CHAPTER X.

SERMON ON THE MOUNT--SUMMARY OF THE MORALITY OF JESUS--OBSERVATIONS ON THAT MORALITY.

The dread of being arrested having constrained Jesus to abandon the cities, where he had many enemies, the country became his ordinary residence. The people, or at least some male and female devotees whom he had converted, furnished provisions to the divine man and his followers. Obliged to wander about, bury themselves in mountains and in deserts, and sleep in the open air, our apostles became discontented with their lot. In spite of the spiritual graces, which they received in the society of the messiah, these carnal men expected something more substantial on devoting themselves to his service. They were doubtless promised important posts, riches, and power in the kingdom he was about to establish. Jesus on this account frequently experienced as much difficulty in retaining them, as in convincing the rebellious Jews by his miracles and conclusive arguments. The measure of their appetite, and well being, was at this time, the only rule of their faith. To prevent their murmurs, and familiarize them with a frugal life, which our missionary saw he would be obliged, perhaps for a long time, to make them lead, he pronounced an oration on true happiness: it is the one known by the name of the Sermon on the Mount, and related by Matthew, chap v.

According to our orator, true happiness consists in _poverty of Spirit_; that is, in ignorance, and contempt of knowledge, which bids us exercise our reason, and strips man of the blind submission that is necessary to induce him to submit to a guide. Jesus preached a pious docility, which implicitly credits every thing without examination; and to tell them, that the kingdom of heaven would be the reward of this happy disposition. Such is the sense which the church has given to the words of Jesus, "Blessed are the poor in spirit, for theirs is the kingdom of heaven."

Among the apostles, there were some whose passionate dispositions might have been prejudicial to the progress of the sect. It may in general be presumed, that rough men, devoid of education, have repulsive manners. Jesus demonstrated the necessity of meekness, civility, and patience, in order to gain proselytes; he recommended moderation and toleration, as the certain means of insinuating themselves into the minds of men, of thriving in the world, and as the surest way of making conquests. This is the true sense of these words, "Happy are the meek, for they shall inherit the earth."

Wishing to inspire them with courage, and console them for their miserable situation, he told them, that to live in tears is felicity, and an infallible method of expiating iniquity. He promised that their vexations should not endure forever; that their tears should be dried up; that their misery should terminate; and that their hunger should be appeased. These consolations and promises, were indispensably necessary to fortify the apostles against every accident which, in the course of their enterprises, might befal them in the retinue of a chief destitute of riches and power, and incapable of procuring to himself or others the comforts of existence.

Jesus, with a view, no doubt, of sweetening the lot of his apostles, recommended compassion to the listening multitude, of which he, as well as his party, stood in the greatest need. It is readily perceived, that the messiah felt the most imperious necessity to preach charity to his auditors; for he lived on alms, and his success depended on the generosity of the public, and the benefactions of the good souls who hearkened to his lessons.

The preacher recommended peace and concord; dispositions necessary to a new born, weak, and persecuted sect; but this necessity ceased when this sect had attained strength enough to dictate the law.

He afterwards fortified his disciples against the persecutions which they were to experience; he addressed their self love--spurring them on by motives of honor: "Ye are (says he) the salt of the earth, the light of the world." He gave them to understand that they were the "successors of the prophets," men so much respected by the Jews: and, to share in whose glory, they ought to expect the same crosses which their illustrious predecessors experienced. He told them to regard hatred, persecution, contempt, and the deprivation of every thing that constitutes the well being and happiness of man, as true felicity, and most worthy of heavenly rewards.

After haranguing his disciples, he addressed himself to the people. He presented to them a new morality, which, far from being repugnant to that of the Jews, could easily be reconciled with it. Things were not as yet sufficiently matured for abrogating the law of Moses: too great changes alarm mankind. A feeble missionary must at first confine himself to reforming abuses, without seeking to probe to the bottom. Jesus wisely contented himself with showing, that the law was faulty in some particulars, and that he proposed to perfect it. Such is the language, of all reformers.

