Here we may ask, for what purpose did Christ come to the Jews? Was it to fulfil the promises made to them by Jehovah, _that he would make a new covenant with them, and write his laws on their hearts; not according to the covenant he made with their fathers, when he brought them out of Egypt, but that he would write his laws on their hearts, and their sins and iniquities remember no more, and that they should be to him a people, and that he would be to them a G.o.d?_ In fact, we cannot admit of the possibility of any mistake or failure to happen in Jehovah's plan of salvation, when we consider that the seed of Abram longed for and expected the Great Deliverer of Israel. No trickery or deception ought to be resorted to in a case involving such dreadful consequences. It is highly dishonorable to the G.o.d of the Universe, to admit of any double-dealing on his part, when his people were prepared to receive the Messiah.

The situation of the Jews, as a nation, at the time it is said that Christ made his appearance among them, ought to be kept in view, in reading this introduction. They expected a king, or a deliverer, to arrive, agreeably to what they had learned from the Old Testament.

Hence, their inquiry was, "_Art thou he that should come, or do we, or are we, to look for another?_" As much as to say, we long for his appearance, but we have had false Christs; and the repeated impositions practised on our nation makes us cautious as to giving credence to any pretender, without full proof of his being the true, the very anointed of G.o.d. No inquiry could be more reasonable; for it is clear that the Jewish nation were open to conviction, and ready to receive with joy the sent of Jehovah; but repeated deception and disappointment had made them slow to believe in the pretensions of any that came to them in the name of the Lord.

We need not be surprised that the seed of Abram should have been so scrupulous in believing, until they had incontrovertible proof that the hope of Israel had arrived. They considered that event as the end of all their troubles; and relying on the promises made, to G.o.d's chosen people by the prophets,-that the "_sun of, righteousness should arise with healing in his wings_" that his ident.i.ty would be as clearly known, and all obscurity entirely removed as to his being the true Christ, the hope and expectation of Israel. The Jews, as a nation, were not prepared for any thing short of a full manifestation of Jehovah's promises in the person of the Messiah, that he would be their "_Prophet, Priest, and King_" It is not possible to conceive that a single Jew could be found who would stretch forth his hand against the Lord's anointed. This, then, was the feeling and expectation of the Jews, at the time it is recorded that Christ came as the deliverer of Israel. It follows, then, that the only thing the Jews required, in order to receive and obey Christ, was, unerring proof that Jesus was the promised Messiah; for they were earnestly waiting for that glorious event.

We will now inquire, whether or not his introduction to the Jewish nation was the most probable way to convince them that the long-desired, the long-expected Redeemer of Israel was come? It must ever be kept in mind, that the coming of Christ was to the Israelites of vast importance, when we consider their former troubles, how they had been forsaken by their G.o.d, sold, as it were, into severe bondage, and scattered over the face of the earth, in consequence of their departure from the G.o.d of their fathers. To all which, it may be added, that they had been deceived by false Christs: so that, as a nation, they ought to, and doubtless did, fully expect that the true Messiah, on his arrival, would convince every real Jew that he was the sent of G.o.d, and that the evidence would be different, in all respects, from what had before attended impostors and cheats. Of all the emba.s.sies ever sent by one nation to another, none ever equalled in importance the one where the Son, the only Son of G.o.d, was the amba.s.sador.

In the intercourse between nations, and when a minister is sent out from one nation to another, one thing is always provided for, and on no account is it ever omitted, namely:-proper credentials are always prepared and sent by one nation to another, so that the ident.i.ty of the amba.s.sador is indisputable. This indispensable qualification appears to have been omitted in sending Christ to the Jewish nation, and it proved most unfortunate to those ill-fated people; for it is evident, from Scripture, that they mistook Jesus for an impostor, since one of the apostles admits, that if they (the Jews) had known him, "_they would not have killed the Lord of life and glory_."

