Volume I, pages 778–795 of the 1732 edition, from JES to JES: everything printed on these pages, in order.
Continued from Jesus-Christ
of his Death and Resurrection. He performed many Miracles at that time, and multitudes believed on him. But he did not trust himself with them, because he knew their inconstancy. This is the first Passover, which he celebrated after he began to preach, and manifest himself to the World. While he abode at Jerusalem, Nicodemus came by night to visit him, and said, that God must certainly be with him, because he wrought such great Miracles. Jesus discoursed to him of Baptism and John iii. 1—21.Regeneration, which are the first door, through which an entrance is opened to the Christian Religion. He likewise declared to him, that he was the Light of the World, and the Son of God descended from Heaven. Nicodemus did not very readily understand the Mysteries which Jesus Christ then revealed to him, but the sequel will shew, that his faith and conversion were solid and real.
From Jerusalem, Jesus, instead of returning into Galilee, went and dwelt in Judæa, and in the country about Jordan; where he began to baptize with the Baptism of Water and the Holy Ghost, which John the Baptist had promised and proclaimed, and Jesus Christ had not long before explained to Nicodemus. As soon as he began to baptize, a croud of people came to receive his baptism. This Sacrament was conferr’d principally by his Disciples; for his part, he was chiefly employ’d in preaching, and giving his instructions. The number of those, who resorted to him, was so great, that the Disciples of John the Baptist grew jealous of him, and discovered their uneasiness to their Master. But John answered them, that he was only his forerunner and brideman: He is the Bridegroom, and I am only the Friend of the John iii. 29.Bridegroom.
John the Baptist being seized and imprisoned by Herod the Tetrarch’s orders, as In the year of J. C. 34, of the Vulgar Æra 31.we shall shew in the Article of JOHN the Baptist, Jesus fearing lest the Pharisees, who were his declared enemies, should prevail with Pilate to lay hands on him also, upon pretence, that he was followed by a great croud of people, thought fit to retire John iv. 1, 2, &c.to Galilee, which was part of Philip’s Tetrarchy, and where Pilate had no power. In the way he stop’d near a small village called Sychar, which was inhabited by Samaritans. Jesus Christ sat down very much fatigued near Jacob’s Well, and sent his Disciples into the Town to buy provisions for him. During their absence, a woman of the place came to draw water; and Jesus desired her to let him drink. She expressed her surprize to him, that a Jew should ask water of her: because there is no commerce between the Jews and Samaritans, unless in extreme necessity. Jesus instructed her, told her that it was in his power to give her living water, which springs up unto everlasting life; that the time was come, when the Father should be adored not only at Jerusalem or Gerizim, but in all the countries of the world, and that a true, pure, and spiritual worship should be paid to him. The woman of Samaria told him, that the Messiah, who was to remove all doubts, and teach every truth, was soon expected. Jesus hereupon in an express manner declared to her, I am he, I who speak unto thee.
In the mean while, the Disciples being come from Schechem, pressed Jesus to eat. But he told them, that he had another sort of food, which they were not acquainted with, and that was to fulfil the Will of his Father. The woman going to Schechem, related there her conversation with Jesus, and said, that certainly this Man was a Prophet, and that he had told her every thing, which she had ever done. The inhabitants of Schechem came therefore and invited Jesus to go into their City. He went thither, continued there two days, John iv. 43. Luke iv. 14—30.and many believed on him.
Upon his arrival in Galilee, he preached in the Synagogues. He went to Nazareth, the place of his birth, preached there, and made an application to himself of a certain passage in Isaiah, which speaks of the Messiah; and said, that he was the Person whom the Prophet foretold. The people of Nazareth admired his doctrine, but the meanness of his condition offended them, and Jesus wrought no miracle among them; he even reproached them with their incredulity, and told them, that no Prophet was honoured in his own country; which so incensed them, that they led him to the top of the Mountain, on which their city was built, with a design to throw him down headlong; but Jesus passing through the midst of them, without their being able to stop him, went with an intention to fix his common residence at Capernaum; notwithstanding from that time to his death he dwelt there very little; for he went sometimes to one place, sometimes to another, preaching and instructing the people, and curing the sick who were brought to him from all parts.
He went a second time to Cana, and while he was there, an Officer belonging to King Herod came to him, desiring him to cure his son who was sick at Capernaum. Jesus told him, that he might return, for his son was healed. As he was on the way home, his servants met him, and brought him the good news of his son’s recovery, who, they said, grew well the day before at the seventh hour, viz. at one a-clock in the afternoon, which was
the very moment of our Saviour’s telling John iv. 46.him that his son was cured. Some days after, being upon the Sea of Tiberias, he called Peter and Andrew his brother a second time, who were then employ’d in fishing. He went a little farther, and saw the two brothers James and John the sons of Zebedee, who were likewise in their vessel, and he called them also.
Matth. iv. 18,19,20, &c.As he was upon the Sabbath-day in the Synagogue of Capernaum, he healed one who was possessed with a Devil; and when he went out of the Synagogue, he entred Simon’s house, where he cured this Apostle’s mother-in-law, who had a violent fever Mark i. 21—29.upon her. Towards the evening, all the inhabitants of the city, who had any sick persons, brought them to the door of the house, where Jesus was, and he healed them all. The next day early in the morning, he retired all alone into a desart place to pray. Peter and the other Disciples went thither to find him, and told him, that multitudes sought after him. But he carried them through the cities and villages of Galilee, where he preached the Kingdom of God. His reputation spread through all Syria, and the sick were sent to him from all quarters.Matth. viii. 23, &c.
At his return from this journey, he went again to Capernaum, and being as it were overwhelmed with the multitude, which came to hear him, he entred into Simon Peter’s ship, and from thence began to teach the people, who were on the shore. He was here when he desired Peter to launch out into the deep, and let down his nets for a draught. Peter obey’d, and took so large a quantity of fish, that his nets broke. After this, he cured a leper, and several other sick Luke v. 12. Matth. ix. 2.persons; among the rest one sick of a palsy, who was let down into the house, where he was, through the top of it, there being no possibility of bringing him in at the door, by reason of the great croud which surrounded it on every side. From thence Jesus went upon the Lake of Genesareth, and invited Matthew, otherwise Levi, a Publican by profession, to follow him. See MATTHEW.
Christ’s second Passover from the time of his preaching.While Jesus was at Jerusalem, whither he went to celebrate the Passover, he cured one sick of the Palsy, who had been eight and thirty years waiting at the Pool of Bethesda. This person having carried his bed upon the Sabbath-day, caused a sort of scandal among the Jews, who having information, that Jesus had commanded him to do so, resolved upon his death, as one who was a blasphemer, and destroyer of the Law, because in a discourse which he had made to them, he had declared that God John v. 1—47.was his Father. Departing from Jerusalem, he passed thro’ the corn-fields upon a Sabbath-day, and his Disciples, who were pressed with hunger, rubb’d the ears which were almost ripe, within their hands, designing to eat some of the corn. The Pharisees thought this a wicked action, and complained of it to Jesus as a violation of the Sabbath. Jesus justified the conduct of his Disciples by David’s example, who in his necessity eat the Shew-bread which for some days had 1 Sam. xxi. 4, 5, 6.been taken from before the Lord; and by that of the Priests, who work’d in the Temple on the Sabbath-day. Lastly, he told them plainly, that he was greater than the Temple, and that as Lord of the Sabbath he had power to dispense with the Law, which Matth. xii. 1—8. Matth. xii. 9, 10—22.required the observance of it.
The next Sabbath-day being in the Synagogue of Capernaum, he there cured a man whose hand was withered, and demonstrated to the Pharisees, that herein he had done nothing contrary to the Law. The Pharisees being exasperated, confederated with the Herodians, whom we take to be followers of Judas the Gaulinite, (see above the Article HERODIANS) to procure the death of Jesus. But our Saviour retired to Capernaum, and went to the Sea-coast of Tiberias, whither he was followed by a croud of people, who came to hear him, and to be cured of their diseases. Finding himself overwhelmed with the multitude, he crossed the Sea, and retreated without any company to a Mountain, where he passed the night in prayer. The next morning he came down, called those of his Disciples, whom he had appointed for this Office, and gave them the Name and Mission of Apostles, that is to say, Messengers: And being seated on a rising ground at the bottom of the Mountain, he began to instruct the Apostles, and the people who flocked thither from all parts, and delivered that admirable Sermon on the Mount, which comprehends a short summary of all his Doctrine, and an abridgement of the Matth. v. vi. vii.whole Gospel. Herein he declares, that he makes beatitude to consist in poverty, sorrow and penitential tears; in the love of justice, in exercising works of mercy, in purity of heart, in the love of peace, in suffering, in persecutions, in contempt of riches, honours, and the esteem of the World. He shews that he came not to destroy but perfect the Law, and to restore it to its purity, which was corrupted by the wrong expositions of the Pharisees.
He afterwards sets forth, that he came to establish greater perfection than the Law had done, and to forbid several things; for example, divorce, which the Law tolerated; that he condemned not only evil actions, but evil desires also. He gives them a form of Prayer in the Pater-Noster, which is likewise an excellent
Lecture of Morality. He condemns hypocrisy, vanity, avarice, all inquietudes either in acquiring or preserving the goods of this world, and rash censures. He recommends prayer, charity, and the love of our enemies. He gives this general rule for our conduct towards our neighbour, not to do that to another, which we are not willing that others should do to us. Lastly, He concludes with saying, That to profess and believe is not sufficient; that he requires works, and that by them at the last day we shall be either condemned or absolved. After this discourse, a leper was presented to him, whom he healed, and enjoined to go and shew himself to the Priests.
From thence he returned to Capernaum, where a Centurion, who was a Gentile, prevailed with the principal Jews of the city, to intreat him to come to his house, and restore one of his servants to his health, who then lay dangerously ill. As he was on the way thither, this man sent one of his friends to declare to him, that he did not believe himself worthy of the trouble he might take in coming to him, but if he said the word, this alone would be sufficient for his servant’s cure. At last, the Centurion Compare Matth.viii. 5—13. withLuke vii. 1—9. Matth. viii. 5, 13.observing that Jesus Christ was still hastening towards his house, went himself, and told him, that he did not esteem himself worthy to receive him under his roof, but that if he would speak the word only, his servant would be healed. Jesus admired his faith, and said that he had found none such among the Jews themselves; and at the same time cured his servant. Jesus went from Capernaum to Naïm, where he raised a widow’s son from the dead, who was already in his coffin, and the people were carrying him to the grave. When he came into the city, a Pharisee, whose name Luke vii. 10— 50.was Simon, invited him to dine with him, and while he was at table, a woman belonging to the place, whose loose conduct was generally known, came and washed his feet with her tears, and wiped them with her hair. Simon was offended at his permitting this woman to touch him; but Jesus convinced him, that she having expressed abundance of repentance and love, had rendred herself a fit object of God’s mercy and forgiveness. At the same time he dismissed her, telling her, that her sins were remitted.