Jesus expressly declared, that he was not come to destroy, but to fulfil the law: and he affirmed that, in heaven, ranks would be fixed according to the rigorous observance of all its articles. He insinuated, however, to his audience, that neither they, nor their doctors, understood any part of that law which, they believed, they faithfully practised. He undertook, therefore, to explain it; and as all reformers pretend to puritanical austerity, and to a supernatural and more than human perfection, he went beyond the law. The following is the substance of his marvellous instructions:

You have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be punished with death; but I say unto you, that it is necessary to extend this prohibition and punishment even to wrath, seeing it is wrath which urges one on to put his fellow creature to death. You would punish adultery only when it is committed; but I tell you, that desire alone renders one as culpable as fact. You, perhaps, will answer, that man is not the master of his passions and desires, and that he can hardly resist them: I agree with you in this; you have not any power, even on the hairs of your head. The penances, sacrifices, and expiations which your priests impose, are not capable of procuring the remission of your sins; behold, then, the only means of preventing them, or making reparation: has your eye, or any of your members solicited you to commit iniquity? Cut off that member, or pull out that eye, and cast it from you; for it is more expedient that one of your members should perish, than that the whole body be thrown into hell fire. If Moses, inspired by the divinity, had known this hell, destined for your suffering eternal punishment, he would not have failed to menace you with it; but he was ignorant of the dogma of another life; he spoke only of the present, to which he has limited your misfortunes, or your felicity. Had it not been for this, he would not have neglected to acquaint you with a fact so well calculated to inspire you with fear, and render life insupportable.

We are quite surprised at finding, that Moses and the ancient Hebrew writers have no where mentioned the dogma of a future life, which now-a-days forms one of the most important articles of the Christian religion. Solomon speaks of the death of men by comparing it with that of brutes. Some of the prophets, it is true, have spoken of a place called _Cheol_, which has been translated _Hell (Enfer)_; yet it is evident, that this word implies merely sepulchre or tomb. They have also translated the Hebrew word _Topheth_ into _Hell_: but on examining the word, we find that it designates a place of punishment near Jerusalem, where malefactors were punished, and their carcases burned. It was after the Babylonish captivity that the Jews knew the dogma of another life, and the resurrection, which they learned of the Persian disciples of Zoroaster. In the time of Jesus, that dogma was not even generally received. The Pharisees admitted it, and the Sadducees rejected it.

You use too freely (proceeded our missionary) the permission of divorce; the least disgust makes you repudiate your wives; but I tell you, that you ought to repudiate them only when you have surprised them in adultery. It is cruel to stone one for this fault; we ought to have respect for the weakness of the sex. Jesus, whose birth was very equivocal, had particular reasons for wishing that adultery should be treated with indulgence. Independently of Mary his mother, from whom Joseph was probably separated, our preacher had in his train dames, whose conduct had not been irreproachable anterior to their conversion. Besides Mary Magdalene, who was a noted courtesan, Jesus had in his suite Joanna, wife of Chuza, Herod's steward, who, according to the tradition, robbed and forsook her husband to follow the messiah, and assist him with her property. Moreover, the indulgence which he preached must have gained him the hearts of all the ladies in his auditory.

The messiah continued nearly in these terms:--God has of old promised you blessings, prosperity, and glory; but he has changed his intention, and revoked these promises. As you were almost always, and still are the most unhappy, the most foolish, and most despised people on earth, you ought to suspect that these pompous promises were mere allegories. You ought, therefore, to have an abject and mortifying morality, conformable to your genius, your situation, and your misery. If it does not procure you welfare in this world, you should hope that it will render you more happy in the next. Your humiliations are the certain means of attaining one day that glory, which hitherto neither you nor your fathers have ever been able to acquire. When therefore a person shall give you a blow on one cheek, offer him the other. Do not go to law--lawyers will ruin you; and, besides, the poor are always in the wrong when opposed to the rich. Give to whoever asks of you, and refuse nothing you possess; it is by relying on the punctual practice of this important precept, that I send my disciples into the world without money or provisions.

I do not give you any description of paradise--it is sufficient to know that you will be perfectly happy there. But to get there, it is necessary to be more than men--it is necessary to love your enemies; to render good for evil; to preserve no remembrance of cruel outrages; to bless the hand that strikes you; and not to speak one silly word; for one only will precipitate you into hell. Have a pleasant aspect when you fast; but especially live without foresight. Accumulate nothing, lest you excite the wrath of my father. Think not of to-morrow--live at random, like the birds that never think of sowing, gathering, or accumulating provisions. Detach yourselves from all things below--seek the kingdom of God, which I and my disciples will give you for your charities. This conduct cannot fail to plunge you into misery; but then you shall beg in your turn. God will provide for your wants--ask and it shall be given you. Do not beggars find, agreeably to our divine precepts, wherewith to live at the expense of the simpletons who labor? My disciples and I, are a proof that without toil, one may avoid difficulties, and not perish by hunger? If our manner of living appears not to agree with my language, I charge you not judge my actions, nor condemn your masters and doctors. Do not intermeddle with state affairs;--that care is reserved for me, and those in whom I confide. The master is superior to the disciple--it is to me in particular you ought to listen. If you call me master, it is necessary to do what I desire you. The practice of my morality is difficult, and even impossible to many persons; but the broad and easy way conducts to perdition; and to enter heaven, it is necessary to be as perfect as my heavenly father. I must caution you against my enemies, or those who shall preach a contrary doctrine. Treat them as wolves; they are false prophets--show them no indulgence: for it is not to them that you ought to be humane, tolerant, and pacific.

