees, and other leading 
 men of the nation, carried to it's greateft 
 height, a bigoted and unfocial fpirit, to 
 
 which, 
 
 * Sec Lardncr, Vol. VII. p. 54% 
 
( 75 ) 
 
 which, by miftaking and perverting the 
 plain injunftions of their law, they had fo 
 long habituated themfelves, as to render it a 
 prominent feature in their national charac- 
 ter. In this fenfe of dejiverance from the 
 Roman yoke, they looked for a deliverer and 
 a redeemer : in this fenfe they expefted a 
 prince, who was to wreft the fovereignty 
 from their prefent powerful mafters : and in 
 this favourite fenfe of fubjugation to their 
 temporal authority, and of obedience to the 
 Mofaic ritual> did they view the awful de- 
 clarations concerning the extent of the 
 Meffiah's kingdom among the Gentiles. 
 
 THERE cannot be a plainer proof of the 
 faft, that fuch an expectation was generally 
 entertained by the Jews at that particular 
 time, and that fuch was the train of ideas 
 by which that expetation was accompa- 
 nied, than that a variety of perfons, at this 
 very period, aflumed to themfelves a title 
 and charadler correfponding with thofe no- 
 tions. This of itfelf is a very important 
 hiftorical fat, and it occurs frequently in 
 the narrative of the tranfa&ions of thofe 
 times. For at what period may we afk, in 
 the hiftory, not of any other, but of the 
 Jewifli nation, did fo many perfons appear, 
 K 2 affuming 
 
( 76 ) 
 
 ailuming to therafelves the title and office 
 of a Meffiah, but ^t the times immediately 
 preceding the miniftry of Jefus Chrift, and 
 fubfequent to it? Such however is the hif- 
 toi leal fa6t. c< The numerous falfe Prophets 
 and falfe Chrifts of whom Jofephus (peaks 
 fo frequently, and fo diftinftly, are full proofs 
 of it*." 
 
 THE prevailing expe&ation of a deliverer 
 from the yoke of the Romans, induced 
 many a bigoted enthufiaft, and many a 
 fadlious impoftpr, to place himfelf at the 
 head of the credulous multitude. The cha- 
 racter they aflumed, and the promifes they 
 held out to their followers, uniformly agreed 
 with the popular prepoifeflions, and fa- 
 voured the national hopes. Freedom from 
 an idolatrous yoke, and the triumph of the 
 Moffiic law, were founds that nevev vibrated 
 in the ears of a Jew, without routing him to 
 immediate a6Uon. And fuch was the ge- 
 neral infatuation, that, although each fup- 
 cefiivp pretender difguifed himfelf in the 
 fame malk, and infpired the fame hopes.; 
 the fame eager, but difapppinted, hopes; 
 ftill fo confident were the expeditions of 
 the people, and fo anxious their wiflies, that 
 
 followers 
 
 * Lardner, Vol. VII. p. 60. See alfo p. 59, 
 
( 77 ) 
 
 followers were never wanting to the banner 
 of fedition and impofture. 
 
 A SHORT view of the condu6l of fome of 
 thefe falfc prophets*, and of their pre- 
 tenfions, will diftinftly mark the differ- 
 ence of character between them and the 
 true Mefliah, and {hew what were the 
 grounds, upon which alone the pretenders 
 to the prophetic character could build their 
 expe<latioris of fuccefs. 
 
 " WHILST Fadus was procurator of Ju- 
 dea," (fays Jofephus) "a certain impoftor 
 called Theudas, perfuaded a very great mul- 
 titude, taking their effects along with them, 
 
 to 
 
 * It is of importance to tranfcribe from Lardner, fome 
 obfervations of Abp. Tillotfon, and of Grotius, concerning 
 thefe falfe prophets. "Jofephus", fays the former, "men- 
 tions feveral of thefe; of whom, though he does not expreffly 
 fay that they called themfelves the Meffias, yet he fays that 
 which is equivalent that they undertook to refcue the peo- 
 
 5le from the Roman yoke. ' Which was the thing which the 
 ews expected the Mefllas would do for them. And there- 
 fore we find that the difciplcs, who were going to Emmans, 
 and knew not that Chiift was rifen, and were doubtful what 
 to think of him, fay: We hoped this had been he that JJiould 
 have delivered If rael : that is, they hoped this had been the 
 Meflias; that being, it feenis, a common periphrasis of the 
 Meffias, that he was he that was to deliver Ifrael" Vol. III. 
 p. 552. " ChriiH nomine populus Judaicus intelligebat vin- 
 dicem libertatis. Nam illud, jpsTq ft x'A*riof*w, O 'T aM< iri* 
 o ILI\\UV Xyr^acrflat rlt 'laganA, defcriptio eft nominis Chrifti. 
 Quare quicumque fe miflbs divinitus liberatores populi Ju- 
 daici dicebant, eo ipfo Chriftos fe profitebantur, et erant 
 4/svJo^iroj, &c." Grot, in Matth xxiv. c. Lardner's 
 Works, Vol. VII. p. 59. 
 
( 78 ) 
 
 to follow him to the river Jordan j for he 
 faid he was a prophet, and that, caufing the 
 river to divide at his command, he would 
 give them an eafy paffage over. By thefe 
 fpeeches he deceived many. But Fadus was 
 far from fuffering them to go on in their 
 madnefs ; for he fent out a troop of horfe, 
 who corning upon them unexpe6\edly, flew 
 many, and took many prifoners. Theudas 
 himfelf was among the latter; they cut off 
 his head, and brought it to Jerufalem*." 
 
 " BUT the Egyptian falfe prophet brought 
 a yet heavier dilafter upon the Jews. For 
 this impoftor coming into the country, and 
 gaining the reputation of a prophet, ga- 
 thered together thirty thoufand men, who 
 were deceived by him. Having brought 
 them round out of the wildernefs up to the 
 mount of Olives, he intended from thence to 
 make his attack upon Jerufalem, and having 
 beaten the Roman guard, to bring the peo- 
 ple into fubjedtion to him, and govern 
 them by the help of his armed affoeiates. 
 But Felix, coming fuddenly upon him with 
 the Roman foldiers, prevented the attack: 
 and all the people joined with him in their 
 
 own 
 
 * Jofcph. Antiq. Jud. lib. xx. c. 5. fe&. i< Lardnet 
 places this event in the year of Chriil 4$, or 46. 
 
( 79 ) 
 
 own defence, fo that when they came to 
 engage, the Egyptian fled, followed by a 
 few only, A great number of thofe who 
 were with him, were either flain or taken 
 prifoners. The reft of the multitude being 
 (battered, fhifted for themfelves as they 
 could*." 
 
 IN another place he fays, c< The country 
 was again filled with robbers and importers, 
 who deceived the people." And foon after- 
 wards, " Now thefe impoftors and deceivers 
 perfuaded the multitude to follow them into 
 the wildernefs, and pretended that they 
 would exhibit mamfeft wonders and figns, 
 that fhould be performed by the providence 
 of God-f/' And again, "Deceivers and 
 impoftors, under a pretence of divine in- 
 fpiration, aiming at changes and innova- 
 tions, made the people mad ; and induced 
 them to follow them into the wildernefs, 
 pretending that God would there give them 
 figns and wonders J." 
 
 SUCH 
 
 * Jofeph. de Bell. Jud. lib. II. c. 13. feet. $. 
 
 f Antiq. Jud. lib. xx. c. 8. feel. 5, 6. 
 
 | De Bell. Jud. lib. ii. c, 13. feel. 4. See other paflages 
 to the fame effecl in Lardner, Vol. VII. p. 58. See alfo 
 Newcome's obfervations on our Lord's conduct, p. 203, Sec. 
 Bafnage's Hift. des Juifs, c. vi. feel. 10. Edit. 1707. 
 
 To fhew the immutability of the Jewifh character in every 
 fituation, the obftinacy with which they continue to adhere 
 
 to 
 
SUCH then appear to have been the pe- 
 culiar opinions, and the eager expectations 
 of the Jews, juft before the coming of 
 (Thrift. A rigid, inflexible attachment to 
 the Mofaic law, the obligation of which 
 they conceived to be perpetual ; an inordi- 
 nate conceit of their own fuperiour merit, in 
 
 the 
 
 to the. favourite, but erroneous, ideas of their anceftors, and 
 the readineis with which they liiten to every enthufiaft who 
 flatters their hopes, I fubjoin a ihort account of another im- 
 poftor, who appeared about 400 years afterwards. " He pre- 
 tended to be a fecond Mofes, fent to deliver the Jews who 
 dwelt in Crete, and promifed to divide the fea, and give them 
 a fafe paflage through it. They aflembled together, with 
 their wives, and their children, and followed him to a Promon- 
 tory. He then commanded them to caft themlclves into the 
 fea. Many of them readily obeyed him, and perifhed in the 
 waters ; and many were taken up, and faved by iimermen. 
 Upon this, the deluded multitude would have torn the im- 
 pollor to pieces." Jortin's remarks on Ecclef. Hiftory, Vol. 
 II. p. 352. The fame learned author has preferved an ac- 
 count of twenty one fucceffive enthufiafts, who, fince the 
 deftru&ion of Jerufalem, have fported with the credulity of 
 the Jews. The pretenfions were fimilar in all ; their means 
 or iuccefs at firft the fame; namely, their coinciding with 
 the paflions. and views of the difciples of Mofes ; and their 
 ultimate failure of fuccefs was alfo the fame. They could 
 not realize the character they laid claim to. The obferva- 
 tion with which Jortin clofes this account, is well worth our 
 notice. "It may feem ftrange that they mould have rejected 
 Chriit, who gave them fo many proofs of his miffion, and 
 yet mould follow every importer, who pretended to be the 
 Meflias 'without offering any fufficient or even planfible evi- 
 cknce of it. The reafon is plain: Oar Saviour, by not fet- 
 ting up a temporal kingdom, dafhed all their worldly views 
 at once; but the other claimers of the title of the Meffiali 
 with promifes of delivering them from their enemies; 
 and rcftoring them to their country and loft liberties," Ibid. 
 p. 378- 
 
the fight of God, and a proportionate con- 
 tempt for all other nations. They were 
 in almoft daily expe6tation of a chofen pro- 
 phet from heaven, who fhould be armed 
 with power to deliver them from their ene- 
 mies, aflert the fuperiority as well as perma- 
 nence of the Mofaic inftitutions, and extend, 
 over all the world, the empire of the fons of 
 Abraham. Thefe opinions and expe6ta- 
 tions, it muft be remembered, were rivetted 
 with the greater force, and indulged with 
 the lefs fcruple, as they conceived them to 
 be founded upon the will of the Almighty; 
 and confequently that their opinions could 
 not be wrong, nor their expetations fruf- 
 trated. Nor were thefe the cafual fenti- 
 ments of the vulgar and unthinking, or the 
 laboured interpretations of the ftudious only; 
 but they were the collelive and unanimous 
 fentiments of the whole body of the people ; 
 infomuch that there probably were but few, 
 fufficiently enlightened, and fufficiently un- 
 prejudiced, not to participate in them*. 
 
 HAVING taken a view of the opinions 
 that prevailed univerfally among the Jews, 
 
 let 
 
 * See this argued and proved by Molheim, de Rebb. Chrif- 
 tiaaor. ante Conftaminum, p. 40. 
 
 L 
 
let us confider, what are the leading features 
 of the condudl purfued by Jefus, and what 
 the diftinguifhing marks of the religion 
 which he publifhed, in the charafter of 
 their long expeted Prophet and Meffias. 
 The fcheme of this religion was certainly 
 developed very ilowly, nor was it fully un- 
 folded till fome time after his death j but I 
 fhall endeavour to place it before my readers, 
 as nearly as I can, in the way in which it 
 was gradually laid open. 
 
 THE firft important fa6l which forces 
 itfelf upon our obfervation, after perufing the 
 magnificent defcriptions of the perfon and 
 office of the Mefliah, and comparing them 
 with the received interpretations of the age 
 in which Jefus appeared, is, the humble 
 and lowly manner in which he was ufhered 
 into the world. His reputed father exer- 
 cifed a mean occupation ; he was born in 
 the flable of an inn*; his abode was at 
 
 Nazareth, 
 
 * I ufe thefe terms, becaufe there are no words in our lan- 
 guage, which correfpond accurately with twdoxtui* and 
 xardkvpct. Dr. Campbell has explained them very fatisfac- 
 torily, from Buibequius, in his notes on Luke ii. 7. It ap- 
 pears then, that Mary was delivered in a place (inferiour, in 
 point of accommodation, to what is known under the name 
 of Caravanfary) in which travellers and their cattle were 
 under the fame roof, and not feparated by any partition-wall 
 from each other. Whether ?a'r means "a wooden man- 
 
 ger," 
 
Nazareth, in a part of Judea of the word 
 repute; his life was pafled in privacy; nor 
 till the age of thirty years, is he recorded, 
 but upon one occafion, as having at all dif- 
 tinguiftied himfelf. 
 
 THE next thing deferving of notice is the 
 fpirituality of his kingdom, and of the blefT- 
 ings which it was to diffufe : which was 
 plainly intimated in the very outfet of his 
 miniftry, although not diftindtly underilood 
 by his followers. 
 
 ANOTHER, and moft remarkable circum- 
 ftance, is the fuperiority which Jefus afferted 
 over Mofes, and this too, in the very com- 
 mencement of his miniftry. We find him not 
 only extending the fan&ions of the moral 
 law, delivered by that prophet, but ex- 
 preffly altering fbrne of his regulations*. 
 In the fame difcourfe, he reprehends and 
 counterafts the unfocial and illiberal fpirit 
 of the Jewifh people; inftru6ling and 
 commanding them, that, fo far from fhew- 
 
 ing 
 
 ger," or whether, as Bp. Pearce fuppofes, it means one " made 
 of coarfe cloth, like thofe out of which the horfes of our 
 troopers are fed, when encamped in the field", is a queftion 
 not very material. 
 
 * Compare Matth. v. 27, 31, 32. and xix. 8, 9. with 
 Deut. xxiv. i. and Matt. v. 38, 39. with Exod. xxi. 24. 
 Levit. xxiv. 20. and Deut. xix. 21. 
 
 L 2 
 
ing animofity againft ftrangers, they fhould 
 love their very enemies. He pointedly con- 
 demned the external religion praflifed in his 
 days, and difcountenanced the mere ritual 
 obfervances, in which chiefly confided the 
 religion, which was valued or enjoined by 
 the degenerate followers of Mofes. He dif- 
 tin&ly and authoritatively affirmed the fum 
 of the law and the prophets to confift 
 in this : " Whatfoever ye would that men 
 fhould do unto you, do ye even fo unto 
 them/' Not long after this, he expreffly 
 declared the admiflion of the other nations 
 into his kingdom, to the exclufion of the 
 unbelieving Jews: a dotrine, confirmed in- 
 deed by the evidence of fubfequent facts, but 
 st the time when it was firft delivered, very 
 jiew, and very offenfive to his followers. 
 
 BY adopting language, and mixing in 
 fociety with a franknefs and unrefei vednefs, 
 difgufting to the feelings, and contrary to the 
 pratice, of his countrymen, he excited the 
 furprife of the well meaning difciples of John, 
 and roufed the indignation of the formal and 
 rigid Pharifee. Indeed, he never declined the 
 fociety of publican or finner, of Gentile or 
 Samaritan : he even ft udioufly embraced every 
 opportunity of marking with difapprobation, 
 
 the 
 
I*X.t=f 
 
 ( 85 ) 
 
 the national and local prejudices, fo prevalent 
 amongft the Jews : and whenever he faw a 
 fpirit of docility and of fincerity, he gladly 
 difpenfed his inftru6lions te without refpeft 
 of perfons." Upon fuch occafions, when the 
 great and fubttantial ends of his divine 
 miffion could be promoted, however he 
 might excite fufpicion, or inflame rancour, 
 againft himfelf, he difdained to praflife the 
 harfh and uncharitable maxims of bigotry 
 towards any one, whofe employment, coun- 
 try, or religion fhould unfortunately fubjeft 
 him to the imputation of oppreffion, fchifm, 
 or profanenefs. It is recorded alfo, that in 
 the courfe of his minlftry, he chofe twelve 
 perfons, to be in a more efpecial manner his 
 followers, and difciples. Nor perhaps could 
 he have ftruck at the very root of the gene- 
 rally received opinions concerning the Mef- 
 fiah more diretly, than by the choice of affo- 
 ciates *, mean in their circumftances, humble, 
 and even vilified in their occupation ; and de- 
 ftitute both of talents, and knowledge. Such 
 affociates were little fuited to promote the 
 vews of a prince and a conqueror $ and the 
 feleftion of them was plainly a renunciation 
 
 of 
 
 * See Newcome's Obfervations, &c. p. 401. 
 
( 86 ) 
 
 of that pomp and diftinction, which were 
 generally conceived to be effential to the 
 character of the reftorer of Ifrael. To con- 
 vey indeed to thefe his companions, a jufter 
 notion of hispretenfions, and his deftination; 
 and to guard them from entertaining any 
 hope of worldly profperity or comfort, in 
 confequence of being thus preferred to their 
 countrymen, he expreffly warned them of 
 the perfections they muft undergo, and 
 enjoined them ftriftly "not to fear them 
 which kill the body, but ar$ not able to kill 
 the foul V 
 
 UPON another occafion, he incurred the 
 charge of violating the fabbath j and inftead 
 of making any effort to pacify the leading 
 men, who were aiming at his deftruftion, he 
 cenfured them in the moft pointed and in- 
 dignant terms. And whereas his adverfaries 
 frequently importuned him to (hew fome 
 fign -J- from Heaven, in order to convince 
 them, beyond the poffibility of doubt, that 
 he was the Deliverer and Prince they ex- 
 pefted, he conftantly refufed to comply with 
 their demand ; and thus afforded them a 
 
 fpecious 
 
 * See Matt. x. 28, 34, 38. 
 
 f Matt. xii. 38. xvi. 14. Mark viii. ia. Jojin ii. 18. 
 Sec Lardner's Works, Vol, VII. p. 54. Newcome, p. 296. 
 
( 87 ) 
 
 
 
 fpecious argument* for continuing to deny 
 the validity of his pretenfions, bccaufe he 
 did not reprefent the charafter of the Mef- 
 fias in a manner, correfponding with their 
 erroneous and fhort-fighted notions. Upon 
 various occafions afterwards, we find him, in 
 the mod open and direft manner, difcounte- 
 nancing the doctrines -f- and the pra6lices 
 of the leading men of the Jewifh fects* 
 But left he (hould feem to difguft only his 
 avowed enemies, whofe favour he could not 
 acquire, and whofe refentment he could not 
 increafe, we find him purfuing the fame im- 
 politic 
 
 * The Scribes and Pharifees, no doubt, urged this argu- 
 ment very triumphantly in defence of their unbelief, and the 
 modern Scribes and Pharifees, may, perhaps, find in it as po- 
 tent a piece of logic, as any in the records of fcepticifm. Our 
 Lord performed miracles, fufficient, one would think, in 
 number, importance, and publicity, to have juftified his ex- 
 traordinary claims. But becaufe he did not exhibit a par- 
 ticular fign, at a particular time, and place, at the requeft of 
 his rancorous opponents, they infulted, renounced, and de- 
 firoyed him. It is difficult to fay, where the demands of 
 unbelievers would flop, if our Lord had indulged the petu- 
 lant and unreafonable defires of the primitive infidels. Mi- 
 racles mi ht be called for in every age, by every individual, 
 with equal reafon, and, if granted, would then lofe their very 
 character and efficacy. Since, however, this fadl appears to 
 fupply an argument again ft the divine Miffion of Jefus, I 
 would fugged to the confideration of thofe, who are tempted 
 to employ it, whether, being fo often and fo unequivocally 
 mentioned, it does not furnifh a proof of the ingenuoufnefs and 
 veracity of thofe hiftorians, in whofe writings it is found, and 
 againft whofe caufe, if it have any weight as an objection, it 
 muft certainly operate. 
 
 f Matt. xv. 29. 
 
politic conduct (in a worldly point of view) 
 towards his beft friends, and firmed adhe- 
 rents: fince he made no fcruple of pro- 
 claiming to his difciples, the certainty of an 
 event, the moft repugnant to their feelings, 
 and the moft adveife to their private and 
 public willies that can poflibly be conceived. 
 He diftin6Uy told them, that he was aftually 
 to be put to death by the malice of his 
 countrymen, and by the power of the Ro- 
 mans*. He indeed added, that he fhould 
 rife again from the dead; but that afTurance 
 had no effeft in relieving the minds of his 
 friends, or rather, they feem not to have be- 
 lieved either the one, or the other, part of the 
 prediction, till events actually confirmed it. 
 AFTER the triumphant entiy of Jefus 
 into Jerufalem, attended ftill with circum- 
 ftances likely to incenfe the ruling men of 
 the ftate, he marked, in the language of in- 
 dignant reproach, the cruelty and difobe- 
 dience of his countrymen; and foretold 
 their rejeftion from the favour of God in 
 fuch plain terms, that "when the chief 
 priefts and Pharifees had heard his para- 
 bles, they perceived that he fpake of them -J-." 
 At another time he even avoided the mul- 
 
 titude, 
 
 * Matt. xvt. 21 23. xv & 22 > 2 3- xx 
 f Matth. xxi. 45. 
 
titude, when they wiflied to make him a 
 king*, and was fo far from encouraging 
 them in any a6t of refiftance to the Roman 
 power, that when the queftion upon the 
 legality of that power was dire6tly at iffue 
 between him and the Jewifli rulers -f, he 
 authoritatively enjoined them to "render 
 unto Caefar the things that be Csefar's." 
 
 IN order to correft the ideas of his dif- 
 ciples, about the permanency of the Jewifh 
 polity, he announced, in plain and exprefs 
 terms, the impending deftru&ion of Jeru- 
 falem and it's temple J : and after fome in- 
 timations of his approaching fate, ftill more 
 
 diftinft, 
 
 * John vi. 1 5. He expreflly declined the exercife of all 
 temporal authority upon another occaiion. "Man, who 
 made me a judge or a divider over you?" Luke xii. 14. 
 But he readily availed himfelf of the application, as a religious 
 and moral inftru'dtor. 
 
 t Luke xx. 19, ice. Matth. xxii. i, &c. 
 
 j if it be objected, that thefe denunciations againft the 
 Jews were the refult of fpleen, becauie his own dodtrines were 
 rejected, or his own authority was difputed ; be it remem- 
 bered, that, in the very opening of his miniftry he had at- 
 tacked their prejudices ; that through the whole courfe of that 
 minHrry, he varied the mode of his attack as circumftances 
 required; and that, in no poffible event, could he employ this 
 oppofition, as an inftriiment of giving effect to impofture. To 
 alienate thofe whom he meant to deceive, and by deceiving 
 to govern, was to counteract his own purpofes, to gratify re- 
 fen tmenc at the expence of ambition, and to multiply,' not 
 followers, by whom he might be obeyed, bur foes, by whoiA 
 he might be crufhed. 
 
 M 
 
( 9 ) 
 
 diftinft, we find him overturning the hopes 
 of his followers at once, by his fubmilfion 
 ft) an ignominious death. 
 
 SOME (hort time after the crucifixion 
 of this extraordinary perfon, it is an un- 
 queftionable fal, that his difciples, thofe, 
 who in the life-time of their matter were 
 bigoted and ambitious Jews, devoted their 
 whole lives to anxiety, poverty and pain, 
 for the fake of preaching a fpiritual religion ; 
 they not only preached to the Samaritans 
 (that hoftile and inveterate people, againft 
 whom their animofity had been formerly fo 
 great) but they alfo converted heathens, 
 freely admitting them to all the privileges 
 of the gofpel; and declared by a folemn 
 edift, that circumcifion and an adherence to 
 the Mofaic law were no longer necefTary. 
 St. Paul in particular, who had cherifhed 
 from his infancy the profoundeft reverence 
 for the religion of Mofes, and had inter- 
 woven with it, the erroneous interpretations 
 and intolerant notions of the times, became 
 on a fudden fo warmly attached to the caufe 
 of Chriftianity, that he readily undertook 
 the peculiar office of announcing to the 
 Gentiles their deliverance from the ceremo- 
 nial law. It is alfo wprth our notice, that, 
 
 within 
 
( 9' ) 
 
 within a few years after the propagation of 
 the gofpel, fuch Jcvvilh converts to the 
 Chriftian religion, as were ftill defirous of 
 conforming to the law of Mofes, dwindled 
 clown to a fmall fet, known by the name of 
 Nazarenes*, very inconfiderable both in 
 number and reputation, and fcarcely fur- 
 viving the fpace of three centuries. Whereas 
 fuch Jews as remained unconverted, have 
 ftill preferved the peculiar rites of the Mo- 
 faic law, adhered to them with all poffible 
 ftri&nefs, explained and enforced them by 
 the elaborate comment of their moft learned 
 <k>lors, and tranfmitted them to their pof- 
 terity with fcrupulous care (as far as the 
 change in their circumftances will permit); 
 and ftill look for a Meffi^hf, in the fame 
 
 worldly 
 
 * Thefe Nazaren.es, as well as the EJbionites, with whom 
 they have been improperly confounded, are fpoken of by 
 Mofheim as, "fectis, obfcuris, exiguis, ingenio etfautoribus 
 deflitutis.". De Reb,. ChriiUan. p. 333. 
 
 f See this opinion at large, in the words of ManafTeh Ben 
 Ifrael, quoted by Limborch, p. 221. So alfo Mairaonides, as 
 cited by Prideaux, Letter to the Deifts, p. 137. "The Mef- 
 fias fhall come, and reftore the kingdom of the houfe of David 
 to the ancient ftate of it's former dominion, and fliall rebuild 
 the temple, and gather together the difperfed of Tfra.el; and 
 then mail be re-eltablimed the legal rites and conftitutions, as 
 in former times; and facrifices mail be offered, and the fab* 
 batical years and jubilees obferved, according to every pre- 
 cept delivered in the law." See the religious tenets of the 
 Jews (Art. 12.) as ftated by Butler in his Horze Biblicae, 
 p. 90. 
 
 M 2 For 
 
( 9* ) 
 
 worldly and carnal fenfe with their ancef- 
 tors, who were contemporary with Jefus. 
 
 IF fuch was the conduft, and fuch were the 
 doftrines of Jefus and his difciples 3 and if 
 fuch were the confequences of the religion 
 which they publifhed to the world, it is to 
 the laft degree improbable, if not morally 
 impoffible, that Chriftianity fhould have 
 originated in miftake or artifice. If we con- 
 fider it as an human fcheme, brought about 
 by human agency, it is neceffary for us to 
 recoiled, that Jefus, being born in Judea, 
 of Jewirti parents, and educated in the law 
 of Mofes, muft have felt from his infancy a 
 profound reverence for that law, and im- 
 bibed, with the very air he breathed, a firm 
 conviction of it's divine authority, and of it's 
 facred obligation and unchangeablenefs. It 
 could not be the cafe with a Jew, as with 
 many of the heathens, that he looked upon 
 the religion of his country as partly, or 
 wholly, untrue; to which he conformed as a 
 matter of Itate policy ; for which, whether 
 
 any 
 
 For the importers, who have taken advantage of thefe ex- 
 pectations, fee note J p. 79. To which may be added a curious 
 teftimony from Vaniui. "Venetiis cum eflem, novi impu- 
 riflimum impoftorem Hebraeum, qui fuis pcrfuadebat, Meffiam 
 primo vere novapluvia iefe demiflarum: cum ranunculis, ad- 
 debam ego." De admirandis Naturae, &c. Dial. L. p. q6o. 
 Luxct. 1616. 
 
( 93 ) 
 
 any other were fubftituted, and to which, 
 whether any additions were made, was per- 
 fe5Hy indifferent, provided there was a ftate 
 religion. The Jews unquestionably con- 
 fidered, and ftill do confider, their religion, 
 as delivered immediately from God; they 
 believed, that the author of the imiverfe 
 watched over it's prefervation; and that he 
 puniflied. or rewarded them, according as 
 they conformed to it's regulations, or dif- 
 obeyed it's injun&ions. With them too, 
 religion was not abilrafted from civil con- 
 cerns, nor from the privacy, or the engage- 
 ments, of domeftic life; it did not ftand 
 aloof, as it were, from their ordinary occu- 
 pations* but it was entwined with their very 
 thoughts, and interwoven with their habits : 
 it mingled itfelf with the familiarity of 
 focial intercourfe, and clung to the dif- 
 charge of every public duty. With them it was 
 education, morality, law, cuftom, amufc- 
 ment, employment, rivetted by all the ties of 
 habit, enforced by all the fan <5t ions of au- 
 thority, and combined with all the feelings 
 of prejudice. A Jew wore the mark of his 
 religion in his body: it formed a part of 
 his drefs : it was the fubje6t of his conver- 
 fation : the objeft of his pride, and of his 
 
 affe&ions. 
 
( 94 ) 
 
 affeftions. He conceived it's excellence tt> 
 be equal to it's permanence $ the one, as 
 derived from the author of all good; the 
 other, as affured by the promife of truth and 
 omnipotence. He therefore had no more 
 conception that it wanted improvement, 
 than that it would be temporary in it's du- 
 ration. He was as little difpofed to admit 
 the propriety of any alteration in it, as he 
 was to believe, that it's facrifices could ceafe, 
 it's ceremonies be abrogated, or it's temple 
 deftroyed. For this he willingly encoun- 
 tered the fcorn and contempt of the reft 
 of the world ; and in defence of it, he was 
 ready to lay down his life. 
 
 SURELY then, it may be affirmed, that it 
 never could have entered into the head or 
 heart of a mere Jew, that the law of Mofes 
 fell, in any way, fhort of perfe&ion ; that it's 
 ritual injun&ions were to be abolifhed, that 
 the diftinclion between Jew and Gentile was 
 to be utterly done away 5 nay, that the Gen- 
 tile was to be admitted to the benefits of 
 the promifed kingdom of the Meffiah, while 
 fome even of the once favoured children of 
 Abraham would be excluded. Far lefs 
 likely were fuch ideas to occur to any one, 
 who fhould take upon himfelf the title of 
 
 the 
 
( 95 ) 
 
 the expe&ed Mefliah 5 whofe office was uni- 
 verfally believed to be that of reftoring and 
 extending the influence of the Mofaic law, and 
 erefting a temporal kingdom, to rule with- 
 out limitation, and to endure without end. 
 
 LET us, however, for a moment fuppofe 
 it poflible, that fo wild a thought, fo fecri- 
 legious a fcheme, Ihould have entered into 
 the mind of Jefus, confidering him merely 
 as a Jew; ftill it is utterly improbable that 
 he fhould fcave afted upon it from any 
 motive, by which the condudt of men is 
 influenced, or with any expectation of fuc- 
 cefs. Fraud or errour, impofture or enthu- 
 fiafm, can be the only affignable motives, by 
 which he could have been guided -, and it 
 will appear that none of thefe could ope- 
 rate upon the mind of Jefus, fo as to induce 
 him to purfue the courfe, and to publifli 
 the doftrines, he is recorded to have purfued 
 and publifhed. 
 
 IN profecuting this argument, I {hall 
 readily grant, that the time, when Jefus 
 Chrift appeared, was favourable to the pre- 
 tenfions of an impoftor. The numerous 
 train of prophecies, already mentioned, un- 
 doubtedly gave the Jews reafon to expedt 
 the appearance of fome prince or prophet. 
 
 Their 
 
( 96 ) 
 
 Their uneafmcfs under the dominion of 
 Rome, their indignation that the people of 
 God fhould live in humiliating fubjeftion 
 to profane ftrangers, added the impatience 
 of defire to the earneftnefs of expectation. 
 It will, therefore, readily be admitted, that 
 they were difpofed to liften to the preten- 
 fions of any impoflor, who thought fit to 
 aflame the character thus anxioufly looked 
 for. But thefe very prophecies, and this very 
 impatience, as they predifpofed the body of 
 the people to hearken to the fuggeftions of 
 a falfe prophet, operated upon them in a 
 manner direftly oppofite, when they came 
 to examine the character and pretenfions of 
 Jefus of Nazareth. For as the prophecies 
 defcribed the future Saviour, under the title of 
 a prince and a deliverer ; as he was to be de- 
 fcended from the royal line of David ; their 
 carnal and worldly minds appropriated thefe 
 defcriptioris chiefly, if not exclufively, to the 
 pomp and grandeur of temporal authority. 
 Hence the very circumftance, which, at the 
 firft glance, appears calculated to promote the 
 fucceis of Jefus, proved in reality to be an 
 obltacle of the moft formidable kind. For 
 fmce the expectation of fuch a prophet was 
 not a fimple and unconnefted fentiment, 
 
 but 
 
( 97 ) 
 
 but combined with a variety of ideas, arifing 
 from aflbciations of the moft acknowledged 
 influence upon the human mind ; whoever 
 oppofed and contradicted thefe ideas, virtu- 
 ally pronounced a fentence againft himfelf, 
 in the judgment of his contemporaries, be- 
 caufe he did not appear in a manner confo- 
 nant with their expectations. The ideas fo 
 excited had, in fa6t, acquired a greater hold 
 upon their minds, than the expectation in 
 which they originated : and thus, by a pro- 
 cefs of thought, not very unufual, they in- 
 fenfibly forgot, that although he did not 
 feem to be the character they expefted, yet 
 he certainly might be the character whom 
 they ought to have expe6ted, and whom 
 they ought to have welcomed with Hofannas 
 of exultation, as their King and Redeemer. 
 
 JF then Jefus had been an impoftor, he 
 would undoubtedly have encouraged, to the 
 utmoft, the national prepofleffions, arid flat- 
 tered the national pride ; he would have taken 
 care not to offend againft any received 
 opinion, or any favourite fuperftition ; he 
 would have courted the leaders of fome pre- 
 vailing party; he would probably have allied 
 himfelf to the Pharifaical feft, with marked 
 and aftive oppofition to the Sadducees ; and 
 fecretly, if not avowedly, fomented the ge- 
 N neral 
 
( 98 ) 
 
 neral animofity againft the Romans. But 
 it would have been utterly impoflible for 
 him to affume a character and deportment, 
 which very few indeed, if any, of the Jews at 
 that time, conceived to be the character of the 
 Mefliah : it would have been impoflible for 
 him to deliver a law, which apparently con- 
 tradifted, and actually fuperfeded, the law 
 of Mofes : and when all the nation looked 
 to the aera of the Meffiah's advent, as the 
 period, when they were not only to recover, 
 but even outfhine, all their former fplen- 
 dour; it would have been impoffible for 
 him to damp the expectations, which he 
 himfelf muft have held in common with the 
 reft of his countrymen, by repeatedly aflert- 
 ing, that in a very few years, an event would 
 take place, by which the inftitutions of 
 Mofes would be aboliflied, and the Jewifh 
 nation reduced to a moft deplorable ftate of 
 mifery and bondage. His deportment, in the 
 charafter thus alTumed, would have corref- 
 ponded with the ideas formed of it, by the 
 nation at large : more efpecially as fuch a re- 
 prefcntation of the character fuited the only 
 views he could have had, if his intentions 
 were fraudulent. His objeft, upon fuch a 
 tion, muft have been worldly power, riches, 
 or renown: consequently, he would have 
 
 omitted 
 
( 99 ) 
 
 omitted no art to win the multitude to his 
 purpofes ; and when he had fucceeded fo 
 far, as to fecure the attachment of any con- 
 fiderable number, he would joyfully have 
 accepted the offer of becoming their king ; 
 and would then have erefted his ftandard in 
 oppofition to the Romans. In fhort, he 
 would have conduced hirnfelf in the fame 
 way as the numerous pretenders to the fame 
 character did; he would have acted upon 
 the fame principles, and direfted his views to 
 the fame end. It cannot be faid, that, as he 
 had feen the ill fuccefs of fome of their at- 
 tempts, he chofe to fupport the character in 
 a different manner; becaufe, the inflances of 
 fuch falfe pretenfions, feem to have occur- 
 red but feldom before our Saviour's miniftry; 
 and we do not find that any one of the 
 numerous pretenders, who ftarted up after- 
 wards, was deterred, by fuch an apprehen- 
 fion, from a6ling the fame part in the fame 
 manner with thofe who preceded them; 
 and befides all this, it cannot be made to 
 appear, that, in the cafe of Jefus, any in- 
 terefted or ambitious purpofe would have 
 been promoted, by the affumption of a fpi- 
 ritual charafter and office, and by the erec- 
 tion of a fpiritual kingdom. 
 
 N 2 UNLESS 
 
UNLESS therefore it can be clearly (hewn, 
 that fome worldly advantage was to be de- 
 rived from the fuccefs of the gofpel fcheme, 
 it is folly to arraign it's author as an im- 
 poftor ; fince a man of this chara6ler un- 
 doubtedly will not undertake a defign, of 
 which the expefted advantages are not par- 
 tially, if not wholly, confined to the prefent 
 ftate of exiftence. It will hardly, I con- 
 ceive, be contended, that Jefus had a 
 view folely to pofthumous fame ; that, for 
 the fake of this expectation, he endured the 
 pain and the ignominy of the crofe ; fmce 
 the only fame which he could obtain, would 
 have been that of a falfifier, and deceiver: 
 a deceiver too of his beft friends. The cafe 
 of Jefus, indeed, ftands diftinguifhed from 
 the cafe of other claimants to the charafter 
 of the Meffiah, by the prophecies, which he 
 repeatedly uttered, of his own refurreftion. 
 And furely, the failure of thofe prophecies, he 
 muft have foreleen, would have overwhelmed 
 even his memory with infamy. He would 
 have fhared, with other impoftors, the danger 
 of death; and he would have incurred, 
 what other impoftors did not incur, the ag- 
 gravated reproach of not rifing again, aq- 
 cording to his own repeated declarations. 
 
 There 
 
There feem then to be no grounds what- 
 foever, for imputing to Jefus any fpecies of 
 impofture whatfoever. 
 
 WITH as little fhadow of reafon can 
 the imputation of enthufiafm be fixed upon 
 the character of Jefus. Had he been an 
 enthufiaft, and particularly be it obferved, 
 a Jewifh enthufiaft, he would neceflarily 
 'have carried the national pride, bigotry 
 and fuperftition, to a greater height than 
 the reft of his countrymen. He would 
 have been a ftrenuous aflertor of the per- 
 fection and immutability of the law of 
 Mofes ; his zeal would have been enflamed 
 againft the fchifmatical Samaritans, and the 
 idolatrous Romans ; he would have encou- 
 raged oppofition to Csefar; no charge of 
 violating the law, of profaning the fabbath, 
 of hoftility to the temple, would have been 
 brought againft him, and never would he 
 have afibciated with Publicans and finners. 
 
 I HAVE taken occafion to remark the 
 appearance of a variety of perfons, who 
 falfely aflumed the charafter of Prophets, 
 about the time when Jefus appeared; and 
 the contraft between their conduft and his, 
 is undoubtedly favourable to his pretenfions 
 as the true Meffiah. It is remarkable, that 
 the fame age produced alfo a confiderable 
 
 number 
 
number of perfons, againft whom the 
 charge of enthufiafm was, at the very time 
 of their appearance, univerfally and pro- 
 perly alleged. Now, when we are endea- 
 vouring to difcover, how far fuch a prin- 
 ciple can be juftly afcribed to Jefus, it is 
 furely reafonable to examine, in what man** 
 ner they conduced themfelves, upon whom 
 the imputation has been caft with juftice 
 and propriety. Such was the number of the 
 perfons alluded to, and fuch the uniformity 
 of their principles and conduct, that they 
 pafs under the well-known appellation of 
 Zealots - y and they are reckoned, by the Jewifh 
 hiftorian, as a feparate and diftindt feel of 
 his countrymen*. The leading principle 
 of thefe men was exceflive devotion to the 
 law of Mofes, to the permanence of the 
 Jewifh religion, and the independence of 
 the Jewifh ftate. They acknowledged no 
 Matter, but God-f-: and confidered it as a 
 crime to pay any tribute to the Romans, 
 or to fubmit in any way to the ignominy 
 of a foreign and idolatrous yoke. When 
 once they had adopted theie principles, 
 (which at firft might be confidered only as 
 
 a national 
 
 % 
 
 * Jofeph. Antiq. lib. xviii. c. i. feft. 6. See Lardner's 
 remarks upon this, Vol. I. p. 218. 
 
 f Bafnage, Hiftoire des Juifs, Tom, I. partie 2. p. 492. 
 i2mo. a la Ha)e, 1716. 
 
a national way of thinking) as juftlfiable 
 grounds of ahon; and had diftinguiftied 
 themfelves from the reft of the people, by 
 their eagernefs and zeal in manifefting them, 
 they were infenfibly carried on to the per- 
 petration of the moft atrocious crimes, and 
 at length precipitated the nation into the 
 very ruin, which at firft they vainly endea- 
 voured to avert*. 
 
 THESE fafts are inconteftable; they are 
 alfo perfe&ly natural. The fatal confe- 
 quences of this miftaken zeal are exa6Uy 
 what might have been expefted from the 
 religious bigotry and national pride of the 
 Jews, inflamed into a6lion by an ardent 
 enthufiafm in times of general diffi- 
 culty and danger. But how different is 
 
 the 
 
 * II n'y cut point de crime, que ces gens-la ne commirent 
 (bus pretexte de recouvrir la liberte, et de la procurer au 
 peuple. Bafnage, ib. p. 494. 
 
 See Hammond on Matth. x. 4. and Newcome, pp. 231 
 333. See alfo fome remarks on the licence allowed to 
 Zealots, in the text and notes of Lardner, Vol. I. p. 60. 
 
 " The other part of a fpiritual worlhip (fays Jeremy 
 Taylor) is a fervour and a holy zeal of God's glory, great- 
 nefs of defire, and quicknefs of aftion ; of all this the Jews 
 were not careful at all, excepting the zealots amongft them, 
 and they were not only fervent, but inflamed ; and they had 
 the earneftnefs of pajjion for the holy warmth of religion j 
 and inftead of an earneft charity they had' a cruel difcipline, 
 and for fraternal correftitm they did dejtroy a finning Israelite : 
 &c." ENIAYTOS, Serm. xii. 
 
 For this quotation I am indebted to the Notes upon Dr. 
 Parr's Spital Sermon. 
 
( 104 ) 
 
 the coriduft of thefe rafh zealots, thefe 
 fiery enthufiafts, from ///>, who rebuked 
 his difciples, when they would have called 
 down fire from Heaven upon the inhofpi- 
 table Samaritans ! from his,, who, inftead of 
 promoting fuch fcenes of blood and de- 
 vaftation, wept over the miferies, which 
 this intemperate and mifguided zeal was 
 bringing upon his country ! from ///j, who 
 was fo far from a6ting in rebellion againft 
 Csefar, under the pretence of confulting the 
 honour of God, that he publickly exhorted 
 the Jews " to render under Caefar the things 
 which be Caefar's, and unto God the things 
 which be God's ! " who preached a religion, 
 which fuperfeded the rites and ceremonies 
 of the Mofaic law, rendered circumcilion 
 inefficacious, and confounded the once 
 vaunted diftinclion between Jew and Gen- 
 tile ! If a principle of enthufiafm for the 
 religion of their fathers, if a devoted at- 
 tachment to the honour of their nation, 
 led the miftaken Jews to fuch enormous 
 lengths of cruelty and phrenfy, while, in 
 every aftion, they betrayed fome fymptom of 
 the national prepofleflion, how cautious 
 ought we to be, whether we wifli to be 
 cgnfidered as candid, or as rational men, in 
 
 fixing 
 
fixing fuch a (lain upon the character of 
 Jefus, who, in the whole courfe of his life, 
 in every word and in every aftion, pointedly 
 and convincingly refuted it. 
 
 His condu6t being the very oppofite to 
 that, which might have been expe&ed 
 from fuch a principle of aftion, it is almoft 
 unneceflary to appeal to the whole tenon r 
 of his precepts; which, however, are of 
 themfelves fufficient to repel the imputation 
 of enthufiafm. Befides, no character ever 
 appeared in the world, upon which it 
 would be fo difficult to fix the charge of 
 enthufiafm, as that of Jefus Chrift. Calm, 
 difpaflionate and fedate, he fteadily purfued 
 the great obje&s of his million, amidft the 
 mifconccptions of his followers, and the 
 oppofition of his foes. In fuccefs never 
 elated, in difcouragement never defponding; 
 in danger and in fuffering equable and 
 patient, neither in language, nor in conduft, 
 does he betray the ungovernable warmth of 
 fanaticifm. If his indignation be awakened ,. 
 it is mixed with pity; and the objefts of it 
 are thofe perfons, who, if he had been a 
 Jewiih enthufiaft, would probably have 
 obtained his commendation, the Scribes and 
 Pharifees. Even in the tranfadlioris in the 
 
 O temple a 
 
temple, where he affumes the awful chara&er 
 of a Minifter of Divine Vengeance, we 
 obferve and applaud the warmth of his 
 zeal, but we cannot defcry the extravagance 
 of enthufiafm. Befides, it is unlikely that 
 a Jewifli zealot would have difcovered much 
 to blame, and ftill lefs to punifli, in the 
 proceedings of men, whofe profeffed objet 
 it was to accommodate the devout followers 
 of the Mofaic law, and at the fame time to 
 (hew their contempt for Gentile wprfhippers, 
 by making the place of their worlhip a 
 place of Jewifh merchandife *. 
 
 IF 
 
 * This feeming aft of violence bears a ftronger appearance 
 of enthufiafm, than any other recorded in the life of our 
 Lord ; but it is accompanied by peculiar circumftances, which 
 enable us, not merely to repel from it any vague charge of 
 enthufiafm, but to (hew the entire confiftency of it with the 
 general fcope of Chrift's religion. The fcene of the tran- 
 teftion was in the outer court of the temple, into which 
 alone the Gentile profelytes were admitted for the purpofes 
 of worfhip ; and which therefore the Jews confidered as 
 much lefs holy than the inner court. Now our Lord, by 
 driving out the Jews from this court, conveyed inftruftion 
 by the indirect form of aftion. What was intimated by this 
 action? That the Gentiles mould be admitted into the 
 church. Perhaps a Gentile enthufiaft would have employed 
 this mode of exprefling his meaning but Jefus, if an en- 
 thufiaft at all, muft be confidered as a Jewifh enthufiaft : 
 and a Jewifh enthufiaft would have adopted and encouraged 
 all the national prejudices about the inferiour fanftity of the 
 outer court, and therefore would have afted in a manner 
 precifcly the reverfe of that, in which Jefus is faid to have 
 afted. See Newcome's Observations on our Lord's Conduct 
 
 and 
 
IF then Jefus Chrift, as a mere Jew, had 
 pretended to the character of a meflenger 
 from Heaven, actuated either by erronr, or 
 by fraud, his opinions and prejudices muft, 
 in all important points, have refembled 
 thofe of his countrymen ; and confequently 
 his fcheme muft have been the very reverfe 
 of that, which the Gofpel really is. It 
 muft have correfponded with the miftaken 
 notions which we find to have prevailed, at 
 that time y in every one of his countrymen, 
 if we affign him the character of an en- 
 thufiaft : and even if we iuppofe him an 
 importer, fuperiour to the narrow views and 
 unreafonable prejudices of the nation at 
 large, ftill the defire of fuccefs muft have 
 led him to fall in with their notions, and 
 adopt their fentiments. 
 
 THE foregoing obfervations will enable 
 us to place the pretenfions, and the cha- 
 racter, of Jefus in a diftinft and accurate 
 point of view. For if it was in the higheft 
 degree improbable, that any Jew whatfoever 
 fhould have conceived a fcheme, fo liberal 
 
 and 
 
 and the paflages referred to by him, p. 163. If (as fome 
 divines have thought) this tranfa&ion were miraculous, it 
 would filence all difputes about the motives of Jefus. See 
 Farmer on Demoniacs, p. 293. Note. 
 
 O 2 
 
and enlightened, fo purified from all carnal 
 and grofs conceptions, fo clear from national 
 prepofleffions, and fo contrary to the popular 
 wiflies, as the Gofpel; if an enthufiaft 
 would have endeavoured to add vigour and 
 efficacy to the exifting religion; and an 
 impoftor muft have wifhed to cherifh ex- 
 ifting prejudices; then the fcheme of the 
 Gofpel muft have been of Divine origin, 
 and Jefus Chrift neither enthufiaft, nor 
 impoftor. 
 
 IT may now be ufeful to recapitulate 
 thofe particulars, in which Jefus deceived 
 the expeditions, and fruftrated the views, 
 of his own countrymen; and which ren- 
 der it fo highly improbable, that the Gofpel 
 fhould have originated in man's invention. 
 
 VARIOUS prophecies had foretold that an 
 
 extraordinary chara&er would arife, for the 
 
 benefit of the Jewifh nation in particular, 
 
 and the world in general. The epithets of 
 
 a Prince, and a Saviour, which were applied 
 
 to the future Meffiah, were interpreted by 
 
 the Jews in a worldly fenfe ; as they were 
 
 at all times a grofs and carnal people ; and 
 
 fancied themfelves exatly in the circum- 
 
 ilaiices, which called for the intervention of 
 
 a deli- 
 
a deliverer, in their fenfe of the word. 
 They were in bondage to an enemy, whom 
 they hated; and againft whom the leaft 
 encouragement readily difpofed them to 
 rebel. They expefted that the Meffiah 
 would deliver them from this bondage, re- 
 ftore their religion, with all it's ceremonies, 
 to more than it's ancient fplendour ; add a 
 new luftre to their favourite temple, and 
 convert the nations of the world to the 
 Jewifh religion, or fubjecl them to the 
 Jewifli yoke. As this great perfonage was, 
 in their opinion, to unite the character of 
 a Conqueror, with that of a Prophet, they 
 expecled him to exhibit the dignity of the 
 one, as well as to praftife the aufterity of 
 the other. Purity of manners, fpirituality 
 of worfhip, and unbounded liberality of 
 do6lrine, were the laft qualities, which thefe 
 unbending votaries of the law of Mofes 
 feemed to look for, or value. 
 
 JESUS Chrift at length appeared to afTume 
 the title, and execute the office, of the long- 
 expefted Meffiah. He was born in a part 
 of the country, the moft difhonoured and 
 defpifed: his reputed parents were mean 
 and obfcure in their circumftances, though 
 really of royal extra&ion. He fet at nought 
 
 that 
 
that rigid adherence to the ceremonial law, 
 in which indeed the religion of the Jews at 
 that time almoft entirely confided, and 
 from which alone they affumed to them- 
 felves fo much merit. He afTociated with 
 Publicans and finners: and chofe, for the 
 confidential minifters of his high office, the 
 moft obfcure and illiterate of his country- 
 men. He inculcated fubmiflion to the 
 Romans : he expreflly aflerted the rejection 
 of the obftinate Jews, and the admiffion of 
 the believing Gentiles to the privileges of 
 his kingdom: he led the life of a poor 
 deftitute, not having where to lay his head: 
 he expreffed the moft honeft indignation 
 againft the rich, and the powerful ; the in^- 
 terpreters of the law, and the leaders of the 
 fefts. He repeatedly incurred the charge 
 of violating the fabbath, and 'of profaning 
 the dignity of that proud obje6l of their 
 implicit reverence, the temple* at Jerufalercx. 
 And finally, what is ftill more extraordinary, 
 as he excited the difpleafure of the Jews, by 
 appearing in a manner inferiour to what they 
 imagined beforehand, fo he roufed their 
 indignation, by affuming pretenfions fupe- 
 riour to what they expe&ed. They expelled 
 
 the 
 
 * See Afts xxi. 28. 
 
( III ) 
 
 the Meffiah to be a Prophet indeed, but 
 not < The Holy One of God : " and there- 
 fore, when they heard the extent of his 
 claims, they cried out, " By our law he 
 ought to die, becaufe he made himfelf the 
 Son of God." So that in the eyes of this 
 blind people, he feemed to add the outrage 
 of infult to the bitternefs of difappointment; 
 though he feemed not to equal in dignity 
 the meaneft of the Prophets, he aflerted 
 his fupeiiority over Abraham ; and though 
 he failed to realize their grofs conceptions of 
 the character of the Chrift, he affumed the 
 ftill more extraordinary and more dignified 
 title of the Son of God. 
 
 IF any one, after viewing the deep root 
 which national pride and prejudice bad 
 taken in the minds of the Jews, after ex- 
 amining the nature of the expectations 
 they had formed, and the manner in which 
 they were difappointed, can ftill confider 
 the reje6tion of Jefus by the Jews as a matter 
 incredible or unaccountable, he muft have 
 accuftomed himfelf to view the relation of 
 caufe and effeft with no very accurate eye. 
 Certainly, it was impoffible for him to ap- 
 pear in a way more contradictory to their 
 expectations, and to propagate doftrines 
 
 more 
 
moire diftafteful to their wifhes. An enthu- 
 fiaft could not conceive fuch a fcheme; an 
 impoftor could not adopt it y confequently, 
 the Gofpel, if preached by a Jew among 
 the Jews, could not originate in human 
 artifice or errour, but.muft have had it's 
 fource in the unfearchable wifdom, and 
 comprehenfive benevolence, of the Almighty 
 Governour of the univerfe. 
 
 To confirm and elucidate thefe obferva- 
 tions, I (hall add the following paflage from 
 the works of a writer, whofe elaborate and 
 extenfive enquiries into the origin of our 
 religion, have been eminently ferviceable to 
 die Chriftian caufe. 
 
 t THE expectation of the coming of the 
 Mefllah, about the time of the appearance 
 of Jefus, was univerfal, and had been fo 
 for fome while. But with the idea of a 
 Prophet, or extraordinary teacher of reli- 
 gion, they had joined alfo that of a worldly 
 king or conqueror, who (hould deliver the 
 Jewifli people from the burdens under 
 which they laboured, raife them to a ftate 
 of independence, and bring the nations of 
 the earth into fubjecSlion to them: and, be- 
 caule our Lord did not perform or attempt 
 this, they rejefted and crucified him. Jf 
 
 he 
 
he would but have aflumed the ftate and 
 charafter of an earthly prince, Scribes and 
 Pharifees, Priefts and People, would have 
 joined themfelves to him, and have put 
 themfelves under his banner. Of this we 
 fee many proofs in the Gofpels. This dif- 
 pofition prevailed to the laft. The people 
 therefore, though they had met with many 
 difappointments, when our Lord entered 
 into Jerufalem, in no greater ftate than 
 riding upon an afs, accompanied him with 
 loud acclamations, and other tokens of 
 refpe6t, faying, ' Hofanna to the Son of 
 David: Bleffed is the King, that cometh in 
 the name of the Lord/ And Jefus, our 
 Lord, not affuming then the character of 
 an earthly prince, was a frefti difappoint- 
 ment, and left deep refentmentsj which 
 rendered them fufceptible of the worft im- 
 prefllons from the chief priefts and their 
 other rulers*. And at their mitigation 
 
 they 
 
 * If any one fhould think this furprifing change in the 
 minds of the Jewifh populace, too great to be accounted for 
 upon the fuppofition of their difappointment at our Saviour's 
 conduct, the following considerations perhaps may reconcile 
 him to the fails related in the Gofpels. From the accounts 
 of the facred hiftorians, it appears by no means necefTary to 
 fuppofe, that the perfons, who attended Jefus in his trium- 
 phant entry into Jerufalem, were the very fame as thofe, 
 
 P who 
 
( H4 ) 
 
 they defired Pilate, the Roman governour, 
 to fet Barabbas at liberty, and crucify Jefus ; 
 
 with 
 
 who prevailed on the Roman governour to releafe Barabbas 
 and to crucify Jefus. It is well known, that at the celebra- 
 tion of the paflbver, an aftonifhmg number of Jews reforted 
 to Jerufalem from all parts of the world; fo many indeed, 
 that, according to Jofephus, thofe, who complied with that 
 important rite of their religion, amounted to three millions 
 of fouls. (Jofeph. Bell. Jud. L. ii. cap. 14. feel. 3. L. vi. 9. 
 feft. 3.) Many of thefe, being ftrangers to what was paffing 
 in Judea, were very likely * to adopt implicitly the accounts 
 of the prieffo and men in authority; and when they were 
 told, that an impoftor had appeared, who had gained conli- 
 derable influence over the multitude, aud was likely to exert 
 that influence in oppofition to the inftitutions of Mofes, and 
 the traditions of the elders, it is probable, they would eafily 
 be mitigated to defire the death of the fuppoftd impoftor. 
 Nor would fuch men hefitate in demanding the releafe of 
 Barabbas, fince they might be ignorant of the extent of his 
 guilt; or be led (as bigotry and intolerance ufually do lead 
 men) to conceive, that even a robber and a murderer might 
 be lefs criminal than an enemy to the exifting religion ; fuch 
 as the King of the Jews was reprefented to be by his im- 
 placable enemies. We have therefore only to fuppofe, that 
 the priefts had procured a fufficient number of thefe men, 
 as well as of their own immediate dependants, to fill the 
 court of juftice, and join in the importunate cry for Jefus' 
 execution. And tjiis fuppofition agrees very well with the 
 circumftance of a crowd being affembled at the Prastorium 
 fo early in the morning f, fince the apprehenfion of Jefus 
 
 was 
 
 * Thofe, who were nccuftomed to travel fo far in order to 
 Comply with the injunctions of the law, were not likely to be 
 behindhand with their countrymen, in the veneration and 
 attachment with which they regarded it. Indeed we have a 
 notable inftance of their violent and miftaken zeal in A<5b, 
 
 XKi. I?. 
 
 f 'For the time of thefe tranfaclions, fee Townfon's very 
 Judicious Difcourfes &c. p. 150. I am happy alfo to find 
 this writer concurring in the idea, that " the Jewifh rulers 
 had fuirounded the tribunal wjth their followers and depen- 
 dants." Ibid. 
 
( "5 ) 
 
 with which clamorous and importunate 
 demand he at length complied, ftill bearing 
 teftimony to the innocence of him, whom 
 he unwillingly condemned. 
 
 " The continued expeftation of the 
 Mefliah as a worldly king and conqueror, 
 
 and 
 
 was conduced in a very fecret manner, and known only to 
 the chief priefts, and thofe whom they faw fit to acquaint 
 with their defigns. As to thofe who had attended Jefus 
 into Jerufalem, it is plain they were not informed of the 
 place of his retirement ; they were therefore difperfed in 
 the city, or in the fields adjacent to it. The bufmefs of the 
 judicial examination was finifhed in fuch hafte, that if they 
 had been difpofed to interfere, they had not time to concert 
 any meafures for that purpofe. However, there is no reafon 
 to fuppofe, that any of the other followers of Jefus would 
 have interefted themfelves in his behalf, fmce the very dif- 
 ciples had forfaken him. They all acquiefced no doubt, 
 though with forrow * and amazement, in the fentence which 
 was pronounced upon him : but a mere acquiefcence is 
 more probable, and more eafy to be accounted for, than the 
 brutal and outrageous aft of compelling the governour to 
 releafe unto them a murderer, and confign to a cruel death, 
 one, who was fo lately the objeft of their veneration f , 
 
 * See Luke xxiii. 27. 
 
 f The clafiical reader w'.ll not fail to call to mind the flriking 
 description of the change, produced in the expreflion of the fen- 
 timents of the Roman populace at the fall of Sejanus. See Juve- 
 nal, Sat. x. 67. 76. &c. But the change was only in the expreflion 
 of their fentiments, fince this infolent favourite was as much 
 the objedt of their real hatred, when in the height of his 
 power, as in the degradation of his fall. The animated pic- 
 ture, drawn by the fatyrift, makes us fome amends for the 
 interruption, which time and accident have caufed in the 
 Annals of Tacitus, at this very interefting period of hillory. 
 Yet Brotier has caught fuccefsfully the manner of his original. 
 Supplem. ad Lib. V. Annal. capp. xxiv. xxxviii. 
 
 P 2 
 
and their uneafmefs under the Roman yoke, 
 were the immediate occafions of their re- 
 belling againft the authority, to which they 
 were then fubject; and the fame principles 
 that induced them to rejet and crucify Jefus, 
 brought upon them their utter and final 
 deftrution." Lardner, Vol. vii. p. 60. 
 
 CHAPTER 
 
CHAPTER III. 
 
 ON THE CONDUCT OF THE DISCIPLES. 
 
 How far the Difciples refembled their countrymen. Who 
 they were. Addrefs of Jefus to them after they were 
 chofen. Their ignorance of their Matter's real office, and 
 diftruft of his power. Conduct at the transfiguration. 
 Difpofition to interpret the prophecies literally. Candid re- 
 prefentation of their own conduct, a proof of their ve- 
 racity. Difputes, who fhould be the greateft.- Trium- 
 phant entry of . Jefus Chrift into Jerufalem. The laft 
 fupper. The garden. Apprehenfion of Jefus. Senti- 
 ments and conduct of the Difciples at that event. Cir- 
 cumftances attending the refurreclion. Difciples at length 
 convinced, boldly preach a crucified Meffiah. How this 
 change is to be accounted for. Some remnant of their 
 old prejudices and miftakes. Converfion of Cornelius. 
 Reflexions upon that event. Edict of the council at Jeru- 
 falem. Conclufion warranted by thefe facts, and others 
 harmonizing with them. 
 
 FROM the deep root which national 
 prepoireffions had taken among the 
 Jews, and from the nature of their expec- 
 tations concerning the Meffiah, it ceafes to 
 appear extraordinary, that fo large a portion 
 of the nation fhould difregard, or difbelieve, 
 the credentials produced by Jefus in favour 
 of his divine commiffion. It fcems, however, 
 
 neceffary 
 
neceffary to inquire into the conduft of 
 thofe perfons, who formed fo fingular an 
 exception to the generality of their country- 
 men ; by not only readily admitting the tef- 
 timony of Jefus, but by perfevering, in fpite 
 of every difcouragement, and every danger, 
 to preach to the world at large the doc- 
 trines, which Jefus had taught. The mo- 
 tives which fhall appear, upon flrift in- 
 quiry, to have directed their conduct, muft 
 aflift us in determining how far the Gofpel 
 is true : and if their aftions fhall be con- 
 formable to what might be expe6ted from 
 men in their peculiar circumftances; and if 
 they (hall themfelves be found capable of 
 forming a right judgement of the fab, 
 to which they bore witnefs, and aftuated by 
 no wrong bias whatfoever ; we cannot re- 
 fufe their evidence, as credible and compe- 
 tent witnefTes. 
 
 Now we fhould naturally expeft, at firft, 
 to meet the fame fort of opinions, and pre- 
 judices, in thefe men, as in their countrymen. 
 We fhould expeft that thefe opinions 
 would occafionally appear, and thefe preju- 
 judices often flart forth. We fhould expeft 
 to obferve marks of difappointment, when 
 their worldly and carnal views of the Met- 
 
 fiah 
 
( "9 ) 
 
 fiah were difcountenanced, and their own 
 hopes, founded upon thofe wrong concep- 
 tions, baffled and cruflied. We fhould ex- 
 pe6l to find thefe deeply-rooted prepof- 
 fefllons gradually and flowly worn out of 
 their minds, by the indubitable proofs, which 
 Jefus gave, of his being really the character, 
 which he profefled to be: we fhould ex- 
 peft to fee them often returning to the 
 charge, as it were, and then retiring at fome 
 frefli exertion of miraculous power; rifing 
 again into full ftrength, when any event 
 occurred, which might feem to confound 
 all their expeftations; and not completely 
 fubdued, till after a feries of divine agency, 
 which no preconceived opinions whatfoever 
 could poffibly withftand. In fhoit, we 
 fhould expecl to find them refembling the 
 reft of their countrymen, except in the op- 
 portunities they had of obferving more nar- 
 rowly the chara6ler and works of Jefus, 
 and in having difpofitions, not fo invete- 
 rately hoftile to every fpecies of evidence. - 
 THESE, doubtlefs, would be our expefta- 
 tions; and if, in the accounts, which are 
 left of the conduft of the more immediate 
 followers of Jefus, we meet with thefe 
 
 marks 
 
marks of truth and of nature, we are 
 bound, in reafon and in equity, to receive 
 their recorded teftimony. 
 
 BEFORE we enter upon a minute exami- 
 nation of their conduft, we may obferve 
 that Jefus, in the choice of his difciples 
 does not appear to have been influenced 
 by the circumftance of neighbourhood 
 or affinity. One of them, indeed, is called 
 his brother (which is the term for a 
 coufm*, near or remote) ; but many of the 
 others appear to have been total ftrangers 
 to him, till they/were induced, from what 
 they faw or heard, to pay a more earned at- 
 tention to his difcourfcs, and to become the 
 attendants upon his miniftry. It is more- 
 over remarkable, that the generality of his 
 kinfmenf, as well as his neighbours, ap- 
 pear to have difputed his right to the title 
 of Meffias. When his friends heard of his 
 affuming the public office of a teacher, it 
 is expreffly mentioned, that " they went out 
 to lay hold on him: for they faid, he is 
 
 befide 
 
 * This ufe of the term was not confined to Judea. Ajax, 
 fpeaking of Achilles, fays, 
 
 Frater erat : fraterna peto. Ovid. Metam. xm. 3 1 . 
 
 f Bp. Law has fomc very fagacious obfervations upon this 
 fubjea. in a note to his Reflexions on the Life and Character 
 ofChrift. Vid. p. 304. Edit. 6. 
 
befide himfelf," We are alfo told that his 
 "brethren," or relations, "did not believe 
 in him;" and on account of the ill reception, 
 which he met with amongft his neighbours, 
 he has recorded his own conviction of the 
 accuracy of the obfervation, that a "prophet 
 has no honour in his own country*." 
 
 FROM the number of thofe perfons, who 
 were in the habit of attending him, when 
 he aflumed the office of a public teacher* we 
 are told that Jefus-f-, after fpending the 
 night in prayer, fele&ed twelve, as the more 
 peculiar and confidential witneffes of his life, 
 and do6lrine. With the motives of his 
 choice we are not made acquainted J ; but 
 all parties will agree, that he felecled thole, 
 whom he thought moft fit for his purpofe. 
 Certain however it is, he did not feed their 
 ambitious hopes with any alluring promifes, 
 or entice them with any tempting offers; 
 fince the difcourfe he addrefled to them, im- 
 mediately after they were chofen, was only 
 
 calculated 
 
 * Vid. Mark iii. 21. John vii. 5. Matth. xiii. 57. and 
 'Luke iv. 24 29. 
 
 f Luke vi. 12, 13. 
 
 t See the choice of fuch men, as the fitteft attendants 
 upon the Divine miniftry of our Saviour, vindicated by Bp. 
 Law, Reflexions, p. 282, &c. 
 
 c> 
 
( '22 ) 
 
 calculated to alarm their prejudices, and to 
 damp their expeftations*. He announces 
 their impending perfecution ; reproves world- 
 ly anxieties; rebukes the hypocrify, and 
 foretells the punilhment, of thofe, to whom 
 they looked up as patterns of religious and 
 moral perfeftion; and in exprefs terms, 
 warns his followers of the extreme difficulty 
 of performing the duties, and attaining the 
 rewards, of his difpenfation. We are not 
 told that this diicourfe produced any effect 
 upon the difciples ; it is probable they were 
 far from having a clear conception of it's 
 import ; as indeed their ignorance *f, added 
 to their prejudices, incapacitated them from 
 comprehending much of what our Saviour 
 told them, relative to his kingdom, during 
 his life-time. Undoubtedly their faith in 
 him was very far from being fettled at this 
 
 early 
 \ 
 
 * Luke vi. 2022. Matt. v. 10, zi. and in general, the 
 whole fermon on the mount. See alfo c. x. 16, &c. 
 
 f This ignorance is far from being denied by the Apoftles, 
 or their hiftorians. St. Luke plainly admits, that Peter and 
 John were " unlearned and ignorant men." Afts iv. 1 3 . and 
 the other Evangelifts, as well as St. Luke, repeatedly adduce- 
 inftances of the du-lnefs of their apprehenfion, particularly 
 concerning the real nature of their mailer's character and king- 
 dom. See particularly Matt. xv. 16. Mark viii. 15 21. 
 x. 26. Luke ix. 54. xviii. 34. xix. 9 zi. John ii. 22. 
 iv. 27 33. vi. 6. x. 6. xi. 12. xii. 16. xx. 9, 25. 
 