Here, then, was the fatal mistake, the unfortunate error; and now we may ask, for what was Jesus sent? Jehovah knew that they would not receive him, and that a failure would be the consequence. But if Jehovah did not know of his rejection, what then are we to say of the attributes of the G.o.d of Israel? Taking either side, involves the greatest absurdity, and is shocking to every idea we can have of infinite wisdom, power, and goodness.

If Jesus, on his arrival to the Jews as a nation, intended to prove his divine mission by the performance of miracles, he appears to have taken the wrong course to carry conviction to the minds of his fellow countrymen. Instead of performing signs and wonders before the most learned of his nation, he a.s.sociated with the most ignorant cla.s.ses of society. These were chiefly fishermen, who could be easily imposed on by any sleight of hand, performed by a dexterous juggler. It was to the most learned and competent men of that day to whom his appeals ought to have been made; but on the contrary, he employed such vulgar abuse as-"_O, generation of vipers! how can ye escape the d.a.m.nation of h.e.l.l?_"

It may safely be inferred, that such abusive language as this would be considered by the priests and rulers sufficient to stamp its author as a man of low character and violent temper.

Again, instead of opening his mission with the declaration of Jehovah's former promises to the Jewish nation, _that the G.o.d of their fathers had sent him to recover the lost sheep of the home of Israel_, he tells them that the holy temple was then _a den of thieves_; and at another time, commences with a cord, or rattan, (like a drunken man,) to drive men from the temple. Is it possible to conceive that such could be the conduct of him who was proclaimed to be "_Peace on earth and good will towards men_"?

Again, miracles, as proofs of Christ's divine mission, ought to have been performed before the most learned and talented men among the Jews.

On the contrary, it was the ignorant and unlettered part of society who were the witnesses of his mighty deeds; for it is impossible for men who are unacquainted with the laws and phenomena of nature, to form any thing like a correct judgment of those laws, so as to know what were their natural operations, to the exclusion of divine power. So that a performance of any thing, however wonderful to ignorant and untaught men, would, to others, who were better acquainted with the laws of the universe, be no miracle at all.

In conclusion, then, so far as miracles are concerned, a miracle must be something performed by another, that is impossible to take place without superhuman aid; and before persons who are so fully acquainted with the laws of the universe, that imposition would be impossible. Now the Jews, at the time of the coming of Christ, if he did come at all, had no such knowledge. In that age, many strange things were believed, that never had any real existence. For instance, it was fully believed by the Jews, and nearly throughout the world, that evil spirits or demons took possession of the bodies of men, and ceased, not to torment them in a thousand ways; and the casting out of these was considered a miracle.

Jesus is said to have performed many miracles of this kind. Mary Magdalene had seven of them ejected by the Saviour. So it is recorded.

But now, no man of science gives the least credit to such tales; so that the fact is, no devils ever were cast out, because none ever entered the human body. If Jesus, then, pretended to cast out devils, when he knew there were none possessed of them, how can we exempt him from the charge of being a deceiver? If, on the other hand, he believed that Mary Magdalene had seven, and that they left her by his orders, in that case, what shall we say as to his knowledge?

At the present day, should a person apply for medical aid to cast out a devil, such person would be considered a lunatic. This is proof positive that Jesus partook of the superst.i.tion of the age in which he lived; and that his pretensions to cast out devils by the power of G.o.d, were incompatible with his mission as the Son of G.o.d, the Redeemer of Israel.

The history of Jesus, as recorded in the four Gospels, fully represents him as acting like most reformers in all ages and nations, namely, by abusing men of wealth and power. But, unlike most others, Jesus represented himself as the only Son of G.o.d, by whose authority he (Jesus) called the priests and the rulers of Israel by names the most offensive, thereby exciting their opposition to his mode of teaching and acting. At the same time, the lower grades of society did then, as they do at the present day. They considered him as a reformer, the friend of the people, in proportion as he was lavish in his abuse of the most violent nature.