In the course of his sermon Jesus taught them a short form of prayer, known by the name of _the Lord's prayer_. Though the Son of God may have shewn himself on this occasion the enemy of long prayers, the Christian church is full of pious sluggards, who, in spite of his decision, believe they cannot perform any thing more agreeable to God, than spending their whole time in mumbling prayers in a very low tone, singing them in a high one, and frequently in a language they do not understand. It appears, that in this, as in many other things, the church has rectified the practice of its divine founder.

Matthew informs us, that the discourse, of which we have given the substance, transported the people with admiration, for Jesus instructed them as one having authority, and not as the scribes.--The latter, perhaps, spoke in a more simple manner, and consequently less admired by the vulgar, whose wonder is excited in proportion to their inability to comprehend, or practise the precepts given them. Thus the sermon of Jesus had not, at that time, any contradictors. It has however, furnished ample scope for dispute to our casuists and theologians. They have subtlely distinguished between things which were merely of _counsel_, and those of _precept_ which ought rigorously to be observed. It was soon felt, that the sublime morality of the Son of God did not suit mankind, and its literal observance was destructive to society. It was, therefore, requisite to moderate it, and recur to that marvellous distinction, in order to shelter the honour of the divine legislator, and reconcile his fanatical morality with the wants of the human race.

Moreover, this discourse presents difficulties, which will always appear embarrassing to persons accustomed to reflect on what they read. They find, that it is ridiculous and false to say, a law is accomplished, when it is proposed and permitted to violate it, and add or retrench the most essential points. Since the time of Jesus, why has the Jewish law been completely abrogated by Paul and his adherents, who, as we have seen, ceceded from the Christian partizans of Judaism? Why do Christians entertain at present so much horror at that same Judaism, except indeed when the privileges and pretensions of the clergy are in question--articles on which our Christian priests are very judaical, and which they have prudently borrowed from Leviticus; all to supply the neglect of Jesus, who was not sufficiently attentive either to their temporal interests, _divine rights_, or sacred hierarchy? By what law do the inquisitors (if Christians) in Portugal and Spain burn those who are accused, or convicted, of having observed the usages of a law, which Jesus has declared he did not wish to _abolish_, but to _fulfil_? By what law have Christians, dispensed with circumcision, and permit them selves to eat pork, bacon, pudding, hare, &c? Why has sunday, or the day of the sun among Pagans been substituted for Sabbath or Saturday?

2dly, It is held unjust to punish in the same manner a man in a passion and a murderer. One may be in a passion and restrain himself, or afterwards repair the injury; but he cannot restore life to a man whom he has deprived of it.

3dly, The restriction of divorce to the single case of adultery is a law very hard, and very prejudicial to the happiness of married persons. This precept compels a man to live with a woman who in other respects may be odious to him. Besides, it is generally difficult to convict a female of adultery; she usually takes precaution to avoid this. Is it not very grievous, and even dangerous to live with a person who occasions continual suspicions?

4thly, It is absurd to make a crime of _desire_, especially without supposing the _liberty_ of man; but Jesus is not explicit on that important article. On the contrary, from the train of his discourse he appears to recognize the _necessity_ of man, who has no authority over a single hair of his head. Paul, his apostle, declares in many places against the liberty of man, whom he compares with a vessel in the hands of a potter. But if there be no proportion between the workman and his work; if the latter has no right to say to the former, _why have you fashioned me thus_? if there be no analogy between them, how can they bear any relation to each other? If God is incorporeal, how does he act upon bodies? or how can these bodies disturb his repose, or excite in him emotions of anger? If man is relatively to God as an _earthen vase_, this vase owes neither thanks nor adoration to the potter who gave him so insignificant a form. If this power is displeased with his own vessel because he formed it badly, or because it is not fit for the uses he intended, the potter, if he is not an irrational being, can only blame himself for the defects which appear. He no doubt can break it in pieces, and the vase cannot prevent him; but if instead of forming it anew, and giving it a figure more suitable to his designs, he punishes the vase for the bad qualities he has conferred upon it, he would show himself to be completely deprived of reason. This, in fact, is the view which Christianity gives of its God. It represents mankind as having no more relation with the divinity than stones. But if God owes nothing to man; if he is not bound to show him either justice or goodness, man on his part can owe nothing to God. We have no idea of any relation between beings which are not reciprocal. The duties of men amongst themselves are founded on their mutual wants. If God has no occasion for these services, they cannot owe him any thing; neither can they possibly offend him by their actions.

