Theological Essays Part 13

It is almost impossible to discuss seriously a doctrine so monstrously absurd, and yet it is not one whit more ridiculous than the ordinary orthodox and terrible doctrine, that G.o.d the undying, in his infinite love, killed himself under the form of his son to appease the cruel vengeance of G.o.d, the just and merciful, who, without this, would have been ever vengeful, unjust, and merciless.

The atonement theory, as presented to us by the Bible, is in effect as follows:-G.o.d created man surrounded by such conditions as the divine mind chose, in the selection of which man had no voice, and the effects of which on man were all foreknown and predestined by Deity. The result was man's fall on the very first temptation, so frail the nature with which he was endowed, or so powerful the temptation to which he was subjected. For this fall not only did the all-merciful punish Adam, but also his posterity; and this punishing went on for many centuries, until G.o.d, the immutable, changed his purpose of continual condemnation of men for sins they had no share in, and was wearied with his long series of unjust judgments on those whom he created in order that he might judge them. That, then, G.o.d sent his son, who was himself and was also his own father, and who was immortal, to die upon the cross, and, by this sacrifice, to atone for the sin which G.o.d himself had caused Adam to commit, and thus to appease the merciless vengeance of the All-merciful, which would otherwise have been continued against men yet unborn for an offence they could not have been concerned in or accessory to. Whether those who had died before Christ's coming are redeemed, the Bible does not clearly tell us. Those born after are redeemed only on condition of their faith in the efficacy of the sacrifice offered, and in the truth of the history of Jesus's life. The doctrine of salvation by sacrifice of human life is the doctrine of a barbarous and superst.i.tious age: the outgrowth of a brutal and depraved era. The G.o.d who accepts the b.l.o.o.d.y offering of an innocent victim in lieu of punishing the guilty culprit shows no mercy in sparing the offender: he has already satiated his l.u.s.t for vengeance on the first object presented to him.

Sacrifice is an early, prominent, and with slight exception an abiding feature in the Hebrew record-sacrifice of life finds appreciative acceptance from the Jewish Deity. Cain's offering of fruits is ineffective, but Abel's altar, bearing the firstlings of his flock and the fat thereof, finds respect in the sight of the Lord. While the face of the earth was disfigured by the rotting dead after G.o.d in his infinite mercy had deluged the world, then it was that the ascending smoke from Noah's burnt sacrifice of bird and beast produced pleasure in heaven, and G.o.d himself smelled a sweet savor from the roasted meats. To preach atonement for the past by sacrifice is worse than folly-it is crime. The past can never be recalled, and the only reference to it should be that, by marking its events, we may avoid its evil deeds and improve upon its good ones. The Levitical doctrine of the atonement, with its sin laden scapegoat sent into the wilderness to the evil demon Azazel, though placed in the Pentateuch, is of much later date, being one of the myths acquired by the Jews during their captivity. The general notion of atonement by sacrifice is that of an averting of the just judgment by an offering which may induce the judge, who in this case is also the executioner, to delay or remit the punishment he has awarded. In the gospel atonement story the weird folly of the scapegoat mystery and the barbarous waste of doves, pigeons, rams, and bulls as burnt offerings are all outdone. We have in lieu of these the history of the Man-G.o.d subject to human pa.s.sions and infirmities, who comes to die, and who prays to his heavenly father-that is, to himself-that he will spare him the bitter cup of death; who is betrayed, having himself, ere he laid the foundations of the world, predestined Judas to betray him; and who dies, being G.o.d immortal, crying with his almost dying breath-"My G.o.d! my G.o.d! why hast thou forsaken me?"

WHEN WERE OUR GOSPELS WRITTEN?

AN ANSWER TO THE RELIGIOUS TRACT SOCIETY

PREFATORY NOTE TO FOURTH EDITION

SINCE this pamphlet was originally penned in 1867, the author of "Supernatural Religion" has in his three volumes placed a very storehouse of information within the easy reach of every student, and many of Dr. Tischendorf's reckless statements have been effectively dealt with in that masterly work. In the present brief pamphlet there is only the very merest index to matters which in "Supernatural Religion"

are exhaustively treated. Part II of "The Freethinkers' Text-Book," by Mrs Besant, has travelled over the same ground with much care, and has given exact reference to authorities on each point.

