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 PRINCETON,  N.   J. 
 
 'Part  of  the  a> 
 
 1       ADDISON  ALEXANDER  LTBRART.       t 
 
 \ 
 
 which  was  presented  by 
 Messji*.  K.  L.  and  \.  Stuakt 
 
 fl  ^'^'^^^'  Division....         1 
 
 Sectin- 
 
THE 
 
 b.b\e  .   NT.  En^Us 
 
 NEW  TESTAMENT, 
 
 ARRANGED  IN 
 
 CHRONOLOGICAL  &  HISTORICAL  ORDER. 
 
 WITH  COPIOUS  NOTES 
 
 PRINCIPAL  SUBJECTS  IN  THEOLOGY 
 
 THE  GOSPELS  ON  THE  BASIS  OF  THE  HARMONIES  OF  LIGHTFOOT,  DODDRIDGE^ 
 
 PILKINGTON,  NEWCOME,  AND  MICH AE LIS;  THE  ACCOUNT  OF  THE 
 
 RESURRECTION,  ON  THE  AUTHORITIES  OF  WEST,  TOWNSON, 
 
 AND  CRANFIELD :  THE  EPISTLES  ARE  INSERTED  IN 
 
 THEIR  PLACES,  AND  DIVIDED  ACCORDING  TO 
 
 THE  APOSTLES'  ARGUMENTS. 
 
 REV.  GEORGE  TOWNSEND,  M.A. 
 
 OF   TRINITY   COLLEGE,    CAMBRIDGE; 
 AND   DOMESTIC    CHAPLAIN    TO    THE    BISHOP    OF    DURHAM. 
 
 IN  TWO  VOLUMES. 
 VOL.  II. 
 
 Uoitlron : 
 
 PRINTED  FOR  C.  &  J.  RIVINGTON, 
 ST.  Paul's  crurch-yard,  and  wateri.oo-place,  pali.-mall. 
 
 18^5. 
 
Printed  by  R.  Gilbeil,  SL  John's-sijuare,'  Loudoi 
 
THE 
 
 NEW  TESTAMENT. 
 
 CHAPTER  IX. 
 
 From  the  Ascension  of  Christ  to  the  termination  of  the 
 Period  in  which  the  Gospel  was  preached  to  the  Prose- 
 lytes of  righteousness i  and  to  the  Jews  only  \ 
 
 SECTION  I. 
 
 After  the  Ascension  of  Christ  the  Apostles  return  to  Jeru- 
 salem, 
 ACTS  i.  ver.  1 — S.  and  12—14. 
 Julian  Pe-        X  The  former  treatise  have  I  made,  O  Theophilus,  of  Jerusalem. 
 VufoaS^'a  all  that  Jesus  began  both  to  do  and  teach, 
 29.''  '  
 
 '  Having  thus  far  proceeded  through  the  magnificent  temple 
 of  the  Christian  religion,  till  we  have  arrived  at  that  holy  altar 
 on  which  the  great  sacritice  was  oftered,  we  are  about  to  con- 
 template the  wonderful  gift  of  the  Holy  Spirit  which  the  now 
 glorified  victim  sent  down  from  the  Holy  of  Holies.  We 
 will  pause,  however,  at  the  threshold  of  the  rising  Church, 
 and  appeal  to  all  who  have  hitherto  refused  to  enter  in  and 
 worship,  if  they  have  been  able  to  discover  any  God  so  wor- 
 thy of  their  homage,  as  the  God  of  Christianity  ;  or  any 
 temple  so  firmly  established  as  this  beautiful  fabric  of  eternal 
 truth.  The  Christian  challenges  the  world  to  produce  ano- 
 ther system  which  is  at  all  comparable  to  Christianity,  in  the 
 evidences  of  its  truth,  the  purity  of  its  precepts,  the  philosophy 
 of  its  discoveries,  both  concerning  God  and  man  ;  or  in  all  the 
 other  essential  qualities  which  the  speculations,  the  fancy,orthc 
 sober  reason  of  the  reflecting  or  the  learned  in  all  ages  have 
 considered  essential  to  any  proposed  scheme  of  religion.  The 
 Christian  world  has  hitherto  been,  for  the  most  part,  too  patient 
 under  the  repeated  attacks  of  their  antagonists.  They  have 
 been  contented  wilh  defence,  and  with  maintaining  the  walls  of 
 their  fortress  ;  in  replying  to,  rather  than  assailing  the  enemies 
 of  their  sublime  and  holy  faith.  It  is  true  that  one  considerable 
 advantage  has  accrued  to  the  cause  of  truth  from  this  plan  of 
 action.  Every  argument  which  sophistry  has  been  able  to  in- 
 vent, and  ignorance  or  vice  to  advance,  has  been  fully  and 
 fairly  met,  discussed,  and  refuted.  The  external  and  internal 
 evidence  of  Christianity  has  been  so  amply  displayed— the  Hicts 
 on  which  the  whole  system  rests  have  been  so  ably  and  repeat- 
 edly  enumerated,  that  no  possible  danger  can  be  apprehended, 
 if  the  Church  of  God  continues  its  vigilance,  from  any  future 
 efforts  of  the  great  adversary  of  mankiud.  The  danger  to 
 which  alone  it  is  exposed,  is  the  offence  which  arises  from  the 
 VOL.  ir.  B 
 
2  THE  APOSTLES  return  to  JERUSALEM-CHAP.  IX. 
 
 Julian  Pe-        2  Until  the  day  in  which  he  was  taken  up,  after  that  he  Jerusalem. 
 V^t'  ^^^'    through  the  Holy  Ghost  had  given  commandments  unto 
 29"  ^^^    ^^'  the  apostles  whom  he  had  chosen  : 
 
 negligent  lives  of  its  professed  followers,  or  their  too  indolent 
 security  in  the  goodness  of  their  cause. 
 
 Let  us  then  leave  for  a  short  time  the  impregnable  walls  of  the 
 Christian  truth,  and  make  our  incursion  into  the  entrenched 
 camp  of  the  enemy.  Let  us  at  once  inquire  who  are  these 
 proud  boasters  who  have  so  long  encouraged  themselves  in  their 
 empty  blasphemies  against  the  light  of  Revelation  ?  What  are 
 their  claims  to  our  veneration  ?  Where  are  their  discoveries  ? 
 What  will  they  substitute  in  the  place  of  Christianity  ?  Where 
 is  to  be  found  a  complete  and  perfect  system  of  truth  and 
 morals  among  these  pretended  illuminators  of  the  human  race? 
 I  appeal  to  the  records  of  all  ages  for  an  answer,  and  implore 
 the  impartial  inquirer  to  search  into  the  history  of  all  nations, 
 in  all  peiiods  from  the  day  of  the  Creation,  to  the  present 
 moment,  and  see  whether  human  reason  has  been  able  to  frame 
 a  consistent  religion  for  itself.  If  the  same  one  only  true  reli- 
 gion which  is  revealed  in  Scripture,  under  the  three  several 
 forms  of  the  Patriarchal,  Levitical,  and  Christian  dispensations 
 had  been  withheld  from  the  world,  have  we  any  reason  whatever 
 to  suppose,  that  its  advantages  could  have  been  supplied  to  the 
 world  by  any  discovery,  either  of  the  invention,  or  speculation 
 of  man. 
 