5thly, It is a strange remedy to cut off or pluck out a member every time it is the occasion of sin; it contradicts the precept not to make an attempt on one's life. Origen is blamed by the Christians for having performed an operation, which he no doubt judged necessary for preserving his chastity. It is not through the members, but the inclination, that a person sins: it is therefore absurd to say that one shall escape damnation of the body by depriving himself of a member. What would become of so many ecclesiastical libertines, if to appease the lusts of the flesh, and make reparation for scandal, they should take it into their heads to follow the counsel of Jesus?

6thly, The suppression of a just defence of one's person and rights against an aggressor or unjust litigant, is to overturn the laws of society. It is to open a door to iniquities and crimes, and render useless the exercise of justice. By such maxims a people could not exist ten years. To _love_ our enemies is impossible. We may _abstain_ from retaliating on the person by whom we are injured; but love is an affection which can only be excited in the heart by a friendly object.

7thly, The counsel or precept, to possess nothing, amass nothing, and think not of the morrow, would be very prejudicial to families:--a father ought to provide a subsistence for his children. These maxims can suit sluggards only, such as priests and monks, who hold labor in horror, and calculate on living at the expense of the public.

8thly, It is now easy to perceive, that the promises made the Jews by the mouth of Moses, inspired by the divinity, have not been verified literally, and are only allegorical. But it was not from the Son of God that the Jews should have learned this fatal truth. Once imposed on, they ought to have dreaded being again deceived by another envoy. Like Jesus, Moses had made promises; like Jesus, Moses had confirmed his promises and mission by miracles; yet these promises have been found deceptive, and merely allegorical. This idea ought to have created presumptions against the promises of Jesus.

9thly, To say, that it is necessary to be _poor in spirit_, and to say afterwards that to attain heaven it is necessary to be perfect as the heavenly father is perfect, is to make God a stupid being; to afford to atheists a solution for all the evil they perceive in nature; and to assert that to enter paradise one must be a fool. But has man the power of being spiritual or poor in spirit, reasonable or foolish, believing or unbelieving? Is not the holy stupidity of faith a gift which God grants only to whom he will? Is it not unjust to damn people of understanding?

Lastly, In this sermon Jesus recommends to beware of _false prophets_, and says, that it is by their works we shall know them. Yet, the priests tell us, "we ought to do as they say, without imitating what they do," when we find their conduct opposed to the maxims they preach. Another sign, therefore, than works ought to have been given whereby to recognize false prophets; otherwise the faithful will be reduced to believe that the clergy are provided only with lying prophets.

In this manner unbelievers argue; that is all those who have not received from heaven _poorness of spirit_, so necessary for not perceiving the want of inference, false principles, and numberless inconsistencies, which result from the morality of Jesus. This morality appears a divine _chef d'oeuvre_ to docile Christians illuminated by faith; and it was much admired by those who heard it. We know not, however, if the auditors were so affected by it as to follow it literally. To admire a doctrine, and believe it true and divine, is a thing much more easy than to practice it. Many persons set a higher value on evangelical virtues, which are sublime in theory, than on moral virtues, which reason commands us to practice. It is not then surprising that the supernatural and marvellous morality of Jesus was applauded by those who heard it. It was addressed to paupers, the dregs of the people, and the miserable. An austere stoical morality must please the wretched; it transforms their situation into virtue; it flatters their vanity; makes them proud of their misery; hardens them against the strokes of fortune; and persuades them that they are more valuable than the rich, who maltreat them; and that Deity, which delights in seeing men suffer, prefers the wretched to those who enjoy felicity.

On the other hand, the vulgar imagine that those who can restrain their passions, and deprive themselves of what excites the desires of others, are extraordinary beings, agreeable to God, and endowed with preternatural grace, without which they would be incapable of these exertions. Thus a harsh morality, which seems to proceed from insensibility, pleases the rabble, imposes on the ignorant, and is sufficient to excite the admiration of the simple. It is not even displeasing to persons placed in happier situations, who admire the doctrine, well assured of finding the secret to elude the practice of it by the assistance of their indulgent guides. There is only a small number of fanatics who follow it literally.