In concluding this chapter, we may safely infer, that if Jesus was sent into the world to be put to death as a sacrifice for sin, his manner of preaching to his countrymen, and his violent abuse and denunciations against the then rulers of Israel, were calculated to bring about his tragical end. But, on the contrary, if Jesus came from G.o.d, To _restore the lost sheep of the home of Israel_, as the Jews, one and all, expected the Messiah would do, it then follows, that the Jews, as a nation, were deceived, and in putting him to death, they thought him a blasphemer, having no claim to be considered as the true deliverer of his nation. If Jesus came from G.o.d to the Jews, as their long-expected Saviour and Deliverer, and every blessing, as it respected them, depended on their giving him an obedience agreeable to his mission as an amba.s.sador of peace, to mistake him for an impostor, was a misfortune more deplorable than all the misfortunes, as a nation, the Jews had ever experienced from the call of Abram until the time that Christ is said to have arrived in the land of Judea. If, in reality and truth, he came from the Jehovah of that people, as they had for ages expected, then, instead of his collecting together a few fishermen, common sense would instruct us to suppose, that the Lord's anointed would go direct to the priests and Jewish, rulers, and accost them in the following way:-"The long-expected, the long-desired, is now in the midst of you. I am the true, the very Christ, the anointed of Jehovah, of the seed of Abram. My beloved mother will lift her hand, and swear on the altar of her G.o.d and my G.o.d, the Father of us all, that I am the offspring of G.o.d, and that in the absence of all earthly intercourse, she brought me forth, and that angels announced her miraculous conception, before I saw the light; and that I am endowed with power from on high, to do before your longing eyes miracles and wonders, such as all former pretenders could not perform. But, as you have before been deceived by impostors who have forged my name, and a.s.sumed my character, believe me not for my word, but for my works' sake. Mark well my deportment Give credit to my mighty deeds only when they are openly addressed to your senses, that no doubts may remain as to the ident.i.ty of my person, and the high commission of which I am the bearer; and being fully convinced of my Messiahship, obey me as the earthly representative of your heavenly Father, while I unfold the blessings that await you, in the fulfilment of the promises made to Abram and his seed forever." Instead, however, of thus openly and frankly making known the object of his message to his nation, Jesus begins by making use of expressions the most insulting, charging the priests and rulers with crimes of the basest description, in the worst language possible; the direct tendency of which was, to arouse their worst feelings, leaving them in doubt what to think of one who arrogated to himself authority over the Mosaic law, and whose teaching was so obscure as not to be understood even by his own disciples. In speaking of himself and the kingdom he was about to set up, he said that his death formed a part of the divine arrangement included in his mission; as much as to say, I must be put to death before my plane can be developed. At times, in the course of his preaching, Jesus referred to his future exaltation, as the "Judge of quick and dead." At other times he represented himself as the only true light that enlightens every man that cometh into the world; and yet, he courted obscurity in most of his preaching, so much so, that one of his most intimate friends (Judas) was bribed to inform the rulers who this extraordinary man was, and where he could be found.

What would be thought of an amba.s.sador, sent from America to England on business of the first importance, if, instead of proceeding to the Court of St. James, at London, he should be found lecturing to fishermen and people in the lower walks of society, and at the same time, in language of the most violent kind, abusing the British Government? In fine, such was the preaching and acting of Jesus during his stay in the land of Israel, that to me it appears impossible to discover the object or the utility of his coming. No wonder, therefore, that the Jews rejected him altogether.

CHAPTER I.

