have obscured your minds in consequence, without the assistance of such correct exemplars. For, sentiments such as these, totally irreconcileable with one another, never could have come either from God, or from a prophet of God. Whence it must follow, that they proceeded from the fabricators of these Gospels. As to what they had said, that they had retained the Gospels in their memories, nothing can be more false: otherwise their different testimonies could be reconciled. By the other books which are said to be in the hands of the Christians, are meant these: The history of the Apostles written by Luke the physician: The history of Paul, and how he was put to death, which consists of about fifty leaves of moderate size: The book of the revelation of John the son of Zebedee, and the Canonic Epistles which are seven in number: three of John, two of Peter, one of James the son of Joseph the carpenter; and one of Jude his brother. Each of these

epistles cover one or two leaves. Besides, there are the epistles of Paul, who was the disciple of Simon Peter, which are fifteen. The whole of all which covers about forty moderate sized leaves."

After stating the discrepancies observable between the Law and the Gospel on the subject of divorce, circumcision, and the like, as already

mentioned, the writer proceeds thus to determine the fate and character of some of the Apostles:

وباز در بعضي از فصول این انجيل (متي) واقعست که حكم تورية ابديست تا انکه فناني اسمان وزمین از بر طرف کشتن حکم تورية خواهد بود ودر تورية واقعست که خداي تعالي لعن نموده است جماعت را که در خشبه مصلوب خواهند کشت و نصاري را شك نیست که بطرس وشمعون اخا يوسف و اندراوس اخا بطرس وفليبس وبولس مصلوب شده اند بر خشبه پس بگفته مسیح که فاني نکرده (نکردد) چيزي از تورية تا آنکه تمام شود لازم آید که این جماعت ملعون و مطرود بوده باشند.

"Again, in the same Gospel (Matthew) it is said, that the Law is eternal, so that heaven and earth shall pass away, before one precept of it shall fail. But it is written in the Law, that God has cursed every one who is hanged on a tree. The Christians, however, have no doubt that Peter and Simon the brother of Joseph, and Andrew the brother of Peter, Phillip, and Paul, were all crucified on a tree. According to the sentiment of Christ, therefore, that nothing should fail of the Law until all had been fulfilled, this whole company of his followers were both accursed and reprobate."

The next discrepancies, pointed out by the writer, are those which are found in the different

statements of the same events, as given in the

و باز واقع است درین اناجیل .different Gospels اختلاف و منافات در باب حکایات که متعلق به احکام شریعت ایشان نبوده باشد چه در انجيل يوحنا واقعست که مسیح میفرموده من حکم نمیفرمایم بر کسی واکر انکه حكم بفرمايم حق و عدلست ... و باز درین انجيل واقعست که خداي تعالي حکم نمیفرماید بر کسی چراکه حکم را بفرزند خود مسیح گذاشته است وباز در فصل بیست و چهارم انجيل متي واقعست که مسیح علیه السلام را يکي از مردمان بزرك ان مکان نزد دختر خود برده بودند که او را زنده نماید بعد از انکه انحضرت تشريف شريف ارزاني داشت بر سر آن دختر فرمود که بهوش ( بیهوش) است وروح از بدن او مفارقت ننموده است و در فصل شانزدهم انجیل مرقس و در فصل سي ويكم انجيل لوقا مذکور است که رئیس ان جماعت که نامش پایرس بود عرض نمود بمسيح که دخترش نزديك بمردنست و سجده مسیح را بجاي آورد بواسطه شفا دادن آن دختر پس ان حضرت ملتمس او را در معرض انجاح در آورده متوجه خانه وي کرديد در راه خبر بایشان رسید که دختر وفات یافته است پس انحضرت بر سر آن دختر رفته فرمود که برخیز یا دختر پس نفي نباشد منافات میانه انکه پدر ان دختر حکم فرمود نمردن (بمردن) او چنانچه در انجیل متي است و نمردن آن دختر بلکه در راه شنیدن خبر

مسیح

فوت او چنانچه درین انجیل واقعست وباز اگر گفته که دختر نمرده است صحیح بوده باشد پس صلاحیت معجزه بودن ندارد و اگر کوئي که صحیح نمودن مریض معجزه است کویم که منافات دارد بانکه مسیح خطاب به پدر ان دختر نموده که ایمان بیاور تا آنکه زنده کردانم دخترت را چنانچه درین فصل از انجيل لوقا واقعست وازين

ء

کلام ظاهر شد بطلان انچه میگویید که اثبات نبوت به معجزات نیست بلکه باخبار کتابهای انبیاست چه معلومست که مسیح اثبات نبوت خود را بان نمینمود بلکه بزنده کردانیدن آن دختر واکر تسلیم ان نمائیم پس کونیم که نبوت محمد را صلعم نیز رواست که اثبات نماییم بکتابهای اسماني چنانچه مذکور شد وبالجمله منافات میانه این وان ظاهر است چه که متي ذکر نموده که پدر ان دختر مسیح را طلبیده بود بواسطه شفا دادن ان دختر (و) صحت بخشیدن او را از بيماري که داشت اورا در راه ملاقات نموده فرمود که دختر شما فوت شده است پس ظاهر است که گفته مسیح بحسب مضمون این دو انجیل متناقص است.

ومسيح

،،

Again, discrepancies are found in the Gospels, as to the accounts of events which have no connection with the doctrines there laid down.

For

we find Christ saying, in the Gospel of St. John,

،،

"I judge no man, but if I judge, my judgment

is true and just.” ... And again in the same

Gospel, "God judges no man, but has given all judgment to Christ his Son."

Again, in the 24th Section of St. Matthew, (chap. ix. 18, &c.) it is stated, that one of the great men of that place brought Christ to his daughter, that he may restore her to life. When Christ came to her he said, She fainteth: her spirit has not left her body. But, in the 16th Section of Mark, (chap. v. 21, &c.) and the 31st of Luke, (chap. viii. 40, &c.) it is stated, that the chief of the synagogue, named Jaïrus, represented to Christ, that his daughter was near dying; and that he worshipped him in order to obtain her cure. Christ heard his petition, and went with him towards his house, but they were informed on the road, that his daughter was dead. After this he came to her and said, "Young woman arise." The discrepancy, therefore, observable between the statement found in St. Matthew, in which the father had said, that his daughter was dead, and here, in which it is said that she was not dead, is undeniable and especially when we are here told, that they received intelligence on the road of her being dead. Again, if Christ's assertion of the young woman's not being dead was true, how can this passage be cited as a miracle, unless it be also said, that to cure a sick person is miraculous? But even