power possessed by the Divine Friend of Sinners, of performing miracles. The latter attributed his power to magic arts! The following extract, of some of the particulars relative to Christ, as recorded in the Babylonish Talmud, I have taken from the Hebrew Lexicon, (under the article "ka-shaph,") of my learned and very talented friend, W. L. Roy, Esq. Professor of the Oriental languages, in New York. The reader is referred to the New York discussion, published in that city, for the remarkable and triumphant discomfiture of the infidels on this subject, when they brought forward a Jew, to deny that the Babylonish Talmud mentioned Christ. No one who was then present, can forget the ability, activity, and zeal, evinced by my friend, Mr. Roy, on that occasion. In his Hebrew lexicon he writes as follows:

"KA-SHAPH. The Talmud applies this opprobrious epithet to our blessed Saviour. It mentions Jesus of Nazareth in the following passages: Tal. Jerus. Schab. fol. 14, 14; Tal. Babyl. Sanh. fol. 107. 2; Tract. Avoda, Sura. fol. 16; Tal. Babyl. Sanh., chap. 6. 4, fol. 43. The disciples of Jesus-Matthew, James and Johnare named in particular, in Tal. Babyl. Sanh., chap. 6, fol. 43. The power of working miracles is ascribed to them in Avoda, Sara., fol. 27. 2. The crucifixion of Jesus of Nazareth, and the hour of the day at which it took place, are expressly mentioned. It is stated to have been in the evening (afternooon) of the Pesach, (Passover,) at three o'clock. Tal. Babyl. Sanh., fol. 43. 67. 1. His wonderful miracles, such as healing the sick, cleansing the lepers, and raising the dead to life, (particularly Lazarus,) are admitted in Tal. Babyl. Sanh. fol. 107. 2; Schab. fol. 104. 2; Jerus. Tal. Schab. fol. 13. 1. A miraculous cure is affirmed to have been wrought by one of his disciples, in the name of Jesus,

Tal. Jerus. The Talmud,

on the son of Rab. Joses, son of Levi. Schab. fol. 14. 4, Avoda, fol. 40. 4. however, imputes the power by which he wrought those miracles to magic." Thus we perceive that several of the principal transactions, including the crucifixion of Christ, some of his miracles, and also those of his disciples, are mentioned in this credible record, kept by the most acrimonious enemies Christianity ever had.

TACITUS. This Roman historian, who wrote only seventy years after Christ's death, corroborates, in the most unequivocal manner, not only when, where, and by whom, Christianity was first established, but also the persecutions and sufferings to which the first Christians were exposed on account of their religion. Speaking of the fire which happened at Rome in the time of Nero, he writes thus:-" But neither these exertions, nor his largesses to the people, nor his offerings to the gods, did away the infamous imputation under which Nero lay, of having ordered the city to be set on fire. To put an end, therefore, to this report, he laid the guilt, and inflicted the most cruel punishments, upon a set of people who were holden in abhorrence for their crimes, and called by the vulgar, Christians. The founder of that name was Christ, who suffered death in the reign of Tiberius, under his procurator Pontius Pilate. This pernicious superstition, thus checked for awhile, broke out again, and spread not only over Judea, where the evil originated, but through Rome also, whither every thing bad upon the earth finds its way, and is practised. Some who confessed their sect were seized, and afterward, by their information, a vast multitude were apprehended, who were convicted, not so much of the crime of burning Rome, as of hatred to mankind. Their sufferings at their exe

cution were aggravated by insult and mockery; for some were disguised in the skins of wild beasts, and worried to death by dogs; some were crucified, and others were wrapped in pitch shirts, and set on fire when the day closed, that they might serve as lights to illuminate the night. Nero lent his own gardens for these executions, and exhibited at the same time a mock Circensian entertainment; being a spectator of the whole, in the dress of a charioteer, sometimes mingling with the crowd on foot, and sometimes viewing the spectacle from his car. This conduct made the sufferers pitied; and though they were criminals, and deserving the severest punishments, yet they were considered as sacrificed, not so much out of a regard to the public good, as to gratify the cruelty of one man.'

