• and evil? He might forbid evil; but why should he forbid good?' Severian answers, that God did not forbid the knowledge of good, and that Adam had that knowledge before he tasted of the forbidden fruit.

VII. I now proceed to passages of Porphyry, concerning the books of the New Testament.

Mill, in his Prolegomena to the New Testament, has taken notice of several texts in the gospels, to which Porphyry made exceptions.

1. Matt. i. 11, 12, " And Josias begat Jechonias, and his brethren, about the time they were carried away to Babylon. And after they were brought to Babylon, Jechonias begat Salathiel."

Here, as it seems, one and the same person, Jechonias, ends the second fourteen, and begins the third class of fourteen; consequently one generation was supposed to be wanting. Porphyry therefore, as we learn from Jerom, charged St. Matthew with a mistake. But Jerom says, that Porphyry herein betrayed his own ignorance and unskilfulness.

q

r

It is not needful that I should attempt the solution of this difficulty; it is sufficient, that I refer to some learned editors of the New Testament, or commentators upon this

text.

But we can hence clearly argue, that in Porphyry's time, the genealogy in St. Matthew was generally received by christians; otherwise there had been no reason, why he should make any remark upon it; for, as Jerom observes, Porphyry mentioned this supposed error of the evangelist as a reflection upon the church.

2. Matt. ix. 9, " And as Jesus passed out thence, he saw a man named Matthew, sitting at the receipt of custom. And he saith unto him; Follow me. And he arose and

followed him.”

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'Here,' says Jerom, Porphyry and the emperor Julian P Vid. Prolegom. num. 702, 703.

¶ Et ob hanc causam in evangelio secundum Matthæum una videtur deesse generatio; quia secunda Teoσapadɛkaç in Joacim desinit filio Josiæ, et tertia incipit a Joachim filio Joacim. Quod ignorans Porphyrius, calumniam struit ecclesiæ, suam ostendens imperitiam, dum evangelista Matthæi arguere nititur falsitatem. Hieron. in Dan. cap. 1. ver. 1. Tom. iii. p. 1075. Confer idem in Matt. Cap. i. Tom. iv. p. 7.

S

Mill, in loc. et Prolegom. num. 702. et Wetsten. et Bez. in loc.

Arguit in hoc loco Porphyrius et Julianus Augustus vel imperitiam historici mentientis, vel stultitiam eorum, qui statim secuti sunt Salvatorem, quasi irrationabiliter quemlibet vocantem hominem secuti; quum tantæ virtutes, tantaque signa præcesserint, quæ apostolos, antequam crederent, vidisse, non dubium est. Hier. in loc. T. iv. P. i, p. 30.

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pretend, that either the historian has told a lie; or else people were very silly to follow Jesus at his call; acting as if they were ready to follow any man that beckoned to them. Not considering,' says Jerom, that before this time many great miracles and signs had been done by Jesus; of which the apostles were witnesses before they believed.' 3. Matt. xiii. 35, "That it might be fulfilled which was spoken by the prophet, saying; I will open my mouth in parables.

That is a reference to Ps. lxxviii. 2, which is entitled a Psalm of Asaph. In some copies of St. Matthew, where we have by the prophet, was read by the prophet Isaiah. This gave an occasion to an objection of Porphyry, which we meet with in the Breviarum upon the Psalter, generally ascribed to Jerom, but not reckoned his by the Benedictine editors. It is not Isaiah that says this, but Asaph, says that writer. Therefore the impious Porphyry allegeth this against us, and says; Your evangelist Matthew was so ignorant as to say; Which was written by the prophet Isaiah: "I will open my mouth in parables; I will utter things kept secret from the foundation of the world."

u

This various reading was observed by Jerom in his comment upon Matt. xiii. 35, who has considered the difficulty, though he does not mention Porphyry. He thinks the original reading was thus: "That it might be fulfilled which was spoken by the prophet Asaph," by whom that Psalm was composed. But some transcriber of St. Matthew, not recollecting Asaph to have been a prophet, and imagining therefore that it was a mistake, inserted the name of Isaiah, who was better known, in his room.

They who are curious, and have leisure, should by all means consult Mill and Wetstein upon Matt. xiii. 35; where they will observe some other quotations of ancient authors. which I have not room to transcribe.

4. Upon Gen. i. 10, Jerom says: It is to be noted,

Hoc Isaïas non loquitur, sed Asaph. Denique, et impius Porphyrius proponit adversum nos hoc ipsum, et dicit; Evangelista vester Matthæus tam imperitus fuit, ut diceret, quod scriptum est per Isaïam prophetam.-—— Breviarium in Psalt. ap. Hieron. T. ii. P. ii. p. 316.