 One  thing  only  is  necessary  to  be  premised— the  Christian  in 
 this  great  controversy  appeals  to  facts,  experience,  and  history, 
 while  he  shrinks  from  no  abstract  reasoning,  from  no  metaphy- 
 sical inquiry,  from  no  supposed  philosophical  deductions,  he 
 asserts  that  his  religion  is  established  throughout  upon  attested 
 and  undeniable  facts.  He  demands  only  of  the  opponents  of 
 Christianity,  that  the  religion  they  would  establish  in  its  place 
 be  founded  upon  facts  equally  well  attested;  and  upon  evi- 
 dences equally  satisfactory  and  undeniable. 
 
 It  is  certain  that  evil  is  every  where  around  us.  It  is  con- 
 cealed in  our  heart  within — it  is  visible  in  our  bodies  without, 
 in  a  countless  train  of  infirmities,  diseases,  and  alllictions.  It 
 is  seen  above  us  in  the  storms  of  heaven,  around  us  in  the  evils 
 of  life,  and  beneath  us  in  the  graves  of  the  dead. 
 
 The  ([ueslion  whence,  and  why  is  evil  permitted  in  this  world  ? 
 bailies  all  but  the  Christian.  If  God  could  prevent  evil  and  did 
 not,  wh(?re  is  his  benevolence  ?  if  he  wished  to  prevent  evil, 
 and  could  not,  where  is  his  power  ?  Here  the  intidel  is 
 balUed,  and  liis  proud  reason  staid.  Reason  Viithout  revela- 
 tion has  not,  and  cannot  solve  the  dark  and  mysterious  diffi- 
 culty. Christianity  alone  unfolds  to  man  the  origin  of  evil  in 
 this  world,  and  while  it  explains  the  cause,  appoints  the  re- 
 medy. "  An  enemy  hath  done  this," — and  "  the  seed  of  the 
 woman  shall  bruise  the  serpent's  head."  We  are  assured  that  an 
 evil  and  malignant  spirit  superior  to  man,  influenced  the  mind 
 of  man  to  an  act  of  disobedience.  This  is  the  recorded  fact, 
 and  daily  experience  conlirms  its  reasonableness  and  probabi- 
 lity. Evil  is  still  continued  by  the  same  means,  by  which  it  ori- 
 ginated. Thousands  are  hourly  misled  by  one  powerful  or 
 depraved  mind.  The  sophistries  of  infidelity,  the  splendour  of 
 ambition,  the  gold  of  avarice,  are  demons  all  pointing  to  the  for- 
 bidden fruit,  to  a  transgression  of  the  sacred  law:  and  the  autho- 
 rity of  custom,  the  fear  of  ridicule,  the  false  shame  of  the  cow- 
 ardice that  dares  not  difler  with  the  multitude,  are  all  the  enemies 
 of  our  virtue,  and  poisoners  of  our  happiness.   Man  tempts  man 
 
THE  APOSTLES  rltlrn  to  JERUSALEM— CHAP.  IX.  S 
 
 Julian  Pe-        3  To  whom  also  he  shewed  himself  alive  after  his  pas-  jeinsalem. 
 v°?'  ^^i?'    ^^^"'  ^y  many  infallible  proofs,  being  seen  of  them  forty 
 
 29.  °  ■ ■ — ' 
 
 to  sin:  if  wicked  men,  ambitious  conquerors,  &c.  &c.  can  con- 
 tinue the  dominion  of  evil  solely  from  their  superiority  of  talent 
 (and  such  has  been  in  every  age  the  history  of  crime) ;  if  their  own 
 habits  of  evil  were  induced  by  the  prior  exan)pic  of  others,  act- 
 ing upon  minds  liable  to  sin  ;  is  it  irrational  to  believe  that  the 
 intluencc  and  mental  superiority  of  an  evil  being,  originated 
 the  first  crime  that  contaminated  the  human  race.  The  causes 
 which  continue  evil  may  naturally  be  supposed  to  bear  some 
 analogy  to  the  cause  which  primarily  produced  it ;  and  no  cause 
 is  more  probable  than  the  influence  of  mental  superiority  over 
 a  mind  capable  of  error,  and  endowed  with  the  liberty  of  choice. 
 Hence  we  find,  "  that  they  who  remain  in  the  state,  in  which 
 the  fall  left  them,  are  called  the  children  of  the  devil  ;  and  it  is 
 their  pleasure  to  propagate  that  sin  and  death  which  their 
 father  introduced.  As  he  was  a  liar  from  the  beginning,  so  they 
 are  liars  against  God,  as  well  as  man  ;  he  was  a  murderer,  and 
 they  are  murderers  ;  he  was  a  tempter,  a  deceiver,  a  subtle  ser- 
 pent, a  devouring  lion  ;  and  their  works,  like  his,  abound  with 
 deceit,  enmity,  subtlety,  avarice,  and  rapacity.  There  have 
 been  two  parties  from  the  beginning,  the  sons  of  God,  and  the 
 seed  of  the  serpent.  Their  opinions  are  contrary,  and  their 
 works  contrary.  Christianity  is  at  the  head  of  one  party,  and 
 infidelity  at  the  head  of  the  other.  As  time  is  divided  into  light 
 and  darkness,  so  is  the  world  between  these  two.  The  dispute 
 between  them  has  subsisted  throughout  all  ages  past,  it  is  now  in 
 agitation,  and  it  will  never  cease  till  the  consummation,  when 
 the  Judge  of  men  and  angels  shall  interpose  to  decide  it"  (a). 
 
 We  are  called'upon  to  believe  rather  than  to  fathom  these 
 depths  of  Omnipotence  ;  and  we  know,  and  are  assured,  that 
 the  two  great  works  of  the  destroyer,  sin  and  death,  shall  be 
 finally  annihilated  by  the  Saviour  of  mankind,  who  was  revealed 
 from  the  beginning  as  the  conqueror  of  evil. 
 
 But  what  are  the  discoveries  of  infidelity  which  could  super- 
 sede this  religion  ?  What  philosopher  in  ancient  days,  or  what 
 speculator  in  modern  times,  who  have  dared  to  reject  the 
 account  of  the  origin  of  evil  in  this  world  given  us  in  revelation, 
 has  been  able  for  one  moment  to  propose  any  satisfactory  ex- 
 planation of  this  great  mystery;  or  oft'er  any  thing  either  to 
 allay  its  bitterness,  or  to  remove  its  sting.  All  is  wild  and  vain 
 conjecture;  they  know  only  that  evil  exists,  and  they  have  no 
 remedy  whatever  for  the  melancholy  conviction,  but  a  gloomy 
 patience  without  hope  of  future  good,  or  deliverance  from  pre- 
 sent sorrow. 
 