THE Religious Tract Society, some time since, issued, prefaced with their high commendation, a translation of a pamphlet by Dr. Constantine Tischendorf, ent.i.tled "When were our Gospels Written?" In the introductory preface we are not unfairly told that "on the credibility of the four Gospels the whole of Christianity rests, as a building on its foundations." It is proposed in this brief essay to deal with the character of Dr. Tischendorf's advocacy, then to examine the genuineness of the four Gospels, as affirmed by the Religious Tract Society's pamphlet, and at the same time to ascertain, so far as is possible in the s.p.a.ce, how far the Gospel narrative is credible.

The Religious Tract Society state that Dr. Teschendorf's _brochure_ is a repet.i.tion of "arguments for the genuineness and authenticity of the four Gospels," which the erudite Doctor had previously published for the learned cla.s.ses, "with explanations" now given in addition, to render the arguments "intelligible" to meaner capacities; and as the "Infidel"

and "Deist" are especially referred to as likely to be overthrown by this pamphlet, we may presume that the society considers that in the 119 pages-which the translated essay occupies-they have presented the best paper that can be issued on their behalf for popular reading on this question. The praise accorded by the society, and sundry laudations appropriated with much modesty in his own preface by Dr. Constantine Tischendorf to himself, compel one at the outset to regard the Christian manifesto as a most formidable production. The Society's translator impressively tells us that the pamphlet has been three times printed in Germany and twice in France; that it has been issued in Dutch and Russian, and is done into Italian by an Archbishop with the actual approbation of the Pope. The author's preface adds an account of his great journeyings and heavy travelling expenses incurred out of an original capital of a "few unpaid bills," ending in the discovery of a basketful of old parchments destined for the flames by the Christian monks in charge, but which from the hands of Dr. Tischendorf are used by the Religious Tract Society to neutralise all doubts, and to "blow to pieces" the Rationalistic criticism of Germany and the coa.r.s.er Infidelity of England. Doubtless Dr. Tischendorf and the Society consider it some evidence in favor of the genuineness and authenticity of the four Gospels that the learned Doctor was enabled to spend 5,000 dollars out of less than nothing, and that the Pope regards his pamphlet with favor, or they would not trouble to print such statements. We frankly accord them the full advantage of any argument which may fairly be based on such facts. An autograph letter of endors.e.m.e.nt by the Pope is certainly a matter which a Protestant Tract Society-who regard "the scarlet wh.o.r.e at Babylon" with horror-may well be proud of.

Dr. Tischendorf states that he has since 1839 devoted himself to the textual study of the New Testament, and it ought to be interesting to the orthodox to know that, as a result of twenty-seven years' labor, he now declares that "it has been placed beyond doubt that the original text... had in many places undergone such serious modifications of meaning as to leave us in painful uncertainty as to what the apostles had actually written," and that "the right course to take" "is to set aside the received text altogether and to construct a fresh text."

This is pleasant news for the true believer, promulgated by authority of the managers of the great Christian depot in Paternoster Row, from whence many scores of thousands of copies of this incorrect received text have nevertheless been issued without comment to the public, even since the society have published in English Dr. Tischendorf s declaration of its unreliable character.

With the modesty and honorable reticence peculiar to great men, Dr.

Tischendorf records his successes in reading hitherto unreadable parchments, and we learn that he has received approval from "several learned bodies, and even from crowned heads," for his wonderful performances. As a consistent Christian, who knows that the "powers that be are ordained of G.o.d," our "critic without rival," for so he prints himself, regards the praise of crowned heads as higher in degree than that of learned bodies.

The Doctor discovered in 1844 the MS on which he now relies to confute audacious Infidelity, in the Convent of St. Catherine at Sinai; he brought away a portion, and handed that portion, on his return, to the Saxon Government-they paying all expenses. The Doctor, however, did not then divulge where he had found the MS. It was for the advantage of humankind that the place should be known at once, for, at least, two reasons. First, because by aid of the remainder of this MS-"the most precious Bible treasure in existence"-the faulty text of the New Testament was to be reconstructed; and the sooner the work was done the better for believers in Christianity. And, secondly, the whole story of the discovery might then have been more easily confirmed in every particular.

For fifteen years, at least, Dr. Tischendorf hid from the world the precise locality in which his treasure had been discovered. Nay, he was even fearful when he knew that other Christians were trying to find the true text, and he experienced "peculiar satisfaction" when he ascertained that his silence had misled some pious searchers after reliable copies of G.o.d's message to all humankind; although all this time he was well aware that our received copies of G.o.d's revelation had undergone "serious modifications" since the message had been delivered from the Holy Ghost by means of the Evangelists.