WHATEVER may have been the moral character of the Jews, as a nation, at the time the reputed Messiah came among them, the priests and the people not only expected his advent, but they also considered that event as an end to their then subjugation, and more than a renewal of their former greatness and glory. And here the reader will perceive that they (the Jews) had no prejudice against the appearance of such a personage; the only thing they required was, his certain ident.i.ty, that they might know the true Messiah was among them. Nothing could have been more favorable to his reception than such a universal expectation. This general belief throughout the nation was on their part equivalent to their saying to the G.o.d of Jacob, "We have long waited, and most ardently desired, the fulfilment of the promise made to Abram and his seed forever." This short statement is faithful, and true as to the feelings and expectations of the whole Jewish nation.

In this stage of our remarks, every thing appears to warrant the conclusion, that, on the part of the descendants of Abram, no difficulty stood in the way of their submitting to their expected Lord and Master.

To make him fully known to them, so that no mistake could possibly happen as to his person and authority, belonged to Jehovah alone; for if the Messiah promised, seemed in nowise to be represented in the person of Jesus, then the Jews would have been sure to have rejected him as another impostor of the same sort as had previously imposed on their nation. In reviewing, then, the New Testament, the object of the writer will be to show, that Jesus, the pretended Saviour of the world, was not sent from G.o.d, and consequently, the New Testament is not of Divine authority.

In the following inquiry, I shall not dispute the existence of Jesus, _as a man_, living about the time recorded of him, but take for granted the history of his life, with the exception of his divine mission, as this method will be better understood by the reader, as excluding irrelevant matter. In the Gospel history, then, it clearly appears, that Jesus wrote nothing of his own sayings or doings; it was all done by others. This omission to give a clear code of morals, adapted to the Gospel dispensation, and also rules and regulations for this new sect, will appear strange, when we refer to the formation and regulation of the Jewish Church. Moses, or whoever was its founder, took great pains to record the most minute things connected with the Jewish worship; while, on the contrary, the Christian Church is left in such a state of uncertainty, that its author wrote not a word himself, nor, for aught we know, did he give orders to his followers to commit to writing any thing he did or said, not even of the miracles he so often performed. It must appear pa.s.sing strange, that a religion of such vast importance to the whole human race should be, as it were, left to chance, as to the manner in which it was to descend to posterity, when compared with the minuteness of the Mosaic code. Of the four evangelists, no one in particular had orders to write the life and doings of Christ, so that the inference is this: that all the history of the life of Jesus, including his death and resurrection, is but the testimony of others; consequently, we have no certainty that Christ ever said or did those things recorded of him. So that it amounts to this-somebody has said that Jesus performed miracles; and the same may be said of the rest of his sayings and doings; and we may add, that somebody has written that he was put to death, and that on the third day he arose from the dead.

It is from such vague and unauthenticated writings, written by n.o.body knows who, nor when they made their first appearance, that the foundation is drawn on which rests the Gospel Dispensation; and as the different writers have given different accounts of the things said to have taken place, no reliance can be given to any of the facts recorded as having actually occurred. The different writers have also given rise to doctrines so opposite to each other, that every sect can find Scripture evidence for the support of its respective dogmas. Eighteen hundred years have then pa.s.sed away, and we are still ignorant of what is, and what is not, Gospel.

Is it possible that any thing can be more directly in opposition, than the Universalists and the different sects that believe in endless punishment in a future life? Again, can any two things be more opposite than the doctrines concerning the person of Christ, as held by the Unitarians and the Trinitarians; and yet, both of these doctrines are taken from the New Testament, which contains all that is written of him.

And what is still more wonderful, each of these sects are positive with respect to their own opinions, and are surprised at each other's ignorance of G.o.d's Word; and even at the present day, they only want full power, and they would soon come to blows. Not only these opinions, but many more, equally opposed to each other, can be supported by referring to G.o.d's unerring Word. It is a common saying, "the glorious uncertainty of the law"; I will add, it is the glorious uncertainty of the _Gospel_ which has made so many priests, and also, it is its uncertainty which has been in every age of the church the cause of thousands of honest persons meeting a violent and cruel death, for the glory of G.o.d.