After he had gone through all Galilee, he returned to Capernaum, where he found himself so oppressed with the croud that followed him, that he had scarce time to eat. His relations having been informed of the throng, which was about him, came Mark iii. 21— 31.to disengage him from it, saying, that He was beside himself1. The Greek Text of this place is obscure. Some2 translate it, He fainted away; others, He lost his wits; or, He went out of his house, like one fit to be confined and bound, whom we would prevent from running up and down the streets and fields. Or, lastly, He was as it were in a trance, like one under a violent enthusiasm, which robs a man of the free use of his understanding.3 The blessed Virgin was among those who came to deliver Jesus out of the croud; but with sentiments doubtless very different from those of his other Relations, who did not John vii. 5.believe in him. Notice therefore was given to Jesus, that his Mother and Kinsmen wanted him; but he extending his hands towards his Disciples, and those who heard him, said, Behold my Mother and my Kinsmen! they are so, who hearken to me, and do the Will of my Father. In the same place he cured one possessed with a devil, who was both blind and Matth. xii. 22.dumb. The Pharisees, whose envy was stirred up by the many wonders which they saw performed by him, said, that he cast out devils in the name of Beelzebub, Prince of the Devils; and required such a Prodigy of him, as could be imputed only to the Power of God. But Jesus Christ told them he would give them no other besides that of the Prophet Jonas; that is to say, the Miracle of his glorious Resurrection, which is as it were the crowning and perfection of all his Miracles.
Matth. xiii. 1— 26. Luke viii. 18, &c.After dinner, Jesus went to the Sea -shore, and the people being got together about him, he went into a Vessel, and from thence began to speak to them, that so he might not be oppressed by the croud. He proposed several Parables to them; for example, that of the Sower; that of a Candle put under a bushel; that of the Tares, which the enemy sowed by night in the field; that of the Grain of Mustard-seed; and that of Leaven. He repeated these Parables to the multitude without explaining them; and when he returned to his lodging, his Disciples desired him to expound the meaning of them to them: He did so, and continued to deliver others, that were new, to them: that of the hidden Treasure; of the Pearl which was purchased at the price of all the buyer had; and that of a Net thrown into the Sea, which gathers all sorts of fish good and bad. Towards the evening, after he had interpreted these Parables to them, he went into a ship, with a design of passing over the Sea of Tiberias. But in the night-time he fell asleep, and a storm rising, the vessel was in danger of sinking.
The Disciples therefore awoke Jesus, who Matth. viii. 23. Luke viii. 23, &c.commanded the winds, and immediately made the Sea calm.
He landed in the country of the Gergesenes, lying Eastward of the Sea, which he had crossed. There were two famous Demoniacks there, and one among the rest who was possessed by a whole legion of devils. He met Jesus, and the devils complained by him, that he came to torment them before the time. They besought him not to send them into the depths of Hell, but rather into a herd of Swine which were feeding near the place. Jesus granted their request; and immediately the herd, which consisted of about two thousand Swine, ran violently down a steep precipice into the Sea of Tiberias, and the person possessed was delivered. The Gergesenes frightned by this Miracle, and apprehending some new loss, entreated Jesus to retire out of their country. He crossed over the Sea again, and was scarce come ashore, when Jairus a Ruler of the Synagogue at Capernaum, came and desired him to cure his only daughter, who was twelve years old. As he was going to Jairus’s house, a woman, who was diseased with an issue of blood, was made whole only by touching secretly the hem of his garment. Soon after news was brought to Jairus, that his daughter was dead. But Jesus exhorted him to have faith; and coming into the house, he raised the young woman from the dead, ordered meat to be set before her, and charged her parents to conceal this Matth. ix. 18, 19-26. Luke viii. 49—56. Mark vi. 25—44. Mark vi. 1, 2, &c. Matth. ix. 27—31. Luke ix. 11—17.miracle.
As he was going to Nazareth, two blind men met him, and earnestly begg’d to be restored to their sight. They followed him into the house, and he granted what they asked of him. At the same time almost he cured one possessed with a devil, who was dumb. When he came into the Synagogue of Nazareth, he preached there in such a manner, as was admired by every one. But his fellow-citizens said one to another, Is not this the Carpenter’s Son? Is not his Mother’s name Mary? and his brethren and sisters are they not all with us? Jesus therefore departed out of the city, and returned no more thither, saying, that a Prophet is not without honour, save in his own country. Matth. xiii. 54—58. Matth. ix. 36. x. 1—17—42.Soon after he sent his Disciples throughout all the land, to preach, that the Kingdom of God was at hand; he sent them two by two with power to perform Miracles; but forbad them to carry provisions, arms, change of raiment, or two pair of sandals with them. He directed them to go to the houses of persons most in repute for their merit and virtue, to abide there, without changing lightly their habitation, and to receive there such entertainment as they were pleased to give them. Jesus for his part, went about every where preaching; and when the Disciples and Apostles had finished the course of their Mission, they returned to give an account of it to their Master, who thanked God for the good success of their labours.
In the mean time, Jesus was always followed by a great multitude of people; and in order to enjoy some repose, he was forced to convey himself privately out of the reach of their importunity. One day he crossed the Lake of Genesareth, or Sea of Tiberias, which is the same thing, and retreated to a Mountain at a distance, with his Apostles. But the croud, upon notice that he was gone over, followed him by land, and came to the foot of the Mountain, where he was, in the desart of Bethsaida. Jesus coming down from the Mountain, cured the sick, who were presented to him, and began to teach the people. As the day was declining, the Apostles remonstrated to Jesus, that it was time to dismiss the people, that they might go into the Villages, and buy provisions. Jesus answered them, Do you give them to eat. They excused themselves, representing the impossibility of their doing so. Whereupon he asked them how many loaves they had, and understanding that they had five and two fishes, he made the people sit down upon the grass, and supplied them with something to eat in so plentiful a manner, that the whole company was satisfied; and the fragments of the five loaves and two fishes being gathered up, filled twelve baskets. Now they who were fed upon this occasion, were in number about five thousand men, without reckoning women and children.
Matth. xiv. 15—21.The people sensible of so great a benefit, resolved to take Jesus and chuse him for their King: but in the evening, he compell’d his Disciples to go into the Ship, and John vi. 8—13.repass the Sea, while he continued upon the Mountain, spending the greatest part of the night in prayer. The Apostles having met with a contrary wind all night, instead of going to Bethsaida, where they proposed to land, were obliged to steer towards the coast of Tiberias, or Capernaum; and the next day, at break of day, they discovered themselves to be about five and twenty or thirty furlongs from the shore. They then saw a man walking on the Sea near them, who made a shew, as if he intended to pass by them. They took it for an Apparition, and were frighted. But Jesus removed their fears, by telling them, that it was he. St. Peter desired permission to go to him, and walk upon the waters; Jesus gave him leave; and Peter walked some time upon the water without sinking. But seeing a wave which
threatned him, he was afraid, and began to sink, whereupon he cried out, Lord, save me; then Jesus took him by the hand: and the Disciples desired Jesus to come into their ship. He did so, and immediately the Matth. xiv. 13—34. John vi. 16-21. Mark vi. 47—53.vessel was ashore.
The multitude, which did not see Jesus go into the ship with his disciples, thought that he continued in the desart of Bethsaida; where they sought for him with great zeal and care, in order to make him King. But some ships coming from Tiberias to the same place, informed them that Jesus was at Tiberias. Immediately the multitude returned, and came on this side of the Sea, in order to find Jesus, who during this interval was gone to Capernaum. The people asked him how he came thither: and Jesus answered, that they sought him, not because of his miracles, but for the sake of the provision which he had given them. He therefore exhorted them to labour for the meat which perisheth not. He told them that he was the bread from Heaven, which was infinitely more excellent than the Manna, which their fathers had eaten in the Wilderness, and that his Flesh was Meat indeed, and his Blood drink indeed. This discourse amazed the people, and was the cause of his being deserted by many of his Disciples. Hereupon he asked his Apostles if they too would leave him: but Peter answered, that he had the words of eternal life in him, that he was the true Christ, and John vi. 22, 23—71. Jesus Christ’s third Passover after he began to preach.the Son of the living God.
As the Feast of the Passover drew near, Jesus prepared to go to Jerusalem. The Evangelists do not inform us what he did there; they do not so much as take any notice expressly of this journey. Saint John says only, that the miracle of multiplying the five loaves was wrought a little before John vi. 4, 5.the Feast of the Passover. When he returned into Galilee, some of the Pharisees were offended with his Disciples for not washing their hands before they sat down to table4. But Jesus sent them away, reproaching them with their hypocrisy, and superstitious fondness for vain Ceremonies, while they neglected the principal duties of Matth. xv. 22—28, &c. Matth. xv. 10-15, 16—20. and Mark vii. 14, 15—23.the Law. Being gone into the borders of Tyre and Sidon, a Phœnician or Canaanitish woman came and desired him to cure her daughter. Jesus at first made her no answer: but as she continued her cry, and his Apostles desired him to send her away, and grant her request, he replied, I am not sent but to the lost Sheep of Israel; thereby meaning, that his favours were not intended for the Gentiles, such as the Phœnicians were. When he was come to the house, where he lodged, this woman, without being discouraged, threw herself at his feet, and besought him to restore her daughter to her health. Jesus answered her, It is not just to give the children’s bread to dogs. It is true, said she, yet the dogs eat the crumbs under their master’s table. Jesus admired her faith, and complied with her desire.
