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    * t carried him into a wilderness in vision , he could not be set out for Galilee before that descent

    took place . " F . p . 7 l 72 . Thus inconsistent appear to be the two accounts of the time when , and the place where , our Lord \ va 9 thrown into a trance .

    Perhaps what occasioned Mr . F / s falling into this inconsistency was , that he at first thought the side of Jordan , where the soirit side of Jordan where the spirit

    , descended on Jesus immediately after he went up from the water , unlikely to be the place where the vision commenced , beinjj on

    some accounts obviously unfa , irourablc to that steady and undivided attention of mind , which the scenes and business of the vision required}—such as its being the spot , where Jesus had been pointed out to the particular

    notice of John , and probably of others , who could hardly avoid being struck with wonder and awe by the extraordinary phenomena they had witnessed—where there is no ground for supposing , that

    people immediately ceased to assemble before they underwent or after they had undergone the rite of baptism—and , also , whore other circumstances would probably conspire to distract our Lord's attention * Our author

    might therefore judge it necessary to suppose , that Jesus withdrew to some distance from Jordan before he Was thrown into the trance . But afterwards recollecting , that the effect of the descent of the

    Spirit , whatever it was , followed immediately , and having determined that effect to be a , vision , he might slide unawares into the

    * The word » principally referred to above arc **• r # t ? m& /« Tt / , Matt , ; < rt 4 Ty 4 yM « , Mark : trrm Triv / uartj J-ukc .

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    other opinion , that no sooner had the Spirit descended than the vision began . —My next reason for being dissatisfied with Mr . F / s hypothesis is , II . Because he makes the temptation to have been a vision .

    Accordingly , by your leave , I will go on to examine the force of his reasoning , from some expresions in the gospel history of the temptation being the same or of the same import with language

    employed elsewhere in the sacred writings in describing indubitable visions , to prove that the evangelists , by using such language in their accounts of the transactions

    in the wilderness , intended to be understood as speaking of a vision also . Now , though it be allowqd ^ that sevei ^ il passages quoted by Mr . F . particularly from theSep - tuagint translation . - * of Ezckiel , in which the same Greek words or

    words of the same meaning occur as are found in the evangelical narratives of the temptation , are accounts of visions , yet it cannot be affirmed , ( nor does Mr . F * affirm , see p . 75 , 76 . ) that wherever those words are met with in

    the Scriptures , they uniformly denote a vision . * And it may not be unworthy of notice , that in some of the passages quoted by Mr , F . from Ezekiul in confirma *

    tion of the position , that in th « evangelists those words imply * , vision , the words in 'vision or in the visions of God are added , which latter words would havjt

    been super ( luous if the writer had thought that the former without them necessarily denoted a i

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    20 Objections to Mr . Farmer ' s Hypothesis

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Jan. 2, 1810, page 20, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2400/page/20/