Such were the dispositions which must have induced so many people to receive the instructions of Jesus. His maxims produced a multitude of obstinate martyrs, who, in the hope of opening a road to heaven, set torments and afflictions at defiance. The same maxims produced penitents of every kind, solitaries, anchorites, cenobites, and monks, who, in emulation of each other, rendered themselves illustrious in the eyes of nations by their austerities, voluntary poverty, a total renunciation of the comforts of nature, and a continual struggle against the gentlest and most lawful inclinations. The counsels and precepts of the gospel inundated nations with a vast number of madmen, enemies of themselves, and perfectly useless to others. These wonderful men were admired, respected, and revered as saints by their fellow-citizens, who, themselves deficient in grace or enthusiasm necessary for imitating them, or following faithfully the counsels of the Son of God, had recourse to their intercession, in order to obtain pardon for their sins, and indulgence from the Almighty, whom they supposed irritated at the impossibility in which they found themselves of following literally the precepts of Jesus. In fine, it is easy to perceive that these precepts, rigorously observed, would drag society into total ruin; for society is supported only because that most Christians, admiring the doctrine of the Son of God as divine, dispense with practicing it, and follow the propensity of nature, even at the risk of being damned.

In the gospel, Jesus threatens with eternal punishment those who shall not fulfil his precepts. This frightful doctrine was not contradicted in the assembly; the superstitious love to tremble; those who frighten them most, are the most eagerly listened to. This was undoubtedly the time for establishing firmly the dogma of the _spirituality_ and _immortality_ of the soul. The Son of God ought to have explained to those Jews, but little acquainted with this matter, how a part of man could suffer in hell, whilst another part was rotting in the earth. But our preacher was not acquainted with any of the dogmas which this church has since taught. He had not clear ideas of spirituality; he spoke of it only in a very obscure manner: "Fear, (said he, in one place,) him who can throw both body and soul into hell"--words which must have appeared unintelligible in a language in which the soul was taken for the blood or animating principle. It was not till a long time after Jesus, and when some Platonists had been initiated in Christianity, that the spirituality and immortality of the soul were converted into dogmas. Before their time, the Jews and Christians had only vague notions on that important subject. We find doctors in the first ages speaking to us of God and the soul as _material_ substances, more subtile indeed than ordinary bodies. It was reserved for latter metaphysicians to give such sublime ideas of mind, that our understandings are bewildered when employed on them.

CHAP. XI.

ACTIONS AND PARABLES OF JESUS--ENTERPRIZE OF HIS RELATIONS AGAINST HIM--JOURNEY TO NAZARETH, AND THE SUCCESS JESUS HAD THERE.

Though the obstinacy of the doctors of the law and principal men among the Jews, created continual obstacles to the success of Jesus, he did not lose courage; he again had recourse to prodigies, the certain means of captivating the populace, on whom he perceived it was necessary to found his hopes. This people were subject to diseases of the skin, such as leprosy and similar cutaneous disorders. No doubt can be entertained on this point when we consider the precaution which the law of Moses ordains against these infirmities. To establish his reputation, Jesus resolved to undertake the cure of this disgusting disease with which his countrymen were so much infected.

According to Luke, a leper prostrated himself at the feet of Jesus, and adored him, saying, that he had heard him spoken of as a very able man, and that, if he was inclined, he could cure him. On this, Jesus merely stretched forth his hand, and the leprosy disappeared. Hitherto, the messiah had only recommended it to those he cured to present themselves to the priests and to offer them the gift prescribed in such cases; but on this occasion he thought that he would reconcile them by strictly enjoining this mark of deference. He, therefore, exacted of the cured leper, that he would satisfy the ordinance of the law; but at the same time recommended secrecy as to the physician's name--a secret which was no better preserved by him than by others. Jesus forgot that it was not sufficient to impose silence on the persons he cured, but that it was likewise necessary to lay a restraint on all the tongues of the spectators; unless indeed it is supposed that these miracles were performed with shut doors, and witnessed by the Saviour's disciples only; or, rather, that they were not performed at all.

Meanwhile, the leper's indiscretion was the cause why Jesus, according to Mark, no longer ventured to appear in the city. The priests seem to have taken in ill mood the cure he had performed: He therefore withdrew into the desart, where the more he was followed the more he buried himself in concealment. It was in vain that the people desired to hear him; it was in vain that the sick, who ran after him, requested their cure. He no longer suffered that marvellous virtue, calculated to cure every disorder, to exhale from him.