He continued his journey towards Sidon; and returning by the springs of Jordan, he went through Decapolis beyond the Sea of Tiberias, where he cured a man, who was both deaf and dumb. He retired to the top of a Mountain without company, and continued there three days. When he came down, he found abundance of sick people, whom he made whole. Then he ordered seven loaves and some small fishes, which the Apostles had taken for their provision, to be distributed to all the multitude: the number of those who eat was four thousand, without reckoning women and children. They were all satisfied, and seven baskets were filled with the Matth. xv. 32—39. Mark viii. 1—10.fragments which were gathered.
Jesus immediately imbarked, and went to Magdala in the Canton of Dalmanutha, (see the Article DALMANUTHA) towards the Springs of Jordan. While he was there, certain Pharisees and Sadducees came, and asked of him a Sign from Heaven. He told them as he had done before upon another occasion, that he had no other sign to give them besides that of Jonah; which signified his future Resurrection. And with respect to a Sign or Miracle from Heaven, he declared to them, that if they were as careful in examining the times and prophecies, which related to the coming of the Messiah, as they were skilful in foreseeing good or bad weather by the inspection of the heavens, they would have discovered soon, that the times pointed out in the Prophets, were fulfilled, and that he was the Messiah promised and expected for so many ages.
Matth. xvi. 13—20. Mark viii. 27—30. Luke ix. 18.He afterwards took shipping on the Sea of Tiberias, and came to Bethsaida, where he cured one who was blind. And when he came into the coasts of Cæsarea Philippi, he asked his Disciples, who he was said to be. They answered, that some said he was Elias; others Jeremiah, others John the Baptist, or one of the old Prophets. For the Jews believed a transmigration5, and that the souls of men
passed sometimes from one body into another, so that one and the same body might have many souls6. But whom, say ye, that I am? answered Jesus. Peter replied, Thou art Christ, the Son of God. Jesus commended his faith, and said, Thou art Peter, and upon this Rock will I build my Church; and the gates of Hell shall not prevail against it. Whatsoever thou shalt bind on Earth, shall be bound in Heaven; and whatsoever thou shalt loose on Earth, shall be loosed in Heaven. He enjoined them to tell no man that he was the Christ. He afterwards foretold the affronts and sufferings which he was to undergo at Jerusalem; and said to the multitude, If any man will come after me, let him deny himself, take up his Cross and follow me. For whosoever will save his life, shall lose it; and whosoever will lose his life for my sake, shall find it. Verily, I say unto you, there are some standing here, who shall not taste of death, till they see the Son of Man coming in his kingdom. He spoke in all probability of his Transfiguration, which happened six days after.
He took therefore three of his Apostles, Peter, James and John, the sons of Zebedee, and brought them up into an high Mountain apart, which some believe to be mount Tabor, where, while he was at prayers in the night-time, he suddenly appeared with great glory and splendor about him, his clothes became white and sparkling like snow. The three Apostles, who at first were asleep, were awakened by the brightness of this light, and were witnesses of their Master’s Transfiguration. They saw Moses and Elias with him, who spoke of every thing that he should suffer at Jerusalem. Peter being in a kind of extasy, said to Jesus, Lord, it is good for us to be here; if thou wilt let us make here three tabernacles, one for thee, and two others for Moses and Elias. The Scripture observes, that he was so transported with joy, as not to know what he said. During this time, Moses and Elias disappeared, and the Apostles heard a voice, saying, This is my beloved Son in whom I am well pleased, hear ye him. Upon hearing this voice, they were afraid, and fell prostrate on the ground. But Jesus raised them up, and in the morning as they came down from the Mountain, he Matth. xvii. 1—9. Mark ix. 1—8. Luke ix. 28—36.charged them not to discover what they had seen to any one, till after his Resurrection.
When they descended from the Mountain, they went in search of the other Disciples, who were in the midst of a great croud, and in dispute with the Scribes upon their wanting power to cure a young man, who was dumb, lunatick, epileptical, and possessed with a devil. As soon as Jesus appeared, the whole company came with respect to meet him, and the young man’s father importuned him earnestly to cure his son. Jesus granted his request, and the devil quitted the body which he had possessed. When our Saviour came into the house, where he abode, the Disciples asked why they were not able to cure this man. He answered, by reason of their little faith, and that this sort of devil was to be cast out Matth. xvii. 19—21. Mark ix. 18—29. Matth. xvii. 24—27.only by prayer and fasting.
He continued to preach throughout Galilee, and was careful in preparing his Apostles to see his Death and Passion, by speaking to them frequently of his Sufferings. But they did not comprehend any thing he said to them upon this occasion, and disputed on the way, who among them should be greatest. Jesus and Peter came first to Capernaum; and the Receivers of the two Drachms, or Half-shekel per head, which every Jew was obliged to pay annually to the Temple, came and asked Peter, whether his Master would pay them. Jesus prevented Peter, and before he said any thing to him about it, shewing him first, that as the Son of God he was not obliged to pay this tribute, he directed him to go to the Sea, which was near Capernaum, and throw in his line, and the first fish which he should take, would furnish him, he said, with what was necessary to pay for both of them. Peter accordingly went, and the first fish he took, had a Stater or Shekel of silver under its tongue, which St. Peter gave the Receivers for Jesus and himself.
Matth. xviii. 1—5.In that very instant the other Disciples arrived, and in consequence of the dispute which they had been engaged in by the way concerning the Primacy, they asked Jesus who should be greatest in the Kingdom of Heaven. Our Saviour, who knew what passed among them, told them, that in order to become the first, it was requisite they should endeavour to place themselves last; and taking a little Child, he told them, that if they would be admitted into the Kingdom of Heaven, they should become like that child. He added, that the least of those, who believed
in him, were not to be despised, since their Angels behold continually the face of his heavenly Father. He afterwards delivered Rules how to treat our brethren when they offend us ; and St. Peter upon this occasion asked him, how often he was to forgive his brother, whether seven times. Jesus replied, not seven only, but seventy times seven. He added the parable of the servant, to whom his master had forgiven the sum of ten thousand talents, and who refused to have compassion on one of his fellow-servants, that owed him but an hundred pence. His Lord therefore ordered this wicked servant to be seized, and delivered him to the Executioners Matth. xviii. 10, 15—35.of Justice, till he had paid all his debt. God in like manner will treat those, who refuse to forgive their brethren.
Jesus, in the last year of his life, intending to keep the Feast of Pentecost at Jerusalem, sent his Disciples before him to preach in the several places through which he should himself follow them. He repeated to them the same commands, which he had already given them, and granted them the same power of curing the sick, and dispossessing devils. Having sent one of his Apostles into a village belonging to the Samaritans, in order to prepare a lodging for him, they would not receive him. Hereupon James and John, the sons of Zebedee, asked him, whether he would give them leave to call for fire from Heaven upon that village. But Jesus told them, they knew not what manner of spirit they were of; that for his part, he was come not to destroy, but to save mankind. It was perhaps from the Luke ix. 51—56.too ardent zeal of these two Disciples, that they had the name of Boanerges given them, Mark iii. 17.or sons of thunder.
As our Saviour was still proceeding on his journey to Jerusalem, he went and lodged with two sisters, Martha and Mary, who dwelt at Bethany, three quarters of a league from Jerusalem. Martha was very diligent in preparing something for him and his retinue to eat; while Mary sat at his feet, and heard quietly his word. Martha familiarly complain’d of this to Jesus. But he answered her; Martha, thou art busy about many things; whereas one thing only is necessary. Mary hath chosen the better part, which shall not be taken away from her. As Luke x. 38—42.he was upon the Mount of Olives over-against Jerusalem, his Disciples desired him to give them a form of Prayer, in imitation of John Baptist, who had given one to his followers. Jesus therefore repeated to them the Lord’s Prayer, which he had before given them in his sermon on the mount, and Matth. vi. 9, 10, &c.continued to speak to them of the qualities and power of prayer. Jesus having cured one possessed, who was dumb, the Pharisees accused him with expelling devils in the name of Beelzebub. But after he had confuted their calumny with this argument, that Satan’s kingdom could not be divided, which it would be, if Satan expell’d his agents out of such bodies as they possessed, he began to inveigh against them Luke xi. 14—28— 36.with great severity; and he did so with more sharpness at an Entertainment, to which he was invited by a Pharisee, where it was taken ill that he sat down to table Luke xi. 38—54. and Luke xii. See Luke xi. xii. xiii. Luke xiii. 31—35. Luke xiii. 1—9.without washing his hands. He delivered several instructions to the people and his Disciples, while this Feast of the Pentecost continued, all which it would be inconvenient to relate here in particular. See the Authors of Concords and Harmonies of the Gospel.
While he was still at Jerusalem, some of the Pharisees told him, that Herod was desirous of putting him to death. Jesus, who knew all these things, answered them, Go tell that Fox, behold I cast out devils, and I do cures to-day and to-morrow, and the third day I shall be perfected. It was his Intention to discover by this riddle, that his life was drawing near its last period, and that neither Herod, nor any other should hinder him from finishing his full career. About the same time he was told, that Pilate had mingled the blood of some Galilæans with their Sacrifices. He answered, that these Galilæans were not the most criminal of that country, and recommended repentance to those who spoke to him, and threatned them that they should Luke xiv. 1—14.all perish, unless they were converted.
At his return from Jerusalem, he came to Capernaum, where, being invited to dine with a Pharisee, one who was sick of a dropsy was presented to him to be cured. The Pharisees observed him narrowly, to see if he would perform any cures upon that day, which was the Sabbath. He restored the sick person to health, and to justify his conduct, said, If any of your cattle should fall into a ditch upon the Sabbath-day, would you not on that day drag them out? And they were not able to answer him a word. Having likewise remarked with how much vanity the persons invited to this entertainment took possession of the first places, he gave them very fine lessons upon this occasion, and told them, that when they made a dinner or supper, they should invite such persons as might be obliged to them for it, and were not in a condition to make returns, that so at the Resurrection of the just, they might have their reward of God. As he passed through Galilee, he was continually followed by a great company of people, and he did not fail to inculcate to them, that the essential part of his doctrine
consisted in renouncing their relations, their ease, and themselves; and that without this no one ought to flatter himself, that he could be his Disciple.
When he came to Capernaum, he did not disdain to talk, converse, and eat even with Publicans and Sinners. The Pharisees murmured at it: but he proposed to them the Parable of a Man, who had an hundred sheep, and having lost one, left the other ninety nine, and went in pursuit of that which was gone astray; he found it, laid it upon his shoulders, and brought it to his house again, where he rejoiced with his friends. Nothing shews more evidently his extreme desire of wicked mens conversion. He proposed to them likewise the Parable of the prodigal son, which is much to the same purpose.