 Shall  we  go  on  to  the  next  great  event  after  the  birth  of 
 the  world  ?  The  testimony  of  revelation  has  sometimes  been 
 rejected  in  this  question  also.  If,  however,  the  discoveries 
 of  our  present  eminent  geologist,  and  the  conclusions  of 
 scientific  or  curious  inquirers,  both  at  liome  and  abroad, 
 may  be  received  as  arguments ;  there  is  sulHcient  evidence 
 to  assure  us  that  at  no  very  remote  period,  an  universal  de- 
 luge overspread  the  whole  surface  of  the  globe,  the  traces  of 
 which  are  every  where  distinguishable.  The  traditions  of  all 
 nations  confirm  the  same  truth.  Their  records  in  no  one  in- 
 stance proceed  higher  than  this  event ;  the  chronology  of  the 
 Egyptians,  and  the  Hindoos,  which  boasted  a  more  ancient 
 descent,  have  been  long  since  consigned  to  oblivion.  Let  me 
 then  put  this  question,  and  ask  if  any  invention  of  natural  reli- 
 gion, that  vain  idol  of  the  imagination,  can  discover  an  ade- 
 B  2 
 
4  THE  APOSTLES  REXtnN  to  JERUSALEM— CHAP.  IX. 
 
 Julian  Pe.    days,  and  speaking  of  the  things  pertaining  to  the  king-  Jerusalem. 
 riod,4742.    domofGod: 
 
 Vulgar-oira, 
 29. 
 
 quale  cause  for  this  universal  deluge  j  or  does  tradition  relate 
 any  thing  concerning  it,  ^vhich  does  not  confirm  the  only 
 rational  and  consistent  account  which  is  revealed  to  us  in  Scrip- 
 ture (b)  ?  There  is  abundant  evidence  to  prove  that  the  most 
 absurd  and  superstitious  ceremonies,  and  the  most  inconsistent 
 and  irrational  theories  of  the  Pagan  world,  Mere  at  first  useful 
 emblems  or  remembrances  instituted  in  commemoration  of  this 
 great  event,  though  they  were  subsequently  perverted  ;  and 
 every  species  of  idolatry,  from  the  Hindoo  to  the  savage,  origi- 
 nated in  the  corruption  of  some  primaeval  truth,  revealed  to 
 their  patriarchal  ancestors  (c). 
 
 On  this  view  of  the  subject,  every  difficulty  respecting  the 
 Polytheism  of  antiquity  is  solved.     AH  the  mystery  of  its  early 
 origin,   and  the  causes  of  the  institution  of  barbarous  rites  and 
 absurd  notions  respecting  the  Deity,  are  easily  and  satisfacto- 
 rily explained.    Let  him  who  rejects  Revelation,  and  yet  be- 
 lieves in  the  power  of  the  unassisted  reason  of  man  to  frame 
 for  itself  a  consistent  system  of  rational  religion,  contemplate 
 the  history  of  his  species,  and  account  for  the  incomprehen- 
 sible series  of  mysterious  absurdities  he  there  surveys.     Was  it 
 not  the  real,   genuine,   undoubted  majesty  of  human  reason 
 which  fully  displayed  itself  when  the  scientific  Chaldean  paid 
 his  homage  to  fire,  as  to  a  God — when  the  dignified  Persian 
 bowed  down  to   the  host  of  heaven— and  the  deeply-learned 
 Egyptian  acknowledged  the  divinity  of  the  reptile  or  the  vege- 
 table.   If  the  advocate  of  the  supremacy  of  human  reason  would 
 be  further  gratified,  I  would  refer  him  to  the  contemplation  of 
 the  more  northern  nations,  and  bid  him  there  behold  its  tri- 
 umphs in  the   massacre    of  human  victims,   when   the  blood- 
 bedewed    priest,    as  in   the    plains    of  Mexico,    in    a    subse- 
 quent period,  tore  the  palpitating  heart  from  the  still  living 
 breast  of  the  sacrifice,  and  spoke  in  his  mystic  augury  the  will 
 of  a  ferocious  Deity.     Human  reason  proposed  the  worship  of 
 the  sword  of  God  Attila,  and  reveled  in   the  banquet  of  those 
 warriors,  who  drank  mead  from  the  skulls  of  their  enemies  in 
 the  halls  of  Valhalla.    Human  reason,  unincumbered  by  revela- 
 tion,  gradually  instructed  the  passive  population  of  Hindostan 
 to  burn  their  widows,  to   murder  their  infants,   and  to  torture 
 their  own  bodies.     Cruelty,  lust,  and  ignorance  assumed  the 
 place  of  repentance,  faith,  and  knowledge  ;  and  the  conquest 
 of  unassisted  reason  over  the  mind  of  man,  was  consummated  in 
 the  golden  clime  of  India,  till  the  white  horse  of  Brunswick  pas- 
 tured  on  its  fair  meadows,  and  the  sons  of  Japhet  forsook  the 
 shores  of  England  to  overthrow  this  proud  temple  of  the  idol 
 God. 
 
 We  will  now  consider  human  reason  in  its  most  admired  form 
 in  the  schools  of  philosophy  in  Greece,  of  which  the  Pythago- 
 rean or  Italic  was  the  most  distinguished  for  the  reasonableness 
 of  its  doctrines,  the  purity  of  its  precepts,  and  the  excellence  of 
 its  discipline.  Among  the  Pythagoreans  was  taught  the  exist- 
 ence of  a  Supreme  Being,  the  Creator,  and  providential  Pre- 
 server of  the  Universe — the  immortality  of  the  soul,  and  future 
 rewards  and  punishments.  Though  these  opinions  were  blend- 
 ed with  many  sentiments  which  are  not  warranted  by  Revela- 
 tion, there  is  certainly  much  to  be  admired  and  wondered  at  in 
 the  systems  of  Pythagoras.  Yet  even  here,  if  the  advocates  ofthe 
 sufliciency  of  human  intellect  sliould  here  feel  inclined  to  tri- 
 umph, they  must  do  so  upon  Christian  principles  only  ;  for  it 
 
THE  APOSTLES  return  to  JERUSALEM— CHAP.  IX. 
 
 Julian  Pe-        12  Then  returned  they  unto  Jerusalem  from  the  mount  Jerusalem. 
 
 nod,  4742. 
 
 Vulgar^ra,  ~~ 
 
 29.  is  demonstrable  that  this  great  philosopher  kindled  his  faint 
 
 taper  at  the  ever-burning  lire  on  the  holy  altar  of  truth.  He 
 conversed,  we  have  reason  to  believe,  with  those  favoured 
 people  who  held  in  their  hands  the  sacred  records  of  Moses  and 
 the  prophets.  For  Pythagoras,  it  is  asserted,  by  all  the  re- 
 maining evidence,  travelled  among  the  Jews  in  their  dispersion 
 both  in  Egypt  and  in  Babylon,  and  also  with  the  remnant 
 of  them  who  were  left  in  their  own  country  at  Mount  Carmel. 
 Before  he  proceeded  on  these  travels  he  visited  Thales  at 
 Miletus,  who  happened  to  be  in  Egypt  at  the  time  when  Jehoa- 
 haz  was  brought  there  a  prisoner  of  war  by  Pharaoh-Necho  (d), 
 with  many  of  his  captive  countrymen  :  and  these  were  the 
 two  men  who  founded  the  Ionic  and  Italic  schools,  from  which 
 descended  all  the  schools  of  philosophy  in  Greece.  Their  pre- 
 decessors had  by  no  means  such  clear  ideas  of  a  Supreme  God 
 and  a  superintending  Providence  j  and  the  reason  seems  to  be, 
 that  they  had  no  communication  with  the  depositors  of  truth,' 
 but  were  embarrassed  with  the  mixed  traditions  of  ancient 
 times,  and  the  stupid  idolatry  of  their  own  days.  Socrates  and 
 Plato  were  the  two  principal  philosophers  who  next  distinguished 
 themselves  by  their  superiority  to  their  countrymen.  These 
 seem  to  have  been  permitted  to  shew  to  the  world  to  what 
 height  of  excellence  the  intellect  of  man  could  attain,  without 
 \  the  possession  of  the  inspired  volume.  Both  taught  the  exist- 
 ence of  one  God,  though  both  practised  the  worship  of  the 
 numerous  gods  of  their  country.  And  such  is  the  superiority 
 of  Revelation,  that  a  little  child,  of  our  own  day,  who  has  been 
 made  acquainted  with  the  common  truths  of  Christianity,  is  a 
 wiser  philosopher,  and  a  more  accurate  reasouer  than  both  of 
 them. 
 