( 123 ) 
 
 early period, fince, very foon after, they be- 
 trayed the mod alarming apprehenfions of 
 perifhing, even when their m after was with 
 them *. " And he faith unto them, why are 
 fearful, O ye of little faith !" 
 
 NOTWITHSTANDING it is recorded by 
 the facred hiftorian, that Jefns had given 
 his difciples abundant proof of his miracu- 
 lous powers, and had even, for a time, im- 
 parted a (hare to them -f-, yet we read, in 
 the 1 4th and 151!! chapters of St. Mat- 
 thew, fome notable inftances of their dif- 
 truft and doubts, concerning the extent of 
 his preternatural endowments. And upon 
 thefe and other circumftances, which are 
 related, freely and without difguife, con- 
 cerning the miraculous ads to which they 
 were witneffes, it is obvious to remark, that, 
 if the writers of thefe accounts had been 
 confcious of a defign to fabricate, or pro- 
 pagate falfehoods, yet no poffible reafon 
 can be given, why they (hould accompany 
 the narrations with an acknowledgment of 
 their own incredulity. 
 
 IN 
 
 * Compare Luke viii. 23. with Matt. viii. 26. 
 f This pofition will be maintained, and the fubjeft di. 
 cuffed, in the following chapter. 
 
( 124 ) 
 
 IN the 1 6th chapter of the fame Evan- 
 gelift*, it appears to be intimated, that all 
 the difciples had not fully afcertained, in 
 their own minds, what was the real charac- 
 ter of their Matter: fince only one-f 4 , in 
 reply to his queftion upon that point, de- 
 fcribed him by his true defignation. But 
 immediately afterwards, that fame Apoftle 
 fhewed his utter ignorance of the nature of 
 that defignation, and the entire coincidence 
 of his notions, with thofe of his country- 
 men, when, in dire6t oppofition to a plain 
 declaration of Jefus, concerning his im- 
 pending fufferings and death, he replied in 
 a tone of impatience and incredulity: 
 "Be it far from thee, Lord, this fliall not be 
 unto thee/' A tranfaftion is related to 
 have taken place foon after, which drew 
 
 forth 
 
 * In this inveftigation, I have adhered to the order of 
 time obferved by St. Matthew, as he is generally fuppofed to 
 be more accurate in this refpecl, than the others. And, as all 
 the Evangelifts agree perfectly in the general repreftntation 
 of the conduct of the Apoftles, in adhering principally to one, 
 I reprefent the fenfe of all, and gain the advantage of pur- 
 fuing the inquiry through a more unbroken feries of fails. 
 Mr. Wlufton indeed objects to the order obferved by St. 
 Miuthcw, but liis objections are refuted by the learned and 
 fugacious Mr. Jones, of Tewklbury. 
 
 f That Peter, in this inftance, haftilygave his own opinion, 
 and not that of the other difciples, appears to me clear, from 
 the particular and pointed addiefsof our Lord to lam in reply: 
 *'Fle(h and blood hath not revealed it unto thee" &c. 
 
forth again, from fome of the chofen follow- 
 ers, a frefh proof of their miftaken and 
 ambitious views. It is ' faid, that he was 
 transfigured before three of his difciples: 
 "and his face did fhine as the fun, and his 
 raiment was white as the light ;" as an ear- 
 ned of his future glory, and as affording 
 fome idea of his real grandeur, notwith- 
 ftanding the humiliated ftate in which he 
 appeared upon earth. Then did his friends, 
 who were permitted to be witnefles of this cir- 
 cumftance, begin to think that their ambitious 
 hopes were realized, their afpirations after 
 the Meffiah's kingdom gratified. And upon 
 this occafion, they (hewed the moft evident 
 marks of exultation, and exprefled the molt 
 anxious defire to have the beatific fcene 
 prolonged. Peter, who was again the moft 
 eager to attradt the attention of his Matter, 
 and who here undoubtedly exprefled the fen- 
 timents of his aflbciates*, as well as his 
 own, exclaimed in the language of warm 
 felf- congratulation : "Mafteiyit is good for 
 us to be here 5 if thou wilt, let us make here 
 
 three 
 
 * This, I think, is apparent, not only from the circum- 
 ftances which had taken place, but alfo from the mode of his 
 addrefs: " Jt is good for us to be here; let us make" &c. 
 Lightfoot's note upon this paffage is excellent. 
 
( '26 ) 
 
 three tabernacles; one for thec, one for 
 Moles, and one for Ellas." 
 
 IT is fingular, that this is the only cx- 
 pfeiTion of fatisfa6Hon, which is recorded 
 as having fallen from the mouth of the 
 difciples, during the rniniftry of Jefus. We 
 find they were often perplexed, and often 
 diftmftful; fometirncs difheartened, then 
 anxioufly enquiring for the time of their 
 recompenfe ; but we never obferve any mark 
 of complete contentment or delight, except 
 upon thisoccafion*. This behaviour is per- 
 fectly confident with nature, fuppofing the 
 Go [pel true; but upon any other fuppo- 
 fition, it is moft difficult to conceive, that the 
 circumftance fhould be invented and told fo 
 naturally, or indeed for what purpofe it 
 could be invented at all. But to proceed 
 with our enquiry. 
 
 IMMEDIATELY after this tranfporting 
 profpe6t of future enjoyment, their thoughts 
 are fixed upon the time, when it Ihould be 
 realized ; and*, in a queftion, which ftrongly 
 marks their dependence, on the authority 
 of their earthly inftruftors, combined with 
 
 a reve- 
 
 * See however, Luke x. 17. That inftance, which i 
 certainly fimilar to the fail here confidered, is to be account* 
 for upon precifely the fame principles. 
 
( "7 ) 
 
 a reverence for the charafter of their Maf- 
 ter, they wifh to have a doubt refolve 1, 
 whic'i the late occurrence fliould feem to 
 have fuggcfted, or, at lead, called up m^rc 
 directly in their minds; "Why then fay the 
 Scribes, that Ellas muft firft come?" And 
 upon this queftion being anfwered to their 
 fatisfaftion, then, and not till then, we are 
 told, that the difciples under/load the real 
 charadter, and office, of John the Baptift, 
 
 THE proof* that Jefus was the Mefliah, 
 was certainly connected very clofely, in the 
 apprehenfion of the Jews, with the perfon 
 and conduft of the prophet, his fore-run- 
 ner; yet, we fee, the Evaagelift readily ac- 
 knowledges, that the confidential friends of 
 Jefus were not acquainted with the real 
 charafter of John, until the time allotted to 
 their Mailer's miniftry had nearly expired: 
 and this too, not with (landing an expreli 
 declaration from him, tome time before; ac- 
 companied indeed with a doubt, wbciher 
 
 the 
 
 * This proof is detailed by Dr. Bell, in a volume, replete 
 with accurate invefligation, and found argument, entitled, 
 " An inquiry into the Divine Miflion of John the Baptift, and 
 Jefus Chrift, &c." 2d Edit. 1795. The appearance of fome 
 fuch p^rfooagCj "in the fpirit and power of Elias," was con- 
 lidered by the Jews as fo efTential to the million, of their Mef- 
 fiah, tliat, when Barchocheba affumed that charader, he fe- 
 lecled the famous Rabbi Akiba as his orecurfor. See Mod. 
 Univ. Hift. Vol. X. p. 437. 
 
( 1*8 ) 
 
 the minds of the difciples were fufficientty 
 enlightened to underfland or believe it*. 
 This again (hews their difpofition to in- 
 terpret the prophecies literally f, and the 
 doubts that conftantly hung over their 
 minds, whether their Mafter were really the 
 Meffiah, or no. On the one hand, it is 
 unlikely they fhould make no fcrup^e of 
 declaring, that they had fo long been ignorant 
 of the chara6ter of the Baptift, if they 
 had been concerned in a trick ; and if they 
 had been the dupes of their Matter's arti- 
 fice, the previous coming of John the Bap- 
 tift, would have been the firft thing he 
 would have inculcated upon their minds; 
 
 fince 
 
 * Vid. Matt. xi. 14. And if ye will receive it, this is 
 Elias, which was for to come. 
 
 f Upon this fubjedt let us hear the eminently learned 
 Glafs. Quod fi veio tropicus et figuratus fermo proprie fuit 
 aliquando intelledlus, abfurdiflimarum opinionum monftra id 
 ipmm peperit, ut ex iis, quae fubjiciam, exemplis, manifeftum 
 erit. In ipfa ChrilU, o^toio-TraQs? in his terris nobis fadli, 
 ichola familiari et domeftica, ruditatem difcipulorum ejus, et 
 prseconceptam, de regno Chrifti terreno, opinionem; inter alia, 
 ortum ex eo fumfiiTe certum eft quod vaticinia Propheta- 
 rum, quibus illi regnum Meflia? fnagnifice admodum defcri- 
 bunt, et ad illuftrandam amplitudinem ejus fpiritualem, meta- 
 phoris ab externorum regnorum mundi conditione defumtis 
 utuntur, ut proprie, difta, cum reliquo Judasorum vulgo, intel- 
 lexerunt: qui error, quam fixe animis ipforum infedcrit, et 
 quam difficulter eradicari ab ipfomet veritatis doctore potu- 
 erit, hiftoria Evangelica fatis aperte commonftrat Philologia 
 Sacra. Francof. et Hamburg. 1653. Prasfat. in lib. V. feu 
 Rhetor. Sacram. 
 
fince the Jews believed it to be plainly de- 
 clared in the prophecies, that <c Elias mull 
 firft come, and reflore all things." Inllead 
 of which, we find that it was only at the 
 very conclufion of his miniftry, and then 
 incidentally, that the chofen followers of 
 Jefus, became perfuaded of the truth of an 
 event, which, in their minds, was neceiTarily 
 to take place, before any one could eftablifh 
 his claim to the title of Meffias. 
 
 SUBSEQUENT to the converfation above- 
 mentioned, there eniued a linking proof of 
 the diftruft entertained by the diiciples con- 
 cerning the reality, or the extent, of the 
 power, with which Jefus had inverted 
 them, and confequently concerning his 
 ability to beftow it. A fevere rebuke* of 
 their unbelief is alfo recorded. This is per- 
 feftly conliilent with the fuppofition, that 
 the difciples, finding their Mafter's charafler 
 and conducl very different from what their 
 interpretations of the prophecies, and the 
 general expectations, led them to imagine, 
 frequently allowed themfelves to give way 
 to doubts and fufpicions concerning him. 
 When, however, thofe doubts and fuf- 
 picions 
 
 * Matt. xvii. 20. Mark ix. 19. 
 
 R 
 
picions were completely removed in confe- 
 quence of his refurreftion, it is natural 
 enough, that they fhould record them, as 
 having once exifted. But if they had been 
 leagued with an impoftor, they could never 
 have entertained any doubts ; and even if we 
 can fuppofe them to have been at firft deceiv- 
 ed, and afterwards to have joined in carrying 
 on the deception -, if we look upon them 
 as having been at firft the dupes, and after- 
 wards the accomplices, of a fraud; ftill, 
 when they had once refolved to aft, as if 
 they had no doubt upon the fubjecSl, a plau- 
 fible reafon cannot be affigned, why they 
 Ihould publifh their former fufpicions to 
 the world. In a word, it feems to me in 
 the higheft degree improbable, that the 
 narrative of the Evangelifts fhould have 
 appeared in it's prefent form, unlefs the 
 fafts, there related, be truly reprefented. 
 Every circumftance may be accounted for, 
 every part of the ftory harmonizes, if we ad- 
 mit thefe fa6ls : if we deny them, we are 
 involved in difficulty and perplexity, and the 
 whole conducl of Jefus and his affociates 
 is moft inexplicable. 
 
 " At the fame time (proceeds the Evan- 
 gelift) came the difciples unto Jefus, faying, 
 
 Who 
 
Who is the greateft in the kingdom of 
 heaven* ? " 
 
 THIS circumftance occurs very naturally, 
 after the account given of the transfigu- 
 ration, in the preceding chapter. The 
 thoughts of the difciples, at leaft of thofe, 
 who were admitted to the vifionary fcene of 
 fplendour, were turned to the fpeedy re- 
 alizing of it ; efpecially as they found, that 
 the fore-runner of the Meffiah was already 
 arrived. Whether or no they communi- 
 cated that tranfa&ion to the other difciples, 
 it is natural, that the converfation of all 
 fhould turn on the fpeedy approach of the 
 Meffiah's reign. And it is equally natural, 
 that it fhould be a matter of anxious debate 
 and frequent enquiry among them, who 
 fhould fill the higheft offices in this future 
 kingdom; which fhould be the greateft 
 favourite of their Mafter, when he fhould 
 aflume the name, and exercife the authority, 
 of a temporal ruler. It is alfo likely, that 
 the three, who had been admitted to fuch 
 a mark of their matter's confidence, fhould 
 affeft to lord it over the reft; and it is by 
 no means an improbable fuppofition, made 
 
 by 
 
 * Matth. xviii. i , 
 R 2 
 
by a learned commentator *, that fome 
 among them, fuch as St. Matthew, becaufe 
 they had exercifed a difreputable occupation, 
 or were of meaner parts than the reft, had 
 been too much undervalued and defpifed by 
 their affociates. At all events, the queftion 
 (hews plainly their ambitious views and 
 their worldly ideas refpefting the reign of 
 the MefTiah ; and it correfponds accurately 
 with the prevailing notions of their country- 
 men on that head. The rebuke, which they 
 received, is no lefs confident with the real 
 character, and uniform conduct, of the 
 true Meffiah : but was little calculated to 
 feed the hopes, or indulge the prejudices, 
 of his worldly followers. 
 
 STILL, however, this rebuke did qot cor- 
 rect their miftaken notions : fmce, upon a 
 fubfequent occafion, when Jefus faid to his 
 difciplcs, " That a rich man (hall with 
 difficulty enter into the kingdom of hea- 
 ven -{-," they could not refrain from ex- 
 prefling their aftonifhment at a declaration, 
 fo pointedly hoftile to all their prepoflef- 
 fions. 4C They were exceedingly amazed, 
 and laid, Who then can be faved?" That 
 the rich and the powerful, fo far from en- 
 
 joying 
 
 * Vid. Weften. ad loc. t Matth. xix. 23, 
 
( '33 ) 
 
 joying fuperiour privileges and diftincHons 
 in the kingdom, that was to be fet up, 
 fhould even be generally excluded, was a 
 paradox, which they could not explain: and 
 which indeed could not be explained, if 
 the kingdom, to which Jefus alluded, had 
 been of a nature and kind, fimilar to that, 
 which the difciples expected, a kingdom 
 of worldly grandeur and temporal happi- 
 nefs. Their impatience to know fomething, 
 with more certainty, refpe6ting their own 
 deftiny, could not any longer be retrained ; 
 and, upon this occafion, Jefus, though he 
 explained not the nature of their miftake, 
 yet condefcended to encourage their hopes 
 in ambiguous, yet cheering, terms. Not- 
 withftanding the erroneous notions, by 
 which they were led away in common with 
 the nation at large, notvvithftanding the 
 ambitious hopes, in which they fo eagerly 
 indulged, yet they had {hewn a difpofition 
 of mind far fuperiour to that of their coun- 
 trymen. They had, as far as the prejudices 
 of education, and the ftrong bias of habit 
 would allow, given a convincing proof of 
 their reliance upon Jefus, and their attach- 
 ment to him; they had " forfaken all, and 
 followed him." Upon this occafion, there- 
 fore, 
 
( '34 ) 
 
 fore, he manifefts his fenfe of that attach- 
 ment, and promifes to reward it, though in 
 a way, of which they had no diftin6l con- 
 ception. He adapted his language to their 
 national ideas, and declared, " Verily, I fay 
 unto you, that ye, which have followed me, 
 in the Regeneration, when the Son of Man 
 fhall fit upon the throne of his glory, ye 
 alfo fhall fit upon twelve thrones, judging 
 the twelve tribes of Ifrael ! * J> 
 
 IN the twentieth chapter, after he had again 
 folemnly warned them of the fate, which 
 awaited himfelf, we find a frefli inftance of 
 the ftrong hold, which fecular confiderations 
 had taken upon the minds of his followers 
 and their friends. The mother of two of 
 his difciples came with her fons, to intreat 
 that they might be promoted to the two 
 greateft offices in the kingdom, which (he 
 conceived, (particularly from his late decla- 
 ration), that he would fiiortly eftablifh. 
 When the other difciples heard it, they 
 conceived an indignation, as in their cir- 
 
 cumftances 
 
 * Upon this paflage, the phrafcology of which is highly 
 oriental, confult Lightfoot and Rofenmiiiler. The latter 
 commentator is, generally fpeaking, an excellent interpreter 
 of the language of the New Teftament, but, like many other 
 fcholars upon the Continent, he is too fond of reducing every 
 thing to the level of ordinary occurrence and common ap- 
 prchenfion. 
 
( '35 ) 
 
 cumftances it was probable they would, 
 againft the brothers, who had endeavoured 
 to thruft themfelves into an higher degree 
 of their Matter's favour, and to lecure a 
 greater {hare of worldly elevation, than 
 themfelves. Upon this occafion, Jefus again 
 endeavoured to make them underftand, that 
 his kingdom was to be eflentially different 
 from the kingdoms of the world ; and that 
 humility, and mutual benevolence, would 
 be indifpenfable requifites for attaining any 
 pre-eminence in that, over which he was to 
 prefide. 
 
 AFTER his triumphant entry into Jeru- 
 falem ; with the exception of one rebuke *, 
 which they incurred, for not placing fuffi- 
 cient reliance on the extent of his power; 
 they were fo elevated by the manner, in 
 which he was received, and by the uncon- 
 trolled authority, which he exercifed, that 
 they liftened to his declarations of the im- 
 pending deftruclion of the holy city with 
 implicit faith j and privately enquired of 
 him, when thefe things fliould take place, 
 and what fhould be the fign of his coin- 
 ing f. 
 
 IN 
 
 * Matth. xxi. 20. f Matth, xxiv. 3. 
 
IN this frame of mind they continued, 
 till the inftant in which he was delivered, 
 as a criminal, into the hands of his ene- 
 mies. The plain intimations of his ap- 
 proaching fate they received with wonder 
 and incredulity 5 and fo ftrong did they feel 
 their attachment, and fo ardent their zeal 5 
 that, when he told them how foon they 
 would be offended*, and all forfake him, 
 they thought it impoffible ; and they afferted, 
 in the moft pofitive terms, their refolution 
 to encounter every danger in his caufe, and 
 for his fake. 
 
 THEIR conduft in the garden, is the 
 conduft of men, furprifed at what they faw 
 going forward, yet ignorant of what it meant, 
 and to what it tended. The intimations of 
 Jefus, concerning his approaching fuffer- 
 ings, they doubtlefs conceived to be defigned 
 as a trial of their attachment; which late 
 tranfaftions ( particularly the transfiguration, 
 and his triumphant entry into Jerufalem, 
 announcing, as they appeared to do, the 
 
 fpeedy 
 
 * This word is much too confined and weak in it's figni- 
 fication, to exprefsthe full meaning of <r*a$aXi{. Schoett- 
 gen, in his Novum Lexicon, Lipf. 1790. explains ox.av- 
 fA*6MM i X^irw, arrepta aliqua occafione e Chrifti perfona, 
 reiigione, aut regno, aliifve, quoquo modo ei adharentibus, 
 fieri ab eo alieniorem, aut etiam plane deficere. 
 
( 137 ) 
 
 fpecdy confirmation of their darling hopes,) 
 had Ib rivetted, that they did not feel it 
 poflible for any circumftance to (hake or 
 alter it ; fince they did not now feel it pof- 
 fible, that Jefus could have any other cha- 
 rafter, than what their own minds repre- 
 fented, as belonging to the Meffiah. When 
 therefore a band of foldiers, greatly fuperiour 
 to themfelves in number, appeared in the 
 garden with hoftile intentions again ft Jefus, 
 fuch reliance did they place upon his power, 
 fo little doubt did they entertain, but that 
 he was able, and willing, to extricate both 
 himfelf and them from the impending dan- 
 ger, that one of their number, Peter, ftill 
 the moft forward and impatient, < drew 
 his fword, and ftruck a fervant of the high 
 prieft, arid fmote off his right ear*." 
 
 But when, to their utter aftonifliment, 
 their Mafter made no refinance whatfoever, 
 but fubmitted quietly to the power of his 
 enemies, and was led away to be interro- 
 gated and punifhed as a malefaftor, his 
 difciples, who could not reconcile this with 
 their opinions of the Meffiah, nor with the 
 former instances of power, which Jefus had 
 
 exerted, 
 
 * Matth. xxvi. i. John xviii. 10. 
 
exerted, now found their ardour fink in the 
 fame proportion, in which it had before been 
 excited : thofe very men, who had lately 
 been fo bold and eager in their pfofeffions of 
 zeal, all cc forfook him and fled ; " and he, 
 who had been more loud and confident than 
 the reft in his proteftations, and more ac- 
 tive in the defence of a matter, whom he 
 thought capable of defending himfelf, thrice 
 publickly denied his knowledge of a man, 
 for whom, and with whom, he had fo 
 lately fworn to die*. 
 
 SURELY this is a natural pifture of a 
 miftaken and worldly zeal! Warm and 
 impetuous in it's profeflions of fervice, no 
 fooner does it difcover it's errour refpefting 
 the fource of it's warmth, than it is equally 
 ready to forfake arid abandon the former 
 obje6l of it's attachment. Peter and the 
 other difciples confounded their hopes of 
 honour and emolument from a MefTiah, 
 fuch as their own ideas reprefented, with 
 affeftion to the perfon of Jefus : they con- 
 ceived they had feen fuch proofs of his 
 being the chara&er they expected, that no 
 room was left in their imaginations for the 
 poflibility of a difappointment. Not being 
 
 able 
 
 Vid. Matth. xxvi. 35, 56, 74* 
 
( '39 ) 
 
 able to reconcile prefent appearances with 
 their former notions, in a moment of fur- 
 prife and difmay, they fuffered their pre- 
 judiced and felfifli views to prevail againft 
 their experience and their conviftion ; 
 and, becaufe they did not underftand 
 how the Meffiah could be fubjefted to 
 the power of men, they yielded to the 
 impreflions of fear and fufpicion, and no 
 longer conceived him to be, what he had 
 declared himfelf, and what they themfelves 
 had believed. 
 
 THEY continued in this ftate of mind, 
 in ftupid furprife and abjeft defpondency, 
 without making any effort for the preferva- 
 tion, or at all ftepping forward to vindicate 
 the character, of their once venerated Lord, 
 till they faw him actually put to death, and 
 configned to the grave. They were unable 
 to reconcile the fafts, to which they had 
 been eye-witnefles, with the humiliated fi- 
 tuation, and ignominious death, of Jefus, 
 They knew not how to account for the 
 marvellous proofs of fupernatural agency, 
 which they had feen him difplay, upon any 
 principle, which would harmonize with that 
 fancied want of power, and of means to 
 s 2 extricate 
 
extricate himfelf from the violence of his 
 enemies, to which alone they conceived 
 his fubmiflion owing, at the time of his 
 apprehenfion. They underftood not, for 
 what purpofe the Meffiah was to undergo 
 fuch accumulated fufferings; nor could they 
 conceive, how it was poffible he fhould 
 fulfil the ends of his miffion by undergoing 
 them. They had feen fuch ftriking proofs 
 of benevolence, and of every virtue, in his 
 character, that they knew not how to fuf- 
 pe6t him of being a deceiver ; although 
 they felt that they were themfelves deceived. 
 To his chara6ler they retained an attach- 
 ment, although it was not fufficiently ftrong 
 to induce them to fupport his caule, under 
 circumftances fo alarming, and fo unex- 
 pe<ted: and as to his promife of return- 
 ing again to life, either it did not occur 
 to them, or they remembered it only as a 
 dream, the recollection of which might 
 pleafe their fancy, though they would 
 not delude themfelves, by alTuming that 
 it would be realized. In this Itate of 
 their minds, how ftrikingly natural is the 
 incident recorded by St. Luke*, concerning 
 
 the 
 
 * Cap. xxiv. 13 35. 
 
the two difciplcs, who walked into the 
 country, after fome rumour of the refur- 
 reftion had reached their ears ! How fuited 
 to men, in their circumftanccs of doubt 
 prevailing over hope, is the iinpreflive ex- 
 clamation, " We trufted that it had been 
 he, which fhould have delivered Ifrael ! " 
 Confidently with thefe ideas, how agreeable 
 to probability are the hefitation and diftruft 
 of all, refpefting the actual refurredlion of 
 Chrift, and the obftinate difbelief of Tho- 
 mas, till he had fatisfied himfelf by the 
 evidence of his fenfes. 
 
 THE account, however, which is given 
 by the facred hiftorians of the manner, in 
 which this ftupendous event was accom- 
 pliflied, deferves our particular notice. 
 
 SOME women, we are told, who had 
 conftantly attended Jefus during his mi- 
 niftry; who had liftened to his precepts, 
 and were acquainted with his predictions; 
 went to the fepulchre in the morning, on 
 which the refurrelion is laid to have taken 
 place; not indeed to fee whether he was 
 rifen, as had been predicted fuch a thought 
 appears not to have occurred to them but 
 to embalm his body, and pay him the re- 
 fpect and honours, ufually performed to the 
 
 dead. 
 
( '42 ) 
 
 dead. <c Now upon the firft day of the 
 week, very early in the morning, they came 
 unto the fepulchre, bringing the fpices 
 which they had prepared, and certain others 
 with them. And they found the (tone 
 rolled away from the fepulchre. And they 
 entered in, and found not the body of the 
 Lord Jefus. And it came to pafs, as they 
 were much perplexed thereabout, behold, 
 two men flood by them in fhining gar- 
 ments : and as they were afraid, and bowed 
 down their faces to the earth, they faid 
 unto them, Why feek ye the living among 
 the dead? He is not here; but is rifen: 
 remember how he fpake unto you, when he 
 was yet in Galilee, faying, The Son of man 
 muft be delivered into the hands of finfu] 
 men, and be crucified, and the third day 
 rife again, And they remembered his words, 
 and returned from the fepulchre, and told 
 all thefc things unto the elever\, and to all 
 the reft. It was Mary Magdalene, and 
 Joanna, and Mary the mother of James, 
 and other women that were with them, 
 which told thefe things unto the Apoftles. 
 And their words feemed to them as idle 
 tales, and they believed them not. Then 
 arofe Peter, and ran unto the fepulchre; 
 
 and. 
 
( '43 ) 
 
 and, {looping down, he beheld the linen 
 clothes laid by themfelves, and departed, 
 wondering in himfelf at that which was 
 come to pafs*." <c Now when Jefus was 
 rifen early, the firft day of the week, he 
 appeared firft to Mary Magdalene, out of 
 whom he had caft feven demons. And (he 
 went, and told them that had been with 
 him, as they mourned and wept. And 
 they, when they had heard that he was 
 alive, and had been feen of her, believed 
 not. After that, he appeared in another 
 form unto two of them, as they walked, 
 and went into the country. And they went 
 and told it unto the refidue, neither believed 
 they them. Afterward he appeared unto 
 the eleven, as they fat at meat, and up- 
 braided them with their unbelief and hard- 
 nefs of heart, becaufe they believed not 
 them, which had feen him after he was 
 rifen f." < But Thomas, one of the twelve, 
 called Didymus, was not with them, when 
 Jefus came. The other difciples therefore 
 faid unto him, We have feen the Lord. 
 But he faid unto them, Except I (hall fee 
 in his hands the print of the nails, and 
 put my finger into the print of the nails, 
 
 and 
 
 * Luke xxiv. 112. f Mark xvi, 914. 
 
( '44 ) 
 
 and thruft my hand into his fide, I will 
 not believe. And after eight days, again 
 his difciples were within, and Thomas 
 with them. Then came Jefus, the doors 
 being (hut, and flood in the mid ft, and 
 faid, Peace be unto you. Then faith he 
 to Thomas, Reach hither thy finger, and 
 behold my hands ; and reach hither thy 
 hand, and thruft it into my fide; and be 
 not faithlefs, but believing. And Thomas 
 anfwered, and faid unto him, My Lord 
 and my God. Jefus faith unto him, Tho- 
 mas, becaufe thou haft feen me, thou haft 
 believed; blefled are they, that have not 
 feen, and yet have believed*." 
 
 IF a candid man will carefully perufe 
 the whole of thefe accounts, he will, 1 
 think, find them ftamped with the ftrongeft 
 marks of truth. He will difcover the be- 
 haviour of thefe followers of Jefus, to be 
 fuited to the extraordinary circumftances, 
 in which they were placed. Admitting the 
 truth of the ftory, he will find it a plain, 
 artlefs, and confident narrative. If he fuf- 
 pe6l or deny the fa6l, which fo clearly 
 illuftrates, and exactly tallies with, their 
 conduft, furely it is in the higheft degree 
 
 inconceivable, 
 
 John xx, 2429. 
 
( 145 ) 
 
 inconceivable, that the Evangelifts could 
 have any reafon for wifhing to invent fucli 
 an account, or, humble as their talents, 
 and their knowledge confeffedly were, that 
 they (hould have the ability to invent it. 
 
 LET us now confider the mariner, in 
 which thefe deferters of their Matter; who 
 forfook him in the moil trying rrioment, 
 and folemnly denied their knowledge of 
 him, at a crifis, when, if at any time, their 
 fupport muft have feemed to themfelves 
 ufeful and acceptable ; let us, I fay, con- 
 fider the manner, in which they conduced 
 themfelves, after he was put to death; after 
 the ambitious hopes they had formed, were 
 entirely extinguifhed ; after the notions and 
 expeftations they had entertained of the 
 character and power of the Mefliah, in com- 
 mon with their countrymen, were com- 
 pletely and cruelly outragec}. 
 
 IN a fhort fpace of time, we find thefe 
 very men leading a life, and adopting a con- 
 du<5t, fuitable only to thofe, who were en- 
 tirely fatisfied that Jefus was the true Mef- 
 fiah. They afiert upon their own know- 
 ledge, that he had v ifen from the dead, and 
 they expofe themfelves to contumely, danger 
 and death, in proclaiming publickly that 
 
 T feft, 
 
fa 61, as well as in bearing witnefs to the 
 miraculous aftions of their Matter, during 
 his life*. And it is obfervable, that the very 
 perfon, who had denied and abandoned his 
 mafter in a more folemn and publick mari- 
 ner than the reft -f-, was, after this interval 
 of time, more bold and aftive in imprefling 
 upon the minds of others, his great qualities, 
 and high character ; as if anxious to make 
 amends, by fubfequent zeal, for former in- 
 credulity. 
 
 Now furely it is extremely difficult, if 
 not entirely impoflible, to devife any reafon 
 for this change of fentiment, and of con- 
 duel, except we admit, that the difciples 
 really believed the truth of what they taught. 
 And as they afTerted thefe extraordinary 
 fats, not upon the authority of others, but 
 upon the repeated evidence of their own 
 fenfes, in matters, where their fenfes could 
 
 not 
 
 * Vid. Acts ii. 22. iii. 13. iv. 10, 33. vii. 52. x. 38. 
 x'rii. 30. xvii. 3, 31. xviii. 5, 28. x\. 21. xxvi. 23. 
 
 f How delicately, yet how pointedly, does his mailer al- 
 lude to St Peter's warm profeflions of fuperiour attachment, 
 and to his more confpicuous apoftacy. " Simon, ion of 
 Jonas, loveft thou me more than thai? thefe?" Compare John 
 xxi. 15. with Mark xiv. 29. and Luke xxii. 33. Surely 
 characters fapported with fuch uniform confiftency, and oc- 
 currences fo minutely detailed, demand our unqualified afTent. 
 Such incidental traits as thefe, fpeak more ftrongly to the ac- 
 curacy of a narrative, than the moft laboured defcriptions, or 
 the moft artificial arrangement. 
 
not be deceived, I am unable to compre- 
 hend, how it can be practicable to evade the 
 conclufion, that what they affirmed was true. 
 THE difciples, it is evident, muft know, 
 whether Jefus really rofe from the dead, or 
 not. They had no temptation to aflert the 
 fa<Sl, if it had been untrue: and they had 
 fhevvn by their condudl before his death, and 
 immediately after it, that if they had been 
 miftaken or deceived in his charafter, they 
 had not the courage, or the inclination, to 
 defend and fupport it. Doubtlefs, from their 
 behaviour at that period, it maybe fairly in- 
 ferred, that they were not infenfible to the 
 impulfe of worldly, and ambitious motives ; 
 but ftill we fhould by no means be juftified 
 in concluding from thofe fats, that they 
 would have countenanced an impofture, in 
 order to promote fuch ends. Yet, upon 
 any other fuppofition than that of their 
 convidlion that Jefus had aftually and in- 
 deed rifen from the grave, we muft believe 
 that thefe men voluntarily expofed them- 
 felves to difgrace, pain, and even death*, 
 for the fake of fupporting a lie : although 
 they had given the cleared proof, that the 
 
 fear 
 
 * Vid. Ads v. 41. xv. 26. 
 T 2 
 
fear of thefe worldly evils had prevented 
 them from bearing teftimony to the truth, 
 and defending the character of a man, 
 whom they really revered. 
 
 INCONSISTENCY like this, without any 
 aflignable motive, nay, when every vifible 
 motive lay the contrary way, cannot be ad- 
 mitted to be probable; and when, by the 
 eafy conceflion of believing thefe recorded 
 truths, all thefe difficulties are immediately 
 folved, is it not the duty of every ferious 
 inquirer, to relax from the pride and obfti- 
 nacy of fcepticifm, and, in a ftrain of humble 
 and grateful acknowledgement, to admit the 
 interference of God ? 
 
 STILL however the marks of truth, 
 which may fo plainly be traced by a minute 
 examination of the apoftles* conduft, 
 have not been wholly enumerated. Upon 
 points which the evidence of their fenfes 
 had not reached, and when they thought it 
 not inconfiftent with their fixed belief that 
 Jefus was the true Mefiiah, we find, long 
 after the refurretion, ftrong indications of 
 the prejudices, which they had formerly en- 
 tertained. It was ftill fome time before they 
 could fully comprehend, that the Gentiles 
 were to be admitted to the privileges of the 
 
 Gofpel, 
 
Gofpel, without previous fubmiffion to the 
 rites of the Mofaic law; that the ordi- 
 nances of that law were become fuperfluous; 
 and that the partition wall * between the 
 Jews and other nations was entirely to be 
 broken down. 
 
 A REMARKABLE inftance of adherence 
 to the miftaken opinions, which time and 
 habit had fo ftrongly riveted, occurs in the 
 conduct of that difciple, to whom we have 
 had fuch frequent occafion to allude. 
 
 ST. PETER, we are told, was inftrufted 
 in a vifion, that the diftinft and peculiar 
 inftitutions of the Mofaic law were hence- 
 forth to be difpenfed with ; yet the do6lrine 
 was fo ftrange, fo contrary to his former pre- 
 judices, that he was at firft "difobedient to 
 the Heavenly vifion." And even when he 
 had proceeded to the houfe of a devout 
 Gentile, in confequence of the rebuke, and 
 the exprefs direction, which he then received ; 
 and when the purport of the vifion was 
 confirmed by an indication of the divine 
 favour towards thefe very Gentiles ; ftill we 
 find that former prepoffeflions were not 
 wholly eradicated from the minds of thofe 
 Jews, who were prefent. " For they of the 
 
 circum- 
 
 * Ephef. ii, 14. 
 
150 } 
 
 circumcifion which believed, were aft onifhed, 
 as many as came with Peter, becaufe that 
 on the Gentiles alfo was poured out the 
 gift of the Holy Ghoft. For they heard 
 them fpeak with tongues, and glorify God/' 
 Then, and not till then, did the doubts and 
 the fcruples of the Apoftle himfelf, as to 
 the propriety of baptizing thofe new con- 
 verts, entirely vanifh ; yet at the fame time 
 he finds it neceflary to give a reafon, and 
 almoft to offer an apology, for his conduct: 
 "Can any man forbid water, that thefe 
 fhould not be baptized, which have received 
 the Holy Ghoft, as well as we? And he 
 commanded them to be baptized in the 
 name of the Lord*." 
 
 IF any one fhall choofe to look upon 
 this vifion as the effect of enthufiafm, or 
 the fuggeftion of fraud, I entreat him to 
 confider, that an heated imagination is not 
 apt to oppofe men's prejudices, and to con- 
 found their deeply-rooted opinions ; it is not 
 apt to fupply combinations, which the 
 mind had not made before, or to diffolve 
 thofe, which had been made; it is not apt 
 to fuggeft modes of thinking, as grounds 
 for afting, which if they ever had pre- 
 
 fented 
 
 * Vid. Ads x. 
 
t '5' ) 
 
 fented themfelves to the underftanding, 
 were aflbciated with ideas, the moft oppofite 
 to a fenfe of duty, and deftruftive of the 
 pleafurable feeling, which accompanies ha- 
 bitual and confcious approbation. Any- 
 motive for fraud is equally difficult to be 
 traced. The fcheme, in whatever light it 
 muft be viewed, was hitherto exclusively con- 
 fined to Jews ; and why any of them fhould 
 aft in a manner, fo contrary to their own pre- 
 pofTeffions, and fo repugnant to the wifhes of 
 their aflbciates, cannot eafiiy be determined. 
 Even if we allow, that Cornelius was in fuch 
 a ftation of life, as to render it defirable, or 
 advantageous to the Apoftle, that he fhould 
 comply with the Centurion's wiih, and admit 
 him into the new religion ; ftill it is highly 
 improbable that any heathen, placed in the 
 fituation of Cornelius, fliould entertain fuch 
 a wifli, unlefs he had forne previous 
 grounds to be affured of it's Divine origin. 
 His employment was to check the turbu- 
 lence, and reftrain the fpirit, of the nation 
 in which he refided. The contempt, which 
 a Roman foldier might naturally be fup- 
 pofed to entertain for the inhabitants of a 
 conquered country, was heightened by the 
 antipathy, which always fubfifted between 
 
 the 
 
( '52 ) 
 
 the Jews and Heathens ; and by the animo- 
 fity, which the perpetual infurreftions of the 
 Jews created between them and the Roman 
 foldiery. Confequently, the defire of any 
 Roman of rank in this army, to become ait 
 affociate of the loweft and nioft defpifed part 
 of this defpifed nation, muft be excited by 
 fome very powerful caufe indeed. Now, as 
 no motive of intereft or honour can be af- 
 figned 5 and as it was contrary both to the 
 prejudices of the idolater, and to thofe of the 
 Jew -, all fufpicipn of collufion, in this cafe, 
 muft furely be done away. Still however, 
 if it can be fuppofed, that the plan was con- 
 certed between the Apoftle, and the convert, 
 we might have expefted to fee Gentiles, 
 freely admitted to a (hare of the diftinftion 
 or authority, whichfoever it was, that the 
 Apoftles exercifed, and which, according to 
 this fuppofition, prompted the defire of the 
 centurion to become one of their number. 
 At leaft it might be expected, that Corne- 
 lius himfelf was to receive fome real or im- 
 aginary advantage, in return for the pains 
 and trouble he muft have beftowed, in order 
 to bring over the Apoftle to his wiflies. 
 Inftead of which, we never hear his name 
 mentioned again : nor do we find that any 
 
 heathens 
 
( 153 ) 
 
 heathens whatfoever, were advanced to any 
 ftation in the rifing Church. The Gofpel 
 continued, in the Apoftolic age, to be wholly 
 preached by Jews: and the general effeft 
 of admitting Cornelius, and other Gentiles, 
 to the rite of Baptifm, was to difguft and 
 offend many of the old Profelytes to the 
 Chriftian faith. 
 
 LET us, however, purfuethe train of fafts, 
 which are drawn from the concurring, and 
 clear, accounts, of the facred hiftorians. 
 
 NOTWITHSTANDING that the plain inti- 
 mation, conveyed in this vifion, wasfan6lion- 
 ed both by previous, and fubfequent declara- 
 tions of the Divine will; yet the national 
 habits of thinking continued to operate, with 
 equal force, upon the Jewifh converts. Indeed, 
 with fuch difficulty were they extirpated from 
 the minds, even of the Apoftles, that it was 
 not until after the moft earned remonftrances 
 from Paul and Barnabas, and much difputing 
 among themfelves, that the firft teachers of 
 Chriftianity could be prevailed upon pub- 
 lickly to pronounce, that the law of Mofes 
 was not neceffary to beobferved by the Gen- 
 tile converts. And it was not till fome con- 
 fiderable fpace of time had elapfcd, that it's 
 ritual obligations were no longer confidered 
 U as 
 
( 154 ) 
 
 as binding upon the Jews, or upon thofe 
 who were born of Jewifli parents. 
 
 SUCH is related to have been the condu6l 
 of the perfons, who joined themfelves to 
 Jefus during his life, and after his death 
 fealed their teftimony in his favour, by the 
 facrifice of every worldly good ; connexions, 
 intereft, reputation, health, and even life 
 itfelf. And I think it may be faid, that the 
 narrative contains an accurate and ftriking 
 reprefentation of men, tainted with the 
 ftrongeft poflible prepoffeflions -, and acting, 
 not only for a confiderable time, but amidft 
 moft peculiar circumftances, under a mif- 
 take, in confequence of thofe prepofleffions. 
 Their condu6t at any inftance of difappoint- 
 ment, the manner in which they acted, 
 when they difcovered by infallible proof the 
 foundation of their miftaken opinions -, and 
 the flow degrees by which they gave way to 
 complete conviction ; difplay the natural 
 progrefs of minds, yielding relu6tantly to 
 irrefiftible evidence; while the perils which 
 awaited them, when they thus yielded, prove 
 that nothing, but the force of truth, could 
 extort from them a teftimony; which they 
 could not utter, but at the hazard of in- 
 curring every worldly inconvenience. 
 
 IF 
 
( '55 ) 
 
 IF we admit this hiftory of their con- 
 daft to be faithfully recorded, we are con- 
 ftrained to admit the truth of the Goipel : 
 fince, fuch conduft cannot be fully ac- 
 counted for, without the fuppofition that 
 their Mafter taught, acted, and fuffered, 
 preciiely as he is described to teach, aft, 
 and fuller. Is it then to be fuppofed, that 
 the account thus given was invented? It 
 would furely exceed the ufual limits of hu- 
 man ingenuity to affign a reafon, why it 
 fliould be invented ; and it appears beyond 
 the reach of human art to fabricate fuch 
 an account, fo minutely circumftantial, ex- 
 tending through fuch a period of years, and 
 including fuch a variety of characters ; at 
 once fo completely confident, yet wearing 
 the appearance of inconfiftency ; prefenting, 
 in fhort, a maze of human aftions, readily 
 unravelled with the proper clue, deftitute 
 of which the mind muft wander in endlefs 
 and inextricable difficulty. 
 
 FOR furely, if the Gofpel had been a work 
 of impofture, it cannot admit a doubt, but 
 that the prejudices of the contrivers would 
 have been foftered, and indulged 3 that the 
 national hopes would have been flattered; 
 and that Jefus, and his followers, would have 
 u 2 endea- 
 
'56 ) 
 
 endeavoured to raife themfelves to worldly 
 diftinftion, building upon them as a foun- 
 dation. In that cafe, the miftakes and the 
 incredulity of the difciples, which originated 
 wholly in their prejudices, would either 
 have been ftudioufly fupprefled; or oftenta- 
 tioufly difplayed, and artificially, expreffly, 
 and repeatedly, contrafted with their fubfe- 
 quent opinions and condu6l. If there had 
 been any room for difbelief concerning the 
 divine commiflion, and miraculous agency, 
 of Jefus; was it the part of his afibciates, 
 perpetually to remind their readers of their 
 own incredulity, and their own fufpicions ? 
 was it their part to excite diftruft, even when 
 profefling to be endowed with the fame pow- 
 ers while he was alive, and to continue the ex- 
 ercife of them after he was dead ? Befides, 
 from what imaginable caufe, except that they 
 were confcious of recording truth, is it likely 
 that men fhould thus freely permit their own 
 numerous failings, and glaring inconfift- 
 ency, to be folemnly and circumftantially 
 recorded ? Surely it cannot, with any fhadow 
 of reafon, be fufpefted that thefe men, even 
 if they had the ability, would have had the 
 inclination, to fabricate fuch accounts as thefe. 
 And as, from their long continuance with 
 
 Jefus, 
 
( '57 ) 
 
 Jefus, both during his life, and after his 
 refurre&ion, they muft have been com- 
 pletely able to judge concerning the reality 
 of the cures he performed, and the other 
 miraculous works they have attefted, I fee 
 not how we can avoid aflenting to their 
 teftimony, and implicitly receiving evidence, 
 fo ample and appropriate. 
 
 IT may be neceftary here to add, that 
 the account in the hiftorical books of the 
 New Teftament, concerning the conduct of 
 thofc Jews who embraced, as well as thofe 
 who rejefted, Chriftianity, is ftriftly con- 
 formable to the nature and ftrength of the 
 national prejudices, and accurately corref- 
 ponds with the reft of the fats recorded. 
 The firft Profelytes to Chriftianity, yielded 
 affent to the teftimony in favour of Jefus, 
 from the Prophetical * books, and hearkened, 
 without reluctance, to the declarations of 
 the eye-witnefles of his refurreftion. But 
 they held, with a firm, and ftedfaft grafp, 
 the peculiar tenets of the Jewifti law ; and 
 viewed, with a jealous eye, every attempt to 
 leflen the authority of the Mofaic ritual, or 
 to extend the advantages of the New Dif- 
 
 penfation 
 
 * A&s xviii. 28. 
 
( '58 ) 
 
 penfation to the Gentiles, unlefs they pre- 
 vioufly confented to be circumcifed. They 
 arraigned the conduft, and difputed the 
 authority, of the Apoftles, when they fanc- 
 tioned fuch novel and offenfive doctrines : 
 and they eagerly liftened to the inftru$ions 
 of falfe teachers, who inculcated leflbns, 
 more fuitable to their opinions, and 
 more acceptable to their wifhes. By them 
 Peter was accufed, after baptizing Cornelius, 
 becaufe that he had gone in to men uncir- 
 cumcifed, and did eat with them*. To 
 comply with their fuperftitious, and into- 
 lerant attachment to their own religion, 
 the fame Apoftle thought himfelf autho- 
 rized, and even obliged, to adopt the dif- 
 fembling conduft, for which he was cen- 
 fured by St. Paulf . They infifted fo ve- 
 hemently upon the neceflity of circumcifmg 
 Heathen profelytes, as to occafion the 
 folemn confutation, recorded in the 1 5th 
 chapter of Afts. On their account St. 
 Paul was compelled to circumcife Timothy, 
 contrary to the dictates of his inclination, 
 and his judgment : and to avoid giving 
 unneceffary offence to the rigid difciples of 
 
 Mofes, 
 
 * A6ls xi. 2. f Galat. ii. 12. 
 
( 159 ) 
 
 Mofes, as well as Chrift, he was pcrfuaded 
 to give a public proof of his adherence to 
 the ceremonial law*. 
 
 IN the Epiftles, and particularly that to 
 the Galatians, we obferve evident marks of 
 the flownefs and reludlance, with which the 
 Jevvifh converts diverted themfelves of their 
 attachment to the ritual of their anceftors, 
 and of the readiuefs with which they heark- 
 ened to thofe inftrutors, whofe language 
 revived their prejudices in it's favour, and 
 their belief of it's unalterable obligation ~\~. 
 
 WITH refpeft to the unbelieving Jews, 
 we are informed, that their oppofition to 
 the Chriftian caufe, arofe principally upon 
 fuch points, as they conceived to be injuri- 
 ous to the Mofaic law ; and that it was par- 
 ticularly pointed againft thofe Apoftles, who 
 were moft zealous in teaching that it's 
 efficacy and obligations had cealed. Their 
 charge agairift Stephen was conceived in 
 thefe terms, "This man ceafeth not to 
 (peak blafphemous words againft this holy 
 
 place, 
 
 * Afts xvi. 3. and xxi. 21, &c. 
 
 f Thefe Jewifh Chriftians had recourfe to written docu- 
 ments alfo in fupport of their favourite tenets. See Jones's 
 account of the Gofpel of the Nazarenes, part ii. c. 29. 
 eft. 6. Upon fimilar principles the Teftament of the Twelve 
 'atriarchs appears to have been compofcd. See Moaern 
 Jniverfal Hiftory, Vol. X. p. 435. note. 
 
( 160 ) 
 
 place, and the law. For we have heard 
 him fay, that this Jefus of Nazareth fhall 
 deftroy this place, and (hall change the cuf- 
 toms which Mofes delivered us*." For the 
 fame reafons their animofity was moft im- 
 placable againft St. Paul, whom they 
 juftly regarded as the peculiar Apoftle of 
 the Gentiles -f, and whom therefore they 
 confidered as the moft zealous opponent of 
 the perfe6tion, and immutability, of their 
 antient inftitutions. 
 
 THEIR unceafing oppofition to his doc- 
 trine, their virulent animofity againft his 
 perfon, afford a convincing proof of the 
 ftrength of their national prejudices j and, at 
 the fame time, of the confiftency and accu- 
 racy of the accounts which are tranfmitted 
 to us, concerning the means, by which 
 thofe prejudices, in a part of the nation, 
 were gradually foftened and finally fubdued. 
 
 WHETHER 
 
 * Als vi. 13, 14. Thus in Antioch, the Jews liftened 
 attentively to the preaching of Paul, fo long as they con- 
 ceived it exclufively addreffed to themfelves; but when they 
 found that the new Difpenfation was to include the Gentiles, 
 " They were filled with envy, and fpake againft thofe things 
 which were fpoken by Paul, contradicting and blafpheming." 
 Afts xiii. 43, 45. So alfo at Jerufalem, they patiently 
 t( gave him audience," till he made a declaration in favour 
 of the Gentiles; then they exclaimed, "Away with fuch a 
 fellow from the earth; for it is not fit that he mould live/' 
 A6ls xxii. 21, 22. 
 
 f A&six. 15. 
 
( 161 ) 
 
 WHETHER therefore we obferve the plain 
 marks of national and religious prepoilcf- 
 fions, in the minds of the difciples, during 
 our Saviour's life, when they were perpetu- 
 ally miftaking the real character of the 
 Meffiah; or whether we obferve them in 
 their obftinate refufal aftenvards to depart 
 from the law of Mofes, and hold any in- 
 tercourfe with the Heathens, till command- 
 ed by exprefs revelation ; whether we con- 
 template the jealoufy, with which all the 
 Aportles' conduct was watched by their 
 converts, and the perpetual rancour with 
 which St. Paul was oppofed; or whether 
 we trace to this caufe the malignant 
 eagernefs, with which the Jews have always 
 perfecuted the profelytes to Chriftianity*; 
 in whatever mode we obferve it operating, 
 we difcern, in an uniform and confiftent 
 ftory, the plained marks of a rooted and 
 inflexible principle, extended over an whole 
 nation, and influencing the conduct of 
 
 every 
 
 * " The rage of the Jews againfl the Chriilians was con- 
 veyed from father to fon, from age to age; fo that the 
 church ot Chrift had, in no period of time, more bitter and 
 deiperate enemies, than that very people, to whom the irr- 
 mort 1 ;r<aviour was more efpecialJy fent." Mofheim's Ec- 
 cleJiail. Hift. book i. c. 5. 
 
 X 
 
every individual; a principle, which we 
 have the ftrongeft reafon to believe, that 
 nothing but the moft inconteftable marks 
 of truth, nothing fhort of a divine inter- 
 pofition, would be fufficient to eradicate 
 from the minds of any considerable part of 
 the Jewifh people. 
 
 CHAPTER 
 
CHAPTER IV. 
 
 ON THE MIRACLES WROUGHT BY THE 
 DISCIPLES, DURING THE LIFE OF OUR 
 LORD. 
 
 Jntrodu&ion and divifion of the fubjeft. ift, Proofs from 
 Scripture, that this power was conferred and adly, actually 
 exercifed. 3dly, The purpofe for which it was be/towed. 
 Laftly, the effedl it . produced on the minds of the 
 Apoftles. One inflance againft the exercife of this power 
 examined. Reafons affigned for it. Further reflections 
 upon the fubjecl:. Uniformity of the Divine difpenfations. 
 Refult of this inquiry favourable to the truth of our 
 Holy Religion. Vindication of the Apoftles* character. 
 
 IT may at firft fight be improbable, that 
 the difciples, after having themfelves ex- 
 ercifed the power of working miracles, 
 ihould fuffer their minds to give way to any 
 doubt, refpefting the character and preten- 
 fions of Jefus. When however the fa<5l 
 comes to be narrowly examined, it is to be 
 accounted for upon the fame principles, by 
 x 2 which 
 
( 164 ) 
 
 which the reft of their conduft appears to 
 have been guided; and inftead of affbrdng 
 any juft pretence for incredulity, it will cor- 
 roborate the arguments, already advanced, 
 in behalf of the Chriftian religion. 
 
 PROPHETS Veteris Teftamenti (fays a 
 learned commentator,) patrabant quidem 
 miracula, at hanc poteftatem aliis dare non 
 poterant: quod Chriftus fecit Propheta- 
 rum dominus, et nunc cum in terris ageret, 
 et poftquam in ccelum abiifTet*. This 
 diftinftion will be readily admitted by the 
 careful reader of Holy Writ, with the ex- 
 ception perhaps of a fingle inftance-f-: but 
 in order to proceed to the conclufions with 
 the greater fafety I fhall firft produce the 
 Scriptural evidence for this interefting and 
 important fad, and then inquire into the 
 confequences, which it feems neceflarily to 
 involve. In the firft place therefore, I pro- 
 pofe to (hew, that this miraculous power 
 was really conferred : and fecondly, that it 
 was as certainly exercifed. Thirdly, I fhall 
 confider the purpofes, for which it was be- 
 ftowed ; and laftly, the effe6t it feemed to 
 produce upon the minds of thofe, to 
 whom it was imparted. 
 
 i ft, THE 
 
 * Wetflen. ad Matt. x. i. f See 2 Kings ii. 9. 
 
id, THE teftimony of Scripture is decifivc 
 as to the fa6l of conferring the power ; fince 
 it is expreffly recorded, that it was bellowed 
 not only upon the twelve Apoftles, but upon 
 feventy others alto. Thus we re; d in the 
 loth chapter of Sc. Matthew, " And when he 
 had called unto him his twelve difciples, he 
 gave them power againft unclean fpirits, to 
 call them out, and to heal all manner of 
 fkknefs, and all manner of difeafe." .... 
 < Thefe twelve," it is repeated, <c Jefus fent 
 forth, and commanded them, faying, Go not 
 into the way of the Gentiles, and into any city 
 of the Samaritans enter ye not : But go 
 rather to the loft fheep of the houfe of If- 
 rael. And as ye go, preach, faying, The 
 kingdom of Heaven is at hand. Heal the 
 fick, cleanfe the lepers, raife the dead*, caft 
 out demons : freely ye have received, freely 
 give-f-." The fame fat is recorded, 
 though more concifely, by St. Mark. cc And 
 he ordained twelve, that they mould be. 
 with him, and that he might fend them 
 
 forth 
 
 * This claufe is omitted in the text of Griefbach. The 
 evidence of various MSS. concurs with other probabilities to 
 eftablifh the propriety of it's rejection. 
 
 f Vv. i, 58. 
 
( 1 66 ) 
 
 forth to preach. And to have power to 
 heal ficknefles, and to caft out demons/' 
 And again, " he calleth unto him the 
 twelve, and began to fend them forth by 
 two and two : and gave them power over 
 unclean fpirits*." To the fame effeft St. 
 Luke: "Then he called his twelve difci- 
 ples together, and gave them authority over 
 all demons, and to cure difeafes. And he 
 fent them to preach the kingdom of God, 
 and to heal the fick/' He mentions alfo 
 the fecond inftance of the fame power being 
 conferred, though with fome lit tie variation. 
 tc After thefe things, the Lord appointed 
 other feventy alfo, and fent them two and 
 two, before his face, into every city, and 
 place, whither he himfelf would come. 
 And heal the fick that are therein : and fay 
 unto them, The kingdom of God is come 
 nigh unto you -j-". 
 
 adly, THE evidence is no lefs full, as to 
 the exercife of this power. Thus, after re- 
 cording the commiffion, with which the 
 Apoftles were entrufted, one of the Evan- 
 gelifts before quoted, particularly mentions 
 
 the 
 
 * Mark iii. 14, 15. and vi. 7. 
 f JUike ix. i, 3. x- I, 9. 
 
the manner, in which they ufed the powers 
 vetted in them. And they went our, and 
 preached that men fhould repent. And they 
 caft out many demons, and anointed with 
 oil many that were fick, and heakd 
 them*." It is recorded with equal pre- 
 cifion, that they gave an account to their 
 Matter of the manner, in which they had 
 acquitted themfelves, in the difcharge of 
 their important commiffion. "And the 
 Apoftles gathered themfelves together unto 
 Jefus, and told him all things, both what 
 they had done, and what they had taught f." 
 St. Luke, to the fame effed, fays, " They 
 departed, and went through the towns, 
 preaching the Gofpel, and healing every 
 where. And the Apoftles, when they were 
 returned, told him all, that they had doney 
 The fame thing is implied in vv. 49, 50, 
 of the fame chapter; and as the evidence is 
 indirect, it is the more unqueftionable. St 
 John there informs his Mafter, that, when 
 they were abfent in executing their commif- 
 fion, 
 
 Mark vi. 12, 13. 
 
 d^riv 30 / I f COnceive this la * *fe. taken with the 
 
 mffil^ ^ V the miracles ' wrou S ht d g 
 ffion. Thexyord ,>.{ confirms this, as it is tie 
 m peculiarly apphed to the performance of miraculous 
 
 J Luke ioc. 6, 10. 
 
( 168 ) 
 
 fion, they had fcen a ftranger pretending* 
 to exercife a miraculous power: that they 
 
 were 
 
 * See alfo Mark ix. 38, 39. It is by no means neceflary 
 for us to underftand, from the account here given, that any 
 one, not authorized by Chrift, was aflualiy poflefled of this 
 power. " Cafting out," is equivalent to, "attempting to cart: 
 out;" a form of fpeech far from unufual in the Greek lan- 
 guage, and not unfrequent in our own. In Upton's Critical 
 Obfervations upon Shakfpeare, there is the following rule. 
 " In his ufe of Verbs, there is fometimes to be underftood in- 
 tention, willingnefs, and defire. The Greek language," he 
 properly adds, "has many inftances fully to our purpofe. 
 Euripides in Ion. v. 1346. (Edit. Mufgr.) 
 
 w? 
 
 Audivifti quomodo me interfecit, i. e. interficere voluit." 
 p. 342. Edit. 2d. He refers alfo to Andromach. v. 811. To 
 which may be added from Sophocles in Ajace. v. 1 126. (Ed. 
 Tyr. v. 1454. (Edit. Brunck.) Herodotus, in lib. I. fe6l. 
 109. has jj? vw TOV vtov xTetm (5 1 *' f(Av. interficere vult. See 
 alfo Virg. ^En. III. 256. Mr. Upton quotes Paradife Loft, 
 B. IV. 175. "that paffcd that way i. e. that mould now, 
 or hereafter, endeavour to pafs that way." 
 
 What I wim to guard my readers againft is, the fuppofition 
 that Scripture authorizes the conclufion, that any one, not 
 commiflioned from Heaven, could inftantaneoufly effeft the 
 cure here reprefented. I am far from denying, that the dif- 
 ciples, in the very limited ftate of their knowledge, at that 
 time, might believe, that the perfon here alluded to, could 
 effeft the ejection of a demon, bv virtue of the name of 
 Chrift. Certain it is, that after tne afcenfion, fome unbe- 
 lieving Jews did attribute fimilar efficacy to the name of 
 our Saviour. See Adls xix. 13. Indeed exorcifm was a 
 trade very much in vogue at that time, as we may learn j 
 from Jofephus, who relates fome curious experiments of<] 
 that kind, made in the prefence of V el'pafun. Antiquit. i 
 B. Vlll. c. 2. fe&. 5. I (hall beg leave to quote his words, , 
 and recommend them to the candid attention of all thofe, d 
 who can fee nothing but trick in the miracles of our iileifcd 
 Saviour. "I have feca" (fays the credulous Hiflorian) "a j 
 
 certain! 
 
( 1 67 ) 
 
 were offended at his prefumption, and had 
 forbidden him. It is evident, from the man- 
 ner in which the reprefentation is made, that 
 the prefumption of the ftranger, confifted in 
 his affuming powers equal to thofe which the 
 Apoftles themfelves pofTeiled. They forbad 
 him to exercife the power, with -which they 
 were entrufted, becaufe it had not been dele- 
 gated to him, as he was not even a follower 
 of Jefus. Moreover, it is expreffly affirmed 
 of the feventy, who had been fent upon a 
 fimilar miffion, and entrufted with fimilar 
 authority, that "they returned again with 
 joy, faying, Lord, even the demons are fub- 
 
 certain man of mine own country, whofe name was Eleazar, 
 releafmg people that were demoniacal, in the prefence of 
 Vefpafian, and his Ions, and his captains, and the whole 
 multitude of his foldiers. The manner of the cure was this : 
 he put a ring, that had a root of one of thofe forts, mentioned 
 by Solomon, to the nortrils of the demoniac, after which he 
 drew out the demon through his noftrils ; and when the man 
 fell down immediately, he adjured him to return into him no 
 more, making ftill mention of Solomon, and reciting the in- 
 cantations which he compofed. And when Eleazar would 
 perfuade, and demonftrate to the fpe&ators, that he had fuch 
 a power, he fet a little way off a cup, or bafon, full of water, 
 and commanded the demon, as he went out of the man, to 
 overturn it, and thereby to let the Ipcilators know that he had 
 left the man." 
 
 To fuch pretenders as thefe our Lord alludes, Luke xi. 19. 
 <*If I by Beelzebub caft out demons, by whom do your fons 
 caft them out?" No rebuke could be more pointedly juft, no 
 argument more rationally conclufive. 
 
 Y 
 
168 ) 
 
 jel unto us, through thy name. And he 
 faid unto them, I beheld Satan, as light- 
 ning, fall from Heaven*." It is then 
 plainly recorded by the facred hiftorians, 
 that the difciples, during their Mailer's life- 
 time, upon various occafions, were inverted 
 with the power of performing miracles. 
 There is indeed one exception to this, and 
 one only ; the examination of which I am 
 by no means defirous to elude, but ihall de- 
 fer, till the 4th topic comes under difcuflion. 
 3dly, When Jefqs fent them forth, his 
 charge, as to the inftru6lions they were to 
 deliver, was briefly this -, cl As ye go, preach, 
 faying, the kingdom of Heaven is at 
 hand -f." When the feventy were appointed 
 to this peculiar fervice it is to be remarked, 
 that they were fent by Jeftis, cc two and two 
 before his face, into every city, and place, 
 whither he himfelf would comej." And 
 in conformity with the inftructions which 
 they received, tc they went out, and preach- 
 ed, that men fhould repent ." The objeft 
 of their commiffion therefore plainly was, 
 to facilitate the execution of that defign, 
 for which Jefus hipifejf was fent$ to diffufe 
 
 a more 
 
 * Luke x. 17, 1 8. f Matt. x. 7. 
 
 J Lukex. i. Mark vi, 12, 
 
( '69 ) 
 
 a more general knowledge of his dignity; 
 to excite the attention of the Jews to his 
 pretenfions; and to prepare them for be- 
 coming members of the expefted kingdom, 
 by a change of heart, and a reformation of 
 life. They were inverted with the power 
 of working miracles, that thereby they 
 might be enabled the more effe6lually to ac- 
 complifh thefe great ends ; that they might 
 clearly evince, that they a6led under the au- 
 thority of God; and might not be con- 
 founded with the zealots, and importers, 
 who abounded in thole days. Without this 
 power, plain and illiterate as they were, 
 and fimple as were the injunftions, which 
 they were commanded to deliver, it is more 
 than probable, they would have met with 
 no attention : they would therefore have failed 
 to prepare the minds of the Jews, for the 
 reception of the perfonage, who was to fol- 
 low them. 
 
 IN explaining the objeftand extent of the 
 difciples' commiflion, it is obvious to re- 
 mark the limited nature of their preaching, 
 during their Mafter's life-time. It was, 
 fimply and expreffly, to inculcate the ne- 
 cefllty of repentance, becaufe the kingdom 
 of Heaven was at hand. What this king- 
 Y 2 dom 
 
dom was, they had not yet learned; their 
 thoughts indeed were often dire&ed to the 
 fubjeft, but their ideas concerning it's na- 
 ture were groffly inaccurate. It is extremely 
 erroneous to fuppofe, as Hammond has 
 done, that the Apoftles were fully aware of 
 the real import of the phrafe ; and that, with 
 a complete knowledge of the purpofe and 
 confequences of Chrift's coming, they were 
 inftrufted to warn the Jews of the calami- 
 ties, which awaited them in the deftru&ion 
 of Jerufalem, in cafe they periifted in un- 
 belief*. Their whole conduft, both before 
 and after the conferring of thefe extraordi- 
 nary powers, {hews that they a<5!ed in obe- 
 dience to the commands of their Mafter in 
 delivering to others, what he had enjoined ; 
 but that they were utterly unacquainted with 
 the precife meaning of the meflage. It fuf- 
 ficiently anfwered the purpofe, for which 
 they were fent, that they fliould exhort 
 their countrymen to amend their lives ; that 
 they fliould inftrudt them to expeft the 
 approach of the Prophet, from whom their 
 own powers were derived, and from whom 
 
 their 
 
 * Vid. ad Matt. iii. 2. Their preaching indeed had the 
 effe& of a warning, as will be fhewn hereafter; but the learn- 
 ed commentator is clearly wrong, in fuppofing the preachers 
 to have been thoroughly inftru&ed upon this fubjecl, and fully 
 aware of the tendency of what they taught. 
 
( '7' ) 
 
 their hearers would receive fuller information, 
 as to theobjed of his million, and the nature 
 of his doftrines. In conformity with thcfe 
 Ientiments, is the opinion of the learned 
 Rofenmiiller. Nihil nunc quidem ultra 
 mandatum Apoftolis, quam ut Jud^os ad 
 vitam meliorem hortaientur, et ad Mefliam 
 audiendum peitraherent, a quo accepturi 
 eflent ccetera, quae ad falutem ipfis efl~ent 
 necefferia. Jefum efle hunc Mefliam, non- 
 dum tune temporis palam profefTi funt dif- 
 cipulL To the fame effeft the pious and 
 judicious Le Clerc exprefles himfelf. Ob- 
 fervandum eft hoc loco Apoftolos, qui mit- 
 tebantur ut nunciarent propinquum efTe 
 regnum calorum, vix ipfos fatis fcivifle quid 
 eflet; cum ad adfcenfum ipfu'm Chrifti, 
 eum in terris regnaturum fuifle crediderint- 
 Vid. Aft. i. 6. Nihil ergo reponere potu- 
 iflent quasrentibus quid iis verbis intellige- 
 rent, nifi fe a magiftro fuo, Jefu Nazareno, 
 ita juflbs loqui; cui rei addere poterant fide- 
 lem narrationem, ex qua quid con fequere- 
 tur, elicere auditores poterant*. 
 