Luke xiv. 15, &c. Luke xiv. xv.He designed to go to Jerusalem at the Feast of Tabernacles, which was celebrated in the month of October, and in this 32d year of the Vulgar Æra and 35th of Jesus Christ, fell upon the 13th of October. He went thither through the Country beyond Jordan; and in the way he had occasion to give several instructions to the People and his Disciples, concerning the use of temporal goods, divorces, alms, scandal, and other duties, as may be seen in the xvith and xviith Chapters of St. Luke. In the mean time those of his Relations who did not believe in him, sollicited him to go to Jerusalem, to the end, they said, that he might manifest himself to the world, and that the Disciples which he had made in the preceding journeys might be confirmed in their belief of him. Jesus did not tell them, that he would go thither, but only that they might go themselves thither, and for himself, that his time was not yet come. The Octaves of this Feast were half over when he appeared in the Temple, and began to teach there. The Jews, who knew that he had never studied, admired his doctrine, which he declared to them was not his, but his heavenly Father’s, who had sent him. There was abundance of talk of him among the people, and different opinions there were concerning him; some affirming, that he was the Messiah, others maintaining that he was not. There was a design of seizing him, and persons were sent to this purpose; but they could not lay hands on him, because his hour was not yet come.
John vii. 14, 15—53.Upon the last day of the Feast of Tents or Tabernacles, Jesus being in the Temple, cried, If any one thirst, let him John viii. 1—11.come unto me and drink, and out of his heart shall flow rivers of living water. These discourses encreased the diversity of opinions which there was among the people concerning him. The Priests and Prophets maintained stiffly that he could not be a Prophet, because he was of Galilee. The people on the contrary were so affected with the miracles he wrought, that they could scarce have the least doubt, not only of his being a Prophet, but of his being the very Messiah. The evening being come, every one retired; and Jesus went and passed the night upon the Mount of Olives.
The next day he returned to the Temple, and the Pharisees brought a woman to him, who had been surprized in adultery, and asked him in a factious manner, what they should do with her. Jesus made them no answer; but wrote on the ground, as it were in the way of amusement. Then rising up, he said to them, He that is without sin among you, let him cast the first stone. Then he began again to write as before: His accusers fearing lest he should say more of this matter, withdrew one after another; and Jesus said to the woman, Hath no man condemned thee? Neither do I condemn John viii. 12—21. Euseb. Hist. Eccl. l. 3. c. 39.thee: Go and sin no more.
This relation was not to be read formerly in some old Copies of St. John’s Gospel7. The other Evangelists have said nothing of this event. Eusebius tells us, that Papias reported this History, which he learn’d from the Apostles, as well as many others, which are not to be met with in the Gospels. The Greek Fathers for the most part seem not to have read it; and none of the Greek Commentators which are in the Catena upon St. John, have explain’d it. Maldonat assures us, that he never found it in any one of all the Greek Manuscripts, which he had consulted, excepting in one Copy, which contain’d Leontius’s Comment on St. John; nor does Leontius say a word of it in his Exposition; and the Greek Text which is joined with his Explanation, is marked with Obelisks, to denote that it was a contested passage, and foreign to that place. The Armenians have expunged it out of their Bible: Nor is it to be seen in the Gothick Translation of Ulphilas, or the Syriac, printed at Paris and London. Euthymius, who was living in the beginning of the twelfth Age, confesses that it is not in the best Manuscripts, or that it is distinguish’d by an obelisk, as a passage which had been surreptitiously inserted, and added afterwards.
But the Answer made to this is, that the generality of the Greek Manuscripts, which were consulted by Theodore Beza, Robert Stephens, and Dr. Mill, read the passage here in question, and that there are very few Greek MSS. at present, wherein it is not to be met with ; that there is not one Latin one, which we know of, that is without it: that of the Syriac, Arabic, and Coptic Manuscripts, there are more perhaps that read it, than there are of others which do not. Lastly, Tatian, who lived in the year of Jesus Christ 160, and Ammonius, who lived in the year 220, have acknowledged and inserted it in their Harmony of the Gospels, from whence Eusebius took it, in order to insert it likewise in his.
The Author of the Apostolical Constitutions,8, St. Jerom9, St. Ambrose10, St. Austin11, the Synopsis whereof Athanasius is said to be the Author, acknowledge this History to be authentick. The generality of the most learned Criticks, even of the Protestants12, do in like manner own it. And since the decision of the Council of Trent, which has declared the Vulgate to be authentick, it is not allowable to question any longer, but that this passage is genuine. As to the conduct of our Saviour towards this woman, the Commentators may be consulted, and what we have said heretofore under the name of Adultery.
Let us now return to our Lord’s History.
The next day after this had passed in the Temple, Jesus going through the street, saw a man who had been blind from his birth. His Disciples ask’d him, whether this had happened to him as a punishment of his own, or of his Parents sins13. Jesus told them, for neither of these two reasons; but that the works of God should be manifested in him. At the same time spitting on the ground, he made a kind of Clay with the Spittle, rub’d the blind man’s eyes with it, and bid him go and wash them in the pool of Siloam. He went thither, and returned perfectly cured. This miracle made a great noise, because the blind man was very well known. The next day he was brought to the Pharisees, and examined how he had been cured. He told them. Now the cure being wrought upon the Sabbath-day, the Pharisees maintained, that Jesus was no true Prophet, because he violated the Sabbath. The blind man’s parents were likewise called. They testified the truth of their Son’s cure; but they durst not explain themselves farther, fearing some ill treatment from the Pharisees. As the blind man, on whom this miracle was wrought, asserted resolutely, that Jesus was a good man and a Prophet, they drove him out of the Temple. The next day Jesus met him and said, Dost thou believe on the Son of God? The blind man reply’d, Who is the Son of God? Jesus said, I am he: and immediately he threw himself at our Lord’s feet and worshipped John ix. 35—41.him.
After this, Jesus return’d into Galilee: but he did not long abide there, because he had determined to be present at the Feast of the Dedication of the Temple, renew’d Macc. iv. 12.and purified by Judas Maccabæus, which was celebrated in the month of December14. Jesus therefore going to this Festival, passed through the midst of Galilee and Samaria. And as he came near to a certain village, ten Lepers stood at a distance, and cried out to him, Jesus, Master have mercy on us. He said, go, shew yourselves to the Priests. As they were on their way, they discerned that they were healed. One of them, who was a Samaritan, returned to Jesus, and thanked him. Jesus said to him, Were there not ten cleansed? where then are the other nine? Go thy way, thy faith hath saved thee. While he was in the Luke xvii. 11—17.Temple, the Pharisees ask’d him, when the kingdom of God should come. He answered, that it would not come in a splendid manner, so as to be observed and taken notice of: but that the kingdom of God was among them. Upon this occasion he gave several instructions to his Apostles concerning vigilance, assiduity in prayer, and humility in opposition to presumption, described in the Parable of the Pharisee and Publican who went to the Temple to pray.
Luke xvii. 20.—27. xviii. 1, &c.As Jesus was walking in the Temple, in Solomon’s porch, the Jews came about him, and said, How long wilt thou keep us in suspence? If thou art the Christ, tell us. I have already told you, said he, and ye do not believe me. Moreover, the works that I do, sufficiently prove it. If ye were my Sheep and of my Flock, ye would believe; my Father and I are one. Then they took up stones to stone him. But he said to them, I have done you many good services, for which of these
is it that ye would stone me? They told him, that they did not attempt to do so for any benefits they had received from him, but for his blasphemies, because he made himself to be God. He said to them, Is it not written, I have said, that ye are Gods? If therefore they whom God speaketh to are styled Gods, why do ye say that I am a blasphemer, because I call myself the Son of God, since God hath sent and sanctified me? They afterwards intended again to lay hands on him; but he escaped from them: when he departed from Jerusalem, he went to Bethabara beyond Jordan, where John the Baptist had baptized, and there he abode for about a month. Thither many of the Jews came to him, and believed on him, saying that John the Baptist had not performed one miracle, whereas Jesus had wrought many.
John x. 34—42.While he was beyond Jordan, Lazarus, brother to Martha and Mary, fell sick; and In the year of the World 4036, of J. C. 36, of the Vulgar Æra 33.a messenger was sent to inform Jesus of it. He said his disease tended not to death, but to the manifestation of God’s works. He continued still two days in the same place. In the mean time Lazarus died. Then he told his Disciples that Lazarus was dead, and at the same time went towards Judea, though his Disciples dissuaded him from the journey, telling him, that the Jews sought an opportunity of killing him. Being come to Bethany, he found Lazarus was dead and had been buried four days. Martha coming out to meet him, said, Lord, if thou hadst been here, my brother had not died. Jesus assured her that he shou’d rise again. Mary likewise coming soon after; Jesus was touched with her tears, and asking where the grave was, desired to be conducted to it, ordered it to be opened, called Lazarus with a loud voice, and raised him from the dead. This miracle made a great noise in Jerusalem, and the Priests concluded from it, that it was necessary to put Jesus to death. But our Saviour retired to Ephraim upon the river Jordan, where he abode to the twenty fourth of March, which was the fourth of John xi. 45, &c.Nisan.
Then Jesus set out in order to be at Jerusalem, when the Passover, which was the last he saw, was to be celebrated, that he might suffer death there. He gave notice to his Disciples of all that was to befall him in this journey: but it was a mystery to them, which they did not comprehend. As he drew near to Jericho, a blind man, who knew of his arrival, asked sight of him, and obtained it by reason of his great faith. When Jesus was in the City, he saw a Publican called Zacchæus, who climb’d up into a Sycomore-tree, that he might Luke xviii. xix.have the better view of him in the croud; with him Jesus invited himself to lodge. Zacchæus transported with this honour, was converted, and made full restitution of whatsoever he might have taken from the poor. Jesus the next day departing out of the city, restor’d two blind men to their sight, one of whom was called Bar- Timæus, or the son of Timæus, a man very Compare Matt. xv. 29—44. Mark x. 46—52. See John xii. 10, 11, 12, &c.well known in this country.
