Joseph. Antiq. 1. xx. c. 4, sect. 2. "In their time (i. e. about the fifth or sixth year of Claudius) a great dearth happened in Judea."

x.x.xVIII. [p. 555.] Acts xviii. 1, 2. "Because that Claudius had commanded all Jews to depart from Rome."

Suet. Gland. c. xxv. "Judeos, impulsero Chresto a.s.sidue tumultuantes, Roma expulit."

x.x.xIX. [p. 664.] Acts v. 37. "After this man, rose up Judas of Galilee, in the days of the taxing, and drew away much people after him."

Joseph. de Bell. 1. vii. "He (viz. the person who in another place is called, by Josephus, Judas the Galilean, or Judas of Galilee) persuaded not a few to enrol themselves when Cyrenius the censor was sent into Judea."

XL. [p. 942.] Acts xxi. 38. "Art not thou that Egyptian which, before these days, madest an uproar, and leddest out into the wilderness four thousand men that were murderers?"

Joseph. de Bell. 1. ii. c. 13, sect. 5. "But the Egyptian false prophet brought a yet heavier disaster upon the Jews; for this impostor, coming into the country, and gaining the reputation of a prophet, gathered together thirty thousand men, who were deceived by him. Having brought them round out of the wilderness, up to the mount of Olives, he intended from thence to make his attack upon Jerusalem; but Felix, coming suddenly upon him with the Roman soldiers, prevented the attack.--A great number, or (as it should rather be rendered) the greatest part, of those that were with him were either slain or taken prisoners."

In these two pa.s.sages, the designation of this impostor, an "Egyptian,"

without the proper name, "the wilderness ;" his escape, though his followers were destroyed; the time of the transaction, in the presidentship of Felix, which could not be any long time before the words in Luke are supposed to have been spoken; are circ.u.mstances of close correspondency. There is one, and only one, point of disagreement, and that is, in the number of his followers, which in the Acts are called four thousand, and by Josephus thirty thousand: but, beside that the names of numbers, more than any other words, are liable to the errors of transcribers, we are in the present instance under the less concern to reconcile the evangelist with Josephus, as Josephus is not, in this point, consistent with himself. For whereas, in the pa.s.sage here quoted, he calls the number thirty thousand, and tells us that the greatest part, or a great number (according as his words are rendered) of those that were with him were destroyed; in his Antiquities he represents four hundred to have been killed upon this occasion, and two hundred taken prisoners:(Lib. xx. c. 7, sect. 6.) which certainly was not the "greatest part," nor "a great part," nor "a great number," out of thirty thousand. It is probable, also, that Lysias and Josephus spoke of the expedition in its different stages: Lysias, of those who followed the Egyptian out of Jerusalem; Josephus, of all who were collected about him afterwards, from different quarters.

XLI. (Lardner's Jewish and Heathen Testimonies, vol. iii p. 21.) Acts xvii. 22. "Then Paul stood in the midst of Marshill, and said, Ye men of Athens, I perceive that in all things ye are too superst.i.tious; for, as I pa.s.sed by and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN G.o.d. Whom therefore ye ignorantly worship, him declare I unto you."

Diogenes Laertius, who wrote about the year 210, in his history of Epimenides, who is supposed to have flourished nearly six hundred years before Christ, relates of him the following story: that, being invited to Athens for the purpose, he delivered the city from a pestilence in this manner;--"Taking several sheep, some black, others white, he had them up to the Areopagus, and then let them go where they would, and gave orders to those who followed them, wherever any of them should lie down, to sacrifice it to the G.o.d to whom it belonged; and so the plague ceased.--Hence," says the historian, "it has come to pa.s.s, that to this present time may be found in the boroughs of the Athenians ANONYMOUS altars: a memorial of the expiation then made." (In Epimenide, l. i.

segm. 110.) These altars, it may be presumed, were called anonymous because there was not the name of any particular deity inscribed upon them.

Pausanias, who wrote before the end of the second century, in his description of Athens, having mentioned an altar of Jupiter Olympius, adds, "And nigh unto it is an altar of unknown G.o.ds." (Paus. l. v. p.

412.) And in another place, he speaks "of altars of G.o.ds called unknown." (Paus. l. i. p. 4.)

Philostratus, who wrote in the beginning of the third century; records it as an observation of Apollonius Tyanseus, "That it was wise to speak well of all the G.o.ds, especially at Athens, where altars of unknown demons were erected." (Philos. Apoll. Tyan. l. vi. c. 3.)

The author of the dialogue Philoparis by many supposed to have been Lucian, who wrote about the year 170, by others some anonymous Heathen writer of the fourth century, makes Critias swear by the unknown G.o.d of Athens; and, near time end of the dialogue, has these words, "But let us find out the unknown G.o.d at Athens, and, stretching our hands to heaven, offer to him our praises and thanksgivings." (Lucian. in Philop. tom.

ii. Graev. pp. 767, 780.)

