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Page 38
�The preachers of their divine word only attempt to persuade silly,
mean, senseless persons, slaves, women, and children. What harm
is there in being well-informed; and both in being, and appearing a
man of knowledge? What obstacle can this be to the knowledge of
God? Must it not be an advantage?�
�We see these Itinerants shewing readily their tricks to the vulgar,
but not approaching the assemblies of wise men, nor daring there
to show themselves. But wherever they see boys, a crowd of
slaves, and ignorant men, there they thrust in themselves, and show
off their doctrine.�
�You may see weavers, tailors, and fullers, illiterate and rustic
men, not daring to utter a word before persons of age, experience,
and respectability; but when they get hold of boys privately, and
silly women, they recount wonderful things; that they must not
mind their fathers, or their tutors, but obey them; as their fathers,
or guardians are quite ignorant, and in the dark; but themselves
alone have the true wisdom. And if the children obey them, they
pronounce them happy, and direct them to leave their fathers, and
tutors, and go with the women, and their play-fellows, into the
chambers of the females, or into a tailor�s, or fuller�s shop, that
they may learn perfection.�
Celsus compares a Christian teacher to a quack--�who promises
to heal the sick, on condition that they keep from intelligent
practitioners, lest his ignorance be detected.�
�If one sort of them introduces one doctrine, another another, and
all join in saying, �Believe if you would be saved, or depart:� what
are they to do, who desire really to be saved? Are they to
determine by the throw of a die, where they are to turn themselves,
or which of these demanders of implicit faith they are to believe.�
Omitting what Celsus says reproachfully of the moral characters of
the Apostles, and the first teachers of Christianity, for which we
certainly shall not take his word; it is easy to perceive from the
above quotations, that they had more success among simple, and
credulous people, than among the intelligent, and well-informed.
Their introductory lesson to their pupils, was, �Believe, but do not
examine;� and their succeeding instructions seem to have been a
continued repetition, and practice of the dogma of implicit faith*.
CHAPTER X.
MISCELLANEOUS
In Matthew, ch. v. Jesus says, �ye have heard that it was said, that
shalt love thy neighbour and hate thine enemy.'� But this is no
where said in the Law, or the Prophets; but, on the contrary, we
read directly the reverse. For it is written, Ex. xxiii. �If thou find
the ox of thine enemy or his ass going astray, thou shalt certainly
bring him back to him.� �If thou meet the ass of him that hateth
thee, lying under his burden, and wouldest forbear to help him,
thou shalt surely help him.� Again, Levit. xix. �Thou shalt not
hate thy brother in thine heart; rebuke thy neighbour, nor suffer sin
upon him. Thou shalt not revenge, nor keep anger, (or bear any
grudge,) against the children of thy people; but thou shalt love thy
neighbour as thyself; I am the Lord.� So also in Prov. xxxiv. �
When thine enemy falleth, do not triumph, and when he stumbleth,
let not thine heart exult.� So also in ch. xxv. �If thy enemy hunger,
give him food; if he thirst, give him to drink.� These precepts are
to the purpose, and are practicable; but this command of Jesus, �
Love your enemies,� if by loving he means, �do them good,� it is
commanded in the above passages in the Hebrew Law. But if by �
love,� he means to look upon them with the same affection that we
feel for those who love us, and with whom we are connected by the
tenderest ties of mature, and friendship, the command is
impracticable; and the fulfillment of it contrary to nature, and
those very instincts given us by our Creator. And therefore,
whoever thinks he fulfills, really fulfills this command, does in fact
play the hypocrite unknown to himself; for though we can, and
ought to do good to our enemy, yet to love him is as unnatural as to
hate our friends.
In Mark ch. ii. 25, Jesus says to the Pharisees, �Have ye not read
what David did when he hungered, and those that were with him.
How that he entered into the house of the Lord, in the time of
Abiathar the High Priest, and did eat of the shew-bread, &c.� See
the same also in Matthew, ch. xii. 3. Luke vi. 3. Now here is a
great blunder; for this thing happened in the time of Achimelech,
not in the time of Abiathar; for so it is written, 1 Sam. xxi. �And
David came to Nob, to Achimelech the Priest, &c.� And in the 22d
chapter it is said that Abiathar was his son.
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