The life of Our Lord and Saviour Jesus Christ

Front matter

JESUS CHRIST;

CONTAINING A

FULL, ACCURATE AND UNIVERSAL HISTORY,

Preface

The Apollo Belvidere is said to exhibit one of the finest specimens of the perfection of the art of sculpture in existence. The stone so breathes, and speaks as almost to cheat a beholder into the belief of its living reality. One of the most distinguished writers on the fine arts, after studying it with increasing admiration, thus recommended it to the attention of those who would become artists: "Go and study it, and if you see no peculiar beauty in it to captivate you, go again; and if you still discern nothing, go again, and again, and again, until you feel it, for be assured it is there."

To every one who takes up this volume, and who is anxious to see if there is any beauty, or excellence in the character and life herein delineated, we would say: "If you discover it not at the first glance, look again; and if still you^ discover it not, examine once more, and renew your investigations again, and again, for be assured it is there."

In the life before you will be seen what can no where else be found — unlimited power without pride; unrivalled beauty without vanity; unbounded benevolence without ostentation; love without selfishness; fortitude without repining; purity without a stain, and a sun without a spot!

You open this volume, not to gaze on a picture of fallen greatness; not to view the trophies gained — the triumphs secured, or the desolations accomplished by the might of a human arm; not to behold the mind of an archangel, either in its lofty aspirings, or in its ruins; but to admire intellect and power, wisdom and goodness combined, in the production of results the most happy and glorious; to admire simplicity in its grandeur, and grandeur in its simplicity; to cherish a taste for mental and moral beauty, and a love for whatsoever things are lovely. History is the philosophy of life. It de-

4 PREFACE.

velopes the grand principles on which man acts. It shews man as a sinner ruined, or a sinner redeemed.

The Life of Jesus Christ is the philosophy of true religion. It exhibits the principles of Christianity in their life and vigor. It is perfect excellence personified in miniature — in miniature, that the little mind of man may grasp it, and be changed into the same image from glory to glory. It is unlike all others — so sublime as to excite the admiration of an angel's mind, and so simple as to be intelligible to the feeblest intellect. While it is a perfect example .to be imitated by all, it also affords to the sanctified scholar, a lesson of untiring and unending interest. Does he admire magnanimity? — No where does he find such a specimen, as in the forgiving spirit of Jesus* Does he admire sublimity of thought, and grandeur of conception? — He sees it in the description of Jesus coming to judgment — a God in glory, and a world on fire! Is he touched and thrilled by the magic of eloquence? — While he listens to Jesus he is constrained to acknowledge, never man spake like this man. Is he enamored with the beauties of style? — Nowhere can he find a richer feast than in the clearness, unity, strength and harmony which characterize the sermon on the mount.

Has he an eye to relish the beauties of painting? — Jesus as a moral painter spreads before him meadows of greenness, and fields of lilies. Has he a taste for scenes of tenderness; for descriptions which stir the Jieart, and open the fountains of feeling? — He has only to behold Jesus weeping over Jerusalem, and listen to his lamentation! He has only to read the story of the prodigal son. If he admires courage — let him go with Jesus among those who had converted the temple into a den of thieves;—; fortitude — let him follow the Man of Sorrows into the garden, or stand by him on the cross . — condescension — let him dine with him at the table of the publican, and witness his marked attention to little children; or humility — let him stand by and behold him wash his disciples' feet.

Is he, in a word, charmed with the exhibition of a character, distinguished by purity of motive, by piety the most ardent, by

PREFACE. 5

principles the most heavenly, and an example the most praiseworthy? He finds all these excellencies resplendent in the life of him who went about doing good; — feeding the hungry — instructing the ignorant- — healing the sick — casting out demons — ■ causing the dumb to sing, the deaf to hear, the lame to leap, the blind to see, the dead to live; — pardoning the penitent, and turning the mourner's sorrow unto joy. To the scholar then, as well as to him "who knows no more, but knows his Bible true," the Life of Christ is replete with interest and instruction. But why re-write the Life of Christ? Has it not already been penned by inspired hands? The inspired writers have given it in detached descriptions; and the object designed, and so happily accomplished by Dr. Fleetwood was to bring these pieces into one harmonious whole.