In 1853, "nine years after the original discovery," Dr. Tisch-endorf again visited the Sinai convent, but although he had "enjoined on the monks to take religious care" of the remains of which they, on the former occasion, would not yield up possession, he, on this second occasion, and apparently after careful search, discovered "eleven short lines," which convinced him that the greater part of the MS had been destroyed. He still, however, kept the place secret, although he had no longer any known reason for so doing; and, having obtained an advance of funds from the Russian Government, he, in 1859, tried a third time for his "pearl of St. Catherine," which, in 1853, he felt convinced had been destroyed, and as to which he had nevertheless, in the meantime, been troubled by fears that the good cause might be aided by some other than Dr. Tischendorf discovering and publishing the "priceless treasure,"

which, according to his previous statements, he must have felt convinced did not longer exist. On this third journey the Doctor discovered "the very fragments which, fifteen years before, he had taken out of the basket," "and also other parts of the Old Testament, the New Testament complete, and, in addition, Barnabas and part of Hermas."

With wonderful preciseness, and with great audacity, Dr. Tischendorf _refers_ the transcription of the discovered Bible to the first half of the fourth century. Have Dr. Tischendorf's patrons here ever read of MSS discovered in the same Convent of St. Catherine, at Sinai, of which an account was published by Dr. Constantine Simonides, and concerning which the _Westminster Review_ said, "We share the suspicions, to use the gentlest word which occurs to us, entertained, we believe, by all competent critics and antiquarians."

In 1863 Dr. Tischendorf published, at the cost of the Russian Emperor, a splendid but very costly edition of his Sinaitic MS in columns, with a Latin introduction. The book is an expensive one, and copies of it are not very plentiful in England. Perhaps the Religious Tract Society have not contributed to its circulation so liberally as did the pious Emperor of all the Russias. Surely a text on which our own is to be re-constructed ought to be in the hands at least of every English clergyman and Young Men's Christian a.s.sociation.

"Christianity," writes Dr. Tischendorf, "does not, strictly speaking, rest on the moral teaching of Jesus;" "it rests on his person only." "If we are in error in believing in the person of Christ as taught in the Gospels, then the Church herself is in error, and must be given up as a deception." "All the world knows that our Gospels are nothing else than biographies of Christ." "We have no other source of information with respect to the life of Jesus."

So that, according to the Religious Tract Society and its advocate, if the credibility of the Gospel biography be successfully impugned, then the foundations of Christianity are destroyed. It becomes, therefore, of the highest importance to show that the biography of Jesus, as given in the four Gospels, is absolutely incredible and self-contradictory.

It is alleged in the Society's preface that all the objections of infidelity have been hitherto unavailing. This is, however, not true. It is rather the fact that the advocates of Christianity when defeated on one point have shuffled to another, either quietly pa.s.sing the topic without further debate, or loudly declaring that the point abandoned was really so utterly unimportant that it was extremely foolish in the a.s.sailant to regard it as worthy attack, and that, in any case, all the arguments had been repeatedly refuted by previous writers.

To the following objections to the Gospel narrative the writer refuses to accept as answer, that they have been previously discussed and disposed of.

The Gospels which are yet mentioned by the names popularly a.s.sociated with each do not tell us the hour, or the day, or the month, or-save Luke-the year, in which Jesus was born. The only point on which the critical divines, who have preceded Dr. Tischendorf, generally agree is, that Jesus was not born on Christmas day. The Oxford Chronology, collated with a full score of recognised authorities, gives us a period of more than seven years within which to place the date. So confused is the story as to the time of the birth, that while Matthew would make Jesus born in the lifetime of Herod, Luke would fix the period of Jesus's birth as after Herod's death.

Christmas itself is a day surrounded with curious ceremonies of pagan origin, and in no way serving to fix the 25th December as the natal day.

Yet the exact period at which Almighty G.o.d, as a baby boy, entered the world to redeem long-suffering humanity from the consequences of Adam's ancient sin, should be of some importance.

Nor is there any great certainty as to the place of birth of Christ. The Jews, apparently in the very presence of Jesus, reproached him that he ought to have been born at Bethlehem. Nathaniel regarded him as of Nazareth. Jesus never appears to have said to either, "I was born at Bethlehem." In Matthew ii, 6, we find a quotation from the prophet: "And thou Bethlehem, in the land of Judah, art not the least amongst the princes of Juda, for out of thee shall come a Governor that shall rule my people-Israel." Matthew lays the scene of the birth in Bethlehem, and Luke adopts the same place, especially bringing the child to Bethlehem for that purpose, and Matthew tells us it is done to fulfil a prophecy.