 4thly, ALTHOUGH they did not clearly 
 underftand the import, or comprehend the 
 full extent, of what they were to teach, yet 
 
 as 
 
 * Vid. Rofenmulier. and Cleric, ad Matth. x. 7. 
 
as there was nothing in the manner of deliver- 
 ing this commiflion to them, which alarmed 
 their prejudices, they entered upon their tafk 
 with eagernefs, and even pride. A6ting 
 under their former habitual impreffions, 
 they conceived themfelves exercifing fome 
 fhare of that power, with which they were 
 afterwards to be inverted, as the chofen 
 friends of the great Prophet, by whom they 
 had been felefted as the inftruments of his 
 high commiflion: and hence arofe both 
 the joy, with which they returned to give 
 an account of the power they had difplayed ; 
 and the haughtinefs, with which they had 
 interfered to prevent a perfon, not commif- 
 fioned by Jefus, from exercifing a fimilar 
 power. I muft not, however, omit the fingle 
 exception to this ability to work miracles, 
 which is recorded by three of the Evangelifts, 
 with little or no variation. The following is 
 the account given by St. Matthew. <c When 
 they were come to the multitude, there 
 came to him a certain man, kneeling down 
 to him, and faying, Lord, have mercy on 
 my fon: for he is lunatic, and fore vexed: 
 for oft-times he falleth into the fire, and 
 6ft into the water. And I brought him 
 to thy difciples, and they could not cure 
 
 him. 
 
him. Then Jefus anfwered and Ciid, O 
 faithlefs and pcrverfe generation, how long 
 fhall I be with you ? how long fhall I fuffer 
 you ? bring him hither to me. And Jefus re- 
 buked the demon ; and he departed out of 
 him: and the child was cured from that 
 very hour. Then came the difciples to 
 Jefus apart, and faid, Why could not we 
 caft him out ? And Jefus faid unto them, 
 Becaufe of your unbelief: for verily I fay 
 unto you, If ye have faith as a grain of 
 muflard feed, ye (hall fay unto this moun- 
 tain, Remove hence to yonder place ; and it 
 fhall remove 5 and nothing (hall be impok 
 fible unto you. Howbeit this kind goeth 
 not out, but by prayer, and fafting V 
 
 CONCERNING this incident, it feems ne- 
 ceflary to obferve, that, if Jefus really came 
 with authority from Heaven, to teach a 
 new law, to announce bleffings, and to 
 award punifhment, Faith, or a confidence 
 in his power, and a reliance upon his pro- 
 mifes, was a qualification, which might, 
 with the ftri&eft propriety, be required in 
 thofe, who were to receive themfelves, or to 
 
 adminifter 
 
 Matt. xvii. 1421. Mark ix. 14 29. Luke ix 
 842. 
 
( 174 ) 
 
 adminifter to others, any preternatural al- 
 leviation of their bodily fufferings. 
 
 FOR in the firft place, it ferved to difplay 
 that intimate knowledge of the human 
 heart, which can proceed only from him, 
 to whom all lecrets are known. This 
 knowledge, it appears, our Lord poffeffed, 
 and exhibited in the moft extraordinary 
 manner ; but upon no occafions more, than 
 in feleting objefts for the exercife of his 
 preternatural authority. Hence he could nei- 
 ther be entrapped by the fnares of artifice, nor 
 miffed by the profeffions of hypocrify, when 
 any one folicited the performance of a cure; 
 and hence he could try, with the utrnoft 
 nicety, the permanence and conftancy of his 
 difciples' belief; fince the power, which 
 attended the call of faith, defcrted them, 
 when any doubt or incredulity hovered 
 near their hearts. That this intimate know- 
 ledge of the moft fecret thoughts of men 
 was judged peculiarly neceflary, and indeed 
 Indifpeniable, in a teacher divinely infpired, 
 \ve may learn from a circumftance, which ac- 
 tually occurred in the courfe of our Lord's 
 Miniftry. ' When a woman, who had been 
 ^ finner, anointed Jefus while he was fitting 
 
 at 
 
( '77 ) 
 
 at meat with Simon the Pharifee, c he who 
 had bidden him, fpake * within hlmfelf^ faying, 
 <c This man, if he were a prophet, would 
 have known who, and what manner of 
 woman, this is that toucheth him : for flie 
 is a finner:" and thus proved it to be a 
 natural notion, that a divine inftrudlor 
 fhould be endued with that knowledge, 
 which Jefus actually pofTefled. Jefus re- 
 plied to his thoughts, ihewed by a parable, 
 that the woman's expreflion of her gratitude 
 was reafonable, and, on account of her for- 
 mer and prefent marks of repentance, fpake 
 comfort to her, by thrice declaring, that 
 her fins were remitted -f-,' 
 
 BUT fecondly, as our Lord was hereby 
 enabled to difcern, fo, by queftioning thus 
 minutely the moral qualifications of the 
 candidates for his favour, he evinced his 
 determination to reward, a virtuous difpOr. 
 fition. That the faith, thus infifted upon, 
 was intitled to remuneration, as being the 
 evidence of fuch a diipofition, will, I truft, 
 fully appear from the following confidera- 
 tions. 
 
 IF 
 
 * Luke vii. 39, &c. 
 
 f Newcome on our Lord's conduft, p. 119. The whole 
 chapter defer ves to be mofl carefully perufed. 
 
 z 
 
( 178 ) 
 
 IF it be allowed, that it is poffible, 
 for the Deity to reveal his will to his 
 creatures, it will readily be granted, that 
 fuch an interpofition will be vouchfafed, 
 to enlighten their ignorance, to reform 
 their morals, and to propofe fuch fano 
 tions to virtue, and difcouragements from 
 vice, as may powerfully influence their con- 
 dut. It is alfo likely, that he will deal 
 with his creatures in this, as in other in- 
 fiances ; that he will treat them as free 
 agents, and not control their reafon, or their 
 will, to accept, or reject, the proffer, by fuch 
 overpowering evidence, as to render hefita- 
 tion, or diibelief impoffible. He is likely to 
 deliver fuch precepts, accompanied by fuch 
 atteftations, as are fufficient for the convic- 
 tion of rational and good minds. Now 
 the evils, for the cure of which the poffibi- 
 lity of God's interference is admitted, muft 
 necefiarily have prevailed to a confiderable 
 degree, before the neceffity of any departure 
 from the ordinary methods of governing 
 the world c6u\d exift. And it is undeniable, 
 that from the very nature of the evils, pro- 
 poled to be cured, there will arife various 
 .obftacles to the adoption of the remedy, fo 
 gracioufly prefcribed. Ignorance is the 
 
 fruitful 
 
fruitful fource of prejudice and errour; vi- 
 cious practices entail upon the human heart 
 a long train of cheriflied habits, difficult to 
 be eradicated; and if the fan&ions to be 
 propofed are derived from the invifible 
 world, no little courage and refolution will 
 be required, to enable a man to refign pie- 
 lent vifible enjoyments, in the expectation 
 of future rewards. The prejudices thus 
 imbibed, the propenfities thus indulged, 
 will prefent a formidable barrier to the re- 
 ception of truth, even into well-difpofed 
 minds ; and the hold, which prefent and car- 
 nal objeils take upon the ienfes, indifpofes 
 them to receive a fpiritual doftrine, let the 
 evidence, with which it is accompanied, be 
 ever fo ftrong. Hence in fuch cafes it will 
 not follow, that even theatteftation of mira- 
 cles will compel aflent from every fpelator; 
 the obftinate prepofleflions of the mind, 
 and the darling gratifications of the body, will 
 oppofe confiderable difficulty, to the admif- 
 fion of doftrines the mod ufeful, and rati- 
 onal, even when enforced by the moft 
 powerful evidence. Some good feeds of 
 virtuous inclination niuft be fown in the 
 heart, before it will confent to receive a 
 law, which would correct opinions, and 
 z 2 fubdue 
 
fubdue habits, fo long foftered; the 
 docility, with which fuch inftruftions are 
 fuffered to take root, muft proceed from a 
 moral quality of no ordinary merit; and 
 the implicit belief of the declarations of a 
 perfon, fo commiflioned, will in fuch cafes 
 be the effeiSt, arid muft itfelf afliime the 
 name, of genuine virtue. If moreover the 
 entertaining or avowing fuch fentiments be 
 attended with any worldly inconvenience or 
 hazard ; if the fafety, or intereft, or reputa- 
 tion be thereby endangered ; the moral ef- 
 fort will be fo much greater, and it's value 
 enhanced in proportion, To embrace truth 
 when it is unpopular, to adhere to it in fpite 
 of reproach and inconvenience, will on all 
 fides be allowed to be an indubitable teft, 
 both of fincerity and refolution. Belief, in 
 fuch a cafe, is not the mere affent of the 
 mind to a propofition, extorted by the 
 weight of evidence, and producing no fruits 
 upon the conduft ; it is the change, heart 
 and foul, of the whole thinking and afting 
 man ; it is the relinquifliment of obftinate 
 prejudices; the abandonment of corrupt 
 and depraved notions; the refignation of the 
 whole felf to truth and virtue. 
 
 IF, from abftraft reafoning on the pre- 
 
 exiftent, 
 
exiftent, and concomitant, circumftarccs, 
 which would be likely to attend a revelation 
 of the will of God to his creatures, we pro- 
 ceed to- that, which is aflerted to have been 
 made in the cafe of the Chriftian religion, 
 we {hall find, that fuch Was aftually the 
 ftate of things, as to draw upon thofe, who 
 yielded aflent to the declarations of Jefus 
 Chrift, the praife of ingenuoufnefs and 
 finglenefs of heart ; of a difpofition to em- 
 brace truth, however oppofite to their root- 
 ed prepofleffions, however repugnant to 
 their cuftoms and habits, and however ir- 
 reconcileable with their prefent intereft and 
 comfort. Whether we look to the Jewifh 
 or the Gentile world, impediments of the 
 moft formidable nature, oppofed themfelves 
 to thofe articles of faith, and thofe maxims 
 of conduft, which were neceflary to be re- 
 ceived by the followers of Jefus. Religious 
 principle and national views, fuperadded to 
 the fordid notions and corrupt practices of 
 vice and fuperftition, equally inclined the 
 difciple of Mofes, and the pupil of idolatry, 
 to turn a deaf ear to the glad tidings of fal- 
 vation. With the former, inflexible attach- 
 ment to the Law, connected with the groff- 
 eft views, and moft erroneous traditions, 
 
 and 
 
and an abibrption of moral principle in 
 ceremonial obfervances, and felfifh ideas 
 of national aggrandizement, concurred to 
 render faith in Jetus, the refult of a moft 
 powerful combination of refolution, difm- 
 tereftednefs, and* docility ; fo much fo in- 
 deed, that we fee thofe, who were diftin- 
 guifhed, in this particular, from the reft of 
 their countrymen, afting for fome time un- 
 der a perpetual conflict, between reafon and 
 prejudice; between worldly expectations, 
 and fpiritual views ; between the teftimony 
 of their fenfes, and the fuggeftions of 
 their opinions. Nor was the talk lefs diffi- 
 cult, nor the merit lefs confpicuous, in 
 thofe among the Heathen, who embraced 
 the doftrine of the Jewifh Meffiah. They 
 were called upon to forego the prejudices 
 which education had nourished, and the 
 vices which idolatry had fancStioned; they 
 were to expofe themfelves to the fcorn and 
 derifion of their friends and countrymen, 
 and to receive inftruftion on the moft im- 
 portant of all fubjefts, religion and morals, 
 from the difciples of Mofes. Nothing 
 therefore, but a ftrong principle of virtue, 
 refigning habits and prepofleffions, at the 
 call of reafon and of truth, could prevail 
 
 upon 
 
upon a Gentile to embrace a religion, pro- 
 fcribed and perfecuted as it was, from the 
 hands of fuch a defpifed and detefted peo- 
 ple. And accordingly we find, that, at 
 firlt, few Heathens in the higher clafTes of 
 life, had the courage to relinquifh their 
 pride and their vices, their temporal expec- 
 titions and their worldly lutts, to become 
 the followers of Jefus, and the affbciates of 
 Jews. Befides, "Chrift crucified," as it 
 was tc unto the Jews a ftumbling-block," fo 
 was it "unto the Gentiles foolifhnefs*." 
 As it offended the pride of the one, it in- 
 curred the derifion of the other. To deify 
 a malefactor, feemed, to the generality of 
 them, a fpecies of folly fo glaringly abfurd, 
 that they would neither take the pains to 
 inveftigate the caufe, nor expbfe themlelves 
 to the hazard of participating in the confe-* 
 quences. 
 
 HENCE we fee, that the facts* recorded, 
 concerning the origin and progrefs of the 
 Chriftian difpenfation, warrant us in af- 
 fcrting an high degree of moral excellence 
 for thole, who fubmitted their erroneous 
 opinions to the doctrines of Jefus, and bade 
 .nee to pain and contumely, in order 
 
 to 
 
 * i Cor. i. 23. 
 
to embrace a life of mortification and felf- 
 denial, of repentance and amendment. 
 For without a correfponding change of 
 conduft, a mere declaration of faith would 
 have been nugatory and unavailing; nor 
 indeed is there any other fpecies of faith, 
 to which, in the writings of the New Tef- 
 lament, any merit is afligned, or any reward 
 promifed. And furely it will be allowed, 
 that the profeffion of faith muft have been 
 real, when no poffible advantage could 
 arife from the mere profeffion, but on the 
 contrary, every worldly inconvenience, 
 The only perfons, of whom it can be pre- 
 tended, that their faith was unaccompanied 
 with a correfponding change of habits, or 
 that their profeffion of it was occafioned 
 by the defire of obtaining fome prefent 
 advantage, were thofe, who folicited fome 
 miraculous cure: and of thefe it may be 
 remarked, that the fmcerity of their faith 
 was demonftrated by the earneftnefs of their 
 petitions to obtain relief, when that relief 
 could only be afforded by a miracle. Jefus 
 therefore, in appropriating a fhare of his 
 fupernatural gifts to thofe more particularly, 
 who poffefled this previous qualification, 
 afted in ftrift conformity with his cha- 
 
 rafter 
 
racter as a moral teacher, fince the power* 
 with which he entrufted fome, and by 
 which he relieved others, evidently was 
 employed in thofe inftances, as the imme- 
 diate and direct reward of a virtuous dif- 
 pofition. 
 
 LASTLY, it would have been injurious 
 to the evidence, and confequently deilruc- 
 live of the very ends, of Chrift's coming, if 
 the preternatural power which he exercifed, 
 had been indifcriminately applied to the 
 relief, or entrufted to the management, of 
 any, who wanted the previous qualification 
 of faith. The effect of gifts fo applied 
 might, and would have been afcribed to the 
 operation of chance; or to captious and 
 rafli obfervers, they might have furniflied 
 Ibme pretence for afferting, that they were 
 intended to reward even the withholding of 
 affent from the Divine commiffion of Jefus. 
 So far from affording a teftimony in his 
 favour, they might have operated in a man- 
 ner precifely the contrary. It was therefore 
 both reafonable and neceffary, that thefe 
 powers fhould be granted or withholdcn, 
 according to the previous ftate of mind and 
 difpofition in the perfons exercifmg it. In 
 the circumftance, which has furnifhed oc- 
 cafion for this inveftigation, the difciples 
 A A found 
 
found themfelves endowed with the faculty 
 of working miracles, fo long as they had full 
 reliance upon the goodnefs and the power 
 of him who beftowed it. After a continual 
 exercife of it, they might be difpofed to arro- 
 gate to themfelves the merit ; they might con- 
 fider it as a more immediate indulgence of 
 Heaven to themfelves $ or on the other hand, 
 alarmed at the violence of the calamity, 
 which occafioned fuch an earned applica- 
 tion for relief, they might fancy themfelves 
 unable to remove it, and fo queftion the 
 ability of Jefus to confer power to fuch an 
 extent. In fhort, they might be in a frame 
 of mind *, in which the continuance of the 
 preternatural endowment might be injuri- 
 ous to the very caufe, which it was intended 
 to promote. In this cafe it is confonant 
 with the higheft wifdom, that thofe powers 
 fhould be fufpended or withdrawn ; and 
 then the fufpenfion or difcontinuance of 
 thofe powers, is fo far from ferving as an. 
 argument, to prove that they never were 
 conferred or exercifed, that on the contrary, 
 it has a tendency to eftablifh the faft, and 
 
 to 
 
 * It appears, indeed, from what our Lord fubjoins, that 
 they had negle&ed the appointed means of attaining fuch a 
 frame of mind, as would enable them to poflefs the neceflary 
 qualification of faith. Vid. inf. p. 189. 
 
to prove the confiftency and wifdom of the 
 fchcmc, in fubfervience to which thefe ex- 
 traordinary qualifications were beftowed. 
 
 LET us for a moment fuppofe the power 
 of working miracles conferred upon a per- 
 Jbn, who did not believe in Chrift. If he 
 did not exercife that power for the purpofe 
 of promoting the belief of Chriftianity, it 
 would have been conferred in vain. If he 
 had exercifed it for the purpofe of prevent- 
 ing that belief, it would have been confer- 
 red with a very bad effect, and would have 
 fubjeded Chrift's religion to the prejudices 
 and antipathies of an adverfary. But if we 
 can fuppofe that adverfary to difregard his 
 prejudices, and to exercife miraculous powers 
 for the purpofe of making converts, would 
 not the want of confiftency, and the want 
 of fincerity, have been objected to the 
 teacher; and would not fuch an objeftion 
 have obftrufted the efficacy of the dodtrine 
 which he taught? Infurmountable there- 
 fore are the difficulties which prefent them- 
 felves, and equally irreconcileable are they 
 both to the ordinary and extraordinary 
 providence of God, if we admit the office 
 of propagating Chriftianity by miracles, to 
 haye been configned to any agent, who did 
 A A 2 nx>t 
 
not previoufly, and in the moment of ex- 
 ercifing that office, believe in Chrift. From 
 the general imbecillity of human nature, the 
 general conviction of a believer might be, 
 for a feafon, overpowered by doubt or fear; 
 but return it would, when doubt or fear 
 had ceafed to operate ; and their operation 
 would certainly be counteracted by every 
 occafion, upon which the power of working 
 miracles was exerted. 
 
 BUT further, we may obferve that, from 
 the circumftances cf the fat, which ap- 
 pears to furnifh ground for the objeftion 
 that the apoftles really had not the power 
 of working miracles, a conclufion may be 
 fairly drawn in diredt contradiction to the 
 objection. For from what caufe fhould 
 they afk, why they could not perform this 
 miracle, if they had not been authorifed to 
 perform, and if they had not a6tually per- 
 formed, miracles at other times ? 
 
 THERE remains only one other point to 
 be cleared up, refpeCting this very intereft- 
 ing tranfaftion. Some commentators ima- 
 gine that, as the Sacred text now ftands, 
 our Lord is made to affign two different, 
 and even contradictory, reafons to account 
 for the demon not having been eje6ted by 
 
 the 
 
the difciples. So iniuperable indeed does 
 this objeftion appear in the eyes of one 
 eminent critic *, that, in order to remove it, 
 he adopts the violent expedient of expunging 
 one of the verfes in queftion from the text. 
 But that the contradiction is only in appear- 
 ance, and therefore that the difficulty com- 
 pletely vanifhes when the paflage is properly 
 explained, is well fhewn by a commentator 
 already quoted. <c Supra dixerat Chriftus, 
 fiducia opus efle ad hasc pnefertim majoris 
 notae miracula. Nunc oftendit, quomodo 
 ea parari poffit, prccibus nimirum fervidis. 
 Jejunium ideo adjungit, quia ad preces 
 in primis requiritur animus demifTus, cui 
 rei infervit jejunium-f-." 
 
 IT 
 
 * Vid. Matt. xvii. 20, 21. and Wakefield ad loc. 
 
 f Rofenmiiller in loc Upon this queiHon of the con- 
 ne&ion of prayer with faith, I muft beg alfo to quote the 
 obfervations, which are made by Abp. Newcome, after he 
 has explained Matt, xviii. 19. as referring to " petitions of- 
 fered up by the Apoitles for the power of working miracles, 
 in confirmation of their decifions." * See a general inilance 
 of fuch prayer (adds this excellent Theologian) A&s iv. 30. 
 and a particular one Ads ix. 40. Obferve alfo the mention 
 of faith, as availing to the performance of miracles, A6ls 
 vi. 8. i Cor. xiii. 2. The prayer of faith, which was to 
 heal the fick, James v. 14, 15. was confined to the age of 
 miracles: for it follows, '-'and the Lord mall raife him up, 
 and though he have committed fins" (occafioning the judicial 
 inftidion of the difeafe> i Cor. v. c. xi. 30. even in this 
 
 cafe) 
 
IT appears therefore from the writings of 
 the New Teftament, that the difcipks were 
 invefted with the power of working mira- 
 cles while their Lord was yet upon earth. 
 And as the teftimony to the faft is fo un- 
 defigned, it demands our more unequivocal 
 afTent. So little does any notion appear to 
 have poflefled thefe writers, of making a 
 
 boaft 
 
 cafe) "they fhall be forgiven him:" (the immediate pun ifli- 
 ment of them fhall be removed, and the guilt of them after- 
 wards on the Gofpel conditions.) In St. John's firft epiftle 
 there is this remarkable paflage : "This is, the confidence that 
 we have in him, that, if we afk any thing according to 
 his will, he heareth us. If any man fee his brother fin a fin, 
 which is not unto death, he mall aflc, and he fhall give him 
 life for them that fin not unto death. There is a fin unto 
 death. I do not fay that he fhall pray for it." c. v. 14, 16. 
 The prayer for another, here mentioned, has juftly been con- 
 fidered as a prayer offered up for one, who, in confequence of 
 fin, had been judicially vifited with ficknefs ; and the impulfe of 
 the fpirit, or human prudence, was to determine whether the 
 fin was unto death. It mould feem therefore, that the con- 
 fidence, which thofe Chriilians had, that God heard their 
 petitions, which were according to his will, referred to 
 working fuch a particular kind of miracles. And hence will 
 be explained a parallel paffage in the fame Epiftle: " Whar- 
 foever we afk, we receive of him ; becaufe we keep his com- 
 mandments." c. iii. 22. It appears by v. 24. that this was 
 fpoken of fuch as had the fpirit. When our Lord fays, 
 " Afk, and it fhall be given you ; feek, and ye fhall find ; 
 knock, and it fhall be opened unto you : for every one that 
 afketh, receiveth; and he that feeketb, findeth; and to hin\ 
 that knocketh, it fhall be opened:" (Matt. vii. 7, 8.) he 
 refers to fpiritual bleffings, and the good things of the gofpel; 
 not to every temporal bleffing, but to what was profitable 
 for falvation. Comp. ver. n. and Luke xi. 13.' Newcome 
 on our Lord's conduct, p. 189. not. 
 
( '9' ) 
 
 boaft of this power, or of endeavouring art- 
 fully to induce a perfuafion, that they were 
 inverted with it, that the only circumftance 
 relative to it, which is mentioned with any 
 particularity, furniihes at firft, as we have 
 leen, fome room to doubt, whether any 
 fuch power was poffefled at all. Thefe mi- 
 raculous afts being once fubftantiated, a 
 fplendid acceflion is made to the great mafs 
 of evidence, in favour of the divine origin 
 of Chriftianity. And the more accurately 
 we examine into the circumftances, under 
 which they were wrought, the greater will 
 be their weight in aicertaining the prepon- 
 derance of truth, or errour, in this moft im- 
 portant queftion. 
 
 IT is fcarcely neceflary to fuggeft, that 
 an intelligent believer, in arguing for the 
 truth of Chrift's religion, does not infift 
 upon the miracles of Chrift himfelf, con- 
 fidered only as fupernatural events, but as 
 having a vifible congruity with the peculiar 
 and avowed pretenfions of the perfon, who 
 performed them. Thus too the miracles 
 wrought by the Apoftles, viewed in refer- 
 ence to their circumftances, and to the pe- 
 culiar char afters, opinion, and condu6t of 
 thofe who performed them, conftitute a 
 
 diftind, 
 
diftinft, a multiplied feries of evidence, for 
 the truth of the Chriftian religion. 
 
 WE may remark in the fir ft place, that 
 the commifiion, for the more fuccefsful ex- 
 ecution of which the difciples were inverted 
 with this preternatural authority, is in 
 ftricl conformity with the method, which 
 Divine Providence appears to have purfued 
 in his dealings with mankind ; and it forms 
 a link in the chain of thofe diipenfations, 
 by which the Almighty has been pleafed to 
 interpofe; efpecially when the fins and of- 
 fences of men, render a difplay of the 
 fterner attribute of juftice more immedi- 
 ately neceffary. Even then we find that a 
 veil is not thrown over the amiable features 
 of mercy ; fince, in the fpirit of that benign 
 quality, he points out their offences, warns 
 them of his intention, and gives them time 
 for repentance and amendment, that they 
 may thereby efcape from the wrath to come. 
 THIS was manifefted in the intimations, 
 which were conveyed to the old world, 
 through Enoch, and through Noah ; in the 
 representations fo repeatedly made to the 
 kingdoms of Ifrael and Judah through the 
 Prophets; as well as in the timely and gra- 
 cious invitation to the inhabitants of Nine- 
 veh, 
 
veh, whicli happily awakened them to a 
 fenfe of their guilt, and averted the im- 
 pending punifhmcnt. As however, at the 
 coming of Cliriil*, a laft and a moil fignal 
 judgement was denounced againft thofe, 
 who Ihould be found impenitent and ob- 
 durate; ftill greater care was manifefled, 
 and ftill more important inftruments were 
 employed* to bring the infatuated nation 
 to a fenfe of their crimes, and to m^ke them 
 
 worthy 
 
 * The period of the Mefliah's reign, was both predicted, 
 and expected, to abound in bleflings to thole, who mould 
 >e found deferving of the favour of God by faith and obe- 
 dience ; and in calamities to thofe, whofe difobedience and 
 obduracy fhould render them objects of his difpleafure. The 
 Jews unhappily conceived, that the former would be exclu- 
 iively fhowered down upon them ; while the afflictions would 
 be as exclufively the portion of the Heathens. !t is certain, 
 that John the Baptift enforced his warning, by dwelling more 
 particularly upon the judgements, which were to take place; 
 it is probable on the other hand, that the difciples dwelt upon 
 the more pleafmg topic of the advantages, which would en- 
 fue from a compliance with the terms of their mefTage; but 
 the tendency of both was the fame, to awaken their hearers 
 to repentance, and to avert the merited difpleafure of the 
 Almighty. Both however performed their commiflions, with 
 a limited and indiftincT view of the whole purpofe, for 
 which they were fem; as has been fhewn before of the dif- 
 cij.les, and as is proved in the cafe of John by the mefiage 
 which he fent to our Saviour: concerning which, after a full 
 con fide ration, I adopt the opinion of Tertullian, that it origi- 
 nated in John's o\vn doubts: and in this view it ftrengthens 
 the evidence for Chriftianity, as it takes away the poffibility 
 of collufion between the Mefliah and his forerunner. See 
 Matr. xi. 2 6. and Jordn's Difcourfes concerning the Truths 
 of tiie Chriftiun Religion, p. 195, &c. particularly p. 200. 
 
 1] B 
 
C J 94 
 
 worthy of being admitted into the kingdom 
 of righteoufneft. A greater prophet than 
 any, who had appeared under the Mofaic 
 difpenfation, was purpofely raifed up to 
 preach repentance and remiffion of fins, 
 and to prepare the way for the advent of 
 the Mefliah. The birth of John the Bap- 
 tift was predifted by an angel, and his mif- 
 fion was adorned by almoft every circum- 
 ftance, which could give dignity and au- 
 thority to his charafter, and fecure atten- 
 tion to his exhortations. The great object 
 of his preaching was, " to turn the hearts of 
 the difobedient to the wifdom of the juft*;" 
 and the commiflion, afterwards granted to 
 the Apoftles, proceeded upon the fame plan, 
 and pointed to the fame end. As the JBap- 
 tift was fent to inculcate upon the Jews, 
 the neceffity of purifying their hearts, and 
 reforming their habits, before the kingdom 
 of the Mefliah fhould arrive, and before th'e 
 judgement to be revealed fhould overwhelm 
 the unrighteous ; fo when Jefus came, his 
 difciples were fent to inftru6t thofe, who 
 were yet ftrangers to his perfon and cha- 
 ra&er, concerning the indifpenfable neceffity 
 of poflefling the fame previous qualifications 
 
 of 
 
 * Lukei. 17. 
 
( '95 ) 
 
 of purity, and contrition of heart. As 
 the former excited the attention of his hear- 
 ers, by the aufterity of his life, and the ear- 
 neftnefs of his rebukes -, fo thefe awakened 
 the feelings, and imprefTed the underftand- 
 ings ; of their countrymen ftill more forcibly, 
 by a difplay of miraculous powers : becaufe 
 the time was fhorter, and a more urgent ne- 
 ceffity exifted, for their exhortations to take 
 immediate eftedt. 
 
 AN advocate for revelation may confid- 
 ently argue, that this uniformity and cor- 
 refpondence of defign in all the various dif- 
 penfations, which are aflerted to have pro- 
 ceeded from God, fince the earlieft ages 
 of the world, is more than can ration- 
 ally be imputed to a feries of human fabri- 
 cations; and it muft be allowed, that the 
 light, in which they reprefent the mercy of 
 the Almighty, as giving his creatures every 
 opportunity of efcaping from deferved and 
 threatened punifhment, and entreating them, 
 as it were, to accept his proffered pardon 
 and favour, is perfectly fuitable to the beft 
 notions we can form of the Deity. 
 
 SECONDLY, We may remark, in the nar- 
 rative of thefe tranfaflions, a congruity even 
 with our Lord's way of teaching, in the 
 3 B 2 progrek 
 
( 196 ) 
 
 progreflive unfolding of the charafter and 
 office of the Meffiah j and in the almoft im- 
 perceptible gradations, by which he divulg- 
 ed the real nature of his kingdom. It was 
 evidently the aim of our blefled Saviour 
 not to offend, and alarm unneceflarily, the 
 prejudices of his hearers; had he fodone, the 
 number of thofe, who entitled themfelves to 
 the favour of God, by hearkening to the 
 meflage delivered by his Son, would moft 
 probably have been confiderably lefs ; but 
 by flrictly inculcating the moral duties, 
 and aflerting their fuperiority over ceremo- 
 nial obfervances, while at the fame time he 
 difplayed his fupernatural powers, he gradu- 
 ally prepared their minds for the whole of 
 that truth, which at firft would have been 
 alike adverfe to their wifhes, and contra- 
 dictory to their preconceived opinions. " I 
 have many things to fay," was his confide- 
 rate addrefs to his difciples, " but ye cannot 
 bear them now." He dealt with his coun- 
 trymen at large, as he did with his chofen 
 followers, by making ufe of thofe perfons, 
 as inftruments for the important purpofe of 
 giving more notoriety to his minion, who 
 were themfelves unacquainted with the 
 whole import of the Gofpel fcheme; and 
 
 who 
 
( '97 ) 
 
 ivho confcquently could not fliock the cars 
 of the Jews, or hinder the fucceis of the 
 Meffiah, by divulging prematurely, and an- 
 nouncing indifcreetly, the whole defign of 
 their Lord's coming. 
 
 FROM this circumftance refults, thirdly, 
 a complete proof of the abfence of impof- 
 ture from the fcheme : becaufe the difciples 
 worked miracles, according to their own 
 apprehenfion, not for Chriftianity as it 
 really is in itfelf, and as they afterwards 
 taught it ; but partly with moral views of a 
 general nature, and partly from perfonal 
 confiderations of their own grandeur in the 
 Mefliah's kingdom. Had they, when they 
 let out upon the difcharge of this cominif- 
 fion, been apprized of the confequences of 
 what they taught ; it is more than probable, 
 that their prejudices and their fears would 
 have combined to prevent them from em- 
 barking in a caufe, which threatened ruin 
 to the peculiar inftitutions of Mofes, and 
 contradicted thofe interpretations of the 
 prophetic writings, which were regarded 
 with as much fondnefs, and watched with 
 .as much jealoufy, as even the prophecies 
 themfelves. While therefore, from their 
 4imited view of things, they were acting a 
 
 main 
 
( '98 ) 
 
 main part in fupport of a defign, at which 
 their feelings and their prejudices at that time 
 revolted, and which was in dirett oppofition 
 to their fuppofed intereft, it is impoflible they 
 could have been a<5ling deliberately in concert 
 with an impoftor it is equally impoflible, 
 that they fhould have been dupes to the 
 artifice of a deceiver, fmce they muft cer- 
 tainly know whether they had the power of 
 working miracles, or not laftly, if they had 
 been dupes, it is impoffible that they fhould 
 afterwards encounter every inconvenience, 
 and every hazard, for the fake of bearing 
 teftimony to the integrity of him, by whom 
 they were confcious of having been deceived. 
 ON this head, however, we may remark 
 further, that this limitation of their teaching 
 accounts for the Jews not taking offence 
 immediately at a doctrine, which did not 
 appear to infringe upon the national pre- 
 judices; and for the Apoftles not being 
 feized by the bigoted rulers, as accomplices 
 of Jefus. They had, in the courfe of their 
 particular and detached miniftry, faid no- 
 thing which amounted to blafphemy in the 
 judgement of their hearers; and therefore 
 they gave no offence by their miracles, as 
 Chrift did, becaufe his miracles were worked 
 
 profefledly 
 
( 199 ) 
 
 profeflcdly for a diftindt purpofe from that, 
 which the Apoftles feemed to have imme- 
 diately in view. Afterwards, when they 
 taught, as their Mafter had taught, then 
 their miracles did give offence ; and they 
 became expofed to a perfecution, fimilar to 
 that which had fubjefted Jefus to an igno- 
 minious and painful death. In this, there- 
 fore, as well as in other parts of the Gof- 
 pcl hiftory, we obferve a regular chain in 
 the incidents, and a natural adaptation of 
 motives to conduft, which it would be mod 
 difficult to counterfeit, and which therefore 
 entitle it to the chara&er of a probable 
 and faithful narrative. 
 
 SUCH are the proofs, which eftablifh the 
 fat of the difciples having worked miracles 
 during the life of their Mafter; and fuch, 
 it appears to me, is the ufe and application 
 of the circumftances attending this extraor- 
 dinary faft. If it-fhould feem to any one 
 incredible, that thefc very men fliould re- 
 lapfe into doubt and fufpicion, after exercif- 
 ing preternatural powers themfelves ; and that 
 they fhould even abandon, in the moft trying 
 fituation, the perfon, by whom thefe pow- 
 ers had been beftowed ; let me intreat him to 
 recolle6l the deep root, which national pre- 
 
 poffeff- 
 
( 200 ) 
 
 poffeffions had taken in the minds of the 
 collective Jewifh people : and let me urge 
 upon his underftanding, in the memorable 
 words of two illuftrious ornaments of Chrif- 
 tian antiquity, that, of all prepoffeffions, 
 thofe, which are connefted with religion, 
 are the mod fixed, and the moft obftinate. 
 To this effeft is the declaration of the truly 
 venerable Origen: evxegss-egov ye 
 TXTBoi aXka, (rvvyde{as } xciv 
 
 t%y, xotT&Xziiljcti av, y Toiq 'sreol roi Soy Coerce,. 
 The eloquence of Chryfoftom was employed 
 in enforcing the fame truth. "QTCCV $s xa) lv 
 
 y orvvySstoe, ?, /3fi0J0r<g4i yiveTau 
 rig BVKoXuregov a^g/ij/e/e, jj TO, wegi 
 
 IF, by flie wing the conduft of the Apof- 
 tles to be in ftrift conformity with the im- 
 mutable principles of human nature, we 
 fhall extort a relu6lant afTent to the credi- 
 bility of their teftimonji while the fal it- 
 felf fliall feem to expofe them to cenfure ; for 
 
 their 
 
 * A pud Grot, de Jure Belli et Pacis, lib. II. c. 20. I find' 
 the fame fentiment admirably exprefled in the Bampton Lec- 
 tures of Dr. White. * 4 Prejudices derived from early educa- 
 tion, and confirmed by habit, become, as it were, interwoven 
 with our very conftitution ; and thofe opinions, which feem 
 connected with the awful fanftions, and the precious interell, 
 of religion, we are always difpofed to watch with unufual 
 jealoufy, and to guard with unufual firmnefs." p. 77. 
 
( 201 ) 
 
 their weaknefs, and inconfiftency, let me be 
 indulged with the privilege of vindicating 
 thefe honeft but untutored men, whofe only 
 crime it is, not to have formed an exception 
 to the common lot of mankind. Let me 
 urge in their behalf, the difficulties, the 
 almoft infuperable difficulties, arifmg from 
 early habit, prejudice, fuperftition, reverence 
 to their fuperiours, a defire of worldly good. 
 But above all, let me plead their un- 
 daunted and fteady defence of the truth, 
 when at laft it made it's way to their hearts 
 their patient endurance of pain and con- 
 tumely; diftrefs and danger; and finally, 
 even death itfelf ; for the fake of Chrift, and 
 his Gofpel. Magnanimous martyrs of 
 Chriftian truth ! If there be adverfaries fo 
 irrational and unfeeling, as to impeach the 
 competence of your under (landing, or to 
 queftion the extent of your integrity, on 
 account of the errours and failings, which 
 you have recorded with a candour and in- 
 genuoufnefs, fuch as alone fhould exempt 
 you from cenfure, and from fufpicion; let 
 me blunt the keennefs of their reproaches, 
 and arreft the force of their reafbning, by 
 employing the pathetic and forcible apology 
 of a Chriftian Father in behalf of men, in 
 C c whofe 
 
( 202 ) 
 
 whofe errours he had once fhared, and for 
 whom therefore he was enabled to urge the 
 moft extenuating pleas in the moft perfua- 
 five language. Illi faeviant in vos, qui nef- 
 ciunt quo cum labore verum inveniatur, et 
 quam difficile caveantur errores. Illi in 
 vos faeviant, qui nefciunt quam rarum et 
 arduum fit, carnalia phantafmata piae mentis 
 ferenitate fuperare. Illi in vos foeviant, 
 qui nefciunt quanta difficultate fanetur 
 oculus interioris hominis, ut poffit intueri 
 folem fuum. Illi in vos faeviant, qui nef- 
 ciunt quantis gemitibus et fufpiriis fiat, ut 
 ex quantulacunque parte poffit intelligi 
 Deus. Poftremo, illi in vos faeviant, qui 
 nulio tali errore decepti funt, quali vos de- 
 ceptos videtis *. 
 
 * Auguftin. apud Grot, ubi fupra. 
 
 CHAPTER 
 
CHAPTER V. 
 
 ON THE SCHEME OF THE GOSPEL. 
 
 Difference, between the mode and extent of Chrift's preach- 
 ing and that of the Apoflles, ftated. made the ground of 
 an objection by infidels. ~Defign of the Gofpel. offered 
 to the Jews firft but intended from the firft to com- 
 prehend the Gentiles. Various proofs of this intention. 
 Rejection of it by the Jews foretold by our Lord, as well 
 as the deftruction of the Jewifh polity. Difciples acted in 
 conformity with the views and directions of their Mafter. 
 If they had made any alteration, it would have been of 
 a very different kind from that imputed to them. No 
 motive can be affigned for their conduct in this particular, 
 but their well-grounded confidence in the pretenfions of 
 Jefus to the title of Meffiah. Improbabilities of any other 
 fuppofition. 
 
 IN tracing the hiftory of the Chriftian 
 religion through it's firft ftages, a (Ink- 
 ing difference is obfervable between the 
 manner and the extent of Chrift's preach- 
 ing, and that of his Apoftles. The falutary 
 labours of the former were confined to Ju- 
 dea; his difcourfes were addrefled to his 
 countrymen, and his miracles, except in 
 c c 2 three 
 
( 204 ) 
 
 three* remarkable inftances, were exclu- 
 fively wrought for their comfort and con- 
 viction. In one of the inftances alluded to, 
 he at firil feemed to repel the entreaties 
 of an heathen, who fought for an extenfion 
 of his miraculous powers toward her child; 
 and he declared that he was not fent but 
 unto the loft fheep of the houfe of Ifrael -f. 
 He converfed indeed with Gentiles; but he 
 feems to have converted none, if we except 
 Zaccheus J. In a charge given to his dif- 
 ciples, he expreffly enjoined them not to go 
 "into the way of the Gentiles, nor to enter 
 into any city of the Samaritans: but go 
 rather to the loft fheep of the houfe of If- 
 rael ." He conformed, upon all occafions, to 
 the Jewifh ordinances, and enjoined the 
 people to render obedience to the fucceflbrs 
 of Mofes. His difciples, however, after his 
 death, not only preached the Gofpel in 
 Samaria, but in every Heathen country; ad- 
 mitting the inhabitants to the rite of Bap- 
 tifm, and to the privileges of the difpenfa- 
 tion which they publifhed, without requir- 
 ing them previoufly to fubmit to the yoke 
 
 of 
 
 * The Centurion, the Syrophcenician woman, and the a- 
 maritan leper. 
 
 f Matt. xv. 24. J Luke xlx. 
 
 4 Matt, x. 5, 6. 
 
( 205 ) 
 
 of the Mofaic law. Indeed they declai 
 by a public edift, that circumcifion was 
 not neceflary to be obferved by their Hea- 
 then profelytes; and only required, that 
 they would "abftain from meats offered to 
 idols, and from blood, and from things 
 ftrangled, and from fornication*." In 
 fhort, the fubftance of their preaching had 
 the effeft of fuperfeding that law, which 
 had fo long, and fo juftly been reverenced 
 by the Jews ; a law which a declaration of 
 our Saviour ^feemed to profefs his intention 
 of eftabliftiing. 
 
 THIS difference between the manner, in 
 which the Gofpel was firft publifhed by 
 Chrift, and that, in which it was taught by 
 his difciples, has furnifhed fome unbelievers 
 with an argument; in the refutation of 
 which I (hall endeavour to fhew, that this 
 very difference conftitutes a ftrong proof of 
 the truth of our religion. I fhall quote the 
 objections, which have been urged on this 
 point by Mr. Chubb, and by Lord Boling- 
 broke, and then proceed to reply to them, 
 as well as to ftate the proper inference from 
 
 the 
 
 * A6b xv. 29. See, upon the concluding part of this 
 verfe, Michaelis by Marlh, Vol. I. p. 178. 
 f Matt. v. 17. 
 
the fal in queftion. Mr- Chubb affirms, 
 cc that the Apoftles fet out upon two prin- 
 ciples, which may be confidered as the 
 foundation or corner-ftone of the Chrif- 
 tian building. i. That Chriftianity is a 
 fupplement to Judaifm, and therefore was 
 to be grafted upon it ; and that the law of 
 Mofes was not to be abolifhed, but ftill 
 continued. 2. That the Gofpel was a fa- 
 vour to be vouchfafed to the Jews only, 
 and that to them only it was to be preach- 
 ed." And he pretends, that "the Apof- 
 tles were unavoidably led into thefe princi- 
 ples by their Mafter himfelf :" but that "in 
 a little time they quite changed the original 
 fcheme or plan of Chriftianity; and dug 
 up and deftroyed the foundations they 
 themfelves had laid :" and then he afks, 
 " How do we know in what inftances they 
 may be depended upon? and if they afted 
 wrong in this, how does it appear that they 
 ever afted right*?*' 
 
 LORD Bolingbroke alfo reprefents Chrif- 
 tianity cc as an inconfiftent fcheme." Fie 
 maintains tc that the New Teftament confift- 
 eth of two Gofpels, the one publifhed by 
 
 our 
 
 * Pofthumous Works, Vol. II. p. 84, &c. See Leland'a 
 View of Ddftical writers, Vol. I. p. 256. 5th Edit. 178$. 
 
our Saviour himfelf, and recorded by the 
 Evangelifts, and the other by St. Paul." 
 
 HE obferves, that c< Chiift was to out- 
 ward appearance a Jew, and ordered his dif- 
 ciples to do what the Scribes and Pharifees, 
 who fat in Mofes's chair, taught : and that, 
 when he commiflioned his Apoftles to teach 
 and baptize all nations, he only meant it of 
 the Jews difperfed into all nations." He 
 aflerts, that " the myftery of God's taking 
 the Gentiles to be his people without fub- 
 jefting them to circumcifion, or the law 
 of Mofes, was inconfiftent with the decla- 
 rations and practice of Jefus." He afks 
 therefore, "if this was the purpofe of God, 
 to take the Gentiles to be his people under 
 the Meffiah, how came it that the Meffiah 
 himfelf gave no inftru&ions about it to his 
 Apoftles, when he fent them to preach his 
 gofpel to all nations ? Why was the reve- 
 lation of this important myftery, fo necef- 
 fary at the firft publication of the Gofpel, 
 referved for St. Paul, who had been a per- 
 fecutor? Shall we fay, that this eternal 
 purpofe of the Father, was unknown to the 
 Son ? Or that, if it was known to him, he 
 neglefted to communicate it to the firft 
 preachers of the Gofpel?" "He feems to 
 
 think 
 
think thefe queftions unanfwerable, and 
 that the pertnefs and impudence of the men, 
 that pretend to account for thefe things, 
 deferve no regard *." 
 
 THESE writers plainly found their argu- 
 ments upon the information they have de- 
 rived from the books of the New Tefta- 
 ment; alleging, in proof of them, the fup- 
 pofed filence of Jefus Chrift, as to thofe 
 material parts of the Chriitian fcheme, 
 upon which it is allowed that the difciples 
 aded. It will however be difcovered, upon 
 an attentive examination of the facred 
 volumes, that they muft have been perufed 
 curforily and fuperficially by thefe objec- 
 tors; fmce it appears, that thofe parts evi- 
 dently did belong to the difpenfation, of 
 which Jefus was the author. The plan of 
 that difpenfation was arranged in fuch a 
 manner, that the firft knowledge of it, and 
 the firft offer of the bleffings attending it, 
 fhould be communicated to the Jews. Upon 
 their rejecting the Gofpel, which was fore 
 feen and provided for by the Father of the 
 univerfe, it was to be announced to all 
 other nations 3 and from that period, (the 
 
 neceffity 
 
 Bolingbroke's Works, Vol. IV. pp. 305, 326, 328.. 
 See Leland, Vol. II. p. 185. 
 
neceffity for the peculiar inftitutions of 
 Mofes being done away), the principles of 
 a religion, fitted for the acceptance of the 
 whole human race, were to fucceed. Con- 
 fidently with this defign, the labours of our 
 blefled Saviour were, during the fhort time 
 of his miniftry, confined to Judea; never- 
 thelefs he revealed more fully the will of 
 the Deity, and fignified the greater extent 
 of his plan, upon various occafions, and in. 
 a very diret manner; infomuch that any 
 fubiequent notification of this intention to 
 his difciples would have been unneceflary, if 
 their underftandings had not been fo dark- 
 ened by worldly views, and obftinate preju- 
 dices, that they were fcarcely capable of 
 comprehending the plaineft declarations. 
 
 IN order to examine this fubjeft accu- 
 rately and extenfively, it will be right to 
 conlider the intimations, given by our Sa- 
 viour, (ibmetimes plainly and openly, but 
 frequently in dark and figurative terms,) 
 concerning thofe particulars, in which this 
 irreconcileable difference between his preach- 
 ing, and that of the Apoftles, is fuppofed 
 to confift. Nor can we commence this ex- 
 amination better, than by remarking the 
 D D pains 
 
( 210 ) 
 
 pains he took to reftify the notions of his 
 his hearers, refpe&iag the kingdom of God. 
 WITH this phrafe, by a very natural afib- 
 ciation, were intimately connefted thofe 
 wrong ideas, which the Jews entertained 
 concerning the Meffiah. Temporal bleff- 
 ings and national diftinclion were, in their 
 opinion, the neceflary concomitants of this 
 long expe&ed reign ; to which was added 
 fome confufed and indiftinft conception of 
 a deliverance from the confequences of 
 moral imperfeftion. Now the character of 
 thofe, for whom the glories of this kingdom 
 were referved, would neceffarily form a cri- 
 terion, whereby to judge of it's peculiar na- 
 ture, and diftin6l advantages. Our Lord 
 therefore ufed a very effectual way to cor- 
 reft thefe miftaken opinions, in the very 
 outfet of his miniftry, by declaring that the 
 poor in fpirit, that the mourners, that the 
 meek, that the merciful, that the pure in 
 heart, that the peacemakers, that thofe 
 which are perfecuted for righteoufnefs' fake*, 
 were they, to whom the kingdom of Hea- 
 ven would be afligned defcriptions of 
 perfons thefe, who are of all others the mod 
 
 unlikely 
 
 * Matt. v. 
 
( 2" ) 
 
 unlikely to attain honour or diftindtion in a 
 kingdom, fuchasthe Jews vainly expected, 
 and abfurdly vvifhed for. He afterwards ex- 
 preflly declared, that it would be almoft 
 impoifible for the great men of the world* 
 to render themfelves worthy of admiflion 
 into his kingdom. He intimated, that the 
 feryice of this kingdom was, at that peculiar 
 juncture, not only productive of the greateft 
 inconveniencies, but alfo incompatible with 
 an attention to worldly, and even domeftic, 
 concerns f. That the dignity, with which 
 he was inverted, and the titles, by which he 
 was diftinguifhed, extended not to thofe 
 matters in which temporal authority is 
 chiefly exercifed, appeared by his peremp- 
 torily declining to take cognizance of a 
 queftion of worldly right. "Man, who 
 made me a judge, or a divider over you J ?" 
 Upon another occafion, when a queftion was 
 put to him upon this fubjeft, fraught with 
 all the erroneous notions then current among 
 the Jews; he replied in a manner, which 
 though it was not calculated to meet their 
 wifhes, yet ought to have convinced them 
 
 of 
 
 * Luke xviii. 2$. f Luke ix. 57, &c. 
 
 I Luke xii. 14. SeeNewcome, p. 467. 
 
 D D 2 
 
( 212 ) 
 
 of their miftake. " And when he was de- 
 manded of the Pharifees, when the kingdom 
 of God fhould come, he anfwered them and 
 faid, The kingdom of God cometh not 
 with obfervation, neither (hall they fay, lo 
 here ! or lo there ! for behold the kingdom 
 of God is within you*/* 
 
 HE however, who ' knew what was in 
 man -f ," was aware that his kingdom, thus 
 explained, \vould be fo far from meeting a 
 ready acceptance on the part of the Jews, 
 that on the contrary they would defpife and 
 rejet it fo far from hailing him as their 
 prince and deliverer, they would treat him 
 as an outcaft, and deftroy him as a blafphe- 
 mer. And accordingly we find, through- 
 out the New Teftament, many declarations, 
 more or lefs plain, from the mouth of 
 Jefus himfelf, upon this very fubjeft. " The 
 rejection of the Gofpel by the Jews, was 
 foretold under the following parables : one, 
 of a certain man who made a great fupper, 
 and bade many, and who was angry at the 
 rude excuies, which all unanimoufly fent 
 him: another of a king, who made a mar- 
 riage- feaft for his fon, and who fuffered not 
 only the indignity of negleft, but the out- 
 rage 
 
 * Luke xvii. 20. -f John ii. 25. 
 
rage of having his fervants fhamefully en- 
 tr.atid, and his beloved fon flam*." 
 
 THAT the confequence of this obdurate 
 inattention on the part of the Jews would 
 be the rejection of that nation from the 
 favour and protection of God, was repeat- 
 edly and emphatically forefhewn by our 
 blefled Lord. I refer, for a variety of 
 proofs, to the excellent work of Abp. 
 Newcome -f- ; and (hall content myfelf with 
 remarking upon this head, that our Lord's 
 language, although highly figurative, was 
 fo well adapted to the comprehenfion of his 
 audience, that after he had delivered an aw- 
 ful prediction of the miferies, which were 
 to fall upon that devoted nation, ct the chief 
 priefts and the fcribes, the fame hour fought 
 to lay hands on him ; and they feared the 
 people; for they perceived that he had 
 fpoken this parable againft them J." 
 
 As the Jews, though the very people, for 
 whom the Gofpel was primarily intended, 
 and to whom it was firft promulged, were 
 prepared to fpurn the gracious offer -, our 
 
 Lord 
 
 * Vid. Newcome p. 392. See alfo p. 198. and Luke 
 xiv. 2 T . Matt. xxii. 7. and Luke xx. 9. 
 
 t PP- 199 203. 
 
 I Luke xx. 19. See the parallel paflage in Matt. xxi. 45. 
 and obferve ver. 31. of the lame chapter. 
 
Lord pointed out, both by exprefs declara- 
 tions and fymbolic* reprefcntations, that 
 the good tidings of falvation would be 
 more joyfully and gratefully received among 
 other people. He diftinftly taught, that 
 the gofpel was to be preached among all 
 nations -f; and alfo that it would be received 
 in fuch a manner, as to fecure to the Gen- 
 tiles a preference in it's bleffings over the 
 ungrateful fons of Abraham. Generally 
 indeed he conveyed this, and other difagree- 
 able truths, under the form of parables J; 
 but that no doubt might remain of his 
 meaning, he fcrupled not to employ the 
 mod unequivocal declarations. Thus when 
 he healed the fervant of the centurion, cc I 
 fay unto you, That many (hall come from 
 the eaft, and the weft, and (hall fit down 
 with Abraham, Ifaac, and Jacob, in the 
 kingdom of Heaven: but the children of 
 the kingdom fhall be caft out into outer 
 darknefs : there fhall be weeping and gnafh- 
 
 ing 
 
 See Newcome, 163, 16$, 345. 
 
 f Matth. xxvi. 13. Luke xxiv. 47. Mark xiii. 10. 
 Vid. Newcome p. 193. I refer to this writer, not only for 
 the purpofe of fhewing, that the paflkges quoted are not 
 (trained to the argument 1 have in view ; but becaufe a fre- 
 quent reference to this work will be of ufe to every one, who 
 wifhes to underftand the New Teftament. 
 
 J Newcome, p. 152. 
 
ing of teeth*." He made a fimilar decla- 
 ration in favour of Zaccheusf : and he thus 
 concluded a parable, which was add re L-d 
 to the Jewilh rulers. " Therefore I fay 
 unto you, the kingdom of Heaven fhall be 
 taken from you, and given to a nation 
 bringing forth the fruits thereof f*" 
 
 To us, who can examine our Lord's con- 
 du6l and difcourfes, abftra&ed from the 
 prejudices which infefled the minds of the 
 Jews, it may feem, that the tenour of his 
 declarations upon topics, fo clofdy conneft- 
 ed with the prefer vation, or deftrufHon, of 
 the Mofaic ritual, would have been fuffi- 
 cient to point out, that it's end was then 
 anfwered; and that, having effe6ledthe pur- 
 pofes, to which it was fubfervient, it would 
 of neceffity terminate. The univerfality of 
 the new difpenfation, the qualifications of 
 it's future members, added to the demoli- 
 tion of the temple at Jerufalem, with the 
 ruin of the Jewifh polity, might have made 
 a nation, not entirely blinded by former 
 views, underftand, that the law was to be 
 abforbed in the Gofpel. This however was 
 not the cafe. It feems that they, who could 
 
 bear 
 
 * Matt. viii. 1 1. See alfo Luke xiii. 28, &c. 
 
 f Luke xix. 9. 
 
 t Matth. xxi. 43. See Newcorr.e, 192. 371. 387. 480. 
 
( 216 ) 
 
 allow themfelves withfome degree of compla- 
 cency to hear of the deftrudtion of the tem- 
 ple, could not endure an intimation, levelled 
 againft the rites and ceremonies of the temple. 
 Accordingly this was one of the moft delicate 
 points, upon which the difcourfes of our 
 Lord could turn: yet even this offenfive 
 truth he did not entirely conceal, though 
 he touched upon it with the utmoft cir- 
 cumfpe6tion. I muft refer my reader upon 
 this topic to a writer whom I have often 
 had occafion to commend, and will only 
 cite his concluding obfervations. ' There 
 are' certainly 'many occafions, on which he 
 fpeaks honourably of the law. <c Think not 
 that I am come to deftroy the law and the 
 prophets : I am not come to deftroy, but to 
 fulfil." I am not come to abrogate it pre- 
 maturely and unnaturally; but to accom- 
 plifh it's typical and prophetical declara- 
 tions, and to fuperfede it by a law of grace 
 and truth*. " It is eafier for Heaven and 
 earth to pafs away, than one tittle of the 
 law to fail." " What is written in the law ? 
 How readeft thou?" However he plainly 
 
 intimates 
 
 * In what fenfe the law of Jefus Chrift is eminently de- 
 ferving of this appellation, is (hewn by Jortin, Difcourfes 
 concerning the Truth of the Chriftian Religion, p. 235, &c. 
 
( "7 ) 
 
 intimates the fuperiour excellence of the Gof- 
 pel covenant. cc Among thofe that are born 
 of women, there is not a greater prophet 
 than John the Baptift : but he that is leaft 
 in the kingdom of God, is greater than 
 he." .When he obferves that "all the 
 prophets and the law prophefied until 
 John/' he afferts their fubferviency to the 
 gofpel covenant. And when he fays to the 
 pharifees in another place, "The law and 
 the prophets were until John/' there is a 
 very remarkable implication, that the cere- 
 monial law fubfifted no longer to the mem- 
 bers of the kingdom of Heaven. This was 
 one of the truths, which his difciples could 
 not bear*/ 
 
 WHOEVER 
 
 * Newcome,p. 479. andloc. ibicitat. The fentiment, with 
 which the Archbimop concludes, is to be kept in mind con 
 tinually, while we are periifmg the hiftories of the Evange- 
 lifts. For, however plain and obvious the intentions and 
 profeflions of Jefus Chrift may appear to us, yet it is certain, 
 that the difciples, from a mixture of prejudice and dulnefs, 
 comprehended nothing of the Gofpel fcheme, till after their 
 Mafter's death. There was no point, which he explained 
 fo clearly, or repeated fo often to them, as his own approach- 
 ing fufferings, and death, and refurredtion. Yet how appa- 
 rent is it, not only from the pofitive aflertions of the Evan- 
 gelifts, but from the equally ftriking evidence of their con- 
 dudl at his apprehenfion, that they did not underftand thefe 
 plain and pofitive declarations! See Mark viii. 32. ix. 10, 
 32. " They underftood not that faying, and were afraid to 
 afk him." Luke ix. 45, xviii. 34. "They uftderftood 
 
 E 2 none 
 
WHOEVER confiders the fpirit of thefe 
 various and concurring declarations, cannot, 
 I think, maintain with any colour of reafon> 
 that, when Jefus enjoined his difciples, to 
 cc go and teach all nations/ 1 or as it is elfe- 
 where exprefTed, to <c preach the Gofpel to 
 every creature*," he only meant it of the 
 Jews, difperfed into all nations -f-: or that, 
 when they preached againft the neceffity of 
 circumcifion, and the permanence of the 
 law, they inculcated a doclrine, unautho- 
 rifed by their Mafter, and inconfiftent with 
 the original plan of his miffion. In fal, 
 the fcope and defign of his undertaking 
 cannot be delineated more perfe6lly, nor the 
 conduft to be purfued by the Apoftles point- 
 ed out more clearly, than in the words which 
 
 he 
 
 none of thefe things ; and this faying was hid from them ; 
 neither knew they the things, which were fpoken." See 
 moreover John x. 6. and xii. 16. If they manifefted fuch 
 flownefs of comprehenfion, and fuch reluctance of affent, to 
 pofitive and unequivocal afiertions; it is not to be wondered 
 at, that a fimilar degree of ignorance mould prevail concern- 
 ing matters, which did not at that time admit of fuch clear 
 and precife information. It deferves to be remembered, that 
 the marked expreflions alluded to by Newcome, "I have yet 
 many things to fay unto you, but ye cannot bear them now," 
 were uttered only the day before his crucifixion, which 
 plainly argues, that the more full information there hinted at, 
 was to be conveyed at a time pofterior to his death. See 
 John xvi. 12. 
 
 * Matt, xxviii. 19. and Mark xvi, 15. 
 
 f Lord Bolingbroke ubi fup. 
 
he addrefled to them after his refurre&ion. 
 " Thus it is written, and thus it behoved 
 Chrift to fuffer, and to rife from the dead 
 the third day : and that repentance and re- 
 miffion of iins fhould be preached in his 
 name among all nations, beginning at Je- 
 rufalem." And again, to remove, as it 
 fhould feem, the poffibility of mifconcep- 
 tion ; in reply to a queftion from one of his 
 difciples, which ftrongly (hewed the taint 
 of their old prepoffeffions, he ftill more 
 particularly faid, cf Ye fhall be witnefles 
 vmto me, both in Jerufalem, and in all Ju- 
 dea, and in Samaria, and unto the utter- 
 mo ft part of the earth*." 
 
 IT 
 
 * Luke xxiv. 46. Ac"b i. 8. I cannot omit quoting one 
 more paflage from Abp. Newcorne, on the admiflion of the 
 Gentiles into the Church of God premifmg, however, that 
 thefe declarations in favour of the Gentiles feem to me clearly 
 to intimate, that the peculiar rites of the law would be abro- 
 gated. For what fuch peculiar favour would be manifefted 
 to the Gentiles by a permiffion to embrace the law of Moles, 
 which they were already enabled to do, whenfoever they 
 chofe ? But to admit them to the privileges and bleflmgs of 
 God's people, without impofing at the fame time the yoke of 
 the Mofaic law, this was truly a bleffing, worthy to be pre- 
 dicted by the Prophets, and to be difpenfed by the Son of 
 God. " This part of the divine counfels" (obferves the 
 Abp.) " is early mentioned in the Gofpels, to (hew, that it 
 was not an after-thought on the rejection of Chrift by the 
 Jews. It was referred to by Simeon, when the child was pre- 
 fented in the temple. The appearance of the ftar to the Ara- 
 bian Magi, mewed that the Gentiles had an intereft in the 
 
 E E 2 
 
( 220 ) 
 
 IT appears therefore manifeft, from the 
 conduft and the difcourfes of Jefus Chrift, 
 that the difpenfation, which he announced, 
 was intended for the reception and the ad- 
 vantage of the whole race of mankind ; but 
 that, in ftrift conformity with the favour 
 which the Almighty had hitherto fhewn to 
 the Jewifh nation, they were to be the firft 
 objefts of his care, the firft partakers of his 
 bounty. This preference was however fully 
 explained to confift in the order of time, 
 not in the quality of the gifts. Accord- 
 ingly the labours of the divine Saviour were 
 confined to Judea; and there, as fuited " the 
 eternal purpofe *" of the Godhead, his hu- 
 miliation was complete, and his fufferings 
 were fully accomplished. But, notwithftand- 
 ing thatthe Ihort period of his miniftry allow- 
 ed him not to extend his perfonal fervices to 
 the Heathens; and that the circumftances 
 and fituation of the Jews were fuch as to 
 render more plain and unequivocal marks 
 of attention to other nations inconfiftent 
 with the fuccefs of his tniffiqn ; nevenhelefs 
 
 we 
 
 birth of Chrift: and John the Baptift alluded to the conver- 
 fion of the Heathen, when he taught the Pharifees and Sad- 
 ducees, that God was able of the very ftones to raife children, 
 Unto Abraham.** p. 480, and loc. ibi. cit. 
 * Ephef. iii. n. 
 
( "I ) 
 
 we find, that he took occafion to explain the 
 full meaning and purport of the Gofpel 
 fcheme, in terms not hard to be underftood. 
 THIS conduct in every inftance, as far 
 as the difference of fituation would allow, 
 was imitated by his Apoftles, and particularly 
 by St. Paul. After the afcenfion of their 
 Lord, they confined themfelves for a confider- 
 able time to Judea; and even when they 
 went into foreign nations, they always ad- 
 dreffed themfelves firft to their own country- 
 men. Jerufalem was the only refidence of 
 the infant church, for fome period after the 
 death of it's founder; and when a violent 
 perfecution difperfed the other members, 
 the Apoftles remained at Jerufalem*. We 
 are alfo told, that they, who were feat- 
 tered abroad upon occafion of this perfecu- 
 tion, though they cc travelled as far as Phe- 
 nice, Cyrus, and Antioch," yet preached 
 c< the word to none, but unto the Jews 
 onlyf." That it was St. Paul's conftant 
 praftice to addreis himfelf in the firft in- 
 ftance to the Jews, in every Heathen coun- 
 try, there is abundant teftimony in the nar- 
 rative of his aflions, written by St. Luke J. 
 
 And 
 
 Ads viii. i. f A<5ls xi. 19. 
 
 I See A&s xiii, 5, 46. xvii, a. xviii. 4, 6, &c. 
 
And this fame Apoftle, who has been fo 
 unjuftly accufed of fetting up a Gofpel of 
 his own, in oppofition to that of Jefus 
 Chrift, though he ftrenuoufly contends that 
 there is no diftinftion between the Jew and 
 Greek*, yet wherever a priority can be 
 maintained, pleads in favour of the Jew : " to 
 the Jew firft, and alfo to the Gentile f ." 
 
 HENCE it appears that, inftead of any 
 contradiction, the moft complete harmony 
 prevails, in reality, throughout thefyftem, as 
 taught by Jefus, and acted upon by his dif- 
 ciplesj nor is there any other difference, 
 than what may be fuppofed very naturally 
 to exift between the various parts of a 
 comprehenfive fcheme, which is gradually 
 matured to perfetion. 
 
 WE may now proceed to obferve, that, 
 if the Apoftles had undertaken to alter the 
 drift and defign of the Gofpel from fordid 
 or ambitious views, as thefe unbelievers in- 
 finuate, the alteration would in that cafe 
 have been of a nature direftly oppofite. 
 Or, if the defign of Chriftianity, as unfolded 
 
 by 
 
 * Rom. x. 12. Galat. iii. 28. 
 
 f This is particularly to be noticed, when he is writing 
 to the Romans, See c. i. 16. and ii. 9, 10. See alfo A6ls 
 iii. 26. What Dr. Campbell has urged on this point, de^ 
 ferves attention. Preface to Matthew's Gofpel, feel. xa. 
 
( "3 ) 
 
 by it's Author, was really what his adver- 
 faries have reprefented; upon this fuppo- 
 fition, no alteration would have taken place 
 in the original plan, if they, who are now 
 charged with fubftituting their own ideas, 
 for thofe of their Mafter, had a6led with any 
 finifter intention. Inftead of making the 
 fcheme more liberal, and enlarged ; inftead 
 of carrying the benevolent and enlightened 
 purpofes of Jefus ftill farther ; they would 
 have cramped and narrowed it, or at lead 
 confined it within it's firft limits. They 
 would have acted in conformity with their 
 avowed notions, and prepofleffions, not in 
 direct contradiction to them. For if, when 
 their Mafter was alive, and when they were 
 in the habit of paying attention tohis au- 
 thority, they either did not, or would not, 
 hearken to thofe fuggeftions, which mili- 
 tated againft their own feelings and opi- 
 nions ; it is not likely, that, when he was 
 gone, and they were left to a6t and to think 
 for themfelves, they fhould carry into effect, 
 with fingular zeal and ardour, thofe very 
 fuggeftions. If they had afted upon their 
 own views of things, and followed the dic- 
 tates of their own inclination, we fhould 
 not at this day hear them charged with any 
 
 intentional 
 
intentional hoftility towards their antient 
 polity and inftitutions ; but we fhould have 
 found moft undoubtedly, that, in this part 
 of their conduft at leaft, they would have 
 refembled thofe of their countrymen, who 
 remained fo wedded to the rites and cere- 
 monies of their forefathers, as to combine 
 an adherence to the tenets of the Gofpel, 
 with the moft rigid obfervance of the law *. 
 THIS pofition follows fo direftly, from 
 what, I truft, has been eftablilhed in the 
 foregoing pages of this work, that it is un- 
 neceffary to dwell any longer upon the fub- 
 jecl of thefe ill-founded objeftions. It re- 
 mains for me only to deduce a more legiti- 
 mate conclufion from premifes more ac- 
 curately ftated : I fhall therefore endeavour 
 to prove, that the difference, fuch as it is 
 acknowledged to be, between the doftrines 
 openly maintained, and a6led upon, by Je- 
 fus, and by his followers, forms in reality a 
 very ftrong preemption, that the difciples 
 were not under the influence of errour, or 
 any wrong impreflion whatfoever; but that 
 
 they 
 
 * Such were thofe Chriflians of Syria, who abandoned 
 Peregrinus, becaufe he had eaten unclean meats. . n*fao- 
 fujcra? rt Kul i; ixiiMK, as Lucjan contemptuoufly exprefles 
 himfelf, utpbn yd% t\ t u$ olpai, tffStui f 
 Tom. IJ. p. 570. Amftei. 1687. 
 
they taught and acled from the honeft and 
 irrefiftible impulfe of well grounded con- 
 viction. 
 