" Sed mihi videtur a principio ita editum: Quod scriptum est per Asaph prophetam, dicentem.' Septuagesimus enim septimus Psalmus, de quo hoc sumtum est testimonium, Asaph prophetæ titulo inscribitur: et primum scriptorem non intellexisse Asaph, et pûtasse scriptoris vitium, atque emendâsse nomen Isaïæ, cujus vocabulum manifestius est. Hieron. in Matt. xiii. T. iv. p. 58.

Notandum, quod omnis congregatio aquarum, sive falsæ sint, sive dulces, juxta idioma linguæ Hebrææ, maria nuncupantur. Frustra igitur Porphyrius evangelistas ad faciendum ignorantibus miraculum, eo quod Dominus super

'that all collections of waters, whether they are salt or sweet, are called seas, according to the Hebrew language. Porphyry therefore without ground insinuates, that the • evangelists, the better to impose a miracle upon ignorant people, say, "Our Lord walked upon the sea," meaning only the lake of Gennesareth; for all lakes, or collection ' of waters, are called seas.'

This is related, Matt. xiv. 25, "Jesus went unto them walking on the sea." The same expression is also used on the same occasion, Mark vi. 48, and John vi. 19. Jerom says, that Porphyry upon this account calumniated the evangelists.' Whether he referred to more than one of them I do not determine; but we shall soon find that Porphyry had read St. Mark's and St. John's gospels, as well as St. Matthew's.

5. Matt. xxi. 21," Jesus answered, and said unto them; If ye have faith, and doubt not; ye shall not only do this, which is done to the fig-tree, but also, if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea, it shall be done."

W

Here St. Jerom says: The dogs of the Gentiles bark against us in the volumes which they have left as monu'ments of their own impiety, saying; It is plain the apos'tles had not faith, forasmuch as they never removed moun'tains.'

Such observations may tend to produce mirth; but it is very silly to understand such figurative expressions literally.

Jerom does not name the persons to whom he refers; but it is likely, that he means Porphyry and Julian, they having been both before mentioned in his Commentary upon St. Matthew. If he does not intend them, there were other writers against us who had remarked upon this expression.

6. Matt. xxiv. 15, "When ye therefore shall see the abomination of desolation, spoken of by Daniel, standing in the holy place."

X

Jerom in his Commentary upon St. Matthew lets us mare ambulaverit, pro lacu Gennesareth, mare appellâsse calumniatur; quum omnis lacus et aquarum congregatio mare nuncupentur. Quæst. Hebr. in Gen. T. ii. p. 509.

w Latrant contra nos Gentiles canes in suis voluminibus, quæ in impietatis propriæ memoriam reliquerunt, asserentes, apostolos non habuisse fidem, quia montes transferre non potuerint. In Matt. xxi. 21. Ib. p. 99.

× De hoc loco, id est, de abominatione desolationis, quæ dicta est, a Daniele prophetâ stante in loco sancto, multa Porphyrius tertio decimo operis sui volumine contra nos blasphemavit. Hieron. in Matt. T. iv. p. 115

know, that Porphyry, in the 13th volume of his work against the christians, poured out many blasphemies upon

that text.

7. Matt. xxvii. 45, "Now from the sixth hour there was darkness over all the land unto the ninth hour.'

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Upon which text Jerom observes: They who have ' written against the gospels suspect, that the disciples of Christ, in their account of our Lord's resurrection, have 'mistaken this darkness, which was only an eclipse of the sun, that happens at certain seasons in the ordinary course of things; Whereas,' says Jerom, an eclipse of the sun can never happen but at the time of new moon; and all 'the world knows that at the passover it is full moon; and 'that there might be no pretence for saying, that this darkness was owing to the shadow of the earth, or to an interposition of the moon between us and the sun, it is recorded 'to have continued for the space of three hours.'

Here also, it is not unlikely that Jerom intends the same writers before mentioned, Porphyry and Julian.

8. Upon Matt. iii. 3, "This is he that was spoken of by the prophet Esaias, saying; The voice of one crying in the wilderness; Prepare ye the way of the Lord, make his paths straight."