 If,  then,  the  learned,  deeply-reasoning  and  talented  Greek,  was 
 notable,  by  his  own  powers  of  reasoning,  to  frame  any  consistent 
 code  of  religion  by  which  to  govern  himself,  or  to  beuelit  man- 
 kind, much  less  shall  we  iind  that  the  more  modern  philosophers, 
 who  have  ventured  to  reject  Christianity,  are  more  perfect 
 guides,  or  are  favoured  with  greater  discernment.  Shall  we,  for 
 instance,  follow  Lord  Herbert  of  Cherbury,  who  assures  us  that 
 the  indulgence  of  the  passions  is  no  greater  crime  than  the 
 quenching  of  thirst,  or  yielding  to  sleep  ?— Or  shall  we  believe 
 with  Mr.  Hobbes,  that  inspiration  is  madness,  and  religion  ridi- 
 culous, and  the  civil  law  of  a  country  is  the  only  criterion  of 
 right  and  wrong?— Shall  we  agree  with  Blunt,  the  disappointed, 
 self  possessed  suicide,  that  the  soul  is  material—or  with  Lord 
 Shaftesbury,  that  the  Scriptures  are  an  artful  invention,  that 
 the  idea  of  salvation  is  absurd,  and  join  in  his  untranscribable 
 blasphemies  against  the  meek  and  blameless  Jesus  ?— Shall  the 
 Jew  Spinoza  direct  us,  when  he  teaches  us  that  God  is  the  soul 
 of  the  world,  and  not  the  ruler;  but  that  all  things  proceed, 
 not  from  the  will  or  government  of  an  all-wise  Creator,  but 
 from  a  necessary  emanation  from  the  physical  energy  of  the 
 material  universe,  the  passive  fountain  of  existence?  Shall  we 
 agree  with  him  that  there  is  no  Creator,  no  i)rovidence,  no 
 necessity  for  worship,  nor  any  well  grounded  expectation  of  a 
 future  state?— -Or  shall  we  rather  become  the  votaries  of  Collins 
 and  believe  that  man  is  a  mere  machine,  and  the  soul  is  mate- 
 rial and  mortal  ?— Or  praise,  with  Tindal  and  Morgan,  and 
 Chubb  and  Bolingbrokc,  the  dignity  of  reason,  the  excellence 
 of  natural  religion,  professing  to  admire  Christianity,  while  we 
 deny  its  doctrines  and  ridicule  its  truths  ?— If  these   Hiero- 
 
6  THE  APOSTLES  return  to  JERUSALEM— CHAP.  IX. 
 
 Julian  Pe-    called  Olivet,  which  is  from  Jerusalem  a  sabbath-day's  Jerusalem. 
 
 29. 
 
 phants  are  not  received  as  our  guides  into  the  temple  of  their  natu- 
 ral religion,  shall  we  turn  to  Gibbon,  to  pander  to  our  frailties, 
 and  lead  us  to  the  shrine  of  vice,  "  a  worthy  priest,  where  satyrs 
 are  the  gods?"— Or  shall  we  rather  submit  our  intellects  to  the 
 wisdom  of  Hume,  to  learn  from  him  that  we  cannot  reason 
 from  cause  and  efl'ect,  and  therefore,  oh  sublime  discovery  ! 
 the  beauty  of  the  visible  creation  does  not  prove  the  existence 
 of  God  ?  or,  that  experience  is  our  only  guide,  and  therefore 
 miracles  are  impossible,  and  not  to  be  credited  on  any  evidence 
 whatever  ?  If  these  lights  of  the  world  are  not  to  have  the 
 honour  of  conducting  us,  shall  we  rather  barter  our  veneration 
 for  the  Christian  Scriptures,  for  the  reveries  of  Drummond,  who 
 would  change  the  Bible  into  an  almanac  ;  or  the  still  worthier 
 votaries  of  inlidelity,  who  are  alike  distinguished  from  their 
 countrymen  by  the  double  infamy  of  their  politics  and  their 
 religion  ?  The  good  principles  of  England  have  rejected  the 
 teaching  of  such  men  with  scorn  and  contempt.  "  The  elherial 
 light  has  purged  oft"  its  baser  fire  victorious."  Not  even  their 
 names  shall  pollute  my  pages.  In  other  lands,  the  follies  of  the 
 rejectors  of  Revelation  have  been  known  in  the  misery  of  mil- 
 lions. These  were  the  men,  who  professing  themselves  wise,  be- 
 came indeed  fools.  God  with  them  was  the  Sensorium  of  the 
 Universe,  or  the  intelligent  principle  of  nature.  They  rtyect- 
 ed,  therefore,  all  idea  of  a  Providence,  and  a  moral  governor 
 of  the  world.  They  ascribed  every  effect  to  fate  or  fortune,  to 
 necessity  or  chance  ;  they  denied  the  existence  of  a  soul  dis- 
 tinct from  the  body  ;  they  conceived  man  to  be  nothing  more 
 than  an  organized  lump  of  matter,  a  mere  machine,  an  inge- 
 nious piece  of  clock-work,  which,  when  the  wheels  refuse  to 
 act,  stands  still,  and  loses  all  power  and  motion  for  ever.  They 
 acknowledged  nothing  beyond  the  grave;  no  resurrection,  no 
 future  existence,  no  future  retribution  ;  they  considered  death 
 as  an  eternal  sleep,  as  the  total  extinction  of  our  being;  and 
 they  stigmatized  all  opinions  different  from  these  with  the  name 
 of  superstition,  bigotry,  priestcraft,  fanaticism,  and  idolatry  (e). 
 
 Let  us  now  advert,  for  a  moment,  to  the  effects  produced  by 
 these  principles  on  an  entire  people ,  and  also  on  individuals  (f). 
 The  only  instance  in  which  the  avowed  rejectors  of  Revelation 
 have  possessed  the  supreme  power  and  government  of  a  coun- 
 try, and  have  attempted  to  dispose  of  human  hap))incss  accord- 
 ing to  their  own  doctrines  and  wishes,  is  that  of  France  during 
 the  greater  part  of  the  revolution,  which  it  is  now  well  known 
 was  effected  by  the  abettors  of  inlidelity.  The  great  majority 
 of  the  nation  had  become  infidels.  The  name  and  profession  of 
 Christianity  was  renounced  by  the  legislature.  Death  was  de- 
 clared, by  an  act  of  the  republican  governmiMit,  to  be  an  eter- 
 nal sleep.  Public  worship  was  abolished.  The  Churches  were 
 converted  into  "temples  of  reason,"  in  whi(;h  atheistical  and 
 licentious  homilies  were  substituted  for  the  proscribed  service; 
 and  an  absurd  and  ludicrous  imitation  of  the  Pagan  mythology 
 was  exhibited,  under  the  title  of  the  Religion  of  Reason.  In 
 the  principal  church  of  every  town  a  tutelary  goddess  was  in- 
 stalled, witli  a  ceremony  equally  pedantic,  frivolous,  and  pro- 
 fane ;  and  the  females  selected  to  personify  this  new  divinity  were 
 mostly  prostitutes,  who  received  the  adorations  of  the  attend- 
 ant municipal  officers,  and  of  the  multitudes,  whom  fear,  or 
 force,  or  motives  of  gain,  had  collected  together  on  the  occa- 
 sion.    Contempt  for  religion,  or  decency,  became  the  test  of 
 
THE  APOSTLES  return  to  JERUSALEM— CHAP.  IX. 
 