It will be perceived that the only crime of which these martyrs were guilty, was "hatred to mankind," that is, in other words, determined opposition to the vices and abominable practices of the heathens.

Respecting the genuineness of this passage, it is only necessary to give Gibbon's opinion, particularly as no one will suspect him of partiality towards the Christian cause. "The most sceptical criticism (says he) is obliged to respect the TRUTH of this extraordinary fact, (the persecution of the Christians under Nero,) AND THE INTEGRITY OF THIS CELEBRATED PASSAGE OF TACITUS. The FORMER (its truth) is confirmed by the diligent and accurate Suetonius, who mentions the punishment which Nero inflicted upon the Christians. The latter (its integrity and genuineness) may be proved by the consent of the most ancient manuscripts; by the inimitable character of Tacitus; and by his reputation, which guarded his text from interpolations," &c. Decline and Fall, vol. ii. p. 407, 408.

390

TAYLOR. TEMPLE.

TEMPTATION OF CHRIST.

TAYLOR, ROBERT. See Faustus.

TEMPLE, Vessels, Riches, &c. of, were carried away three different times by Nebuchadnezzar: first, in the third year of Jehoiachim, (Dan. i. 2.) These were the vessels which his son Belshazzar profaned, (Dan. v. 2,) and which Cyrus restored to the Jews (Ezra i. 7,) to be set up in the temple when rebuilt. Secondly, in the reign of Jehoiachim he again took the city, and cut to pieces a great part of the vessels of gold which Solomon had made, (2 Kings xxiv. 13,); and thirdly, in the eleventh year of Zedekiah, as related in 2 Kings xxv. 13—17, hẹ once more pillaged the temple. 2 Kings xxiv. 13, xxv. 8--12.

Infidels have taken advantage of some apparent discrepancies respecting these vessels; but which are at once removed by reference to the above facts.

TEMPTATION OF CHRIST. The account recorded in Matt. iv. 1-11, presents to us the Saviour, as the representative of his church, exposed to Satan's trifold assault; and, perhaps, there is not a single temptation to which the children of God are exposed but may be reduced either to want, pride, or ambition. Therefore, HE was in all points tempted like as we are, yet without sin; " and thus kept the law of God and made it honourable; bringing in an everlasting righteousness, which is to and upon all them that believe.' "In the eighth verse of this chapter it is written, the Devil" showeth him all the kingdoms of the world, and the glory of them." Now, there are many ways of showing things. First, through the medium of the eyes. Secondly, by means of pictures, or representations, or figures; or, thirdly, through the medium of the ears, describing things

TEMPTATION OF CHRIST.

TEMPTATION.

391

by words. Thus, Paul in his first Epistle to the Corinthians, chap. xv. 51, says, "behold I show you a mystery, we shall not all sleep, but we shall all be changed;" that is, he would describe to them, by words, the mystery-the resurrection from the dead. And, on consulting Webster's American Dictionary you will find no less than twelve meanings given to the verb "show;" amongst which are to [exhibit, to make to know, to cause to understand, to teach, to inform, to prove, to disclose, to discover, to explain. It was evidently by description, by words, and not by sight, that Satan showed the Lord all the kingdoms of the world; and what fully proves this is, that he also showed the glory of them! Now, the glory of a kingdom may well be described, but can scarcely be well seen!

As this extraordinary trial was permitted by God the Father, for the purposes just hinted at, so it was necessary for each step of it to be so conducted, that the history of it may be intelligible to the meanest capacity, and intrinsically true. Thus, the fasting for forty days-the going up into a pinnacle of the Temple-and the going into an exceeding high mountain, were all certain links, or steps, in the transaction; which, to divine wisdom, appeared necessary, that the circumstance might as much as possible resemble those to which his creatures would be exposed. Not that it was necessary for Christ to go into the wilderness in order to fast forty days; nor to be put on a pinnacle of the temple, in order to tempt God; and much less to go into a high mountain to see, or rather to have described to him, the kingdoms of the world. See Gospel. Language.

TEMPTATION. In Gen. xxii. 1, it is written, "God did tempt Abraham." In James i. 13, it is written,