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teenth year after our Saviour's afcenfion, in the year 48. a fhort time before the council of Jerufalem, or foon after it.

Baronius was of opinion, that (x) this Gospel was published in the year 41. foon after that Peter, had begun to preach to Gentils at the houfe of Cornelius in Cefarea.

Grotius (y) and G. I. Voffius (z) were likewife of opinion, that St. Matthew's Golpel was writ about eight years after Chrift's afcenfion.

Tillemont argues, "That (a) St. Matthew wrote his Gospel about three years after the crucifixion of Chriít. For it must have been writ before the Apostles left Judea. The time of their going abroad, as he owns, is uncertain. But it must have been about the year 36. forafmuch as it appears, that in the year 37. when Paul came to Jerufalem, there were no other Apoftles there, befide Peter, and James the Lefs." But that argument is of no value. For the Apostles might be all at Jerufa lem, or in it's neighbourhood, though Paul saw none, befide the two juft mentioned.

Mr. Jones earnestly contends, that (b) this Gospel was writ about eight years after our Lord's afcenfion, in the year 41. But I do not think it needful to take any farther notice of his arguments, than has been done (c) already.

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Mr. Wetstein has lately declared in favour of the same opinion. "And << (d) hence, fays he, we difcern the reason, why this Evangelift has in"ferted fo many discourses about the Jewish fuperftitions: which could "be of little or no use to other people, and among other nations, when "the temple was once destroyed, or was near being deftroyed.' But I am not able to difcern any force in that way of reafoning, because I perceive not any fuperfluities in this, or any of the Evangelifts. Our Lord's reproofs of Jewish fuperftitions, his declarations of the fuperiority of moral virtue, or righteoufneffe and true holineffe, above the righteoufneffe of the Scribes and Pharifees, his cenfures of the pride and covetoufneffe, falfe maxims, and hypocritical conduct

(x) Baron. Ann. 41. num. ix. xvi.

(y) Grot. Pr. ad Matth.

(z) Si quidem Matthaeus in Palestina fcribebat, idque intra proximum a paffione Chrifti octennium. Voff. de Gen. J. C. cap. 4. §. ii.

(a) Il femble mefme neceffaire de dire, que S. Matthieu a écrit trois ans feulement après la mort de J. C... Le temps de cette divifion des Apotres eft incertain. Il femble neanmoins, que ç'a été vers l'an 36. puifqu'il paroift, qu'il n'y avoit aucun Apoftre à Jerufalem, lorfque S. Paul vint en 37. hors S. Pierre, et S. Jacque le mineur. S. Matthieu. Mem. T. i.

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(b) New and full Method. &c. Vol. iii. ch. v. p. 59. 64. (c) See Vol. viii. p. 176. . . 179.

(d) Magno confenfu perhibent Patres, Matthaeum in gratiam credentium ex Judaeis in Palaeftina Evangelium fuum exfcripfiffe, et quidem, ut multi addunt, Hierofolymis, octavo poft afcenfionem Chrifti anno, qui Claudii Imperatoris primus fuit. Cur illorum teftimonium in dubium vocetur, caufam non video: quin ifta hypothefi admiffa, plurima non infeliciter exiftimo explicari poffe, quorum aliter ratio_vix invenitur. Hinc enim intelligimus, cur Matthaeus primum in ordine Evangeliftarum occupet locum, quia nimirum primus omnium fcripfit: cur item tam multas de Judaeorum fuperftitionibus referat difputationes, quibus apud alias nationes, vel templo jam everfo, vel paulo poft evertendo, locus vix fuiffet. Wetft. N. T. Tom. i. p. 223.

duct of the fame men, will be useful to all people, fo long as the world ftands. As our Lord was a Jew, and his ministrie was employed among thofe people in Judea; it is no wonder, that in his difcourfes, recorded by St. Matthew, whenever he wrote, there fhould be frequent allufions to their laws, cuftoms, and worship. The like (e) are in the other two first Evangelifts. And in St. John's Gospel, the laft of the four, are as long difcourfes with the cavilling Jews, as in any of the rest.