 Julian  Pe-         13  And  when  they  were  come  in,  they  went  up  into  Jerusalem, 
 riod,  4742.  an    upper   room,  where  abode   both  Peter  and  James, 
 
 VulgarjEra, 
 29 
 
 attachment  to  the  government;  and  the  gross  infraction  of  any 
 moral  or  social  duty  was  deemed  a  proof  of  civism,  and  a  vic- 
 tory over  prejudice.  All  distinctions  of  right  and  wrong  were 
 confounded.  The  grossest  debauchery  triumphed.  Then  pro- 
 scription followed  upon  proscription,  tragedy  followed  after 
 trao-edy,  in  almost  breathless  succession,  on  the  theatre  of 
 France;  the  whole  nation  seemed  to  be  converted  into  a  horde  of 
 assassins.  Democracy  and  atheism,  hand  in  hand,  desolated 
 the  country,  and  converted  it  into  one  vast  field  of  rapine  and 
 of  blood.  The  moral  and  social  ties  were  unloosed,  or  rather 
 torn  asunder.  For  a  man  to  accuse  his  own  father  was  declared 
 to  be  an  act  of  civism,  worthy  of  a  true  republican  ;  and  to 
 neglect  it  was  pronounced  a  crime,  that  should  be  pmushed 
 wiUi  death.  Accordingly  women  denounced  their  husbands,  and 
 mothers  their  sons,  as  bad  citizens  and  traitors.  While  many 
 women— not  of  the  dress  of  the  common  people,  nor  of  infa- 
 mous reputation,  but  respectable  in  character  and  appearance 
 —seized  with  savage  ferocity  between  their  teeth  the  mangled 
 limbs  of  their  murdered  countrymen.  The  miseries  suffered  by 
 that  single  nation,  have  changed  all  the  histories  of  the  preced- 
 ing sufferings  of  mankind  into  idle  tales.  The  kingdom  ap- 
 peared to  be  changed  into  one  great  prison  ;  the  inhabitants 
 converted  into  felons ;  and  the  common  doom  of  man  com- 
 muted for  the  violence  of  the  sword  and  the  bayonet,  the  suck- 
 ing boat  and  the  guillotine.  To  contemplative  men  it  seemed, 
 for  a  season,  as  if  the  knell  of  the  whole  nation  was  tolled,  and 
 the  world  summoned  to  its  execution  and  its  funeral.  Within  the 
 short  space  of  ten  years  not  less  than  three  millions  of  human 
 beings  are  supposed  to  have  perished  in  that  single  country,  by 
 the  influence  of  atheism,  and  the  legislature  of  luhdeiity.  I 
 well  know  it  will  be  thought  by  many,  that  this  part  of  the  sub- 
 iect  has  been  exhausted.  But  in  one  sense,  it  can  never  be 
 exhausted.  The  fearful  warnings  of  that  dreadful  revolution 
 ought  to  be  indelibly  impressed  upon  society,  so  long  as  a  Sove- 
 reign, or  a  State,  remain  in  the  civilized  world. 
 
 Thus  it  appears  that  man  has  never  yet  been  able,  by  the  mere 
 light  of  nature,  to  attain  to  a  competent  knowledge  of  religious 
 truth.  Let  us  now  take  a  difterent  view  of  the  subject,  and 
 endeavour  to  shew,  by  arguments  of  another  kind,  how  impos- 
 sible it  is  for  him  to  lay  any  foundation  for  such  knowledge, 
 other  than  that  which  is  already  laid  in  the  revealed  will  of 
 
 From  a  consideration  of  the  powers  and  faculties  of  the 
 human  understanding,  it  is  demonstrable  that  it  cannot  attain 
 to  knowledge  of  any  kind  without  some  external  communica- 
 tion. It  cannot  perceive,  unless  the  impression  be  made  on  the 
 organs  of  perception :  it  cannot  form  ideas  without  percep- 
 tions: it  cannot  judge  without  a  comparison  of  ideas:  it  can- 
 not form  a  proposition  without  this  exercise  of  its  judgment: 
 it  cannot  reason,  argue,  or  syllogize,  without  this  previous 
 formation  of  propositions  to  be  examined  and  compared.  Such 
 is  the  procedure  of  the  human  understanding  in  the  work  of 
 ratiocination  ;  whence  it  clearly  follows  that  it  can,  in  the  first 
 instance,  do  nothing  of  itself:  that  is,  it  cannot  begin  its  ope- 
 rations  till  it  be  supplied  with  materials  to  work  upon,  which 
 materials  must  come  from  without :  and  that  the  mind  unfur- 
 nished with  these,  is  incapable  of  attaining  even  to  the  lowest 
 degree  of  knowledge. 
 
8  THE  APOSTLES  return  to  JERUSALEM— CHAP.  IX. 
 
 Julian  Pe-    and  John,  and  Andrew,  Philip,  and  Thomas,  Bartholo-  Jerusalem. 
 Vu?'ar!Er*a  "^^^»  ^^^  jMatthew,  James  the  son  of  Alpheus,  and  Simon 
 29.      ^      '  Zelotes,  and  Judas  the  brother  of  James. 
 
 Without  Revelation,  therefore,  it  is  certain  that  man  never 
 could  have  discovered  the  mind  or  will  of  God,  or  have 
 obtained  any  knowledge  of  spiritual  things.  That  he  never 
 did  attain  to  it,  appears  from  a  fair  and  impartial  state- 
 ment of  the  condition  of  the  Heathen  world  before  the 
 preaching  of  Christianity,  and  of  the  condition  of  barbarous 
 and  uncivilized  countries  at  the  present  moment.  That  he 
 could  never  attain  to  it,  is  proved,  by  shewing  that  human 
 reason,  unenlightened  by  Revelation,  has  no  foundation  on 
 which  to  construct  a  solid  system  of  religion  ;  that  all  human 
 knowledge  is  derived  from  external  communications,  and  con- 
 veyed either  through  the  medium  of  the  senses,  or  immediately 
 by  divine  inspiration  ;  that  those  ideas  which  are  formed  in  the 
 mind  through  the  medium  of  the  senses  can  communicate  no 
 knowledge  of  spiritual  things  ;  and  that,  consequently,  for  this 
 knowledge  he  must  be  indebted  wholly  to  Divine  Revelation  {g). 
 
 If,  then  we  find,  from  the  very  nature  of  man,  as  well  as 
 from  the  records  of  all  history,  that  he  has  never  been  able  to 
 invent  for  himself  a  consistent  scheme  of  religion;  if  his  human 
 reason  is  utterly  incapable  of  arriving  at  any  satisfactory  con- 
 clusions respecting  God  and  his  Providence,  the  nature  of  the 
 soul,  or  his  own  destiny  in  another  state — if  all  his  ideas  on 
 these  subjects  are  clearly  traceable  to  Revelation,  and  as  soon  as 
 he  steps  over  this  boundary  he  launches  at  once  into  the  chaos  of 
 conjecture  and  uncertainty;  we  have  the  most  undoubted  evi- 
 dence in  our  favour,  to  prove  that  Revelation  was  necessary  to 
 man,  and  that  he  is  unable  of  himself  to  discover  those  interest- 
 ing and  important  truths  wliich  relate  both  to  his  present  and 
 future  existence;  and  the  decided  superiority  of  Revelation 
 over  every  other  system  which  the  ingenuity  or  sagacity  of  man 
 have  either  invented  or  proposed,  is  the  hallowed  and  ratifying 
 seal   of  its  divine  origin.    Who  then  will  yet  refuse   to   enter  * 
 
 this  holy  temple  of  Christianity  ?  who  will  still  reject  the  reli- 
 gion of  Christ,  for  infidel  philosophy  and  metaphysical  uncer- 
 tainty— for  endless  and  useless  theories — for  premises  without 
 conclusions — death  without  hope — and  a  God,  without  other 
 proofs  of  his  mercy  than  he  has  bestowed  alike  upon  the  beasts 
 of  the  field  and  the  fowls  of  the  air  ! 
 
