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.