The golden links were formed, and to complete the chain, it was necessary to put them together. Beams of the cedars of Lebanon — stones from the quarries of Judea — the gold of Ophir and the silver of Tarshish were all in perfect finish on the ground, but the completion of the temple required their being fitly joined. The work has been well done. And if the attentive reader will find any occasion for regret in the perusal of this book, it will be when the last page meets his eye. Here he will find a harmony of the Gospels — embracing in a connected view what each of the Evangelists has testified concerning his Divine Master. The amount of collateral information incidentally introduced, as also occasional scraps of lucid exposition, greatly enhance the value of the work.- The style is simple, and perspicuous; while the spirit of the writer, like that of his Master, is devout, and heavenly. The cuts break the seeming monotony of the pages, and while they illustrate, they also tend to impress important truths.

The Introductory Dissertation is not prefixed as a mere ornamental porch to the edifice, but as a part of the building itself. And it is recommended to those who would behold the inner beauties of the temple, to pass through the porch. Jesus Christ is the foundation — the chief corner stone. Here will be seen the superstructure — living, polished stones — rising in the beauty and sublimity of truth. The evidences here adduced may not

6 PREFACE.

convince the Infidel; but they will be confirmation strong to the Christian.

The annexed continued history of that ill-fated people who said — His blood be on us and on our children, will be read with deep interest. For who can behold without emotion a bush ever burning, and yet unconsumed!

On the whole, it is believed that the pious reader will come to the perusal of the Life of Christ, as he would have welcomed an invitation to the marriage feast at Cana of Galilee. And as he drinks into its spirit, and is refreshed, will be constrained to acknowledge that the best wine has been kept even until row. Whatever is pure in purpose, praiseworthy in conduct, or excellent in character will here be found shining like so many burnished orbs, attending the sun on his brilliant career. To the saint, whether on earth or in heaven, Christ is the chief among ten thousands, and the one altogether lovely. Here his principal happiness consists in seeing Him, through a glass darkly — there in beholding him face to face.

But the perfection of bliss is in bearing his image, and sharing his glory. Who then but will pray with the poet —

"Be thou my pattern make me bear, More of thy gracious image here."

And in anticipation of his exit, with him sing — " O glorious hour! O, blest abode.

- I shall be near and like my God."

Let then his Life be read, studied, felt — his example followed — his commands obeyed — his spirit breathed — his image borne — his glory sought, and his praise sung here; and the notes of earth will only be lost in immortal strains of glory to God and the Lamb in heaven !

AN

INTRODUCTORY

DISSEETATION,

IN WHICH

THE EVIDENCES OF CHRISTIANITY ARE FAIRLY STATED, THE NEW TESTAMENT PROVED TO BE GENUINE, AND THE RELIGION OF JESUS TRULY DIVINE.

It is a well-attested truth, that immorality ever grows with infidelity, and to the prevalence of vice must certainly be imputed that scorn and derision in which too many in the present day hold the sacred oracles of God, the revealed will of the Great Creator of Heaven and Earth.

From hence, therefore, it is reasonable to ask, what cause can produce so strange a deviation from the ways of God? Doubtless from that unhappy disregard, either to the Gospel in general, or to his peculiar and essential truths so visible in the world, and which appear to be continually increasing. It is too evident that multitudes among us, like those of old, who thought and professed themselves the wisest of mankind, or, in other words, the free-thinkers of the age, have been desirous of banishing God and his truths from their knowledge; and it is therefore the less to be wondered at, if " God has given them up to a reprobate mind; to the most infamous lusts and enormities; and to a depth of degeneracy, which, while it is in part the natural consequence, is in part also the just, but dreadful punishment of their apostacy from the faith. And we are persuaded that those who wish well to the cause of Christ, as every true Christian most certainly does, cannot serve it more effectually, than by endeavoring to establish men in their belief of the Gospel in general, and to build them up in the most holy faith. The latter, we flatter ourselves, we have sufficiently done in the following lives of the blessed Jesus, and his Apostles and followers; and propose in this Dissertation, to prove that the Christian Religion is true, and owes its origin to God himself.

AN INTRODUCTORY DISSERTATION.

It will be needless to observe, that this is a matter of the highest importance, as every one will apprehend that this is the foundation of all oar hopes. It is absolutely necessary in this age of libertinism, that every Christian should be able "to give a reason for the hope that is in him," and to put to silence the tongues of those men that have " evil will at Zion." And may the Almighty enable us to plead his cause with success! May the divine Spirit accompany these arguments, that the faith of our readers being more and more established, it may appear that the tree is watered at the roots, by all the other graces growing and flourishing in an equal proportion!