 IT has been already granted, that the 
 part of the Chriftian Religion, which was 
 carried into execution during the life of it's 
 founder, appears narrow and confined in 
 comparifon of the whole, which was gra- 
 dually developed after his death. Now it 
 is material to obferve, that it was developed 
 and unfolded in thofe very points and cir- 
 cumftances, which his followers were mod 
 unwilling to admit, or comply with, during 
 his life time. The queftion then which is 
 propofed to our examination, is this, How 
 it came to pafs, that the conceptions of the 
 Apoftles were purified, and their ideas en- 
 larged, upon the very points, in which, 
 during their Matter's life-time, they had 
 been confpicuoufly narrow and illiberal? 
 Let us fuppofe for a moment, that our 
 blefled Saviour was an impoftor or an en- 
 thufiaft : when he was put to death, furely 
 that fatal termination of his projects muft 
 have expofed his artifices or his folly; and 
 according to all human reafoning, put an 
 end to the delufion of his followers, and at 
 once cruftied the party. But we find in 
 
 FF fa<ft, 
 
( 226 ) 
 
 fact, that his credit, fo far from fuffering at 
 his death, increafed in luftre daily; and his 
 party, fo far from being diminii-hed, accu- 
 mulated in numbers, till it overfpread the 
 world. Let us then make another impro- 
 bable fuppofition for indeed, upon any 
 other ground of reafoning, than the truth 
 of Chriftianity, it is neceflary to fuppofe 
 fo many improbabilities, that it is far more 
 rational, more trulyphilofophical,at once to 
 admit it Let us fuppofe, that his followers, 
 not angry, or disappointed at the me- 
 lancholy and unexpected termination of 
 their perfonal and national hopes, conceived 
 the ftrange defign of entering more fully 
 into an impofture, of which they them- 
 felves had been the chief viftims; and of 
 adding to it a fcheme of their own, by a 
 dangerous and improbable tale, the falfe- 
 hood of which might eafily have been de- 
 tedled. We are to fuppofe them aflerting, 
 contrary to evident truth, that their cruci- 
 fied Lord was rifen from the dead, and af- 
 cended into Heaven ; and that they were 
 commiflioned to preach a doctrine, much 
 more particular and explicit in every un- 
 popular notion, than that taught by their 
 Matter; publickly declaring, that the ne- 
 
 ceffity 
 
ceflity of circumcifion had then ceafed; 
 that the peculiar fanftions of the Mofaic 
 Law were no longer to be regarded 3 and 
 that the Gentiles, who acknowledged the au- 
 thority of Jefus Chrift, were to be admitted 
 into the clofeft intimacy and communion. 
 Upon what principle can we account for 
 it, that thefe men fhould enter fo very 
 fully into the peculiar views of their 
 Matter after he was dead, when they would 
 not fo much as hear them mentioned, when 
 he was alive? Till the time of his death, 
 they were " zealous of the law," and 
 thought of the Meffiah exa6lly as the reft 
 of their countrymen : after his death, they 
 became carelefs of the law, and entertained 
 quite a different notion of the Meffiah 
 from the reft of their countrymen. Their 
 fentiments, their manners, their whole 
 heart and mind underwent a complete 
 change, without any apparent or adequate 
 caufe. Before the death of Jefus, they were 
 felfiih, bigoted Jews, timid in their con- 
 du6l, bent upon temporal good : afterwards 
 they were moft difmterefted in their views, 
 and liberal in their principles ; in their ac- 
 tions they were courageous and decifive, and 
 devoted to nothing fo little as temporal 
 
 F F 2 good. 
 
good. They were then ready to endure, 
 and actually did endure, every fpecies of 
 oppreffion and fuffering, in defence of opi- 
 nions, and of condudt, which, during their 
 Matter's life, they would have looked upon 
 with abhorrence. Such a change was never 
 wrought in any fet of men, fince the 
 world began, by the operation of human 
 caufes: and certainly intereft, vanity, and 
 national feeling, (motives thefe, to which 
 the difciples had fhewn they were not in- 
 fenfible) thefe were all diametrically oppofed 
 to the conduct they then adopted. Now if 
 any one mall attempt to reconcile thefe 
 facSis with the fuppofition, that the preten- 
 fions of Jefus Chrift were founded in fraud 
 or delufion, he deferves to be pitied for his 
 credulity, or cenfured for his obftinacy. 
 For, in any fcheme of impofture, the 
 whole plan would naturally be laid by 
 the fhft contriver: and it cannot be doubt- 
 ed, but that Jefus far outihone his difciples 
 in abilities. He was the main-faring, 
 the contriver of the whole, if there were 
 any contrivance: and when he fell, the con- 
 trivance muft have fallen with him. The 
 difciples had neither abilities, nor motives, 
 to continue the fraud: and if they had, 
 
 they 
 
they would certainly have acted fomewhat 
 in conformity with their former nar- 
 row and peculiar notions; and not have 
 gone beyond their Matter in the very fen- 
 timents and practices, which were mod ad- 
 verfe to their own, as well as to thole of their 
 countrymen. If we difcredit the preten- 
 fions of Jefus, we muft fuppofe him defign- 
 ing a plan, too extenfive and capacious, even 
 for his affociates to act upon ; for we find 
 that he could not hint at what they thought 
 the anti-Mofaic part of the fyftem, without 
 exciting in their minds the utmoft furprife 
 and aftonifhment. We muft then fuppofe 
 him to have been cut off, before he had fuf- 
 ficiently gained over the minds of his fol- 
 lowers to thefe peculiar notions, or even 
 fully informed them what thefe notions 
 were and yet, after his death ; when that 
 death muft, according to all human proba- 
 bility, have put an end to the plot, or at 
 leaft to any defire in the Apoftles to conti- 
 nue it ; we find them on a fudden not only 
 completely inftrucled in what they had no 
 means of knowing*, but at laft (training 
 
 every 
 
 * The reader will bear in mind what has been faid before 
 of the inability of the difciples to comprehend their Matter's 
 meaning upon thefe peculiar fubjecls. It is this exaft con- 
 formity 
 
every nerve to accomplifh that defign, 
 which before had excited their antipathy. 
 
 So marvellous, fo utterly unintelligible 
 does the hiftory of the origin of Chriftianity 
 appear, fuppofmg it to have been the off- 
 fpring of mifconception or impofture : but 
 if we allow it's divine origin, every circum- 
 fiance and faft becomes not only poffible, 
 but in the higheft degree probable and na- 
 tural. We may admit the prejudices of the 
 difciples to have been as ftrong, as they 
 really were, during their Mafter's life: we 
 may admit their wilful ignorance of the 
 peculiar and enlarged doftrines of the Gof- 
 pel : we may admit them to have been dif- 
 appointed at his death, and defpairing of 
 his return to life: yet, if he really rofe from 
 the dead ; if he then inftru6led them more 
 fully in all the do6trines of Chriftianity, of 
 which he had given them only hints before ; 
 and if he afterwards enforced and confirmed 
 thefe do6lrines by peculiar revelations ; then 
 the knowledge of the difciples in thofe 
 points, of which before they were confeff- 
 
 edly 
 
 formity between the allufions and intimations of Jefus him- 
 felf, (which they confefledly did not underftand, and which 
 therefore could not have directed their conduct afterwards) 
 and between that very conducl, fo oppofite to all their pre- 
 vious notions and prejudices, which conftjtutes fo ftrong a 
 proof of the abfence of impoilure, 
 
edly ignorant, and their zeal in thofe mat- 
 ters, to which they had before expreffed re- 
 luctance, are fo far from being unaccount- 
 able, that it would be a matter of juft fur- 
 prife, had they ated in a different manner. 
 IT appears therefore, that they, who have 
 urged again ft the Chriftian religion the ob- 
 jections before ftated, have extremely mif- 
 taken the grounds, upon which their argu- 
 ments are refted. The only improbability 
 in this cafe can be, that the difciples Ihould 
 promote with fo much ardour the enlarged 
 and comprehend ve views of their Mafter, 
 although, whenever thofe views were inti- 
 mated at an earlier period, they either "did 
 not underftand," or <c ,could not bear" them. 
 The only explanation, which can be given 
 of this faft, at all fatisfa6lory to my mind, 
 is, that they were fully perfuaded of his re- 
 furreftion from the dead ; and that his au- 
 thority then, and not till then, had the ef- 
 fel of making them fubmit their thoughts, 
 and their adlions, implicitly to his direc- 
 tion. Nothing fhort of this can fufficiently 
 account for their proceeding to propagate the 
 Gofpel doctrines after the death of Jefus; 
 and particularly, for propagating them in 
 
 the 
 
the manner, and to the extent, which are 
 dated in the facred hiftory *. 
 
 * I truft, that the reader is now enabled fully to appreciate 
 the value of fome objections, or rather infmuations, relative 
 to this very fubjeft, which are to be found in Mr. Gibbon's 
 Hiftory, Vol. I. pp. 455, 6. 410. ift Edit. They are not, in 
 my opinion, deferving of notice fo much from their own im- 
 portance, as from their connection with that very fplendid mo- 
 nument of human induftry and abilities. I wifti 1 could add 
 the praife of candour to that of learning and of talent, when 
 I am defirous of ftating the merits of this celebrated perform- 
 ance : but whatever may be thought of the motives which 
 led to his attack upon Chriftianity, his mode of carrying on 
 that attack has merited, and incurred, univerfal reprobation. 
 See Mr. Porfon's admirable appreciation of Mr. Gibbon's 
 merits, in Letters to Archdeacon Travis, preface, pp. 28, 
 29. See alfo White's Bampton Le&ures, p. 153. The 
 fubject of the coincidence between the law and the Gofpel is 
 ably treated in the Lectures, pp. 362383. 
 
 CHAPTER 
 
CHAPTER VL 
 
 ON THE CHARACTER OF JESUS. 
 
 Malignity and extent of* the charge, urged by unbelievers 
 againft the Chriftian religion. Particularly as it affects the 
 character of Jefus. An objection againft producing the 
 teftimony of his friends obviated. Conceflions of his ad- 
 verfaries upon this point. Vanini. Chubb. Bolingbroke. 
 RoufTeau. Voltaire. Paine. Gibbon. Lequinio. 
 What the intentions of Jefus muft have been, according to 
 the affumptions of his enemies. Their own conceffions 
 Ihewn to be at variance with thefe aflumptions. Different 
 grounds of argument, taken by unbelievers, examined. 
 The imputation of imppfture fhewn to be inconfiftent with 
 the character of the virtues, which they allow him to have 
 poffeffed. Near infpe&ion, to which the conduct of our 
 Lord was fubjected. Yet no inftance of any deviation from 
 moral rectitude. - Compared with Minos. Numa. Ly- 
 curgus. Mahomet. The fcheme of Jefus, if founded in 
 fraud, lefs excufable than thofe of thefe acknowledged de- 
 ceivers. Confcquemly not imputable to one of his good 
 character. Inquiry whether he could have been actuated 
 by any good motive to afliime falfe pretenfions. anfwered 
 in the negative. 
 
 r TPHE adverfaries of Christianity have 
 
 A been ever forward to accufe it's friends 
 
 of prejudice and bigotry, of a difpofition to 
 
 impute improper motives to their opponents, 
 
 G G and 
 
and of a difmclination to hearken to the 
 deductions of found reafoning. It will be 
 readily allowed that, in a ftruggle for fupe- 
 riority, combatants fometimes overlook the 
 real grounds of conteft, arid ufe improper 
 weapons both of attack and defence. It 
 is unavoidable that, in proportion to the 
 real or fancied importance of every obje6t 
 in difpute, the exertions of the contending 
 parties fhould be increafed; and that, as 
 they are more or lefs felicitous for the ho- 
 nour or advantage of victory, their paffions 
 fhould be ftimulated to a more or lefs vio- 
 lent degree of emotion. But it is not fo 
 generally true, as has been pretended, that 
 the parties in religious difputes are more 
 virulent and intolerant, than where the 
 caufe of difference is wholly unconnefted 
 with theology*: nor if the faft be true, 
 
 does 
 
 * My meaning will perhaps be better underftood, if I cite 
 a paffage from Jacobus Facciolatus in his fpeech upon the 
 following fubjeft: Latino, lingua non eft ex Grammaticorum 
 lilris comparanda. 
 
 Percurrite, fi vacat, quas folent homines libellorum fuorum 
 initio longiflime prsefari, ubi CcEteris, qui ante fe de re gram- 
 matica fcripsere, diem dicunt; eorum lucubrationes mendofas, 
 nugaces, fordidas, cloacinas (fit verbo Scioppiano venia) au- 
 daciflime appellant; feque, ex Deorum immortalium fede quafi 
 delapfos, allaturos optima pollicentur. Cunique finguli et 
 univerfi eadem recinant, qu6 fe vertant miferi adolelcentes? 
 cui fe, tanquam duci, tradant germana latinitate inftituendos? 
 
 Numquid 
 
does it caft that exclufive opprobrium upon 
 the caufe of religion, which unbeliev- 
 ers have afFefted to confider as properly re- 
 fulting from it. Undoubtedly however it is 
 
 not 
 
 Numquid Varroni? at literarum porcus dicitur a Palaemone. 
 Num Prifciano? at Gracum hominem Latinae linguae fucum 
 fecifle exiftimat Alvarus. Num Vallce? At ejus elegantias 
 Ramirezius de Prado inelegantes appellat. Num Donate, 
 num Probo, num Servio, num Charifio ' At hos omnes pafsim 
 labi, et monftra effutire contendit Scioppius. Num deniqne 
 Scioppio ipfi? at miferabilis literator dicitur ab Hornio, vir 
 defultoriae levitatis a Labbeo, canis grammaticus a Lambecio. 
 Indignamini ad base, Auditores! fed artis, mihi credite, feu 
 vitio, feu fato quodam fieri folet, ut nee fua quifquam afferre 
 poffit, nifi carpat aliena, nee aliena carpere, nifi modum excedat, 
 Quam indecorae, quam pudenda;, quam prope infanse fuere 
 contentiones illae Poggii cum Valla, Politiani cum Merula, 
 Scaligeri cum Erafmo, de rebus his minutiffimis, quafi 4e aris 
 et focis ! Quam illaridicula Francifci Philelphi cum Timotheo 
 quodam Graeco, qui, de vi fyllaba; pngnaturi, ea lege in aciem 
 ex compofito defcenderunt, ut viftus barba muledlaretur ! etc. 
 Edit. Walchii, Lips. 1715. p. 9. 
 
 The learned reader is doubtlefs well acquainted with the 
 vindictive and favage retort of Scaliger upon Muretus, in 
 confequence of the verfes, which Muretus fent him as written 
 by Trabeas, and which Scaliger publiihed as genuine, in his 
 Commentary upon Varro. 
 
 The general arrogance and intolerance of Scaliger, in the 
 conduft of his literary controveriies, are very properly cen- 
 fured by Saxius in his Onomafticon. Vid. Analefta Partis 
 3ae. Tom. III. p. 644. Traj. ad Rhen. 1780. 
 
 For the violence and indecorum of even philofophical dif- 
 putes, we may appeal to Lucian, Bis Accufat. Tom. II. p. 
 220. and Sympofium, five Lapithse, 633, &c. 
 
 Above all, we may remind thofe, who inveigh with fo 
 much bitternefs againft Odium Theologicum, that the par- 
 tizans in Political quarrels have never been difpofed to yield 
 the palm, either for obftinacy in opinion, vehemence in lan- 
 guage, or illiberality in conduft. 
 
 G G 2 
 
not true, that the friends of religion can, 
 with a greater degree of reafon, be cenfured 
 for the 'want of candour and moderation 
 in fupporting the important caufe at iflue, 
 than it's antagonifts. The very ground of 
 all attacks upon the divine origin of the 
 Gofpel, if we attend properly to the nature 
 and extent of the charge implied, will 
 abundantly illuftrate and confirm thefe ob- 
 fervations. 
 
 IT is propofed to confine the prefent in- 
 quiry to the proof refulting from the moral 
 charafter of our bleffed Lord ; and in the 
 profecution of it, after fome preliminary 
 remarks, the opinion of writers friendly to 
 the Chriftian caufe will be noticed, and at 
 the fame time occafion will be taken to meet 
 an objection, which is frequently urged 
 again ft the validity and impartiality of their 
 conclufions ; in the next place, the concef- 
 fions of fome hoftile writers upon this 
 important point, wull be produced; whence, 
 laftly, it will be fhown, that all the hypo- 
 thefes, which have been framed to account 
 for the origin of the Chriftian religion in- 
 dependently of it's truth, will be found 
 utterly irreconcileable with the acknow- 
 ledged excellence of Chrift's moral charafter. 
 
 THE 
 
THE charafter of Jefus, as it is fet forth 
 in the hiftories of his adions without any 
 apparent defign on the part of the writers 
 to compote a panegyric, is that of a man 
 truly benevolent ; endowed with every fpecies 
 of a6live as well as paflive virtue * j and free 
 even from the imputation of every improper 
 motive, if we except the charge made by 
 thofe who deny his divine miflion : and this, 
 as it is the very point in conteft between 
 the friends and enemies of Chriftianity, 
 muft not enter at prefent into the confider- 
 ation of ourfelves or our opponents. 
 
 PUTTING afide then this fingle point of 
 afTuming pretenfions, to which he had no 
 juft title, there cannot be a doubt but that 
 Jefus w r as poffefled of exemplary virtue. 
 And his good qualities are fet forth, as I 
 have had occafion before to obferve, not by 
 any regular attempt at panegyric, but by a 
 plain artlefs narrative of tranfaitions, from 
 which the reader is left at full liberty to 
 draw his own conclufions. Patience under 
 injuries, fortitude under fufferings, humility, 
 kindnefs, temperance, are ftrikingly exem- 
 plified in his character : an honeft indigna- 
 tion 
 
 * Chriftus, fays Le Clerc juftly and forcibly, unicum 
 omnium virtutum, veraeque adeo conftantise exemplar abfo* 
 lutiffimum. Ad Gen. xxvii. 34. 
 
tion againfl vice, a generous contempt of 
 hypocrify, a manly feeling in behalf of every 
 thing that is connefled with honour and 
 benevolence, are ftrongly pourtrayed in his 
 condu6h Nor is his doftrine lefs entitled 
 to praife than his conduft : it reaches the 
 very fublimity of religious and moral excel- 
 lence: it inculcates the noble leffon of re- 
 turning good for evil : it teaches us to love 
 our neighbour as ourfelves: it tends to 
 banifh all low, felfifh, and fordid confide* 
 rations; and fo far from reftraining our be- 
 nevolent exertions to our friends or our 
 country, it comprehends within the iphere 
 of our duty the whole race of our fellow 
 creatures. But it may be faid, the charac- 
 ter of Jefus is drawn by his friends and af- 
 fociates. Be it fo. Yet if we cannot trace 
 in their writings any fymptom of parti- 
 ality, any appearance of a wrong bias; if 
 we cannot difcover any mark of a wifh to 
 pervert, or tofupprefs the truth ; we cannot, 
 upon any principles of common fenfe or 
 juftice, call their teftimony in queftion. 
 And furely if any defign of elevating the 
 fame of their Matter by undue repre- 
 fentations had exifted, it is fcarcely poffible, 
 but that the attempt would have been 
 
 traced 
 
traced by the diligence of thofe, who have 
 difputed the truth of thefe accounts, and 
 have endeavoured to affign reafons for their 
 incredulity. Had any fach intention been 
 obiervable, no doubt it would have beeii 
 pointed out long fince by fome of that hoft 
 of writers, who have fupported the infidel 
 caufe. And if the reprefentations of the 
 facred hiftorians had not been founded in 
 truth, were there not enemies *, virulent and 
 powerful enemies, for a long time after the 
 promulgation of Christianity, in pofleflion 
 of power and influence ; fo that the means 
 of difcovering the truth, had it been fa* 
 vourable to their caufe, were in their own 
 hands ? The machinations of fraud, or the 
 phantoms of imagination, have feldom, if 
 ever, oppofed themfelves with fuccefs to the 
 operation of human means, or the effels of 
 worldly influence: and in this cafe, fo 
 eagerly as prejudice and power interfered to 
 arreft the progrefs of the Gofpel, it is not 
 conceivable, how it could have fucceeded 
 again ft the native vigour of truth and vir- 
 tue, as well as the pride of opinion and 
 the force of authority. Yet notwithftanding 
 
 that 
 
 . * This argument is handled by Prideaux, Letter to the 
 Deifts, pp. 153, 157, 163. Ed. 1723. This little traft con- 
 tains much clear and forcible reafoning upon the evidences of 
 Chriftianity; though it be not equally judicious throughout. 
 
that the paflfion of it's adverfaries was thus 
 invigorated by the arm of power, and the 
 terrour of the fvvord was combined with the 
 <c oppofitions of fcience" to crufh the rifing 
 fet, no ftigma has hitherto been fucceff- 
 fully fixed upon the reputation of it's foun- 
 der; not a breath of flander fullied it in the 
 early days of Chriftianity, if we except the 
 calumnies of his Jewifh perfecutors ; and 
 even infidel zeal has never prefumed to in- 
 fult it with any other reproach, than that 
 of fraud or fanaticifm. It has however 
 been already remarked, that the juftice of 
 this reproach is the very point in queftion 
 between the defenders, and the antagonifts, 
 of our holy religion. It is not to be taken 
 for granted by us, without adducing the 
 fubftantial weight of proof for the affertion, 
 that our blefled Saviour was incapable of 
 the one or the other : nor are they to af* 
 fume the contrary, without appealing to the 
 fame evidence of fafts. It is incumbent 
 upon both parties to collefl from his gene- 
 ral conduft, calling into their aid the tef- 
 timony of friends, and the conceffions of 
 foes, how far it is compatible with reafon 
 and candour, to fufpe<5l him of grofs errour 
 or artifice. If the general character be de- 
 termined, 
 
C 241 ) 
 
 t?rmined, from any fair fource of inveftiga- 
 tion, to be fuch as to render him liable to 
 the charge of impofture or enthufiafm, we 
 may then confider how far, in the alleged 
 inftance, the imputation be juft, if, on the 
 other hand, his general character and con- 
 du6l clearly exempt him from the fufpicion 
 of both, we may fairly call upon our ad- 
 verfaries to abftain from a charge, which is 
 completely repelled by the general conduft, 
 and not juftified in the particular inftance, 
 where they are defirous of fixing it. 
 
 THE character of our Lord is a fubjeft, 
 which has occupied the thoughts, and ex- 
 ercifed the talents, of the wifeft and beft 
 men * in every age, fince his religion was 
 firft announced to the world. It is a fub- 
 jet which could not fail to be inveftigated 
 by thofe, who have profefledly confidered 
 how far his pretenfions, as a divine teacher, 
 were founded in truth. Accordingly, they 
 who have aflerted, as well as they who have 
 denied, that he was commiffioned from on 
 high, have fcrutinized his actions with the 
 moil diligent and anxious care. The refult 
 
 of 
 
 * See the authors referred to in the preface to Abp. New- 
 come's Obfervations on our Lord's conduct, &c. 
 
 HH 
 
of the inveftigations, employed by the former, 
 is of courfe highly favourable to the cha- 
 raler of Jefus ; fmce they could not other- 
 wife have conceived him deferving of the 
 facred title of a prophet, authorifed to com- 
 municate fo full and fo important a revel- 
 ation of the will of God to his creatures. 
 But notwithftanding their belief in his di- 
 vine million, their authority is not to be 
 neglefted, nor the reafons, upon which their 
 conclufions are founded, therefore to be 
 difregarded even by thofe, who would take 
 a furvey of the evidences of this religion, 
 upon grounds the moft impartial, and with 
 views the moft liberal. If indeed any 
 fymptoms of incapacity, of prejudice, of 
 unfairnefs, appear in the courfe of their in- 
 veftigations, we may then lay afide their 
 teftimony ; as we fhould be juftified, for the 
 fame reafons, in laying afide that of the 
 hiftorians, who fupply materials for the in- 
 quiry. But if the writers, who have finally 
 refted their faith on the pretenfions of Jefus, 
 are not deftitute of candour, of judgement, 
 of fidelity; if they are not inferiour in thefe 
 qualities to thofe, who have efpoufed the 
 oppofite party; their conclufions are en- 
 titled to our acquiefcence, and their autho- 
 rity 
 
rity to our deference, as much as thofe of 
 any other writers, upon any other fubjeft 
 of fcience or of morals. We might there- 
 fore boldly appeal to our adverfaries, 
 whether they can difprove the conclufions 
 which Law, and White*, and Newcome 
 have drawn in favour of the exemplary 
 virtue of Jefus. Nor fhould the vulgar 
 confideration, that thefe writers were priefts, 
 and therefore interefted in drawing the 
 conclufions for which they have con- 
 tended, detract from the weight of their 
 obfervations, or the foundnefs of their ar- 
 guments. If, as priefts, they be fuppofed to 
 lean towards the caufe of a profeffion, 
 which is fometimes attended with emolu- 
 ment or diftiridlion j yet the mere wifti to 
 ferve a particular caufe would not enable 
 them to eftablifh a pofition, which muft 
 look for fupport to a feries of hiftorical 
 teftimony. It would not enable them to 
 wreft fa6ts to their purpofe, which are in- 
 fcribed in the unvarying records of paft 
 ages ; it would not enable them to fupprefs 
 or diftort evidence, which is interfperfed in 
 
 the 
 
 * See Law's Reflections on the life and character of 
 Chrift. White's Bampton Lectures, Sermons IV. and par- 
 ticularly the Vth. See alfo Blair, Vol. V. Sermon III. 
 
 H H 2 
 
( 244 ) 
 
 the writings of men of every party and of 
 every country; it would not enable them to 
 produce thofe internal marks of truth and 
 nature, to which they have appealed in con- 
 firmation of their opinions. Nothing but 
 conviction could have impelled fo many 
 writers to handle the fame fubjeV, to place it 
 in fo many different lights, to fupport it with 
 fuch unaffefted zeal, and fuch overpowering 
 argument. We may moreover remark, that 
 not merely priefts of an eftablifhed Church, 
 whofe fituation fometimes leads to wealth 
 and confequence; but priefts of every feft 
 priefts who have nothing to expeft but op- 
 pofition, if they are known ; or poverty, if 
 they are not known nay, priefts who have 
 altogether abandoned their profeffion men 
 in fhort of the moft difcordant views, and 
 hoftile fentinients, have ftill fupported with 
 uniform convi&ion, and maintained with 
 unvarying ardour, the truth of the Chrif- 
 tian difpenfation. In this latter defcriptiqn 
 of writers, we may remark the names of 
 Prieftley, Wakefield, and Evanfon ; of men, 
 who differing from each other, as much as 
 they diffent from the national Church, yet 
 upon the fame general grounds of hiftorical 
 truth, admit the divine origin of Chriftianity. 
 
 Nor 
 
Nor muft we fail to reply, if the objection 
 ftiould ftill be urged pertinacioufly, that 
 Laymen of the moil diftinguifhcd abilities, 
 and of the moft enlarged views, have in ail 
 ages vied with Churchmen in the pious and 
 ufeful labour of fixing, upon the (olid bafis 
 of reafon and of truth, the credibility of the 
 Gofpel hiftory. So far then as their (late- 
 rnents are built upon facts, and their conclu- 
 fions logically deduced, there is no pretence 
 for withholding aflent to the arguments in 
 favour of the charadter of Jefus, though they 
 chance to fall from the pen of a pried or 
 a prelate. With the refervation therefore 
 of my right to avail myfelf of the labours 
 of fuch men upon this interefting topic, yet 
 I hold it needlefs to appeal to them*: 
 though I anxioufly wifh the impartial reader 
 to weigh, coolly and difpaffionately, the re- 
 fult of their inveftigations. Such has been 
 
 in 
 
 * I am aware that the character of Jefus can only finally 
 be afcertained by a reference to thofe original documents, 
 in which his aflions are recorded, and which are open to the 
 infpeclion of all ages and all parties ; and that nothing is 
 admiffible upon the iiibjeft, that is not ftriclly confident with, 
 or regularly deduced from, their teftimony. As however 
 thefe documents have been confulted with the utmoft care, and 
 quoted with the ftricleft accuracy, by the authors above re- 
 ferred to, particularly by Newcome ; I thought it right to 
 obviate any objections, which might have been urged againft 
 their authority; and to (hew that they would have been 
 equally worthy of attention, if the refult of their invefUgatioa 
 had materially differed from that of their opponents. 
 
( 246 ) 
 
 in this inftance the force of truth, that no 
 material difference is obfervable in the 
 judgement, which has been paffed upon the 
 charader of our Saviour by his friends and 
 his foes : at leaft by fo many of the latter, 
 that it appears totally unneceflary to enter 
 at large into the reafons, why that charac- 
 ter is entitled to the genuine approbation of 
 all, who have a moral tafte, or a virtuous 
 fentiment. Where parties, differing fo wide- 
 ly in the general queftion at iffue, yet agree 
 fo cordially in a particular inftance; we 
 muft either conclude that the cafe excepted 
 is immaterial to the event of the caufe, or 
 that the force of truth is there too ftrong 
 to render it poffible to be controverted. 
 The teftimony given in favour of Jefus by 
 profeffed unbelievers is too oppofite to 
 their wifhes, and too prejudicial to their 
 efforts, to have originated in any thing but 
 the ftrength of evidence. They, who can 
 trace in the Gofpel any marks of fraud or 
 errour, cannot be blinded by any prejudice 
 for the reputation of it's author, or enter- 
 tain any prepofleflion for the veracity of 
 his hiftorians. In thefe concurring ftate- 
 jnents at lead we may prefume to expet 
 genuine, unfophifticated truth. 
 
 IT 
 
( 247 ) 
 
 IT feems unneceflary to notice, on this 
 occafion, the early adverfaries of the Gofpel, 
 any further than to obferve, that the con- 
 duct of our Lord, as recorded by the facred 
 writers, ftands uncontradided by any fa6l * 
 whatfoever: fo that the marks of impof- 
 ture or enthufiafm, if any fuch there be, 
 muft be difcovered in the books of the 
 New Teftamentj where circumftances are 
 related with fo little difguife, as to give the 
 writers at lean: the appearance of intending 
 to record nothing, but what really hap- 
 pened. The cavils and the infinuations, as 
 well as the conceflions, of thefe antient and 
 determined antagonifts, I omit, becaufe they 
 are fully collected in other books f- : and 
 
 becaufe 
 
 * The afTertions of thofe Jews, who were contemporaries 
 with our Lord, that he wrought his miracles by the aid of 
 Satan ; and of thofe in after ages, that he had learned magic 
 in Egypt, and that he had ftolen a fecret name out of the 
 temple, &c. fcarcely deferve notice, except to (hew, how 
 completely unavailing every attempt to fully the re >utation 
 of jefus muft prove; when thofe, who had the fitteft oppor- 
 tunity, and the moft eager defire, to impeach it, cou'.d find 
 nothing to their purpofc, but fuch idle and improbable fic- 
 tions. Indeed theie charges rather confirm, than contradict, 
 the facts related by the Evangeltfts. See Newcome, pp. 
 488 and 494.^ 
 
 f In addition to the collections of Sharpe and Lardner, 
 Abp. Newcome has devoted a chapter to "the teftimony 
 which has been borne to our Lord's character by his enemies/' 
 p. 486. See an additional teftimony to the fame effect from 
 Oiigen in p, 378. 
 
becaufe their fuccefTours in modern times 
 have not only had recourfe to them for every 
 engine of annoyance, but have even collected 
 new materials for the attack from the ftores 
 of their own zeal and ingenuity. If any fa6t, 
 or femblance of fact, had been ever difcovered 
 to detract from the character of Jefus, thefe 
 unwearied enemies would not have neglected 
 to employ it. If there had been any pretence 
 for impeaching the accuracy of the hiftorians, 
 or for derogating from the merits of their 
 Mafter, we may be affured, they would not 
 have made the conceffions they have done. 
 As then it is my anxious wifli to fupply an 
 antidote againft the effects of modern fcep- 
 ticifm, my citations will be. taken from 
 fome of the writers, who may fairly be confi- 
 dered as exerting themfelves moft zealoufly, 
 to collect the fafts and arguments in defence 
 of their favourite hypothefis. 
 
 FOR the firft of my vouchers to the 
 purity of the motives, by which the con- 
 du6t of the Author of Chriftianity was ac- 
 tuated, I am indebted to the indefatigable 
 Prideaux. <c Vaninus (fays he) one of the 
 moft zealous champions of impiety, that 
 ever appeared againft the Chriftian caufe 
 (for he died a martyr for it) hath not at- 
 tempted 
 
tempted to find, in the Gofpel of Jcfus 
 (Thrift, any thing that favours of wordly in- 
 tereft, But after the moft accurate and 
 diligent fearch, which fo keen an adverfary 
 could make, he was forced to give up the 
 point; and plainly acknowledge that, in the 
 whole feries of the hiftory and a&ions of 
 our Saviour, he could not find any thing 
 that he could charge with fecular intereft or 
 defign, to blaft him or his religion with *." 
 THE next authority that I fhall quote is 
 that of Mr. Chubb -f, who exprefles himfelf 
 concerning our Saviour in the following 
 terms. "In Chrift we have an example 
 of a quiet and peaceable fpirit, of a becom- 
 ing modefty and fobriety : jutt and honeft, 
 upright and fmcere; and, above all, of a 
 gracious and benevolent temper and beha- 
 viour. One who did no wrong, no injury 
 to any man; in whofe mouth was no guile; 
 who went about doing good, not only by 
 his preaching and miniftry, but alfo in 
 curing all manner of difeafes among the 
 people. His life was a beautiful picture of 
 human nature, when in it's native purity 
 
 and 
 
 * Letter to the Deifb, p. 
 f True Gofpel of Jefus Chuft. Seft. 8. pp. 55, 6. This is 
 cited both by Law and Newcomer. 
 
 ii 
 
and fimplicity ; and fhewed at once what 
 excellent creatures men would be, when 
 Under the influence and power of that Goi- 
 pel he preached unto them/' 
 
 THE nature and tendency of the doc- 
 trines, taught by Chrift, are reprefented in 
 their true light very frequently by Lord 
 Bolingbroke: and certainly they are fuch, 
 as could not have been invented, or incul- 
 cated, by any other than a really good man. 
 He allows, that <c the Gofpel is in all cafes 
 one continued leflbn of the ftrifteft mo- 
 rality, of juftice, of benevolence, and of 
 univerfal charity." He mentions c< Chrift's 
 blaming his difciples for being willing to 
 call fire from heaven againft the Samari- 
 tans: and that the miracles wrought by 
 him in the mild and beneficent fpirit of 
 Chriftianity, tended to the good of man- 
 kind*." 
 
 ROUSSEAU has commented with great 
 force of expreffion, and great juftnels of 
 obfervation, upon the marks of truth, 
 which appear ib confpicuoufly in the writ- 
 ings of the Evangelifls, and in the charac- 
 ter of their Lord. He has entered minutely 
 
 into 
 
 * LelanJ's View of Deiftical Writers. Let. xxxi. Vol. II. 
 P- '77- 
 
( 251 ) 
 
 into a comparifon of Jefus with Socrates, 
 and juftly argues, that the former was more 
 deferving of the praife of goodnefs and of 
 wifdom, than the latter " Yes : (he con- 
 cludes) if the life and death of Socrates are 
 thofe of a philofopher, the life and death of 
 Jefus Chrift are thofe of a God. Shall we 
 lay, that the hiftory of the Gofpel is invented 
 at pleafure f My friend, it is not thus that 
 men invent 5 and the aftions of Socrates, 
 concerning which no one doubts, are lefs 
 attefted than thofe of Jefus Chrift. After 
 all, this is Ihifting the difficulty, inftead of 
 folving it : for it would be more incon-, 
 ceivable, that a number of men fhould forge 
 this book in concert, than that one fliould 
 furnifli the fubje6l of it. Jewifh authors 
 would never have devifed fuch a manner, 
 and fuch morality; and the Gofpel has cha- 
 racters of truth fo great, fo ftriking, fo per- 
 fe6lly inimitable, that it's inventor would 
 be ftill more aftonifhing than it's hero*." 
 
 EVEN Voltaire, Voltaire fo diftinguifhed 
 for his avowed enmity to the name of 
 Jefus Chrifl, in order to account for the 
 
 fuccefs 
 
 * See the whole of this incomparable paflage, Emile, 
 Vol. II. p. 85. 1762. See alfo Newcorr.e, p. 496. from 
 whofe translation my quotation is taken. 
 
 I I 2 
 
fuccefs of the Gofpel from human caufes, is 
 compelled to acknowledge, that his doc- 
 trine was pure, and his virtues confpicuous. 
 <c If," fays he, <c Jefus preached a pure mo- 
 rality ; if he announced the approach of a 
 kingdom of Heaven, for the recompenfe 
 of the juft ; if he had difciples attached to 
 his perfon and his virtues ; if thefe very 
 virtues drew on him the perfecutions of the 
 priefts; if calumny caufed him to die an 
 ignominious death 5 his do6lrine, preached 
 with firmnefs by his difciples, muft have 
 produced a very confiderable effect upon 
 the world*." 
 
 MR. Paine, who is exceeded by no in- 
 fidel writer, in want of decency and can- 
 dour, and who certainly is not deterred by 
 any fcruple whatfoever from uttering any 
 thing, however fcandalous or offenfive, 
 againft the caufe he oppofes, yet in one 
 part of his Age of Reafon, profefTes his 
 " refpeft for the moral charafter of Chrift ;" 
 and in another place, thus expreffes his 
 opinion concerning him. "Jefus Chrift 
 
 founded 
 
 * DidKonnaire Philofoph. Chriftianifme. OEuvres, Tom. 
 xxxviii. p. 499. Bafle 1 786. He enters much more fully 
 into the character of Jefns, whom he pronounces infinitely 
 fuperiour to Socrates ; Traite fur Ja Tolerance, Tom. xxx, 
 p. 152, &c. 
 
( 253 ) 
 
 founded no nef^ fyftem. He called men to 
 the pra&ice of moral virtues, and the belief 
 of one God. The great trait in his cha- 
 raftcr is philanthropy*." 
 
 MR. Gibbon, whofe zeal in the caufe of 
 infidelity was certainly not inferiour to that 
 of Mr. Paine, though he has managed it 
 with more addrefs, and indeed with more 
 decency, yet has borne teftimony in favour 
 of lt Jefus of Nazareth," by recording c< his 
 mild conftancy in the midft of cruel and 
 voluntary fufferings, his univerfal benevo- 
 lence, and the fublime fimplicity of his ac- 
 tions and character -)-." 
 
 MR. Lequinio's atteftation, in favour of 
 the virtues of our Saviour, is fo full and ex- 
 traordinary, that I cannot better conclude 
 this feries of evidence than in his words. 
 He reprefents Chrift as the wifeft and beft 
 man that ever lived, "one who was actu- 
 ated by the rnoft fincere good will to all 
 the human race, teaching the great prin- 
 ciples of moral equity, and the pureft patri- 
 otifm; braving all dangers, oppofing the 
 great, defpifmg alike glory and fortune, 
 equally temperate with refpeft to himfelf, 
 
 beneficent 
 
 * Age of Reafon, part ift, pp. 21, 59. 
 f Vol. I. p. 526 4:0. 
 
( 254 ) 
 
 beneficent to others, and fympathizing with 
 all ; hated by the powerful, whom he pro- 
 voked; perfccuted by the intriguing, whofe 
 artifices he expofed; and put to death by a 
 blind and deceived multitude, for whom he 
 had always lived. This generous philan- 
 thropift, <c he fays," who wholly facrificed 
 himfelf to the publick good, who gave his 
 whole exiftence to the unhappy, and even 
 to his perfecutors, never lied but to teach 
 virtue*." 
 
 UPON a diligent furvey of the character 
 of Jefus drift, I confefs myfelf unable to 
 difcern a fingle aclion which feems to be, 
 by any obliquity of <;onftru6lion, unfavour- 
 able to virtue. Indeed, the marks of good- 
 nefs are fo plainly ftamped upon his cha- 
 racter, that, as we have feen, it is pro- 
 nounced unexceptionable by the moft vio- 
 lent of thofe, who have oppofed his claims 
 as a perfon divinely infpired. No one 
 therefore, without .doing the utmoft violence 
 to candour and truth, can deny him to 
 have been endued with more than ordinary 
 virtue. It becomes then a queftion between 
 the advocates and the adverfaries of Chrif- 
 
 tianity, 
 
 * Prejuges Detruits, p. 286. quoted by Dr. Prieftley, in 
 his Letters to the French Philofophers, p. 33. 
 
255 
 
 tianity, whether it be not in the higheft 
 degree contrary to probability, that a perfon 
 of eminent virtue could have contrived and 
 executed fuch a fcheme of impofture, as 
 muft be laid to the charge of Jefus, if his 
 pretenfions be not admitted ? In order to 
 refolve this queftion, it is evidently necef- 
 fary to confider, in what light this impof- 
 ture ought to be viewed. Whether it can 
 juftly be confidered as a fort of pious fraud, 
 Avhere the motives may feem to palliate the 
 defign ; or whether, if it be a fraud, it be 
 not attended with very grofs and aggravat- 
 ing circumftances, and juftly deferving to 
 be ftigmatized as involving in itfelf peculiar 
 bafenefs. 
 
 JE'SUS CHRIST, according to the hypothe- 
 fis of our adverfaries, muft have had it in 
 contemplation to take advantage of the 
 popular belief refpe&ing the arrival of fome 
 great prophet among the Jews, and have 
 made it fubfervient to his own vie\vs 
 of fetting up as the teacher of a new reli- 
 gion, fuperiour to that of Mofes. The 
 ceremonial law he propofed to abolim, as 
 well as to confound the diftin6lion which 
 had hitherto prevailed between the Jews and 
 Gentiles j all of whom it was his plan to 
 
 incor- 
 
incorporate into one mafs, acknowledging 
 his authority, and profefling obedience to 
 his injunctions. To effect thefe ends, he 
 aflerted that he was commiffioned immedi- 
 diately from Heaven, being himfelf the Son 
 of God 3 that he was inverted with full au- 
 thority to promulgate a new law, and to 
 eftablifh a new covenant between the Cre- 
 ator of the univerfe and his creatures. 
 
 Tins is the fcheme, which is fo openly 
 and conftantly imputed to a Jew, and a 
 man of acknowledged virtue. It is there- 
 fore neceflary to examine minutely what 
 this charge implies. 
 
 SURELY it implies that Jefus, from con- 
 fiderations of intereft or vanity, undertook 
 to overturn a religious inftitution, which 
 had fubfifted for ages; which, from it's 
 earlieft date, was regarded by all his coun- 
 trymen as having proceeded from God ; 
 and over which they univerfally believed 
 that the Deity watched with peculiar care 
 and jealoufy. It is more than probable, 
 upon any fuppofition, that Jefus himfelf 
 entertained the fame belief of the divine 
 origin, and facred obligation, of the law of 
 Moles, as his countrymen : fince it is not 
 eafy to conceive how any Jew, difbelieving 
 
 it's 
 
( 257 ) 
 
 it's divine authority, fhould fubmit to it's 
 burthenfome rites and ceremonies, and en- 
 counter the contempt of the reft of the 
 world. Befides, the Jews never were a 
 thinking and fpeculative people; nor are 
 any marks of a difbelief or rejection of the 
 Mofaic law, founded upon an inveftigation 
 of it's pretenfions, and a confequent cori- 
 viftion of their fallacy, to be traced in any 
 period of their hiftory prior to the deftruc- 
 tion of Jerufalem. They have frequently 
 deviated, from the rites inftituted in honour 
 of Jehovah, into the praftice of fuperftitious 
 and idolatrous obfervances ; but this un- 
 doubtedly arofe more from practical, than 
 fpeculative principles : they have been di- 
 vided into fchifms ; and, after the captivity, 
 they are fuppofed to have incorporated, into 
 their fyftem of religious opinions, fome 
 notions of the Chaldee fages, and the Greek 
 philofophers. But it deferves to be re- 
 marked, that, in no period of their hiftory, 
 did they adhere more ftriftly to the letter of 
 the Mofaic ritual; at no time did they 
 guard more anxioufly againft every negle6t 
 or infringement of it's authority; than in 
 the interval between their return from cap- 
 tivity, and the final deftruftion of their city. 
 K K Apoftates 
 
Apoflates from the religion of Mofes un- 
 doubtedly there have been fome*; but thefe 
 moft generally of fo infamous a charafter, 
 that an accurate and candid hiftorian takes 
 occafion to remark (as a fingular circum- 
 ftance) of a perfon of this defcription, that he 
 was not diftinguifhed by any bad qualities -f. 
 A fpeculative unbeliever feems to be a phe- 
 nomenon unknown in their hiftory J . 
 
 IT 
 
 * Gibbon's aflumption upon this point is certainly gra- 
 tuitous; and mud be confidered as one of the failles, in 
 which he loved to indulge himfelf againft all revealed re- 
 ligion, rather than as deferving the attention due to an hif- 
 toric document. "It feems probable," he fays, "that the 
 number of profelytes was never much fuperior to that of 
 Apoftates." Vol. I. p. 452. 410. 
 
 f On leur donna en firite nn apoftat pour gouverner: 
 c'etoit Alexandre, Neveu cie Philon Juif, qui avoir facrine 
 fa Religion a fes l.nterets; mais, il ne fut pas mechant, contre 
 la coutume. Bafnage, Hid. des Juifs, Liv. T. c. 17. feel. 5. 
 
 See an account of one who ailed up to the general cha- 
 racter, c. 19. feel. 5. Jt is important to obferve, that many 
 of tliofe Jews, who have abjured the religion of their fore- 
 fathers, from fome principle of intereft or fear, have after- 
 wards (hewn that they acted againft their own conviction, by 
 returning to it at a time when their fincerity could not well 
 be queftioned. See a remarkable inftance of this in the ftory 
 of a Bohemian Jew, named Chagim, or Joachim, told by 
 Wagenfeil, Tela ignea Satanx, p. 188, &c. 1 am forry to 
 remark, that the defcription of the tortures, fuftained by this 
 wretched Jew, is given with far too much complacency. The 
 fame author mentions another Jew, Julius Cunradus Otto, 
 qui a Judaicis fordibus per baptifmum repurgatus, paulo poll 
 ad vetus volutabrum recliit, p. rig. For other inll.mces of 
 fimibr converfions, fee Mod. Univ. Hift. Vol. XI. pp. 7, &C. 
 I 1 mud own, I conceived this reprefentation to be accu- 
 rate, when I wrote it. But I have fmce found, that I niuft 
 
 correct 
 
2 59 
 
 IT is not therefore to be taken for grant- 
 ed, haftily and without proof, that Jefus 
 difputed the authority of the Mofaic law, 
 and on that account had lefs fcruple in in- 
 troducing a form of religion, which he 
 thought preferable to it. On the other 
 hand to fay, that, being himfelf a believer in 
 the law of Mofes, he neverthelefs attempted 
 to fuperfede it by one of his own contriv- 
 ing, is to afleit that, which is highly in- 
 confiftent with the charaiSter of a man of 
 fenfe and of virtue. For it cannot by any 
 means be thought credible, that a good 
 man* fhould embark in an undertaking, 
 whofe drift and defign were to overturn a 
 
 religion, 
 
 correct it. Mr. Collins, it feems, discovered fome time fince, 
 that the Prophets under the law "were great free-thinkers" 
 and that " they writ with as great liberty againft the eftab- 
 lifhed religion of the Jews (which the people looked on as 
 the inftitution of God himfelf) as if they looked upon it all 
 to be impofture." Leland's View of Deiftical writers, Vol. 
 I. p. 97. 
 
 Much as the i8th century has to boaft in regard to new 
 difcoveries, there is nothing furely which can exceed this, 
 either in novelty or ingenuity. 
 
 * Prideaux's fecond mark of impofture is, "that it can 
 have none, but wicked men, for the authors of it." Letter 
 to the Deifts, p. 1 52. He afterwards confiders the authors 
 of fuch impofture, under the feveral clafles of Atheifts, Deifts, 
 and believers of an inftituted religion : and he mews that, under 
 either of thefe defcriptions, they could not aft from a good 
 motive, nor confequently be worthy the character of good 
 men, p. 178. 
 
 K K 2 
 
( 260 ) 
 
 religion, which he himfelf believed to be of 
 divine authority. 
 
 AMONG the qualities, by which Jefus is 
 fo peculiarly diftinguifhed, there is none 
 which more attrafts our obfervation and 
 commands our applaufe, than a vigo- 
 rous and fervent fpirit of piety*, an entire 
 refignation to the will of God, an implicit 
 fubmiffion to his pleafure. Nor is there 
 any principle, which he inculcates more 
 earneftly and more frequently upon his dif- 
 ciples, than the neceffity and propriety of 
 having recourfe to God in prayer, of abfo- 
 lute dependance upon him, of the moft 
 ardent love and filial awe toward him, of 
 the moft anxious and inceflant endeavour 
 to obey his will, and to promote his glory. 
 The Being, whom he thus profefled to 
 honour, and whom he enjoined his follow- 
 ers to adore, was undoubtedly the Jehovah 
 of Ifrael, the fource to which Mofes referred 
 his authority, the founder of the civil and 
 religious polity eftabliflied among the Jews. 
 To fuppofe that Jefus affumed a fictitious 
 commiffion, and forged imaginary creden- 
 tials, from this fupreme Being; that he 
 poured forth his foul in prayer to him, 
 
 whofe 
 
 f Vid. Ncwcome, p. 341, &e. Law, p. 288. note. 
 
( 26, ) 
 
 \vhofe name he was daily proftituting to 
 his own vain or felfifh purpofes; that lie 
 continually exhorted his followers to reve-. 
 rence and obey him, whom he himfelf was 
 difhonouring by a fyftem of fraud ; that 
 he acknowledged him as the Almighty Au- 
 thor of a difpenfation, which he himfelf was 
 endeavouring to abrogate; the omnifcient 
 framer of laws, for which he intended to 
 fubftitute the fruits of his own invention ; 
 this furely is to fuppofe him guilty of the 
 Hacked hypocrify, as well as impiety. Yet 
 this charge is plainly implied againft the 
 reputation of the blefied Jefus by thofe, who 
 contend that he was engaged in a fcheme of 
 Impofture. This charge, however, as well 
 as all the others, which tend to impeach the 
 integrity of his principles, or the purity of 
 his motives, is direftly contradicted by the 
 whole tenour of his life ; of a life fpent in 
 the exercife of his duties to God and man ; 
 of a life which, according to the conceflions 
 of the very men who urge the charge, it* 
 felf repels and confutes it. 
 
 SUPPOSING, however, for the fake of 
 argument, that he did not admit the autho- 
 rity of the Mofaic law ; the mere charge of 
 impofture prefumes him to be guilty of 
 
 a difin- 
 
( 262 ) 
 
 a difingenuoufnefs and artifice, inconfiftent 
 furely with "the fublime fimplicity of his 
 aftions and chara6ter*." Upon various oc- 
 cafions he appeals to the authority of Mofes, 
 as if he firmly believed his divine legation ; 
 and his frequent affertions, that he was a6Hng 
 under the immediate direftion and exprefs 
 will of the Supreme Being, plainly convict 
 him of repeated and flagrant falfehoods, 
 upon the infidel hypothefis. Is it credible 
 that any one, entitled to the appellation of 
 good, would in this folemn manner have 
 borne witnefs to an untruth; efpecially 
 when the utterance of that untruth was the 
 fpecific caufe of his condemnation to a 
 painful and ignominious death? After 
 folemnly alluring the Roman governour 
 that he was a King, that the pretenfions he 
 had affumed were real, he adds in the 
 moft emphatic manner: "To this end was 
 I born, and for this caufe came I into the 
 world, that I (hould bear witnefs unto the 
 truth-)-." Befides, in fupporting a compli- 
 cated and difficult impoiture for fo long a 
 time, he muft have had recourfe to fuch a 
 variety of fhifts and evafions, and muft 
 
 have 
 
 Gibbon, Vid, fup. pag. 353. f J ohn xviii> 37 ; 
 
( 263 ) 
 
 have fo habituated himfelf to the practice 
 of fraud, as to deftroy the tone of his vir- 
 tuous feelings: and the difficulty of fuf- 
 taining an aflumed character, in fo public a 
 manner, muft have been fuch, as at length 
 to render fome deviation from the truth too 
 palpable to efcape deteftion. Such cer- 
 tainly was the cafe with the prophet of 
 Arabia, whofe fpecious profeffions, and 
 hypocritical demeanour for fome time com- 
 ported with the gravity of the charader he 
 aflumed : but when he was emboldened by 
 fucceis, he gave a loofe to his paffions, 
 and indulged himfelf in all the gratifications, 
 which power could fupply to his luft and his 
 ambition *. The mildnefs which he at firft 
 difplayed, and the tolerance which, as he 
 was compelled to claim, he was neceffitated 
 to preach, gave way to edifts and to prac- 
 tices of the moft fanguinary nature -f- : and 
 the numerous contradidtions, which, in fpite 
 of all his art, are palpably confpicuous in 
 the Koran, are poorly glofled over by the 
 
 convenient 
 
 * Bampton Le&ures, p. 194, Sec. Sale's Prel. Difc. p. 
 137. Prideaux, Life of Mahomet, pp. 82, 87, 115, &c. 
 
 f Bampton Left, p. 190. Gibbon, Vol. V. p. 222. 4to. 
 and the note, where he fays very acutely, "This character 
 alone may generally decide the doubts of the learned, whe- 
 ther a chapter was revealed at Mecca or Medina." 
 
convenient doctrine of abrogation *. No- 
 thing, however, of this kind, whether of 
 inconfiftency in condudt, or contradiction in 
 do6trine, can be fairly alleged againft our 
 bleffed Lord. 
 
 I AM willing to believe, that many of thofe, 
 who, without any relu6tance, impute a frau- 
 dulent intention to the founder of our reli- 
 gion, are not fufficiently aware of the extent, 
 or enormity, of the moral turpitude, which 
 the imputation involves. How far they are 
 juftified in urging this charge, without previ- 
 oufly confidering it's precife import, becomes 
 to them a queftion of deep and awful re- 
 fponfibility. Certain however it is, that 
 unbelievers in general, without any fcruple 
 or hefitation, place our Saviour, as well as 
 Mofes, in the fame clafs with Numa, and 
 with Mahomet, and with all thofe, who 
 have endeavoured to introduce their own 
 inftitutions among mankind, under the pre- 
 tence of divine authority. Now the dif- 
 tinction, neceiTary to be made in thefe 
 cafes, is, that Jefus was unqueftionably pof- 
 fefled of more virtue than any of the 
 impoftors, among whom he has been fo 
 
 prefump- 
 
 * Sale's Pi el. Difc. p. 66. Bainpt. Left. p. 359. and 
 Jortin's Difcourfes concerning the Truth of the Chriftiao 
 Religion, p. 142. not. 
 
( 265 ) 
 
 prefumptuoufly and indifcriminately ranked ; 
 and that the fcheme of impofture, attributed 
 to him, neceflarily implies a greater devi- 
 ation from reftitude, a greater abfence of 
 moral principle, than that which is imputed 
 to any of the others. If thefe two portions 
 can be fairly and fully made out, as I truft 
 they will be, they will go very far towards 
 eftablifhing the Chriftian religion. 
 
 WITH refpeft to the fuperiority of moral 
 worth, I fhall argue upon the broad bafis of 
 hiftorical truth, that there is no charafter 
 upon record, particularly of thofe, who 
 have attempted, or effected, any great 
 change in the opinions of mankind, which 
 appears fo virtuous as that of Jefus Chrift. 
 This has been repeatedly proved by the 
 friends of Chriftianity, and it has been 
 allowed by it's enemies, upon a comparifon 
 with the very beft of the Heathen philofcx- 
 phers, Socrates*: and if Socrates falls fo 
 ihort in an eftimate of moral worth, even 
 in the judgement of unbelievers, the firft 
 pofition will, I think, readily be allowed. 
 Our conviftion in this cafe will be ftrength- 
 
 Law, p. 33 1. Bamp. Left. p. 212. See alfo Rouffeaa 
 and Voltaire, ubi fup. 
 
 LL 
 
( 266 ) 
 
 ened, if we confider that, notwithftanding 
 the brevity of the Evangelical hiftories, there 
 never was exhibited fuch a minute deline- 
 ation of charafter as thofe authors have 
 reprefented. He is placed before us in 
 every poffible variety of fituation, in every 
 emergency, on great, as well as lefs im- 
 portant, occafions ; the very avenues of the 
 heart are, as it were, laid open ; the motives 
 of aftion, as well as the courfe of conduct, 
 are circumftantially related. 
 
 IT was the remark of a great judge of 
 life, that the moft celebrated and diftin- 
 guiflied charafters never appeared fo efti- 
 mable to thofe, who had an opportunity of 
 approaching them more nearly, and of 
 observing them more narrowly * j when the 
 caution, induced by the prefence of fpec- 
 tators, was removed, and the exertion, 
 occafioned by the defire of gaining applaufe, 
 no longer continued. Such a clofe and 
 frequent infpe&ion of the human condu6l 
 ferves, like the power of an optical glafs, 
 to difcover that which is latent, to enlarge 
 that which is minute, to deform that which 
 is beautiful. If however we apply the ob- 
 Icrvation, which is fo generally true of 
 
 human 
 
 Perfonne n'eft un heros pour ion valet de chambrc. 
 
human nature, to the narratives which con- 
 tain the actions of Jefus, his charafter, even 
 when fubjected to this clofe infpection, 
 (hews a luftre equally unbroken, and a 
 beauty equally regular. Admitted to all the 
 familiarity of focial intercourfe, partners of 
 his retirement, and witnefles of his moft 
 trying hours, the Apoiiles relate every in- 
 cident without difguife ; and from them we 
 have a feries of fa<5ls, clearly illuftrating 
 the habits, and completely developing the 
 chara&er, of their friend and Mafter. Yet, 
 amidft all this variety of fituation and ac- 
 curacy of detail, the only impreffions, left 
 upon the mind of an unprejudiced reader, 
 are thofe of affeftion and of veneration for 
 the tranfcendental virtues of Jefus Chrift. 
 Befides this, we are always to bear in 
 mind, that the very manner, in which thefe 
 accounts are given, excludes the idea, that 
 the charadler thus delineated was invented 
 by the writers ; or that they were poffefled 
 of the arts of felefting, embelliihing, or 
 fupprefling certain fa6ts, for the fake of 
 compofing an elaborate panegyric. The 
 way, in which thefe hiftories are put toge- 
 ther, evidently fhews, not only that the 
 authors were incapable of fetting off any 
 L L 2 fubjeft 
 
( 268 ) 
 
 fubjecl by the arts of compofition, but that 
 they were carelefs of literary fame. If the 
 memoirs of Socrates by Xenophon, the 
 eulogium upon Agefilaus by the fame writer, 
 the panegyric oration and that upon Eva- 
 goras by Ifocrates, or any of the writings, 
 by which the later and degenerate Romans 
 complimented their emperors, be minutely 
 examined ; the narratives of the facred hif- 
 torians will doubtlefs fink in literary merit, 
 but they will rife confiderably in that, which 
 is much more important, the merit of re- 
 cording truth. The former evidently (hew 
 a defire of difplaying their own abilities, 
 as well as of gratifying the objets, upon 
 whom this labour of intellect was beftowed ; 
 the others have nothing fo confpicuous, as 
 the wifh of defcribing accurately real tranf- 
 a6tions. And hence their teftimony in 
 favour of Jefus is more juftly to be valued, 
 and regarded as undeniably true. Let thefe 
 circumftances be fhewn to apply with the 
 fame, or nearly the fame, propriety of 
 adaptation to any human chara6ler, efpecially 
 to thofe, with whom it is our objeft now to 
 compare the blefled Jefus. Let it be fliewn, 
 that their chara&ers have been as minutely 
 and as faithfully defcribed, and that their 
 
 enemies 
 
enemies have been unable to fix the fmalleft 
 flain upon them ; particularly let it be 
 (hewn of the artful and wary impoftor of 
 Arabia. 
 
 NOTWITHSTANDING, I contend that all, 
 who at any time have endeavoured to im- 
 pofe upon the credulity of mankind by their 
 own inventions, under the affumed fanlion 
 of Heaven, are far lefs culpable, far lefs 
 chargeable with moral imperfection (fo far 
 as their refpedive fchemes of impofture are 
 concerned) than Jefus of Nazareth would 
 have been, if he had preached to his coun- 
 trymen "a cunningly devifed fable." 
 
 THE Heathen legiflators * had no divine 
 authority to fuperfede, had no well eftab- 
 iifhed inftitutions to overthrow; and by 
 alleging the authority of their gods in 
 favour of their defigns, they made ufe of 
 an inftrument, which it was compatible 
 with the policy and fuited to the genius 
 of the times to adopt -f. As they had no 
 
 better 
 
 Vkl. Polyacn. Strategem. Lib. VIII. c. 4. And Valer. 
 Max. Lib. I. c. 2. Prideaux has treated this topic upon 
 fomewhat different grounds, Letter &c. p. 174. Se alfo 
 Shuckford's Conneftion, Vol. III. p. 368. 
 . f To confirm and illuftrate this aflertion, I muft beg leave 
 to quote a paflage from a learned author, which did not fall 
 into my hands, till after this chapter was written. "It is 
 obferved by divers antients, but more largely infilled upon by 
 
 Plutarch 
 
( 270 ) 
 
 better means of impreffing upon the popu- 
 lar mind what they thought of importance 
 to the general intereft, they availed them- 
 felves of a fupport, which the ignorance and 
 temper of mankind, in that ftate of fociety, 
 feemed to make allowable, and, it fhould 
 feem, indifpenfable. We may alfo remark, 
 that the very nature of polytheifm renders 
 an appeal to one of it's numerous divinities 
 
 lefs 
 
 Plutarch * than any other that I know, that for divers ages 
 before Socrates, the natural temper of men was fomewhat 
 ecftaticall; in their actions moil of them tumid and high; in 
 their expreflions very poetical and allegorical ; in all things 
 very apt to be led by phanfie and external appearances, very 
 devout in their kind but rather fuperftitious: in moft things 
 that they did, more guided by certain fuddain inftin&s and 
 raptures, than by reafon; not out of any contempt of it, but 
 becaufe they had it not. In thofe dayes there was no moral 
 philofophy: and they were accounted worthy of higheft 
 honours, that could utter moft fentences that had fomewhat 
 of realbn in them ; which by other men were generally re- 
 ceived as oracles, becaufe they feemed to furpafle the wif- 
 dome of ordinary men. 
 
 There were as many religions almoft as men; for every 
 man's religion was his phanfy; and they had moft credit 
 and authority, that could beft invent, and make beft mew. 
 Among fo many religions there were no controversies, but 
 very good agreement and concord ; but no reafon ufed either 
 to examine, or to difprove. There was no talk among 
 men, but of dreams, revelations and apparitions : and they 
 that could fo eafily phanfy God in whatfoever they did 
 phanfy, had no reafon to miftruft or to queftion the relations 
 of others, though never fo ftrange, which were fo agreeable 
 to their own humours and difpofitions ; and by which them- 
 felves were confirmed in their own fuppofed enthufiafms." 
 
 Cafaubon on Enthufiafm, i2mo. London, 1656. p. 5. See 
 alfo pp. 4, 1 74. 
 
 * 
 
lefs prefumptuous and lefs criminal, than 
 where the one invifible God, the only proper 
 objeft of adoration> is called upon to fane- 
 tion the opinions, or promote the interefts, 
 of fallible man. Polytbeifm, by dividing 
 and fubdividing the eflence and attributes 
 of the Divine nature, not only feparates that 
 which ought to be entirely fingle, but con- 
 taminates that which ought to be moft 
 pure. As thefe ideal gods approached nearer 
 in moral qualities to the imperfe&ion of 
 human beings, and were fuppofed to have 
 local attachments and local interefts, their 
 interpofition in human affairs appeared 
 more probable, as well as more necefiary ; and 
 therefore the pretence of it was afTumed with 
 fcruple, as well as lefs guilt. Moft certain 
 it is, that the obje&s of Heathen worfhip 
 are reprefented as interpofing fo continually 
 in the conduft and concerns of mortals, in 
 the ferious compofitions of tragic writers, 
 and in the almoft confecrated works of their 
 great mythological poet, that we may argue 
 from this circumftance, in the light both 
 of caufe and effet, to prove that a belief of 
 their real interference prevailed very gene- 
 rally, and therefore was very generally em- 
 ployed. The fiftions of Numa then and 
 
 Lycurgus 
 
Lycurgus may be confidered, if not quite 
 excufable, yet as palliated by the peculiar 
 circumftanceSi in which they were placed 
 and if Mahomet had not rendered his re- 
 ligion fubfervient to a fcheme of flaughter 
 and conqueft, he might have been viewed 
 in a light not much more unfavourable. 
 Yet even for Mahomet fome allowance may 
 be reafonably claimed. In a country, where 
 idolatry prevailed, the endeavour to intro- 
 duce a purer conception of the Divinity 
 was not wholly unworthy of praife. It is 
 true that Chriftianity had exifted in the 
 world for fome centuries before his birth : 
 yet a barbarian of Arabia might be fuppofed 
 not to be well inftrufted in it's value. He 
 might not have had fufficient opportunities 
 of comprehending it's real nature and excel- 
 lence : and indeed it appears extremely pro- 
 bable, that his knowledge of Chriftian hiftory, 
 at whatever time he gained it, was chiefly de- 
 rived from Apocryphal* books; which were 
 not likely to afford much fatisfadtion, or to 
 mfufe much conviction into any mind. Be- 
 fides, the genuine doftrines of our religion 
 
 were 
 
 * Mr. Jones, in his valuable work upon the Canon, before 
 referred to, has (hewo that this really was the cafe. Ap- 
 pendix to Vol. -I. p. 4? i. l a ft Ediu See atfb Dr. White's 
 Barnpton Left. p. 358. and note. 
 
were at that period of time fo much obfcurecl, 
 and the pratlice of it's profeflbrs fo much 
 vitiated*, that if he judged of it's truth and 
 it's ufefulnefs merely from what he faw and 
 heard, the moral guilt of fuperfed ing a divine 
 inflitution will be fomewhat extenuated. 
 Hence the faithful followers of Chrift, though 
 they unravel the wily defigns of Mahomet, 
 will abate of their inflexible rigour againft 
 him, while they fee fo much to lament and 
 to condemn in the conduft of their fellow 
 . Chriftians. Such believers, however im- 
 partial, will not indeed juftify or defend the 
 fcheme of Profelytifm, which Mahomet 
 followed up by the fword; yet they will 
 fnggeft that a robber -f- by habit, and an 
 idolater by education, may feem entitled to 
 fome portion of the excufe, which is fo 
 lavifhly indulged to thofe, who, without the 
 pretence of religion, have laid the world in 
 ruins to gratify their pride and their am- 
 bition J. 
 