The reader will in the following pages discover, that my main object is to show that Jesus was no more sent from heaven to save mankind by the sacrifice of himself for the sins of the world, than others are sent to build houses or dig ca.n.a.ls; and that the plan, as it is called, of human redemption, has brutalized the human race, and stood in the way of moral rect.i.tude, and the development of kind and humane feelings. Although Matthew and Luke have recorded the miraculous conception of Jesus, yet, as it is omitted by Mark and John, I shall begin my remarks with the baptism of John. As it respects the heavenly origin of Jesus, he never mentions it in the course of his ministry, neither does his mother.

Jesus, in speaking of himself, said he was _the son of man_. Now, if Joseph, or some other man, was not his father, he (Jesus) then went by a false name; for, in that case, he was but the son of a woman. We will leave this point of disputation with the Christians, and begin with the baptism of John.

After Jesus had been baptized by John, it is recorded, that there came a voice from heaven, saying, "_Thou art my beloved Son in whom I am well pleased._" (Mark i., 11.) "_And immediately the Spirit driveth him into the wilderness, and he was there in the wilderness forty days, tempted of Satan._" What possible end was to be obtained by this journey into the wilderness, and what kind of spirit it was that drove him there, we have no information. At any rate, in a forlorn state, and very hungry, Satan made his first visit to the Messenger of Peace. Jesus seemed no way surprised at this Satanic intrusion. They conversed together as old friends. We may suppose Satan to open the conversation somewhat in the following manner:-

"Why, Jesus! you seem to be any thing but in comfortable quarters. This is carrying temperance rather too far; nothing to eat or drink, and surrounded by wild beasts as hungry as yourself! I have heard that you represent to your nation that you are sent to them from Jehovah, your father. Now, if you have any thing to communicate to them of importance, this secluded spot is very unfavorable to make known your mission. Come, give over fasting, for _if you are the Son of G.o.d, command these stones that they be made bread?_" This observation, or, as it is called, this temptation of the Devil, caused Jesus to make this reply:-"_It is written, that man shall not live by bread alone, but by every word that proceedeth ont of the mouth of G.o.d. Then the Devil taketh him up into the holy city, [or coaxed him to leave the wilderness,] and setteth him on a pinnacle of the Temple, and saith unto him, If thou be the Son of G.o.d, cast thyself down, for it is written,, he shall give his angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy G.o.d. Again, the Devil taketh him up into art exceeding high mountain, and showeth him all the kingdoms of the worlds and the glory of them; and saith unto him, all these things will I give thee, if thou wilt fall dawn and worship me. Then saith Jesus unto him, Get thee hence, Satan; for it is written, Thou shalt worship the Lord thy G.o.d, and him only shalt thou serve. Then the Devil leaveth him, and behold angels came and ministered unto him._" (Matthew, chapter iv.)

To those Who are not afraid to examine this strange account, it must appear unworthy of the least credit. In the first place, as it stands recorded, the Devil and Jesus act as if they had been old and intimate acquaintances. This is the first announcement we have that any such personage as the Devil ever visited this earth, except he is the same identical being who, upwards of four thousand years before, came to the garden of Eden and tempted Eve, and was the cause of herself and her husband's being expelled from that abode of innocence. If it were the intention of the writers of the life of Jesus, that it should be understood that the Devil had been resting quietly, and enjoying himself, and then appeared, ripe for new schemes of mischief, and Satan reasoning within himself was resolved again to try his hand,-is it possible, when this account is duly considered, that one person in a thousand can give credit to such nonsense?