God has made ample provision for the honor and support of his Gospel, by furnishing it with a variety of proofs, which may, with undiminished, and indeed, with growing conviction, be displayed in the eyes of the whole world: and we should be greatly wanting in gratitude to him, in zeal for a Redeemer's kingdom, and in charitable concern for the conversion of those who reject the Gospel, as well as for the edification of those who embrace it, should we wholly overlook those arguments, or neglect to acquaint ourselves with them, This is the evidence we propose, and beg our readers would peruse it with becoming attention.

In prosecution of this great design, we shall endear or more particularly to show, that if we take the matter on a general survey, it will appear highly probable, that such a system of doctrines and precepts, as we find Christianity to be, should indeed have been a "divine Revelation;" and then, that if we examine into the external evidence of it, we shall find it certain in fact that it was so, and that it had its origin from on high.

First, then, we are to show, that taking the matter merely in theory, it will appear highly probable, that such a system as the Gospel, should be indeed a divine revelation.

To prove this, we shall endeavor to shew, That the state of mankind was such as greatly to need a revelation; That there seems, from the light of nature, encouragement to hope that God would grant one; That it is reasonable to believe, that if any were made, it should be introduced and transmitted as Christianity was ; and, That its general nature and substance should be such as we find that of the Gospel is. If we satisfactorily prove these particulars, there will be a strong presumptive evidence that the " Gospel is from God," and a fair way will be opened for that more divine proof which is principally intended.

1. The case of mankind is naturally such as to need a divine

revelation.

AN INTRODUCTORY DISSERTATION.

We would not be understood to speak here of a man in his original state though even then, some instruction from above seemed necessary to inform him of many particulars, which it was highli for him then to know; but we speak of him

in tfct€ • ondition in which he now so evidently lies,

by whale . he fell into it. It is very easy to make florid

encomiums on th< perfection of natural light, and to deceive unwary reader: by an ambiguous term, as a late author has done in his deistica] writings; a fallacy beneath an ingenious reasoner, and-v hn n aione ought to have exposed his book to the contempt of ever) serious reader. Truth needs no disguise; a candid advocate scorns such subterfuges; let facts speak for themselves, and controversy will soon be decided. We appeal to every. intelligent reader, who is acquainted with the records of antiquity, or that Las any knowledge of the present state of those countries where Christianity is unknown, whether it is not too obvious a truth, that the whole heathen world has lain, and still lies in a state of wickedness. Have not the greater part of them been perpetually bewildered in their religious notions and practices*, very different from each other, and almost equally differing on all sides from the appearances of truth and reason? Is any thing so wild as not to have been believed; any thing so infamous as not to have been practised by them, while they not only pretended to justify it by reason, but to have consecrated it as a part of their religion? To this very day, what are the discoveries of new nations in the American or African world ; but, generally speaking, the opening of new scenes of enormity? Rapine, lust, cruelty, human sacrifices, and the most stupid idolatries, are, and always have been, the morality and religion of almost all the Pagan nations under heaven; and if they have discovered a dawn of reason, it has only sufficed to convince them of the want of an abler guide, to direct them in pursuit of real happiness.

But perhaps some of our readers have only heard those things by uncertain reports. If this be the case, look around you within the sphere of your own observation, and remark the temper and character of the generality of those who have been educated in a Christian, and even in a Protestant country. Observe their ignorance and forgetfulness of the Divine Being, their impieties, their debaucheries, their fraud, their oppression, their pride, their avarice, their ambition, their unnatural insensibility of the wants, sorrows, and interest of each other; and when you see how bad they generally are in the midst of so many advantages, judge by that of the probable state of those that want them. When the candid reader has well weighed these particulars, let him judge whether a revelation be an unnecessary thing,

AN INTRODUCTORY DISSERTATION.

2. There is, from the light of nature, considerable encouragement to hope, that God would favor his creatures with so desirable a thing as a revelation appears to be.

That a revelation is in itself a possible thing is evident beyond all shadow of doubt. Shall not He that " made man's mouth," who has given us this wonderful faculty of discovering our sentiments, and communicating our ideas to each other: shall not He be able to converse with his rational creatures, and, by sensible manifestations, or inward impressions, to convey the knowledge of things which lie beyond the discernment of their natural faculties, and yet may be highly conducive to their advantage? To own a God, and to deny him such a power would be a notorious contradiction. But it may appear much more dubious, whether he will please to confer such a favor on sinful creatures.