I therefore readily affent to thofe, who think, that this Gospel was writ in the time of the Emperour Nero, not till about thirty years after our Saviour's afcenfion. I am not able to affign the year, in which it was writ. But I am fomewhat inclined to the year 63. 64. or 65. of the vulgar epoch. This is agreeable not only to the teftimonie of Irenaeus, and fome other ancients, but to the circumftances of things. At the year 64. or thereabout, the gofpel had been propagated in many Gentil countreys, the times were troublesome in Judea, and the war was coming on: feveral of the Apoftles were dead, others of them, who furvived, were gone, or going abroad, and many of the Jewish believers were about to feek fhelter elsewhere. Now was a proper time, to write a hiftorie of Chrift and his miracles. Moreover in this Gofpel are recorded divers plain predictions of the miferies and defolations of Jerufalem, and the overthrow of the temple, and the Jewish state, befide many other figurative intimations of the fame things in many of our Lord's discourses and parables. Which could not be well published to all the world in writing, till about this time. The suitableneffe of St. Matthew's Gospel to the ftate of the Chriftian Religion, and of the Jewish people, about the year 64. or 65. leads to that time. And however unwillingly, from private apprehenfions and prejudices, we may admit the thought of protracting fo long the writing the hiftorie of our Lord's ministrie; the circumstances of things will constrain us to acquiesce in this season, as the most likely.

IV. This leads me now to obferve fome characters of time Marks of in the Gospel itself.

Time in this Gospel.

It is well known, and allowed by all, that (f) for a while our Lord's difciples labored under Jewish prejudices: and that they did not fully understand all his discourses, at the time when they were spoken. They did not, they could not, clearly difcern the comprehenfive defign of the evangelical difpenfation, till after Peter had been at the houfe of Cornelius, and there received into the Church Gentil converts, without circumcifion: nor till after the Gospel had been preached abroad in foreign countreys by Paul, and other Apostles, and minifters. Let

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(e) When Mr. Wetstein fpeaks of the many difcourfes about Jewish fuperftitions, which are in St. Matthew's Gofpel: I imagine, he may particularly refer to Matt. xxiii. 1. 30. Nevertheless divers of those things occur also in the Gofpels of St. Mark and St. Luke. See Mark xii. 38... 40. Luke xi. 42. . 52. and xx. 46. 47. And both Mark viii. 14. . 21. and Luke xii. 1. 2. have recorded our Lord's injunctions, to beware of the leaven of the Pharifees, and Sadducees, or Herodians, as well as Matthew xvi. 6. 12. Not now to mention any other like things.

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f) There are many proofs of this in the Gofpels. See particularly John xvi. 7... 14. and likewife the hiftorie in the Acts.ch. x.

us therefore now observe the book itself of St. Matthew, and see what knowledge he appears to have had of the scheme of the gospel.

1. His account of the commiffion, which our Lord gave to the twelve Apostles is in ch. xxviii. 19. Go ye therefore into all the world, and teach all nations. Matthew did not then think, that the Apoftles of Jefus were to teach Jews only, but that they were required to teach all people, and all nations in general.

2. I suppose, that he fully understood our Lord's doctrine, when he recorded that fummarie account of it, which is in the fifth, fixth, and seventh chapters of his Gospel. The beatitudes, at the beginning, are a proof of it. And at the conclufion, they who heard and did thofe fayings, are compared to a man that built his house upon a rock: though there had been nothing faid to enforce the rituals of the Mofaic law.

3. And that he well understood the spirituality, and the freedom of the gofpel, appears from what he has recorded ch. xv. 10.

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4. His clear difcernment of the defign of the gofpel-difpenfation appears even in his account of our Saviour's nativity, particularly, in what he fays ch. i. 21, of the message of the angel to Jofeph. And thou shalt call his name Jefus. For he ball fave his people from their fins.