 {a)  Jones'  (of  Nayland's)  Works,  vol.  vii.  p.  294.  (h)  That  which 
 the  modern  speculators  call  natural  religion,  is  the  oflspring  of  culti- 
 vated minds,  thoroughly  imbued  with  an  early  and  extensive  Knowledge 
 of  religion,  and  endeavouring,  by  subtle  distinctions,  to  separate  tlie 
 doctrines  and  duties  which  could  only  have  been  known  by  revelation, 
 from  those  which  they  suppose  to  be  discoverable  by  tlie  power  of  hii- 
 man  reason  only.  After  all  the  reasonings  of  Wollaston,  Clarke,  and 
 others,  on  this  subject,  the  only  point  of  real  importance  has  been  dis- 
 regarded. The  question  is,  whether  there  has  ever  been  lound  a  na- 
 tion who  have  been  governed  by  natural  religion;  or,  whether  this 
 natural  religion  has  made  any  discoveries  concerning  God,  or  tiie  soul 
 of  man,  or  the  nature  of  the  future  world,  or  on  any  of  these  sublimer 
 subjects,  which  are  at  all  comparable  to  those  which  are  given  to  us  in 
 revelation.  Natural  religion,  (says  Faber,)  denotes  that  relijjion  which 
 man  might  frame  to  himself  by  the  unassisted  exercise  of  his  intellec- 
 tual powers,  if  lie  were  placed  in  the  world  by  his  Creator,  without  any 
 commnnication  l)eing  made  to  him  relative  to  that  Creator's  will  and  at- 
 tributes.— Faber  on  the  Three  Dispensations,  vol.  i.  p.  74.  (c)  See 
 Stillingdeet's  Origines  Sacra^— Faber's  Origin  of  Pagan  Idolatry — Gale's  '«';_ 
 Cdurt  of  the  Gentiles — Yosing  on  Idolatry,  and  many  other   treatises, 
 
MATTHIAS  APPOINTED  TO  THE  APOSTLESHIP— CHAP.  IX. 
 
 Julian  Pe-        14  These  all  continued  with  one  accord  in  prayer  and  Jerusalem. 
 VulgariEra,  supplication,  with  the  women,  and  Mary  the  mother  of 
 29.  Jesus,  and  with  his  brethren. 
 
 SECTION   II. 
 
 Matthias  by  lot  aiipointed  to  the  Apostleshipy  in  the  place 
 of  Judas  ~. 
 
 ACTS  i.  V.  15.  to  the  end. 
 1 5  And  in  those   days  Peter  stood  up  in  the  midst  of 
 the  disciples,  and  said,  (the  number  of  the  names  together 
 were  about  an  hundred  and  twenty.) 
 
 which  fullv  prove  the  truth  of  this  position,  {d)  See  Gale's  Court  of 
 the  Gentiles,  Enfield's  Origin  of  Philosophy,  and  the  note  in  the 
 second  volume  of  the  Arrangement  of  the  Old  Testament,  on  this  sub- 
 ject, (e)  Bishop  Porteus's  Charge,  Tracts  260,  207.  Home's  Crit. 
 Introd.  vol.  i.  p.  32.  (/)  Home,  vol.  i.  p.  31—35.  {g)  Bishop  Van 
 Mildert's  Boyle's  Lectures,  vol.  ii.  p.  68.  This  is  one  of  the  most 
 valuable  books  ever  given  to  the  world.  See  also  Dr.  Dwight's  ex- 
 cellent Discourses  on  Infidelity. 
 
 2  "  From  this  event  many  have  inferred  the  right  of  popular 
 interference  in  the  election  of  ministers.  He  indeed  must  be  a 
 superficial  reader  who  draws  this  conclusion,  which  an  accurate 
 consideration  of  the  history  directly  invalidates.  The  election 
 was  made  under  peculiar  circumstances,  which  can  never  recur; 
 before  the  platform  of  the  Church  was  decisively  established  j 
 before  the  apostles  had  received  power  from  on  high  ;  and  when 
 their  number  was  confessedly  incomplete.  If  the  number  of 
 names,  which  were  together  about  an  hundred  and  twenty,  had 
 been  designed  to  comprehend  the  whole  Church  of  that  period, 
 and  the  women,  who  followed  Christ  from  Galilee,  (and  for  whose 
 exclusion  on  this  occasion  there  is  no  satisfactory  reason,)  are  in- 
 cluded in  the  number,  the  eleven  apostles  and  the  seventy  disci- 
 ples, who  would  not  separate  before  Pentecost,  will  form  a  very 
 considerable  part  of  the  congregation.  But  in  the  interval  be- 
 tween the  resurrection  and  the  ascension  of  our  Lord  the  Church 
 was  so  numerous,  that  above  five  hundred  brethren  (I  Cor.  xv.6.) 
 could  be  collected  at  one  time  and  place  to  see  him;  and  the 
 circumstances  of  his  appearance  to  his  disciples  were  not 
 such  as  to  afford  an  opportunity  of  assembling  them  for  a  par- 
 ticular purpose,  nor  would  they  at  this  crisis  be  forward  in  de- 
 claring themselves,  nor  is  it  probable  that  any  of  them  would 
 return  to  his  home,  before  the  feast,  which  he  came  to  celebrate 
 at  Jerusalem.  St.  Peter,  however,  standing  up  in  the  midst  of 
 the  hundred  and  twenty  disciples,  that  is,  of  less  than  a  fourth 
 part  of  the  brethren,  addressed  himself  only  to  the  men  and 
 brethren,  an  exclusive  salutation  of  the  apostolic  college,  as 
 some  have  supposed,  but  which  appears  to  be  an  indiscriminate 
 manner  of  addressing  an  audience,  whether  of  ministerial  per- 
 sons specifically,  of  disciples  generally,  or  even  of  Jews  and 
 Heathens.  Its  precise  application  must  be  determined  from 
 other  relative  expressions  in  the  apostle's  discourse.  Now  the 
 ^  repeated  use  of  the  pronoun  US,  (Acts  i.  17.  21,  22.)  in  speak- 
 
 ing of  Judas,  who  was  numbered  with  us;  of  the  men,  who 
 have  companied  with  us;  of  the  Lord  Jesus  going  in  and  oiit 
 among  MS,  and  of  his  being  taken  from  us ;  and  of  the  new  can- 
 didate's being  a  witness  with  «s  of  his  resurrection,  seems  to 
 imply  in   the   speaker  a    peculiar  connection   and  identity  of 
 
1 0  MATTHIAS  appointed  to  the  APOSTLESHIP— CH AP.  IX. 
 