After having wandered for some time in the desart, ruminating on his affairs, he re-appeared at Capernaum. The domestic of a Roman centurion, much beloved by his master, was at the point of death from an attack of the palsy. This Pagan believed that Jesus could easily cure his slave; but, instead of presenting him to the physician as he ought to have done, he deputed some Jewish senators to wait on him. However disagreeable this commission might be to persons whom the centurion had no right to command, and who by that step seemed to acknowledge the mission of Jesus, these senators performed it. Flattered with seeing an idolator apply to him, our miracle-worker set out immediately; but the centurion sent some of his people to inform Jesus that he was not worthy of the honour thus intended him by entering his house; and that to cure his servant it was sufficient to speak only one word. Jesus was delighted with this; he declared, that _he had not found so much faith in Israel_; and with one word, if the gospel may be believed, he performed the cure. He afterwards told the Jews, that if they persisted in their hardness of heart, (the only disease which the Son of God could never cure, though he had come for that purpose,) the idolatrous nations would be substituted in their stead, and that God, notwithstanding his promises, would forever abandon his ancient friends. The gospel, however, does not tell us, whether this centurion, so full of faith, was himself converted.

The day after this cure, Jesus having left Capernaum, arrived at Nain, a small town in Galilee, about twenty leagues distant, which proves that the messiah was a great walker. Fortunately he got there in time to perform a splendid miracle. A poor widow had lost her son; they were already carrying him to be burried, and the disconsolate mother, accompanied by a great multitude, followed the funeral procession. Jesus, moved with compassion, approached the bier and laid his hand on it. Immediately those who carried it stopped. _Young man!_ said he, addressing the deceased, _I say to thee, arise_. Forthwith, he who was dead sat up. This miracle terrified all the attendants, but converted nobody. The transaction is related by Luke alone; but even were it better verified, we might justly suspect that the disconsolate mother held secret intelligence with the performer.

Some historians have made John Baptist live to this period; others made him die much earlier. Here Matthew and Luke introduce the disciples or the precursor, on purpose to question Jesus on the part of their master. "Art thou he that was to come, or look we for another?" The messiah in reply worked miracles in their presence, cured the sick, cast out devils, and gave sight to the blind; after which he said to John's deputies, "Go and relate to John what you have heard and seen." It was on this occasion that Jesus pronounced the eulogy of John. He had, as we have seen in chapter fourth of this history, his reasons for so doing. "Amongst all those," said he, "that are born of women, verily I say unto you there is not a greater than John Baptist." Our panegyrist profited afterwards by this circumstance to abuse the pharisees and doctors, who rejected both his baptism and John's. He compared these unbelievers to "Children sitting in the market place, and calling to one another: We have piped to you, and you have not danced; we have chaunted funeral airs, and ye have not weeped." But we are not informed that this jargon converted the doctors.

After this our speech-maker compared his own conduct with that of the precursor. "John," said he, "came neither eating bread nor drinking wine, and you say he hath a devil. I eat, drink, and love good cheer, yet you reject me also, under pretence that I keep company with men and women of bad reputation." He gave the populace, however, to understand, that their suffrage was sufficient for him; as if he had told them, "I am certain of you--you are too _poor in spirit_ to perceive the irregularity of my conduct--my wonders pass with you; you should not reflect; you are the true _children Of wisdom, which will be justified by you_."

After this harangue, a Pharisee, who to judge of him by his conduct had been noways moved by Jesus, invited the orator to dinner; but he used him in the most unpolite manner. He did not cause his feet to be bathed, nor did he present perfumes according to the established custom of the Jews. Though Jesus might be offended at this omission, he did not decline sitting down at table; but while he was eating, a woman of bad fame bathed his feet with her tears, wiped them with her hair, and thereafter anointed them with a precious ointment. The pharisee did not comprehend the mystery. Stupid and incredulous, he conjectured that Jesus did not know the profession of the female; but he was mistaken: the courtezan in question and all her family were intimately connected with the messiah. John informs us, that she was called Mary Magdalane, and that she was the sister of Martha and Lazarus, people well known to Jesus, and who held a regular correspondence with him. In particular it appears, that Magdalane entertained the most tender sentiments for Jesus.

This action of the courtezan did not disconcert the Saviour; he explained her love, the attention paid him, and the kisses with which she loaded him, in a mystical and spiritual sense; and assuming the tone of one inspired, he assured her that her sins were forgiven on account of the love she had displayed. Luke informs us in the following chapter, that Jesus had delivered this lady of _seven devils_--a service which well merited her gratitude. Be that as it may, Jesus employed this indirect way of shewing the pharisee the incivility of his behaviour to a man of his consequence.