Jesus came to Jerusalem some days before the Feast of the Passover, but he did not appear so soon in the Temple by reason of the malice of the Jews. Six days before this Festival, as he was at table in Bethany, in the house of Simon, surnamed the Leper, Mary, Lazarus’s sister, poured a Box of very precious Spikenard upon our Saviour’s feet, and wiped them with her hair. The Disciples, and more particularly Judas Iscariot thought it was ill done, believing this liberality to be wrong placed, and that it had been better to have sold this perfume, and given the money to the poor. But Jesus undertook the defence of Mary, and said, that what she had done was a Prelude as it were to the embalming of his dead body, which would be very soon.
Matt. xxvi. 6—13. Mark xiv. 3—9.The next day, which was Monday the 30th of March and the 10th of Nisan, five days before the Passover, Jesus departing in the morning from Bethany, set forward on his way to Jerusalem, and coming near Bethphage, he sent two of his Disciples thither, directing them to bring an Ass to him, and the Fole of an Ass, that he might ride on the latter, and so make his entry into Jerusalem, in order to fulfil the Prophecies. He entered the city therefore in this manner as it were in triumph, followed by a great multitude of people, crying Hosanna to the Son of David, Blessed is the King of Israel who cometh in the name of the Lord. He went to the Temple amidst these loud acclamations, and drove Zach. ix. 9. Behold thy King cometh unto thee. He is just and having Salvation, lowly and riding up -on an Ass, and upon a Colt the Fole of an Ass. Matth. xxi. 1—15. Mark xi. 1—11. Luke xix. 29—46. John xii. 12—19.out those who exercised a sordid trade there, overthrew the chairs of those who sold doves, and the tables of the money-changers, that were there for the benefit of strangers, who came from remote provinces to Jerusalem, and had none of the current coin of the country. He likewise cured the blind and the lame, who were in this holy place; and the Priests and Pharisees taking exception at the acclamations which were made in honour of him, he told them, that if the people were silent, the stones in the street should cry aloud.
In the evening he left the city and retired to Bethany, and the next day, Tuesday the 31st of March, and the 11th of Nisan, as he returned in the morning to Jerusalem, he was hungry; and coming near a Fig-tree to look for fruit, but finding
nothing upon it besides leaves, because it was not the season for figs, he cursed it; and immediately the tree began to wither. Being come into the Temple, he again drove out the Merchants whom he found there. The Priests and Elders sought an opportunity to seize him, but they feared the people, who admired his discourses. Towards the evening he returned to Bethany.
Upon the Wednesday following the 12th Mt xxi. 18, 19.of Nisan, and the 1st of April, as he was going again with his Disciples to Jerusalem, they saw the withered Fig-tree, and shewed it to Jesus. From thence he took occasion to exalt the merit and power of faith, which with God’s assistance may even transport mountains from their place. While he was this day in the Temple, the Chief Priests and Elders came and asked him by what authority he did the things performed by him. But he in his turn asked them a question, which perplexed them: The baptism of John, said he, is it of Men or of Heaven? They did not dare to say either one or other. If they had answered, from Heaven, Jesus Christ would have replied to them, Why then did ye not receive it? and if they had said, that it was of the earth, all the people would have stoned them, because they esteemed John to have been a Prophet. They answered therefore that they could not tell. And I, said Jesus, do not tell you likewise by what authority I do these things.
Matth. xxi. 20—29. Mark xi. 20—26.Addressing himself afterwards to the Priests, the Doctors and Pharisees, he proposed some parables to them, the aim of all which was to shew them, that God was ready to reject them by reason of their infidelity, and to call the Gentiles in their room in order to compose his Church. To this end tended the parable of the two Sons, who having been sent into the vineyard by their Father, one said he was going thither, and did not go; and the other at first refused to go, but went afterwards: and that of the husbandmen, who in the vintage-season, used the servants ill, whom the Father of the family sent to them, and killed his Son: and, lastly, the parable of the Feast, which the persons invited would not come to, and strangers pick’d up every where, were brought in to partake of it.
Matth. xxi. 28—46. and xxii. 1—22. Luke xx. 9—26. Mark xii. 1—17.After this, the Herodians, Sadducees and Pharisees came one after another and proposed captious questions to him. The Herodians asked him, if it were lawful to pay tribute to Cæsar, or not. Jesus shewing them a piece of money which was current in the country, and was stamp’d with the impression of Cæsar, concluded that they ought to give unto Cæsar the things that were Cæsar’s, and to God the things that were God’s. The Sadducees asked him, whose a certain woman would be after the Resurrection, who had successively married two brothers. Jesus told them, that at the Resurrection men would not be married, but would be as the Angels of God. Lastly, to the Pharisees he replied, who demanded of him, which was the greatest Commandment of the Law; that the first and principal was the love of God; and that the second was that of the love of our Neighbours. After this he began to inveigh severely against the Pharisees, and to discover their hypocrisy, and Matth. xxii. 22—46. Luke xx. 27—39. Mark xii. 18—34. Matth. xxiv. 1, 2, 3—44. Luke xxi. 5—24. Mark xiii. 1, 2, 3—37.the abuses introduced by them, in morality, and the practice of the Law.
Towards the evening, as Jesus was going out of the Temple, his Disciples observed to him the beauties of this Edifice, and the rich presents belonging to it. Jesus told them, that the time should come, when the Temple should be destroy’d in such a manner, that one stone should not remain upon another. And when he was without the City, upon the Mount of Olives, over-against the Temple, they asked him, when they should see the accomplishment of what he had said concerning the ruin of the Temple. Then he began to speak to them of the approaching siege of Jerusalem by the Romans, which happened about four and thirty years after. He described several circumstances of it to them, and told them, that the generation then in being should not be dead, before the execution of what he said, was seen. He mingled some particular expressions with what he said, which are generally explained of the last Judgement, and which indeed cannot be understood literally concerning the last siege of Jerusalem. After this he proposed some parables to them, the tendency whereof was to keep them vigilant and attentive; for example, that of the servant, who being set over his fellow-servants, used them ill, and followed his diversions during his master’s absence; but he at his return threw him into prison as a wicked servant. He added the parable of the five foolish and the five wise Virgins; and that of the Father of a family, who distributes several sums of money to his servants, that they might turn them to a good account during his absence. At his return, he rewards those of them who had been faithful and laborious, and punishes the idle and unprofitable. He concludes, that so it will be at the last day of Judgement.
Matth. xxv. 1—46.Upon the same day, Wednesday the 12th of Nisan, and first of April, Jesus told his Disciples, that the Passover was to be celebrated in two days, and that the Son of Man should be delivered up into the hands of his enemies, and be crucified. Upon the same day, the Priests took their last resoresolution
Matth. xxvi. 1, 2—5.of seizing Jesus, and putting him to death, and Judas Iscariot obliged himself to deliver him into their power, provided the sum of thirty shekels15, which make three pounds eight shillings and five pence farthing, were paid him. Mark xiv. 1, 2. Luke xxii. 1, 2.Upon Thursday the 2d of April, and 13th of Nisan, Jesus came not, that we know, to Jerusalem, or at least he did nothing there which has been taken notice of by the Evangelists. He only sent Peter and John thither to prepare a room, and what was necessary for celebrating the Passover. About the evening he came into the city, and went to the house, where Peter and John had provided every thing requisite to keep the Passover the next day; and sitting down to table with them, declared, that one of them should betray him. Judas asked him, if he were the person: Jesus answered him, that he had said it; but he spoke so low to him, that the rest of the Matth. xxvi. 17—25. Mark xiv. 12—21.Apostles did not perceive it.
While he was at table, he expressed to them the great desire which he had always had of eating this Passover with them, after which he instituted the Sacrament of his Body and Blood, and gave it to his Apostles to eat and drink. Soon after, his Luke xxii. 25, &c. John xiii. 2, 3, &c.Apostles engaging in a contest concerning the Primacy, Jesus, to cure them of this passionate inclination to excel one another, rose from table, and washed their feet. After which he exhorted them to imitate him, and make their glory to consist in shewing all manner of marks of respect and deference to one another. When he sat down again at table, he was troubled, and told his Apostles that one of them should betray him. Peter made a sign to John, who lay at table below Jesus, and consequently had his head in our Saviour’s bosom, to ask him who it was that should betray him. Jesus told him, that he was the person, to whom he was going to give a piece of bread dip’d in the sauce. As soon as Judas received this sop, he rose from table, and went away, transported by the evil spirit, who had got possession of his heart. As he was going, Jesus said to him, Do quickly what thou doest; which was interpreted by the other Apostles, as if he had directed him to buy what was necessary for the solemnity, or to bestow some John xiii. 21—32.alms upon the poor; for he bore the purse.
Jesus discoursed to them during the remainder of their meal, concerning the humility, which they should exercise towards one another, the union and charity which ought to be among them, the confidence which they should place in Providence, and his own particular kindness for them. He promised to send them John xiii. 33. xiv. 1—20. Luke xxii. 33—38. Matth. xxvi. 30.another Comforter after his departure. He told Peter that he would deny him that very night before the Cock crew. After some discourses of this nature, he rose from table, and having repeated an Hymn of Thanksgiving, he went out of the city with them. In the way he again discoursed much to them concerning the union which they ought to have with him, concerning the sufferings to which he should be exposed, the Holy Spirit which they were to receive; his approaching Passion, Death, and Resurrection; concerning the scandal which his death would occasion; their flight, and Peter’s denial. All which demonstrated that he John xv. xvi. xvii.knew all things, and that he suffered death, only because it was his own Will to do so.
After having passed the brook Kidron, he came to a place called Gethsemane, where there was a garden. He went into it with his Apostles. And as he had been very frequently there, Judas knew perfectly the place. When therefore he was come thither, he spoke to his Apostles, desiring them to wait for him till he had done praying: and taking Peter, James, and John with him, he became extremely sad, and told them, that his soul was sorrowful even unto death. Stay here, said he, watch and pray lest ye enter into temptation. Then going about a stone’s cast from them, he fell upon his knees, and prostrating himself upon the earth, he said, Father, all things are possible to thee, if thou be willing, remove this cup from me; nevertheless not my Will, but thine be done. Then an Angel from Heaven came to comfort him, and being in this agony, he continued longer at his prayers, and his sweat was as it were drops of blood falling Matth. xxvi. 36—39. Mark xiv. 32—36. John xviii. 1, 2. Luke xxii. 40, 41, 42.to the ground.