A few remarks on Christ's temptation by the Devil will suffice to show its absurdity. In the first place, then, can we believe that a being of Infinite Power, Wisdom, and Goodness, ever has, or does now, keep in existence a Devil whose whole aim and happiness consist in tempting G.o.d's creatures to rebel against their maker and benefactor; and that G.o.d has given him power and capacity to induce men and women to commit every sort of crime that disgraces humanity? Besides, so artful is this Devil that man has but a poor chance to escape his cunning attacks and devices. We are told that the Lord is angry with the wicked every day; and yet for all that, he has made a being of immense power who possesses unbounded malice against both G.o.d and man. Would any man, who was in his right mind, keep in his employ a person who would daily destroy his property, and breed discord among his steady workmen? None but a madman could so act; and shall we suppose that the all-wise ruler of the universe would follow in the path of a man out of his senses?

Again, according to the account in Matthew, the Devil seems full of life and impudence; while the reputed Saviour appears sheepish and stupid, and seems willing to follow the Devil about at his bidding! We have no account as to the form in which the Devil appeared, whether as a rich man or a loafer; whether fat or lean, and how old he appeared to be; neither are we informed in what kind of dress he walked through the street of Jerusalem, whether it was in the costume of the age, or in the livery of h.e.l.l. At any rate, Jesus seemed rather scared at the old serpent. Jesus commenced his mission more like a hermit than as a messenger of peace; to G.o.d's chosen people. In fact, there is, in Jesus, through his whole life, something so unearthly that his existence as a man is very doubtful. In the whole account of the temptation of the Devil, the evidence of its being a mixture of fable and falsehood is, apparent.

Besides, it is altogether unaccountable how Jesus and the Devil became so well acquainted with each other; for Jesus was a Jew by nation, and strictly obeyed the law of Moses; but Moses is completely silent as to the existence of any such personage as the Devil. At the time when it is said Jesus came to the Jewish nation, they had, during their captivity, embraced the theology of their conquerors; and on their return to the land of their nativity, brought with them the-belief in the existence of good and bad angels, and also the doctrine of a future state of rewards and punishments,-dogmas unknown to, and never taught by, Moses. It is clear, then, that the very existence of a Devil never was a doctrine of the Old Testament, but on the contrary, it was borrowed from eastern mythology; and Jesus, finding that the Jews professed to believe it, fell in with it, as also a heaven and a h.e.l.l, and a judgment to come, which doctrines were all of heathen origin. The Old Testament is silent as to what const.i.tutes orthodox Christianity. Ye Christian ministers!

your heaven and h.e.l.l, by the teaching of which you gain wealth and live like princes, is nothing but an echo of by-gone ages, which had its origin in the imagination of the priesthood of an antiquity anterior to the existence of Moses or of the Jewish nation!

But to return to the temptation of Jesus by the Devil. And here it may be asked, how it can now, or ever could, be considered a temptation at all? If Jesus was what they say he professed to be, _the sent of G.o.d_, he knew well that the Devil had nothing to give him by way of inducement to distrust his Father's superintendence and care. Jesus might have said to Satan, "You lying old Devil, you know that you have no kingdom to bestow; you likewise well know that you have not land enough whereon to build a hovel, in which to shelter your favorite a.s.sociates, the swine!"

But, on the contrary, Jesus seems to act with great respect towards the Devil. He made no objections to follow Satan wherever he chose to lead him. We are ignorant of the object Jesus had in view by retiring into the wilderness; and how the Devil came to be acquainted with his dest.i.tute situation, we are also at a loss to conjecture. Likewise, we have yet to learn whether Satan resided among the Jews, or dwelt in the regions of the air, as he is called "the Prince and power of the air, the spirit which works in the hearts of the children of disobedience."