 NONE 
 
 * See Bampton Lecl. pp. 60 73. 
 
 f The firft attempts which Mahomet made, after hia 
 flight to Medina, were to plunder the caravans of Mecca. 
 Prideaux, p. 71. 
 
 t The applaufe of mankind muft lurely feem to be con- 
 ferred with little difcrimination, and therefore to poflefs but 
 little intrinfick value, when actions, nearly the fame, and 
 M M originating 
 
NONE of thefe palliations will apply tc 
 fuch a fcheme of impofture, as muft b< 
 imputed to our bleffcd Lord by his rafli 01 
 malignant adverfaries. The difpeniation 
 which the Gofpel fubverted, had fubfiftec 
 for fourteen hundred years ; was believed b] 
 an whole nation to be of divine authority 
 and, however abufed by Jewifh feftaries, wai 
 unqueftionably the bed form of religior 
 and of civil polity, then exifting in th< 
 world. If Jefus overturned this merely tc 
 eftablifh a code of his own fabrication, h< 
 cannot efcape the charge of wanton im- 
 piety. If we add too the fixed convilion * 
 of the Jews, that their national profperit] 
 and happinefs depended upon their adhe- 
 rence to the commands of Jehovah, a< 
 delivered by Mofes, there appears a degret 
 of rafhnefs and cruelty, in thus deftroying 
 the palladium of the Jewifh ftate, frorr 
 which, on the infidel hypothefis, the cha- 
 racter of Jefus cannot be exempted. Noi 
 can he be regarded as more excuiable in the 
 
 means 
 
 originating in fimilar motives, have crowned Alexander 
 and Conftantine with the appellation of Great, while the 
 names of Mahomet and of Julian are never uttered withoul 
 the addition of Impoftor and Apoftate. 
 
 * This was not an hafty opinion, taken up from conjee- 
 ture, or refting merely upon tradition, but founded upon thi 
 cxprefs declarations of the law. See Deut. xxviii. and xxx. 
 
275 
 
 means he adopted, than in the ends he pur- 
 feed, if the religion he eftablifhed had no 
 other warrant for it's excellence or perma- 
 nence, than the fagacity of his own views, 
 or the comprehenfion of his own intellect. 
 The holy and venerable name of the Lord 
 of heaven and earth was the cloak, upon 
 this fuppofition, aiTumed as a cover to his 
 filions : and the intimate union and con- 
 netion in which he boafted of (landing 
 related to the Deity, could only be an addi- 
 tional and unneceflary outrage againft the 
 divine Majefty. To deftroy the inftitutions 
 qf this auguft and incomprehenfible Being, 
 under the pretence of fhewing him greater 
 reverence; to do away the peculiar rites 
 with which He had fignified his command 
 that his people fhould honour him, under 
 the fidlitious affumption of authority from 
 that very Being ; efpecially when we con- 
 fider the profound and unparallelled reve- 
 rence entertained by all the Jews for that 
 holy name, and thofe facred inftitutions; 
 would have been a procedure at once fo 
 unaccountable and fo defperate, that it 
 could fcarcely be imputed to any man, how- 
 ever audacious and however refolute in the 
 profecution of his purpofes 3 far lefs could 
 M M 2 it 
 
( 276 ) 
 
 it be imputed to the meek and unafluming, 
 the fpotlefs and irreproachable Jefus. 
 
 FROM thefe fuppofitions, groundlefs as 
 every candid reader muft furely be perfuaded 
 they are, let us turn to the more pleafmg 
 tafk of contemplating the character of our 
 blefled Lord, as it is drawn in the pages of 
 his faithful hiftorians. A profound reve- 
 rence for the facred obligation of the Mofaic 
 law, and the moft ardent devotion to it's 
 Almighty Author ; an inflexible attachment 
 to truth, a rooted deteftation of hypocrify 
 and fraud, efpecially when concealed under 
 the femblance of religion ; a genuine love of 
 that which is right and good, and the in- 
 ceflant practice of the moft exalted charity, 
 are confpicuoufly marked in his condufl j 
 the fame amiable features adorn the tenour 
 of his precepts ; in teaching and in prac- 
 tifing every fpecies of virtue he lived, and 
 in the caufe of truth and benevolence he 
 died. Is it poflible fuch a charafter as this, 
 could have been concerned in fuch a fcheme 
 of cunning, hypocrify, and impiety ? 
 
 IF it be contended, that Jefus afted only 
 with a view of clearing the Mofaic law 
 from the fuperftitions with which it was 
 clogged, and the traditions with which it 
 
 was 
 
( 277 ) 
 
 was nearly overwhelmed, we may reply, 
 that the afTumption of fuch falfe credentials 
 cannot be made to agree with the honeft, 
 undiflembling virtues of Jefus and that he 
 plainly went farther than this fuppofition 
 imagines, by introducing a fyftem, which 
 virtually abrogated the whole ceremonial 
 law, has, I truft, been already proved*. 
 If the doftrines of the Apoftles accurately 
 coincided with the views of their Matter, 
 and if they cannot be fairly charged with 
 deviating from or altering the plan, upon 
 which he acted, this objection at once falls 
 to the ground. So that, if Jefus be confl- 
 dered as entertaining the fame opinion with 
 the reft of his countrymen concerning the 
 origin of the law, the charge of fabricating 
 the Gofpel will necefTarily involve fuch an 
 abfence of moral principle, as is clearly 
 incompatible with fa6ls, which the moft 
 virulent of his adverfaries have acknowledged 
 to be true. 
 
 I HAVE already confidered the hypothefis, 
 that Jefus might have been an unbeliever 
 in the divine legation of Mofes ; and I have 
 endeavoured to Ihew, that even, upon this 
 hypothefis, improbable and abfurd as it is, 
 
 his 
 
 Chapter V. 
 
( 27 8 } 
 
 his conduft would be completely at variance 
 with his general allowed good character. 
 It feems therefore only neceflary to noticq 
 that one remaining refuge of our oppo- 
 nents; the fuppofition of his afting from 
 certain good motive?, which it is next to 
 impoffible to define or even to conjecture; 
 motives, which , our adverfaries have con- 
 tented themfelves with afferting, while they 
 have always omitted to explain how they 
 can poffibly be made confident with his 
 general conduft, and indeed how they can 
 be applicable to the particular inftance 
 where thefe motives are fuppofed to have 
 operated. Mr. Lequinio has expreffed this 
 capital argument very concifely, and indeed 
 as clearly as the idea appears capable of 
 being conveyed. He afTerts, that "Jefus 
 lied only in the caufe of truth." The fu- 
 tility of this imagination is fo well expofed 
 by a late writer, that I muft beg leave to 
 tranfcribe his words. 
 
 <c WAS ever a chara6ler in romance more 
 unlike any thing in nature than this ? And 
 yet this was an ordinary Jewifh carpenter, 
 who had no advantage of education, or 
 knowledge of the world. This man, Mr. 
 Lequinio fuppofes, without any thing fuper- 
 
 natural 
 
natural about him, to have acquired this 
 moft extraordinary fuper-human difpofi- 
 tion, a generofity and magnanimity exceed- 
 ing that of all the heroes and philofophcrs 
 of antiquity) to have converted thoufands 
 of his countrymen to the belief not only of 
 his being a prophet, or a man infpired of 
 God, but even the Melllah, whom before 
 this they had univerfally expe6led would be 
 a King and a conqueror, and that, after 
 dying in the moft public manner, he rofe 
 from the dead, as he declared beforehand he 
 fhould do, in confirmation of his divine 
 miflion. 
 
 " IF a perfon of ib excellent a moral cha- 
 rafter could be a mere impoftor; if a man 
 with fo few natural advantages could de- 
 ceive fo many of his countrymen, all pre- 
 vioufly difpofed to reje6l his claim, and 
 enable them to deceive fo many more of all 
 nations, we muft fay that nature, neither 
 before nor fince that time, ever produced 
 fuch men to deceive or to be deceived*." 
 
 THERE are many other confiderations, 
 which render fuch a folution of the diffi- 
 culties, attending the origin of Chriftianity, 
 much more hard to be admitted, than any 
 
 difficulty, 
 
 * Letters to the French philofophers, ubi fup. 
 
difficulty, which it is intended to remove. 
 A good man, and a man of fenfe, which 
 Jefus is by all parties allowed to have been, 
 before he embarked in fuch a fcheme, would 
 undoubtedly look a little to the probability 
 of it's fuccefs: and from the ftate of the 
 Jewifh minds, little elfe was to be expe6led, 
 but the deftruftion of the contriver. He 
 would alfo take into confideration the pro- 
 bable mifchief, as well as the probable good. 
 The unfettling of the faith of an whole nation, 
 the extirpation of their ancient iriftitutions, 
 he muft know, could not be accomplifhed 
 without much ill will, without producing 
 feuds and fa6Hons, and their neceflary con- 
 fequence, bloodfhed ; particularly in a na- 
 tion, fo eafily agitated, and fo furious in it's 
 paflions*, as that, to which this unpopular 
 fcheme of reformation was addrefled. Of 
 this indeed Jefus plainly intimated that he 
 was fully aware, when he warned his fol- 
 lowers of the fufferings they muft needs 
 undergo for diflfeminating his do6trines 
 when he pointed out the unhappy divifions, 
 which would take place in the bofom of 
 families, in confequence of the fyftem he 
 was eftablifhing arid when, in the moft 
 
 unequi- 
 
 * Jofephus, paffim. 
 
Unequivocal terms, he avowed, "Think not 
 I am come to fend peace on earth: I am 
 not come to fend peace, but a fword*." 
 He goes farther than this; he not only 
 anticipates the evils arifing from the propa- 
 gation of his doftrines, but feems to exprefs, 
 what upon the hypothefis of our adversaries 
 might be called, a criminal unconcern, how 
 foon they fliould take place. "I am come 
 to fend fire on the earth, and what will I 
 if it be already kindled f ?" A good man 
 would not venture upon a fcheme, which 
 he faw was to produce fo much aftual 
 mifery ; nor would a man of fenfe fo openly 
 profefs to his converts his knowledge of 
 thefe effefts ; without looking much further 
 into future confequences, than a mere man 
 Can be fuppofed to do. Unlefs therefore we 
 allow Jefus the charaftcr of a prophet, that 
 is, unlefs we admit the truth of his preten- 
 fions, we muft accufe him both of rafbnefs 
 and cruelty for hazarding fo much aftual 
 evil for the fake of poffible eventual good; 
 and we muft confefs that his conduct is 
 utterly inexplicable, in placing before thofe, 
 
 whom 
 
 * Vid. Matt. x. vv. 1726. 34, &c. xxiv. 9, 10, 
 f Luke xii. 49, c. 
 
 NN 
 
( 282 ) 
 
 whom he wifhed to gain over to his party, 
 fuch an unfavourable reprefentation of the 
 tendency and effedls of his new inftitution. 
 The whole tenour of his character, which 
 difplayed the moft confummate prudence, 
 as well as the moft tender fympathy for the 
 forrows and miferies of man, forbids us to 
 affign the leaft degree of probability to the 
 fuppofition, againft which we are contend- 
 ing. 
 
 THERE are befides feveral other difficulties 
 fpringing out of the hypothecs Why, for 
 inftance, if good were the object for which 
 our Lord contrived his plan, iliould he af- 
 fume fuch high and extraordinary preten- 
 fions, as, combined with his appearance, could 
 ierve only to difguft the minds, and fhock 
 the prejudices, of his countrymen ? Why 
 fhould he at the fame time feem even to 
 court that appearance of poverty and humi- 
 liation, equally in contradiction to his own 
 pretenfions, and to their expectations ? Why, 
 if he embarked in the fraud from fuch a mo- 
 tive, Ihould he purfue a courfe of conduft, 
 which would infallibly expofe him in a fhort 
 time to the envy and cruelty of the rulers, 
 and quickly abridge his means of doing any 
 more good? To what purpofe, in fine, were 
 
 thole 
 
thofe repeated declarations of his own death, 
 and his prediftions of rifing again ? Why 
 were that death and that refurreftion, not 
 merely ftated as events that were to happen, 
 but incorporated in to the whole fchemeofhis 
 religion ? Are thefe only to be confidered 
 as the fiftions of his followers, when the 
 caufe began to prevail after his death ? Jf 
 fo, let the writings be proved forgeries, or 
 let the writers be convifted of falfehood! 
 But till either the one or the other of thefe 
 attempts be made with fome fuccefs, we 
 may confidently argue from them as fa6ls, 
 fupported by fuch a body of evidence, that 
 thofe who mod wifh to difprove, are con- 
 (trained in a great meafure to allow them. 
 
 WITH whatfoever fpecioufnefs therefore 
 the charge of errour or of fraud may appear 
 to be directed againft Chriftianity, it will, 
 upon due examination, be found to im- 
 pute fuch a want of candour, of integrity 
 and piety, fuch a dereliftion of moral prin- 
 ciple, to the author of the fuppofed impof- 
 ture, as cannot, with any (hew of fairnefs 
 or probability, be laid to the charge of any 
 man really good. Even in the acknow- 
 ledgment of his enemies, the character of 
 Jefus exceeds the ufual meafure of human 
 N N z exceU 
 
excellence; confequently, by their confef- 
 fion, the accufation, which is levelled againft 
 his religion, is wholly inapplicable. 
 
 So great is the inconfiftency, to which 
 the imputation of fraud againft the founder 
 of our religion expofes thofe who urge it ; 
 and it is well worth their confideration, 
 whether fimilar repugnancies to moral pro- 
 bability do not exift in every objedlion, 
 which ftrikes at the divine origin of the 
 GofpeL For my own part, I cannot but 
 exprefs my moft anxious wifh, that every 
 fuch obje6lor would maturely weigh the 
 whole extent to which his arguments lead, 
 the difficulties with which they are embar- 
 rafTed, and the contradi6lions in which they 
 are involved. I am fatisfied that, after a 
 full and impartial enquiry, the violations of 
 credibility, neceflarily arifmg out of any in- 
 fidel ground of objeftion, will be generally 
 acknowledged to be much more numerous, 
 glaring, and offenfive, than thofe which the 
 moft captious antagonift can reprefent, as 
 neceflarily arifing out of a belief in the Gof- 
 pel hiftory. 
 
 CHAPTER 
 
CHAPTER VII. 
 
 MR. GODWIN S MISREPRESENTATIONS OP 
 THE CHRISTIAN RELIGION AND THE 
 CHARACTER OF IT'S FOUNDER EXA- 
 MINED, 
 
 Paflage from Mr. Godwin's Enquirer quoted. The charges, 
 contained in it, reduced to three heads. i. That bigotry 
 and intolerance are encouraged by the Chriltian religion, 
 2. That an improper ftrefs is laid upon faith. 3. That 
 there are certain moral defects in the character and tem- 
 per of Jefus Chrift. Each of thefe charges examined 
 feparately and confuted, partly by hiftorical documents- 
 partly by a critical inquiry into the texts, Mark xvi. 16, 
 Matth. xxiii. 33. This writer (hewn to have mifunder- 
 ftood or perverted them. A fair deduction made, from the 
 fubje&s of the preceding inquiry, in favour of ChriiHanity, 
 
 A MONGST the few, whofe moral 
 ^"X feelings have been fo little in unifon 
 with thofe of the reft of mankind, as to 
 lead them to impeach the character of our 
 bleffed Saviour, is Mr. Wm. Godwin. In 
 his publication called <c The Enquirer," the 
 
 following 
 
( 286 ) 
 
 following very remarkable paflage is intro- 
 duced*. 
 
 "THERE is nothing perhaps, that has 
 contributed more to the introduction and 
 perpetuating of bigotry in the world, than 
 the doftrines of the Chriftian religion. It 
 caufed the fpirit of intolerance to ftrike a 
 deep root, and it has entailed that fpirit 
 upon many, who have fliaken off the di- 
 refler influence of it's tenets. It is the cha- 
 racteriftic of this religion, to lay the utmoft 
 ftrefs upon faith. It's central doftrine is 
 contained in this fhort maxim, "He that 
 believeth, fhall be faved; and he that be- 
 lieveth not, fhall be damned -j-." What it 
 is, the belief of which is faving, the records 
 of our religion have left open to con- 
 troverfy; but the fundamental nature of 
 faith, is one of it's moft unqueftionable 
 leflbns. Faith is not only necefTary to pre- 
 ferve us from the pains of hell; it is alfo 
 requifite, as a qualification for temporal 
 bleflings. When any one applied to Jefus 
 to be cured of any difeafe, he was firft of all 
 queftioned about the implicitnefs of his faith ; 
 and in Galilee, and other places, Chrift 
 
 wrought 
 
 Pag. 3223. f Mark xvi. 16. 
 
wrought not many miracles, becaufe of their 
 unbelief*. Never were curfes poured out 
 in a more copious ftream, or with a more 
 ardent and unfparing zeal, than by the 
 meek and holy Jefus upon thofe, who op- 
 pofed his pretenfions -f-. The Ihort and 
 comprehensive defcription beftowed upon 
 the refraftory to the end of time, appears to 
 be this, " they have loved darknefs rather 
 than light, becaufe their deeds are evil J." 
 
 WITHOUT depreciating the general ta- 
 lents of this writer, I may be allowed to 
 lament, that one, who profeffes to fearch 
 after truth, fhould have fo widely miftaken 
 the objeft of his refearches: and without 
 deciding upon his motives, I may fairly call 
 in queftion the accuracy of his ftatement, 
 and the juftnefs of his conclufions, upon 
 a moft important topic fo important in- 
 deed, that I make no doubt of obtaining 
 the pardon of my readers, for examining 
 thefe objections in a feparate chapter. 
 
 THE fubftance of the accufations brought 
 by this writer againft the Gofpel, and it's 
 blefled Author, may be comprized under 
 three heads, viz. 
 
 i. THE 
 
 * "Matthew viii. 13. ix. 28, 29. xiii. $8. Mark v. 36. 
 ix. 23. xi. 23, 24. John xi. 40. xx 29." 
 f "Take, as an example, Matthew xxiii, 33." 
 I "John iii. 19." 
 
( 288 ) 
 
 1. THE bigotry and intolerance, farto 
 tioned by the doctrines of the Chriftian 
 religion. 
 
 2. THE improper and unwarrantable 
 flrefs laid upon faith. 
 
 3. CERTAIN moral defefts in the cha- 
 ra6ter and temper of Jefus. 
 
 i. THIS author is fo eager to fix the 
 odious charge of bigotry upon the Chriitian 
 fyftem, that he feems to reprefent fuch a 
 fpirit as not having been introduced into 
 the world, till this religion arofe to difcover 
 and to cherifh it. It appears then that he 
 is ignorant of the bigotry of the Egyptians ; 
 between two of whofe tribes an animofity 
 arofe, from a difference in religious fenti- 
 ments, which cannot be characterized in 
 ftronger terms, than in thofe which the fa- 
 tyrift has employed. 
 
 Inter finitimos vetus atque antiqua fimultas, 
 Jmmortale odium, et nunquam fanabile vulnus 
 Ardet adhuc *. 
 
 IT may be, that he has forgotten the 
 glowing picture, which the fame poet has 
 drawn of the confequences of a bigotry, 
 with which the ingenuity of malevolence 
 itfelf cannot {lander Chriftianity, as having 
 
 the 
 
 Juvenal, Sat, xv. 33. Sec vv. 78, &c. 
 
the mod remote connexion. It may be, 
 that he has parted (lightly over a fcene, from 
 the barbarity of which human nature ai- 
 moft recoils in which however an infidel 
 hiftorian, with perfeft confiftency, finds 
 only"fome obicurc traces of an intolerant 
 fpirit*." 
 
 IF, without tlie authority of the Areopa- 
 gus, any one had attempted to introduce the 
 worfhip of a ftrange god, the laws of 
 Athens affigned death for his punidiment -}-. 
 
 But 
 
 * Gibbon, c. ii. not. (3,) 
 f Jofeph, c. Apion. ii. 37. 
 
 See Wefieling's note on Petit's Legg. Att. p. 69. Even 
 Mr. Hume has (hewn his temiernefs to the religions of an- 
 tiquity, when he fays, that "except the banimment of Pro- 
 tagoras, and the death of Socrates, which laft event proceeded 
 partly from other motives, there are fcarce any inftances to be 
 met with in antient hiftory, of this bigoted jealoufy, with 
 which the prefent age is fo much infected*." I readily 
 agree, that other confiderations, befides thofe of religion, 
 actuated the perfecutors of Socrates ; but if impiety had not 
 been made the pretext, his countrymen would not have put 
 him to death: and this circumftance, it became the candour 
 of Mr. Hume, to point out. I muft further obierve, that 
 Mr. Hume pafles in filence over the cafe of Anaxagoras, who 
 Certainly was compelled to quit his country, becaufe he was 
 accufed, or at lead fufpe&Cvt, of impiety. Diogenes Laertius 
 is content with telling us at^i TJ ^IXTJ? &VTH $niQoz. 
 At'yiaOat; but the fan, to whatever extent it might go, evi- 
 
 dently 
 
 * F.flay on a Particular Providence, and a Future State. 
 Vul. II. p. 149. 
 
 Oo 
 
were a fimilar feverity to be employed 
 by any Chriftian ftate, it would be imputed 
 not merely to the policy of governours, but 
 to the temper of priefts. The odious 
 bigotry of Antiochus Epiphanes * will not 
 eafily efcape the recolletion of any, but of 
 thofe who will impute no fault, nor arraign 
 any crime, except it be found to involve in 
 it's confequences the friends of revealed 
 religion. Had the law which was infcribed 
 in the xii. tables, Peregrinos Deos ne co- 
 
 lunto, 
 
 dently was on account TK dceSt'ias otCra. According to 
 Plutarch, he was not condemned, nor even regularly accufed; 
 but, by the advice of Pericles, he left Athens, for the purpofe 
 of avoiding accufation. That advice however was given in 
 confequence of the law, which Diopithes had propofed to the 
 
 people ; (eltra.'yyehheaQa.i T? Ta S* Toe py vo^c'i^ovTa?) and 
 
 which alarmed Pericles for the fafety of Anaxagoras. Vidend. 
 Plutarch, in Vit. Periclis. See alfo the whole chapter in 
 Jofephus above cited ; in which many inftances of intolerance 
 amongft the antients, and particularly the Athenians, are 
 ftated and commented upon. Refpecling the charge brought 
 againft Anaxagoras, coniult Mitford's Hiftory of Greece, 
 c. xxii. feel. 3. Vol. V. p. 141. 8vo. 
 
 * i Maccab. i. 41. I am unwilling to urge the conduct 
 of Cambyfes, when he (tabbed Apis, and ordered the priefts 
 to be fcourged, and put the leading men at Memphis to 
 death. See Herodot. B. Hi c. 29. The vexations of Cam- 
 byies from his misfortunes probably had produced a phrenfy, 
 and that phrenfy burft out in afts of violence, where into- 
 lerance was plainly mixed with impiety and revenge. It is 
 however impoflible to exonerate the Perfian Magi, or Xerxes 
 who afted under their direction, from the charge both of in- 
 tolerance and fanaticifm. Nee fequor magos Pcrfarum; 
 quibus amftoiibus Xerxes inflammafTe templa GnctiiG dicitur. 
 Cii*. dc l.e. lib. ii, f. 10. Edit, EinelU. 
 
Junto*, been confidered as the edift of a 
 Chriftian prince, we (hould probably have 
 heard the loudeft complaints againft the 
 fpirit of bigotry, by which it was diftated : 
 and if the demolition of the temple of Se- 
 rapis and Ifis had been effedted by the 
 order of an ecclefiaftical fynod, inftead of 
 an heathen fenate, it would doubtlefs have 
 been ftyled an atrocious outrage upon the 
 unalienable rights of private judgement, in- 
 ftead of being reprefented as proceeding 
 from the ufe of <c a common privilege," and 
 afcribed to the "cold and feeble efforts of 
 policy -f-." But it is particularly remark- 
 able, that a fpirit of intolerance fhould be 
 reprefented as owing it's introduction to 
 Chriftianity, when the violent means which 
 were adopted for the purpofe of crufhing 
 this very religion, at the time when it's 
 profeflbrs are univerfally acknowledged to 
 have been both inoffenfive and unambitious, 
 are too well known to be controverted. The 
 force of hiftoric truth is in this inftance too 
 powerful to be fupprefled, or evaded : upon 
 this occafion therefore, the Hiftorian, who 
 
 would 
 
 * Separatim nemo habeflit Decs; nevenovos, five advenas^ 
 jjifi publice adfcitos, privatim colunto. Cicer. ibid, fedl, 8^ 
 f Gibbon, Vol. I. p. 33. and not. (15.) 
 
 O O 2 
 
would gladly co-operate with any plaufible 
 attempt to injure Chriftianity, muft be 
 brought forward to oppofe the ftatement of 
 his zealous co-adjutor in the caufe of infide- 
 lity. Mr. Gibbon admits, that ce the religi- 
 ous policy of the antient world feems to have 
 aflumed a more ftern and intolerant chara6ter, 
 to oppofe the progrefs of Chriftianity. About 
 fourfcore years after the death of Chrift> his 
 innocent difciples were punifhed with death 
 by the fentence of a proconful of the moft 
 amiable and philofophic character, and ac- 
 cording to the laws of an emperor, diftin- 
 guifhed by the wifdom and juftice of his 
 general adminiftration. The apologies 
 which were repeatedly addreffed to the fuc- 
 ceffors of Trajan, are filled with the moft 
 pathetic complaints, that the Chriftians, 
 who obeyed the diftates, and folicited the 
 liberty, of confcience, were alone, among all 
 the fubje6ts of the Roman empire, excluded 
 from the common benefits of their aufpi- 
 cious government*." 
 
 So far a check is put upon the aflertion 
 of Mr. Godwin with refpeft to the introduc- 
 tion of bigotry. But the zeal of the Hifto- 
 rian does not allow him to continue long 
 
 the 
 
 * Vol. I. p. 519. 
 
, , 1i 
 
 ( 293 ) 
 
 the advocate of the Church, fince he im- 
 mediately feizes the opportunity of making 
 the following obfervation : "From the time 
 that Chriftianity was inverted with the fu- 
 preme power, the governours of the Church 
 have been no lefs diligently employed in 
 difplaying the cruelty, than in imitating the 
 conduct, of their Pagan adverfaries." 
 
 STILL however the Hiftorian does not 
 keep pace with the Philofopher. Confid- 
 ently enough with their different provinces, 
 the former fatisfies himfelf with diligently, 
 remarking the fats, which in his opinion 
 dilgrace the caufe of Chriftianity, while the 
 latter more boldly aims his attack at it's 
 very principles, and at once endeavours to 
 ftrip it of all pretence to a divine origin, by 
 declaring that the odious fpirit, of which he 
 complains, is countenanced in it's doctrines. 
 Upon this ground alfo we are ready to meet 
 him ; and here it is obvious to remark, that 
 he has been led into the vulgar errour of 
 confounding the principles of the Chriftian 
 doftrine, with the miftaken notions and 
 corrupt practices of fome, who have pro- 
 fefled themfelves bound to obey that doctrine 
 implicitly. That too many individuals and 
 even parties, ftyling themfelves Chriftian, 
 
 have 
 
294 
 
 have deviated from the fpirit of their religion 
 fo completely as to encourage bigotry and 
 practice intolerance, is certainly true; but 
 that fuch do6trines or practices are autho- 
 rized by Scripture, we are warranted by it's 
 whole tenour in denying. If Mr. Godwin 
 will take the pains to learn or to recoiled 
 what the national fpirit of the Jews was, 
 and what their inveterate prejudices, before, 
 Jefus appeared among them, and will then 
 remark all that he did to enlarge their minds 
 and purify their hearts, that his dodtrines 
 were thofe of the moft unbounded philan- 
 thropy, and his life one uniform fcene of 
 benevolence; Mr. G. will blufh at the 
 charge he has adduced againft the Chriftian 
 religion, and the character of it's founder. 
 Jefus, who firft pronounced a bleffing 
 upon the merciful and peace-makers, who 
 inculcated the return of good for evil, who 
 enforced, in the moft authoritative and per- 
 fuafive manner, the virtues of humility, 
 mutual forgivenefs and univerfal good-will, 
 could not preach a religion of bigotry and 
 intolerance. He, who rebuked his difciples, 
 when they would have called down fire 
 from heaven upon the inhofpitable Sama- 
 ritans; who himfelf healed the wound, which 
 
 had 
 
had been inflifted in his defence by the 
 unfeafonable zeal of one of his followers * j 
 he, who taught the rejelion of the Jews, 
 and the admiffion of the Gentiles into the 
 Mefllah's kingdom \ he, who breathed out 
 a prayer for his murderers, when they were 
 piercing his body with the inftruments of 
 torture f; he furely has thus taught the 
 moft effectual leflbn againft every fpecies 
 of bigotry and intolerance. Nor is it 
 merely by the force of his example, and the 
 obvious fenfe of his precepts, that he fully 
 repels the odious imputation ; but the man- 
 ner, in which his religion was offered to the 
 acceptance of mankind both by himfelf and 
 by his difciples, abundantly fhews how 
 foreign from it's nature is every thing, which 
 partakes of a defire to prevail with any other 
 weapons than thofe of truth and reafon. 
 Far from requiring aflent to affertions del- 
 titute of proof, far from expecting conviction 
 without the legitimate means of enforcing 
 it, Jefus fupported his claim to the character 
 
 he 
 
 * Compare Luke xxii. 51. with Matt. xxvi. 52. "Chrif- 
 tkmity" (obferves Newcome) " is very far from promifmg a 
 ipecial proteftion to thofe, who have recourfe to violence and 
 arms, in fupport even of truth and right." p. 283. How 
 different is this from the fpirit of Mahometanifm and of 
 Popery! 
 
 f See Newcome, pp. 390. 439. 
 
he affumed, by a feries of clofe and con- 
 nefted reafoning*, which prejudice indeed 
 did refift, and ibphiftry may ftill elude, but 
 which can never be addrefled in vain to 
 men of fober and difpaffionate judgement. 
 The inftruments which reafon is accuftomed 
 to ufe in the fearch or the defence of what 
 it conceives to be truth, were employed by 
 Jefus to confound the petulance, to corredt 
 the miftakes, and to enlighten the under- 
 ftanding of his adverfaries. Indeed it is 
 impoffible for the moft captious infidel to 
 fuggeft any fair and adequate mode of de- 
 monftrating his divine miffiori, which was 
 not at fome time or other produced in the 
 fight, and in the hearing, of the Jewifli 
 people. The difciples exacted not a blind 
 obedience from thofe whom they addreffed ; 
 but they reafoned from the prophecies con- 
 tained in the Scriptures, and enforced their 
 arguments by the evidence of facts. " With 
 great power gave the Apoftles witnefs of the 
 
 refur- 
 
 * In the Sermon on the mount, Matt. capp. v. vi. ami vii. 
 are many admirable Specimens of clofe reaibning and logical 
 inference, as alfo, in the xiith chapter of the fame Kvan- 
 gelill. In St. John however are to be found the greateil 
 Variety of inftances, in which the force of argument is di- 
 reclly applied to eftablim the divinity of Chrift's miflion. See 
 chapters ill. u, 20. v. 31, 39. vii. 18. viii. 46, 54* 
 x. 25, 34, &c. xiv. 10. 29. xv. 24. 
 
( 297 
 
 refurre&ion of the Lord Jefus." "And 
 Paul, as his manner was, went in unto 
 them, and three fabbath days reafoned with 
 them out of the Scriptures, opening and al- 
 leging, that Chrift mutt needs have fuffered, 
 and rifen again from the dead/' Nor muft 
 we forget the generous encomium which is 
 pafTed by the facred hiftorian upon the Jews 
 of Berea, not for acquiefcing without ex- 
 amination, nor for afTenting without in- 
 quiry, but becaufe cc they received the word 
 with all readinefs of mind, and fearched the 
 fcriptures daily, whether thofe things were 
 fo *." To the fame effe6t are many paffages 
 in the Epiftles of the firft propagators of 
 the Gofpel. St. Paul, after enjoining his 
 profelytes to examine themfelves whether 
 they be in the faith, openly makes this ac- 
 knowledgement ; " we can do nothing againft 
 the truth, but for the truth." In the cha- 
 rafter of a Bifliop, d*a\vn by the fame 
 Apoftle, he is defcribed to be, "Holding 
 faft the faithful word, as he hath been taught, 
 that he may be able by found doftrine, both 
 to exhort, and to convince the gainfayers -jV' 
 
 St. 
 
 * See Als iv. 33. xvii. 2, 3, and u. 
 
 t Mr. Wakefield's tranflation of this verfe express the 
 
 fente of the original ftill more clearly. "Keeping to the 
 
 P P true 
 
St. Peter alfo exhorts to the fame effeft: 
 " Be ready always to give an anfwer to every 
 man, that afketh you a reafon of the hope 
 that is in you with meeknefs and fear*." 
 
 THUS we fee that Jefus and his difciples, 
 in publifhing the Gofpel, propofed and 
 adopted the criteria, to which recourfe muft 
 be had in the inveftigation of all truth. 
 They appealed to the convincing evidence of 
 fafts, and enforced that appeal by the powers 
 of reafoning. They brought forward tef- 
 timony, which it was competent to their 
 antagonifts to difprove or obje6l to, if there 
 had been any grounds of objeftion; and 
 they reafoned in defence of the conclufions 
 they formed from fources, which it was 
 equally in the power of their hearers to ex- 
 amine and to underftand. And as if for 
 the exprefs purpofe of guarding againft a 
 too hafty afient, they urged their inveftiga- 
 tion of thofe fources of information, and 
 praifed as noble the conduct of thofe men, 
 who fearched the fcriptures daily, whether 
 thofe things were fo. Now furely no con- 
 duit 
 
 true doftrine which he hath been taught, that he may be 
 able to encourage fomc by wholfoine initrudlion, and confute 
 others who contradift.'* The words TO -nrira Aoy appear to 
 me to mean, that feries of fafts and doftrines, which formed 
 the fubftance of the Apoftles' preaching, and was entirely 
 worthy of credit. 
 
 * See a Cor. xiii. 8. Tit. i. 9. i Pet. iii. 1$. 
 
2 99 
 
 duel can be more free from the fufpicion of 
 artifice, or the imputation of bigotry. To 
 lay your claims to affent fairly and fully 
 before the world, to defire that they may be 
 fcrutinized with all poffible exaftnefs, and 
 to expert acquiefcence only as you have the 
 means of enforcing conviction, is a proceed- 
 ing fo equitable and reafonable, that it 
 might be thought no one could refufe fuch 
 a caufe the hearing, and ftill lefs object to 
 it as containing in it's principles the odious 
 Spirit of intolerance. 
 
 WHETHER therefore we look to the doc- 
 trines of the Chriftian religion, as publifhed 
 by it's author, or as enforced by his friends 
 and followers j or whether we confider the 
 manner, in which thofe doftrines were of- 
 fered to the general acceptance of mankind ; 
 it is furely impoffible not to acknowledge, 
 that the charge of introducing bigotry into 
 the world is direftly contradifted by the 
 moft unequivocal teftimony, that hiftory 
 can fupply: and with refpeft to the charge 
 of perpetuating it, I fcruple not to affert, 
 that there is not, in the whole compafs of 
 the New Teftament, a fingle paffage, upon 
 which it can be founded, without bidding 
 defiance to all the eftablifhed laws of ac- 
 p p 2, curate 
 
( 3 ) 
 
 curate interpretation. Such is my convic- 
 tion upon the queftion of fal -, and it well 
 deferves to be remarked, that, having fo few 
 worldly means for propagating his religion, 
 Jefus would have a6led a moft unwife and 
 inconfiftent part, in encouraging that into- 
 lerance, which muft have alarmed his 
 hearers for the fafety of their own favourite 
 tenets, and determined them to refift, even 
 with violence, the introduction of any other. 
 
 MR. Godwin's affertion fhall now be 
 brought to a fair iffue -, fince he has pro* 
 duced what he confiders as fome authority 
 for it, which may properly come under our 
 confideration, when treating of the fecond 
 article of charge, viz. 
 
 THE improper and unwarrantable ftrefs 
 laid upon faith. 
 
 cc lt is the charafteriftic of this religion/' 
 he fays, "to lay the utmoft ftrefs upon 
 faith. It's central doftrine is contained in 
 this fhort maxim, He that believeth, fhall be 
 faved 5 and he that believeth not, (hall be 
 damned." 
 
 FROM the manner in which this text is 
 introduced, as well as from what follows, it 
 is apparent that this writer affixes to the 
 word damned the vulgar fenfe it has ob- 
 tained 
 
( 3' ) 
 
 tained in the Englifli language. Now cer- 
 tainly a writer, fo ardent in his profeffions 
 for the caufe of truth as Mr. Godwin, is 
 the very laft perfon, who ought to fupport 
 any pofition, and particularly one of fuch. 
 infinite confequence, by the mifapplication 
 of a tranflation*. Surely he might have 
 known, and knowing he ought to have dated, 
 that neither sr^eucra^, nor c^Vera/, nor 
 KaTaxoiSyrsTcti has the narrow and confined 
 fenfe, which is neceflary for the fupport of 
 his argument. That they who reject the 
 Gofpel, when propofed to them with fuit- 
 able evidence, will be expofed to condem- 
 nation ; while thofe, who receive and prac- 
 tife it, will enfure a bleffing, is certainly 
 the pofition, and the only pofition, con- 
 tained in this paflage. The pofition itfelf 
 is founded upon the principle, that Chrift 
 
 was 
 
 * Mr. Godwin, I underftand, was for fome time teacher 
 of a diffenting congregation in Suffolk; and whether he did, 
 or did not believe the Gofpel, while he taught it, we may 
 prefume that, in the courfe of his education or of his 
 miniftry, he fometimes had occafion to confult the writings 
 of learned interpreters. Is it poflible then, that he ftiould be 
 unacquainted with the various explanations of the word, 
 which, in the common Englifh Bible, is tranflated damned? 
 The fame obfervation may be extended to Mr. Godwin's pro- 
 bable knowledge of the different fenfes, given to the word 
 Jawd. Was it mere forgetfulnefs then, that thefe different 
 interpretations of two fuch important words were unnoticed^ 
 when he wrote "The Enquirer?'* 
 
was divinely commiflioned, and invefte 
 with proper credentials. It furely is nc 
 to be imagined, that the Almighty woul 
 plan and announce a difpenfation to hi 
 creatures in fuch a manner, that they woul 
 be altogether juftified in refufmg it, or lei 
 quite at liberty to refufe it from inattentior 
 or from obflinacy, or from pride, or fror 
 malignity, or from fecular confideratior 
 of intereft and power. God addrefTes us a 
 a Being, who knoweth what is beft for uj 
 and hath a right to our obedience when h 
 claims it. If therefore he prefcribes ou 
 duty to us, affording at the fame time fuf 
 ficient evidence, that the important leflbn : 
 taught under his immediate authority, ma 
 is certainly accountable to him for the mo 
 lives, which have led him to rejel ths 
 leflbn. What the condemnation thus in 
 curred is, we are not precifely informs 
 in this text, as the term ufed in th 
 original is exceedingly comprehenfive : it cer 
 tainly implies our being liable to fom 
 punifhment; and that punifhment certainl' 
 will be infli&ed in exa6l proportion to th 
 degree of our guilt. But that guilt will var 
 with the nature and number of the oppor 
 tunities which we have had for obtaining 
 
 infor- 
 
information, and with the motives, which 
 may have induced us to difregard it. Thefe 
 however are circumftances, which it is not for 
 fallible man to judge of, but for Him only, 
 by whom we fhall all be judged at the laft 
 day ! Thefe obfeivations I fhall beg leave to 
 ftrengthen by producing the words of an 
 excellent commentator upon the language 
 of the New Teftament. c o wistwrag xaJ 
 QaTTTxrQtii) Qui religionis mete doffirinam fujce- 
 ferit, et baptifmo fe ei obftrinxerit. nurTewiv 
 hie, ut faepe, fignificat religionis doftrinam cog- 
 nitam fufcipere cum ajfcnfu>> et conftanti propofito 
 Jludioque praceptis ejus obfequendi. Vid. Aft. 
 ii. 44. iv. 32. xvi. 34. Tit. iii. 8. 
 Hinc ipfa religionis doftrina nominatur 
 Wpff, i Tim. iv. i. Epift. Jud. ver. 3, 20. 
 Eft igitur hie Tsn$tvtiv idem quod fM#fw*ritf, 
 difcipulum feclatoremque Chrifti fieri. Matt. 
 xxviii. 19. rudtyfirai) Salutem confequetur ; 
 liberabitur a posnis peccatorum, a fuperfti- 
 tione, erroribus et vitiisj ad cognitionem 
 veritatis, ad veram virtutem et felicitatem 
 seternam perveniet. Hsec enim omnia ifta 
 vox comple6li folet. <? $e dTrt^o-ot^) Non 
 autem credens Evangelio, quod ipfi annun- 
 datum fuerit, ^arax^^Vera;) Retentione 
 peccatorum, et fuppliciis eeternis majoribus, 
 
 quam 
 
34 
 
 quatti quse eos manent, quibus haec do6lrina 
 non eft annunciata*. 
 
 MR. GODWIN thus ftates another in- 
 finuation to the prejudice of the Gofpel. 
 " What it is, the belief of which is faving, 
 the records of our religion have left open to 
 controverfy." To this a brief and plain 
 reply may be made. No one acquainted 
 with Scripture, will hefitate to pronounce, 
 that the belief, required, in "the records of 
 our religion," is the belief, that <c Jefus was 
 indeed the Chrift, the Saviour of the world f" 
 "the Chrift, the Son of God, which 
 fhould come into the world J/'- " That 
 they might know thee, the only true God, 
 and Jefus Chrift, whom thou haftfent||," 
 is pronounced to be "eternal life," even in 
 that folemn and affeffing addrefs, which 
 our Redeemer poured forth to the Father, 
 
 juft 
 
 * Rofenmuller ad locum. Mr. Godwin has chofen not 
 only to treat this as an univerfal propofition, but to take the 
 terms of it in their moft offenfive fignification. It is plain, 
 that the meaning of the terms admits of confiderable qualifi- 
 cation; and I wifli him to conftder, whether the circum- 
 ftances, under which thefe words were uttered, do not require, 
 that fome further limitation ihould be fixed to the proportion 
 itfelf. 
 
 f John iv. 42. J John xi. 27. 
 
 || John xvii. 3. See moreover chapters, i. 49. iii. 15, 
 &c. v. 46. vi. 29, 35, 40, 47, 69. vii. 31, 38. viii. 30, 
 31, 46. ix. 3538. x. 25, 42. xi. 25, 45. xii. n, 44, 
 44, &c, xiv. to, &c, xvi. 9, 27, 30. 
 
C 305 ) 
 
 juft before the commencement of his fuf- 
 ferings. Whatfoever controverfy may have 
 been ftirred about the meaning of thefe paf- 
 fages, it will, I apprehend, be an extremely 
 difficult talk, for the ingenuity of the moft 
 prejudiced unbeliever, to prove, that the 
 fault lies in the ambiguity of the records 
 themfelves. 
 
 cc THE fundamental nature of Faith/' 
 continues Mr, G. <c is one of the moft 
 unquestionable leflbns of the the Gofpel." 
 <c Faith," he further obferves, <c is not only 
 neceflary to preferve us from the pains of 
 hell: it is alfo requifite as a qualification 
 for temporal bleflings. When any one ap- 
 plied to Jefus to be cured of any difeafe, he 
 \vas firft of all queftioned refpecling the 
 implicitnefs of his faith; and in Galilee, and 
 other places, Chrift wrought not many mi- 
 racles, becaufe of their unbelief. 
 
 I HAVE before* examined, how far it 
 
 was 
 
 * See Chapter iv. of this work. I am happy in finding 
 myfclf enabled to ftrengthen the obfervations made in that 
 chapter, by fome extrafts from a work, which I had not the 
 good fortune to meet with till very lately. The book, to 
 which I allude, is entitled, " An May on the Character of 
 the Apoftles and Evangelifts: defigned to prove that they 
 were not Enthufiafts, &c. by the Rev. Richard Graves, B.D. 
 Junior Fellow of Trinity College, Dublin." 
 
 5IJ 
 
was proper, and even neceflary, for a teacher 
 fent from God to infift upon faith as a pre- 
 vious 
 
 "It may be neceflary here to remark,'* (ohferves this 
 Candid and judicious writer) " that the feries of miracles, which 
 our blefted Lord performed, was decidedly above every pof- 
 libility of being accounted for by any enthufiaftic delufion, 
 or any force of imagination in the perfons, on whom thefe 
 miracles were wrought : a fufpicion, which has been fome- 
 times raifed, from our Lord's appearing to require faith in 
 thofe who were healed, and from it's being recorded, that he 
 could not, or would not, work mighty works at Nazareth, 
 Jbecaufe of their unbelief. But even in thofe cafes, which 
 have given occafion to this fufpicion, from our Lord's re- 
 quiring faith before he conferred his miraculous favours, one 
 obfervation, which has not, I think, been fufficiently attended 
 to, feems to me to prove to a certainty, that it was not be- 
 caufe the fuccefs of the miracle, in any degree, depended on 
 this faith. We uniformly find that our Lord required 
 faith, only in the perfon, at <whofe requeft the miracle ivas 
 vouchfafed, not at all in the patient on 'whom it ivas wrought, 
 except he applied in perfon for the cure. Thus, when the 
 nobleman, whofe fon was fick at Capernaum, applied to our 
 Saviour at Cana of Galilee, to come down and heal him, for 
 he was at the point of death ; our Lord anfwers him, ' Ex- 
 cept ye fee figns and wonders, ye will not believe. But go 
 thy way, thy ion liveth. And the man believed, and went 
 his way.' Now, could the force of imagination in the 
 father, heal the abfent fon?" p. 14. This author then pro- 
 ceeds to confider the cafe of the centurion at Capernaum, 
 Matt. viii. 513. then, thofe inftances, in which he refufed 
 miracles to the Pharifees, who fought a fign ; to Herod ; and 
 to the Nazarites. "In all thefe cafes" (he fays) "the Son 
 of God would not gratify the vain and unreafonable expecta- 
 tions of fome, or wafte his miracles on others, who defpifed 
 both him and them ; for he could net do this confiftently with 
 the dignity of his office, and the objecl: of his million, which 
 tvas calculated to try and exalt the moral character -of men, 
 by fupplying abundant evidence to the fair and humble in- 
 quirer, without extorting the aflent of the wilfully blind and 
 obftinately negligent, or violently fubduing to a reluctant 
 fubnuffion, the incorrigibly vicious and perverfe. 
 
( 37 ) 
 
 vious moral qualification, without which 
 fupernatural aid ought not to have beert 
 imparted. To beftow the extraordinary 
 bounty of Heaven upon thofe, whofe pre- 
 judices and vices rendered them unworthy 
 of the ordinary gifts of Providence, and to 
 multiply the means of conviftion to them, 
 fo as to control their aflent irrefiftibly, 
 might be faid to imply a greater regard for 
 the unjuft than for the juft, and would ill 
 accord with the charafter and pretenfions of 
 him, whofe high prerogative and exprefs 
 office it is, to " reward every man according 
 to his works." Thefe confiderations have 
 however been fo fully urged, that I truft 
 Mr. Godwin's infmuation has fo far been 
 
 antici- 
 
 " Thus it was, that the want of faith prevented our Lord 
 from difpenfing his miraculous favours; but never did the be- 
 nign Jefus, when implored, refufe toexercife his fupernatural 
 power in relieving mifery ; and in no inftance did he ever at- 
 tempt to exercife it without full fuccefs ; while in the objects, 
 and in the manner of the operation, he conftantly difplayed a 
 juft feleftion and calm dignity, utterly inconfiftent with the 
 extravagance of fanaticiim." p. 17. 
 
 Mr. Graves concludes his obfervations upon this fubjeft in 
 the following note. " Finally, in all inftances, when faith 
 was required, it was from thofe, who deliberately and volunT 
 tarily applied to our Lord. Now if fuch applications pro- 
 ceeded from idle curiofity, or infmcere hearts, ought they 
 to have been complied with ? was not therefore an avowal of 
 their (incere faith, natural and reafonable, before our Lord 
 lyould exert his divine power in their behalf?" p, 384. 
 
anticipated and refuted. Yet I am defirous 
 of remarking further, that the objection, as 
 here made, plainly intimates, that faith was 
 infifted upon to aid the work of impofture 
 which was carrying on : or in other words, 
 that no miracles were attempted to be 
 wrought by Jefus or his followers, until 
 the imaginations of thofe around them were 
 previoufly difpofed to be perfuaded of every 
 thing, which they were told they ought to 
 believe. If fuch were the intent, for which 
 this difpofition of mind was inculcated as 
 indifpenfable, furely thefe workers of mira- 
 cles were not very expert in their trade of 
 deceit, fince they have themfelves plainly 
 and without fcruple confefled the only arts, 
 to which they muft upon fuch a fuppofition 
 have had recourfe. To quote a paflage, 
 more to Mr. Godwin's purpofe, than any to 
 which he has referred, we are expreffly told, 
 that Jefus in his own country could not per- 
 form any miracle, # jKrvaro \K ovSzpixv 
 Svvapiv wo'iya-cu, "fave that he laid his hands 
 on a few fick folk and healed them*," 
 
 Now, 
 
 * Mark vi. 5. This paffage was explained in the fore- 
 going extra&s from Mr. Graves, It deferves however, 
 from it's importance, very full consideration. And I am 
 to refer to a writer, fo capable of communicating in- 
 
 ftru&ion 
 
39 
 
 Now, if the miracles of Jefus had no other 
 reality, than what the credulity of the ipec- 
 tators fupplied, is it in the leaft degree 
 probable, that his friends, and upon this 
 fuppofition, his accomplices, fhould fo 
 unneceffarily have laid open the fource of 
 the credit he obtained, and fo explicitly re- 
 vealed the artifices he employed? If this 
 faith had been enjoined for a finifter pur- 
 pofe, and particularly for one fo eafy to be 
 
 detefted 
 
 ftruftion as Abp. Newcome. See pp. 146 150. The 
 words rendered he could nvt, are thus explained by Glafs : 
 Difficulter, et cum tasdio quafi, miracula ibi fecit; pertaefus 
 videl. infidelitatis Nazarethanorum, de qua miratus v. 6, et 
 conqueftus fuiiTe v. 4, memoratur. Quasdam autem miracula 
 ibidem a Chrifto fafta fuifle, eodem v. 5. dicitur. Philog. 
 Sacra, p. 564. Glafs has a canon, expreflly upon this fub- 
 jeft, which I Ihall make no apology for laying before my 
 readers. 
 
 Verbum poteftatis non raro pro verbo debiti et juris acci- 
 pitur; ita ut poffe, idem ac licere, non poffe, idem ac non licere, 
 feu non debere, fignificet. ibid. 
 
 In confirmation of this rule he refers to Gen. xxiv. 50. 
 xxxiv. 14. xliii. 31. xliv. 22, 26. Deut. xvi. 5. 2 Sam. 
 xvii. 17. Ads iv f 20. iCor. iii. 11. x. 21. and Galat. 
 iv. 15. 
 
 Addendum iis, quae dicta funt, quod Verbum poteftatis 
 quandoque pro verbo difficultatis ac moleftice accipitur. 
 Quod et ipfum in negativa oratione (et ea, quce negative 
 asquipollet) fi'equentius eft. Alii fie exprimunt: Non pofTe 
 dicitur aliquando de re ardua, et quae non fiat citra moleitiam 
 et incommodum fingulare. Ruth iv. 6. Efth. viii. 6. 
 Pfal. ci. 5. Luk. xi. 7. Joh. vi. 60. vii. 7. i Cor. iii. u 
 Apoc.ii. 2. ib. Canon xii. Lib. iii. Traclat. 3. 
 
 Let me add a brief remark from Le Clerc, ad Gen. xxxvii. 4. 
 Non pcffitmiis facere, quae dudum facere noluimus, et qua? ad- 
 feclui, aut rationibus noftris, contraria funt. This excellent 
 Critic refers to Grotius's note upon this verfe in St. Mark. 
 
detefted as the objelion fuppofes, are the 
 Sacred Hiftorians the perfons, and the only 
 perfons, through whom we were to be in- 
 formed, that this docility of dilpofition was 
 the neceflary condition to the performance 
 of a miracle? Is it not contradiftory to 
 common fenfe, to fuppofe that this was the 
 cafe? On the other hand, the open and 
 unfufpicious manner, in which the fa6l is 
 conftantly mentioned, ought to fatisfy us 
 that this injunction at leaft had nothing to 
 do with impofture. I conceive then that 
 the circumftance is fo far from diminifhing, 
 that it adds to, the credibility of the Gofpel 
 hiftory: and having before attempted to 
 prove, that the enjoining this previous qua-r 
 lification is fo far from being repugnant 
 to the moral and benevolent views of the? 
 Deity in imparting to mankind a more per- 
 fel difpenfation of religion, that on the 
 contrary it was efTential to the fuccefs of 
 thofe views, I proceed to repel the third 
 part of the charge, which relates to 
 
 CERTAIN moral defefts in the character 
 and temper of Jefus. 
 
 cc NEVER" (afferts Mr. Godwin) "were 
 curies poured out in a more copious ftream, 
 or with a more ardent and unfparing zeal, 
 
 thap 
 
( 3" ) 
 
 than by the meek and holy Jefus, upon thofe 
 who oppofed his pretenfions." 
 
 SURELY this is a mod lamentable inftance 
 of the lengths, to which prejudice will carry 
 a man, who profefles to love truth fo ar- 
 dently as Mr. Godwin does. He may per- 
 haps be furprifed to hear himfelf accufed of 
 prejudice: but if Voltaire has been pro- 
 nounced "an intolerant bigot*" in con- 
 fepuence of his zeal againft Ecclefiaftical 
 ertablifhments ; and if Gibbon has been ac- 
 cufed of ct hating Christianity fo cordially 
 that he might feem to revenge fome perfonal 
 injury -f," this more modern obje6lor muft 
 allow me to clafs him with thefe zealots of 
 infidelity, and to charge him with evident 
 marks of prejudice in his mode of attacking 
 our religion. The animated rhetorical 
 flourifh, the pointed and acrimonious fneer, 
 and above all, the grofs, I do not fay, the in- 
 tended, violation of truth in this fentence, 
 fully juftify me in this affertion. In one 
 word, I affert, that there is not a fingle text 
 in Scripture which will bear out any accufer 
 in the declaration, that, upon any occafion, 
 or in any circumftance, Jefus Chrift ever 
 
 uttered 
 
 * And this too by Gibbon ! See Vol. VI. p. 442. not. 
 Ed. 410. 
 
 f See Porfon's Preface to Letters to Archdeacon Travis. 
 
( 3" ) 
 
 uttered a curfe *. I confefs that I fliould 
 have fearched my Teftament again and 
 again, without fixing upon any paflfage, 
 from which I could imagine that fuch a 
 conclufionas Mr. Godwin's could be drawn. 
 This trouble however is fpared me, as he 
 has referred to a paflage, which I conclude 
 he thought the beft adapted to his purpofe. 
 It ftands thus in our Englifh Verfion. <e Ye 
 ferpents, ye generation of vipers ! how can 
 ye efcape the damnation of hell?" This 
 verfe, when properly underftood, certainly 
 contains a moft fevere and merited denun- 
 ciation, but not a vindictive imprecation- 
 
 It 
 
 * The only paflage, which feems at all to countenance fuch 
 an opinion, is Mark xi. 1321. concerning which I muft 
 beg leave to quote Newcome's judicious remarks. " When 
 our Lord blafted the barren fig-tree, he pronounced the 
 words, " Let no man eat fruit of thee for ever," with his 
 ufual majefty and fedatenefs. His action was not the refult 
 of difappointment, becaufe he hungred ; but it arofe from his 
 fixt attention to convey important truths in the moft lively 
 manner. And when Peter obferved on the morrow, that the 
 fig-tree, which Jefus had curfed, was withered away, he pro- 
 bably ufed a Hebrew-Syriac phrafe, fignifying that the tree 
 had been dejlroyed* by Jefus's powerful word." p. 392. and 
 before p. 311. 
 
 If Mr. Godwin choofe to call this judicial and prophetic 
 devotion of the barren fig-tree by the name of curfmgi \ have 
 no objection; but I muft, in that'cafe, beg that he will allow 
 the reality of the miracle ; or at leaft attend to the qualified 
 meaning of the word. See Biel and Schleufner in vocc 
 
 * " Had become uD*in See Heb. vi. 8. Deut. xxviiu 
 
It announces that evil would befall thofe who 
 were thus addrefled, and it implies that they 
 deferved punishment on account both of 
 their craft arid their cruelty, but certainly it 
 is not expreflive of a ivijh that fuch evil 
 fhould befall them *. 
 
 LET us however inquire, what is the 
 ground of the denunciation, which we read 
 in this text ? Is it the mere reje&ion of the 
 Gofpel? Certainly not. And, be it ob- 
 ferved, that in no other paffage, where 
 the mere act of difbelieving is mentioned^ 
 without any reference to the motives of 
 unbelief, or to the moral chara&er of the 
 unbelievers, do we find any veftige of an 
 irrevocable fentence of condemnation in the 
 language of our Lord. Is it even the ge- 
 neral wickednefs of the Scribes and Pharifees 
 in their moral agency, as diftinft from their 
 condu6l in religious matters? No. And 
 yet furely fuch wickednefs might have 
 
 reached 
 
 * Schleufner thus explains, ymquara $ : O proge- 
 nies viperina! h. e. metaphorice, O homines infignis perver- 
 fitatis, in quos parentum vittofitas propagata fuit. in v. 
 yi'.yr.^a.. Rofenmuller thus gives the fenfe of the whole 
 verfe, but certainly too loofely : Homines peflimi, majorum 
 pefiimorum poftcri, minime eiFugietis poenam graviifimam. 
 Grotius, more corre&ly : Tales CUQI fitis, qui fieri poteft, 
 in gravifflmum, non hujus tantum, fed et alterius, fsculi fup- 
 pliciuin evitetis ' 
 
 RR 
 
3'4 
 
 reached a degree of guilt, which would have 
 juftified any religious teacher in pronounc- 
 ing them the objects of future condemnation. 
 What then is the crime, which called forth 
 fuch marked and unufual feverity from the 
 mouth of Chrift ? It was the higheft degree 
 of moral depravity, upon a fubject conne&ed 
 with religion . It was the accumulation of prac- 
 tical intolerance, upon fpeculative bigotry. 
 Jt was hypocrify, combined with cruelty. 
 
 IN ibme foregoing verfes, our Saviour 
 had reprefented the Scribes and Pharifees, as 
 cleanfing the outfide of the cup and platter, 
 but as being full of extortion and excefs 
 within. Upon this circumftance he min- 
 gles exhortation with reproof "cleanfe that 
 which is within the cup and platter.'* 
 Afterwards he proceeds, from cenfuring their 
 fcrupulous obiervance of ceremonies, to re- 
 proach their fondnefs for the praife of men. 
 He likens them unto whited fepulchres, 
 beautiful outwardly, but within full of dead 
 men's bones : and adds, <e even fo ye out- 
 wardly appear righteous unto men, but 
 within ye are full of hypocrify and ini- 
 quity." Thus far the language of Chrift 
 evidently does point to the general tnifcon- 
 du6t of the Scribes and Pharifees. But, 
 
 accord- 
 
( 3'5 ) 
 
 according to the gradations of their guilt, 
 we find gradations of feverity in the words 
 of Chrift. For in the laft inftance, which 
 Mr. Godwin has attacked without regard to 
 die context, and which I mean to vindicate 
 by comparing it with the context, our 
 Lord arraigns the bigotry and the intole- 
 rance of the Pharifees themfelves, breaking 
 out into overt acts of murderous violence 
 againft himfelf and his followers, and ftand- 
 ing in direct oppofition to thofe moral 
 principles, the validity of which they had 
 themfelves admitted in the cafe of perfecu- 
 ted Prophets. Their behaviour therefore 
 involved inconfiftency, hypocrify> and bar- 
 barity. They built the tombs of the Pro- 
 phets, they garnifhed the fepulchres of the 
 righteous, they faid <{ if we had been in the 
 days of our fathers, we would not have 
 been partakers with them in the blood of 
 the prophets." But Chrift foreknew, what 
 their fubfequent condu6l indifputably 
 proved, that they would be partakers in the 
 blood of himfelf and his difciples: and 
 therefore he faid, " Ye are witneffes to your- 
 felves, that ye are the children * of them, 
 
 which 
 
 * Videri vultis Prophetas colere, et damnare Patres veftros 
 Prophetarum occifores, at interim parem in me et meos cru- 
 delitatem exercendo, vofmet non folum natura, fed et mori- 
 
 R R 2 
 
( 3*6 ) 
 
 which killed the prophets." When they 
 fhouM have filled up the meafure of their 
 fathers ; when they Ihould have ated againft 
 other moral teachers upon the wicked mo- 
 tive, which they condemned in their fathers, 
 who had flain the prophets; when they 
 fhould have not merely rejefted the doc- 
 trines of Chrift, and oppofed his pretenfions, 
 but have confpired to the infliftion of a 
 cruel death upon the perfons, who believed 
 thofe doflrines and fupported thofe preten- 
 fions ; when their guilt fhould have been 
 thus aggravated by a variety of concurring 
 circumftances, our Lord juftly and indig- 
 nantly exclaims, " How can ye efcape the 
 damnation of Hell?" How can ye efcape 
 that final and extreme punifhment, which 
 in your own language is called the con- 
 demnation of Gehenna*? I grant that 
 future punifhment was in thefe words de- 
 nounced againft the Scribes and Pharifees. 
 1 deny that it was denounced againft 
 them, merely for oppofing Chrift's preten- 
 fions. 
 
 bus, Propheticidarum fillos efTe tfemcmftratis. Gerhard! Harm. 
 Evang. ap. Poll Synops. Genuini parcntum veftrorum eftis 
 flii, ut natura, ita ingenio et indole. Elegantiflime hoc a Sal- 
 v::tv/'c dicitur, aliquam habens a^quivocationem. Nam et 
 corum ab illis parricidis originem natalefque ducendos, ct 
 iraitationem operum eorundem, fimilitudinemque 
 
 up morum fignificare poteft. Rofenm. 
 
 f See Lowth's Ifaiah. Notes pp. 160. 282, 
 
3'7 
 
 fions. I maintain that it was denounced 
 againft that favage intolerance, which 
 prompted them to fcourge and to crucify 
 Jefus and his followers. 'And if the doc- 
 trines of Jefus were true, if the miracles 
 afcribed to him were really performed, if his 
 life was holy, and if the Apoftles taught 
 and afted, as they appear from Sacred hif- 
 tory to act and to teach, is there any fhock 
 given to our feelings of moral proportion 
 between the guilt imputed to the Pharifees, 
 and the punifliment denounced againft 
 them? Upon the queftion thus ftated, I 
 appeal to the juftice, and even the candour, 
 of every man who admits a moral govern- 
 ment and a future life, 
 
 BUT on what account, may we afk, are 
 thefe farcaftic inveftives direfted by Mr. 
 Godwin againft the condu6l of Jefus Chrift ? 
 and whom is he endeavouring to fhield 
 from the fury of a malevolent aflailant ? No 
 doubt he is efpoufmg the caufe of fome 
 enlightened Philofophers, whole generous at- 
 tempts to enlarge the underftanding, and 
 increafe the happinefs, of their countrymen, 
 were oppofed by the power of a tyrant, and 
 defeated by the intolerance of a bigot ! No 
 doubt he is protecting from the attack of 
 
ignorance and errour fome, whofe doftrines 
 breathed the pureft benevolence, and who 
 were indefatigable in their difmterefted re- 
 fearches after truth ! He is defending a 
 virtuous few from the menaces and infults 
 of one, who fubftituted authority for evi- 
 dence, and counterafted the efforts they 
 made for the melioration and perfeftibility 
 of their fpecies! The very reverfe of all 
 this. Mr. Godwin heroically fteps forth in 
 defence of fanatical and cruel priefts, of 
 crafty and interefted politicians, to protect 
 them from the reproaches of a perfon, who 
 inculcated the pureft leflbns of morality, and 
 pradlifed the moft exalted benevolence. 
 He is vindicating prejudice, felfiilinefs, and 
 bigotry, againft Him, who was devoted to 
 the generous purpofe of delivering the 
 human race from thefe, and all other, moral 
 evils. He is defending " hypocrites, who 
 devoured widows' houfes, and for a pretence 
 made long -prayers;" who "paid tithe of 
 mint and anife and cummin, BUT OMITTED 
 
 THE WEIGHTIER MATTERS OF THE LAW, 
 JUDGMENT, MERCY, AND TRUTH;" men, 
 
 \vho perverted divine and human laws to 
 the purpofes of their own felfifh and cruel 
 policy. Thefe enemies to reform, thefe op- 
 
 preflbrs 
 
( 3*9 ) 
 
 preflbrs of truth, thefe perfecutors of virtue, 
 has a modern philofopher valiantly, but in- 
 confiftently, undertaken to defend againft 
 the honeft indignation of Him, "WHO 
 
 WENT ABOUT DOING GOOD*;" " wllO did 
 
 no fin, neither was guile found in his 
 mouth 5" who, even " when he was reviled, 
 reviled not again, but committed himfelf to 
 him, that judgeth righteoufly -f-." 
 
 SURELY, when we refleft upon the fpirit 
 and the tendency of Mr, Godwin's accufa- 
 tions againft Jefus, as containing, indiretly 
 but fubftantially, a plea for Scribes and 
 Pharifees, we may retort upon the adverfa- 
 ries of Chriftianity the charge, which they 
 have again and again levelled againft Chrif- 
 tians. In the opinions of philofophers, it 
 fhould feem, as well as priefts, the end juf- 
 tifies the means ; the convert to Deifm is 
 not more anxious to fet bounds to his zeal, 
 than the convert to Chriftianity; and, by 
 that zeal, infidelity, as Infidels themfclves 
 have fometimes faid of orthodoxy, is fup- 
 pofed by it's votaries to atone for -the want 
 of precifion, impartiality, and candour. 
 
 PERHAPS however, we fhall be told, thefe 
 characters and thefe fa6ls are delivered to 
 
 us 
 / 
 
 * Afts x. 38, f i Pet. ii, 22, 23. 
 
( 520 ) 
 
 fcs through the medium of the Sacred Hif- 
 torians, and may therefore be queftionable. 
 The inference is not very legitimately 
 drawn; and cannot be urged with confift-* 
 ency by any one, who founds his objeftions 
 upon the evidence which they fupply. But to 
 avoid cavil, I fhall appeal to a witnefs, 
 who is above all exception; I mean Jofe- 
 phus, a bigoted Jew; who had ample 
 opportunities of obferving the conduft and 
 difpofitions of his countrymen. "I will 
 not fupprefs" (he exclaims) "what the 
 ftrength of my feeling di6lates. I think if 
 the Romans had delayed coming againft 
 thefe offenders, that the city would have 
 been fwallowed up by an earthquake, or 
 overwhelmed by a deluge, or confumed by 
 fire from Heaven, like Sodom : for it pro- 
 duced a much more impious race than thofe, 
 who were thus deftroyed." There is ano- 
 ther very remarkable paflage. cc That 
 period was very fruitful in wickednefs 
 among the Jews : fo that they left no evil 
 work unpraftifed ; and, if a man chofe to 
 exercife his imagination, he could not invent 
 for them a new crime : to fuch a degree 
 were they difeafed privately and publickly, 
 and fo ambitioufly did they contend to ex- 
 ceed 
 
cecd each other in a6ls of impiety to 
 and of injuftice to their neighbour*." 
 
 IF a witnefs fo difmtereited, and fo free 
 from fufpicion, has borne teftimony to the 
 aggravated guilt of the <c Scribes and Pha- 
 rifees," we are not only furnifhed with 
 fatisfaftory proof, that the reproaches were 
 merited, and confequently, that Jefus was 
 completely justified in uttering them, but 
 we may prefs the reply ftill further, and 
 remark, that, as he exprefled on this oc^ 
 cafion the feelings of a good man, fo he 
 exercifed the authority, and difplayed the 
 prefcience, of a prophet. The paffage in 
 queftion, we fhould obferve, is immediately 
 followed by a prediction of the temporal 
 
 calamities, 
 
 * Bell. Jud. Lib. V. c. xiii. fe&. 6. and Lib. VII. c. viii. 
 feft. i. Thefe, and other paflages to the fame effect, are 
 cited by Newcome, p. 267. I may add alfo the evidence 
 of the Talmud itfelf, and other Jewifh writings, as to 
 the real character of the Pharifees. For this important 
 teftimony I am indebted to Schoettgen, who was moft deeply 
 read in thefe books, and who urges the fact as a proof, that 
 the compilers of them were not acquainted with the writings 
 of the New Teftament. Tandem volumina Talmudica, et 
 alia, eofdem errores et vitia Pharifaeorum enarrant, quae a 
 Chrifto fervatore taxantur, et vivis coloribus depinguiuur. 
 Quod fi verd talia ab ipfis in fcriptis N. T. ledla fuiflent, 
 fane vix credibile eft, ipfos eadem fcriptis fuis inferturos, 
 atque veritatem diftorum Servatoris teftimonio firmiffimo ad- 
 ftrucluros fuifle. Prasfat. in Hor. Hebraic, et Talmud, &c, 
 fedt. 15. Drefd. et Lips, 1733. 
 
