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It is this same evangelist only who refers to Pilate's savage slaughter of the Galileans at Jerusalem. The author of the Fourth Gospel does not mention Pilate before the time of our Lord's trial, but he gives us a much fuller account of that trial than any of his companion evangelists. Next to John, our fullest account is in Luke. On these two authorities therefore we must mainly rely.
Here standeth first Christ Jesus in the front; about him stand the old fathers, prophets, and evangelists, apostles, and all the servants of God; of whom some do embrace and cherish me, some exhort me, some open the sacraments unto me, some comfort me, other some are singing about me: and how then shall I be thought to be alone, among so many, and such as these be, the beholding of whom to me is both solace and example.
Paul, whom we are now able to regard as having been converted by evidence which was in itself overpowering, and which did not stand in need of any miraculous interference in order to confirm it. It is important to observe that the testimony of Paul should carry more weight with those who are bent upon close critical investigation than that even of the Evangelists. St.
She had stories in her, of first, second, and third degree: To shew that also in the church of Christ there are some higher than some, both as to persons and states: 1. apostles; 2. evangelists; 3. pastors and teachers. And again, there are in the church degrees of states, as also there are in heaven. Ver. 17.
Taking with us the patent fact, that before the end of the second century, and during the first half of the third, the Four Gospels were accepted by the Church generally, and quoted by every Christian writer as fully as they are at this moment, can there be the shadow of a doubt that when Justin wrote the account of our Lord's Birth, which I have given in page 22, he had before him the first and third Evangelists, and combined these two accounts in one narrative?
There is really an immense number of discrepancies and contradiction in the New Testament which the acumen of learned Christians has of late discovered, and pointed out to the world. And Mr. Evanson, in his work on the Dissonance of the four Evangelists, has collected a mass enough, I should think, to terrify the most determined Reconciliator that ever lived. It is a little remarkable, that Mr.
Whatever these new Evangelists may teach to the contrary, the present state of public morals and of public happiness would assume a very different appearance if the thieves, swindlers, and highway robbers, would 'do their best' towards maintaining themselves by honest labour, instead of perpetually planning new systems of fraud, and new schemes of depredation.
Ridicule of the sacred writings is more dangerous than burning them, and a sneer at the miracles of the gospel more mischievous than disfiguring the statues of the evangelists; and it must be confessed that these Anti-christian Iconoclasts themselves might probably have been content to "believe and say their prayers," had not the intolerance of philosophy made them atheists and persecutors.
What has this got to do with his poetry? It has everything to do with it. It gives him the key to the hearts of children; to the basic savagery of a primitive black or a poor white; to peripatetic harvesters; to futurists, imagists, blue-stockings, pedants of all kinds; to evangelists, college professors, drunken sailors, tramps whose robes are lined with vermin.
I have suggested, that, if the probability of the gospel's having been written before the destruction of Jerusalem and by the evangelists themselves be proved it is sufficient for our present argument. And so, I think, it will appear to you, when you combine with this probability two more important considerations. 1st.
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