Once more (Acts xxv. 18):  “They brought none accusation against him of such things as I supposed; but had certain questions against him of their own superstition, and of one Jesus which was dead, whom Paul affirmed to be alive.”  Nothing could be more in the character of a Roman governor than these words.  But that is not precisely the point I am concerned with.  A mere panegyrist, or a dishonest narrator, would not have represented his cause, or have made a great magistrate represent it, in this manner, i.e. in terms not a little disparaging, and bespeaking, on his part, much unconcern and indifference about the matter.  The same observation may be repeated of the speech which is ascribed to Gallio (Acts xviii. 15):  “If it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters.”

Lastly, where do we discern a stronger mark of candour, or less disposition to extol and magnify, than in the conclusion of the same history? in which the evangelist, after relating that Paul, on his first arrival at Rome, preached to the Jews from morning until evening, adds, “And some believed the things which were spoken, and some believed not.”

The following, I think, are passages which were very unlikely to have presented themselves to the mind of a forger or a fabulist.

Matt. xxi. 21.  “Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done unto the fig-tree, but also, if ye shall say unto this mountain, Be thou removed, and be thou east into the sea, it shall be done; all things whatsoever ye shall ask in prayer, believing, it shall be done.”  (See also chap. xvii. 20.  Luke xvii. 6.) It appears to me very improbable that these words should have been put into Christ’s mouth, if he had not actually spoken them.  The term “faith,” as here used, is perhaps rightly interpreted of confidence in that internal notice by which the apostles were admonished of their power to perform any particular miracle.  And this exposition renders the sense of the text more easy.  But the words undoubtedly, in their obvious construction, carry with them a difficulty which no writer would have brought upon himself officiously.

Luke ix. 59.  “And he said unto another, Follow me:  but he said, Lord, suffer me first to go and bury my father.  Jesus said unto him, Let the dead bury their dead, but go thou and preach the kingdom of God.” (See also Matt. viii. 21.) This answer, though very expressive of the transcendent importance of religious concerns, was apparently harsh and repulsive; and such as would not have been made for Christ if he had not really used it.  At least some other instance would bare been chosen.

The following passage, I, for the same reason, think impossible to have been the production of artifice, or of a cold forgery:—­“But I say unto you, that whosoever is angry with his brother without a cause shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; but whosoever shall say, Thou fool, shall be in danger of hell-fire (Gehennae).”  Matt. v. 22.  It is emphatic, cogent, and well calculated for the purpose of impression; but is inconsistent with the supposition of art or wariness on the part of the relator.