Micah v, 2, the only place in which similar words occur, is not a prophecy referring to Jesus at all. The words are: "But thou Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel, whose goings forth have been from of old, from everlasting." This is not quoted correctly in Matthew, and can hardly be said by any straining of language to apply to Jesus. The credibility of a story on which Christianity rests is bolstered up by prophecy in default of contemporary corroboration. The difficulties are not lessened in tracing the parentage. In Matthew i,

17, it is stated that "the generations from Abraham to David are fourteen generations, and from David until the carrying away into Babylon are fourteen generations, and from the carrying away into Babylon unto Christ are fourteen generations." Why has Matthew made such a mistake in his computation of the genealogies-in the last division we have only thirteen names instead of fourteen, even including the name of Jesus? Is this one of the cases of "painful uncertainty" which has induced the Religious Tract Society and Dr. Tischendorf to wish to set aside the _textus receptus_ altogether?

From David to Zorobabel there are in the Old Testament twenty generations; in Matthew, seventeen generations; and in Luke, twenty-three generations. In Matthew from David to Christ there are twenty-eight generations, and in Luke from David to Christ forty-three generations. Yet, according to the Religious Tract Society, it is on the credibility of these genealogies as part of the Gospel history that the foundation of Christianity rests. The genealogy in the first Gospel arriving at David traces to Jesus through Solomon; the third Gospel from David traces through Nathan. In Matthew the names from David are Solomon, Roboam, Abia, Asa, Josaphat, Joram, Ozias; and in the Old Testament we trace the same names from David to Ahaziah, whom I presume to be the same as Ozias. But in 2nd Chronicles xxii, 11, we find one Joash, who is not mentioned in Matthew at all. If the genealogy in Matthew is correct, why is the name not mentioned? Amaziah is mentioned in chap. xxiv, v. 27, and in chap. xxvi, v. 1, Uzziah, neither of whom [is] mentioned in Matthew, where Ozias is named as begetting Jotham, when in fact three generations of men have come in between. In Matthew and Luke, Zorobabel is represented as the son of Salathiel, while in 1 Chronicles iii, 17-19, Zerubbabel is stated to be the son of Pedaiah, the brother of Salathiel. Matthew says Abiud was the son of Zorobabel (chap. i, v. 13). Luke iii, 27, says Zorobabel's son was Rhesa. The Old Testament contradicts both, and gives Meshullam, and Hananiah, and Shelomith, their sister (1 Chronicles iii, 19), as the names of Zorobabel's children. Is this another piece of evidence in favor of Dr.

Tischendorfs admirable doctrine, that it is necessary to reconstruct the text?

In the genealogies of Matthew and Luke there are only three names agreeing after that of David, viz., Salathiel, Zorobabel, and Joseph-all the rest are utterly different. The attempts at explanation which have been hitherto offered, in order to reconcile these genealogies, are scarcely creditable to the intellects of the Christian apologists. They allege that "Joseph, who by nature was the son of Jacob, in the account of the law was the son of Heli. For Heli and Jacob were brothers by the same mother, and Heli, who was the elder, dying without issue, Jacob, as the law directed, married his widow; in consequence of such marriage, his son Joseph was reputed in the law the son of Heli." This is pure invention to get over a difficulty-an invention not making the matter one whit more clear. For if you suppose that these two persons were brothers, then unless you invent a death of the mother's last husband and the widow's remarriage Jacob and Heli would be the sons of the same father, and the list of the ancestors should be identical in each genealogy. But to get over the difficulty the pious do this. They say, although brothers, they were only half-brothers; although sons of the same mother, they were not sons of the same father, but had different fathers. If so, how is it that Salathiel and Zorobabel occur as father and son in both genealogies? Another fashion of accounting for the contradiction is to give one as the genealogy of Joseph and the other as the genealogy of Mary. "Which?" "Luke," it is said. Why Luke? what are Luke's words? Luke speaks of Jesus being, "as was supposed, the son of Joseph, which was the son of Heli." When Luke says Joseph, the son of Heli, [does] he mean Mary, the daughter of Heli? Does the Gospel say one thing and mean another? because if that argument is worth anything, then in every case where a man has a theory which disagrees with the text, he may say the text means something else. If this argument be permitted we must abandon in Scriptural criticism the meaning which we should ordinarily intend to convey by any given word. If you believe Luke meant daughter, why does the same word mean son in every other case all through the remainder of the genealogy? And if the genealogy of Matthew be that of Joseph, and the genealogy of Luke be that of Mary, they ought not to have any point of agreement at all until brought to David. They, nevertheless, do agree and contradict each other in several places, destroying the probability of their being intended as distinct genealogies. There is some evidence that Luke does not give the genealogy of Mary in the Gospel itself. We are told that Joseph went to Bethlehem to be numbered because he was of the house of David: if it had been Mary it would have surely said so. As according to the Christian theory, Joseph was not the father of Jesus, it is not unfair to ask how it can be credible that Jesus's genealogy could be traced to David in any fashion through Joseph?

