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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