The number of forty years, or days, is repeatedly chosen by the writers of the Old Testament, in which to perform something wonderful, and of great importance. Thus, the Jews were forty years going from Egypt to the land of promise, during which time nearly all that came out of bondage were destroyed for their disobedience against the G.o.d of Abram, Isaac, and Jacob. Jehovah and Moses were forty days on Mount Sinai, preparing ornaments for the Jewish worship, during which time Aaron and the rest of the Israelties returned back to worship the G.o.ds of their former oppressors; so that it appears, before the church of Jehovah in the wilderness was ready to sing his praise, and thank him for bringing them out of bondage, both Aaron and the people were singing and dancing before the golden calves of Egypt! The number forty has been most unfortunate for Jehovah's plans; for, in addition to repeated failures connected with the number forty, it is recorded that Jehovah was grieved forty years for the transgressions of his chosen people; and Jesus, after forty days' fasting, surrounded by devouring beasts and hungry vultures, behold! the Devil came skulking along with brazen-faced impudence, and Jesus, the better to get rid of him, broke up his solitary abode. Thus, again, the number forty concluded without any apparent object being effected.

Whoever wrote this account of Christ's temptation, as if it was not foolish enough, has added, that after the Devil had withdrawn from making Jesus such tempting offers to enlist into his service, angels came and ministered unto him. What the nature of the service was, which they performed, we know not; but one would suppose their first inquiry ought to have been, whether he did not wish to have his dinner as soon as possible? The whole of this account is so contemptible, that I shall not give it any further attention.

If we contrast the submissive conduct and humble deportment of Jesus, when in conversation with the Devil, with his manner and intercourse with the rulers and priests of his own nation, he appears, in reference to the latter, whom we should expect he would have treated with that respectable language due to their standing in society, and consistent with his dignity as the Messenger of Peace, to great disadvantage as a divine teacher: for it must be ever borne in mind, that Jesus must be considered, according to his own account, superior to all that ever came before him, and to the imperfections found in men in common, and even in the prophets of old, so that he must so conduct himself that his sayings and doings must be capable of standing the most rigid moral scrutiny.

But, instead of his appealing to the Jewish rulers in the most courteous manner-instead of his plainly stating who he was, and the vast importance of his coming on earth, he begins by upbraiding them in a way calculated to disgust them, and thereby frustrate the object of his mission. He calls them "a generation of vipers" and asks them "how they can think to escape the d.a.m.nation of h.e.l.l?"

Although the chief priest and rulers were over-anxious in their inquiries as to whom he was, and by what authority he so openly condemned others, he treated them as unworthy of a civil reply; for, let the moral conduct of the Jewish priests and rulers be what it might, admitting it was very bad, nothing could justify him in the use of insult and the most violent vituperations. What kind of reception would an amba.s.sador meet with in England, should he, before his' mission was fully understood by that Court, abuse the rulers of that kingdom, and at the same time a.s.sociate with a few obscure individuals as witnesses of such abuse? Would he be considered a fit person to represent the authorities who sent him? for, never let us forget, that of all the missions sent by one nation to another nation for the settlement of any difficulties that might exist between them, none ever was of such importance as the one which Jesus was to present to "_the lost sheep of the house of Israel_." Let us also bear in mind, that the rulers among the Jews made every inquiry as to whom he was, and the purport of his coming. Yes, every effort on the part of the Jews was made to draw out of him from whence he derived his authority: but his answers were any thing but to the point, for, he said on one occasion, "_An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas,_" and that was no answer at all.

I am well aware what Christians will say in this case: that his miracles were sufficient evidence; but all the proof we have that he did perform miracles, is, somebody has written that he did so. But here I shall dispute the performance of some of his miracles, from the New Testament account of them; and, in my next chapter, I shall show that modern discoveries have proved, beyond dispute, that some of the miracles said to have been performed by Jesus could not have taken place, for if any person in the present age, were to pretend that he could perform similar miracles, he would not only be considered an impostor, but would also be deemed an ignoramus.

CHAPTER. II.

OF all the miracles said to have been wrought by Jesus, as recorded in the Gospels, the casting out of devils are among the foremost. The case of Mary Magdalene is often referred to by Jesus himself; it is related that no less than seven had taken possession of her person. It is truly wonderful, that at the time of Christ's preaching, the old Devil of all, and a host of subordinate ones, appeared to be more active than at any other time of which we have any account The Old Devil came forward after an absence of more than four thousand years; for, we have no account that he, either in person or by proxy, had visited G.o.d's chosen people, admitting that it was he, who, by the agency of a serpent, or by any other means, deceived Adam and Eve, by which deception, pain, and even death, followed as a consequence. Satan might well think that he could afford to rest awhile, till Jehovah should make some new movement to benefit the human race.