 S s 
 
( 3" ) 
 
 Calamities, which were deftined to fall upon 
 the hardened and impenitent Jews : and in 
 that prediftion, pointed as it is againft 
 thofe, who oppofed the pretenfions of Chrift, 
 we perceive the moft unequivocal marks of 
 tendernefs and benevolence. Nor is the 
 fal itfelf merely foretold, but all the cir- 
 cumftances are enumerated, which were to 
 attend that fignal manifeftation of the 
 divine difpleafure; and even the time of 
 their completion is explicitly declared. 
 " Verily, I fay unto you, all thefe things 
 fhall come upon this generation." If Mr. 
 Godwin (hall not object to examine the 
 correfpondence between the predication and 
 the events foretold, I recommend to his 
 earneft attention what Lardner, and New- 
 ton, and Newcome*, have brought together 
 upon the fubjecl, with an accuracy of in- 
 veftigation and a fulnefs of proof, which, 
 will affuredly baffle every attempt to dif- 
 credit the divine authority of the Chriftian 
 difpenfation. Into this ftriking completion 
 of prophecy it is not my obje6t to enter ; 
 
 any 
 
 Lardner's Works, Vol. VII. p. 38, &c. Newton's Dif- 
 fertations on the Prophecies, xviii xxi. and Newcome's 
 Observations on our Lord's conduct, pp. aoa ^277. See 
 alfo Kelt's Hiftory the Interpreter of Prophecy, Clafs i, 
 Chap. x. 
 
any atttempt indeed of that nature would 
 be fuperfluous after the meritorious labours 
 of the learned men above-mentioned. It 
 is however ftriftly within the province of 
 this argument to remark, that a candid 
 man, really defirous of afcertaining the 
 moral feelings by which a fpeaker was ac- 
 tuated, would have taken into his confide* 
 ration the whole difcourfe, and not have 
 confined himfelf merely to a part. The 
 part, which has been felefted, is indeed very 
 far from warranting Mr. Godwin's infe- 
 rence : but if he had adverted to the words 
 which immediately follow, he might have 
 obferved fo much humanity and tendernefs, 
 fuch a total abfence of an angry or male- 
 volent fpirit, as ought to have prevented 
 him from ftaining his book with the page 
 which I have tranfcribed* If Mr. G. pro- 
 duced one paflage of our Lord, why does 
 he omit another? If his nice and tender 
 feelings were {hocked with the threat of 
 damnation againft the Scribes and Phari- 
 fees, would they not have been gratified, 
 when he read? <C O Jerufalem, Jerufalem, 
 thou that killeft the prophets, and ftoneft 
 them that are fent unto thee, how often 
 would I have gathered thy children together, 
 s s 2 even 
 
( 3*4 ) 
 
 even as a hen gathereth her chickens under 
 her wings, and ye would not ! Behold your 
 houfe is left unto you defolate *." 
 
 LET me, in conclufion, warn this writer, 
 who profefles himfelf the friend of truth, 
 and the determined enemy of prejudice, to 
 conduft his inquiries after the former with 
 more candour, and to guard againft the 
 effects of the latter with more circum- 
 fpeftion. If, in thus purfuing his re- 
 fearches, he cannot bring himfelf to admit 
 the credibility of the Gofpel hiftory, let 
 him at leaft abftain from inveftives, fo 
 grofs and unfounded, againft a charafter, 
 which almoft all it's enemies have confeffed 
 
 them- 
 
 * Matth. xxiii. 37, 38. See moreover that exquifitely 
 pathetic addrefs in Luke xix. 41, &c. and alfo xxiii. 27, &c. 
 I confefs, I think a man muft have a fluggifti fenfibility, who 
 perufes thefe words, and confiders the circumftances, under 
 which they were uttered, without the ftrongeft emotions of 
 awe, love, reverence, and admiration, for the character of 
 the perfon, who delivered them. 
 
 The arguments, which I have endeavoured to employ 
 againft the animadverfions of Mr. Godwin upon this addrefs 
 to the Scribes and Pharifees, will be found to receive great 
 confirmation, and the character of our Lord to be completely 
 vindicated, by the obfervations of Abp. Newcome refpe&ing 
 the time and the occafion, when it was delivered. This ex- 
 cellent writer has confideredthe fubjefl, with his ufual ability, 
 in two diftindt parts of his work, pp. 9497. and 392 397. 
 I will not weaken the force of his remarks by tranfcribing 
 only a part; and, I am perfuaded, I (hall confult both the 
 improvement, and the pleafure, of my readers by recommend^ 
 ing the whole to their careful perufal. 
 
( 3 2 5 
 
 themfelves bound to revere. If he cannot 
 be perfuaded to acknowledge the fublime 
 and impreflive virtues of Jefus, let him learn 
 at lead to regulate his conduft by thofe 
 maxims of prudence and decorum, which 
 an heathen poet both inculcated and adopted 
 toward heathen Divinities : 
 
 U7TO fjiot Xoyov 
 
 TVTOV, 
 
 lirt\ TO FE AOIAOPH2AI 
 GEOTS, EX0PA SO^IA 
 TO %a,v%oi(r6ai wococi KOUM 
 
 
 * Pindar. Olymp. ix. Strophe 
 
 CHAPTER 
 
CHAPTER VIII. 
 
 VIEW OF THE DEFECTS OF THE EVIDENCE 
 IN FAVOUR OF THE MAHOMETAN RE- 
 LIGION. 
 
 Connection of the propofed inquiry with the defign of this 
 work. Situation of the Roman and Perfian Empires. 
 Genius and temper of the Arabs. Illuftrious defcent of 
 the Impoftor. Protected by his uncle the Prince of Mecca. 
 . Advantageous marriage. Qualifications of mind and 
 body. Conceives the defigrtof eftablifhing a new religion. 
 Slow progrefs of this defign. Danger. Flight to 
 Medina. Affumption of temporal power. Inducements 
 to his followers. Plunder. Paradife. Predeftination. 
 Succefs in his wars. Fanaticifm of his followers accounted 
 for. Objecls of worfhip changed, but modes of worfhip 
 retained. Dodtrine of one Supreme God not new in 
 Arabia. No change in moral habits. Senfual pleafures 
 allowed. Koran. Extravagant claims in favour of it re- 
 futed. Deficiency of internal and external evidence. 
 Death of the Impoftor. Appeal to infidels on behalf of 
 our holy Religion. 
 
 AMONG other objefts, propofed by 
 this work, I have endeavoured, where- 
 ever it has been practicable, to bring the 
 
 fubftantial 
 
( 327 ) 
 
 fubftantial fupport of fafts to the aid of 
 argument. In the execution of my defign, 
 I have been occafionally led to confider, in 
 what way perfons, actually influenced by the 
 motives which have been imputed to Jefus 
 and his Apoftles by the adverfaries of 
 Chriftianity, have invariably conducted 
 themfelves $ and to fhew, in what particulars 
 of times and of circumftances theie perfons, 
 whether fanatics or impoftors, effentially 
 differ from thofe, with whom they are too 
 often confounded. By an honeft and un- 
 diflembling appeal to hiftory, I would 
 oppofe to the enemies of revealed truth their 
 favourite teft of experience. 
 
 IN this defign, it would doubtlefs appear 
 a confiderable omiflion, if I neglefled an 
 inquiry into the caufes, which produced the 
 fuccefs of the Arabian Impoftor ; fince that 
 fuccefs has fometimes been confounded, by 
 the defigning or the unthinking, with the 
 fuccefs which attended the propagation of 
 the Gofpel. 
 
 I SHALL therefore advert, as briefly as 
 I can, to fome of the moft difcriminating 
 circumftances, under which the Prophet of 
 Arabia was enabled to execute his porten- 
 tous 
 
tous defigns ; and thefe I fhall colleci from 
 unqueftionable fources of information *. 
 
 THESE marked and diftin6l lines of fepa- 
 ration between the preaching of the Golpel 
 and the propagation of the Koran will 
 immediately be difcovered, if we confider, 
 ift, The peculiar circumftances of the times 
 in which Mahomet appeared; 2ndly, the 
 temper and genius of the people to whom 
 he addrefled himfelf; and, 3dly, his own 
 natural and acquired advantages. 
 
 I. AT the clofe of the fixth, and in the 
 commencement of the feventh, century, the 
 powers which had fo long ruled the Eaftern 
 world, the Empire of Conftantinople and 
 that of Perfia, were vifibly declining. The 
 
 fame 
 
 * As to the fele&ion of materials for this chapter, which 
 is chiefly hiftorical, the moft obftinate unbeliever, I think, 
 will not objeft to the fources from which they arc drawn. 
 The writers here followed are Sale, who is allowed by Gib- 
 bon* to be " half a Muffulman;" and Gibbon himfelf, who 
 is not even half a Chriftian. I had not an opportunity, until 
 very lately, of procuring the works to which they generally 
 refer, Abulfeda and Abulpharagius, and their learned inter- 
 preters, Pocock and Gagnier: nor indeed (hould I think it 
 neceflary to verify every quotation, as I have no fufpicion of 
 being milled by my guides. I have confulted Dr. Prideaux 
 in his Life of "Mahomet, and I have been inftrufted and 
 delighted by the Bampton Leftures of Dr. White. But I 
 am not aware that I have ftated a fingle faft, which is not 
 admitted by one, or both, of the Authors firft mentioned. 
 
 Vol. V. p. 198, not. 65. 
 
( 329 ) 
 
 fame caufes feem to have contributed to the 
 downfall, to which they were evidently 
 verging. A long feries of confli6ls with 
 each other, inteftine confufion and diforder, 
 general relaxation of difcipline, and a pre- 
 valent corruption of morals, had been 
 gradually fapping the foundation of the 
 thrones, on which Juftin and Chofroes were 
 feated. 
 
 THE principles of weaknefs and difunion, 
 by which the vigour of the Roman and 
 Perfian monarchies was abated, had the 
 oppofite effect of increafmg the population 
 and refources of Arabia : fince this country, 
 lying contiguous to thofe once mighty Em- 
 pires, afforded an afylum to the numerous 
 viftims of civil and ecclefiaftical tyranny. 
 The exiles, whom the impolitic bigotry of 
 the Greek Church, or the infupportable 
 defpotifm of the Perfian prince, drove from 
 their own homes, fought protection in a 
 region, which from the earlieft ages pre- 
 ferved many rude, but indelible, features of 
 independence, 
 
 WITH this ft ate of affairs in the neigh- 
 bouring countries, the Arabians had the 
 fulleft opportunities of becoming ac- 
 quainted, not only by means of the fugi- 
 T T tives 
 
. ( 33 ) 
 
 tives to whom they performed offices of 
 hofpitality, but from the alual obfervation 
 of fuch of their countrymen as had ferved 
 in the armies of the contending Emperors. 
 <c The hiftorians of the age of Juftinian 
 reprefent the flate of the independent Arabs, 
 who were divided by intereft or affeHon in 
 the long quarrel of the eaft. The tribe of 
 Gaflan was allowed to encamp on the Syrian 
 territory: the princes of Hira were permit- 
 ted to form a city about forty miles to the 
 fouthward of the ruins of Babylon. Their 
 iervice in the field was fpeedy and vigorous ; 
 but their friendship was venal, their faith 
 inconftant, their enmity capricious. It was 
 an eafier tafk to excite, than to difarm, thefe 
 roving barbarians ; and in the familiar in- 
 tercourfe of war, they learned to fee, and to 
 defpife, the fplendid weaknefs both of Rome 
 andofPerfia*." 
 
 II. IF we confider minutely the cha- 
 rater and genius of the people to whom 
 Mahomet firft addrefled himfelf, the fuccefs 
 of his fingular attempt will appear to be 
 only commenfurate with the means em- 
 ployed for that purpofe. The moft ftriking 
 features in the Arabian are his wild and 
 
 favage 
 
 Gibbon, Vol. V. p. 181. See alfo Sale, p. 37. 
 
( 331 ) 
 
 lavage independence ; his fondnefs for mar- 
 tial exploits; his high fenfe of his own 
 fuperiority, and proud contempt* of the 
 rights of others. 
 
 THIS fpirit of independence had, it is 
 true, prevailed among them fo far as to makq 
 their own tribes the objefts of mutual ani- 
 mofity ; but if their reltleflhefs and courage 
 were ib great as to engage them readily in 
 conteft with their own countrymen, they 
 would furely prove very formidable adver- 
 faries, whenfoever their colledtive ftrength 
 and impetuofity fhould be directed again/I 
 a foreign enemy. So that they feem to have 
 wanted nothing but a principle of union, in 
 order to become diftinguifhed by the rapidity 
 of their conquefts. 
 
 THE complete independence of their 
 civil life had the natural efFel of producing 
 equal liberty in the choice of their religious 
 fentiments: and the variety of ftrangers, 
 who had taken refuge in Arabia, fupplied 
 almoft every modification of faith and vvor- 
 fhip. This variety is traced fo fuccefsfully 
 by Mr. Gibbon, and it's confequences upon 
 the religious notions of the Arabs are fo 
 accurately reprefented, that, I truft, the 
 
 impor- 
 
 * Gibbon, pp. 183, 184. 
 
 T T a 
 
C 332 ) 
 
 importance of the fubjefl will juftify me in 
 producing a paffage of fome length from 
 his work, although he has not failed to 
 take an opportunity of indulging in it his 
 talent for farcaftic infmuation againft the 
 principles of revealed religion. 
 
 ''ARABIA was free: the adjacent king- 
 doms were fhaken by the ftorms of conqueft 
 and tyranny, and the perfecuted fe&s fled 
 to the happy land, where they might profefs 
 what they thought, and praftife what they 
 profefled. 
 
 CC THE religions of the Sabians and Ma- 
 gians, of the Jews and Chriftians, w r ere 
 difleminated from the Perfian Gulf to the 
 Red Sea. In a remote period of antiquity, 
 Sabianifm was diffufed over Afia by the 
 fcience of the Chaldeans, and the arms of 
 the Aflyrians. From the obfervations of 
 two thoufand years, the priefts and the 
 aftronomers of Babylon deduced the eternal 
 laws of nature and providence. They 
 adored the feven gods or angels who di- 
 refted the feven planets, and filed their 
 irrefiftible influence upon the earth. The 
 attributes of the feven planets, with the 
 twelve figns of the Zodiac, and the twenty 
 four conftellations of the northern and 
 
 fouthcrn 
 
( 333 ) 
 
 fouthern hemifphcre, were represented by 
 images and talifmans ; the fcven days of 
 the week were dedicated to their refpeftive 
 deities; the Sabians prayed thrice each day; 
 and the temple of the moon at Haran 
 was the term of their pilgrimage. But the 
 flexible genius of their faith was always 
 ready either to teach or to learn; in the 
 tradition of the creation, the deluge, and 
 the patriarchs, they held a fingular agree- 
 ment with their Jewifh captives ; they ap- 
 pealed to the fecret books of Adam, Seth, 
 and Enoch; and a flight infufion of the 
 Gofpel has transformed the laft remnant of 
 the Polytheifts into the Chriftians of St. 
 John, in the territory of Baffora. The altars 
 of Babylon were overturned by the Magi- 
 ans; but the injuries of the Sabians were 
 revenged by the fword of Alexander; Perfia 
 groaned five hundred years under a foreign 
 yoke ; and the pureft difciples of Zoroafter 
 efcaped from the contagion of idolatry, and 
 breathed with their adverfaries the freedom 
 of the defert. Seven hundred years before 
 the death of Mahomet, the Jews were fet- 
 tled in Arabia: and a far greater multitude 
 was expelled from the Holy Land in the 
 wars of Titus and Hadrian. The iriduf- 
 
 trious 
 
( 334 ) 
 
 trious exiles afpired to liberty and power: 
 they ere<5led fynagogues in the cities, and 
 caftles in the wildernefs; and their Gentile 
 converts were confounded with the children 
 of Ifrael, whom they refembled in the out- 
 ward mark of circumcifion. The Chriftian 
 miffionaries were ftill more active and fuc- 
 cefsf ul : the Catholics afferted their univerfal 
 reign : the fefts, whom they oppreiTed, fuc- 
 ceffively retired beyond the limits of the 
 Roman Empire : the Marcioitites and Mani- 
 chseans difperfed their phantajlic opinions 
 and apocryphal gofpels: the churches of 
 Yemen, and the princes of Hira and GafTan, 
 were inftrufted in a purer creed by the 
 Jacobite and Neftorian bifhops. The liberty 
 of choice was prefented to the tribes : each 
 Arab was free to elect or to compofe his 
 private religion : and the rude fuperftition 
 of his houfe was mingled with the fublime 
 theology of faints and philofophers. A 
 fundamental article of faith was inculcated 
 by the confent of the learned ftrangers ; the 
 exifterice of one fupreme God, who is ex- 
 alted above the powers of heaven and earth, 
 but who has often revealed himfclf to man- 
 kind by the miniftry of his angels and pro- 
 phets 3 and whofe grace or juftice has inter-* 
 
 ruptedj 
 
( 335 ) 
 
 rnpted, by feafonable miracles, the order of 
 nature. The moft rational of the Arabs 
 acknowledged his power, though they neg- 
 lefted his wormip; and it was habit, rather 
 than convilion, that ftill attached them to 
 the relics of idolatry. The Jews and Chril- 
 tians were people of the book; the Bible was 
 already tranflated into the Arabic language, 
 and the volume of the Old Teftament was 
 accepted by the concord of thefe implacable 
 enemies. In the ftories of the Hebrew 
 patriarchs, the Arabs were pleafed to dif- 
 cover the fathers of their nation. They 
 applauded the birth and.promifes of Ifmael; 
 revered the faith and virtue of Abraham - y 
 traced his pedigree and their own to the 
 creation of the firft man, and imbibed with 
 equal credulity the prodigies of the holy 
 text, and the dreams and traditions of the 
 Jewifh rabbles*." 
 
 THERE is another point in the charafter 
 of this fingular people well worth our at- 
 tention ; which is, their extravagant fond- 
 nefs for eloquence and poetry. One of the 
 accomplifbments upon which the Arabians 
 chiefly valued themfelves was eloquence, 
 
 and 
 
 * Gibbon, p. 194. See alfo White's Bampton Lefture, 
 pp. 74, &c. 
 
( 336 ) 
 
 and a perfet fkill in their own tongue. 
 " In this," obferves Sale, cc they exercifed 
 themfelves, by compofing of orations and 
 poems. Their orations were of two forts, 
 metrical or profaic j the one being compared 
 to pearls ftrung, the other to loofe ones. 
 They endeavoured to excel in both, and 
 whoever was able, in an aflembly, to per- 
 fuade the people to a great enterprize, or 
 diffuade them from a dangerous one, or 
 gave them other wholefome advice, was 
 honoured with the title of Khateb, or ora- 
 tor, which is now given to the Moham- 
 medan preachers." 
 
 " THEY purfued a method very different 
 from that of the Greek and Roman orators ; 
 their fentences being like loofe gems, with- 
 out connexion, fo that this fort of com- 
 pofition ftruck the audience chiefly by the 
 fulnefs of the periods, the elegance of the 
 cxpreffion, and the acutenefs of the pro- 
 verbial fayings; and fo perfuaded were they 
 of their excelling in this way, that they 
 would not allow any nation to underftand 
 the art of fpeaking in public, except them- 
 felves and the Perfians; which laft were 
 reckoned much infcriour in that refpedl to 
 the Arabians/ 1 
 
 <c POETRY 
 
C 337 ) 
 
 " POETRY was in fo great eftccm among 
 them, that it was a 'great accomplifhment* 
 and a proof o ingenuous extraction, to be 
 able to exprefs one's felf in verfe with eafe 
 and elegance, on any extraordinary occur- 
 rence; and even in their common difcourfe, 
 they made frequent applications of celebra- 
 ted pafTages of their famous poets. In their 
 poems were preierved the distinction' of 
 defcents, the rights of tribes, the memory 
 of great actions, and the propriety of their 
 language ; for which reafons an excellent 
 poet reflected an honour on his tribe, fo 
 that as foon as any one began to be admired 
 for his performances of this kind in a tribe, 
 the other tribes fent publickly to congratu- 
 late them on the occafion, and themfelves 
 made entertainments, at which the women 
 affifted, dreft in their nuptial ornaments, 
 fmging to the found of timbrels the hap- 
 pinefs of their tribe, who had now one to 
 protecl their honour, to preferve their 
 genealogies and the purity of their lan- 
 guage, and to tranfmit their aftions to 
 pofterity ; for this was all performed by their 
 poems, to which they were folely obliged 
 for their knowledge and iriftruftions, moral 
 and (economical, and to which they had 
 U u recourfe 
 
( 333 ) 
 
 recourfe as to an oracle, in all doubts and 
 differences. 
 
 "No wonder then that a public con- 
 gratulation was made on this account, which 
 honour they were yet fo far from making 
 cheap, that they never did it but on one of 
 thefe three occafions, which were reckoned 
 great points of felicity: viz. on the birth of 
 a boy, the rife of a poet, and the fall of a 
 foal of generous breed. To keep up an 
 emulation among their poets, the tribes had 
 once a year a general affembly at Ocadh ; a 
 place famous on this account, and where 
 they kept a weekly mart or fair, which was 
 held on our Sunday. This annual meeting 
 lafted a whole month, during which time 
 they employed themfelves not only in trad- 
 ing, but in repeating their poetical compo- 
 fitions, contending and vying with each 
 other for the prize; whence the place, it is 
 faid, took it's name. The poems that were 
 judged to excel, were laid up in their king's 
 treafuriesj as were the feven celebrated 
 poems, thence called Al Moallakat, rather 
 than from their being hung up in the 
 Caaba; which honour they alfo had by 
 public order, being written on Egyptian 
 filk, and in letters of gold, for which reafon 
 
 they 
 
( 339 ) 
 
 they had alfo the name of Al Modhahabat, 
 or the golden verfes V 
 
 III. At the period of which we are 
 fpeaking, the fpirit and renown of the 
 Koreifliites, were moft confpicuous among 
 the Arabian tribes -f-. They not only pof- 
 feficd the fupreme power at Mecca; but, 
 what was of infinitely more importance, 
 the CAABA J, or facred temple, was com- 
 mitted to their care. Of this tribe the 
 moft illuftrious was the family of the 
 Hafhemites, in whom the fovereignty was 
 actually vefted. To this family Mahomet 
 owed his birth. His grandfather Abdol 
 Motalleb, the ion of Ha(hem||, (both of 
 whom were princes defervedly popular for 
 their learning and munificence) was feated 
 on the throne of Mecca, when he was born ; 
 and as if every circumftance confpired to 
 render the origin of the future Prophet 
 both fortunate and illuftrious, and to mark 
 him out as an obje6l of reverence to his 
 countrymen, he was the only child of Ab- 
 
 dallah, 
 
 * Sale, p. 27. See Gibbon, p. 183. and not. 
 f Gibbon, p. 178. J Gibbon, p. 190. 
 
 || Gibbon, pp. 191, 197. 
 
 U U 2 
 
4o 
 
 daHah, the favourite Ion of this venerable 
 chieftain. 
 
 MAHOJYIET, 5t~is true, was early left an 
 orphan, and his patrimony became, in con- 
 fequence, very inconfiderable. But he found 
 a powerful protestor in the virtuous and 
 reipe&able Abu Taleb, who fucceeded to 
 the fovereignty; and who, in fpite of the 
 .arts and impofture .of his nephew, could 
 never be prevailed upon to abandon him *. 
 But, narrow as were the circumftances of 
 his fortune during early life, he fully re- 
 paired the lofs he had fuftained 3 long before 
 the period in which he thought fit to affume 
 the chara6ler of a prophet. Jn the twenty- 
 ,fifth f- year of his age, he was married to 
 Chadijah, a rich widow of Mecca, and thus, 
 .even in the acknowledgment of Mr. Gib.- 
 bon, "was reftored tg the ftatign of his 
 ; anceftors J." 
 
 JF Mahomet was fo remarkably favoured 
 by fortune in the circumftances of his birth 
 and connections, be was equally gifted by 
 nature in the qualifications of mind and 
 body. His graceful perfon, his majeftic 
 
 appear- 
 
 * Sale, p. 44. Gibbon, p. 222. 
 
 4 Twenty-eighth, fays Prideau*. But fee .White, p. 5.73. 
 and not. 
 J P. 199. 
 
appearance, his infinuating manners, his 
 captivating addrefs, and, above all, his talents 
 for poetical competition and perfuafive elo- 
 quence, are the conftant theme of the 
 eulogiums of his countrymen. He was 
 patient in labour, he was intrepid in danger, 
 and fplendid in munificence. He was 
 therefore a character peculiarly formed to 
 attract the admiration, and to effect the 
 converfion, of a people, who were prepof- 
 feffed even to enthufiafm in favour of any 
 of thefe qualities ; and who could not fail to 
 be charmed irrefiftibly, when they fa w them 
 all united in this illuftrious Koreifhite*. 
 
 THUS fingularly qualified does Mahomet 
 appear to engage the affiftance of his coun- 
 trymen in any defign, which his extenfive 
 talents and afpiring temper might prompt 
 him to undertake. Nor was he difpofed to 
 -forego the opportunity of employing thefe 
 materials among a people, upon whom they 
 were fo likely to be uied with effect. His 
 ambition, or his enthufiafm -f-, fuggefted to 
 him the idea of effecting a change in the 
 
 pre- 
 
 * See his charafter, as drawn by Sale, p. 41. by White, 
 p. 171. and by Gibbon, p. 199. See alfo the fhort, but im- 
 preffive, chara&er given of Hatem by the fame hiftorian, as 
 tfc.e perfeft model of Arabian virtue. " He was brave and 
 'liberal ; an eloquent poet, and a fucpefsful robber." p. 189. 
 
 f For the probable motives of his conduct* fee Sale, p. 39. 
 
( 342 ) 
 
 prevailing religion, or rather of uniting all 
 the various forms of religion into one com- 
 part and uniform fyftem*. With a view tc 
 this defign, he indulged, or affected, a 
 turn for religious meditation. Every year, 
 during the feaft of Ramadan, he withdrew 
 from the world ; and in the cave of Mount 
 Hera-j-, near Mecca, projefkd, or at leafl 
 contemplated and prepared, his ftupendoiu 
 plan, till it was ripe for execution. 
 
 HE had reached the fortieth year of hi< 
 age before he ventured to entruft to anothei 
 the fecret, with which his bofom laboured, 
 He proceeded with the utmoft circumfpec- 
 tion, and revealed his intentions to thofc 
 firft, over whom he had moft influence, 
 His wife, his fervant, and his friend were his 
 firft converts, and furely not the moft dif- 
 ficult to be gained J. Chadijah, paflionatel) 
 fond of an affectionate || and fpirited huf- 
 band; Zeid Ebn Haretha, who was imme- 
 diately prefented with his freedom ; and All 
 an impetuous {tripling in the eleventh year 
 of his age, could not be fuppofed to with- 
 
 ftand 
 
 See White, pp. 77. and 177. 
 f Gibbon, p. 202. White, pp. 174, 182. 
 j See Gibbon, p. 219. 
 
 || See Gibbon, p. 255. for a proof of Mahomet's attach* 
 inent to his firft wife. 
 
( 343 ) 
 
 ftand his affertions very fteadily, or to weigh 
 his pretenfions with much discrimination; 
 To thefe fucceedcd Abubeker, a man of 
 great perfonal weight among the Arabs-, 
 by whofe influence chiefly, fix* other per- 
 fons of diftinftion in Mecca profefled that 
 < faith, which, under the name of Iflara, 
 Mahomet preached to his family and to the 
 nation/' and which is well defcribed, as 
 compounded of an <c eternal truth, and of 
 a neceflary fiction : That there is only one 
 God, and that Mahomet is the Apoftle of 
 Godf." 
 
 THREE years were thus fpent in the con- 
 verfion of about fourteen profelytes. In the 
 following year he openly aflumed the pro- 
 phetic office. That his own family might 
 have the full benefit of the gracious tidings 
 of which he was the meflenger, he took 
 meafures to affemble them : but, by his own 
 family, his own ftory was heard with difguft 
 or with ridicule. He proceeded however to 
 preach to the people of Mecca, and to the 
 pilgrims who reforted thither : but by thefe 
 means he fo excited the indignation of the 
 Koreiihites, that he would undoubtedly 
 
 have 
 
 . * See tfefeir names in Sale, p. 43. Gibbon fays ten, but 
 the others were not men of fuch note as thefe. 
 f Gibbon, p. 202. 
 
- ( 344 ) 
 
 have fallen a vi6lim to their fury, if he 
 not been protected by Abu Taleb, who 
 ilill fhielded the friend while he defpifed 
 the impoftor. 
 
 IN the courfe of five years, his party con* 
 fifted of upwards of an hundred, the ma- 
 jority of whom were compelled to quit 
 Mecca in confequence of the odium, which 
 the new doflrines and new pretenfions of 
 Mahomet excited. This increafed fo much, 
 that upon the death of his venerable uncle 
 and guardian, the prophet was himfelf 
 compelled to retire from his native city^ 
 nor did he venture to return, without firft 
 alluring himfelf of the protection of Al 
 Motaam Ebn Adi*. 
 
 IN the chief feat of idolatrous worfhip, 
 efpecially while a zealous votary of that 
 worfhip was in poffeffion of the fupreme 
 power, it was likely that the great ftand 
 would be made againft the fchemes of the 
 impoftor; and that he would in confe- 
 quence be expofed to confiderable danger. 
 In fact, his death was refolved upon foon 
 after Abu Sophian fucceeded to the princi- 
 pality of the republic of Mecca -f-. Ma r 
 hornet employed the refources of his cunning 
 
 to 
 
 Sate, p. 46. f Gibbon, p. 0.24. 
 
( 345 ) 
 
 to avoid the blow which already menaced 
 his deftruflion; and with great difficulty 
 fucceeded in making his efcape to Mdina, 
 where a concurrence of favourable circum- 
 flances had difpofed the majority of the 
 inhabitants to fupport his pretenfions, 
 
 IN this city he no longer difguifed his in- 
 tention of affuming temporal power ; nor did 
 he fail to give a loofe to the paffions of his 
 followers, by making his own pretended au- 
 thority the inftrument of his unbounded 
 ambition. The infidels were no longer to 
 be aflailed by the gentle arts of infinuation 
 and of eloquence ; the impotent weapons of 
 debate and of perfuafion were henceforth to 
 be laid afide ; Iflamifm was to be propagated 
 by the fword ; it's enemies were to be fwept 
 from the face of the earth, and their 
 property to become the lawful acquifition 
 of thofe, who claimed it by the double merit 
 of faith and of valour. 
 
 To thofe, who furvived the conflift, 
 fuitable advantages were held out from the 
 property and perfonal fervice of the van- 
 quifhed ; while they, who were deftined to 
 fall, were allured of immediate admiffion 
 into the joys of Paradife*. 
 
 THE 
 
 * White, pp. 83. 87. 
 
 Xx 
 
( 346 ) 
 
 THE more effectually to difpel all uncom- 
 fortable reflections from the minds of his 
 followers, and to confole thofe who were 
 ftrongly attached to the luxuries and 
 pleafures of this life, the dolrine of pre- 
 deftination* was inculcated in the moft 
 unequivocal and authoritative terms. Equal 
 peril was attached to the indolence of the 
 voluptuous, and to the a6tivity of the brave ; 
 to the coward who declined the battle, and 
 to the warrior who advanced in it's front. 
 The precife term of life was appointed to 
 all, which no artifice could elude, and no 
 defpair anticipate. Such were the maxims, 
 and fuch the hopes, which- elured to the 
 flandard of the Arabian prophet .hundreds 
 of his reftlefs countrymen. And with thefe 
 additional motives to valour, can we wonder 
 that they were fucccfsful in their firft pre- 
 datory excurfions; that this fuccefs fhould 
 be converted into a fpecious and cogent 
 argument for the truth of his extraordinary 
 pretenfions j and that, a violent fpirit of 
 fanaticifm being once excited, this confum- 
 mate politician fliould in time make him- 
 felf matter of Arabia, and live to fee his 
 religion embraced by thefe brave, but illite- 
 rate 
 
 * Prideaux, p. 81, 
 
( 347 ) 
 
 rate Barbarians? In fa6l, after he was in 
 pofleflion of Medina as a rallying point, 
 and after he had erefted a ftandard, to 
 which all, who were fond of change, who 
 thirfted for glory, or longed for plunder, 
 could refort ; the fuccefs of fuch captivating 
 doctrines, enforced by fuch powerful auxi- 
 liaries, ceafes to excite aftonifhment. After 
 this period, he fo much refembles every other 
 conqueror, that it is needlefs to inveftigate 
 minutely the caufes of his rapid progrefs. 
 When fome of the roving and martial tribes 
 were once united under a leader of acknow- 
 ledged talents, and were impelled by the 
 moft enthufiaftic attachment to his perfon 
 and caufe, it is no wonder that they made 
 fuccefsful war againft the difunited tribes, 
 however courageous, who feem to have 
 had no leader of talent or activity to 
 oppofe to the Impoftor. When thefe were 
 in their turns reduced to the alternative of 
 death or Iflamifm, and found the new faith 
 fo profitable and fo indulgent to their tem- 
 poral gratifications, we furely cannot be 
 furpi ifed, if, together with their conquerors, 
 they opprefled without difficulty the feeble 
 and exhaufted Empires, whofe glory and 
 whofe ftrength had equally pafled away. It 
 x x 2 is 
 
'( 348 ) 
 
 is only neceflary to account for the origin 
 of that fanaticifm, with which thefe war- 
 like tribes were at length infpired: when 
 the principle had once taken root, the 
 iucceis, which attended thofe whom it 
 flimulated to enterprife, is by no means 
 unaccountable. Mahomet, as a mere con- 
 queror, refembles thofe, who, without the 
 aid of religion, have at times over-run large 
 portions of the world. Like them, he was 
 fometimes defeated; like them, wounded in 
 battle * ; like them, he employed ftrata- 
 gems *f- to gain viftories 5 and, like them, he 
 fullied the luftre of his vi6tories by cold and 
 remorfelefs cruelty . ec Does it feem in- 
 credible," exclaims the hiftorian, "that a 
 private citizen ftiould grafp the fword and 
 the fceptre, fubdue his native country, and 
 ereft a monarchy by his victorious arms ? 
 In the moving pictures of the dynafties 
 of the Eaft, an hundred fortunate ufurpers 
 have arifen from a bafer origin, furmounted 
 more formidable obftacles, and filled a larger, 
 fcope of empire and conqueft. Mahomet 
 was alike inftrufted to preach and to fight, 
 
 and 
 
 * Gibbon, p. 234. 
 
 f Prideaux, p. 85. Gibbon, p. 239, 
 
 I Gibbon, pp. 235, 236. White, p. 190. 
 
( 349 ) 
 
 and the union of thefe oppofite qualities, 
 while it enhanced his merit, contributed to 
 his fuccefs : the operation of force and per- 
 fuafion, of enthufiafm and fear, continually 
 acled on each other, till every barrier yielded 
 to their irrefiftible power*." 
 
 THE only point then about which there 
 can be a moment's hefitation, is the origin 
 of that fanaticifm, which this extraordinary 
 man undoubtedly occafioned. And this 
 hefitation will immediately ceafe, if we re- 
 colledt the predifpofing circumftances in his 
 favour, as they have been already ftated, and 
 alfo take into account the nature and extent 
 of the change, which he really effected in the 
 minds of his countrymen. 
 
 IT is unqueftionably a matter of great 
 difficulty, to produce any confiderable alter- 
 ation in the religious fentiments and prac- 
 tices of any part of mankind. If I were to 
 queftion this principle, much of the rea- 
 foning, which has been employed in the 
 foregoing parts of this work, would fall to 
 the ground. But it is a fubjefl of great 
 moment, to confider from what caufe the 
 difficulty arifes. Does it arife fimply from 
 a change in the direction of the abftraCl 
 principle of faith ? Becaufe we transfer the- 
 
 veneration, 
 
 * Gibbon, p. 272. 
 
( 350 ) 
 
 veneration, ufually paid to an invifible Being 
 called by one name, to an invifible Being 
 called by another ? Does it arife even hence, 
 that we are to concentrate into one objeft, 
 that attachment and that devotion which 
 had before been divided among feveral ? 
 Does it arife wholly, or even principally, 
 from a change of fentiment ? There is 
 fomething, no doubt, in all this. But I 
 conceive that the repugnance, which the 
 mind fhews to dived itfelf of religious 
 opinions, proceeds chiefly from that ac- 
 cumulation of habits, with which par- 
 ticular religious notions have been con- 
 ne6led. It arifes from the feries of ations 
 with which the theory of religion has been 
 imperceptibly, but invariably, affociated. 
 And hence it fhould feem, if the mind 
 be ftill permitted to hold the fame aflbcia- 
 tions of time and place, of pomp and cere- 
 mony, of feftival and folemnity, that the 
 particular obje6ts of thefe modes of worfliip 
 will ceafe to be of the fame importance; and 
 that, if the fame ablutions be performed, 
 and the fame victims facrificed in the fame 
 temple, the Idolater will be difpofed to 
 part with the vifible reprefentation before 
 him for the idea of an invifible Being, 
 
 whofe 
 
vvhofe refidcnce he is taught to confider as 
 in Heaven. 
 
 UPON this principle we may account for 
 the mutual indulgence, with which idolaters 
 have in general regarded the rites and cere- 
 monies of each other; and the indifference, 
 with which they have permitted the inter- 
 mixture of foreign rites, while their own 
 were retained. Upon the fame principle 
 we account for the intolerance with which 
 they treated the Chriftians, whofe creed 
 would not allow the fame affbciations of 
 religious habits and fentiments in their 
 profelytes. Upon the fame principle we 
 account for the relu6tance fhewn by the 
 Jews to admit the change in their religious 
 ceremonies, which Chriftianity authorized ; 
 and, precifely upon the fame grounds, the 
 fuccefs of Mahomet in fpreading his reli- 
 gious theories in Arabia is completely ex- 
 plained. 
 
 WE have feen that the belief of one 
 fupreme God * was generally entertained in 
 Arabia. At the fame time it is certain, that 
 religious rites were performed in honour of 
 various fubordinate Deities, with whole 
 
 images 
 
 * Prideaux, p. 9$. Gibbon, p. 196. White, p. 177, 
 .d note. Sale, p. i 5, 
 
( 352 ) 
 
 images the Caaba was crowded. The op- 
 pofition, which Mahomet encountered, was 
 at firft extremely violent, and exaftly what 
 might have been expefted from the per- 
 tinacity of idolatry. It was fo violent, that 
 he muft inevitably have funk before it, had 
 it not been for the ftrenuous and unremit- 
 ting fupport of the prince of Mecca. Nor 
 could he by any means have overcome the 
 oppofition, but by retaining fo much of the 
 idolatrous rites and cuftoms, as to render 
 his religion almoft the fame in every refpecl 
 with that to which they were before devoted, 
 except that the abftra6t notion of one God was 
 fubftituted for the creed of Polytheifm, and 
 that the images of the falfe Deities were 
 removed from the places of worfhip. The 
 pilgrimages to the Caaba*, and the cere- 
 monies performed there, were not only al- 
 lowed, but enjoined ; the black jlone was to 
 be held in precifely the fame veneration; 
 ablutions were pronounced equally ne- 
 ceflary and meritorious as in the time of 
 ignorance "f-j the important duty of fafting 
 was held in the fame eftimation; and a 
 
 tacit 
 
 * In the circumftance of place therefore Mahomet fhewed 
 his regard to refemblance, which Mr. Hume properly flakes 
 as one great fource of the aflbciation of our ideas, 
 
 f Sale, feft. i. 
 
( 353 ) 
 
 tacit permiffion was given to praftife, as 
 before, the national rite of circumcifion*. 
 
 EVEN in their devotions, though the im- 
 mediate objeft was changed, yet the Kebla-j- 
 ftill pointed to the quarter confecrated by 
 antientfu perdition. And it deferves to be 
 particularly noticed, that the pretended 
 Apoftle did not dare to offer violence to 
 the idols of the Caaba, till he had entered 
 Mecca at the head of a powerful army, 
 blindly attached to their leader, by the fuc- 
 cefs which he had taught them to confider 
 as an irrefiftible proof of his divine com- 
 miffion, and by the gratification which that 
 fuccefs fupplied to the cravings of their 
 favourite appetites. 
 
 IT is moreover to be remarked, that the 
 doftrine taught by Mahomet, did not necef- 
 farily caufe any confiderable change in the 
 moral habits of his profelytes. The ufe of 
 wine was indeed forbidden to his followers > 
 but the inhabitants of a warm climate are 
 generally abftemious, and the Arabs were 
 not particularly addi6ted to the ufe of fer- 
 mented 
 
 * Vid. Gibbon, pp. 192, 193. and not. Alfo2i3 21$. 
 Sale, pp. 1 18 and 122. See another inftance of his ac- 
 commodation in Sale, p. 20. 
 
 f Prideaux, p. 73. 
 
 y Y 
 
( 354 ) 
 
 merited liquors*. But then he fupplied 
 them with a large indulgence in the luxuries 
 more captivating to Eaftern minds > in 
 women, in baths, and in perfumes. Not 
 only were they taught to look upon thefe, as 
 allowed pleafures in the prefent world) but 
 the moft enchanting pi&ures of ftill ampler 
 enjoyments in Paradife, the fame in kind 
 though heightened in degree, were prefented 
 to their eager imaginations. Indeed, it would 
 not be poffible to fix upon a mode of life, 
 or upon a fpecies of future felicity, fo 
 thoroughly adapted to the indolence or 
 
 the 
 
 * See Gibb. p. 252. Mahomet feerhs to have found little 
 or no difficulty in perfuading his followers to abftain from 
 wine. They probably found fubftitutes, which were better 
 adapted to the climate, and not prohibited by the Koran, in 
 refrefhing draughts of Sherbet, or exhilarating dofes of opium. 
 Such, at leaft, are the refources of fome among his difciples at 
 the prefent day. " And how much the Eaftern people deal in 
 artificial liquors of prodigious ftrength, the ufe of wine being 
 forbidden, may be feett in a curious chapter of Kempfer upon 
 that fubjeft. Amaen. Exot. Fafc. III. Obs. 15." Lowth'a 
 notes on Jfaiah, p. 13. 
 
 When however the Mahometan religion extended beyond 
 the views of it's founder, and his followers became fixed in 
 a different climate, the prohibition againft wine appeared 
 harfti, and was confequently difobeyed. A fmgular faft of 
 this kind is noticed by Andrews, in his Hiftory of Great 
 Britain, connected with the Chronology of Europe. "In 
 1546, Solimon the Second fends an army into Hungary fuf- 
 ficient to preferve his conquefts, but remains in perton at his 
 Metropolis, in order to regulate the manners of his people. 
 He is particularly fevere againft the drinkers of wine, and 
 carries his ftri&ncfs fo far, as to order the vines to be rooted 
 up." Vol. I. part II. pag. 297. 
 
( 355 ) 
 
 the voluptuoufnefs of the inhabitants of 
 Arabia, as thole to which Mahomet invited 
 his faithful Mufulmen. 
 
 HOLDING out, as the Impoftor thus did, 
 the moft unbounded enjoyment of the 
 pleafures of this world, as well as of that 
 which is to come *, furely it cannot excite 
 furprife that the religion of the Koran 
 triumphed. Had it enjoined more changes 
 of fentiment and of habit -f-, had it exacted 
 
 from 
 
 * Sale, p. 44. Gibbon, p. 220. 
 
 f " Indifference for rites and opinions (till marks the cha- 
 racter of the Bedoweens, and they might accept, as loofely as 
 they hold, the doctrine of the Koran." Gibbon, p. 240. 
 
 In Dr. Campbell's excellent DifTertation upon Miracles, art 
 obfervation is made, which feems at variance with fome 
 pofitions in this chapter. "It may indeed be affirmed with 
 truth," he fays, " that the religion of the wild Arabs 
 was more repugnant to the doctrine of Mahomet, than 
 the religious dogmas of the Jews were to thofe of 
 Jefus." (p. 1 16. 3d Edit.). He proceeds to obviate the 
 effects of this conceflion by fome mafterly remarks, and 
 by adducing a paflage from Montefquieu to this purpofe; 
 "That though men have a very ftrong tendency to ido- 
 latry, they are neverthelefs but little attached to idolatrous 
 religions; that though they have no great tendency to 
 fpiritual ideas, they are neverthelefs ftrongly attached 
 to religions which enjoin the adoration of a fpiritual 
 being." De 1'Efprit des Loix, liv. 25. chap. 2. 1 truft, 
 however, that the importance of the fubject will juftify me in 
 remarking, that the affertion of Dr. Campbell is true fo far 
 only, as it regards the fpirit and intention of the religions 
 which he has made the objects of comparifon. But certainly 
 it is inaccurate, if we confider the point of view in which the 
 religions appeared to thofe, who, at the time of their promul- 
 gation, reflectively embraced or oppofed them. And this 
 is the only light in which the fact mould be regarded, when 
 
 Y Y 2 w * 
 
( 356 ) 
 
 from it's votaries a greater facrifice of their 
 favourite propenfities, than it really did, the 
 fyftem muft have found eager and impetu- 
 ous advocates; and circumftanced as the 
 neighbouring countries then were, oppofi- 
 tion to an hardy nation, impelled by fana- 
 ticifm, muft have been vain. 
 
 To account however for the fuccefs of 
 Mahomet from caufes merely human, to 
 (hew that predifpofing circumftances rendered 
 
 his 
 
 we apply the confederation of the fuccefs thefe religions met 
 with, as one criterion of their truth, or falfhood. Thole, who 
 were converted by the Arabian prophet, were by no means 
 united in religious fentiment ; nor were they zealous in what 
 they profeffed; nor did the generality of them difallow the 
 main article of faith, which Mahomet wifhed to eftablifh, 
 the unity of the Supreme Being. Befides this, as we have 
 feen, their religious affociations and habits were left free and 
 unmolefted. The Jews, on the contrary, were not only 
 firmly united in the belief of one fyftem of opinions, but 
 attached in an extraordinary degree to that fyitem, which they 
 deemed incompatible with the pretenfionsot Jefus: moreover, 
 the rites and ceremonies, to which cuftom and an inveterate 
 errour concerning their real value and import had fo ftrongly 
 attached their minds, were pronounced inefficacious and no 
 longer neceffary to be obferveo}. Among the Jews alfb, the 
 immutability of their religion was a popular principle; but 
 there is no trace of fuch a principle in the nations converted 
 by Mahomet. Hence then, practically fpeaking, the religion 
 offered by Mahomet to the Arabians was much more in 
 unifon with their feelings and opinions, and, in courfe, much 
 more likely to be embraced by them, than the doclrines of 
 Chriltianity were, when offered to the acceptance of the 
 Jews, who regarded the letter and not the fpirit of the Law, 
 and who had fuffered every pure and correct notion of religion 
 to be fuperfeded by a blind and fervile adherence to vain, 
 ceremonies and abfurd traditions. 
 
( 357 ) 
 
 his attempt eafy, and his fuccefs probable, 
 is only one among a variety of arguments, 
 which eftablifli beyond contradiction the 
 true nature of the defign, which he fo 
 boldly undertook to accomplifh. It might 
 appear iuperfluous to detail many of thefe 
 proofs, but I am unwilling wholly to omit 
 the pofitive teftimony which the Koran 
 itfelf furnifhes againll the pretenfions of it's 
 author. 
 
 THE claims which he made on be- 
 half of this myfterious volume, are extra- 
 vagant in the higheft degree. He confefTed 
 himfelf unable to perform any miracle, but 
 he boldly appealed to this facred book, as a 
 miracle which fupplied the moft fatisfac- 
 tory evidence in his favour. That a book, 
 fo iurpaffing all human compofitions, fo far 
 exceeding every other book both in ditiou 
 and in matter, fhould be compofed by a 
 man illiterate and ignorant* like himfelf, he 
 boldly pronounced to be plainly impofiible : 
 and he as boldly pronounced, that it was 
 written by the finger of the Almighty before 
 the creation of the World. cc The Moham- 
 jnedans" fays Sale, cc abfolutely deny the 
 
 Koran 
 
 * See Gibbon, p. 200. note. Dr. White's reafoning upon 
 the fubje& is highly ingenious, if not altogether conclusive. 
 Pag. 203, 204. and notes xxxvi xxxviii. 
 
( 358 ) 
 
 Koran was compofed by their prophet him- 
 ielf, or any other for him ; it being their 
 general and orthodox belief that it is of 
 divine original, nay, that it is eternal and 
 uncreated, remaining, as fome exprefs it, in 
 the very eflence of God , that the tranfcript 
 has been from everlafting by God's throne, 
 written on a table of vaft bignefs, called 
 the preferved table, in which are alfo re- 
 corded the divine decrees, paft and future : 
 that a copy from this table, in one volume, 
 on paper, was by the miniftry of the angel 
 Gabriel fent down to the lowed Heaven, 
 in the month of Ramadan, in the night of 
 power: from whence Gabriel revealed it to 
 Mohammed by parcels, fome at Mecca, 
 fome at Medina, at different times, during 
 the fpace of twenty-three years, as the exi- 
 gency of affairs required : giving him how- 
 ever the confolation to fhew him the whole 
 (which they tell us was bound in filk, and 
 adorned with gold and precious (tones of 
 Paradife) once a year ; but in the laft year 
 of his life, he had the favour to fee it twice. 
 They fay, that few chapters were delivered 
 entire, the mod part being revealed piece- 
 meal, and written down, from time to time, 
 by the Prophet's amanuenfes in fuch or fuch 
 
 a part 
 
( 359 ) 
 
 a part of fuch or fuch a chapter, till they 
 were compleated, according to the directions 
 of the angel*/' 
 
 SUCH an afTumption at once carries with 
 it it's own refutation. If however we con- 
 fider the inferiority of the Koran to many 
 profefled human -f* competitions, and ftill 
 more the palpable contradi&ions which it 
 contains, we may allow the Impoftor himfelf 
 to have been it's author, without much 
 indulgence to his claims as the Apoftle of 
 God. Refpefting the contradiftory paf- 
 fages, it is curious to obferve the manner, 
 in which the Mahometan doctors have ac- 
 counted for them. <c They obviate any 
 objeftion from thence by the dodlrine of 
 abrogation ; for they fay that God in the 
 Koran commanded feveral things, which 
 were for good reafons afterwards revoked 
 and abrogated J." 
 
 IT is plain alfo, that many pafTages in 
 the Koran were produced, in order to ex- 
 tricate it's author from fome embarraffment, 
 in which he had been entangled. <c For 
 whenever any thing happened which per- 
 plexed and gravelled Mohammed, and which 
 
 he 
 
 Sale, p. 64. 
 
 f Gibbon, p. 209. White, p. 255, Sec. 
 
 J Sale, p. 67. See Gibbon, 208. and Pcideaux, 118. 
 
( 36 ) 
 
 he could not Othenvife get over, he had 
 conftant reconrfe to a new revelation, as an 
 infallible expedient in all nice cafes, and 
 he found the fuccefs of this method anfvver 
 his expe&ation. It was certainly an admi- 
 rable and politic contrivance of his to bring 
 down the whole Koran to the loweft Hea- 
 ven only, and not to the earth, as a bung- 
 ling prophet would probably have done; 
 for if the whole had been publifhed at once, 
 innumerable objections might have been 
 made, which it would have been very hard, 
 if not impoffible, for him to folve. But as 
 he pretended to receive it by parcels, as 
 God faw proper that they fhould be pub- 
 lifhed for the converfion and inftruftion of 
 the people, he had a fure way to anfwer all 
 emergencies, and to extricate himfelf with 
 honour from any difficulty which might 
 occur. If any obje&ion be hence made to 
 that eternity of the Koran which the Mo- 
 hammedans are taught to believe, they eafily 
 anfwer it by their doftrine of abfolute pre- 
 deftination; according to which, all the 
 accidents, for the fake of which thefe occa- 
 fional paflages were revealed, were predeter- 
 mined by God from all eternity*." 
 
 THE paffages, here alluded to, are not 
 
 only 
 
 * Sale, p. 63. 
 
( 36' ) 
 
 only abfolutely deftruftive of the claims fet 
 tip by Mahomet in favour of the Koran, 
 becaufe they are each fo evidently fabricated 
 for a particular and prefling emergency, 
 but becaufe the occafions themfelves, on 
 which he borrowed the aid of thefe pre- 
 tended revelations, are fo utterly unworthy 
 of the Deity, and even any meffenger, bearing 
 a commiflion from him. Thus the un- 
 limited number of wives with which the 
 Prophet was indulged *j the fanftion that 
 was given to his perjury and luft in his 
 amours with Zeineb and with Mary; the 
 variety of laws relative to the appropriation 
 of fpoils, as well as the licenfe to deftroy 
 his captives in cold blood -f-, are infur- 
 
 mountable 
 
 * Sale, p. 137. Gibbon, 252: 
 
 f See Gibbon, p. 254. Sale, pp. 138, 142, 145. And 
 White, p. 190. *' Mahomet at one time beheaded near feven 
 hundred Koraidhites, his prifoners, under the moft aggravat- 
 ing circumftances of cruelty. The command was not iffued 
 in the heat of adtion, when his paffions were inflamed by the 
 oppofition which had been made to his power ; but after his 
 return to Medina, after a confiderable fpace had elapfed, and 
 given time for his refentmer.t to cool, and for the feelings of 
 humanity to exert their influence in his breaft. See A-bu'l 
 Feda, p. 79 
 
 ' The Deity is afterwards introduced in the Koran, giving 
 the fandlion of his approbation to this difgraceful ad of 
 favage barbarity. " A part of them ye flew, and a part of 
 them ye made captives ; and God hath caufed you to inherit 
 their land, and their houfes, and their wealth." Chap. 
 xxxiiL* Notes on theBarapt. Left. p. 33, 
 
 Zz The 
 
362 ) 
 
 mountable objedlions to the authority of 
 the Prophet, as well as to the fan6tity of the 
 oracle. 
 
 HENCE, 
 
 The conduct of Mahomet in his wars has been infidioufiy 
 compared with that of Mofes and Samuel; and it has been 
 argued, that the firft might with as much reafon alledge the 
 divine fanction for his proceedings as the latter could for 
 their's. I confefs that my memory does not fupply an in- 
 flance from the Hiftory of the Wars of the Ifraelites, which 
 deferves to be at all compared with this deliberate and ufelefs 
 act of cruelty. This however is not the place for difcuffing 
 the queftion fully *. 1 lhall therefore content myfeif with 
 one or two general remarks. Not to infift upon other points 
 of companion manifeitly in favour of Mofes, it muft be re- 
 membered, that the law was difpenfed nearly 1500 years 
 before Chrift; and after every deduction which ignorance or 
 prejudice can make, it certainly contained a fyftem of morals 
 and religion far fuperiour to any, with which the world had 
 then had an opportunity of becoming acquainted. The pre- 
 tended miffion of Mahomet took place 600 years after Chrift, 
 and both in theory and practice was greatly inferiour to the 
 moral and religious code, which had been fo long publifhed 
 to the world. 
 
 The law of Mofes is not reprefented in Scripture as being 
 perfect, or of unlimited duration f : but it is fpoken of as 
 preparatory to a more excellent fyftem, which was to be 
 revealed in after ages. Still a candid inquirer will allow it to 
 have been moft wifely and moft kindly adapted to the ftate, 
 in which mankind were at the time, when it was difpenfed. 
 The law of Mahomet on the contrary did avowedly profefs to 
 be perfect; but certainly, although it introduced fome local 
 improvements, and taught the important truth of the unity 
 of God, (which however was borrowed) yet in other refpedts 
 it cannot claim any decided fuperiority over many human 
 inftitutions; thofe of Athens or Rome for inftance; ftill lefs 
 can it realize it's pretenfions as a divine revelation, pofterior, 
 and therefore fuperiour to the law of Jefus Chrift. 
 
 * On this fubiectfeeLettres de qnelques Juifs Portugais, &c. 
 a M. De Voltaire, Part. iv. Lett. it. Sect. 4. 
 
 f Fzek. xx. 25. Galat. iii. 19. iv. 9. Heb, x. I. Sec 
 alfo Stillingfleet's Orig. Sac. book II. chap. VII. 
 
( 363 ) 
 
 HENCE, in addition to the blow given to 
 the pretenfions of the Koran, the charaler 
 of it's Author is degraded and deftroyed. 
 Since, inftead of fetting a fair example of 
 conformity to his own precepts, favourable 
 as they were to the indulgence of the paf- 
 fions, we find, that he openly fet up a claim 
 of exemption from the laws, which he pre- 
 tended a divine commiffion to deliver: 
 a fpecies of conduct, which at once tears 
 off the malk from the impoftor, and ftrips 
 him of all pretence to veracity. 
 
 BESIDES thefe internal defects, we might 
 urge, if necefTary, the deficiency of external 
 proof for it's authenticity. It is allowed by 
 the Mahometans that the Koran was never 
 made public in it's prefent form by their 
 Prophet; but that it was collected and 
 publifhed by his friend and fucceffor, Abu- 
 beker, and was afterwards revifed by the 
 Caliph Othman in the thirtieth year of the 
 Hegira *. As in thefe publications reference 
 was had to thofe followers, who had trea- 
 fured in their memories fuch parcels of the 
 divine book as were miflaid, and as it is 
 allowed that the fucceeding Editors fent it 
 
 into 
 
 * See Gibbon, p. 208. Sale, 64, 65. Prideaux, 16, 17. 
 Z Z 2 
 
( 364 ) 
 
 into the world without any regard to the 
 order of time in which the chapters were 
 revealed ; it is obvious to remark how fuf- 
 picious the authenticity of the Koran is 
 become. It is however a fource of never- 
 failing confolation to the faithful Muful- 
 man, "that the various editions of the 
 Koran affert the fame miraculous privilege 
 of an uniform and incorruptible text*/' 
 Indeed the queftion of authenticity extends 
 itfelf to all the facts related of Mahomet 
 and the origin of his religion ; and places 
 the evidence for fimilar fafts relating to 
 Chriftian antiquity in a ftrong point of 
 view. Gibbon, who 5s certainly entitled to 
 the praife of fparing no pains to colleft the 
 earlieft and moft authentic materials, is com- 
 pelled to follow, as his principal authorities, 
 Abulfeda "an enlightened Prince'* of the 
 fourteenth, and Al Jannabi, " a credulous 
 Dolor," of the fixteenth century. Indeed 
 he fairly allows, that " both Abulfeda and 
 Al Jannabi are modern hiftorians, and that 
 they cannot appeal to any writers of the 
 firft century of the Hegira-f." 
 
 IT is impoflible to clofe this account of 
 the doftrines and condufl of the celebrated 
 
 Impoftor, 
 
 Gibbon ubi fupri. f Sec upte in page 220. 
 
( 365 ) 
 
 Importer, without remarking the fatal and 
 decifive evidence which the circumftances of 
 his death fupply, in direft contradiftion to 
 his pretenfions. A Jewifli female of Chai- 
 bar, being defirous to afcertain the truth of 
 thefe pretenfions, placed before him at 
 fupper a poifoned difh, of which one of his 
 companions, eating greedily, immediately 
 died. The pretended Prophet, who partook 
 of it in lefs abundance, nevertheless only 
 found his fate deferred. His health was 
 fo much injured by this fuccefsful eflay of 
 curiofity and revenge, that, after lauguifhing 
 three years, he died in confequence of thus 
 failing to realize his claim to that prophetic 
 knowledge, which he fo arrogantly afferted. 
 Thefe fafts, which are confefled by his 
 warmeft admirers*, furely place in the 
 cleared point of view the fallacy of his de- 
 clarations; and expofe that impofture, 
 which he had been labouring but too fuc- 
 cefsfully to place beyond the reach of human 
 difcernment. 
 
 IF therefore we fairly confider the cir- 
 cumftances under which the religion of 
 Mahomet profpered, taking into account 
 
 the 
 
 * See the authorities cited by Gibbon, p. 246. and by 
 Prideaux, pp. ^4 101. 
 
( 366 ) 
 
 the manner in which it was propagated, and 
 the form it continues to affume, furely it 
 does not appear, that any argument can be 
 derived from it's fuccefs, to aftet in the 
 flighted degree the Chriftian religion ; but 
 as certainly it does appear, that an Impoftor 
 of the moft acknowledged abilities and the 
 moft undaunted courage, undertaking his 
 defigns at a jun&ure the moft favourable, 
 could not plan a fcheme of fuch a nature and 
 extent, without betraying tokens of fraud 
 the moft grofs and palpable; nor without 
 laying himfelf open to the view of all, who 
 unite a fpirit of candour with a defire of 
 accurate irvveftigation. 
 
 CHRISTIANITY appeared in a moft en- 
 lightened age; it has attracted the notice, 
 and challenged the fcrutiny, of the acute 
 and intelligent ; yet in the fpace of eighteen 
 centuries, no one decifive mark of fraud has 
 been fixed upon as affecSling the condu6l or 
 doctrines of it's founder. On the contrary, 
 the more accurate the fearch, and the more 
 piercing the fcrutiny, into it's authority, the 
 charafters of truth have appeared with un- 
 diminifhed, nay, increafed, luftre. 
 
 IF the revolution of fo many ages has 
 failed to reveal one indubitable trace of fal- 
 lacy 
 
( 367 ) 
 
 lacy in the origin of our Holy religion; if 
 the labours of ib many intellects have been 
 baffled in the attempt to ftigrtiatizc it as 
 indebted to fraud or enthufiafm for it's 
 fuccefs, is it probable that a few more ages 
 rolling on (hall unfold the hitherto undif- 
 covered fecret of it's human birth ? Are the 
 fages yet unborn, who fliall probe to the 
 quick the latent wound, which has fo long 
 rankled, without betraying one fymptom of 
 unfoUndnefs ? 
 
 UNTIL fuch exalted fpirits fliall appear, 
 and fuch wondrous ages arrive, why may 
 we not content ourfelves with believing that, 
 which is fo far from having been proved 
 incredible, that it has on the contrary been 
 found to poflefs all the marks of credibility, 
 which in any fimilar queftion the human 
 tmderftanding can require ? 
 
 SURELY, in the religion of Jefus, there is 
 fufficient evidence to warrant our faith, fuf- 
 ficient authority to regulate our condu6l, 
 and fufficient encouragement to elevate and 
 foftain our hope. 
 
L. B 
 
 QU JE fequuntur orationes coram Academia 
 Cantabrigienfi funt habitae; nna quidem 
 in Scholis Theologrcis*, altera vero in Templo 
 Beatae Maria? f; priulquam Baccalaureatus in 
 Theologia gradum ftifceperim. Quum eas pro- 
 nunciaflcrn, impense a me pcrebant nonnulli ex 
 amicis meis, ut eas praelo fubjicerem. Horum 
 igitur five benevolentiae in me fingulari, five in 
 litteras humaniores (tudio honeftiffimo ut obfe- 
 cundarem, hie eas excudendas curavi: eoque 
 libentius id feci, quod materies earum cum caete- 
 ris rebus, quas in hoc libello continentur, ap- 
 tiflime cohxreat. Nimirum, qua2 hie leguntur, 
 Icripta a me funt omnia uno eodemque confilio, 
 ut pro virili oilenderem Revelatam Religionem 
 unice dignam videri, quam boni cordatique 
 homines pleno affenfu approbent, fummaque re- 
 verentia profequantur. De laude autem vel 
 doclrinse, quae exquifitior fit, vel fermonis, qui 
 luminibus verborum diftinguatur, non ita folicitus 
 fum, modo diligentia mea, atque animus in 
 veritatem propenfus, candidis reruin a^ftimato- 
 ribus fe probaverint* 
 
 VALE, L. B. et meas hafce, qualefcunque 
 funt, in pietate promovenda curas, sequi et boni 
 facias. 
 
 THESIS 
 
 IX. Calend. Mart. A.D. 1799. 
 f IV, Non. Novemb. A.D. 1799. 
 
 A A A 
 
THESIS, &c. 
 
 NEQJJIT per fe humana ratio y cognitions 
 
 fath plena et certd ajfiqui> quo potijjimitm 
 
 modo Deus fit cokndus, qua fmt hominum 
 
 officia y vita denique Juturafit> necne> aterna. 
 
 SI quis, veteruin Philofophorum in ex- 
 plorandis morum ac religionis principiis 
 cum diligentiam folicitudinemque, turn ig- 
 norantiam in plerifque et inconftantiam *, 
 fecum reputaverit, operse eum ab illis fruftra 
 impenfae neceffe eft miierefcat. Spem autem 
 a nonnullis eorum conceptam-f, fore ali- 
 quando, ut plenam confiliorum fuorum 
 cognitionem Deus hominibus concederet, 
 quotas eft quifque qui non exoptet felicem 
 exitum habuifle? Merito etiam fibi colli- 
 gere quifpiam videretur, cum in hifce quae- 
 
 ftionibus 
 
 * "Jamde Platoms inconftantia longum eft dicere; qui 
 in Timaeo patrem hujus mundi nominari neget pofle, in 
 legum autem libris quid fit omnino Deus, anquiri oportere 
 non cenfeat.*' Cic. de Nat. Deor. Lib. i. feft. 12. 
 
 Qui Platonis patrocinium fufeipere volunt, ad diftinftionent 
 inter difciplinam ejus efotericam, ut aiunt, et exotericam con- 
 fugient. 
 
 f Vide omnin6 Platonem in Alcibiade lido, ad finem. 
 
ftionibus veritatem Dcus patefecifTet, turn 
 demum neminem futurum effe, qui tale tan- 
 turrnue munus non arriperet, gratoquc 
 animo ejus audtori accept am redderet. 
 