This is a very curious and a very important coincidence. It appears beyond controversy, that altars with this inscription were existing at Athens at the time when Saint Paul is alleged to have been there. It seems also (which is very worthy of observation) that this inscription was peculiar to the Athenians. There is no evidence that there were altars inscribed "to the unknown G.o.d" in any other country. Supposing the history of Saint Paul to have been a fable, how is it possible that such a writer as the author of the Acts of the Apostles was should hit upon a circ.u.mstance so extraordinary, and introduce it by an allusion so suitable to Saint Paul's office and character?

The examples here collected will be sufficient, I hope, to satisfy us that the writers of the Christian history knew something of what they were writing about. The argument is also strengthened by the following considerations:

I. That these agreements appear not only in articles of public history, but sometimes in minute, recondite, and very peculiar circ.u.mstances, in which, of all others, a forger is most likely to have been found tripping.

II. That the destruction of Jerusalem, which took place forty years after the commencement of the Christian inst.i.tution, produced such a change in the state of the country, and the condition of the Jews, that a writer who was unacquainted with the circ.u.mstances of the nation before that event would find it difficult to avoid mistakes, in endeavouring to give detailed accounts of transactions connected with those circ.u.mstances, forasmuch as he could no longer have a living exemplar to copy from.

III. That there appears, in the writers of the New Testament, a knowledge of the affairs of those times which we do not find in authors of later ages. In particular, "many of the Christian writers of the second and third centuries, and of the following ages, had false notions concerning the state of Judea between the nativity of Jesus and the destruction of Jerusalem." (Lardner, part i. vol. ii. p. 960.) Therefore they could not have composed our histories.

Amidst so many conformities we are not to wonder that we meet with some difficulties. The princ.i.p.al of these I will put down, together with the solutions which they have received. But in doing this I must be contented with a brevity better suited to the limits of my volume than to the nature of a controversial argument. For the historical proofs of my a.s.sertions, and for the Greek criticisms upon which some of them are founded, I refer the reader to the second volume of the first part of Dr. Lardner's large work.

I. The taxing during which Jesus was born was "first made," as we read, according to our translation, in Saint Luke, "whilst Cyrenius was governor of Syria." (Chap. ii. ver. 2.) Now it turns out that Cyrenius was not governor of Syria until twelve, or at the soonest, ten years after the birth of Christ; and that a taxing census, or a.s.sessment, was made in Judea, in the beginning of his government, The charge, therefore, brought against the evangelist is, that, intending to refer to this taxing, he has misplaced the date of it by an error of ten or twelve years.

The answer to the accusation is founded in his using the word "first:"--"And this taxing was first made:" for, according to the mistake imputed to the evangelist, this word could have no signification whatever; it could have had no place in his narrative; because, let it relate to what it will, taxing, census, enrolment, or a.s.sessment, it imports that the writer had more than one of those in contemplation. It acquits him therefore of the charge: it is inconsistent with the supposition of his knowing only of the taxing in the beginning of Cyrenius's government. And if the evangelist knew (which this word proves that he did) of some other taxing beside that, it is too much, for the sake of convicting him of a mistake, to lay it down as certain that he intended to refer to that.

The sentence in Saint Luke may be construed thus: "This was the first a.s.sessment (or enrolment) of Cyrenius, governor of Syria;"* the words "governor of Syria" being used after the name of Cyrenius as his addition or t.i.tle. And this t.i.tle, belonging to him at the time of writing the account, was naturally enough subjoined to his name, though acquired after the transaction which the account describes. A modern writer who was not very exact in the choice of his expressions, in relating the affairs of the East Indies, might easily say that such a thing was done by Governor Hastings; though, in truth, the thing had been done by him before his advancement to the station from which he received the name of governor. And this, as we contend, is precisely the inaccuracy which has produced the difficulty in Saint Luke.

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* If the word which we render "first" be rendered "before," which it has been strongly contended that the Greek idiom shows of, the whole difficulty vanishes: for then the pa.s.sage would be,--"Now this taxing was made before Cyreulus was governor of Syria;" which corresponds with the chronology. But I rather choose to argue, that however the word "first" be rendered, to give it a meaning at all, it militates with the objection. In this I think there can be no mistake.

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At any rate it appears from the form of the expression that he had two taxings or enrolments in contemplation. And if Cyrenius had been sent upon this business into Judea before he became governor of Syria (against which supposition there is no proof, but rather external evidence of an enrolment going on about this time under some person or other +), then the census on all hands acknowledged to have been made by him in the beginning of his government would form a second, so as to occasion the other to be called the first.

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+ Josephus (Antiq. xvii. c. 2, sect. 6.) has this remarkable message: "When therefore the whole Jewish nation took an oath to be faithful to Caesar, and the interests of the king." This transaction corresponds in the course of the history with the time of Christ's birth. What is called a census, and which we render taxing, was delivering upon oath an account of their property. This might be accompanied with an oath of fidelity, or might be mistaken by Josephus for it.