 Julian  Pe-         16  Men  and  brethren,  this  scripture  must  needs  have  Jerusalem. 
 Vuf'atiS'a  ^^^"   fulfilled   which   the  Holy  Ghost  by  the  mouth    of 
 29.  ^^^    ^^'  David  spake  before  concerning   Judas,  which  was  guide 
 to  them  that  took  Jesus. 
 
 office  with  the  persons  whom  he  was  addressing ;  and  indeed 
 the  allusion  to  the  ascension  exclusively  confines  his  meaning 
 to  the  apostles.     It  is  also  worthy  of  remark,  that  in   the  ad- 
 dress of  the  apostles  to   the  multitude  of  the  disciples   on  the 
 da.y  of  Pentecost,  this  particularity  of  persons  is  actually  ob- 
 served ;  Look  YE  out  seven  men,  whom  WE  may  appoint  over 
 this  business,  (Acts  vi.  3.)     Again,  the  apostle  sj)eaks  of  Judas, 
 as  having  obtained  part  of  this  ministry,  of  this  ministry  with 
 which   you  and  I  are  entrusted,  and  which  in  the  subjoined 
 prayer  is  described  as  the  ministry  and  apostleship,  or  ministry 
 of  the  apostleship,  (Acts  i.  17.21.)     He   speaks   likewise   in   a 
 demonstrative   manner  of  certain  persons,  who  were  present, 
 (ver.  21.)  and  out  of  whom  the  election  was  to  be  made,  as  dis- 
 tinguished from  those  whom  he  was  addressing,  and  who  were         * 
 to  make  the  election  ;  and  whom  he  supposes  to  be  acquainted 
 with  the  circumstances  which  rendered  it  necessary  to  supply 
 the  place  of  Judas  from  among  those  who  had  been  their  con- 
 stant companions  from  the   beginning  (Acts  1.  22.)     To   be  a 
 witness  of  the  resurrection  is  an  expression  frequently  appro- 
 priated in  the  Scriptures   to  the  apostles,  and  to  them  alone; 
 and  to  be  made  a  witness  of  the  resurrection  with  us,  is  to  be 
 raised  to  the  apostolate  with  us.     It  may  also  bo  supposed,  that 
 the  electors  were  possessed  of  equal  authority  with   St.  Peter, 
 and  placed  the  same  reliance  on  their  own  judgment  as  on  his 
 recommendation  ;  he  maintained  the  necessity  of  substituting 
 one  for  Judas,  they  nominated  two   candidates,  and  left  the 
 ultimate  choice  to  the  Searcher  of  Hearts  ;  while  in  the  elec- 
 tion of  the  deacons  seven  men  were  required  by  the  apostles, 
 and  seven  men  were  accordingly  elected.     Hence  it  may  be  con- 
 cluded, that  the  persons  whom   St.  Peter  addressed,  and  who 
 were  to   elect   the   candidates,  were  the  apostles  themselves. 
 The  choice  of  the  electors  was  however  limited ;  they  were  not  to 
 elect  any  new  and  inexperienced  convert,  but  one  of  those  who 
 had  com])anied  with  them  all  the  time  that  the  Lord  Jesus  had 
 gone  in  and  out  among  them,  a  description  highly  appropriate 
 to  the  Seventy ;  and  if  the   application   to  them  be  admitted, 
 and  if  it  be  maintained,  in  opposition   to  the  preceding   argu- 
 ment, that  St.  Peter's  discourse  was  addressed  to  them  in  eon-  , 
 nection  with  the  apostles,  the  natural  conclusion  will  be,  that 
 the  Seventy  nominated,  and   the  apostles  approved,  and  Bar- 
 sabas  and  Matthias  must  both  be  included  in  the  number  of       "^ 
 the   Seventy.      But  whatever  was   the   capacity   of  the  elec- 
 tors,  whether  apostles  or  the    Seventy,    or    both    acting   in 
 concert,  they  appointed   two;  they   did  not    presume   to  sup- 
 ply the  vacancy  by  the  nomination  of  an   individual  successor; 
 they  did  not  before  the  effusion  of  the  Spirit  esteem  themselves 
 competent  to  judge  of  the  respective  merits  of  the  candidates, 
 whom  they  proposed  ;  they  commended  their   case   in  earnest 
 prayerto  God,  and  left  the  matter  to  his  arbitration  and  decision; 
 and  with  this  diffidence  in  their  own  judgment,  and  this  refer- 
 ence of  the  whole  aflair  to  the  divine  pleasure,  it   is  most  in- 
 consistent to  suppose,  that  they  would  appeal  to  the  opinion  of 
 an  indiscriminate  multitude.     The  election  was  concluded   by 
 lots,  and  the  lot  fell  upon  Matthias,  and  in  devout  acquiescence 
 in    the   divine   preference,  without   any   imposition   of  hands, 
 which  on  other  occasions  was  the  form  of  ministerial  ordina- 
 
 i^j^r  ^.  tb$A^ 
 
MATTHIAS  APPOINTED  to  the  APOSTLESHIP— chap.  IX.  1 1 
 
 Julian  Pe-        1 7  For  he  was  numbered  with  us,  and  had  obtained  Jerusalem. 
 
 Vuf 'atS?a  P^^*  ^^  ^^^^  ministry. 
 
 ^^ugar  ra,  18  Now  this  man  purchased  a  field  with  the  reward  of 
 iniquity ;  and  falling  headlong,  he  burst  asunder  in  the 
 midst,  and  all  his  bowels  gushed  out. 
 
 (19  And  it  was  known  unto  all  the  dwellers  at  Jeru- 
 salem ;  insomuch  as  that  field  is  called  in  their  proper 
 tongue,  Aceldama,  that  is  to  say,  The  field  of  blood  ^.) 
 
 tion,  he  was  numbered  with  the   eleven   apostles.     The  infer- 
 ences from  this  history  must  he  drawn  with  care  and  delibera- 
 tion ;  the   circumstances    of   the   Church    were   peculiar:    St.* 
 Peter's  discourse  was  not   addressed   indiscriminately   to   the 
 people  ;  the  powers  of  the  electors  were  limited,  and  they  were 
 exercised  in  dependance  on  the  divine  will ;  the  persons  elected 
 were  persons  of  experience   in   the   service   of  the  Lord;  the     ' 
 choice  was  decided  by  God,  who  may  have  ruled  the  votes  of    ^^ 
 the  electors  not  less  than  the  fall  of  the  lots.     Matthias  there- 
 fore became  an  apostle  by  the  will  not  of  man,  but  of  God-  he 
 was  translated  from  an  inferior  condition,  which  was  therefore 
 distinct  from  the  superior  one  to  which   he   was   admitted;  he 
 was  numbered  with  the  eleven  by  virtue  of  the  divine  prefer- 
 ence ;  and  every  trace  of  popular  election,  and  of  ministerial 
 ordination  is  excluded  (a.) 
 
 Mosheim  (&),  concludes,  from  the  mode  of  expression  hero 
 adopted   by   St.   Luke,  that  the   successor   of  Judas  was  not     *) 
 chosen  by  lot,  as  is  generally  supposed,  but  by  the  sulTrages  of      p 
 the  people.     St.  Luke  says,  kcu  JojKav  KXijpsg  ahruiv  ;  but  Mo-      ^ 
 sheim  thinks,  that  if  the  Evangelist  wished   to  say  they  cast        Al- 
 lots, he  would  have  written  Kal  'itaXov  x^npov,  or  KkrjpsQ.  But  as 
 it  is  impossible  to  reason  from  what  the  Evangelist  ought  to 
 have  written,  rather  than  from  what  he  has  written,  we  cannot 
 place  much  confidence  in  his  remarks,  particularly  M'hen  we 
 consider  the  manner  in   which   the  Jews  usually  express  this 
 idea.     Their  phrase   being  (see   Levit.   xvi.  8.)  b^D  pD.  which 
 corresponds  to  the  Greek  word  KXfjpog,  used  by  tiie   apostle; 
 they  gave,  or  cast  forth   the  lot.     As   the  foundation  of  Mo- 
 sheira's  argument  is  thus  removed,  it   cannot  be  necessary  to  / 
 
 examine  his  inferences.     The  correct  interpretation    of  a  pas-   ..   (    _  i\,_ 
 sage  of  Scripture  destroys  a  whole  legion  of  errors.    It  was  but  ' 
 one  blow  of  the  axe  that  chased  away  the  spectres  and  phan- 
 toms in  the  enchanted  grove  of  Tasso(c.) 
 