 ALITER fe rem habere, ac ratio et aequi- 
 tas poftulaverint, id vero magnopere dolen- 
 dum eft. Tan turn enim abeft, ut omnes qui 
 ope revelationis frui poffint, vel muneris 
 ipfius quod fit pretium, vel fontem, unde 
 profluxerit, confiteri velint, ut iilorum, qui 
 fe philofophos profiteantur, alii faluberrima 
 pietatis principia audater convellant; alii 
 vera quidem et utilia efle agnofcant, fed e 
 fuorum ingeniorum penu afFatim de- 
 prompta effe contendant. Revelatae autem 
 religionis quam maxime intereft, cum illo- 
 rum dementiam refraenari, turn refelli ac 
 redargui horuni pertinaciam. Etenim fi 
 prsecepta ejus neque fana neque utilia fint, 
 jure optimo ea penitias afpernaremur. Sin 
 iftiufmodi fint, ut homines fuis viribus freti 
 pleraque eorum indagare potuerint, multum 
 certe utilitatis au6toritatifque facris fcrip- 
 turis decedet. Quamobrem in id potifli- 
 mum operam dabo, ut oftendam humanam 
 rationem, 6 fuis tantummodo opibus fifam, 
 nunquam attigiffe rerum ad nos maxime 
 pertinentium earn cognitionem, per quam 
 A A A 2 folam, 
 
( 37 2 
 
 folam, et nunc, et in aeternum vere felices 
 efle poffimus. Stint autem illae res arcliilimo 
 vinculo inter fe conjimftae ; quippe quae ad 
 Dei cultum, ad hominum inter homines 
 focietate devinftorum ofRcia, et ad vitae 
 fpem futurae pertineant, 
 
 HAUD me fugit, argiimenta haec mea 
 quibufdam philofophis videri, non folum a 
 vero, fed a confuetudine fenfus communis, 
 prorsus abhorrere. Equidem ab iftis acu- 
 tulis et minutulis difputatoribus me con- 
 temni baud aegre tulerim. Id vero in pri- 
 mis mihi cavendum eft, ne forte inter ipfos 
 revelatae religionis patronos reperiantur, qui 
 me velle rationis noftrae viribus nimium 
 quantum detrahere fufpicentur. Pace igitur 
 horum virorum dixerim, me non ignarum 
 efle, ad quantas res obeundas mens humana 
 fit idonea; quot et quales in artibus, vel ad 
 ufum vitae, vel ad elegantiam neceflariis, 
 fecerit progreflus; quam fit feliciter verfata 
 in omni fcientia, quae in rerum externar- 
 rum proprietatibus inveftigandis occupetur. 
 Neutiquam id aufim denegare in fpatiis 
 hujus Academiae, quae non modo in finu 
 fuo foverit Baconum et Newtonum, verum 
 etiam juvenes praeftantiflimos quotidie alat, 
 qui leges, a qqibus pendeat univerfus orbis, 
 
 accurate 
 
( 373 ) 
 
 accurate inveftigent, folifyue ipfius magn't- 
 tudinem, fiderum curfns, et lucis velocitntem 
 dimetiri foleant. Sed, ut mihi videtur, jam 
 hide a prima mundi origine mentis hu- 
 manae vires certo quodam limite contents 
 funt ac definite. Scilicet qusecunque fub 
 fenfuum, qui vocantur, cognitionem cadant, 
 aut analogia quadam ad ea pertinere vide- 
 antur, quodcunque animus in fe converfus 
 de origine et conjuntione idearum fibimet 
 patefacere poilit, ea liint omnia intelleclus 
 human! proprium quoddam aucupium et 
 pabulum faluberrimum. At vero qu?e fen- 
 fuum iftorum captum omnino fugiant, 
 neque cum rebus, in quibus percipiendis 
 verfantur, nexae et jugatae fmt, neque ad 
 motus animi, cum fe contempletur, u!lo 
 modo pertineant, ea crediderim diu in tene- 
 bris Deum abdidiffe, donee revelatae lux 
 religionis faufte atque aufpicato mortalibus 
 affulfiiFet. 
 
 UT ut haccfunt, ( neque enim conjeSturac 
 aufim in re tanta vel minimum concedere) 
 hiftoria ufus duce, rem ad examen revoca- 
 verim. Fuit profeclo tempus, cum ho- 
 mines a fumma rerum fcientia inftrucli, 
 maximoque ingenii acumine prsediti, vires 
 fuas omnes ad contemplationem ruv 9-e/aw 
 ^lirigerent. Graeci fcilicet Romanique fcrip- 
 
 tores 
 
C 374 ) 
 
 tores per multa fecula in id incubuerunt, 
 ut, quod fit fummum bonum, quae deorum 
 ipforum natura, vitx humanae qui fit finis, 
 intelligerent. Horum igitur operibus dili- 
 genter excufiis, dubium non eft quin id, 
 quod in hujufmodi quseftionibus ratio effi- 
 cere per fe poffit, pro explorato habeatur. 
 
 SED priuiquam de rebus fingulis feriatim 
 differamus, perquam utile erit prsemonere, 
 magnum quoddam difcrimen interefle eas 
 inter res, quas vi fuapte ratio humana aflequi 
 poffit, et eas, quas, cum aliunde patefaftse 
 fmt, fuffragio fuo comprobaverit. Enimvero 
 perpauci funt, quibus contigerit ea, quse 
 de mundi opificio Newtonus, aut de mente 
 humana Lockius repererit, meditando extun- 
 dere. At reperta et in lucem prolata quotus 
 eft quifque qui non intelligat, et pro ve- 
 riffimis habeat ? Neque illud filentio prae- 
 tereundum eft, Deum(quas eft ejusbenevo- 
 lentia) homines non pafTqm effe omnino 
 infcios errare, utrum aliquod numen exiftat, 
 aut qusenam debeant, vel ad favorem ejus 
 conciliandum, vel ad iram avertendam, officia 
 prseflari. Hiftoria, turn facra, turn profana, 
 argumento efle poterit, multa ilium quae ad 
 vitam rede agendam fpe6lent, hominibus 
 ab ipfis rerum cunabulis revelafle *.- Veri- 
 fimile eft porro, ppftea quam Dcus humanum 
 
 genus 
 
( 375 ) 
 
 genus nequitiae deditum gravi exitio clemer- 
 iiiiet, plenius eadem ilium communicavifle 
 Noacho, a quo per totum orlem terrarum 
 praecipua religionis et morum capita inno- 
 tefcerent. Teftes funt de hac re non modo 
 illi, quos appellavimus, facri anriales, verum. 
 etiam rerum humanarum hiftoria; fiquidem 
 quo earn altius repetamus, eo in faniora 
 principia religionis omni ex parte incidimus. 
 Nimirum quicquid inter Philofophorum de- 
 liramenta et commenta Sacerdotum a vero 
 propius abeft, id omne opinionibus fama 
 divulgatis, et ab xvo longe antiquiore tra* 
 ditis, profiuxifle credibile eft. 
 
 QUONIAM autem nonnulli religionis re- 
 velatae fautores de limitibus, intra quos 
 humana ratio circumfcripta fit, nonnihil 
 inter fe difcreparunt, nolim equidem in re 
 tanta quidquam incerti relinquere. Videor 
 itaque mihi tutam omnino et facilem viarn 
 iniiffe ) cum partes illas, de quibus antea 
 dixi, mihi expendendas propofuerim. 
 Graves funt illae quidem, et in primis turn 
 ad contemplandum jucundae, turn ad refte 
 vivendum neceffarise. Pofitis igitur, quibus 
 infiftere velim, fundamentis, fuo quamque 
 ordine rem exfequar. 
 
 QUOD ad primam attinet, pro certiffimo 
 
 habendum 
 
 * Vid. Leland : de Utilitate et Neceffitate Chriftianae Re- 
 ligionis, part 1. capp. i, 2. Part. III. c. a. 
 
( 376 ) 
 
 habendum eft, oportere, priufquam Deum 
 rite et apte colere poflimus, fixum ratum- 
 que in animo nos tenere, utrum omnino fit 
 Dens, qualis fit, atque adeo cujufinodi fit ea 
 neceffitudo, quae inter ipfum et homines 
 intercedat. Dato enim re vera efle Deum, 
 neutiquam idcirco comparebit csetera ad 
 eum pertinentia poffe nos reperire. Inde 
 faftum eft ut permulti dubitaverint, an 
 numen, tarn immenfo intervallo a mortali- 
 bus diflitum, ulla eos cura dignaretur ? An 
 preces, quas nunquam poftulafiet, et vota 
 eorum accepturus effet? An homines ei, qui 
 omnino omnia cognoverit, fuas quifque 
 serumnas, fuos errores, fua peccata longa 
 verborum ferie aperire deberent ? An veri reo 
 tique ratio pateretur, ut ab eo, qui fua fponte 
 cum univerfo genere humano optime a6lum 
 efle ftatuiflet, opem quifpiam aut folatium 
 peteret ? Cultus igitur ullus Deo fit, necne, 
 prseftandus, perdifficilis vifa eft Philofophis 
 bene multis et perobfcura quasftio. Qualis 
 porro cultus eft is, qui praeftari debet ? Is, 
 credo, quern potiflimum illi placiturum efle 
 arbitremur. At qua tandem via ad numi- 
 nis de hac re voluntatem homo pervenerit ? 
 Me quidem fateor nefcire, quo fe modo in 
 re tarn gravi tamque recondita ratio humana 
 expediverit. Deo quse maxime placeant, Dei 
 
 eft 
 
( 377 ) 
 
 eft, nt fallor, folius cumulate et apertS 
 demonftrare. Hoc autem pofito, nihil eft 
 cur miremur homines, ratione tantummodd 
 ufos, a re6lo tramite isepiffime aberravifle. 
 
 DISSERENS de eo, quod opinione et fama 
 hominum inveterafcit, Cicero ftatuit inter 
 probabilia, <e eos, qui philofophiae dent ope- 
 ram, non arbitrari Deos efTe*/' Hoc 
 qu^m late pateat in Democriti et Epicuri 
 afleclas, nemo eft qui ignoret. Illud interea 
 conftat, homines, etfi cogitationibus fuis re- 
 periflent efle quandam vim divinam, a qua 
 ortum ipfi duxifTent, de natura tamen illius 
 dubios hsefiffe. Praeterea, unum efle Deum 
 ne fomniaffe quidem videntur. Contra ea, 
 quot eflent Dii, quantum inter fe difcre- 
 parint, ubinam degerint, ullane, an maxima, 
 cura refpexerint mortales, hifce de rebus 
 anxie Temper difputatum eft. Profecto nihil 
 eft tarn ineptum aut pravum, quod non 
 unus et alter ex antiquis Philofophis de na- 
 tura Deorum excogitaverit. 
 
 DATO autem prius oportere de ipfo Deo 
 re6le nos fentire, quam definiri poffit modus 
 quo fit colendus, fimile eft vero homines, 
 nulla revelationis notitia imbutos, alios 
 
 cultus 
 
 De Inveni. Lib. I. p. 68. Edit, Gnuer. 
 B B B 
 
( 378 ) 
 
 cultus quam ilium, qui fanus eflet, appro- 
 bafle *. Deos fi finxiffent, aut nullam de 
 rebus humanis curam impendere, aut ma- 
 lignos efle, vel difcordes, vel lafcivos, fieri non 
 potuit, quin omnem cultum negligerent, aut 
 ad eurn, qui effet futilis et deformis, confu- 
 gerent. Quid eft, quod vel ritus impuros 
 Veneris commemorem, vel Bacchi orgia 
 fcelerata et furiofa -f ? Eftne provocandum 
 ad facerdotes Matris Deorum, an ad Fla- 
 mines Martiales, an ad Panis Lupercalia? 
 Scilicet mirificum quiddam et pulcerimum 
 efle debebat pietas eorum, qui numinis iram 
 cenfuerint turn denique pofle placari effica- 
 ciflime, cum fuper altaria illius effunderetur 
 jplurimum fanguinis humani J. 
 
 PUDET 
 
 vex 
 
 * * aoti TUH ttvou 
 
 $?' o $t, 
 vtx. * * Kat TWV xara rov /3tov, o ftt 
 
 Taj 
 
 Jta ^o?, x 
 
 i^ovTfc-v Tt? y?; o'0y xat ra OT^ Svcrwr, utti 
 SE^J ^^trxeia? oXw? roXX^ %a;fAa?viv %. Sexti Empiric.! 
 
 Hypotyp. Lib. III. pag. 155. Edit. Genev. 
 
 f Vid. Ovid. Metam. Lib. iii. 532. xi. 15, &c. Eurip. 
 Bacch. pafsim. 
 
 J Vid. Jenkin. de Rationalitat. et Ccrtitud. Religionis' 
 Chriftianae Toip. I. p. 339. Edit, 33. et commentanum viri 
 doliflimi Jacobi Bryant de ay$%wroQvjia xa< T 
 Pag. 267. Obfei-vations and Inquiries, 410, 1767. 
 
( 379 ) 
 
 PUDET mehercule pigetque me diutius 
 referre, quam turpiter ratione abufi fint ifti 
 pietatis magiftri, et quam fade vulgus cre- 
 dulum ac delirum ludificati. Libet potius 
 Philofophi cujufdam infignis verba laudare, 
 ut evincam plerafque veterum de Diis fen- 
 ten tias efle a vero longe alienas. <c Expofui 
 fere (inquit Cicero) non philofophorum judi- 
 cia, fed delirantium fomnia : nee enim multo 
 abfurdiora funt ea, quas poetarum vocibus 
 fuft, ipsa fuavitate nocuerunt: qui et ira 
 inflammatos, et libidine furentes induxerunt 
 Deos : feceruntque, ut eorum bella, pugnas, 
 praelia, vulnera videremus^ odia praeterea, 
 diffidia, difcordias, ortus, interitus, querelas, 
 lamentationes, efFufas in omni intemperantia 
 libidines, adulteria, vincula, cum humano 
 genere concubitus, mortalefque ex immor- 
 tali procreates. Cum poetarum autem er- 
 rore conjungere licet portenta magorum, 
 ^Egyptiorumque in eodem genere demen- 
 tiam : turn etiam vulgi opiniones, quae in 
 maxima inconftantia, veritatis ignoratione 
 verfaritur*," 
 
 ATQ^UI fubmurmurabunt religionis na- 
 turalis ,fautores infulfis hifce et portentofis 
 
 opinionibus 
 
 De Nat, Deor, Lib. I. feft. 16, Edit. Ernefli. 
 B B B2 
 
( 38 ) 
 
 opinionibus nefcio quid reconditi fubeft'e, 
 quod, cum exploratum fuerit, ad veritatem 
 propius acceflerit. Operam credo atque 
 oleum omnes perdidiffe, qui per hzec invo- 
 lucra et integumenta fe perfpicere aliquid 
 veri pofTe ja6laverint. Monitos interea illud 
 volo Philofophorum patronos, etli aitum 
 quiddam atque excelfum ipfi philofophi 
 nonunquam faperent, plebeculam tamen 
 fcediffime delirare. Nimirum apud vulgus 
 ea fuit de Diis opinio, quam fabellae poe- 
 tarum et mythologorum nugae fubminiftra- 
 rent. Quod autem ad cultum Deorum at- 
 tinet, unus apud omnes fermo increbuit, 
 Deos patrios efle pro more patrio colendos. 
 Qui decantatum illud Pythagorse prsecep- 
 tum legerit, 
 
 rpuTtt, 9*6 tf^ vcpu tog 
 
 probe is cognoverit, quid de tota re uno ore 
 omnes philofophantium familiae ftatuerint. 
 Immo Socrates, quern Philofophorum om- 
 nium facile principem efle confitebor, 
 tandem, quam caeteri de hoc grege, opini- 
 onem Temper prae fe tulit. Nam, quod ob- 
 jecerint ejus accufatores, eum in rebus ad 
 cultum Deorum pertinentibus novi aliquid 
 
 .docuifle, 
 
( 38 1 ) 
 
 docuiffe, id quidem de fe divSlum efTe indignc 
 paffas eft, et tanquam graviffimum oppro- 
 brium acerrime repulit. 
 
 DEORUM profeclo cultus turn inter Grae- 
 cos turn Romanes mihi Temper vifus eft ad 
 woXirti&v tantummodo pertinere. Liquido 
 patet et Athenis et Romoe civiles magiftratus 
 rebus facris adminiftrandis praefuiiTe; id 
 quod antiquiffimis etiam temporibus facli- 
 tatum legimus, cum effet 
 REX Anius, rex idem hominum, Phoebique facerdos*. 
 
 Quantum igitur Religio ilia, quae a metu orta 
 eft, et plerumque in meris caeremonits pofita, 
 valere putabaturin rebus politicis -f-, tanti a 
 Philofopbis et Magiftratibus seftimabatur. 
 At vero Pietas ea, quae caftos homines, pro- 
 bofque, et benevolos reddit; quae ad res 
 cceleftes contemplandas animum incitat eri- 
 gitque ; quse denique ad Deum lv zzn/a^a 
 xa; Xij9e/a* venerandum inftituit nos atque 
 
 inftruit, 
 
 * Virg. JEn. III. 80. 
 
 } "Exiot ro'u/vy t$a.<rcti ra? BT^WTB? ruv avbgairuv iff(>orzvTotf t 
 itotl TO ffvptyegov fa (2io; (rx.f^ctfis9ij$t tacLvv auTt)? ovraj, dvse.- 
 TV.V -crs^i ft Tfc Stwv uTrovotav, x< TW re^i ruv iv a^t 
 ar. * * * tTfuy^tTv j3aXo/xfot T$ a^txvTc 9 
 S fcOifTO wpoq TO Tg$ ^avj^w? a^tXBVTa? xo^a- 
 e raro, xai ^? a'ysTrXacrai/ eTroTrra? <ardi\nuv rua 
 d(jL<x.gTv)[A,dTuv re xa* xaTo^fiw/AaTa;*. S^Xtl Empiric! 
 
 adv. Mathematicos, pp. 310, 311, Edit. Gen. 
 
 * Joh. iv. 24. 
 
382 ) 
 
 inftruit, de hac fane vix aut ne vix quidem 
 cogitafie videntur aut ii, penes quos erat 
 publica cultus divini ratio, aut ii, qui Philo- 
 fophiam, quad optimarum rerum cognitio- 
 nem, excolebant. Quod fi Grseci Romanique 
 in re tanta caecutiverint, fupervacaneum eflet 
 ad alias gentes refpicere. Enimvero humana 
 ifta facrificia, quse funt a Septentrionalibus 
 populis frequentata, Solis atque ignis cultus 
 qui in Oriente increbuit pafsim atque inva- 
 luit, prava denique ilia et periculofa de 
 duobus seque potentibus boni et mali auo 
 toribus opinio, haec, inquam, omnia ex- 
 emplo efle poffunt, quantulum ratio humana 
 perfecerit in religione, vel qua obfcura fit, 
 illuftranda, vel qua depravata fuerit, corri- 
 genda. 
 
 DE parte noftrse quaeftionis prima haec 
 fufficiant. Ad amuffim igitur ea exigamus, 
 quse de hominum inter homines focietate 
 devinctorum officiis mens humana, fuis 
 tantummodb viribus freta, compererit. 
 
 ERUNT fortafse qui fatis caufe effe putent, 
 cur in rebus ab intelligentia noftra remotif- 
 fimis vacillet animus et aliquantuliim titubet ; 
 contendant tamen, vi fuapte eum pofle le- 
 gem aliquam morum et vivendi normam 
 non folum percipere, fed et invenire. Equi- 
 
 dcm 
 
( 383 ) 
 
 dem non is fum, qui diffitear vetcrum quo- 
 rundam fcripta Ethica acri judicio efie maxi- 
 maque diligentia elaborata. Pari autern 
 jure contenderim, plurima eorum efTe floC- 
 culis fententiarum confperfa, et aureo quo- 
 dam flumine eloquentiae fe legentibus 
 probare. Multa in illis videntur requiri ad 
 plenam folidamque officiorum effigiem ex- 
 primendam. Ilia porro ipfa, quae ad Deunv 
 pertinent, officia permagnarn habent cum 
 virtutibus fere omnibus neceflltudinem. 
 Unde faclum eft, ut, qui in deorum cultu 
 graviflime erraverint, fapientiam in rebus 
 civilibus abfolutam et perfeftam non at- 
 tigerint. Etenim fi multi fmt Dii, id quod 
 plerique veterum exiftimabant, morum pro- 
 fe6lo regulam mutari oportet, prout re6le 
 de iis aut prave fuo quifque animo conce- 
 perit. Si diverfos et inter fe difcordes Deos 
 fingamus, diverfa neceffe eft interque fe 
 difcordia officia fmt in Eos praftanda. Si 
 imbecillos putemus efle defidefque, qui nee 
 capiantur bene promeritis, neque ira tan- 
 gantur, fceleftiffimus quifque et integerri- 
 mus pariter fucrit eorum fecurus. Miffis 
 autem vitae futurae cum pnsmiis, turn 
 poenis, quae a Deorum juftitia pendeant, 
 
 fieri 
 
fieri non poteft quin multse fint virtutes 
 tantum inchoate imperfeftse'que, multaque 
 vitia radices fuas altius agant. Veteres cum 
 Philofophos, turn legum latores, aliqna ex 
 parte laudandos efie lubens agnofco. Civem 
 quse faciunt patrise idoneum et urbi utilem, 
 ea ferine omnia funt in legum tabulis et in 
 libris fapientium apte ddcripta. Profecto, 
 cum ratione, turn ipsa nccefiitate quo- 
 dammodo dtice, homines cavebant, ne vin- 
 culum focietatis diffolveretur : cavebant, ne 
 funditus tolleretur refpublica: cavebani 3 ne 
 malorum hominum audacia et furor in 
 vitam fortunafque civium irnpunitate et 
 licentia fempiterna impetum faceret. Ve- 
 rum enimvero in hac ipsa officiorum parte 
 multa funt, quae sequus prudenfque rerurn 
 aftimator defideraverit. Atheniehfes, apud 
 quos genera doctrinarum fere omnia vel 
 reperta funt vel perfe6la, ipfum nomen 
 hominis in gyrum nimis arftum contra- 
 hebant. Qui TO ihXyvww fummis laudibus 
 efFerebant, iidern TO ftdfiot^ov contempt u 
 atque odio profequebantur*. 
 
 MORIS eft multis plena manu plaudere 
 Comici haec verba : 
 
 HOMO 
 
 Vid, Plat, de Rep, Lib. V. ap. Lcl. Tom. II. p. 12*. 
 
( 385 ) 
 
 Homo dim, humani nihil & me alienum pnto. 
 
 QUTE tamen fententia viro cuidam doc- 
 tiflimo* non Philofophiae gravitatem, fed 
 perfonae fignificationem, continerc, atque 
 adeo ad rifum captandum effifta efle vide- 
 batur. Quicquid autem cie argumentis ejus 
 ftatuerimus, neminem credo inter Ethnicos 
 exftitifle, qui "non fibi, fed toti mundo fe 
 genitum crediderit." 
 
 UN us forte atque alter reperiri poteft, qui 
 de oritate totius generis humani fplendide 
 et compofite difleruerit. Atqui benevolen- 
 tiam, qua oitines complexi fint, cancellis vel 
 Eloquentiae vel Philofophiae circumfcriptam 
 efle, turn captivorum csedes, turn fervitiorum 
 acerbiffima conditio, cumulatiffime docent. 
 Quis tandem eft, cujus in mentem non fubeat 
 inhumana ilia atque effera, et apud omnes 
 fere gentes non modo ufu comprobata, 
 Verum etiam legibus fancita, infantes ex- 
 ponendi confuetudo ? Quern porro non in- 
 dignatione atque horrore percellunt belluina 
 ifta Amphitheatri fpe6lacula, in quibus 
 homines funt, inter lastitiam et plaufus 
 hominum, foediffimo trucidati ? 
 
 JAM 
 
 * Vid. Hurd. De Muneribus Dramat. ad fin. Commentar. 
 in Epift. ad Auguftum. Tom. II. p. 200. Vid. etiam War- 
 burton, de Div. Lcgat. Mofis, Lib. I. fed. 4. apud Leland. 
 . II. p. 59. 
 
 C C G 
 
( 386 ) 
 
 JAM verb quod attinet ad animi affectus, 
 quos a6lionum hnmanarum fontes efTe 
 nemo non intelligit, annon conftat ultionem 
 ab ipfis momm informatoribus * non folido, 
 fed fplendido, nomine virtutis eflfe honeftatam? 
 contrario, demillum animum humilemque, 
 contumeliarumet injuriarum patientiffimum, 
 hunc, inquam, etiamfi laudabilis eft natura, 
 pauci fuerunt qui laudaverint. Nimirum 
 quicquid utile videbatur, id fpeciem honefti 
 pbfcurabat, animofque omnium fua fponte 
 commovebat. Pro patria autem vel amicis 
 dolos inftruere, aut iis, quos in hoftiurn 
 numero ponerent, quo jure, quave injuria, 
 vim inferre, id verb pulcerrimum facinus 
 exiftimabatur. 
 
 IN officiis, quse fibi quifque praftare 
 debet, defignandis, infelicius quiddam ratio 
 humana perpeffa eft, fiquid.em hifc& in re- 
 bus regulam, quae fibi maxime placuerit, 
 fuis quifque affionibus impofuit 5 et quod a 
 fe, arbitris remotis, fuerit peccatum, id 
 
 Deos 
 
 . Verba funt Sofiadis in Con 
 cilio Sept. Sapient. Vide Stobaeum in Sermone tertio. Tom. 
 I. p. 47. 
 
 Solon. Vid. Brunck. Anal. Tom. i.p. 65. 
 Vide Jenkin. de Rat. ct Cert. Relig. Chrift. Tom. I. p f 
 349. ct Leland. de Util. etNeceff. Tom. II. p. 123. 
 
( 3*7 ) 
 
 DeoS pcrinde atque homines fallere opina- 
 batur. Itaque ergo incerti de vita futura 
 aut prave de coniiliis Deorum fentientes, 
 non fecreto, fed aperte ac palam diftitabant, 
 
 / \/ >/ \ J A f M*v 
 
 (pCtyCOUGV JCGtl TV I Cd U,BV * CtUPtOV yCCQ KTfOUVYifrKOLLBV 
 
 His de caufis, praeceps via et lubrica fuit 
 in omne lafciviarum ac libidinum genus* 
 neque enim a verecundo Chriftiano nomi- 
 nari poflunt, quae in, fcholis qiiibufdam 
 Philofophorum, tanquam in officinis nequi- 
 tiae, non modo funt ad difputandum, verioni 
 etiam ad vivendum propofita. Ipfum qui- 
 dem Platonem auftorem habemus, licere 
 cuivis in Bacchanalibus ufque ad ebrietatem 
 bibere-f*. Accepimus etiam de Catone 
 noles eum folere vino producere Jj et de 
 juvene, qui ad lupanar defcendiffet, verbis 
 difcrtis pronunciafle, cc Ma6te efto virtute || ." 
 
 INTER Graecos vigebat Philofophia, cum 
 fabulas vel fpurciffimas magna cum laude 
 
 Arifto- 
 
 * I Cor. xv. 32. *E ^i rvjffi crvvxcr'iyo-i ro?<ri svc 
 fjiQ OSITTVU yevuvTai, TOE^f^c'^ei ai)^ tsxgov 
 
 'Atl/Qt, (Atm(Ay[AHQV ( TO. (AxhtrOl X.CLI "/%&. 
 
 off ov TI tffdiTvt tayi^voiiM, r> ^tTrjj^yy * dewvvs ^1 
 f ,_ s Ji7tr>^y,vuv TO*Sro<. TxiTot [A,lv <&%(>& rtz 
 
 pKocria, tffouvei. Herodot, Lib. II. 78. Idem etiam aliia 
 gentibus moris fuifle decent Plutarchus in Conviv. Sapient. 
 Tom. II. p. 148. Edit. Xyl. et Petron. 34. 
 
 f Diog. Laert. in Vita Platonis. 
 
 ^ Plin. Epift. JIJ. i a. H Horat. Sat. I. 2. 31. 
 
 C C C 2 
 
Ariftophanes doceret. Summe omnium 
 doftrinarum ftudiofi fuerunt Romani, eo 
 tempore, quo Catullus dicere non erubuit, 
 <c verficulos nee caftos nee pios efTe opor- 
 tere/' " Horret animus meminiffe" tur- 
 pitudinem rerum et verborum fceditatem, 
 quoe oftendunt Martialem et Petronium 
 C Romani moris pudore" penitus caruifle, 
 Atqui " filentio is verecundiam non vindica* 
 verit," qui de Stoicorum immanitate filuerit ; 
 fiquidem notiflimum eft, hofce vehementes 
 et atroces Virtutis magiftros multis arguti- 
 olis et captiunculis contendifle, " nuda 
 rerum nomina baud vitanda effe," "nihil 
 fTe turpe di6tu," c< flagitium obfcoenitatis 
 nullum unquam inefle, neque in rebus, 
 neque verbis *." 
 
 QUID fit wtewvyaAov, nonnulli Philofb- 
 phorum videntur probe perfpexifle, et pul- 
 cerrimis defcripfiire lineamentis el coloribus. 
 Veriim enimvero, a quibus illud principiis 
 oriatur, ratione et via raro docuerunt. 
 Graviter porro ab iis peccatum eft, quod lv 
 rr, wfrowiyvdity explicanda verbis ufi funt a 
 communi hominum intelligentia alieniffimis; 
 ut pariam, vel ad virtutem illuftrandam, vel 
 
 ad 
 
 * Vid. Cic. De Offic. Lib. I. fed*. 35. Epift. ad Famil, 
 Lib. IX. a. Eslit. Erueft. et Ouinailian. Jnftitqt. Orat. 
 Lib. VIII. Cap. 3. 
 
( 3^9 ) 
 
 ad bonos mores promovendos, fcripta eorum 
 
 vel exquifitiffima contulerint. Memoria 
 
 etiam teriendum eft, Philofophi uniufcujuf- 
 
 que auftoritatem eatenus valuiffe, quatenus 
 
 aut argumenta ejus aliquid acuminis aut 
 
 fermo fuavitatem habere videretur. Quod fi 
 
 unus aliquis ex barbatis illis de officiis ho- 
 
 minum vel optime locutus eflet, alias autem 
 
 quas faciliora eflent ad agendum, vel ad au- 
 
 diendum gratiora propofuiflet, hunc magna 
 
 pars hominum nunquam non fequebantur, 
 
 ilium tantummodo laudabant. Qui Philo- 
 
 fophiam cum eloquentia conjunxerat, erat 
 
 fane, ubi is aures, quarum eft judicium fu- 
 
 perbiffimum, delinire et titillare potuerat, 
 
 Qui autem virtutem male defendendo pro- 
 
 didit, ejus demum fermo in ima auditorum 
 
 pr^ecordia defcendebat. Hac de causa, fi 
 
 qui gloriolam aucupabantur Philofophi, ad 
 
 Rhetor um artes perniciofas confugiebant, 
 
 feque turn plane dignos, qui primas ferrent, 
 
 judicabant, cum plebeculae arfa % 
 
 yipsv. Profefto fi indomitis atque 
 
 natis cupiditatibus nihil nifi mellitos ver- 
 
 bprum globulos oppofueris, vix aut ne vi^ 
 
 quidem unum inveneris Polemonem, 
 
 Potus ut ille 
 
 Dicitur ex collo furtim carpfifTe coronas, 
 Poflquam eft impranfi correptus voce magiftri*. 
 
 Quoniaiii 
 
 # Hor, Sat. Lib. II. 3. 255. 
 
( 390 ) 
 
 Quoniam igitur officiorum, quae ad focie- 
 tatem pertinent, cognitio, turn a Dei notitia, 
 turn a fpe vitae.futurae feparari non poteft, 
 nifi has fuerit aperte et explorate animus 
 aflequutus, fruftra illam quaefiveris. Ho- 
 nefti formam, fi oculis cerneretur, Plato 
 docuit mirabiles fui amores non poffe non 
 excitare*. At verb detrafta omni utili- 
 tate, et in medio pofitis quae natura fua 
 funt laudabilia, defunt omnia, quibus prae- 
 fentium voluptatum irritamenta leviora fiant 
 et hebetiora. Ferunt Graecis Pugilibus 
 magiftros-f- folere diu adefTe, qui eos cer- 
 tandi artem docerent; et praemium, quod 
 labori refponderet, prius efle propofitum, 
 quam Agoniftae fe ad certamen accingerent. 
 Hunc fere in modum (quae eft noftrae 
 naturae imbecillitas ! ) Deus necefle eft quad 
 morum informator nobis adfit, et, tanquam 
 ftimulum quendam, mentibus noftris ad- 
 
 moveat vitam in coelis fempiternam. 
 
 ^ < > vf i / 
 
 arai/ras 
 
 TRAN- 
 
 Cic. cle offic. Lib. I. feft. 5. de Fin. II. feft. 16. 
 }* TutrtvQtv GToixihoi TCI yvfA.vtio'tat i?npo^avTf? xa* 
 
 rov 
 
 ^ raj TI 
 
 XCJgiTv Ta<; vr^yaV^y (An f ctirorsTroivTd eti ru 
 
 . Lucian. de Gyraii. Tom. II. j>, 286. Edit, An?|ftel 
 i Cor. ix. 2. 
 
C 39 1 ) 
 
 TRANSEAMUS jam ad partem noftne 
 quaeftionis tertiam, in qua quidem explicanda 
 mirum eft quanta caligine fe opprimi, 
 quanta dubitatione impediri et perturbari 
 veterum plerique conftteantur. Quoniam 
 vero fententiae eorum funt vel obfcurae vel 
 difcordes, qua potero brevitate, rem omnem 
 expediam. 
 
 AN i MAM igitur poft mortem haud peri- 
 turam efle, non plane ad veritatem Philofo- 
 phis perfuafum eft; fed ex vetere et popu- 
 lar!, quas apud multas gentes percrebuerat, 
 fama colleclum. Hoc quo pleniiis intellU 
 gatur, in primis digna notatu funt verba 
 hsec Ciceronis : cc Audtoribus quidem ad 
 iftam fententiam uti optimis poffumus, quod 
 in omnibus caufis et debet, et folet, valere 
 plurimum : et primum quidem omni anti- 
 quitate, quae quo propius aberat ab ortu et 
 divdna progenie, hoc melius ea fortafse, quae 
 erant vera, cernebat. Itaque unum illud 
 erat infitum prifcis illis, quos cafcos appellat 
 Ennius, efle in morte fenfum, neque excefTu 
 vitae fie deleri hominem, ut funditus inte- 
 riret^." Jam quae Ciceronis opinio eft, 
 eademfuit Philofophorum etiam illorum, qui 
 argumentorum telis, quod in fe fuit, animo? 
 
 immor- 
 
 * Tufc. Difput. Lib. I, feft. 12. 
 
( 39*) 
 
 ircimortalitatem defenfitarunt. Socrates igU 
 tur in Pbsedone palam agnofcit fe vitse fpem 
 
 seternae fovere, iofTreg ye TrdXxi A^era; ^. 
 Plato etiam, qui cum Socrate affiduifTime 
 vixit, et Socraticarum fententiarum defenfor 
 fuit acerrimus, fine ullis verborum amba- 
 gibus idem aflerit. ne/feo-floi <5e ST 
 sraX&iots KUI lt(*oig Aoyoift c* 
 
 re 
 
 rivsiv rag ^eyt^ag trttipfdg, OT&V rig 
 
 rx (rupuTog*. Idem de fe confitetur 
 Ariftoteles a Plutarcho-f- laudatus; idem 
 ipfe Philofophus Chaeronenfis J; idem deni- 
 
 que 
 
 Plat. Op. p. 378. A. Ed. LugcL 
 f Plat. Op. p. 716. A. 
 
 u xgoinre isreivruv icon /ttaxagtroTaT> #a< trr? c? TW 
 Kot\ tv$a,i(jLovsc.<; thai TOI); Ttrs\vTy}Xorg J>o/*t^s<!, xx.) 
 Ti xxr' CC.VTUV xai TO f3\otcr(pv<fAETv, &% o'criov, ui; 
 Xxrct 
 
 TO Vfttiv^Ctf WOcK OidJV WTE T 
 
 Of otTrztgov eclarix. Tvyxdvucrt Sta Ts'?y? 
 
 Ej'a. Confolat. ad Apol. Tom. II. p. 115. 
 
 || Et y o ToJf <z7a>vaiwv TE aroijTwv xa* (pihovotpuf hcyot; Ij-lt 
 ' cri rwv ^c?T?t- 
 
 hiytrou) x* 
 u iot?(>iti<rw ai 
 
 Plutarch, ib. 12O. Hanc 
 citationcm, uti et eas, quae proxime antecedunt, Lelanda 
 acceptas volo referre. Vid. Partis Illse. Caput. 2clum. 
 Operas pretium fuerit obiter notare, fi Herodoto fides habenda 
 fit, illam de anima? imraortalitate opinionem primuai apad 
 valuifle. Vid, Lib. II. fed. 12. 
 
( 393 ) 
 
 que probant antiquiffimi omnium gentium > 
 vcl cuitarum, vcl rudium, annales. 
 
 QUICQUID igitur in hac quaeftione dic- 
 tum eft a Philofophis probabile et propS 
 verum, a primaevis, credo, faeculis ad eos 
 dimanaverat. Atqui hominum, qui non 
 modo in reconditis literis peregrin! atque 
 hofpites effe debebant, fed rerum fere om- 
 nium, quae ad civilem vitam fpetant, rudes 
 ignarique, horum, inquam, minime w^pa 
 fuit, animas effe fempiternas. Quin argu- 
 mento eft rei ipfius difficultas, non nifi per 
 Deum aliquid poffe homines de ea certo 
 cognofcere. Cognitse autem ejufdem utilitas 
 perfuafum me facit, revelationem de ea 
 aliquam divinitus fuifle hominibus concef- 
 fam. Qui igitur animo diligenter perpen- 
 derit vel ea, de quibus Philofophi fuerint 
 dubii, vel ea, quse de ignorantia fua faepe 
 lint confeffi, vel ea, quas in fcriptis eorum 
 conjeftura potius quam argumentis niti 
 videantur, parum is in hac quseftione fol- 
 venda rationem profecifle neceffe eft agnof- 
 cat. Quse cum ita fint, fateor me calculum 
 meum adjicere viro cuidam* doftiffimo, 
 qui affirmat, tc Socratem, non perfequendo 
 
 feriem 
 
 * Campbell, de Neceflit. Revel, feft. 3. p. 100. ct feq. 
 D DD 
 
( 394 ) 
 
 f< feriem ullam idearum aut notionum, quae 
 * c in mente alicujus e rerum natura vel pro* 
 c( prietatibus orirentur, quod fit fimile vero 
 "attigiffe. In Phaedone enim ilium videri 
 tc iis fimillimum, qui forte fortuna in verita- 
 <c tem incidiflent, quam tamen quare am- 
 <c plexi fmt, ipfi fint nefcii : diligenter 
 "autem et follicite quo fententiam fuam 
 <c tueantur, argumenta conquirentes, nihil 
 " quod non fit vel obfoirum, vel uirfo<r$iow<rov 9 
 " in medium proferant." Itaque ergo cum 
 inftaret hora, in qua expedtatio vitae futurae 
 vacillantem Socratis animum et jacentem 
 erigere deberet, animadvertite, quaefo, quam 
 lente et, paene dixerim, frigide vir ille egre- 
 gius in extrema parte fermonis egerit* 
 7 AAXa yoio fjiy Uga, aTTievui) Ipot jwsj/, czTroQavvfttvu 
 
 if4.Tv SB, fitufTOpivoig ' OTTOT^OI Ss yfAuv e^ovrxi 
 \ / ~ >'$ , \ r \\~ 
 
 7Tl afAGWOV TXTQOiyfJLOty OtOlJAOV TF&VTl TSTA^V i(\ Tlf 
 
 fclffc. 
 
 EQUIDEM Platonem fateor copia dicendi 
 et gravitate Philofophorum efle principem, 
 neque Jovem -f- negaverim, fi Graece loque- 
 retur, fie fuiffe locuturum. Rationes etiam> 
 quas pro animoe immortalitate attulit, ejuf- 
 modi funt, ut laudem mereantur iis a Cice- 
 rone datam, <c velle eum caeteris, fibi certe 
 
 videri 
 
 Apolog, ad fin. f Cicer. Brut, fcdt 31. Edit. Erneft. 
 
( 395 ) 
 
 videri perfuafifle *" In memoria tamen 
 tenendum eft, quales illc fyiXAv/ufvoc Dia- 
 logus fructus edidcrit, Etenim Catonem 
 accepimus, pcrkfto illo, fobrium et poten- 
 tem, fi quis alius, fui, ruifle in voluntarium 
 interitum. 
 
 AT dixerit quifpiam, Stoicorum, qui id 
 licere cuivis cenfuerint -f-, praeceptis addic- 
 tum, Catonem fie de vita deceflifle. Cau- 
 fam verb, quae ita neftitur, idcirco ftatu- 
 erim efle inanem, quod Cleombrotus, ciiru 
 ab omni aegrimonia et dolore vacuus eflet, 
 et Socraticis, quos nuperrime legiflet, fer* 
 monibus madid us, mortem fibi confciverit. 
 
 HAIE XAIPE JtecpgOTOS to* f^S 
 
 -.* c f i ** f * > . -^ 
 
 <p lApifXtf rst^eog ei$ Atoyv, 
 
 "A^IOV XTI 'srotQuv 9-ai/ar 
 tN i/, TO wt ^VM 
 
 Qui harum rerum momenta diligenter et 
 ferio animo perpenderit, confiteatur necefle 
 eft, aut Platonis argumenta, etfi fubtilia fint, 
 parum fmcera efle, aut a fimplicitate et 
 
 pondere 
 
 Tufcul. Lib. i. 
 
 f " Ssepe officium eft Sapientis defcifcere a vita, cum ft 
 beatiflimus, et id opportune facere poffit : quod eft convenu 
 enter naturae vivere." Cic. 
 
 | Callimachus. Brunckii Analeft. Tom. I. p. 474^ 
 D D D 3, 
 
( 396 ) 
 
 pondere difciplince Chriftianae quam lon- 
 giffime diftare. 
 
 SINGULORUM de animi immortalitate 
 Philofophorum fententias percurrere infi* 
 nitus effet et quidem inutilis labor. Detur 
 mihi igitur inftar omnium Cicero, qui ali- 
 orum opiniones penitus intellexit, accurate- 
 que et exquifite de iis difputavit. Verba 
 igitur ejus hasc audiamus. ct Ut homuncu- 
 lus unus e multis," inquit, cc probabilia 
 conjeftura fequens. Ultra enim quo pro- 
 grediar, quam ut veri videam fimilia, non 
 habeo*. Et recenfitis aliorum de anima 
 humana ejufque interitu fententiis, illud 
 demum adjungit. <c Harum fententiarum, 
 quae vera fit, Deus aliquis viderit. Quas 
 verifimillima, magna qussftio eft -f-." 
 
 SCITE et compofite, dum in exercitatione 
 umbratiliverfabatur, Cicero dehac quaeftione 
 difTeruit. At verb, cum ad verum ei ven- 
 tum eft, languefcere ccepit et infringi, qua- 
 lifcunque demum efTet, ejus perfuafio. 
 Nullum ei attulit doloris levamentum, nul- 
 lum aegritudinis remedium, nullum contra 
 mortis timorem folatium. Tulliola ilia 
 tantopere amata cum ei erepta eflet, neque 
 
 in 
 
 Tufc. Quasftt Lib. I. fea. 9. 
 f Ibid. fcft. ix. 
 
(397 ) 
 
 in patris m^ftiffimi, neque in amici*, qui 
 euni confolabatur, arguments locus eft 
 datus ci opinioni, quae mortem ftatuit 
 "non interitum cfie omnia tollentem atquc 
 delentem, fed quandam quafi migrationeni 
 commutationemque vitae -f*" Nae in ora- 
 tione coram populo habita Cicero ipfe, quce 
 viri inconftantia fuit, nullq, omnino pcsna 
 apud inferos fceleratiffimum hominem affici 
 contend it. " Nam mine quidem quid tan- 
 <{ dem illi mali mors attuiit ? Niii forte 
 " ineptiis ac fabulis ducimur, ut exiftimemus 
 " ilium apud inferos impiorum fupplicia per-. 
 c< ferre, ac plures illic ofFendiile inimicos 
 cc qnam hie rcliquiffe : a focrus, ab uxorum, a 
 cc fratris, a liberum pccnis acium efie praeci- 
 <c pitem in fceleratorum fedem atque regi- 
 <c onem. Quae fi falfa funt, id quod ornnes 
 <c intelligunt, quid ei tandem aliud mors 
 " eripnit, praeter fenfum doloris J ?" 
 
 Verba haec a fapientifiimorum virorum 
 fententiis minime fuerunt alicna. Fuit 
 enim plerifque eorum perfuafiffimum, ani- 
 
 mam, 
 
 * Epift. ad Fam. Lib. IV. 5, 6. 
 
 f Tufc. Quffift. I. fed. 12. 
 
 t Pro A. Cluentio. fedl. 61. Edit. Erncfti. Cum hifce 
 Ciceronianis conferenda funt Cxfaris argumcnta, quibus in 
 Senatu contendit '* mortem cunfta mortalium mala difTolvere; 
 " ultra neque curas neque gaudio locum effe.'* Sallult. Catal 
 C. LI. Ed. Wafle. 
 
( 393 ) 
 
 mam, etfi port mortem duraffet, nullis efle 
 iuppliciis obnoxiam: omnia ea, quae de 
 Oreo dicerentur, Poetarum efle portenta ad 
 plebeculam minaciter et inaniter terrendam 
 aptiflima * : Deos, fi qui eflent, ab ira efie 
 vacuos; homines igitur, fi revivefcerent, 
 omnino omnes futures efle felices. 
 
 PHILOSOPHORUM haec cantilena nullos 
 potuit fru6tus afferre, vel ad mores homi- 
 num corrigendos, vel ad metus eorum do- 
 lorefque relevandos, Multa quidem Stoici 
 de pulcritudine virtutis, deque animi im- 
 mortalitate verfute ac fubtiliter difputabant. 
 In eo tamen graviflime erraverunt, quod 
 animam dixerint, quafi particulam quan- 
 dam a natura divina primo difcerptam efle, 
 atque adeo in eandem debere poft mortem 
 refund!. Hoc quam fit a veritate alienum 
 nemo non videt. Multis tamen et acutulis 
 argumentis deliniti, qui a Zenone et Chry* 
 fippo ftabant, hafce umbras falfae Philofo- 
 phiae con feet abantur. " Vix ulli fuere 
 ^ (quae humanae mentis caligo et imbecillitas 
 f< eft) qui non inciderintin errorem ilium de 
 
 refufione 
 
 tx tff.si. c TJ 
 
 iv a^y, w? T&X s6aoi 
 TOTI 
 
 TT.V 4/t;xr, f*>j a'AijOer? ya. Plat, de Rep. Lib. I. pag. 
 Edit. Sei-ran. 
 
( 399 ) 
 
 c< refufione in animam mundi. Nimirum 
 "ficut exiftimarunt fingulorum animas par- 
 c< ticulas effe animse mundanae, quarum quas- 
 "libet fuo corpore, ut aqua vafe, includitur, 
 cc ita et reputarunt unamqaamque animam, 
 "corpore diflfoluto, quafi diffrafto vafe, ef- 
 "fluere, atque animae mundi, e qua dedu6la 
 <4 fuerit, iterum uniri*." 
 
 RES, nifallor, Imcredit. Philofophi pie- 
 rique omnes, qui in hac quaeftione exami- 
 nanda plurimum vel acuminis vel audlori- 
 tatis habuerunt, opiniones fuas, a vetufto 
 gevo receptas, argumentis fsepe vel infirmis 
 vel ineptis defenfitabant. 
 
 Qui animi immortalitatem vel aperte vel 
 cuniculis oppugnabant, Ts-^xScxre^ illas vene- 
 randas, tanquam fabellas et ineptias aniles^ 
 fapientiffimo cuique deridendas, propinabant* 
 Graviffimos de ea reauclores habemus Plini- 
 um et Ciceronem. c< Puerilium ifta delini- 
 <c mentorum avidaeque nunquam defmere 
 
 '* niortalitatis commenta funt Quae 
 
 <c (malum) ifta dementia eft, iterari vitam 
 <c morte ? quaeve genitis quies unquam, fi in 
 < fublimi fenfus animae manet, inter inferos 
 ic umbrae? Perdit profeflo ifta dulcedo cre- 
 "dulitaique praecipuum naturae bonum 
 
 " mortem! 
 
 
 
 Gafleiid. apud Leland, Tom. II. p. 303. not. 
 
c < mortem : ac duplicat obitus, fi dolefe etiarri 
 <c poft futuri seftimatione contigit. Etenim 
 <c fi dulce vivere eft, cui potelt efle vixiile ? 
 cc At quanto facilius certiufque, fibi quern- 
 "que credere, ac fpecimen fecuritatis ante- 
 genital! fumere experimento *." ct Cater- 
 <c vae" (inquit Cicero) "veniunt contra 
 <c dicentum, non folum Epicureorum, quos 
 equidem non defpicio, fed nefcio quo moclo 
 dotiffimus quifque contemnit: acerrime 
 autem delicise mese, Dicaearchus contra 
 c hanc immortalitatem differuit f. " Ad 
 vulgus quod attinet, fieri non potuit, quin 
 in partes diverfas inclinaret. Alii funt falfis 
 terroribus J perturbati> alii philofophantium 
 argutiis implicit!; alii denique audafter 
 atque impie pedibus iverunt in earn fenten- 
 tiam, quae libidinibus eorum daret frsena, 
 et licentioe vel fcediflimas viam aperiret ||. 
 
 H^c fi vera funt, fi tales opiniones infe- 
 derunt, non folum in animis infimse multi- 
 tudinis, verum etiam eorum qui ftudium 
 
 fuum 
 
 * Natur. Hift. Lib. VII. 56. Edit. Brotier. 
 
 f Tufc. Qusft. Lib. I. feft. 31. 
 
 i Ibid. fed. 5. Horat. Epift. Lib. II. 2. 208. 
 
 || u Simul atque audivit a philofopho voluptatem tanto- 
 pere laudari, nihil expifcatus eft: fie fuos fenfus volupta- 
 rios omiies incitavit, fie ad illius hanc orationem adhinniit, 
 ut non magiftrum virtutis, fed au&orem libidinis a fe ilium 
 inventum arbitraretuc*" Cic, in L. Pifonem, feit. 28. 
 
fuum omne in doftrina excolenda diligen- 
 tiflime collocaverunt, quantulum eft id, 
 de quo gloriari et fibi plaudere debeant 
 fautores humanae rationis ? Pofito autem, 
 veteres Philofophos in tanta quaeftione 
 faspe et multum erraviffe, quae tandem caufa 
 excogitari poteft, cur recentiores, fuotantum- 
 modo ingenio nifi, ad veritatem propius ao 
 ceflerint ? Quicquid fe cognitionis nomine 
 commendat, certis quibuidarn definitifque 
 principiis inniti debet. In ipfo autem limine 
 fi titubetur, ratio ulterius progredi non po- 
 teft. Probabilia quidem argumenta a non- 
 nullis Philofophis et ingeniose confi6lafunt et 
 in lucem prolata. Sunt tamen doli homines 
 ac pii, qui putent per corporis vita et fenfu 
 carentis afpeclum, praeberi animae nunquam 
 a mortuisexcitandae teftimonium, quodlonge 
 fuperet turn conje6luras, turn argumentati- 
 ones, in aliam partem afFerri folitas. 
 
 CREDIBILE eft igitur, nifi Deus cogita- 
 tionibus noftris quafi facem prxtuliffet, vix 
 aut ne vix quidem in mentem cujufvis 
 venire potuifle, vitam, quae unacum fanguine 
 ef&uere videatur, effe redituram. At anima, 
 inquiunt, eft quiddam a corpore fejun6lum, 
 Quis vero eamoculis unquam ufurpavit? Aut 
 qualis fit, concepit ? Aut concipere etiam po- 
 tuit, quid de ea aftum fit, corpore jam ex- 
 E E E tinfto ? 
 
C 402 ) 
 
 tin&o ? Ut rerum igitur analogia atque ipfa 
 experientia ad expeftationem vitse futurae 
 firmam et conftantem nos ducant, tantum 
 abeft, ut, nifi rei hujufce cognitio fuiflet a 
 Deo profefta, aut omnino nulla effet, aut 
 nulla faltem au6loritate, quas earn diutur- 
 nam et utilem redderet, ftabilita. Minime 
 me fugit, fcriptores nonnullos efle, graves 
 pietate et judicio infignes, qui analogiae in 
 hac re magnum pondus e(Te exiftiment. 
 Mihi antem ipfi, cum Philofophorum fen- 
 tentias, a revelationis auctoritate fejundlas, 
 acerrime et attentiffime cogitatione verfarem, 
 ufu id venire fateor, quod Ciceroni olim 
 contigit. <c Nefcio quo modo'dum lego, 
 "aflentior: cum pofai librum, et mecum 
 <c ipfe de immortalitate animorum ccepi cogi- 
 <e tare, affenfio omnis ilia elabitur*." 
 
 "Sroicos" ait Cicero, cc quod tota in 
 cc hac causa difficillimum eft, fufcipere, poflc 
 cc animum manere corpore vacantem f ." 
 
 Mihi 
 
 ' Cic. Tufc. Qaagd. Lib . I. fel. 1 1 . Vide etiam Legat. 
 Divin. Warburtoni Lib. III. fed. 3. Tom. II. pp. 186, 187. 
 
 f Qace a me ita difbi funt, abfit ut quifpiam putet male- 
 dice et contumeliose efle jadlata in memoriam maxime venerandi 
 Praefulis, Butleri ra /^a^a^trtf. Liber, quern prudens vir ille et 
 gravis de Analogi;! Icripfit, et acumine ingenii et ponderibus 
 argumentorum merito ab omnibus laudatur. In prima autem 
 iilius parte, qine ad vitae fpem future potiflimum fpeflat, foleo 
 nonnihil requirere ad probationer^ qualern Analogia pras- 
 ftare debeat, explicate et diftin&e conficiendam. 
 
 J. Tufc. Qjxit. Lib, I. fefl. 32. 
 
Mihi autem nee "facile ad credendum illud" 
 efle videtur; neque cc eo, quod Stoici volant, 
 " conceflb, confequetur, ut, cum diu perman- 
 ct ferit, ne intereat." Vitam igitur ut pro 
 cognito habeamus futuram efle, vel fempiter- 
 nam, vel omnino ullam, nodus ifte quideni 
 eft vel in primis vindice Deo dignus. Deum 
 autem hanc difficillimam quaeftionem expe- 
 diifle laeti gratique agnofcimus, fiquidem 
 vitam, quae seterna fit, omnes manere plane 
 definiteque docuit, et quafi t^ftem rei ipfius 
 atque exemplum e mortuis JESUM CHRIS- 
 TUM fufcitavit. 
 
 PRIUSQJTAM hancce difputationem ad 
 umbilicum perducam, paucula funt dicenda 
 de iis, qui opem Revelationis hodie abji- 
 ciunt, remque totam in Rationis vi pofitam 
 efle temere affirmant. Profecto eadem, qua 
 veteres Philofophi, caligine, animi eorum 
 funt merfi ; aut^ fi quid melius fapiunt, id 
 omne a Chriftiana Religione mala fide mu- 
 tuati funt. Eadem eft in utrifque de religionis 
 acmorum principiis inconftantia, eadem fen- 
 tentiarum inter fe repugnantium difcordia, 
 esedem in re graviflima nugas atque ineptiae. 
 Quorsum dogmata haec novorum Philofo- 
 phorum tendant, fi quis fcire velit, oculos, 
 oro, is conjiciat ad Europam fanguine et caede 
 E 'K E 2 reclun- 
 
404 ) 
 
 redundantem*; reputet fecum clvilis focie- 
 tatis foedera difrupta; jura privata seque ac 
 publica conculcata; leges tori jugalis irrifas; 
 contemptui habita facrofanfta omnia; re- 
 verentiam denique Dei et vitse fpcm futurae, 
 aut Metaphyficis oppugnata captiunculis, 
 aut fcurrili dicacitate temere atque arro- 
 ganter petita. 
 
 Qui fe &ktythaffy*>7rs appellant, quid 
 verum atque utile fit, honefte prae caeteris et 
 anxie curare et inquirere profitentur. Li- 
 bellum igitur edtderunt omnia fere dogmata 
 continentem, quae Naturalis Religio fibi 
 vindicat, nonnulla etiam, quae tradit Reve- 
 lata. Quin eo five temeritatis five fuperbias 
 
 progrefli 
 
 * De caufis tumultuum Gallicorum, bellique 
 quod inde exarfit, multis et pene inauditis vitiis, neutiquam 
 me decet aliquod nt'hi'rix.iv cjc^^a. proferre. Viro tamen 
 Chriftiano integrum eft illud dicere, tam immania fiagitia aut 
 non exftitifle, aut faltem talamitatibus tot tantifque ortum non 
 dediflc, fi in gente ilia Religio Revelata, vel plenius accura- 
 tiufque eflet intelle&a, vel ufu diligentiore a Philofophis et 
 Theologis exculta. Impense vero Isetor, quod miferiarum 
 harum graviflimarum, et fbedifTiiTioruni errorum fentina tandem 
 aliquando exhaufta efle videatur. Duke nomen Pacis eft, et 
 res ipfa, cum ad vitas fortunafque civium tuendas, turn ad 
 religionem et virtutem confervandam valde falutaris. Patria 
 autem noftra, cum et famis et belli periculis nuperrime 
 defunfta fit, fas efto Deum precari, ut perennia ac propria 
 nobis pofterifque noftris munera ha;c ipfius faxit. 
 
 T AXAE, HATEP TPIAAISTE, SAO DOA1N, J EN 0' 'OMONOIAi, 
 'N T' 'YHnEAlA' *EPE A 1 'ATPO0I NOSTIMA HANTA. 
 <J>EPBE BOAE, OEPE MAAA' <PEPE 2TAXYN, 'O1SE 0EPI2MON 
 <DEPBE KAI 'EIPANAN, *IN', 'O 'APOSE, THNOS 'AMA2EI. 
 Vid. Callim, Hymn, in Ceferem. 
 
45 
 
 progreffi funt, ut, quod antiqui Philofophi 
 aflequi nequiverint, id fe fuo ingenio ornate 
 cumulateque perfecifle jaftitent. At vero 
 vel incerta, vel falfa, effe pleraque omnia, quae 
 vel docendi causa vel gloriandi dixerint, quae- 
 vis fere pagina \yx*i$iv illius decantati mani- 
 feftiffimis exemplis evicerit. Equidem confi- 
 dentiflime affirmaverim, quicquid paulo 
 fanius inter fautores hofce humanae rationis 
 repertum fit, e facrarum fcripturarum aut 
 praeceptis aut verbis efle defumptum. Qua 
 in re fraudis an erroris plus fit, alii viderint. 
 Me certe judice, nihil proprise ac fuae laudis 
 Revelatio Divina per &$i%kvdehfvi iftos 
 amiferit, nihil novas atque inauditae victoriae 
 Ratio humana reportaverit. 
 
 Qu^s cum ita fint, grates oportet vel 
 maximas agamus Deo, qui mentibus noftris, 
 quod unum defuerat, large fupeditaverit. 
 Abfit verb illud, ut qui Revelationis vel 
 audoritatem defenderit, vel fanditatem uti- 
 litatemque explicaverit, idcirco Rationem 
 aliqua contumelia velle afficere exiftimetur. 
 Efle earn ipfam a Deo profetam, luben- 
 tifllme confiteor. Quibufcunque viribus fit 
 praedita, quibufcunque ufibus inferviat, 
 necefle eft nunquam non recordemur* 
 Rationem quafi lumen quoddam vitae 
 
 homi- 
 
( 406 ) 
 
 hominibus effe a Deo conceflam. Ea merito 
 ac jure in fecundis confiftere debebit, licet 
 Religioni dentur Primae. Quod autem fequi 
 hanc ducem et eidem tanquam famulari Ra- 
 tionem decet, eft illud quidem non raodo in 
 fanftiflimi muneris, verum etiam pulcerrimi 
 ampliffimiquebeneficii, loco ponendum. 
 
 REVELATA Religio hoc, an illo, tempore 
 e coelo defcenderit, quid tandem intereft? 
 Quin illud potius meminerimus, folidam at- 
 que expreflam veritatis imaginem idciico 
 pofle in difciplina Chriftiana reperiri, quod 
 doflrinarum optimarum fcientiam auxerit et 
 provexerit; quod Denm nobis unum ad 
 colendum propofuerit; quod cultum ejus 
 fanum purumque faluberrimis prasccptis 
 inftitueritj quod cognitionem vitse future 
 plenam et perfeftam nobis patefecerit; quod 
 denique in luce vel clariffima res multas 
 collocaverit, quae fumma folertia fummaque 
 diligentia Veterum Philofophorum fruftra 
 eflent inveftigatae *. Rationis autem pa- 
 
 tronos 
 
 * De materie hujus difputationis ita me amicifUme monuit 
 Parrius. " Totam hancce de ufibus, quibus Revelatio in- 
 fervierit, quasftionem fuse et dilucide tradtavit Joannes Ellis, 
 D.D. Sanflze Catharinae, Dublinii, olim Vicarius. Primi 
 Voluminis editio fecunda, Londini vulgata eft, A.D. 1771, 
 fub titulo ; ' The knowledge of Divine things from Reve- 
 lation, not from Reafon or Nature.* Profefto liber ifte multa 
 Jiubct nova; multa, me faltcm judice, ad contemplandum 
 
 falutaria; 
 
( 407 ) 
 
 tronos etiam atque etiam monitos velim, 
 ut animum fuum attentum et penitus 
 infixum habeant in graviflima haec Baconi 
 verba. <c Caufa vero et radix fere omnium 
 malorum in fcientiis ea una eft, quod, dum 
 mentis humanae vires falso miramur et ex- 
 tollimus, vera ejus auxilia non quoeramus *." 
 
 falutaria; nonnulla etiam, in quibus Ellifius (ut homo erat 
 acri ct fervido ingenio) mihi videtur wig to. t<7Ka,ppivc& 
 wqjar. Operi fuo coronidem impofuerit, necne, ignoro. 
 Fando autem accepi mortem fcriptoris impedimento fuifTe, 
 <jud minus fecundum Volumen in lucem emitteretur." 
 * Novum Organum, &:c. Aphorifm. ix. 
 
CONCIO AD CLERUM. 
 
 JUDIC. CAP. xi. COMM. 39. 
 
 Expktifque duobus menfibus, reverfa eft ad 
 patremfuum: et fecit ei ficut voverat, qua 
 ignorabat virum. 
 
 RES fere nulla eft, quae Revelatam 
 Religionem graviore damno afFecerit, 
 quam prava Sacrofanctae Scripturae inter- 
 pretatio. Ex hac exortae funt Haerefes illae, 
 quae Ecclefiae ftatum concordem ac pacifi- 
 cum tumultuofis diffidiis iriterpellaverint. 
 Hasc venerando nomini Religionis maculas 
 identidem afperfit, adverfariis ejus irijuriae 
 ei inferendae occafionem avide captantibus, 
 neque amicis, quanta vcl fide vel diligentia 
 oportebat, impetus eorum reprimentibus. 
 Is verb error longe eft deterrimus, quern 
 aut annortim feries pene fanxifle vide- 
 atur, aut in quetn pateat viros, pietate 
 aut do61rina infignes, efle j)rolapfos. Quo 
 autem diutius inoleverit ex prava aliqua 
 F F F inter- 
 
interpretatione vulrms, eo acriore opus 
 eft cura in adhibendis ei remediis Ne- 
 que magis mihi videtur Religion! pro- 
 defle pofie verus ejufdem fautor ac fatelles, 
 quam fi quis hujufmodi labem per faecula 
 jam complura infixam, et per injuriofas 
 etiam amicorum manus foediorem faftam, 
 idonea explanatione deterferit. Materiem 
 itaque neque plane inutilem neque pror- 
 sus injucundam videor fumturus, fi quse 
 de celebri illo Jephthas voto in hunc ufque 
 diem a plurimis vel infulse, vel prave, in* 
 telle6la fint, recle interpretari aggrediar. 
 Rem enim ab Hiftorico facro narratam ita 
 plerique acceperunt, ac fi irifignis ille If- 
 raelis Judex, ipfms Jehovae duclu vicloriam 
 ab hoftibus reportans, ex voto rite concepto 
 filiam unicam ad aras Dei trucidaverit. 
 Quam quidem opinionem ita late fparfam 
 videmus, ut Poetae * tragcediarum materiem, 
 et tabularum Pi6iores-f, virginem hancce, 
 tanquam alteram Iphigeniam, fumere non 
 dubitarintr 
 
 * Notiflima eft de hoc argumento Georgi Buchanan! 
 fabola. 
 
 f In libello, cui titulus, " Enquiries into Vulgar and 
 Common Errors," multis folidifque argumentis Browniua 
 contendit, nee textui nee rationi convenire, ut credamus 
 Jephthae filiam effe immolatam. Vid. Lib. V. cap. 14. 
 de piftnra Jcphthx filiam Tacrificantis. 
 
( 4" ) 
 
 / M / ~r\ * 
 
 rt cy (TcQurfta, T^-J vi 
 ryve wut'Sot i^yQov U^KTOCV (povu 
 
 TO 
 
 Quocirca, fuis fibi, per me licet, vel com- 
 mentis opinionum, vel artium fuarum blan- 
 ditiis ifti gaudeant, quibus nimirum "auden- 
 di quidlibet aqua femper fitit potejlas" Qui 
 autem Theologorum fe nomine dignantur, 
 ii tandem aliquando, velim, refipifcant: et 
 facinus, turn a divina legis Mofaicae auftori- 
 tate, turn etiam a fummi Numinis laude 
 penitus abhorrens, a paginis lacris amove- 
 ant-f-. 
 
 SED 
 
 * Eurip. Hec. v. 262. 
 
 t Non diffimulandum eft Hopfnerum, Iphigeniae in Aulide 
 cditorem, aliter de hac quzeilione (latuiffe. Vid. Diflertati- 
 onem de Euripid. Iphig. p. 68. Halae. 1794. " Quain fa- 
 cile," inquit, " latro, qualis Jephtha erat, tale votum fufci- 
 pere poterat ! Nee anxie philofophandum, cur non enumera- 
 verit bi anted leges Mofaicas (Levit. xviii. 21. xx. i. 
 5. Deut. xviii. 10.) e quibus tale facrificium illicitum erat, 
 id quod in eo, quo nunc erat ftatu, nullo modo facere pote- 
 rat : in primis, cum id temporis non religio Mofaica, fed 
 gentilium regnaret/'Quod ad Mofis prscepta attinet dicit 
 vir dofthTimus; " Attamen base quoque, fi Jephtha deliberaf- 
 fet, eum non potuiflent movere, quia in i. c. de facrificiis 
 humanis, idolis, Molocho, oblatis fermo eft." 
 
 Hopfneri haec argumenta facile dilui poflimt. Primo fcire 
 velim, unde didicerit merum latronem fuifle Jephtham? Ex- 
 fulem fateor eum et profugum fuifie, et ad tolerandam vitam 
 expeditiones militares fufcepiffe; unde Gilhadita3 adducli ef- 
 fent, ut eum fibi dudlorem prasficerent. Prredas etiam agebat, 
 una cum fociis fuis, fed non nifi juftas, ab Ammonitis fcilicet, 
 (uti viris doclis placuit) aut Pliiliftaeis. Virum tamen fapi- 
 
 F F F 2 emeijl 
 
( 412' ) 
 
 SED priufquam de natura iftius eventus 
 quaeftionem inftituamus, illud quidem eft 
 anquirendum, utrum verbis, ad Hebraicam 
 veritatem accurate informatis, eventus ipfe 
 repraefentetur. Et hie quidem dolendum 
 eft paulo infelicius a6tum effe cum Auftore 
 Vulgatae Verfionis, fiquidem, una cum To~g 
 o, verba, quibus Heros votum conceperit, 
 male reddiderit, mafculino genere, cc qui- 
 cumque," pro neutro, cc quodcumque," ufus. 
 Archetypi Hebraici fenfum commode 
 expreflit Targum . Jonathanis, quacum 
 
 Anglica 
 
 entem fe prasbuit, pium erga Deum, et parentem filiae fuse aman- 
 tiiTimum; neque ullum exftat teftimonium, quo probari poflit 
 eum crudelem et injuftum fuifTe prfedatort- m. Secundo, con- 
 fiat ex facra Scriptura religionem turn temporis non Gentilium, 
 fed Mofaicam, vim habuifle inter eos, qui Jephthas parebant. 
 Dato autem, legem Mofaicam aliqua ex parte effe infirmatam, 
 minime fequitur praecepta ilia de horninibus immolandis gra- 
 viffima in defuetudinem abiiffe. Tertio, quod Deus facri- 
 ficia humana Molocho immolata abominatus effet, illud ipfum 
 argumento eft, neutiquam ea pofle Deo placere. Optimd 
 igitur Junius dicit; "Si facrificium Ifaaci, quod imperaverat, 
 Deus recufavit; quant6 minus votivum eflet accepturus?" 
 Cultorum profedto impietas in eo pofita eft, non folum quod 
 liberos, fed quod homines facrificarent. Per leges autem 
 IVlofaicas nulla eft parentibus data poteftas in vitam libe- 
 rorum. 
 
