st have been
written by Gentiles ignorant of the custom which belies the story.

Some Christian writers have endeavoured to get rid of this
objection, by attempting to prove "that the crowing of the cock
here mentioned, does not mean actually the crowing of a cock, but
'the sound of a trumpet!'" while others, blushing at the hardihood
of their brethren, think it more prudent to maintain, that the author
of the Mishna was ignorant of Jewish customs, and that the
writers of the Gospels were perfectly acquainted with them; and
that therefore every good Christian was bound in conscience not
to regard the objection.

But the prohibition of cocks from entering the Holy city is so
perfectly of a piece with many other cautions against defilement
observed by the Jews, and is so perfectly in the taste of the times
of the Pharisees, "the careful washers of plates and platters,"--the
"tithers of mint, anise, and cummin," not to mention the reason
above expressed, which perhaps was, to say truth, according to
the regulations against defilement contained in the Pentateuch a
sufficient reason for excluding that bird from the city, where stood
the Temple, that the reader will probably believe that such a
custom might have existed.

Again, it is said Matt. xxvii. 62, that the Chief Priests and
Pharisees went to Pilate; demanded a guard; went to the
Sepulchre of Jesus, sealed the door, and set watch. Now Jesus is
said to have arisen on the day after this, on the first day of the
week, i.e. Sunday, of course the day before was Saturday of the
Jewish Sabbath. I maintain that the Chief Priests and Pharisees,
who objected to Jesus curing the sick and rubbing corn from the
ear, in order to satisfy his hunger on the Sabbath day; I maintain
that it is utterly incredible, that these men should have gone to
Pilate on public business, and transacted all this on their Sabbath.
For such an action would have come completely within the spirit,
and the letter of the Laws against breaking the Sabbath contained
in the-Pentateuch, which makes the penalty of such actions as are
here ascribed to the Chief Priests and rigorous Pharisees, nothing
less than stoning to death. I infer therefore, that the author of the
Gospel of Matthew was ignorant of this, and of course not a Jew,
and consequently not Matthew.

I would observe further, in connection with this subject, that Jesus
is represented, Matt. xxiii. 35, as saying, that upon the Jews of this
time