So far from Mary being clearly of the tribe of Judah (to which the genealogy relates) her cousinship to Elizabeth would make her rather appear to belong to the tribe of Levi.

To discuss the credibility of the miraculous conception and birth would be to insult the human understanding. The mythologies of Greece, Italy, and India, give many precedents of sons of G.o.ds miraculously born.

Italy, Greece, and India, must, however, yield the palm to Judea. The incarnate Chrishna must give way to the incarnate Christ. A miraculous birth would be scouted today as monstrous; antedate it 2,000 years and we worship it as miracle.

Matt. i, 22, 23, says: "Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, G.o.d with us." This is supposed to be a quotation from Isaiah vii, 14-16: "Therefore the Lord himself shall give you a sign; Behold a virgin shall conceive, and bear a son, and shall call his name Immanuel. b.u.t.ter and honey shall he eat, that he may know to refuse the evil, and choose the good. For before the child shall know to refuse the evil and choose the good, the land that thou abhorrest shall be forsaken of both her kings."

But in this, as indeed in most other cases of inaccurate quotation, the very words are omitted which would show its utter inapplicability to Jesus. Even in those which are given, the agreement is not complete.

Jesus was not called Emmanuel. And even if his mother Mary were a virgin, this does not help the ident.i.ty, as the word OLME in Isaiah, rendered "virgin" in our version, does not convey the notion of virginity, for which the proper word is BeThULE; OLME is used of a youthful spouse recently married. The allusion to the land being forsaken of both her kings, omitted in Matthew, shows how little the pa.s.sage is prophetic of Jesus.

The story of the annunciation made to Joseph in one Gospel, to Mary in the other, is hardly credible on any explanation. If you a.s.sume the annunciations as made by a G.o.d of all-wise purpose, the purpose should, at least, have been to prevent doubt of Mary's chast.i.ty; but the annunciation is made to Joseph only after Mary is suspected by Joseph.

Two annunciations are made, one of them in a dream to Joseph, when he is suspicious as to the state of his betrothed wife; the other made by the angel Gabriel (whoever that angel may be) to Mary herself, who apparently conceals the fact, and is content to be married, although with child not by her intended husband. The statement-that Mary being found with child by the Holy Ghost, her husband, not willing to make her a public example, was minded to put her away privily-is quite incredible. If Joseph found her with child _by the Holy Ghost_, how could he even think of making a public example of her shame when there was nothing of which she could be ashamed-nothing, if he believed in the Holy Ghost, of which he need have been ashamed himself, nothing which need have induced him to wish to put her away privily. It is clear-according to Matthew-that Mary was found with child, and that the Holy Ghost parentage was not even imagined by Joseph until after he had dreamed about the matter.

Although the birth of Jesus was specially announced by an angel, and although Mary sang a joyful song consequent on the annunciation, corroborated by her cousin's greeting, yet when Simeon speaks of the child, in terms less extraordinary, Joseph and Mary are surprised at it and do not understand it. Why were they surprised? Is it credible that so little regard was paid to the miraculous annunciation? Or is this another case of the "painful uncertainty" alluded to by Dr. Teschendorf?

Again, when Joseph and Mary found the child Jesus in the temple, and he says, "Wist ye not that I must be about my father's business?" they do not know what he means, so that either what the angel had said had been of little effect, or the annunciations did not occur at all. Can any reliance be placed on a narrative so contradictory? An angel was specially sent to acquaint a mother that her son about to be born is the Son of G.o.d, and yet that mother is astonished when her son says, "Wist ye not I must be about my father's business?"