How the Devil came to know that Jesus was about to commence preaching repentance for the remission of sin, we have no means of finding out; but, when Jesus had retired into the wilderness, behold the Devil was close at his heels, and they seemed to be as well acquainted as two old playmates. The Devil was well fitted for discussion, for he appeared well versed with the Old Testament. However, if he were the same Devil who outwitted Jehovah in Paradise, he failed to obtain a victory over the Son in the wilderness. What became of him after his defeat on the Temple, and when he came down from the mountain, we have no account No mention is made of his being concerned in riding the hogs into the sea.

We must, therefore, leave him, and attend to the triumph of Jesus in ejecting them from their strong holds.

The first in order which we shall review, as being possessed of devils, will be Mary Magdalene, out of whom, it is recorded, Jesus cast seven devils. This woman must be considered most grievously afflicted. How they operated on her-whether it was by inflicting bodily pain, or a mental disease, we know not; at any rate, she seemed incapable of getting rid of them. The number being seven, and having dispositions opposed to each other, they no doubt often quarrelled among themselves, and disturbed her in her sleeping hours; at all events, her grat.i.tude and attachment to Jesus is proof positive that she preferred their room to their company.

Christians, in speaking of Mary Magdalene, convey the idea, that, previous to the casting out of the devils, she did not bear a good character. But this is a mistake; for, if the New Testament account of devils taking possession of persons, be true, and that no human power can eject them, it then follows, that Mary Magdalene was truly unfortunate, since no less than seven of these intruders were constantly about her. We are left to conjecture how the number seven could have been discovered. If Mary had been compelled to have had seven teeth extracted, the number could have been fully known to those who stood by; but how, or in what way, it could have been known that seven devils were cast out, unless they appeared visible to the by-standers, does not appear. But we will not dwell too long on such sheer nonsense, as not one word of truth is in the whole story of casting out devils; for the best of all possible reasons, because there were none at all to cast out. It is recorded that the Jews were troubled with devils of different kinds, such as unclean devils, deaf and dumb devils, and, in one case, a kind of devil which could not be cast out only by prayer and fasting.

If, at the present day, a person was to apply for medical aid, and hint to the doctor that his wife was really possessed with (not seven) but one devil, the doctor would consider such a man a fit subject for a lunatic asylum.

As it respects demoniacal possession, it is, or rather was of heathen origin. The Jews, as a nation, believed in its truth, as did also the surrounding nations; consequently, if a person had a complaint attended with fits, or any thing rather out of the common way, by which human beings were afflicted, such a disease was considered a possession of one or more evil spirits. But now, that the laws of nature are better understood, and medical science more fully developed, demonology, as well as witchcraft and sorcery, are given up altogether. No doubt now remains, but that the whole was the effect of ignorance and fraud; and consequently the casting out of devils by Jesus and his apostles, had no reality in it whatever. It is not possible for us to conceive why demons or devils should have taken possession of human beings, admitting that they have a real existence. We are ignorant as to the state of mind of these beings. Whether in those days they took possession of men and women out of rebellion against G.o.d, or, having no real home, were only wanderers, and felt more comfortable when dwelling in the bodies of animals or of human beings, we cannot determine. The latter, however, appears to have been the case; for, an one occasion, when Jesus was about to expel a legion, the devils _besought him to permit them to enter into the swine_; but it is recorded, that the hogs started off down into the sea, and were drowned. What became of the devils, we know not. If this miracle took place, one thing is clear, namely, that the devils, with all their cunning, made a bad calculation as to the security they would have m the swine.