5. If he had not known, that our Saviour was defigned to be, or was already become a bleffing to Gentils, he would scarcely have thought of inferting the hiftorie of the Magians coming from the Eaft to Jerusalem, to inquire after the birth of the King of the Jews. Chap. ii.

6. It is also very likely, that he understood those words of John the Baptift, recorded by him ch. iii. 9. God is able of these ftones to raise up children to Abraham.

7. St. Matthew's knowledge of the calling of the Gentils, and the rejection of the Jews, may be concluded from many things recorded by him. In the hiftorie of our Lord's healing the Centurion's fervant at Capernaum he inferts our Lord's commendation of his faith, and that declaration: Many fhall come from the Eaft and the Weft, and fit down with Abraham, and Ifaac, and Jacob, in the kingdom of heaven: but the children of the kingdam fhall be caft out. ch. viii. 10. . . 12.

8. The admiffion of the Gentils to equal privileges with the Jews must be intimated in the parable of the laborers hired into the vineyard at feveral hours of the day. ch. xx. 1. 16.

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9. The calling and acceptance of the Gentils, and the rejection of the Jewish People, and even their overthrow, are plainly declared in the parable of the vineyard, let out to husbandmen, and the discourse, which follows. xxi. 33... 46. The fame things are intimated in the parable of the King that made a wedding-feast for his son, which is at the begin ning of the next chapter. xxii. 1... 14.

10. I might likewife take notice of the hiftorie of our Lord's curing the daughter of the woman of Canaan. ch. xv, 21. 28.

11. It is alfo very likely, that St. Matthew had fome good knowledge, and a diftinct apprehenfion of the extent of our Lord's kingdom, and the progreffe of his doctrine, when he recorded thofe parables in the thirteenth chapter of his Gofpel: where our Lord has compared the kingdom of heaven, or the preaching his gofpel, to a grain of muftard-feed, the leaft of all feeds, but becomes a tree: to leaven, by which a large

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lump is leavened to a net, that was caft into the fea, and gathered of every kind. And, explaining the parable of the tares, our Lord fays, ver. 37. 38. He that foweth the good feed is the Son of Man. The field is the world. And what follows.

12. It is probable, that this Evangelift had fome knowledge of the gospel having been preached out of Judea, when he put down that declaration of our Lord concerning the woman, that poured the rich oint ment upon his head: Wherefoever the gospel fhall be preached in the whole world, there fhall this alfo, that this woman has done, be told for a memorial of her. ch. xxvi. 13.

13. In his account of the inftitution of the eucharift. ch. xxvi. 28. our Lord fays: This is my blood of the New Testament, which is shed for many, that is, for all men, for the remiffion of their fins. And in ch. xx. 28. our Lord fays: The fon of man came . man came to give his life a ransom for

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14. There is also an expreffion ufed by him once or twice, intimating, that it was fome confiderable space, fince the time of the event and his writing about it. ch. xxvii. 8. Wherefore that field was called the field of blood to this day. Having related the affair of the foldiers, and the directions given to them by the Jewish Council to fay, that his difciples came by night, and stole him away, he adds: And this faying is commonly reported among the Jews until this day. ver. 15. Such an expreffion does not denote any certain period. But one would think, that, in this cafe, thereby muft be intended a confiderable space of time, more than eight, or ten, or fifteen years.

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15. I formerly (g) fhewed divers advantages of the late publication of the Gofpels. The life of Jefus could not be forgotten in thirty, or forty years. His life and death were very public, as well as very extraordinarie. His refurrection and afcenfion were moft publicly attefted by his Apoftles, and others, as we know from the book of the Acts. And from that time forward there were many, who were continually speaking of the things faid and done by him, and of the evidences of his refurrection and exaltation. They were foon known to multitudes of people, fmall and great, and men of all ranks and characters. As St. Paul fays to Feftus, in a very great affemblie. Acts xxvi. 36. For the King knoweth of these things, before whom also I speak freely. For I am perfuaded, that none of these things are hidden from him. For this thing was not done in a And was it not the cry at Theffalonica? Acts xvii. 6. These that have turned the world upfide down, are come hither alfo. The account of St. Paul's manner of living at Rome, about the years 61. and 62. is, that he dwelled two whole years in his own hired houfe, and received all that came in unto him, . teaching thofe things, which concern the Lord Jefus Chrift. Acts xxviii. 30. 31. Whilft there were men, who at the hazard of their lives taught, and others that embraced, the things concerning the Lord Jefus, they could not be forgotten. And if about thirty years after our Lord's afcenfion, his hiftorie was writ by eye-witneffes, or their companions, it was foon enough. Yea, it was the fitteft time of all. At the year fixty of our Lord's nativity, according to the vulgar aera, and