The birth of Jesus was, according to Matthew, made publicly known by means of certain wise men. These men saw his star in the East, but it did not tell them much, for they were obliged to come and ask information from Herod the King. Is astrology credible? Herod inquired of the chief priests and scribes; and it is evident Jeremiah was right, if he said, "The prophets prophesy falsely and the priests bear rule by their means," for these chief priests misquoted to suit their purposes, and invented a false prophecy by omitting a few words from, and adding a few words to, a text until it suited their purpose. The star, after they knew where to go, and no longer required its aid, went before them, until it came and stood over where the young child was. The credibility of this will be better understood if the reader notice some star, and then see how many houses it will be over. Luke does not seem to have been aware of the star story, and he relates about an angel who tells some shepherds the good tidings, but this last-named adventure does not appear to have happened in the reign of Herod at all. Is it credible that Jesus was born twice? After the wise men had left Jesus, an angel warned Joseph to flee with him and Mary into Egypt, and Joseph did fly, and remained there with the young child and his mother until the death of Herod; and this, it is alleged, was done to fulfil a prophecy. On referring to Hosea xi, 1,

we find the words have no reference whatever to Jesus, and that, therefore, either the tale of the flight is invented as a fulfilment of the prophecy, or the prophecy manufactured to support the tale of the flight. The Jesus of Luke never went into Egypt at all in his childhood.

Directly after the birth of the child his parents instead of flying away because of persecution into Egypt, went peacefully up to Jerusalem to fulfil all things according to the law, returned thence to Nazareth, and apparently dwelt there, going up to Jerusalem every year until Jesus was twelve years of age.

In Matthew ii, 15, we are told that Jesus remained in Egypt, "That it might be fulfilled which was spoken of the Lord by the prophet saying, Out of Egypt have I called my son." In Hosea ii, 1, we read, "When Israel was a child, then I loved him, and called my son out of Egypt."

In no other prophet is there any similar text. This not only is not a prophecy of Jesus, but is, on the contrary, a reference to the Jewish Exodus from Egypt. Is the prophecy manufactured to give an air of credibility to the Gospel history, or how will the Religious Tract Society explain it? The Gospel writings betray either a want of good faith, or great incapacity on the part of their authors in the mode adopted of distorting quotations from the Old Testament?

When Jesus began to be about thirty years of age he was baptised by John in the river Jordan. John, who, according to Matthew, knew him, forbade him directly he saw him; but, according to the writer of the fourth Gospel, he knew him not, and had, therefore, no occasion to forbid him.

G.o.d is an "invisible" "spirit," whom no man hath seen (John i, 18), or can see (Exodus x.x.xiii, 20); but the man John saw the spirit of G.o.d descending like a dove. G.o.d is everywhere, but at that time was in heaven, from whence he said, "This is my beloved son, in whom I am well pleased." Although John heard this from G.o.d's own mouth, he some time after sent two of his disciples to Jesus to inquire if he were really the Christ (Matthew xi, 2, 3). Yet it is upon the credibility of this story, says Dr. Teschendorf, that Christianity rests like a building on its foundations.

It is utterly impossible John could have known and not have known Jesus at the same time. And if, as the New Testament states, G.o.d is infinite and invisible, it is incredible that as Jesus stood in the river to be baptised, the Holy Ghost was seen as it descended on his head as a dove, and that G.o.d from heaven said, "This is my beloved son, in whom I am well pleased." Was the indivisible and invisible spirit of G.o.d separated in three distinct and two separately visible persons? How do the Religious Tract Society reconcile this with the Athanasian Creed?

The baptism narrative is rendered doubtful by the language used as to John, who baptised Jesus. It is said, "This is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, prepare ye the way of the Lord, make his paths straight." Isaiah xl, 1-5, is, "Comfort ye, comfort ye my people, saith your G.o.d. Speak ye comfortably to Jerusalem, and cry unto her that her warfare is accomplished, that her iniquity is pardoned; for she hath received of the Lord's hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our G.o.d. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: and the glory of the Lord shall be revealed." These verses have not the most remote relation to John? And this manufacture of prophecies for the purpose of bolstering up a tale, serves to prove that the writer of the Gospel tries by these to impart an air of credibility to an otherwise incredible story.

Immediately after the baptism, Jesus is led up of the Spirit into the wilderness to be tempted of the Devil. There he fasts forty days and forty nights.

John says, in chapter i, 35, "Again, the next day after, John stood and two of his disciples; and looking upon Jesus as he walked, he said, behold the Lamb of G.o.d. And the two disciples heard him speak, and they followed Jesus." Then, at the 43rd verse, he says, "The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, follow me." And in chapter ii, 1, he says, "And the third day there was a marriage in Cana of Galilee, and the mother of Jesus was there; and both Jesus was called and his disciples unto the marriage."