He rose three times from prayer, and coming to his disciples, he found them as often sleeping. At last, the third time he told them, that he who was to betray him, was near, and that it was necessary to meet him. Accordingly Judas was entred into the garden with a company of soldiers, to whom he had given this signal, Seize him whom I shall kiss, and convey him away safely. He therefore drew near to Jesus in order to kiss him. Jesus gently reproached him with his crime, saying to him, Judas, betrayest thou the Son of Man with a kiss? At the same time advancing towards the company of soldiers, he said to them, Whom seek ye? they answered, Jesus of Nazareth. Jesus said, I am he. At these words they fell to the ground. He proposed the same question a second time to them, and they answered in the same manner, that they sought Jesus of Nazareth. Jesus said to them, If ye
seek me, let these go. Then they took Jesus, and bound him. Peter drew his sword, struck one of the High-Priest’s servants, and cut off his ear: but Jesus touched his ear, and immediately cured him; saying unto Peter, Put up thy sword into the scabbard; for all they who take the sword, shall perish by the sword.
Matth. xxvi. 47—54. Mark xiv. 40—47. Luke xxii. 47—51.Jesus was at first carried to the house of Annas the father-in-law of Caiphas. Annas had been High-Priest, and Caiphas was so actually that year. Annas questioned Jesus concerning his Doctrine and Disciples. Jesus spoke to him with great freedom, and told him, that he had taught nothing in secret, and that all the Jews were witnesses of his doctrine. At the same time one of the High-Priest’s servants smote him on the face, saying, Answerest thou the High-Priest so? Jesus said to him, If I have spoken evil, bear witness of the evil; but if well, why smitest thou me? Annas sent Jesus back to Caiphas, who probably dwelt in the same house, and the soldiers who had seized on Jesus began to make a fire in the court, for it was cold; Simon Peter, who had followed Jesus at a distance with another disciple, who was known at Caiphas’s house, came into the court, by the interest of this other disciple, and warmed himself with the John xvi. 15, 16, 17; 18. Matth. xxvi. 58.rest, expecting what the event would be.
Caiphas having sent for the Priests and Doctors of the Law to his house, ordered Jesus to be brought before them; and they sought evidence against him in order to put him to death: but they could find none that was strong enough. At last, there was a man produced, who had heard him say, That in three days he would destroy the Temple of God, and in the same time build another. This testimony was not exactly true, nor sufficient to condemn a man to death. During all this time, Jesus continued silent; whereupon Caiphas conjured him in the name of the living God to say, if he were the Christ. He confessed it, and added, that he would come one day on the clouds, at the right hand of his father, to judge mankind. At these words, the High-Priest rent his clothes, and said, What need have we of witnesses? ye have all heard his blasphemies; what think ye of it? they answered, He is worthy of death. All this Matth. xxvi. 59—66. and Mark xiv. 54—64.passed in the night-time. The Assembly being broke up, Jesus was put again into the soldiers hands, who offered him a thousand insults and affronts.
A maid-servant belonging to the High-Priest, looking stedfastly on Peter, said, This man was certainly with Jesus of Nazareth. Peter denied it. In a moment Matth. xxvi. 67—75.after he went out of the court, into the porch, and immediately the cock crew. Another maid-servant having again viewed him earnestly, said, that he was certainly one of Jesus’s followers. Peter with an oath denied it. At last, about an hour after, some of the company affirmed, that he was one of the disciples of Jesus, and that his language shewed him to be a Galileean. One of Malchus’s relations, whose ear had been cut off by Peter, affirmed that he had seen him in the garden, but Peter denied it with protestations, and insisted, that he did not know the man. At the same time the cock crew a second time; and Jesus, who was in the same court, casting his eyes on St. Peter, this glance from him filled the Apostle with sorrow and confusion. He remembred the prediction of Jesus concerning his denying him, and going out of the court, he wept bitterly.
Mark xiv. 18—75. Luke xxii. 56—63. John xviii. 4. John xviii. 25, 26. Matth. xxvii. 1—10. Mark xv. 1, 2. Luke xxiii. 2, 3. John xviii. 29—38.As soon as it was day, the Priests, the Senate, and the Doctors were assembled, and appointed Jesus to be brought before them. They asked him if he were the Christ, and the Son of God. At the same time they declared him to be worthy of death. But as the Romans, who were then masters of the country, had taken from them the power of life and death; and they might pronounce a man to be guilty, but not condemn him in form, nor order his execution, they carried him before Pilate, Governour of the Province, and insisted, in their accusation, on these three Articles: 1. That he was a disturber of the publick peace. 2. That he taught that it was not lawful to pay tribute to the Emperor. 3. That he called himself Christ, and the Son of God. Pilate examined him, and asked him, if he were the Messiah or the King of the Jews. Jesus answered him, that indeed he was a King, but that his Kingdom was not of this World.
As the Jews, who were the accusers of Jesus, came not into the Judgement-Hall, or Pilate’s house, lest they should be polluted, because they intended that very evening to eat the Passover; Pilate, after having asked Jesus several questions, went out, and declared to them, that he found nothing in him that deserved condemnation. Notwithstanding they continued to accuse him with great vehemence, and Jesus replied not one word to all their accusations. Pilate being informed that Jesus was a Galileean, sent him to Herod, King or Tetrarch of Galilee, who was then at Jerusalem. Herod had long desired to see Jesus, of whom he had heard so many wonders related, and proposed several questions to him, to which Jesus made no answer: which so surprized and provoked
Herod and his Court, that in derision they covered him with a scarlet Robe, and insulted his Royalty; then Herod sent him back to Pilate. From that time Herod and Pilate became good friends; for before they Luke xxiii. 8—12.were at variance.
Pilate having again examined Jesus, declared to the Jews, that as neither he nor Herod had found any thing in him, which deserved death, he should be content with ordering him only to be corrected, and so would dismiss him. And seeing they still insisted on his condemnation, he proposed to deliver up to them Jesus or Barabbas, it being customary to grant them the life of some criminal at the Feast of the Passover: but they demanded Barabbas, and cried out that Jesus ought to be crucified. Pilate after having once more made some attempts to deliver the innocent, was over-power’d with their cries and threats; and fearing some sedition, he ordered water to be brought to him, washed his hands, told them, that he cleared himself of the guilt of his death, and gave him up to them to be crucified. Now it was about the third hour, or nine a-clock in the morning, when the sentence was pronounced, and Jesus was put into the hands of the Roman soldiers, in order to be executed. They first of all insulted him a thousand ways, upon his being said to be a King; they put an old purple cloak upon him, placed a crown of thorns upon his head, and a reed in the form of a scepter in his hand; and making a shew of saluting him, and paying their homage to him, they spate in his face, and struck him on the head with a reed, which they had in their hand.
Matth. xxvii. 24—29. Mark xv. 15—19. John xix. 1—16. Luke xxiii. 24, 25.After this, they laid his cross on him, and conducted him to Calvary, a little hill which lay to the north-west of the city. As Jesus was extremely faint, and the cross was very heavy, the Roman soldiers, who had the care of him, took one Simon, whom they met with, in order to assist him in carrying it, either by bearing all of it intirely, or the extremity of it only, which was behind Jesus. When he came to Calvary, they gave him wine mingled with myrrh or gall to drink; but having tasted it, he would not drink it. They nailed him therefore to the cross between two thieves, one on the right hand, the other on the left. He prayed for those Mark xv. 25.who crucified him. St. Mark says, that it was about the third hour of the day, that is to say, nine a-clock in the morning: but St. John says, that it was about the sixth hour, John xix. 14.that is, about noon. It might be eleven a-clock in the morning or thereabouts.
Pilate commanded the sentence of his condemnation to be fixed upon his cross in these terms, JESUS of NAZARETH, King Matth. xxvii. 39, 44. Luke xxiii. 35—43. Mark xv. 29—32.of the JEWS. The Jews would have persuaded him to have written this, JESUS the pretended King of the JEWS. But he refused to make any alteration. The soldiers parted his garments among them, but for his coat they cast lots, being unwilling to cut it, because it was without seams, and all of one piece made at the loom, as was the fashion then, and is still in the East. The Magistrates, Priests, and People, and the very Thieves themselves, who were crucified near him, insulted him, and said, If thou art the Son of God, save thyself. Nevertheless, one of the Thieves rebuked his companion, acknowledged the innocence of Jesus, and desired to be remembred by him, when he was in his Kingdom; and Jesus promised him, that he should be that day with him in Paradise. Mary the Mother of Jesus, Mary the wife of Cleophas, and Mary Magdalene, with St. John the Evangelist, were then at the foot of his cross; and Jesus said to his Mother, shewing her John the beloved Disciple, Woman, behold thy Son! Then addressing himself to the Apostle, he said to him, Behold thy Mother! And from that time St. John kept her always at his own home as his mother.
John xix. 25—27.About noon, which was the sixth hour of the day, the Sun was covered with darkness till the ninth hour, or three a-clock in the afternoon. At the ninth hour the darkness was dispersed, and Jesus cried with a loud voice, My God, my God, why hast thou forsaken me? Then they gave him vinegar in a spunge to drink; and as soon as he had tasted it, he said, It is finished; and he bowed his head, and gave up the Ghost. Then the Veil Matth. xxvii. 48, 50. John xix. 28—30. John xix. 31—37. Mark xv. 34—37. Matth. xxvii. 51—54.of the Temple was rent, from the top to the bottom, the Earth trembled, the Rocks were rent, the graves were opened, and the bodies of many who were dead, rose again, and appeared to many after the Resurrection of Jesus Christ. Now the Jews being unwilling that the bodies should remain upon the cross the next day, which was the great day of the Sabbath, or Passover, desired Pilate that they might be taken down, and their legs broke, in order to hasten their death; but one of the soldiers with a spear pierced his side only, and forthwith there came forth blood and water.