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(g) See Vol. viii. p. 124... 137.

and later, there certainly were enough of such persons, as those just mentioned, ftill living, to record his words and works, and more, who were willing, and defirous to read written hiftories of him, than before: and alfo more to transcribe and copy out thofe hiftories for their own use, and for the use and benefit of others, than in any preceding time. V. It remains, that we confider, in what language this Gofpel was writ: because many of the ancients, whofe tefti- It's Original Language. monies have been lately recited, though they allow the other Gospels to have been writ in Greek, have delivered it as their opinion, that this Gofpel was writ in Hebrew.

Of this I have already spoken several times, particularly, in the chapter of (b) Papias, and in the chapter of (i) Origen, and (k) of Eufebius of CeJarea: where alfo the opinions of divers learned moderns were alleged, who think, it was writ in Greek. To them I now add (1) Le Clerc, who has an argument upon this head, proper to be confulted by thofe who have leifure, but too long to be inferted here: and his learned fucceffor Mr. Wetstein, who fays: "Here (m) we are of opinion, that the Fathers "do not fo properly bear teftimonie, as deliver their own conjecture: "which needs not to be admitted, if it be not fupported by good reasons, or may be refuted by probable arguments. Suppofing, and taking it "for granted, that Matthew wrote for the Jews in Judea, they conclud“ed, that he wrote in Hebrew. But there is no weight in that reason. "The Greek language was at that time much used throughout the whole "Roman Empire, and particularly in Judea. Papias, who first ad❝vanced this opinion, was a weak and credulous man. Nor are there " in our Greek Gospel any marks of it's being a tranflation from another "language."

Mr. Jones (n) has a long argument, well deferving to be read, shewing, that this Gospel was originally writ in Greek.

Mr. Bafnage (o) is of the fame fide, and, and has argued exceeding well for it. I fhould transcribe him, if I had room. As I have not, I refer to him.

(b) Vol. i. p. 243. 244.

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(i) Vol. iii. p. 403... 408.

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(1) Diff. iii. De iv. Evangeliis.

(k) Vol. viii. p. 184. 189. (m) Neque tam facile affentimur fententiae eorundem Patrum ftatuentium, Matthaeum fcripfiffe Hebraice, hoc eft, Syriace, five Chaldaice, quâ linguâ tunc temporis Judaei in Palaeftina utebantur. . . Existimamus enim Patres hic jam non teftimonium dicere, fed conjecturam fuam in medium proferre, non `admittendam, fi aut idoneis ràtionibus non fit fulta, aut verofimilibus argumentis refutari poffit. Quod enim putant neceffe fuiffe ut Hebraeis fcribens Hebraice fcriberet, verum non eft: cum conftet eo tempore linguam Graecam per totum Imperium Romanum, et in Judaea praefertim, in ufu fuiffe.... Videntur ergo vetutiffimi Patres, et inter eos Papias, homo fimplex et credulos, re non explorata, inani Nazaraeorum jactantiae fidem habuiffe. . . Nul. lam fane in noftro Matthaeo reperitur indicium, unde colligi poffit, ex alia in aliam linguam fuiffe converfam. Plurima vero aliud fuadent. Wetfilein. N. T. Tem. i. p. 224.

(n) See his Vindication of the former part of St, Matthew's Gospel ch. 17.... 19. p. 18c. .. 186.

(0) Ann. 64. n. xiii.

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