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and what then would be the condition of the country if the clergy were to goon increasing their wealth till they had absorbed again the seven-tenths of the property of the kingdom ? Yet , it seems , the priests may ruin , but the legislature may not save the country . The land may swarm with drones , as Spain and Portugal , and honest men are to stand by to bend the knee * The priests are to fatten , the poor starve . Every interest in the state is to be neglected but what they think theirs . Fraud is to give a title which the welfare of millions is not to impair . C ' en est un peu de trop .
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On the Chronology and Arrangement of the Gospel Narratives . 305
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vol . v . z
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( Continued from p . 173 . ) In addition to the internal evidence already adduced ( pp . 170 , 173 ) in favour of our fundamental position , that the miracle of the Five Thousand was wrought when the Last Passover was nigh , the following facts deserve
consideration . ( I . ) At the Feast of Tabernacles ( John vii . 19—23 ) we find our Lord referring to the miracle which he had wrought on the Infirm Man at the Pool of Bethesda , ( ch . v . 1 —18 , ) and to the purpose which the Jewish Rulers in consequence formed of taking away his life , in a manner which implies that no long period had elapsed since that miracle , and that he had not been
publicly at Jerusalem since . That miracle was wrought ( ch . v . 2 ) at a Feast of the Jews . If , as the advocates for the hypothesis of Four Passovers maintain , this festival were a Passover , * then , upon the present arrangement of the sections of St . John's Gospel , ( upon which the hypothesis is founded , ) the Pentecost , the Tabernacles , the Passover , and a second
Pentecost—an interval of eighteen months—occurred between the cure of the Infirm Man , and the period at which our Lord so pointedly referred to it . Is it conceivable , that he should not have been publicly at Jerusalem at any one of those festivals ? We are , however , without any proof or indication that he had been there at all . This is at any rate a great difficulty on that hypothesis . —It presses nearly as much on the hypothesis of Three Passovers , agreeably to which , there must have been the Tabernacles , the Passover ,
and the Pentecost , or sixteen months , between the miracle and our Lord's reference to it .
But ( 2 ) the miracle of the Five Thousand certainly occurred after that astonishing series of public teaching and miracles in Galilee , ( recorded by each of the three first Evangelists , ) which followed , in close succession , the imprisonment of the Baptist . Now , is it conceivable that this striking display of miraculous power could have preceded the Feast of Tabernacles , ( John vii ., ) at which period we find our Lord ' s kinsmen exhorting him , ( vers . 3 , 4 , ) if he really worked miracles , to go and shew himself openly to the world ? Galilee certainly was at some distance from Jerusalem ;
* The judicious aud able critic to whose work on the Chronology of our Saviour ' s Life we have repeatedly referred ,, ha » shewn that it was not a Passover ( see Benson ' s Chronology , p . * 249 )'; but his successor , Mr . Greswell , has passed by his arguments .
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ON THE CHRONOLOGY AND ARRANGEMENT OF THE GOSPEL NARRATIVES .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), May 2, 1831, page 305, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2597/page/17/
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