On this page
-
Text (1)
-
Untitled Article
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software. The text has not been manually corrected and should not be relied on to be an accurate representation of the item.
-
-
Transcript
-
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software. The text has not been manually corrected and should not be relied on to be an accurate representation of the item.
Additionally, when viewing full transcripts, extracted text may not be in the same order as the original document.
Untitled Article
Besides , the path of the women , when invited to the church of Christ , was uot encumbered with the rite of circumcision , which mistaken zeal , for some time * had imposed on the men , as a necessary condition to share the blessings of the gospel . Nor had the
female part of the heathen world the same interest with the men , in supporting the Pagan religion , as not deriving from its rites the same unbounded indulgences . For these reasons they were less biassed in favour of corruption and error , and more accessible to th-e evidence and to the
purifying influence of the new faith . These observations illustrate the above passage of Josephus , in which it is attested that all the women of Damascus , with few exceptions , were become converts to the Jewish religion . This is an extraordinary and important fact , as it evinces , in the
clearest manner , the early prevalence of the gospel , the zeal of its votaries and the finger of God in its support . We cannot but infer , that among such a multitude of women , a great number of the men also liad embraced it ; though this is a circumstance which Josephus , from his usual brevity , has thought it fit not to mention .
Ten thousand of the Jews were butchered on this occasion , without arms and without opposition . What could be the cause of such unprecedented barbarity ? Did the people of Damascus rise against the Jews , and
put to death without any provocation ten thousand men , with whom they had hitherto lived in peace and amity ? This is morally impossible . Of such an outrage some cause must have existed , and an adequate cause cannot be found , but in the introduction and
prevalence of the gospel , in the zeal of its friends to overthrow the established superstition , and to reform the public morals , and in the dispute which broke out on account of it in private and in public . Josephus , indeed , intimates that the Jews were
suspected of treasonable views , and were , therefore , collected and confined ii | the Gymnasium . The Jewish converts were suspected of preaching a Saviour , wjio intended to overthrow the Roman government , and to emancipate the Jews . The historian is careful Jo . say , that there was ^ o ground for this suspicion , by repre-
Untitled Article
senting the sufferers ad all without arms . Let it here be carefully remembered , that Josephus clearly shews his partiality to Jesus and his followers . At Antioch and in Damascus he relates the cruel treatment which the Jews received from their enemies , but
he carefully keeps out of sight the circumstances that led to that treatment . These were principally the confusion and animosities excited by the preachers of spiritual Judaism , who , therefore , must have been considered by the Pagans as the aggressors and
disturbers of the public peace- The Jewish historian states only what his countrymen suffered , but the cause of their sufferings , though praiseworthy in itself , yet being detested and maligned , as productive of temporary evils , he has left in the shade .
Philo , a Jew of Alexandria , contemporary with -Christ and his apostles , wrote in a country and at a period when the ignominy which hung on the Christian profession was most bitterly felt . Notwithstanding his open temper , his resolute conduct , his ardent
zeal and elevated enthusiasm , Philo was yet a deliberate , a circumspect and a wise man ; accordingly , he has every where avoided to awaken the prejudices of those unbelievers , to whom he addressed his works , by mentioning the personal name of Jesus Christ . But he did not , from a regard
to the same prejudices , abstain from mentioning him at all ; on the contrary , he speaks , and very frequently speaks of the blessed Jesus , though under those lofty titles which distinguish him as the minister of heaven , and which raised him as far as possible above the unreasonable prepossessions of his readers . Thus he calls him the
Son , the Image , the Logos of God , I shall give an example of each of these , leaving the reader to compare them with similar passages in the New Testament . " It becomes him , " says he , ( p . 673 , ) " who devotes himself to the Father of the world , to employ , as
his intercessor , his own Son , who is most perfect in virtue , in order that he nyght obtain the forgiveness of his sins , and the supply of every good . Nothing , 1 presume , can be more clear , than that the Son of God here spoken of , njeansour Lord Jesus Christ . For who else can ; answer to such a . d escription as we see in this place given
Untitled Article
450 Passages from Philo and Josephus respecting Christ and his Religion .
-
-
Citation
-
Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), July 2, 1818, page 450, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2478/page/42/
-