 Sunt qui, cum Jehovze honor! confultum effe velint, neque 
 tamen concedant Jephtha? filiam, ob votum quod pater ejus 
 fufcepiffetj non occiiam effe, opinentur " hanc fuiffe corrup- 
 tionem iftius astatis, in qua Jephtha vixerit; et, mutato 
 nomine, facrificium hoc fuiffe Molocho, Deo Ammonitarum, 
 contra quos jam pugnaturus effet." Vid. Poli Synopfin, 
 Tom ; I. p. 1150. Iftiufmodi conjcdurae quid valeant, alii 
 viderint. 
 
Anglica Verfio ar<5le confentit. <c Et 
 erit, quod egredietur egrediens extra a 
 portis domus meae ad occurfum meum, 
 quando revertar in pace a filiis Ghamon, 
 et erit ante Doininum, et afcendere faciam 
 id holocauftum." Illud quoque notandum, 
 quod in commate, a quo concionis hujufce 
 argumentum dcfumitur, paulo obfcuriore 
 ufus eft verborum ftructura Vulgatus In- 
 terpres; "et fecit ei ficut voverat, qua ig- 
 norabat virum." Paraphrafis Chaldaica ite- 
 rum accurate, et cum Hebraico, et cum 
 noftra, atque etiam roig o amice confpirans, 
 ita eum locum interpretatur; " fecit illi vo- 
 tum fuum, quod vovit : et ilia non cognovit 
 virum*/' 
 
 ET 
 
 * Parrius me per litteras monitum fecit, a mea fententia 
 olim ftetiffe Thomam Randolphum ; cujus aucloritas in hac 
 re ideo pluris zeftimanda fit, quod Theologia?, ut aiunt, ortho- 
 doxae ftrenuus propugnator fuerit, et linguae Hebraicas exi- 
 mie peritus. Diftinguit Randolphus inter O*)n i- e. Che- 
 rem et ^*T3 i- e - Neder, quorum utique votorum i!Iud cum 
 diris conjunflum effet, neque redimi poflet ; hoc diris 
 omnino careret, et redimi pofTet, vel non redimi, pro 
 arbitrio ejus qui vovifTet. De hac diftin6lione inter Neder 
 ct Cherem confulendi funt fcriptores, quos Polus in Synopfi 
 fua laudavit ad locum. Illud interea notandum eft, vocem 
 Cherem de Jephthre voto non occurrere ; fed verbum Neder bis 
 a Sacro Scriptore in hoc Capite efTe ufurpatum. Alia etiam 
 eft conjeftura Randolph! in Comm. 3 1 mo, interpretando. 
 Ellipfm efTe putat ra lamed ante pronomen ^,1, ita ut prono- 
 men illud referatur ad nomen Jehovas, quod paulo ante pra- 
 ceflerat, et loci fenfus fie Anglice rcddatur : dnd I will offer 
 to him ( i. e. to the Lortf] a burnt offering. Qui Hebraice 
 
 fciunt 
 
( 4H ) 
 
 ET haec quidem seque magni moment! , 
 et pro indubiis habenda. Quse fequuntur, 
 etiamfi conjeftura potiffimum niti videntur, 
 minime tamen praetermittenda funt. Sufpi- 
 cantur nonnulli eruditi viri in comm. 3 1 . con- 
 jun&ivam particulam 1 pro disjuncliva 
 ufurpari, locumque adeo verti debere ; cc con- 
 fecrabitur, aut immolabitur * :" <c ant erit 
 ante Dominum, aut afcendere faciam id 
 holocauftum". Et in ultimo hujus capitis 
 commate, cum Vulgatse seque ac ver- 
 naculse noftrse verfionis fenfus fit idqm, 
 nempe quod, <c poft anni circulum conve- 
 niant in unum filiae Ifrael, ztplangant filiarn 
 Jephte Galaaditae diebus quatuor/' hunc 
 potius fenfum alii volunt ipfum Archety- 
 pum poftulare: c< A diebus in dies ibunt 
 filise Ifrael ad alloquendum filiam Jephte Ga- 
 
 laadita? 
 
 fciunt, facile concefTerint multas ifliufmodi ellipfes in Sacris 
 Scripturis reperiri, Vid. Genes, xxxvii. 4, 14. Jofh. xv. 19, 
 i Sam. xxiv. 20. i Reg. xix. 21. Job. xv. ai. xxxi. 37. 
 Pfalm. cxxxix. 20. Ezek. xxiv. 3. 
 
 Equidem (iubjicit Parrius) conjeluram iflam Randolph!* 
 de pronomine per ellipfm explicando, non modo ingeniofam, 
 fed veriflimam puto. Vide Concionem ejus Anglice fcrip- 
 tam, quse Oxonii habita eft, Jun. viii. A. D. 1766. 
 
 Vatabl. et Grot. " Votum eft conditionale, fub dif- 
 junftione: nam homines non facrificabantur Domino." 
 Haud fecus interpretatur locum Tremellius. " Erit inquam 
 Jehovae, aut offeram illud hoiocaufturn." Huic fententia; 
 videtur omnino fuffragari, vir pius et doftus, Brownius in 
 litcllo fupra citato. 
 
laaditse quatnor diebus in anno:" feu, ut 
 uno dicam verbo, contendunt argumentis 
 plane validis, TO Dill? potius fignificare 
 <c ad alloquendum," vel etiam " confabulan- 
 dum," quam <e ad lamentandum *." 
 
 SED omiffis Grammaticorum argutiis et 
 amoto quicquid eft praejudicatas opinionis, 
 fi quaeramus, quid hxc fibi velit hiftoria, 
 neutiquam mihi arduum aut difficile vide- 
 tur id, quod verum fit, aflequi. Faucis -f-, 
 
 ut 
 
 * rrOriA Verbum rOD n * c reddunt o? o per 
 et Vulg. per " plangant." Alii vohmt ienfum ejus in hoc 
 loco efle, " ad confabulandum." Proculdubio in cap. v. 
 comm. 1 1. verbum iftud occurrit in feniu " confabulandi,'* et 
 in aliis locis fignificat, " certa conditione vel mercede cou- 
 ducere." Vid. Taylori Concordant. 
 
 " Extat in Pihel bis, Jud. v. n. et xi. 40. In priori 
 alloquium denotat manifefto. Ideo ut in pofteriori ita fuma- 
 mus, quia res quoque id fert, ciim filia Jephthas non fuerit oc- 
 cifa." Gufletius in v. Eadem eft Randolph! opinio. Vide 
 concionem ejus fupra laudatam, p. 31. Vide etiam Cleri- 
 cum ad loc. et Poli Synops. 
 
 f Schulzius, in Volumine zdo. Scholior. in Vetus Teftamen- 
 tum, ad Judic. xi. 30 39. ita fcribit. ** Jephtha Java 
 reverent heros erat. cf. omnino v. 9. n, 21,23, 24, 28, 
 35. et Ebr. xi. 32. Prudent er etiam bonam fuam liraeli- 
 tarumque caufam Ammonitarum regi probare ftuduerat v. 
 12 27. Matre vero meretrice natus patrifque domo ex- 
 pulfus ac praedonum dux faflus legis Mofaicae notitiam 
 (accuratam certe) animo fuo informare non potuit, et 
 omnino Jephthae miram legis Mofaicas infcitiani fequentia 
 manifefte arguunt. ( i. ) In nuncupando voto fe vi&i- 
 mam Deo oblaturum promlttit, quodcumque ipii, reduci ab 
 hofte vidori, primum obvium futurum eflet, cum tamen 
 per legem Molaicam hominem immolare nefas eflet, nee 
 quodvis animal Deo rede immolari pofTet. (2.) Votum 
 
 impru- 
 
ut opinor, dubium efTe poteft, quin Heros, vir 
 Hebraeus, Dei et patri<e hoftes aggreflurus, 
 
 votum 
 
 imprudenter et contra legis Mofaicae interdi&um difertum 
 adcommodateque ad Cananasam fuperftidonem faftum irrevo- 
 cabile exiftimat. (3.) ipfe loco alieno procul a Siluntis taber- 
 naculo virginem filiam Deo viclimam offert, cf. v. 3i> 35. 
 et 39." 
 
 Quod ad primum Schulzii argumentum attinet, Jephthae 
 verba non funt abfolute intelligenda. Vovit, procul dubio, fe 
 oblaturum efTe, quicquid ipfi primum occurriffet. Vix autem 
 credibile eft, in tanto rerum fuarum difcrtmine potuiffe ei in 
 mentem venire de rebus, quas lex offerri vetuiflet. Mini 
 iemper illud, quod Clerico placuit, magis probabile vifum 
 eft; "Jephthae fuiffe greges pecudum, feu bourn, capra- 
 rumve, aut ovium, quae Tola animalia ma&ari poffent, et 
 quae circa earn viam, qua domum rediturus eflet, errare 
 folerent : quorum vel gregem integrum mactaturus eflet, 
 in holocauftum Jehovae, fi modo voti damnaretur." Vkl. 
 Clerici notam in v. 30. 2do. Votum a fe fadum in*evo- 
 cabile Jephtham exiftimavifTe, non eft cur miremur : nequc 
 ulla eft cauffd ad Cananasam fuperftitionem confugiendi. 
 Per Legem enim Mofaicam, quam in ipfo voto Jehovse faci- 
 endo Jephtha fe aliqua ex parte et fcire et venerari compro- 
 bavit, vel perfolvi, vel, fi res tuliflet, redimi debebant omnia 
 omnino vota. Quod Schulzius affirmet, c< votum Jephtham 
 contra legis Mofaicae interdiftum difertum feciffe," a peti- 
 tione (ut dialeflici aiunt) principii pendet. Occideritne is 
 filiam fuam, necne, iila ipfa res eft, qua de agitur. Neque 
 filing neque ullius viclimae humanas in voto fecit mentionem. 
 Dato autem earn re vera non occifam effe, cadant necelfe eft 
 omnia, quae a Schulzio didla funt, de infcitia legis Mofaicse, 
 qua Jephthas mens occascata fuerit. 3. Quare in loco, qui 
 alicnus appellatur, voto fuo Jephtha fatisfccerit, cauflam ipfe 
 Schulzius (ad comm. 39) fatis idoneam aiFtrt. " Jephtha, 
 cui hominum vidimas haud infrequentes efle ex confuetudiiie 
 cum gentibus Caiianxis conftare poterat, non ad Siluntis ta- 
 bernaculum, quod in Ephraimitaram inimici fentientium (cf. 
 cap. 12.) terrd ac poteftate erat, fed loco alieno nee kgitimo 
 viilimam Deo obtuliffe cenfendus eft." 
 
 Hasc fi ita effent, etiamfi animalia, quoe offerri licitum effet, 
 Jephtha fe oblaturum effe voviffet, ea non potuiffet quin immo- 
 in loco aiieno; (idque necefStati, non ignorantiae, 
 
( 417 ) 
 
 votum conceperit, eo more perficiendum, 
 quo Mofis inftituta pr&ciperent. Vovit 
 nimirum Domino quicquid primum re- 
 deunti Viftori e domo fua vel e ftabulis* 
 occurriflet, illud o\oiciMTu<rau -f-. Neque id 
 minus certum videtur, non ei veniffe in 
 mentem id, quod primum obvium fieret, 
 ejufmodi futurum effe ut in facrificio mattari 
 non poflet ; qualia erant immunda ornnia ani- 
 malia, quae Lex ofFerri vetaret J. Occurrit 
 primum redeunti filia, ejufmodi fcilicet, ut 
 lege non poflet mactari. Quid ergo ? De- 
 voverat Domino quicquid primum occur- 
 riflet i volejas nimiriim ohoxavTurcu, fi ad 
 
 facrifi- 
 
 tribuendum fuiflet. Quod fl nulla omnino Vi&ima eft immolata 
 fed Jephthae filia virginitati et Dei minifteriis devota fuit, 
 objeflionis, quae a loco alieno petita eft, vis omnis evanefcit. 
 Profefto, Mofaicorum prseceptorum fcientia, quanta Jephthae 
 fuerit, non is fum, qui definire aufim. Infcitiam vero ejus 
 tantam fuifle, ut in Jehovae honorem filiam fuam facrificaret, 
 cum Davidis et Prophetarum omnium de tali facinore filen- 
 tium, turn Apoftoli eum collaudantis verba, mox proferenda> 
 credere me nou fiuunt. 
 * Vid Cler. ad. ver. 3 1 . 
 
 t n*W ut i hie fcriptum eft, vel H^/ Q u d re - 
 peritur Genes, viii. 20. Exod. xxxiii. 6. et alibi, defcendit 
 a radice, r\/V> afcendere. Holocaufti quippe flamma et 
 fumus ad coelum afcendebant. Vide Parkhurft. Lexicon in 
 voce. Taylor. Concordant, pag. 1366. et Biel in v. oAo- 
 
 J Quid ? fi afinus aut canis occurriflet, debuitne holocauft- 
 um fieri? Non fane. Ergo nee humani generis quicquam. 
 Grot. 
 
 G GG 
 
facrificium fuiflet aptum ; fin minus, filiam 
 ipfam voluit devotam efle Domino, qua- 
 cunque demum via poffet devoveri. Qua- 
 nam autem via fieri poteft, ut Virgo devota 
 fit, atque maneret, Deo? Servando nimiriim 
 Virginitatem, et facra Minifteria Dei obeun- 
 do. Idque affatim, ut mihi videtur, afle- 
 runt Hiftorici facri verba; nifi qui, pras- 
 conceptis opinionibus omnino occaecati, via 
 malint vetere et difficiliore vagari, quam in 
 novamfe dare et omnino tutam. " Fecit 
 illi votumfuum, quod vovit: et ilia non cog- 
 novit virum." Devovit earn pater, quan- 
 tum potuit devovere. Ilia in perpetuum 
 manfit Virgo. Nulla lege, humana aut 
 divina, filiam pater trucidare potuit; cum 
 autem re vera, ut putabat, Domino earn de- 
 vovifiet, folo quo potuit modo confecravit, 
 Virginem miniftram Numini dicando. 
 
 HUNC mihi fenfum videntur facile 
 praebere Sacri Hiftorici verba. Et nifi 
 finiftre quodammodo a veteribus fuifient 
 accepta, verbulurn unum addere, ut in re 
 manifefla, fupervacaneum foret. Cum au- 
 tem Interpretum permulti iftum eventum 
 alio prorsus induerint colore, paulo fufius 
 necefle eft interpretationem hancce noftram 
 ftabiliamus, et ab adverfariorum, five ar- 
 
 gumentis, 
 
C 4'9 ) 
 
 gumentis, five captiunculis, pro virili via- 
 dicemus. 
 
 CAUSS^B, quam defendendam fufcepi, tria 
 potiffimum objiciuntur refponfa, quae cum 
 redarguero, fpero fore, ut fententia a me 
 modo allata, turn Scriptoris genuino fenfui, 
 turn facrofanftre Scripture ipfius laudi vi- 
 deatur confentanea. 
 
 IN primis igitur contenditur, non fuifle 
 nefas per inftituta Mofis devovere et morte 
 afficere humanam Viftimam -, negantquin- 
 etiam moris fuifTe apud Hebraeos in Dei 
 minifterium Virgines dicare; deinde igno- 
 rare fe omnino profitentur, fi Jephthae filia 
 tantummodo eflet virgo manfura, quaenam 
 foret tanti, et fibi etpatri ipfius, cauffa eju- 
 latus. 
 
 I. CONTENDUNT, inquam, nonnulli in- 
 terpretes, conceflum fuiffe a lege Mofaica 
 humanam viflimam litare: eique opinion! 
 fidem, per locum quendam in libro Levitici, 
 adftruere conantur. Locus ille qui contine- 
 tur commafm 28vo. et agmo. capitis ultimi, 
 fie fe in Vulgata Verfione habet. <c Omne, 
 quod Domino confecratur, five homo fuerit, 
 five animal, five ager, non vendetur, nee 
 redimi poterit. Quicquid femel fuerit con- 
 fecratum, fancSlum fanclorum erit Domino. 
 G G G 2 Et 
 
( 420 ) 
 
 Et omnis confecratio, quae offertur ab ho- 
 mine, non redimetur, fed morte morietur." 
 CUM infignis ifte locus ad totum argu- 
 mentum e nodis expediendum valde profit, 
 accurata eum trutina oportet ponderemus. 
 Itaque fi interpretum fententias quaeramus, 
 Ludovicus quidem Cappellus, qui adVerfa- 
 riorum lv\ wppaxpiq propugnat, reddere 
 eum non dubitat ; l< omne interdi6lum, quod 
 devotum fuerit ex humanis perfonis ;" etex- 
 indecolligit, Ifraelitis fas fuifle, quemcumque 
 mortalium, five Ifraelita eiFet, five peregri- 
 nus, morti confecratione addicere. Et, 
 ut verum fatear, fenfum vix alium verbis 
 tribuunt Clericus et Rofenmiillerus - y quamvis 
 legem hancce Mofaicam putant pertinere 
 tantummodo ad hoftes Reip. Judaicae, qui 
 in bello internecioni fuiffent devoti. Liceat 
 autem mihi in medium profei re,hominis verba 
 in orientalibus litteris verfatiffimi, r5 p*Ka- 
 f (TV Joannis Uri ; qui, cum ab eo, Oxonii 
 degente, quid de loco hoc perobfcuro ipfe 
 fenferit, per amicum olim fcifcitarer, hanc 
 ad me verfionem benign! flime mifit. 
 1 Haec eft/ inquiebat vir doffifiimus, ' de 
 duobus iftis verfibus mea fententia/ <( Ac 
 nulla res devota, quam devoverit ali- 
 quis Jehovas, ex omnibus quae funt $\ 
 
 inter 
 
( 421 ) 
 
 inter homines, five beftia J!f, five pars Jit 
 agri poffeflionis ejus, vendatur ant redima- 
 tur: omnis res devota ianilitas fanflitatum 
 eft Jehovae. Nulla beftia devota, quae de- 
 vovebitur ab homine, redimatur: otnnino 
 morte afficiatur." Et cur comma pofterius 
 ita verterit, rationem hanc adjecit. " Vox 
 O*in fignificat in genere res devota, in fpe- 
 cie, beftia drvota: et haec fignifkatio deter- 
 minatur per morte afficiatur*? Hujus ita- 
 
 que 
 
 * Lubet hie toturn illud exfcribere, quod de re tarn gravi 
 jnecum coinmunicavit vir eruditiffimus. 
 
 "LEVIT. xxvii. 28. 
 
 VERSIO. 
 
 Ac nulla res devota, quam devoverit aliquis Jehovae, ex 
 omnibus quaey/ ei inter homines, five beftia^/fr, five parsyfr 
 agri pofTeffionis ejus, vendatur aut redimatur : omnis res devota 
 fan&itas fanftitatum eft Jehovae. 
 
 NOTA I. 
 
 Vox SD> quk fequitur particula negativa ^7, cum qua 
 conftruitur, exprimi debet per nulla. 
 
 NOTA 2. 
 
 i Sam. xv. 33. Orbabitur CD^^D i nter niulieres mater 
 tua. Ut praefixum fo in C^^^p fignificat inter, ita Q in 
 CD1KQ exprimit inter ; et vox ipfa CL*Jtf notat non tan- 
 turn hominem, fed et homines. 
 
 NOTA 3. 
 
 Levit. v. 9. Et afperget CD'l.tD partem fanguinis fuper 
 parietem. Ut praefixum in CD*1D fignificat partem ; non 
 enim omnis fanguis afpergendus erat fuper parietem : ita fa in 
 JT"l2fiD partem notat; nemo enim omnes agros fuos devovit. 
 ^ittera % vocibus JTl&fa et n^flH praefi^a, disjunftiva eft. 
 
 VERSIO 
 
quc tam eruditi viri opinionem, gravifllmis 
 argumentis ftabilitam, cujufvis alias Inter- 
 
 pretis 
 
 VERSIO 29. 
 
 NuIIa beftia devote, qua? devovebitur ab homine, redima- 
 tur : omnino morte afficiatur. 
 
 NOTA. 
 
 73, ut fupra, quia cum {$7 conflruitur, exprimi debet per 
 nulla. Vox CDin fignifieat in genere res devota, in fpecie 
 beftia devota : et haec fignificatio determinatur per morte afji- 
 ciatur" 
 
 Qu<e Celeb. Uri de ft, fenfu 7 a inter, et de 
 fignificante homines perinde atque hominem, ejufmodi funt, ut 
 interpretatione aliqua et exempiis illuftrari debeant. 
 
 Particulam ft " idem valere, quod ?ft, unde originem 
 duxerit," bene nos monet Schroederus in Inftitutionibus fuis 
 ad fundamenta linguae Hebrseas. p. 188. Se6l. de Par- 
 ticulis. Videamus jam loca nonnulla, in quibus TO ?ft vim 
 habet T inter, vel de vel ex, ita ut partem rei alicujus figni- 
 ficet. Exod. xii. 5. ex agnis et ex capris accipietis. Num. 
 xxxi. 30. unum apprehenfum e quinquaginta, ex homine, ex 
 bove. Jof. iv. 2. capite vobis e populo. Ruth ii. 14. co- 
 medes de pane, Paralip. I. ix. 3. habitaverunt de fiiiis Jehudah. 
 Jerem. xxxix. 10. de plebe tenues. Vid. Calafio. Concordant, 
 in v. jft Tom. II. In Dan. i. 19. vim habet T inter. 
 et non inventus eft CD/SQ i**er omnes, etfi legitur in TDK 
 o, IK tffcivrui, et in vulgat. de univerfis. A Tft profluit H^D 
 pars, CD^ft plur. vices, numeri. Vid. Lexicon Hebr. et 
 Chald. Pafiionei. p. 423. Tom. II. et Calafio. in voce. 
 Tom. II. p. 1172. 
 
 d-IK fope unumquemque et homines fignificat. Ezr. xxxiv. 
 31. Job. xxxiv. 26. fuper unumquemque Hse voces, inquit 
 Paffionei, CLlK *3!3 morta/es ubique fignificant, ficut Pfalm. 
 viii. 5. Vide Paffion. in voc. CD"!^ Tom. II. p. 9. 
 
 C*IK aliquando fumitur pro homine in univerfali, feu, 
 pro humand naturd CT'^IN '311 fli* hominis, uiiiverfum genus, 
 humanum. Calafio. Tom. I. p. 47. in voce.///o/ hominis, in 
 Pfalm. xxxiii. 13. opera hominum.' Pfalm. xvii, 4 omnes 
 famines viderunt illud, in Job. xxxvii. 7. 
 
 Mir am eft, quantum Hebrsei fcriptores fibi in Syntax! in- 
 dulferiiu. *' Nomina collecliva," (inquit Jichroederus) " hex: 
 
 eft, 
 
( 423 ) 
 
 pretis anteferre non dubitarim. Veruin 
 cnimvero, ne opinioni cujufquam, utcunque 
 fit do6lus, nimium auctoritatis tribuere vi- 
 deamur, libet potius, id quod in omni 
 difficili quaeftione fieri debet, ex ipfius loci 
 contextu, et ex univerfo legum tenore, uter 
 potiffimum interpres fententiam tulerit magis 
 cum utroque congruentem, dijudicare. 
 
 TOTUM illud Levitici caput verlatur in 
 prasfcribendo, quaenam ex iis, quae Deo de- 
 voveantur, redimi, et quo pafto, debeant; 
 quae e contrario, nullo modo aut pretio, ex 
 
 voti 
 
 eft, qu:e in fingulari numero aliquam hominum, animalium, 
 aut rerum multitudinem fignificant, non tantum at fmgularia, 
 ratione formac fuze, fed et ut pluralia ratione fignificationis, 
 conftrui poffunt ; ut, populus inventi cum eo." Sam. I. xiii. i . 
 Et fount vir. i. e. quifque vel fmguli. Jud. ix. 55. 
 Schroeder. de Syntax! Nom. fe&. i. Reg. 26. 
 
 Angli hanc pofteriorem conftrudionem non imitamur. 
 Ssepe tamen verbum, man> sque ac men, omne genus hu~ 
 manum fignificat. Neque aliter fcriptores Latini. 
 
 Pennis non homini dads. Ho RAT. Lib. I. Od. 3. 
 
 Nunquam homini fatis 
 Cautum eil in horas. Ibid. Lib. II. Od. 13. 
 
 Atque hinc for&n intelligendus eft locus ifte perobfcurus: 
 
 Scit genius, natale comes qui temperat aftrum, 
 Naturae Deus humana?, mortalis in unum- 
 quodque caput, vultu mntabilis, albus et ater. 
 
 Ib.Epift. II. ii. 1 3;. 
 
 Virum quendam apprime dodum novi, qui cum ipfum Ge- 
 nium hie dici mortalem denegaret, mortalis t vice mortalium, 
 poni cenfuerit, ita tamen ut in alium, qui huic fimilis efTet, 
 vocis iftius uium, (fell, fingular. loco plural,) fe non incidiiTe 
 .fkteretur. 
 
( 424 ) 
 
 voti obligatione queant liberari. Res pro- 
 fe6lo illge, in quibus devotio fieri potuit, 
 erant homines, domus, agri, animalia ; dein 
 ex his, alia quidem munda, alia vero im- 
 munda. Pretium, quo homines cujufvis 
 aetatis redimi poterant, diferte affignatur: 
 ita ut unicuique, qui quamcunqueobcaufam 
 humanam perfonam devoviffet, patuerit 
 plane via, per quam perfona ilia devota ex 
 voti neceflitate foret abfoluta. Si quis iti- 
 dem Jehovae sedes, agros, aut immunda 
 animalia (quae, ut lex ipfa declarat, omnino 
 nefas efletimmolare) votis conceptis rite ad- 
 dixiflet, pretium rebus aut animalibus ita 
 devotis inrogare, lege jubebatur facerdos. 
 Is igitur, qui eorum aliquid ita confecraflet, 
 fi poftea redimere voluiflet, copia ei propo- 
 fiti exfequendi fa6ta eft ; modo pretium rite 
 perfolveret, et quintam ejufdem partem in- 
 fuper impenderet. Sin autem immundi ali- 
 cujus animalis Dominus redimere illud nol- 
 let, turn omnino id vendi oportere lex fta- 
 tuebat ; eo, ut videtur, confilio, ne qua du- 
 bitatio oriretur, de viftima, in tali re rum 
 ftatu, immolanda. Id enim, beftia fi im- 
 munda eflet, ne per ullam unquam re6li 
 fpeciem fieret, abundanter et aperte in lege 
 cautum fuit. Quin immo, fi pofleflbr agri, 
 qui poft annum Jubilei fuiffet devotus, aut 
 
 pretio 
 
( 425 ) 
 
 pretio a facerdote seftimato redimere ilium 
 noluiffet, aut alii cuivis mancipaflet, turn 
 denique t lege prcefcriptum eft nunquarn 
 ei ceflurum fore agrum ita devotum, poft- 
 quam dies Jubilei veniflet; fed Sacerdoti- 
 bus in perpetuum iri affignatum. Occa- 
 fione eum redimendi femel omifca, tails ager 
 nulla via aut ratione poftea redimi potuit. 
 De mundis etiam animalibus explicate et 
 definite conftitutum eft, nullum ob ea ac- 
 cipi debere aut pretium aut permutationem : 
 quin omnino immolentur. Hie plane eft 
 commatum- praecedentium fenfus : dein fe- 
 quuntur, quae modo citavimus. 
 
 His autem diligenter perpenfis, quis 
 eft, qui non ftatim agnofcat, neutiquam 
 hie agi de perfonis humanis, aut de im- 
 mundis animalibus, quorum utraque om- 
 nino redimere eflet necefle, quorumque 
 adeo redimendorum ratio eflet definita : fed 
 tantummodo de agro, quem redimere eflet 
 vetitum, et de mundis animalibus, quae nql- 
 lum unquam pretium tantum valuerit, ut 
 ab occifione vindicaret? Repeti hie videmus 
 eadem praecepta, quae de rebus plane iifdem 
 paulo ante fuerant Ifraelitis data. Repetun- 
 tur autem more, omnibus legum latoribus, 
 in primis Mofi, turn ufitato, turn neceflario, 
 H H H Cum 
 
( 426 ) 
 
 Cum hac expofitione congruit omnino viri 
 eruditiflimi fententia. QjJod fi cum plerifque 
 Interpretum locum vertas, non folum pug- 
 nabunt fequentia cum praecedentibus, quse 
 nunc amice coherent ; fed in meras ineptias 
 ibitur, ac nUgas deridendas. Si enim cum 
 adverfariis locum accipiamus, pari, opinor, 
 ratione contendere licebit, poffe agrum atque 
 hominem occifione occidi. Jure itaque 
 unus Interpretum quaerit, " Qupmodo hoc 
 " fit, cum ager atque homo inter confecrata 
 " numerentur*?" Lyra etiam verbis, magis 
 profefto ob vim 3 quam ob elegantiam lau- 
 dandis, bene animadvertit. c< Dicitur, Om- 
 " nis confecratio morietur, &c. et tamen ager 
 ct ibi dicitur Deo confecrari, qui tamen non 
 " eft fufceptivus mortis; dicebatur tamen 
 " mortificari, quia tranfibat ad jus Sacerdo- 
 cc turn vel Templij ficut bona Ecclefiae di- 
 <c cuntur amortizataf ." 
 
 VERUM 
 
 Vid. Poll Synops. ad Levit. xxvii, 29. 
 
 f Non poffum mihi perfuadere, quin proferam vexatiffimi 
 hujufce loci verfionem, a Theologis Anglicis faftam', qui 
 Genevam, regnante ilia furiofae fuperftitionis fautrice, Maria, 
 fe receperant. Notwithftanding nothing feparate from the 
 common ufe that a man doth feparate unto the Lord for every 
 thing feparate from the common ufe is moft holy unto the 
 Lord. Nothing feparate from common ufe, which (hall be 
 feparate from man, fhall be redeemed. Nequc inficiandum 
 e(t, qum hujufce modi verfio a primigenia vocis Din 
 fignificntione propius abfit. Vide Parkhurfl in voce: et 
 Taylori Concordant. 
 
( 427 ) 
 
 VERUM fi, argument! gratia, concedamus 
 fenfum hujufce loci ita obfcurum efie, ut, 
 quid fibi velit, certb definiri non poffit; 
 tamen, quo fecum lex divina congruat, 
 reftat, ut vim ejus ex tenore univerforum 
 Mofis inftitutorum interpretemur, et ex iis 
 prsecipue, quae ad rem fimilem, vel prorsus 
 eandem, referantur. Tenor itaque legis 
 Mofaicae eft mitis, clemens, humanus ; ejuf- 
 modi fcilicet, ut fi conferatur, vel cum fa- 
 pientiffimis Ethnicorum inftitutis, vel non- 
 nullis, quse hodie etiam apud Chriitianos 
 valent, nimiis earn laudibus efFerre nequeas. 
 Propofitum eft porro hujufce legis vel in 
 primis, ut ab erroribus, et vitiis, et feritate, 
 quas Idololatras ium in civilibus, turn etiam 
 in facris rebus dedecorarent, integrum atque 
 intadlum populum Ifraeliticum fervaret. 
 Jam verb inter eas alienigenarum confuetu- 
 dines, quibus Dominus per Mofen poenas 
 minitatur, et a quibus ut diligenter abhor- 
 reat, genti fuse femel atque iterum ac 
 fepiias imperat, tanquam infigne quoddam 
 fcelus et immane, exftat humanarum vi6li- 
 marum, prsecipue verb liberorum, manu pa- 
 rentum interfedorum, Immolatio. Ecquid, 
 tandem, illo perpetuo interdifto, quod in 
 Deuteronomio legkur, vel ad explicandam Dei 
 H H H 2 volun- 
 
( 428 ) 
 
 voluntatem uberius, vel ad ftabiliendam 
 illam gravius excogitari poteft? " Quando 
 " difperdiderit Dominus Deus tuus ante 
 <e faciem tuam gentes, ad quas ingredieris 
 <c poffidendas, et poflederis eas, atque habita- 
 <c veris in terra earum : Cave ne imiteris eas, 
 <c poftquam te fuerint introeunte fubverfe, et 
 <c requiras caeremonias earum, dicens : ficut 
 cc coluerunt gentes iftse Deos fuos, ita et 
 <e ego colam. Non facies fimiliter Domino 
 *' Deo tuo. Omnes enim abominationes, 
 < c quas averfatur Dominus, fecerunt Diis 
 c< suis, offerentes filios et filias et combu- 
 <f rentes igni. Quod praecipio tibi, hoc tan- 
 <c turn facito Domino : nee addas quicquam, 
 <c nec minuas*. J> 
 
 PLENIUS certe aut clarius declarare non 
 potuit Jehova, fefe nolle eodem modo atque 
 iifdem ritibus coli, ac Gentium Dii coleren- 
 tur. Earn tamen ob cauflam Deus videtur 
 ritus illos praecipue abominandos ipfo de 
 ccelo pronunciare, quod fanguine humano 
 homines prsepofteri ipfas etiam aras inqui- 
 narent-f-. Flagitium plane majus admittere 
 in fe non potuerunt impii cultores, quam 
 
 * Cap. xii. 29, Sec. 
 
 f a ParaJip. xxvii. 3. Pfalm, cvi. 37, 38. Jfai. l?ii 5. 
 Jerem, vij. 31. xix. 5* 
 
( 429 ) 
 
 fi, quo tempore Deum maxime vellent fioi 
 propitium fieri, co tempore ipfi in alios 
 homines maxime iniquos et crudeles fe prae- 
 ftarent. Pluribus hoc argumentum onerare 
 teftimoniis eflet fupervacaneum : tantum id 
 dicam, omnia omnino legis praecepta, omnes 
 Prophetarum admonitiones, univerfum deni- 
 que facrolantlas fcripturae tenorem, cum 
 verbis modo citatis prorsus convenire. Igi- 
 tur, quo minus Cappelli refte fefe habeat 
 interpretatio, vetat totius legis, a Mofe pro- 
 latas, ratio. Si igitur nullum omnino foret 
 inter Interpretes diflidium, accuratae critices 
 norma prohiberet, ne id de parte accipe- 
 remus, quod totum peflundaret. 
 
 PR^TEREA, fi ifta, quae Cappello placuit, 
 legis fententia eflet, et fi ita earn intelligerent 
 Hebrsei, annon credibile eft, nonnulla pofle 
 fubinde reperiri talis voti veftigia ? Humanas 
 viftimas litare fi lege permiflum eflet, id certe 
 erit conceflum, maxime eos fore de Numine 
 merituros, qui talia, utpote quae maximo 
 pretio conftarent, facrificia adhiberent. Nul- 
 lone patriae difcrimine, nullis rerum an- 
 guftiis, conventum eflet inter populi prin- 
 cipes, Deo ut offerrent, quod omnium fa- 
 crificiorum, aut ad iram ejus avertendam 
 aut favorem conciliandum eflet efficacifli- 
 
 mum? 
 
( 43 ) 
 
 mum ? Id enim apud Gentes alias faepiffime 
 faclum novimus*. Munus fcilicet ifti pu- 
 tabant Diis acceptiffimum, et ad pcenam a fe 
 depeilendam maxime accommodatum, fan- 
 guinem humanum. Atqui nullum iftiuf- 
 modi KaS-tffpa, ab Ifraelitis oblatum, tra- 
 didit Hiftoria: neque voti unquam ullius, 
 quod iftiufmodi effet, Sacri Annales memi- 
 nerunt* An vero iftuc five ineptiarum five 
 impietatis confugient adverfarii, ut affirmare 
 non dubitarint, quse Deus clementiffimus 
 propalam fanciverit vota, ea ipfa ob fevitiam 
 atque immanitatem fufcipere in fe homines 
 fcrmidavifie ? Si igitur nullum iftiufmodi 
 voti reperitur exemplum, fi nulla iftiafmodi 
 facrificia flint non modo fa61a, fed ne pro- 
 bata quidem a Judaeis, imo fi in talia (moda 
 fas fit dicere) facra posnas ubique et exitium 
 vox divina minitatur, non crediderim Jeph- 
 tham, in quern immiffus fit fpiritus Domini, 
 et qui ab Apoftolo honorifice nominetur, ad 
 fcelus efie aggreflum, quod a Natura hu- 
 
 mana 
 
 * Vid. teflimonia fupra citata, p. 378. Quibus adde fis 
 Spencer, de Legg. Hebneor. Tom. 1. p. 363, 364, &c. 
 IVlarfhami Can. Chronic, pp. 77, 112, 121, 318, &c. 410. 
 Franequerae, 1696. et eruditas Grotii annotationcs ad Deuter. 
 xviii. 10. ubi locum e Sophoclis Andromeda citat. 
 
 ya, e 
 
( 43' ) 
 
 mana longiffime abhorreat, atque adeo quod 
 Deus, Naturae iftius AiKtor et Perfeftor, 
 non poflit non abominari. 
 
 IN hac autem parte argumenti noftri, 
 fcrupulus reftat tantiim unus, in quo ex- 
 imendo me diutius immorari patiar. Quae- 
 ritur enim, fi ex lege filiam poflet Jephtha 
 redimere, cur earn non redemerit? Sacer 
 Hiftoricus cum de hac re omnino taceat, 
 locus non nifi conjefturae datur. Alii igitur 
 ignorantiae illud tribuuntj alii magis proba- 
 biliter, uti opinor, magifque fimpliciter, fu- 
 perftitioni. c< Non fecit/' inquit Clericus, 
 * c fuperftitione impeditus; qua timuit ne 
 <c Deum offenderet, fi ulla ratione videretur, 
 " voti reus, ejus non folvendi occafionem 
 <e velle captare. Maluit filiam nunquam 
 " nupturam dare Pontifici Maximo, ut 
 ct facris, quatenus licuit, operaretur, quatn 
 ^ videri poffe voti religionera ullo modo 
 " violaffe, quamvis Nepotes ex filia videre 
 fl fummopere cupiiflet. Haec funt multo 
 fi magis rationi confentanea, quam fi quis 
 11 Legem ita interpretetur, ut votum legi- 
 <c timum et rite conceptum habeatur, fi quis 
 "voverit Deo maftare liberos; nee votum 
 <e illud ulla ratione revocari, ant redimi 
 ^ poffit} cum Deus feveriflime ejufmodi fa- 
 
 " crificia 
 
" crificia vetuerit, ac proinde voveri ea fibi 
 "noluerit." " Videtur autem Jephtheus" 
 (iterum inquit) <c noluifle redimere filiam, 
 " cum metu ne votum violaret, turn etiam 
 " quod vile vifum fuiflet votum, fi triginta 
 f< ficlis Pontifici folutis, religione folutus 
 "fuiflet*." 
 
 II. VIDEAMUS autem quorsum valeant 
 illorum argumenta, qui contendant non re- 
 ceptam efle apud Hebraeos confuetudinem 
 virginum in Dei minifterium dicandarum. 
 Quid igitur e verbis facri Scriptoris liquido 
 patet? Scriptum profeflo legimus: c< Im- 
 * c plevit Jephthes votum, et Virgo manfit 
 <c filia." At quae tandem vola eft, aut quod 
 ufpiam veftigium horrendi hujufce carminis ? 
 c Utei Virginem Pater ad immolationem 
 'devovit, ita immolatori cf I, facrificule, 
 <f colliga manus. Caput obnubito. Pe6lus 
 < ferito. Corpus comburito." Sic 'imple- 
 vit Jephthes votum fuum, ct virgo immo- 
 * lata eft/ Quid igitur colligendum ? Vo- 
 tum Jephthae efle impletum in eo, quod 
 expers fuerit viri puella. Ita, an fecus, 
 in alias puellas fatum fuerit, aliis de cauffis 
 cum religione conjunftis, id vero non quae- 
 rimus. Res, qua de agitur, fingularis eft, 
 
 fuique 
 
 * Cleiici Commentar. ad Vet. Teftam, Jud. xi. 35. 
 
( 433 ) 
 
 fuiquc prorfus generis. Nullo alio tempore 
 natam in Jehora honorem devoviffe dicitur 
 pater; imo, ne Jephthes quidem, nifi caeco 
 quodani animi impetu abreptus, commtfifTet, 
 ut fua devoveri pofiet. Breviter, uti mos 
 eft facris Icriptoribus, Hiftoria haecce nar- 
 ratur: nee opinari licet rem omnem eadem 
 efle, qua defcribitur, celeritate, pera6lam. 
 Patrem, cum filiam obviam vidiflet, dolore 
 fii'-ife perfufum, pro comperto habemus: 
 turn primum temerarii voti infelicitas mag- 
 no et acerbo dolore animum ejus perculit. 
 Illud infuper veri fimile eft multum eum 
 in animodiuque fecum perpendifTe, quanam 
 via potlffimiim oporteret votum a fe perfolvi, 
 propterea quod filia ipfius nullo modo po- 
 tuiffet immolari. Ad res votivas, quae non 
 redimerentur, animum procul dubio appulit. 
 Certior idcirco fatus eft agrum, ita devo- 
 tum, in ufum Pontificis Maximi ex legis 
 prasfcripto ceffnrum : neque agrum tantum- 
 modo, verum etiam rem omnino omnem*, 
 quse ex voto rite nuncupate inter confe- 
 crata numeraretur. 4< Cum igitur filia non 
 tc potuit efie holocautoma, faltem fuit Je- 
 
 * " Omnis confecratio in Ifrael, tiH erit." Num. xviii. 
 14. Animadvertant leftores voceni uD"in ^ oc * n ^ oco ufur- 
 pari. 
 
( 434 ) 
 
 ; hoc eft" (inquit Clericus) cc in fer~ 
 ct vitatem data eft Pontifici Maximo, qui- 
 "ejus opera in rebus facris utereturj ex- 
 "empli caufia, in molendo tritico, unde 
 <c fierent panes facri, pinfenda farina, co- 
 " quendis panibus, veftibus nendis ac texen- 
 <c dis, aliifque id genus minifteriis, quibus 
 <c aptaefle poterat puella; ita ut nunquam 
 cc (quoniam fe voto earn in rem obftridtam 
 "putabat pater ejus Jephtheus,.nec earn re- 
 diniere voluit) ab ea fervitute liberaretur, 
 fed innupta apud eum ad mortem mane- 
 ret */' Innupta, inquam, neceffe eft man- 
 ferit ; quoniam baud aliter potuit a confortio 
 et negotiis hominum penltus fejungi; quippe 
 quse in proprium quoddam Dei minifterium 
 confecrata videretur. Etenim apud omnes 
 omnino Gentes, neque minus forfan apud He- 
 braeos, ea femper increbuit opinio, mulieres 
 illas, quae divinis rebus praecipue intereffent, 
 fervare oportere prorsus illibatum virgini- 
 tatis florem. 
 
 POSTREMO, hoc mordicus tenendumj 
 Jephtham, quum indiirolubili quodam pu- 
 dicitias nexu filiam conftringeret, neque 
 contra legis praefcripta ofFendiffe, et pro vi- 
 rili votum adimpleviffe. Licet ergo erraverit, 
 
 tamen 
 
 * Ad v. 39. 
 
( 435 ) 
 
 tamcn quia pia mente erravit, neutiquam 
 ftatuendum eft cum Jchovae fc invifum prae- 
 flitifle. Sin illam immolaflet, adeo non Dei 
 gratiam iniiffet, ut e contrario, difertiflima 
 legis edida violando, pcenas vel graviflimas 
 merito effet daturus. Quas cumfubiifle eum 
 nufquam legimus, tninime credendum eft 
 eum, poft maximos cruciatus mortis filiani 
 unicam combuffifle, atque adeo de induftria 
 et fobrium Swiafu, vel Jofepho judice 
 ire rt 
 
 TM oKru re 
 
 V \ 
 
 ciov TO 73-a.BV oi roiq 
 
 PROFECTO arbitror, neque Heroa, neque 
 rerum ab illo geftarum Scriptorem 607rvsufov 9 
 de Virgine immolanda femel fomniavifle. 
 Sasculorum eft illud quidem multo pofteri- 
 orum, atque hominum, qui fibi plus sequo 
 videntur fapere, commentum ! 
 
 III. ECQU^ autem, ut tertium illud 
 tradem, ecquae tanti ejulatus caufla, fi de- 
 vota puella virginitatem tantum retinuerit? 
 <e Virginitas," inquit Cappellus, u gloriofa, 
 <c eratet commendabilis. Aut-fi flere virgi- 
 4t nitatem voluit, hoc in monafterio facien- 
 < dum, ubi lugendi tempus fatis longum illi 
 * { fupererat; anteaquam vero clauderetur, 
 
 c< decuit 
 
 * Antiq. Jud. Lib. V. c. vii. feft. 10. 
 I I I 2 
 
( 436 ) 
 
 "decuit potiiis cum amicis vitam agcre 
 " tetam." 
 
 Ex hujufcemodi potiffimum fententia ex- 
 ortum puto illud erroris, quod hanc quaef- 
 tionem turbaverit. Plerique, quia non 
 potuerunt doloris fatis validam rationem 
 reddere, in quem incidifle et Jephtham et 
 filiarn pateat, collegerunt illico, nullam 
 aliam obcauflam, nifi ob mortem obeundam, 
 tales potuiffe fletus exoiiri. Sed in hanc 
 quaeftionis partem e Scriptoribus profanis 
 lucis nonnihil fplendefcet. Ab iis plane 
 comparet, gentibus, ea fere morum fpecio 
 quani Ifraelitas prae fe ferrent, iifdemque 
 fere de quibus loquimur feculis, talem fuhTe 
 infitam de honore parentibus debito opini- 
 oriem, et tantam liberorum gratiam fuifle, 
 ut mulieres, quae fine liberis morerentur aut 
 fpe liberorum habendorum, maxima infelices 
 exiftimarentur. Id perquam dilucide often- 
 dunt tragoediarum Graecarum Scriptores, qui 
 faecula quse vocantur Heroica traftant; et 
 quos credibile eft eas perfonis tribuiffe opini- 
 ones, quas traditio aut certior notitia proavis 
 fuis docuerit eos aflignare. 
 
 AT ne quis dubitet idem plane, quod 
 caeterae gentes cenfuerint, de fecunditate ma- 
 tronarum fenfifle Ifraelitas, fpes ilia, quam 
 
 vel 
 
( 437 ) 
 
 vel a primis populi incunabulis quif(]uc 
 concepei at, fore ut ex ipfius familia Mclfias 
 ille, tarn diu expeclatus, tamque avidc exop- 
 tatus, oriretur, ad augendam etiam opini- 
 onem dc matrimonii prxftantia apud alios 
 receptam, non potuit non valere. Idque, 
 per annales Patriarcharum * ; per Sara?, Ra- 
 chelis, et Hannae, poftea quam fterilitatis 
 probrum ab iis amotum fuiflet, alacritatem et 
 laetitiamj quinetiam per nonnnlla-f- Mofis 
 inftituta, audlum et confirmatum videmus. 
 
 AD Tragoedos autem Graces redeamus, 
 quoniam ii et argumento noftro et facraa 
 etiam hiftoriae plurimum luminis offun- 
 dunt. In fabulis eorum, fi qua Virgo in- 
 ducatur, fine partiis fpe peritura, iemper 
 illam invenimus dolore perfufam et edentem 
 ejulatus, ea vel maxime de caufla, quod in- 
 nupta et fine liberis fit moritura. Quod 
 immaturus ei immineret interitus, quod e 
 parentum amplexu fit abripienda, quod 
 dulciffimo amicorum et opyXMuv privanda 
 in aeternum confortio, haec, inquam, omnia, 
 utcunque acerba, non tamen folae funt la- 
 crymarum cauffse. Illud enim graviter et 
 
 prae 
 
 * Gen. xvi. 4. xxi. 6. ^xxx. i, 13, 20, 23. Vid. etiam 
 i Sam. i. 8, 1 1. a Sam. vi. 23. and xx. 3. 
 
 f Exod. xiii. 14, 15. Deut. xxi. 15. xxv. 5. Ruth 
 iv. 14. Vid. etiam Leyit. xx. 20. et Jerem. xxii. 30. 
 
C 438 ) 
 
 prae caeieris deplorant, propter quod Jeph- 
 thas filiam deploravifie legimus, fcilicet ITT} 
 TK -sra^evta. Antigonam audiamus, cum ei 
 mors impenderet, verficulis hifce triftiffimis 
 lugcntem : 
 
 oca 
 
 vvv cyet ftt 
 
 Regia ilia et fortis virgo, Polyxena, 
 mortem, tanquam aufugium a fervitute et 
 infortunii's amicum, oppetebat, annon hoc 
 ipfum repcriebat maxime dolendum, quoc} 
 ad inferos defcenderet, 
 
 
 avupevaiog, v p %pk TU%~V -j- 
 
 Hecubse etiam, matris amantiffimae, gra- 
 viffimis quibus exanimabatur vulneribus 
 ftimulum illud fubdit acriorem, quod fu-> 
 neris honore fit profecutura 
 
 vvpQvjv r* cofVftQW) TSftyQevov r y airugSsvov J. 
 
 Orefti, profefto cum ipfe moriturus moriturae 
 valedicit Sprori, nulla videtur e(Te acerbior 
 doloris caufla, quam quod nuptiarum ilia fie 
 expers: idque, cum Pyladi, quern unicQ 
 ipfe diligeret, pie fan6leque eflet defponfa. 
 Apud nos autem, iifdem in malis verfatos, 
 
 non 
 
 * Antig. 916. f Hec. 420, J Hec, 6;6. 
 
( 439 ) 
 
 non iifdem effet verbis concepta fratris fo 
 rorem alloquentis valedidtio: 
 
 ^/>~ 
 
 to g~eov cc 
 
 
 rog 
 
 Ipfa denique Iphigenia (quam ne Ethnic! 
 quidem voluerunt re vera fuiffe immolatam) 
 cum officio, quod parenti debcbat, fatisfacere 
 cuperet, et ad interitum rueret volantarium, 
 magnitudinem animi pnecipue, vlfa eft ideo 
 oftentare, quod 7ra$a$ xa* ydpvg -j- poft- 
 haberet gloriae nominis fempiternas. Verum 
 enimvero eidem virgini, cum ab amicis et 
 parentibus longiffime femota, patriam rcvi- 
 fendi fpem omnem abjeciflet, vitamque de- 
 g^ret inter barbaros, imo cwfyuirMroveG) mas- 
 ftiflimam; huic, inquam miferiarum, qui- 
 bus angebatur, multarum fumma videbatur 
 in eo pofiti fuiffe, quod e vita eflet, non 
 folum ^a* uQihos, verum etiam 
 ar^vo- J, difceflura Haud abfimilem vide- 
 mus fuiffe parentum folicitudinem, ut filiac 
 nuptum collocentur ||. Inter varia rei hu- 
 jufce exempla, unum tantummodo proferam, 
 et illud quidem patris, virgines, quas ipfius 
 
 et 
 
 * Oreft. 1047. f Iph. in Aul. 1409. 
 
 J Iph. Taur. 220. 
 
 y Jph. in Aul. 626, 630. Alccft. 320. 
 
( 44 ) 
 
 error niiptiarum fpe privavidet, acerbiflime 
 deplorantis. 
 
 > 9 / / ^V \ / '/ > 
 
 AXX TjVM CX.V 07] TtTOOZ y&fAh)V IMJT 
 / v 5/ 
 
 rig VTO; tgoii ; * 
 
 CVK 
 
 CEd. Tyr. 1492. 1500. Monendus efi leflor de fenfu 
 flgrai. "^06gicr0," inquit Brunckius, " fignificat 
 aer0i, quod ipfe CEdipus ftatim oftendit, quiirn quarto 
 
 poft verfu fubjicit py <r<pt we^w^s a^w^/va?. Hoc ientu oc- 
 
 currit 0>9Egs9Gai apud Euripidis Helenam, 
 
 'ifl vuroi$ aXto iQBeiga -crXavov; 783 
 
 In Ele6lra, 234. a% eW Mp{,a>v ^ 
 
 ct paffim. Vid. Abrefch. ad ^Efchylum, p. 207. et nos ad 
 Comici Concion. 284." Vid. Brunck. ad loc. Confcras 
 Eurip. Androm. 709. 716. 
 
 Notandum eft etiam, vocem illam apud pedeftres Scriptores 
 eundem fenfum habere. Sic eniin icribit Demofthenes in 
 Orat. <B7os rr <J)(A*7T9r iTTtro^^v. Ot 
 
 otxct, TBXVCC, yoi/e, 
 
 pt%a.i xw^vvivtw v7rl(> ctvre. Edit. Allen. Tom. I. 
 p. 165. 
 
 Legimns in Appiani Roman. Hift. Prcefatione, cap. x. 
 0DageVr E a'?vA^Aa; * quern ad locum celeberrimus Schweig- 
 hxufer ita fcribit. r '^6e^c0-d( i? ?vA-/)X?, eodem raodo 
 dicitur, Ut alibi .cryi/r^&aGai I? aX^r/^y?. Civ. iii. 499, 70. 
 quo pafto (p9e^E5-6at -cr^oj r^ roXsaitfc apud Demofth. 
 (contra Midiam, Tom. 1. p. 560. Ed. Reifk.) fcite Reifkius 
 in Ind. interpretatus eft cum contention, quafi certatim, con- 
 currere, ruere, ferri ad divites, ad Jiorum divitum fraudcm 
 pejtemque. Et generatim <p0^ia0a Atticis fcriptoribus (quo- 
 rum utique ftylum aemulatus Appianus eft) fignificat ire, 
 vagariy concurrere in fuam vel aliorum perniciem" Sell weigh. 
 ad Appian. Tom. III. p. 333. 
 
QUIN et civilia apud varias gentcs infti- 
 tuta abunde evincunt habitum fuifle fum- 
 mum matronis honorcm, vetantque nc mi- 
 remur virgines nuptiarum defiderio deperi- 
 ifle. Ne quis autem, cum adduxerim vir- 
 gines paullo ante mortem ITT\ T& trfcfdwa 
 plangentes, cauflam ideo meam infirmare me 
 opirietur! Equidem fateor illas, ciim mox 
 obituras eflent, hos queftus edidifTe. An 
 vero credibile eft, eafdem fore leviore per- 
 fufas triltitia quod uyapu eflent et UTSMOI, fi 
 perpetuae virginitati fuifient devotee ? Ciim 
 virgines mortem obiturae eflent, etfi ad om- 
 nia, quas ex omni parte ingruebant, mala 
 animum advertebant -, at virginitatem tamen 
 potius quam mortem ipfam lugere vide- 
 bantur. Hcec igitur quae dixi clare plene- 
 que oftendunt, virginitatem, cui Jephthas filia 
 devota eflet, fatis in caufsa fuifle cur 
 segritudine gravi turbaretur, multumque 
 (ut funt mulieres timidae imbecillefque) et 
 diu ejularet. Hue accedit, quod in Sacra 
 Hiftoria minime traditum eft, Virginem 
 hancce ob aliud ullum, praeter id unum ec 
 quidem infigne, quod memoravi, malutn 
 fuiffe lamentatam. Virgines, quarum in 
 Grsecis fabulis mentio fa6la eft, ideo luxe- 
 runt, cum quod moriturae, turn quod coelibes 
 K K K eflent: 
 
( 442 ) 
 
 efient: Jephthas autem filia id tantummodo 
 deplorat, quod die nuptiali effet caritura. 
 Illud infuper eft filentio minime pnetereun- 
 dum, Jephthae filiarn ad lamentandam vir- 
 ginitatem temporis quoddam fpatium petiiffe. 
 Quorsum autem tantum temporis valeret, 
 fi ad mortem eflet deftinata? Si quod 
 homini infortunium accidit, de quo, ne 
 multos fit aut etiam paucos per annos du- 
 raturum, pertimefcendum fit, aliquantulum is 
 necefle eft temporis infumat, quo naturam 
 mali exami.net, modumque ejus vel perfe- 
 rendi vel levandi edifcat. Amicorum aut 
 liberorum amiffio, a profperis rebus praeceps 
 fortunse immutatio, membrorum ob valetu- 
 dinem minime fanam privatio, morse nonni- 
 hil requirunt, inquamoleftiisdiuturnioribus, 
 qusefubitodevorari nequeant, paullatim con- 
 coquendis mens fefe affuefaciat. Profe6to 
 in animo perinde ac corpore ita evenire 
 folet, ut onus, quod impetu~uno nobis im- 
 pofitum vires noftras infringat ac debilitet, 
 idem, fi fenfim et gradatim imponatur, le- 
 vius ad fuftinendum fiat. Longe alia five 
 metus five doloris ratio eft, quoties imma- 
 turus et pene violentus interitus, quern efFu- 
 gere quifpiam nequeat, adeffe atque impen- 
 dere ei videtur. Spes enim vivendi cum 
 
 omnino 
 
( 4-43 ) 
 
 omnino omnis evanefcit, mors quodammodo 
 ipfa minus in fe acerbitatis habere, quam 
 " mora mortis*," plerumquc exiftimatur. 
 
 ITA comparata eft hominum natura, ut 
 poflefliones, quse incertee caducaeque fint, 
 aut vi quadam neccflitatis alio abitune, ve- 
 hementius ii ampleSantur. Solent prseterea 
 animi mulierum impetu cupiditatum fua- 
 rum temere aeftuare, et levi quovis mo- 
 mento hue atque illuc flecli dividique. 
 Jephthae igitur filiae, fi re vera moritura 
 eflet, potuit in mentem venire opyXuciw 
 -sreot'yyQeos -% potuit ei Solis lux alma, quam 
 brevi haud alpe6tura eflet, dulcius ad intu- 
 
 endum 
 
 * Ovid. Epift. Ariadn. v. 84. 
 
 t Tale quiddam vidctur Mederc contigiffe, cum de fe in- 
 terficienda cogitaret, et foramen arculae letalis aperuiiTet. 
 
 H, icctk <puiotfji.6v [AtreiticiQet, ? tvi 
 
 5* 
 
 Mir.craG' i^ty^jx^? -rrtf ixOsc?, ol* rs 
 K T ot 
 
 <0ragfc J STi^r )' ' 
 
 Apollon. Rhod. Lib, 1I[, 802, 
 K K K 2 
 
( 444 ) 
 
 endum nitefcere res denique omnes, 
 juvenilibus animis gratce funt, leto jam in- 
 ftante, multo gratiores fieri potuerunt. II- 
 lud etiam credibile eft, Virginem, quae fe 
 ad necem efTe deftinatam fentiret, voluifTe 
 inter lacrymas comitum fuarum dileftifli- 
 marum blandis fuse asgrimoniae alloquiis 
 paullifper frui : et quicquid fibi in xeipyXws 
 ibis olim pretiofiffimum fuiflet, defixis oculis 
 iupremum contemplari *. Verum enim- 
 vero a fenfibus et moribus humanis prorsus 
 abhorret, ut per duos folidos menfes ea de 
 induftria faceret vel pateretur, quibus faci- 
 undis vel patiendis paucse horse iiiffecifTent. 
 Quicquid a patre fuo fuerat in Dei hono- 
 rem de fe ipsa ftatutum, illud probe norat 
 ratum et fixum futurum, quam quod max- 
 ime. Sibi igitur fi moriendum eflet, nihil 
 ei debebat optabilius videri, quam ut malo, 
 quod ipfi ultimum et acerbiffimnm in- 
 ftaret, mora vix ulla interpofita> defunge- 
 retur. Itaque Jephthae filia, fi Virginitati 
 eflet devota, rete et prudenter fpatium tem- 
 poris petiit, in quo Virginitatem plangeret; 
 
 in 
 
 * Sic de Elisa, cum " coeptis inimanibus eiFcra, et pallida 
 xnorte futura" cffet, pulcerrime fcribit Virgilius : . 
 Hie, poflquam Jliacas veftes notumque cubile 
 Confpexit, paulliim lacrymis et mente morata, 
 Incubuitque toro, dixitque noviflima verba : 
 "Dulces exuvia;, &c. ^En. IV. 648. 
 
( 445 ) 
 
 in quo folita vitae gaudia et gaudiorum 
 comites lente et pedetentim relinqueret ; in 
 quo a priftina vivendi confuetudine, tan- 
 quam a lafte, paullatim depulfa nova ilia, 
 ut ita dicam, alimenta non nimium formi- 
 daret et aufugeret. Sin autem morti fuiilet 
 deftiriata, nulla fatis idonea reddi poteft ratio, 
 cur duos rogaret menfes, idque porro non ut 
 mortem fed virginitatem lugeret. 
 
 Quae cum ita fint, fatis proculdubio 
 cauflae nobis apparebit, cur et Jephthaet filia 
 ejus tanto moerore afficerentur: fiquidem 
 haec expers mariti omnes illos honores et 
 gaudia amifit, quibus matronae fruerentur; 
 ille eft familiae ulterius prorogandae fpe def- 
 titutus, et unicam filiam graviflimo vidit 
 oppreffam infortunio. 
 
 H^:c itaque fi quis reputaverit, fatis, ar- 
 bitror, tribus illis argumentis refponfum 
 credet, quse noftras contra partes potiffimum 
 fleterint : neque ab adverfariis, quod fciam, 
 aliquid ultra obje<5tum eft, in quo refellendo 
 operas pretium fit me diutius immorari. 
 Nihil igitur reftat, quam ut locum huncce 
 facri Scriptoris, prout res ipfa fe nobis auto- 
 rem praeftat, et Hebraic! textus verba poftu- 
 lant, accipiamus. Id faltem maximopere 
 cavendum eft, ne ratas Interpretationis leges 
 
 et 
 
( 446 ) 
 
 ct perfpe&as Critices normas ita tranfgredi- 
 amur, ut Hiftorici verba ad eum fenfum 
 detorqueamus, qui, cum viros fapientes et 
 pios vehementiffime offendat, turn Infidelium 
 captiunculis atqne irrifioni auguftum illucl 
 et venerandum Religionis nomen objiciat *. 
 
 * Quoniam pcrmultum valere exiflimata eft quorundam 
 Scriptorum auctoritas, in primis Judasorum, qui in alia omnia 
 de hac quaeftione pedibus iverunt, minime a me prstermit- 
 tenda videtur Davidis Kimchi fententia, uti a dodiffimo viro, 
 Joanne Marihamo, profertur. 
 
 "Alii interpretantur" (nempe in Jud. xi. 31.) " et pro 
 aut, ut disjunclivi vim habeat ; quail dixiffet, Erit Domino 
 confecratum, fe. non Jit ia'oneum holocauftc ; aut offer am in holo.- 
 cauftum t ji fuerit holocaufto idoneum^ Sic et fumitur pro aut in 
 Lege, Qui percujferit pair em et matrem : Atque h<ec inter pre- 
 tatio pulcra eft. Jephthae occurrit fiHa unica; et fecit Jiciit 
 'voverat, id eft, fecit ei domum, et introduxit in eam> atque ibi 
 manfet feclufa a filiis hominum et a rebus fecularibus. Atque 
 ftatiitum eft in Ifrael, ut quotannis earn inviferent Ifra'elitides. 
 Pater prae dolore vejlimenta /aceravit, quod nulla prolis ex 
 lia fuicipiendas fpes efiet reliqua." Vid. Canon. Chronic. 
 p. 170. Franequer. 1696. 
 
 Quas dodliflimus Kimchi dixit de vita coelibe in loco, qui 
 a mundanis rebus longe fejundlus effet, pcragenda, in men- 
 tern mihi revocant aliud eorum perfugium, qui contendunt 
 Jephthae filiam efTe pro viclima oblatam. Aiunt nimirum, 
 neque per tribum ejus, neque per fexum, ei licuiffe facris 
 minifteriis unquam ullis operam dare. Nemini enim, niii 
 maribus qui e tribti Levi eflent oriundi, res ad divinum cul- 
 tuni pertinentes adminiftrare conceffum fuiffe *. Reipondeo 
 igitur, 
 
 i mo . Ilgo^x^fta, quod in controverfiam venit, non eo fpec- 
 tire, sitne Jephthae filia, necne, defuncla officio aliquo quod 
 cum facerdotii jure conjunclum effet; fed in hoc tanquam 
 cardine verfari, utrum patris votum per immolationem Vir- 
 ginis, an per ccelibem ejus vitam fixum ratumque fteterit. 
 Verillimum autem judico, turn ex lege Mofis, turn ex Sacras 
 
 Scripturas 
 * Vid. Jenningfii Antiquit. Judaic. Tom. I. p. 61. 
 
( 447 ) 
 
 Scripture verbis difertis in h. 1. ad aras Jehovae earn non 
 fuifle trucidatam ; fed ca tantunmiodd neccfiitate aftriclam, 
 ut netnini in matrimonium traderetur. Quicquid eft ultra, 
 cum fileant de eo- Sacri Scriptore* a conjccturis, non proba- 
 tionibus, necefle eft p^ndeat. Me tamen iateor calculum 
 mcuni adjicere viris bene multis atque eruditis, qui putant 
 haudqunquam efle vero abfimile, virginem noftram Summo 
 Sacerdoti in fervitutem fuifler addiclam, atque adeo nonnullis 
 rebus ad Dei cultum pertinentibus iludium quoddam impen- 
 difle. 
 
 a do . Illud adverfarios velim rogatos, Summo Sacerdoti li- 
 cuerit, necne, famulas Ifraeliticas e quavis tribu conducere, 
 atque etiam mancipia ab externis gentibus coempta poflidere^ 
 Profe&o, horum minifleria quo minus in ufus fuos adhiberent, 
 ut facerdotibus interdiftum fit, tantum abeft, ut mercenari- 
 orum et mancipiorum, quorum'opere mi deberent, mentio 
 cliferte iafta fit in libro Levitici. <f Omnis alienigena non 
 comedet de ^ndlificatis, inquilinus facerdotis et mercenarius 
 non vefcentur ex eis. ^Quem autem facerdos emerit, et qui 
 vernaculus domus ejus fuerit, hi comedent ex eis." cap. 
 xxii. comm. 10, i r. 
 
 Genera officiorum, in quibus credibile fit mercenarios 
 istiusmodi verfari, recenfuit Clericus: "exempli caulsa, in 
 " molendo tritico, unde fierent panes facri, in pinfenda farina, 
 " coquendis panibus, veftibus nendis ac texendis, aliifque id 
 " genus minifteriis, quibus apta efle poterat puella." ad v. ^g. 
 Minime hasc videntur munera illius effe generis, ut a ne- 
 mine perfici poflent, niii ab eo qui de profapia Levitarum 
 eflet. Idcirco ea cum facris rebus aliquam cognatiouem 
 habuifle videri poterant, quod in ufum Summi Pontificis prae- 
 flita fuerint. Quo autem plus laboris vel fceditatis in con- 
 ditione Virginis efTet, eo plenius voto fuo fe fatisfecifle pater 
 ejus arbitrari debuit. 
 
 Ut hasc funt, Jephthoe filia vitam coelibem agere potuit, 
 licet a rebus facris peragendis omnino abftineret. 
 
 Quod ad eos attinct, qui exiftimant, legem Mofaicam 
 pariter violatam effe, feu quis filiam fuam vii'ginitati perpe- 
 tua! devovifTet, feu immolandam tradidiflet facerdoti, eorum 
 profefto argumenta e libellis Stoicorum, quibus peccata fere 
 paria efle placuerit, potius quam ex prseceptis Mofaicis de- 
 prompta efle crediderim. 
 
 Tandem vero ad Marfhamum redeamus. In interpretando 
 Ulo Levitici loco (fcil. xxvii. 28, 29.) neutiquam pari judicio, 
 
 ut 
 
( 448 .) 
 
 ut mihi videtur, rem geffit vir ille eruditus. Scilicet ri 
 CDin cum quibufdam do&is viris, de eo* " quicquld jure 
 Belli internecioni devotum," i^terpretatur. pag. 169. Junius 
 contra et Tremellius beftiam vertunt ; idque, me faltem judice, 
 omnino recle ; modo per bejiiam, ea, quae munda fit ideoque 
 bolocaufto idonea, intelligatur. 
 
 FINIS. 
 
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