Towards the evening, Joseph of Arimathea, who was one of the Disciples of Jesus, and a Senator of great distinction, came and requested of Pilate, that he might have the body of Jesus, in order to bury it before sun-set: for it was the evening before the Sabbath-day, the Rest whereof began at sun-set. Pilate consented, and Joseph put the body of Jesus into his own grave, which was dug in a rock, and was in a garden, near the place
where our Lord had been crucified. The grave was closed with a stone, which stop’d up the entrance of it. But the Priests fearing lest the Disciples of Jesus should come and take away his body, placed guards there, and sealed the stone which closed the entrance of the sepulchre, to prevent its being touched. The next day, which was the great Sabbath-day, every one rested according to the Law; but after Sun -set, as soon as it was allowable to act, and buy any thing, the holy women, who intended to embalm our Saviour’s body, because it had been put a little hastily into the grave, brought drugs and spices to pay this duty to him. And the next day, early in the morning, before it was light, they went out of the city to go to Calvary. But Jesus was already risen, and the soldiers, who were witnesses of his Resurrection, returned to the city.
Matth. xxvii. 62-66. and xxviii. 1—4. Mark xvi. 2—4. Luke xxiv. 1—4. John xx. 1—2.These women coming to the sepulchre, saw two Angels in an human form, clothed in white, and shining all over with a glittering light, who said to them; Fear not. Ye seek Jesus of Nazareth, who was crucified, he is not here, he is risen; come and see the place where he lay. Tell Peter and his Disciples, that he is risen, and will be before you in Galilee. Mary Magdalene, who was quicker than the others, ran speedily to Jerusalem, and told the Apostles, that their master’s body was carried away, and she knew not what was done with it. Peter and John made haste to the sepulchre; John arrived there first, but did not go into the sepulchre. Peter entring into it, saw the linnen-clothes which the body of our Saviour had been wrap’d up in, and the napkin which covered his head. John likewise saw them, and after that returned to Jerusalem. John xx. 2—8.Mary, who was come back to the sepulchre, stooping down to look within the grotto, saw two Angels there, one at the head, the other at the foot of the sepulchre, who said to her, Why weepest thou? she answered, They have carried away my Lord, and I know not where they have laid him. At the same time turning herself back, she saw Jesus under the form of a gardener. She said to him, If thou hast born him hence, tell me where thou hast laid him, that I may take him away. Jesus said unto her, Mary. Immediately she knew him, and threw herself at his feet to kiss them. But he said to her, Touch me not, for I am not yet ascended to my Father. Go tell my brethren, that I ascend to my Father and their Father, to my God and their God. John xx. 11—17. Mark xvi. 9, 10.Mary returned therefore to Jerusalem, and related what she had seen to the Disciples. Jesus appeared again to other women, as they returned from the sepulchre; he spoke to them, and they adored him. But the Apostles treated them as fanciful persons, Matth. xxviii. 9.and did not believe what they related.
The same day at evening, being the first day of the week, the sixteenth of Nisan, and the day after the Passover, two of Jesus’s Disciples were returning towards Galilee, designing to lie at Emmaus, sixty furlongs, or about two leagues and an half from Jerusalem. Jesus joined them in the way under the form of a traveller, and asking them what they were talking of, they spoke to him of his death and passion, which were the subject of conversation every where in Jerusalem. We were in hopes, added they, that this Jesus would redeem Israel, nevertheless this is the third day since this happened. There are also women who assure us, that they have seen and spoken with him. Then Jesus reproved them for their want of faith, demonstrated to them by the Scriptures, that Christ was to suffer, and so enter into glory. When they came to Emmaus, they invited Jesus to stay with them, and as he made as though he would have gone farther, they constrain’d him to go into the house with them. While he was at table, he blessed the bread, and gave it them; then their eyes were opened, and they knew him: but he vanished out of their sight. And they rose up the same hour, and returned to Jerusalem, where they found the Apostles gathered together; to them they related what had happened to them, and they understood that Jesus had appeared likewise to Peter.
Luke xxiv. 13—34. Mark xvi. 12.They were still together, when Jesus was seen in the midst of them, though the doors were shut very close. This sight put them into some disorder, and frightned them; but he removed their apprehensions, by saying to them, Peace be with you. Look upon my hands and feet, and see that it is I myself: touch me; a Spirit hath neither flesh nor bones. He asked if they had any thing to eat; and as they put before him a piece of a broiled fish, and an honey-comb, he took it, and did eat before them; and breathing on them, he said to them, Receive ye the Holy Ghost; whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained. Now Thomas, one of the twelve, was not with them when Jesus came, and he said, Unless I see the print of the nails in his hands, and thrust my hand into his side, I will not believe. Eight days after, the Apostles being all together, Jesus appeared again in the room where they were, and said, Peace be unto you: then addressing himself to Thomas, he said to him, Put your finger into the wounds of my hands and feet, and thrust your hand
into my side, and be not incredulous. Thomas answered, My Lord, and my God. Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are John xx. 19—31. Lukexxiv. 36—41.they which have not seen, and yet have believed.
The Apostles going into Galilee after the Octave of the Passover, Jesus shewed himself to them at the Sea of Tiberias. Peter, Thomas, Nathanael, James, John, and two other Disciples were upon this Sea a fishing, when Jesus appeared in the morning upon the shore, and asked them if they had taken nothing. They answered no, tho’ they had been working all night. He bad them cast their nets on the right side of the ship, and they should catch fish. They did so, and their nets were so full of fish, that they broke. Hereupon the Disciple whom Jesus loved, knew that it was Jesus, and said to Peter, It is the Lord. Immediately Peter girt on his fisher’s coat, for he was naked, threw himself into the Sea, and swam to shore before the ship arrived. The rest dragg’d the net ashore, and found an hundred and fifty three large fishes in it; and notwithstanding the number was so great, the net was not broken. Then Jesus desired them to bring him some of what they had caught, and they found fire, and prepared a broiled fish and bread. They eat with him, and none of them asked him who he was: for it was evident that he was Jesus.
John xxi. 1—14.After this, Jesus said to Peter three times successively; Peter, lovest thou me more than all these? Peter likewise answered three times; that he loved him with all his heart: and Jesus as often said to him, feed my sheep or my lambs. He added, intending to signify what death this Apostle should die: When thou wast young, thou girdest thy self, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. Follow me. Peter followed him: and seeing the Disciple whom Jesus loved, following also, he said to Jesus, What shall this man do? Jesus answered, If I will that he tarry till I come, what is that to thee? Follow thou me. A report therefore spread among the brethren, that this Disciple would not die. But our Lord did not say so. Upon this foundation many have advanced, that St. John the Evangelist was not dead. See our Dissertation on St. John’s death in the Tome including this Apostle’s Gospel.
John xxi. 15—24.The Disciples of our Saviour being all gathered together on a Mountain in Galilee, Jesus shewed himself to them. When they saw him, they worshipped him: but some doubted, whether his body were a real body; for as to his resurrection and presence, it does not appear, that any the least question could be made of them. Jesus said unto them, All power is given unto me in Heaven and in Earth; Go, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; and lo, I am with you always, even unto the end of the world. It was upon this occasion, as is generally believed, that he shewed himself to above five hundred brethren at once, Matth. xxviii. 16—20.many of whom were still living when St. Paul wrote his second Epistle to the Corinthians, in the year of Jesus Christ 57.
1 Cor. xv. 5, 6.After this, Jesus commanded his Disciples to go to Jerusalem, because there he was to ascend up to Heaven in their presence. He appeared again to them, and eat with them; reproaching them with their incredulity as to his Passion and Resurrection; shewing them by the Scriptures, that all this was to be so accomplished. He opened their understanding, and explained the Scriptures to them: commissioned them to go and preach the Gospel throughout all the world, impowered them to perform all sorts of miracles, enjoined them to baptize, and teach all nations, saying, That they who believed and were baptized, should be saved; that they, on the contrary, who continued in their incredulity, should be damned. He appointed them to stay in Jerusalem till the coming of the Holy Ghost, who should invest them with a supernatural power, and with his Mark xvi. 19. Luke xxiv. 49—53. Acts i. 5—14. and ii. 1, &c. Mark xvi. 14—18. Lukexxiv. 44—48. Acts i. 3—7.holy Unction.
After this, he conducted them out of Jerusalem, as far as Bethany, and lifting up his eyes to Heaven, he blessed them, and vanished out of their sight, being suddenly taken up by a cloud, which transported him beyond their view. Then two Angels appeared to them, and said, Ye men of Galilee, what is it that you are admiring with your eyes thus lifted up to Heaven? This same Jesus, who is taken up into Heaven, shall so come in like manner, as ye have seen him go into Heaven. Then they returned from the Mount of Olives to Jerusalem, and there continued all together in prayer, with Mary the Mother of Jesus, and such of his relations after the flesh, as believed on him, till the day of Pentecost, on which the Holy Ghost descended upon them in the form of fiery tongues.
This is a short historical account of our Saviour’s Life, related in a chronological order, and according to the harmony of the Gospels. We have avoided all the Critical and Theological Questions, which we meet with in the Commentators, whose original writings may be consulted. A Dictionary is not a collection of Dissertations, nor a heap of critical Reflexions. The Jews have several pernicious Books,
intitled Toledoth Jesu16, which contain the fables and impostures that they publish of Jesus Christ. We have discoursed of them at full length in the Dissertation concerning the Characters of the Messiah, printed before our Comment on Jeremiah. We have likewise treated of the beauty of our Saviour in a Dissertation prefixed to Jeremiah. See the Dissertations of F. Vavassor, and M. Rigaut, on the same subject. I have treated of the Adoration of the Wise Men, of the Baptism instituted by Jesus Christ, of the last Passover, of the Darkness which happened at our Saviour’s death, of the Resurrection of those who rose with him, in particular Dissertations. I have spoken of his Cross in the Article of this Dictionary, belonging to this name. The Reader may consult the Chronologers concerning the years of his Life; and Binæus on the circumstances of his Birth, Passion, and Death. We have treated of the Habits of the Hebrews in a separate Dissertation; and Braunius enlarges on this Matter in his Books concerning the Habits of the Hebrew Priests. I shall be excused therefore from entring here into an examination of these particulars.