The relations of Jesus, informed of the noise he made, and suspecting that he could not lead a very pure life among the gentry with whom he associated; or fearing that his conduct in the end would draw him into scrapes, went from Nazareth to Capernaum to seize him, and cause him to be confined. They were afraid of being involved in his disgrace, and chose rather to charge themselves with his correction, than to see him delivered up to justice; an event which they perceived was likely soon to happen. They therefore circulated a rumor, that he was a fool, whose brain was disordered. Jesus, informed of the motive of their journey, kept close, and had a prodigy in reserve the moment they should appear. The people, who had a hint of this, or were told of it by the emissaries of the messiah, repaired thither. As soon as the relations appeared, a blind and dumb man possessed with a devil was brought forth. Jesus exorcised him, the possessed was delivered, and the people were in extacies.

The doctors beheld with pain the credulity of the rabble, and foresaw the consequences of it. The kinsmen of Jesus, little affected by this miracle, promised to the doctors to use all their efforts to deliver him up to them. He is a sorcerer, said some; he is a prophet, said others; he must prove it, said a third; and, notwithstanding the great miracle he had performed, others added, _Let us ask of him a sign in the air_. "Good God!" said the Nazarenes, "he is neither sorcerer nor prophet; he is a poor lad whose brain is disordered."

These speeches being related to Jesus, he answered them by parables and invectives, and defended himself from the charge of being a wizard, by maintaining that it was absurd to suppose he cast out devils by the power of the devil. As to the imputation of folly, he repelled it with affirming that whoever should question his intellect, could not expect the remission of his sins either in this or in the other world. This undoubtedly is what must be understood by _the Sin against the Holy Ghost_.

Nevertheless the midway course of demanding a sign was followed; for this purpose a deputation was sent to Jesus; but instead of a sign in the air, he gave them one in the water. He referred our inquisitive folks to Jonas, and told them they should have no other sign; for, added he, "As Jonas was three days and three nights in the belly of the whale, so shall the Son of man be three days and three nights in the heart of the earth." These Jews who were neither wizards nor prophets, could not comprehend this language. Jesus, to whom miracles cost nothing when every thing was arranged for performing them, did not risk himself by working them _impromptu_, or in the presence of those he judged acute enough to examine them. On this occasion he put off these poor Jews, whom he calculated on converting to himself for ever, with an unintelligible answer.

Having refused to perform a prodigy in the air, he began to rail at them. He got into a passion, and launched out in prophetical invectives against the Jews. He compared the conduct of the queen of Sheba with theirs; boasted of _his_ being greater and wiser than Solomon; and threatened to deprive them of the light which he shed in their country. We are of opinion, however, that, if he had deigned to give the sign demanded, he would have spread this light much further. But the messiah felt that a sign in the air was much more difficult than those he had given on the earth, where he was better able to arrange matters than aloft in the atmosphere, a region in which there was nobody to concert with.

Meanwhile Jesus' mother had joined her other children and relations in order to induce them to desist from their pursuit, but she could not prevail on them. They persisted in the design of apprehending our adventurer. As however, they could not penetrate through the multitude and get close up to him, they sent notice they were there. "Behold," said some one to Jesus, "thy mother and thy brethren who seek thee."--Jesus knowing the object of their visit which he was no ways eager to receive, abjured such froward relations; "Who is my mother, and who are my brethren?" said he; after which, stretching forth his hand towards the people, "_Behold_," added he, "_my mother and brethren_; I know no other kinsmen than those who hearken to my word, and put it in practice." The people, flattered with the preference, took Jesus under their protection, and the attempt of his family was thus turned to their confusion.

Escaped from this perilous adventure, afraid of being ensnared or mistrusting the constancy of the populace, who, notwithstanding the pleasure they found in seeing him perform his juggles, might desert him at last, Jesus thought proper to provide for his safety by leaving the town. He accordingly departed with his twelve apostles, the ladies of his train, Mary his mother, Jane and Magdalane, _who assisted the company with their property_. No doubt the last, who before she was with the messiah had made gain of her charms, was rich in jewels and ready money. This rendered her conversion of great importance to the sect, and especially to Jesus, who could not, without cruelty, refuse to repay so much love with a little return.

The persecution which Jesus experienced excited an interest in his behalf, and it would seem procured him greater countenance. A multitude of people impelled by curiosity, as soon as they knew the road he had taken, went out of the towns and hamlets in the environs to see him. To avoid being incommoded by the crowd, he again resolved to go on board a vessel, from which he preached to those on shore; but recollecting the trouble, which his former sermons had brought him into, he did not think it prudent to explain himself so clearly. He, therefore, preferred speaking in parables, which are always susceptible of a double meaning.