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II. Another chronological objection arises upon a date a.s.signed in the beginning of the third chapter of Saint Luke. (Lardner, part i. vol. ii.

p. 768.) "Now in the fifteenth year of the reign of Tiberius Caesar,--Jesus began to be about thirty years of age:" for, supposing Jesus to have been born as Saint Matthew and Saint Luke also himself relate, in the time of Herod, he must, according to the dates given in Josephus and by the Roman historians, have been at least thirty-one years of age in the fifteenth year of Tiberius. If he was born, as Saint Matthew's narrative intimates, one or two years before Herod's death, he would have been thirty-two or thirty-three years old at that time.

This is the difficulty: the solution turns upon an alteration in the construction of the Greek. Saint Luke's words in the original are allowed, by the general opinion of learned men, to signify, not "that Jesus began to be about thirty years of age," but "that he was about thirty years of age when he began his ministry." This construction being admitted, the adverb "about" gives us all the lat.i.tude we want, and more especially when applied, as it is in the present instance, to a decimal number; for such numbers, even without this qualifying addition, are often used in a laxer sense than is here contended for.*

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* Livy, speaking of the peace which the conduct of Romulus had procured to the state, during the whole reign of his successor (Numa), has these words: "Ab illo enim profectis viribus datis tautum valuit, ut, in quaaraginta deiade annos, tutam proem haberet:" yet afterwards in the same chapter, "Romulus," he says, "septera et triginta regnavit annos.

Numa tres et quadraginta." (Liv. Hist. c. i. sect. 16.) _________

III. Acts v. 36. "For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who were slain; and all, as many as obeyed him, were scattered and brought to nought."

Josephus has preserved the account of an impostor of the name of Theudas, who created some disturbances, and was slain; but according to the date a.s.signed to this man's appearance (in which, however, it is very possible that Josephus may have been mistaken), (Michaelis's Introduction to the New Testament [Marsh's translation], vol. i. p. 61.) it must have been, at the least, seven years after Gamaliel's speech, of which this text is a part, was delivered. It has been replied to the objection, (Lardner, part i. vol. ii. p. 92.) that there might be two impostors of this name: and it has been observed, in order to give a general probability to the solution, that the same thing appears to have happened in other instances of the same kind. It is proved from Josephus, that there were not fewer than four persons of the name of Simon within forty years, and not fewer than three of the name of Judas within ten years, who were all leaders of insurrections: and it is likewise recorded by this historian, that upon the death of Herod the Great (which agrees very well with the time of the commotion referred to by Gamaliel, and with his manner of stating that time, "before these days") there were innumerable disturbances in Judea. (Antiq. 1. 17, c.

12. sect. 4.) Archbishop Usher was of opinion, that one of the three Judases above mentioned was Gamaliel's Theudas; (Annals, p. 797.) and that with a less variation of the name than we actually find in the Gospel, where one of the twelve apostles is called, by Luke, Judas; and by Mark, Thaddeus. (Luke vi. 16. Mark iii. 18.) Origen, however he came at his information, appears to have believed that there was an impostor of the name of Theudas before the nativity of Christ. (Orig. cont Cels.

p. 44.)

IV. Matt. xxiii. 34. "Wherefore, behold I send unto you prophets, and wise men, and scribes, and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city; that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar."

There is a Zacharias whose death is related in the second book of Chronicles,* in a manner which perfectly supports our Saviour's allusion. But this Zacharias was the son of Jehoiada.

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* "And the Spirit of G.o.d came upon Zacharias, the son of Jehoiada the priest, which stood above the people, and mid unto them, Thus saith G.o.d, Why transgress ye the commandments of the Lord that ye cannot prosper?

Because ye hive forsaken the Lord, he hath also forsaken you. And they conspired against him, and stoned him with stones, at the commandment of the king, in the court of the house of the Lord." 2 Chron. xxiv. 20, 21.

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There is also Zacharias the prophet; who was the son of Barachiah, and is so described in the superscription of his prophecy, but of whose death we have no account.

I have little doubt but that the first Zacharias was the person spoken of by our Saviour; and that the name of the father has been since added or changed, by some one who took it from the t.i.tle of the prophecy, which happened to be better known to him than the history in the Chronicles.

There is likewise a Zacharias, the son of Baruch, related by Josephus to have been slain in the temple a few years before the destruction of Jerusalem. It has been insinuated that the words put into our Saviour's mouth contain a reference to this transaction, and were composed by some writer who either confounded the time of the transaction with our Saviour's age, or inadvertently overlooked the anachronism.

Now, suppose it to have been so; suppose these words to have been suggested by the transaction related in Josephus, and to have been falsely ascribed to Christ; and observe what extraordinary coincidences (accidentally as it must in that case have been) attend the forger's mistake.