Here Jerom observes to this purpose: Porphyry compares this place with the beginning of St. Mark's gospel, in which it is written: "The beginning of the gospel of • Jesus Christ the Son of God. As it is written in the prophets; Behold, I send my messenger before thy face, ' which shall prepare thy way before thee. The voice of one crying in the wilderness; Prepare ye the way of the Lord, make his paths straight." For since this quotation is composed out of Malachi [iii. 1.] and Isaiah, [xl. 3.] he asks, how it comes to pass, that it is all said to be taken from Isaiah? To which question,' says Jerom, ecclesias'tical writers have answered largely; but I am of opinion,

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y Qui scripserunt contra evangelia, suspicantur, deliquium solis, quod certis statutisque temporibus accidere solet, discipulos Christi ob imperitiam super resurrectione Domini interpretatos; quum defectus solis nunquam nisi ortu lunæ fieri soleat. Nulli autem dubium est, Pascha tempore lunam fuisse plenissimam. Et ne forsitan videretur umbra terræ, vel orbis lunæ soli oppositus, breves et ferrugineas fecisse tenebras, trium horarum spatium ponitur, ut omnis causantium occasio tolleretur. Ib. p. 139.

Porphyrius istum locum Marci evangelista principio comparat: in quo scriptum est: Initium evangelii Jesu Christi, Filii Dei, sicut scriptum est in Isaïâ prophetâ.'--Quum enim testimonium de Malachiâ Isaiâque contextum sit, quærit, quomodo velut ab uno Isaïâ exemplum putemus assumtum. ecclesiastici viri plenissime responderunt. Nos autem nomen Isaïæ putamus additum scriptorum visio. Ibid. p. 10.

Cui

that the name of Isaiah has been added through the fault ' of the transcribers of the gospels.'

Hence, I think, it appears, that Porphyry had read the gospels with care, and that he did not overlook any advantage against them.

Jerom has considered this point elsewhere. We hence perceive, that at that time the name of Esaias was read in St. Mark as well as in St. Matthew; whereas now in St. Mark it is in the prophets. Concerning this various reading divers learned moderns may be consulted.

C

Once more. It appears from the homily of an ancient anonymous writer, that this objection of Porphyry was in the fourteenth book of his work against the christians.

d

9. Jerom, writing against Vigilantius, who disliked the excessive veneration then paid to the martyrs, and did not give credit to every miracle said to be wrought by their reliques, useth these expressions: Unless, says he, after the manner of the Gentiles, and the impious Porphyry and Eunomius, you pretend that these are only artifices of the dæmons, and that the dæmons do not complain, but only feign themselves to be tormented.'

It is likely that Jerom here refers to some disagreeable reflections, which Porphyry had made upon our Lord's cure of the dæmoniacs in the country of the Gadarenes, or elsewhere. See Matt. viii. 29; Mark v. 7; Luke viii. 28; and Mark i. 23, 24; Luke iv. 33, 34.

10. Theophylact, in his Commentary upon the beginning of St. John's gospel, has these expressions: So that the sophism of that Gentile writer, Porphyry, falls to the ground. He, endeavouring to overthrow the gospel, 'makes use of these divisions. "If," says he, "the Son

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a De optimo genere interpretandi. Ad. Pamm. ep. 33. [al. 101.] T. iv. P. 2. p. 253. b Mill. et Wetst. et Bez. in loc.

• Incertus auctor homiliæ de principio evangelii secundum Marcum inter opera Chrysostomi, Locum istum, inquit, impius ille Porphyrius in quarto decimo volumine disputat, et dicit: evangelista tam imperiti fuerunt homines, non solum in secularibus, sed etiam in scripturis divinis, ut testimonium, quod alibi scriptum est, de alio ponerent prophetâ. Citat. ap. Wetsten. in loc. Vid. et Bez. in loc.

d Spiritus ille immundus, qui hæc te cogit scribere, sæpe hoc vilissimo tortus est pulvere: imo hodieque torquetur, et qui in te plagas dissimulat, in cæteris confitetur; nisi forte in morem Gentilium, impiorumque Porphyrii et Eunomii, has præstigias dæmonum esse confingas, et non vere clamare dæmonas, sed sua simulare tormenta. Adv. Vig. T. iv. P. ii. p. 286.

e

• Ωςε διαπεπτωκε το Ελληνος Πορφυριε το σοφισμα. Εκείνος γαρ ανατρε πειν πειρωμενος το ευαγγελιον, τοιαύταις έχρητο διαιρέσεσιν. Ει γαρ λογος, φησιν, ὁ γιος τ8 Θε8, ήτοι προφορικός εσιν, η ενδιάθετος" αλλα μην ετε τ8το, Ουκ άρα δε λογος ετιν. Theoph. p. 553. Α.

στε εκεινο.