One day chagrined at his little success, he distinctly avowed that he had changed his resolution as to the jews, and meant to abandon their conversion. The reason for doing, so he expressed to them in parables; "that seeing, they may not perceive, and hearing they may not understand, lest at any time they should be converted, and their sins should be forgiven them."

It must be owned that it is very difficult to reconcile this conduct of God. Were we not afraid of committing sacrilege by hazarding objections on the mission of Jesus, might it not be presumed that at first he had the design of giving laws to the Jews; but perceiving afterwards his little success, he resolved to seek his fortune elsewhere, and gain other subjects? What he communicated to his disciples in this secret view, appears to have been for the purpose of preparing them for this change; but his punishment prevented all his designs, which were not executed till a long time after by his apostles, who no doubt carefully treasured up this conference.

We shall not enter into a detail of all the parables which Jesus employed in communicating his marvellous doctrine to the Jews, or preaching without being understood. Such a discussion would become very tiresome; we therefore advise those who may have a taste for such kind of apologues rather to read those of Esop or La Fontaine, which they will find more amusing and more instructive than the fables of Jesus. Those, however, who wish to consult the parables of the gospel, will find them in the following places:--The parable of the _sower_, Luke, viii. 5--of the _concealed lamp_, ib. viii. 16--of the _tares_, Matt. xiii. 24--of the _seed_, Mark iv. 26--of the _grain of mustard_, Matt. xiii. 31--of the _leaven_, ib. xiii. 33--of the _hidden treasure_, ib. xiii. 44--of the _pearl_, ib. xiii. 45--of the _net cast into the sea_, ib. 47--and of the _father of the family_, ib. 52.

Jesus informed that his brothers and cousins were from home, went to Nazareth accompanied with his apostles. He perhaps wanted to convince his countrymen that he was not such a fool as was reported. Probably he hoped to confer with his family, and gain them over to his party. He arrived on the Sabbath, and repaired to the synagogue: immediately the priest very politely presented him with a book; he opened it, and stumbled precisely on this passage of Isaiah: "The spirit of the Lord has rested upon me, and therefore I am anointed to preach." Having shut the book, he delivered it to the priest and sat down; but he did not neglect to apply to himself this passage of the prophet, where also mention is made of miracles and prodigies. There were present, either by chance or design, several Gallileans, who having been witnesses of the marvels Jesus had previously performed, did not hesitate to bear testimony in his favour. But the Nazarenes, who knew what to think of him, were shocked at his magisterial tone. "Is not this," said they to one another, "the carpenter, the son of Joseph the carpenter? Is not his mother called Mary? Are not his brethren and sisters with us? Whence then has he so much skill? How, and by what means does he work miracles?"

Jesus, hearing these remarks, saw plainly that this was not the proper place for performing prodigies. But he wished that his inaction might be attributed to the evil dispositions of his countrymen, who were surprised to hear the sagacity and power of a man extolled whose conduct appeared to them very equivocal. "I perceive," said Jesus to them, "that you apply to me the proverb, Physician cure thyself; and that, to prove the truth of what you have heard of me, you wish me to perform some of those miracles which I have elsewhere exhibited; but I know I shall labour in vain in this city: I am too well convinced of the truth of the proverb, No man is a prophet in his own country." To justify himself he quoted examples which would seem to throw a suspicion on the miracles of the prophets of the Old Testament, whom this proverb, even by itself, was calculated to make pass for knaves. Whatever opinion we may form of this, he cited the example of Elias, who, among all the widows of Israel, did not find one more deserving of a miracle than her of Sarepta, a woman of the country of the Sidonians. In the days of Elias, Judea was overrun with lepers; and yet the prophet cured Naaman, who was a Syrian and an idolater, in preference to his countrymen.

This harangue, which insinuated the reprobation and perversity of the audience, excited their rage so much that they dragged the orator out of the synagogue, and led him to the top of a mountain with an intention to throw him down headlong; but he had the good fortune to escape, and thus avoid the fate which was intended him in the place of his nativity. Matthew, speaking of this journey to Nazareth, says that his master did not perform many miracles there on account of the unbelief of the inhabitants. But Mark says positively, that he could not do any, which is still more probable.

Our luminous interpreters and commentators believe, that Jesus escaped only by a miracle out of the hands of the Nazarenes. But would it have cost him more to perform a miracle in order to convert them, and thereby prevent their mischievous designs? This was all that was required of him, in order to save himself and place his person in security. Jesus never performed miracles but with certain loss; he always dispensed with working any when they would have been decisive, and beneficial.