Now it must be acknowledged, that he would not certainly conclude he would never do it; considering, on the one hand, how justly they stood exposed to his final displeasure : and, on the other, what provision he had made by the frame of the human mind, and of nature around us, for giving us such notices of himself, as would leave us inexcusable, if we either failed to know him, or to glorify him as God, as the apostle argues at large. (Rom. i. 20, &c.) Nevertheless, we should have something of this kind to hope, from considering God as the indulgent father of his creatures; from observing the tender care he takes of us, and the liberal supply which he grants for the support of the animal life; especially from the provision he has made for man, considered as a guilty and calamitous creature, by the medicinal and healing virtues he has given to the productions of nature, which man in a perfect state of rectitude and happiness, never would have needed.

This is a circumstance which seems strongly to intimate, that he would, some time or other, graciously provide an adequate remedy to heal the minds of the children of men ; and that he would interpose to instruct them in his own nature, in the manner in which he is to be served, and in the final treatment which they may expect from him. And certainly such an apprehension seems very congruous to the sentiments of the generality of mankind, a sufficient proof that men naturally expect some such kind of interposition of the Almighty.

3. It is natural to conclude, that if a revelation were given, it would be introduced, and transmitted in such a manner as the Evangelists shew us Christianity was.

It is, for instance, highly probable that it should be taught , either by some illustrious person, sent down from a superior world, or at least by a man of eminent wisdom and piety, who should himself have been not only a teacher, but an example

AN INTRODUCTORY DISSERTATION.

II of righteousness. In order to this, it seems probable, that he should be led through a series of calamities and distress; since, otherwise, he could not have been a pattern of that resignation, which adorns adversity, and is peculiar to it. And it might also have been expected that, in the extremity of his distress, the Almighty, whose messenger he was, should, in some extraordinary manner, have interposed either to preserve or to recover him from death.

It is, moreover, exceedingly probable, that such a person, and perhaps also those who were at first employed as his messengers to the world, should be endowed with a power of working miracles, both to awaken men's attention, and to prove his divine mission, and the consequent truth of his doctrines, some of which might perhaps be capable of no other proof; or if they were, it is certain that no method of arguing is so short, so plain, and so forcible, and on the whole so well suited to conviction, and probably, to the reformation of mankind, as a course of evident, repeated, and uncontrolled miracles. And such a method of proof is especially adapted to the populace, who are incomparably the greater part of mankind, and for whose benefit we may assure ourselves a revelation would be chiefly designed. It might be added, that it was no way improbable, though not in itself certain, that a dispensation should open gradually to the world; and that the most illustrious messenger of God to men should be ushered in by some predictions which should raise a great expectation of his appearance, and have an evident accomplishment in him.

As to the propagation of a religion so introduced, it seems no way improbable, that having been thus established in its first age, it should be transmitted to future generations by credible testimony, as other important facts are. It is certain, that affairs of the utmost moment, transacted among men, depend on testimony; on this, voyages are undertaken, settlements made, and controversies decided; controversies on which not only the estates but the lives of men depend. Though it must be owned, that such an historical evidence is not equally convincing with miracles which are wrought before our own eyes; yet it is certain it may rise to such a degree as to exclude all reasonable doubt. We know not why we should expect, that the evidence of a revelation should be such as universally to compel the immediate acquiescence of all to whom it is offered. It appears much more probable, that it should be so adjusted as to be a kind of touchstone to the tempers and characters of men, capable, indeed, of giving ample satisfaction to the diligent and candid inquirer, yet attended with some circumstances, from whence the captious and perverse might take occasion to cavil and object. Such we might reasonably suppose a revelation would m

AN INTRODUCTORY DISSERTATION.

be, and such we maintain Christianity is. The teachers of it undertake to prove that it was thus introduced, thus established, and thus transmitted; and we trust that this is a strong presumption in its favor, especially as we can add,

4. That the principal doctrines contained in the Gospel are of such a nature, that we might in general suppose a divine revelation would he — rational, practical, and sublime.

It is natural to imagine, that in a revelation of a religion from God, the great principles of natural religion should be clearly asserted, and strongly maintained: such as the existence, the unity, the perfection, and the providence of God; the essential and immutable difference between moral good and evil; the obligations we are under to the various branches of virtue, whether human, social, or divine; the value and immortality of the soul; and the rewards and punishments of a future state. All these particulars every rational person would conclude were contained in it; and that upon the whole it should appear calculated to form men's minds to a proper temper, rather than to amuse them with curious speculations.

It might, indeed, be farther supposed, that such a revelation would contain some things which could not have been learned from the highest improvements of natural light: such as, that God would pardon the sins of the most flagrant offender, on account of the satisfaction made by his dear Son, the Redeemer of the world ; that he would work holy desires in the hearts of his people, by the power of his divine grace, and form them for happiness hereafter by implanting in them a principle of holiness.