The power of performing Miracles is so well known to have been in Jesus Christ, not only among Christians, but likewise among Mahometans, that it is a kind of Proverb with them, when they commend an expert workman, to say, He has the breath of the Messiah; because our Saviour by his breath alone, not only raised the dead, but also gave life to things inanimate. They hold, agreeably to the spurious Gospel of Jesus, that in his youth he formed birds of Potter’s earth, and then with a puff of his breath only, set them a flying. They affirm, that he was but three D’Herbelot, Bibl. Orient. P. 499. Issa-benMiriam.hours in the cradle; they call him sometimes the Spirit of the Father; an expression borrowed from some of the Writings of the Fathers; they acknowledge that he was born without a Father, of the Virgin Mary; they say he had a brother, whose name was Okil, or Okail; but this is a brother after the fashion of the Hebrews, who call cousin-germans thus. They believe that he ascended up to Heaven, that he will destroy the dominion of Antichrist; that he exercises his Almighty Power in Heaven, where he is our Mediator, and possesses the place of honour in the fourth Heaven, which is the Empyræum, according to their Systemm. They own that from the Gospel is derived the Life of the Soul, and the Renovation of the Heart. A Mahometan Poet expresses himself on this subject after the following manner: He speaks to Jesus Christ; The heart of man under affliction derives all its consolation from thy words: the Soul recovers life and vigour barely at the hearing of thy name pronounced. If ever the mind of man can raise itself to the contemplation of the mysteries of the Deity, it is from thee that it derives the lights necessary to attain to the knowledge of God, and the attraction which it feels so sensibly, springs all from thee. Would any one believe, that these were the words of one who did not acknowledge the Divinity of Jesus Christ?
The Jews do him much less justice; there are some among them who have the impiety to say, that the Soul of Esau animated Jesus Christ; that he was born of one Panther, and a young milliner whom Toledoth Jesu, or the Book of the generation of Jesus.he had debauched; that Jesus had the dexterity to steal the name of God out of the Temple, that he concealed it in a wound which he made in his own body by opening the skin, and so escaped two lions form’d by magick art, who were placed, one at the right, the other at the left hand of the Sanctuary, and roared in a most frightful manner when any one went either in or out: that by virtue of this name, he immediately raised one from the dead, and cured a leper at Bethlehem, the place of his nativity. The noise of this miracle drew a croud of people after him, who conducted him to Jerusalem, as it were, in triumph, mounted on an Ass.
The Priests, who were jealous of his reputation and glory, presented a petition to Helene, who reign’d at that time with her son Monbazus or Hircanus, and demanded of her the punishment of Jesus. He appeared before her, and engaged her in his interest by new prodigies. Hereupon, one of the Priests offered to destroy the credit of Jesus, by learning, as he had done, to pronounce the name of Jehovah, provided they would charge themselves with the sin which he committed. He accordingly did learn it, and came and defy’d Jesus. They both raised themselves up into the air by virtue of this name; Judas undertook to procure that his antagonist should fall, which he was not able to do by any other way than by making water upon him. At this instant they both fell, because they were polluted, and the power of this sacred Name forsook them.
Jesus made haste to wash himself in the river Jordan, and began to work new miracles. Judas being convinced that he was inferior to him, yet unwilling to desist from his undertaking, became one of his disciples, observed his proceedings, and discovered them to the Priests. Jesus
intending to go into the Temple, was seized with many of his disciples. The rest fled, and retreated to the mountains. Jesus being thus in the power of his enemies, was fastened to a marble pillar in the city, whip’d, crown’d with thorns, and being thirsty, vinegar was offered him. The Sanhedrim having condemn’d him to death, he was stoned. They intended afterwards to hang his dead body on a tree, but the tree broke, because Jesus foreseeing what kind of death he was to die, had inchanted it with the name of Jehovah.
Judas, who lost no opportunity of lessening his credit, run to look for a great cabbage in his garden to which his dead body was fixed. It was designed afterwards to put it in a common sepulchre; but Judas fearing lest his disciples should take him away, and publish that he was risen again, buried him in the channel of a brook, the water whereof he had diverted from its course; and as soon as this was done, he made it flow again as usual, lest any one should know where he had laid him. Judas’s precaution did not however prevent its being published that he was risen. Queen Helena believed it, and declared that he was the Son of God; but Judas shewed her mistake, and discovered the imposture of Jesus’s disciples by producing his dead body. It was tied to a horse’s tail, and dragg’d before the Queen’s palace, who thereupon was at last undeceived.
The Religion of Jesus was however every where propagated, in spreading whereof twelve men were very instrumental, who run over whole Provinces and Kingdoms, and preached his Miracles and Doctrine. This progress afflicted the Jewish Sages. They deputed one Simon Kepha to remedy this evil: he learnt the name of Jehovah, and came to the metropolis of the Nazarens, convinced them that he was sent by Jesus, and ingaged them to promise him, that they would do whatsoever he should desire of them. He forbad them to treat the Jews ill, and commanded them to celebrate the Feast of Jesus’s being stoned, and the fortieth day of his death, instead of the Feast of Pentecost. This they promised upon condition he would abide with them: Simon consented, they built a tower for him called Peter, wherein he continued shut up for six years, living only upon bread and water: after this time expired, he died.
Elias came afterwards to Rome, and maintained before the Romans that Simon had deceived them, and that he was the person whom Jesus had intrusted with his orders. He commanded them to be circumcised upon pain of being drowned; to observe the first day of the week instead of saturday: but in the very instant while he was speaking in this manner, a stone fell upon his head, and dashed his brains out: Thus may all the enemies of God perish. This is the conclusion of the ridiculous and abominable Romance, which the Jews composed under the title of Toledos Jesu, or the Generation and History of Jesus; it was so called in imitation of St. Matthew’s Gospel, which bears the same title: The Book of the Generation of Jesus Christ the Son of David.
There is besides another Book which goes under the same title, and was published by M. Huldric, in 1705. It keeps closer to the Gospel, but there are insupportable faults and anachronisms in it. The Author, who takes upon him the name of Jonathan, and says he was contemporary with Jesus Christ, and an inhabitant of Jerusalem, asserts our Saviour to have been born in the reign of Herod the Great, which is agreeable to Truth, and contrary to what the Jews commonly tell, of his being born in the year of the World 3671, which answers to the reign of Alexander the Great; but he is grossly mistaken when he declares Jesus Christ to have died in the reign of the same Herod. The Author believes that this Prince having received complaints against Panther, the supposed father of Jesus, made a journey to Bethlehem, and there massacred all the infants. He makes Joshua, the son of Serachia, preceptor to Jesus, which Joshua studied under Akiba, who did not live till above an hundred years after Jesus Christ; he says, that Herod consulted the Senators of Worms, inhabitants in the land of Cæsarea, or in the Empire, about Jesus Christ; that Herod and his son made war with the Disciples of Jesus, who had retired to Ai in the Desarts of Judæa; that they worshipped Jesus and his image, as well as his mother Mary: that they desired aid of the King of Cæsarea against Herod the son. What a deal of ignorance and stuff is here!
Any one need only read these two impertinent works, in order to conceive all the contempt of them which they merit. Notwithstanding, it is with works of this kind, that the Jews confirm one another in their aversion to Christianity. They have gone farther; for to get clear of the objections which are made to them, relating to the time when the Messiah should appear, they have abridged the chronology of the Old Testament, and placed the birth of our Saviour in the year of the World 3671, that is to say, 329 years before his real Epoch. They have altered the Text of some prophecies which were too clear for Jesus Christ, and have wrested the meaning of almost all the others that concern him; those particularly, the completion whereof is most evident, and
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Footnotes
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Mark iii. 20, 21. Ἔλεγον γὰρ ὅτι ἐξέστη. ↩
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Grot. in Marc. iii. Casaubon. Exercit. in Baron. &c. ↩
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Heinf. Ham. Lightfoot. in Marc. iii. See the Comment. ↩
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Translators’ note. The Jewish Doctors prescribe it as a Law, that every one ought to wash their hands before they eat a morsel of bread as big as an egg. They don’t examine whether their hands are clean or dirty; because as they are parts of the body used about many things, they may be polluted without one’s perceiving it. Therefore it is always convenient to wash them. Basnage, Histoire des Juifs, l. vi. ch. xix. ↩
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Translators’ note. It is true our Saviour never reproaches the Pharisees with this error; nor was it his design to confute all the mistaken opinions entertained by them. But it is very probable that they might borrow this notion from the Eastern Eastern People, among whom it was very common. And altho’ the people might imagine that Elias was come down from heaven, and Jeremiah risen from the dead, yet this is but conjecture, and it may be said with as much probability, that they believed the souls of the Prophets returned and animated some other body, in order to govern and take care of the Church. ↩
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See Isaac Lorienz. de Revolut. animarum. Manasse Ben-Israel de Resurrect. mort. Zohar. &c. ↩
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Vide Hieronym. l. 2. contra Pelag. c. 6. in Evangelio secundum Joannem in multis & Græcis & Latinis Codicibus non invenitur de adultera muliere. Vide & Selden. Uxor. Hebr. l. 3. c. 11. & varias Lect. Millii in Joan. viii. ↩
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Constit. Apost. l. 2. c. 24. ↩
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Hieronym. l. 2. contra Pelag. c. 6. ↩
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Ambros. l. 3. de Spirit. S. c. 2. & lib. 7. Ep. 58. & l. 9. Ep. 76. ↩
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Aug. Tract. 32. in Joan. & lib. 2. de Adulter. conjug. c. 6. & 7. & lib. de vera & falsa poenit. c. 13. & Ep. olim 54. nunc 153. & lib. de Consens. Evang. c. 10. &c. ↩
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Calvin. Gomar. Selden. Uxor Heb. l. 3. c. 11. Mill. in Joan. viii. ↩
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Translators’ note. The Apostles shew evidently by this question, that they had some notion of the Soul’s Præexistence. The man born blind could neither have sin’d, nor have been punished for any Sin he had committed, unless his Soul had before animated some other Body. There could be no sense in asking, whether a Man who did not exist before his birth, had sin’d. The Apostles therefore must have had a view to the opinion of the Transmigration, which was received by the Ancient Jews, and is still followed by their Descendants. ↩
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It was celebrated this Year on the 15th of December, the 22d of Casleu. ↩
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Translators’ note. Or four pounds ten shillings English, according to the valuation of a shekel, by our learned Dr. Prideaux. ↩
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Translators’ note. There are several Books which go under the name of ספר תלדות ישוin imitation of the title prefixed to St. Matthew’s Gospel, Βίβλος γενέσεως Ἰησοῦ Χριστοῦ*. The Book of the generation of* Jesus Christ*, or the* History of Jesus Christ*. The* Jews have two principally, which go under this name: one published by Wagenseil, in the second volume of his Tela Ignea Satanæ*; the other by* M. Huldric*, with Annotations, in the year 1705*. ↩