In short, the Christian system is undoubtedly worthy of God, nor is it possible to imagine from whom else it could have proceeded.*

Thus have we considered the first branch of the argument, and shewn, we hope satisfactorily, that, taking the Christian system only in theory, it appears highly probable. The truth is, that to embrace the Gospel is so safe, and upon the whole so comfortable a thing, that a wise man would deliberately venture his all upon it, though nothing more could be offered for its confirmation. But, blessed be God, we have a great deal more to offer in this important cause; and can add, with still greater confidence, that it is not only probable in theory but,

Secondly, That it is in fact certain, that Christianity is, indeed, a divine revelation.

* From what has been said, it sufficiently appears, that a revelation was absolutely necessary to instruct mankind in the most important principles of religion ; and consequently all the fallacious arguments of deistical writers, against the necessity of an extraordinary revelation, fall to the ground like a mighty structure when the foundation is destroyed.

AN INTRODUCTORY DISSERTATION.

On this it must be confessed the chief stress is to be laid; and therefore we shall insist more largely on this branch of the argument, and endeavor, by the divine assistance, to prove the certainty of this great, this important fact. And in order to this, it will be necessary to shew,

I. That the books in the New Testament, now extant, may be depended upon as written by the first preachers and publishers of Christanifcy. And,

II. That from hence it will certainly follow that what they assert is true, and that the religion they teach brings with it such evidences of a divine authority, as may justly recommend it to our acceptance.

Each of these heads would furnish matter for several volumes; but as we are writing only a Dissertation, it is our business to strike at the most obvious and important particulars, by which they may be briefly illustrated and confirmed.

We are to prove, that the books of the New Testament, now extant, were written by the first preachers and publishers of Christianity.

We shall now confine ourselves to the books of the New Testament, as that particular part of the sacred oracles has engrossed our present attention, though we propose, in another place, to lay down some solid arguments in defence of the authenticity of the Old, which is an invaluable treasure, being the very foundation of the New, and demands our daily pleasing and grateful perusal, and is capable of being defended in a manner we are persuaded its most subtle enemies will never be able to answer.

After premising these particulars ; we shall go on to the argument, and advance it by the following degrees: We shall prove that Christianity is an ancient religion ; — That there was such a person as Jesus of Nazareth crucified above seventeen hundred years ago at Jerusalem; — That the first preachers of his religion wrote books, which went by the name of those that now make up the volume of the New Testament; — And that the English translation of them, now publicly used, is in the main faithful, and may be depended upon.

1. It is certain that Christianity is not a new religion, but one that was maintained by great multitudes soon after the time in which the Gospels tell us Jesus appeared.

That there was, considerably more than seventeen hundred years ago, a body of men that went by the name of Christians, is fully as evident as that a race of men was then subsisting in the world; nor do we know that any enemy to the religion of Jesus has ever been vile and confident enough to dispute it. Indeed, there are such numbers, both of Christian and Heathen writers, who attest this fact, that it would be madness to deny

AN INTRODUCTORY DISSERTATION.

it, and therefore superfluous for us to prove it. But we cannot help observing, that Tacitus, Suetonius, Pliny, Marcus Antoninus, and others, not only attest the existence of such a body of men, but also inform us of the extreme persecutions they underwent in the very infancy of their religion; a strong evidence that they were firmly persuaded that their religion was from on high.

2. That there was such a person as Jesus of Nazareth, who was crucified at Jerusalem, when Pontius Pilate was the Roman governor there.

It can never be imagined, that multitudes of people should take their names from Christ, and sacrifice their lives for their adherence to him, even in the same age in which he lived, if they had not been well assured that there was such a person. Nay, Tacitus himself tells us that he was put to death under Pontius Pilate, who was procurator of Judea in the reign of Tiberius. And it is well known that the primitive Christian apologists often appeal to the acts of Pilate, or the memoirs of his government, which he, according to the custom of all other procurators, transmitted to Rome, as containing an account of these transactions; and as the appeal was made to those who had the command of the public records, we may assure ourselves such testimonies were then extant. But it is a fact which our enemies never denied. They owned it; they even gloried in it, and upbraided the Christians with the infamous death of him whom they called their Saviour. Thus it sufficiently appears that there was, at the time, commonly supposed, such a person as our blessed Saviour Christ, who was a divine teacher, and who gathered many disciples, by whom his religion was afterwards published in the world.

3. It is also certain, that the first publishers of this religion wrote books, which contained an account of the life and doctrines of Jesus their Master, and which went by the names of those that now make up our New Testament.