 (a)  Morgan's  Platform  of  the  Christian  Chnrch,  p.  29,  &c.  (b)  Vi- 
 ial's  Translation  of  Mosheim,  note,  p.  136,  vol.  i.  (c)  See  Kuinoel, 
 sect.  2.  lib.  N.  T.  Histor.  Com.  in  loc.  and  Schleusner  in  voc.  KXtfpog- 
 
 ^  This  passage,    Acts  i.  19.  ought    to   be   in    a    parenthesis,   ^^.f    ^    "^ 
 as    being  spoken    by  St.  Luke.     Esse  hunc  vebum  pro  addita-  ^ 
 mento  Lucae  habendum  satis  dilucide  verba  ipsa  docent.  Quor-  ;^  ^q    \aJ^^ 
 sum  enim  Petrus  Apostolis  dixisset,  Judje  triste  fatum  omnibus ''*^'^'       I  ' 
 Hierosolymitanis   innotuisse?  quam   absonc  fuisset  ctiam  voces 
 Akeldama,  omnibus  prsesentibus  satis  notas,  interpretatio  !  Ac- 
 cedit  etiam  quod  ager  ille  baud  dubio  hoc  nomen  successu  de- 
 mum  temporis  accepit.     Est   igitur   hie    versus    parentheseos 
 nota  a  reliquis  sejungendus,  dKeXdafid  Syr.  Chald.  Km  bpn  ager 
 ca[)dis.  sell,  cruentus  dypbg  aiiiarogj  Matt,  xxvii.  8  (a). 
 
 (a)Kuinoel  Comment. in  lib. Hist.  N.  T.  vol.iv.  p.  18.  See  alsoPfeiffer 
 Dubia  vexata  Cent.  4.  on  the  word  Aceldama.  Doddridge  also,  with 
 other  critics,  places  this  verse  in  a  parenthesis. 
 
1 2  MATTHIAS  appointed  to  the  APOSTLESHIP— CHAP.  IX. 
 
 Julian  Pe-        20  For  it  is  written  in  the  book  of  Psalms,  Let  his  ha-  Jerusalem, 
 riod,  4742.   bitation  be  desolate,  and  let  no  man   dwell  therein :  and, 
 Vulgar^ra,  ^.^  bigi^^p.ic  Jet  another  take  \ 
 
 21  Wherefore  of  these  men  which  have  companied  with 
 us  all  the  time  that  the  Lord  Jesus  went  in  and  out  among 
 us, 
 
 22  Beginning  from  the  baptism  of  John  unto,  that  same 
 day  that  he  was  taken  up  frorp  us,  must  one  be  ordained 
 to  be  a  witness  with  us  of  his  resurrection. 
 
 23  And  they  appointed  two,  Joseph  called  Barsabas, 
 who  was  surnamed  Justus,  and  Matthias. 
 
 24  And  they  prayed  and  said,  Thou,    Lord  ^,   which 
 
 *  The  word  tTravXiQ  (habitation,)  in  this  passage  corresponds 
 with  the  Hebrew  ni'ta,  which  signifies  the  house  appointed  for 
 the  Shepherd  who  is  commissioned  to  take  charge  of  the  fold. 
 Hence  it  is  rendered  in  the  authorized  translation  by  a  secon- 
 dary meaning  :  the  original  sense  of  the  word,  however,  would 
 have  better  expressed  the  idea  of  the  office  and  authority  which 
 »  Judas  had  abdicated,  The  first  part  of  the  verse  is  quoted  by 
 "  St.  Peter  from  Ps.  Ixij.  26.  and  in  the  Alexandrine  version   we 
 
 lind  the  same  word,  yevrjOrjTu)  rt  IttclvKiq  avruiv  i)pr]iio)fi.evT]  Kai  kv 
 Tolg  (TKtjVMfxacnv  ahrdjv  jir)  arco  6  KaroiKuiv.  Hesychius  tTravXig — 
 fidvSpa  iSoioVf  y  eiKT)ixa,  17  dvX^,  ij  <7f)aT0-7redia,  Kai  ?;  TTOiixeviKi) 
 avXij. 
 
 The  word  iinaKoirrjv,  therefore,  ought  to  be  so  interpreted,  as 
 to  correspond  with  t,he  former  part  of  the  verse  :  it  implies  an 
 office  in  which  the  possessor  exercises  authority,  and  control 
 over  those  subject  to  his  charge. 
 
 ^  That  our  blessed  Redeemer  was  here  addressed  in  the  words 
 "  Thou,  Lord,  who  searchest  the  heart,"  may  be  inferred  from 
 the  fact,  that  St.  Peter  had  used  the  term  "  Lord,"  (ver.  21,  22.) 
 immediately  before  this  invocation,  when  he  assuredly  spoke  of 
 
 1i  the  Messiah.  In  the  election  of  Presbyters  afterwards,  in  the 
 I  several  Churches,  the  Apostles  commended  them  "  unto  the 
 '  Lord,  in  whom  they  had  believed."  (Acts  xiv.  23.)  That  Lord 
 was  unquestionably  Christ,  In  the  Apocalypse,  xi.  23.  our  Sa- 
 viour expressly  and  formally  assumed  the  title — "  All  the 
 Churches  shall  know,  that  I  am  He  which  searcheth  the  reins 
 and  hearts."  Upon  this  passage  of  Scripture  alone  we  should 
 be  justified  in  olfering  up  our  prayers  to  Christ,  as  "  our  God, 
 and  our  Lord,"  as  our  only  Mediator  and  our  only  Saviour. 
 
 The  divinity  of  Christ  appears  to  me  to  rest  upon  this  solid 
 and  unchangeable  foundation;  that  the  inspired  writers  seem  \  -"^  ^!^  * 
 tluougliout  the  whole  of  thfeir  pages  to  take  it  for  granted.  \  I 
 They  are  only  anxious  to  prove  Jesus  of  Nazareth  to  be  the  ex- 
 pected Messiah,  which  title  implies  his  divinity;  and  this  point 
 being  gained,  they  consider  it  as  a  truth  which  required  no  ad- 
 ditional argument.  Whenever  the  course  of  their  reasoning  led 
 them  lo  touch  upon  the  subject  of  the  real  nature  of  the  Mes- 
 siah, their  very  inspiration  seems  to  be  insufficient  to  clothe  in 
 adequate  language  their  exalted  ideas  of  His  glory.  When  they 
 attempt  to  describe  Him,  it  is  in  the  same  words  as  they  use 
 when  they  speak  of  the  Supreme  Being.  When  they  address 
 Jesus  the  Chrisl,  the  Messiah  of  the  Prophets,  the  same  humble 
 adoration  is  observed  as  when  Ihey  worship  God  the  Father 
 Ahnighl  y.  The  truth  of  this  mode  of  representing  the  argument 
 will  appear  from  the  following  very  brief  statement  of  the  as- 
 
13 
 
 1. 
 
 2.     A6?a, 
 
 3. 
 
 SoAia, 
 
 do^a. 
 
 GO(pia. 
 
 4.     Ti/i7), 
 
 5.     AvvaniQf 
 
 MATTHIAS  APPoiNTKD  tothk  APOSTLESHIP-CIIAP.  IX. 
 
 knowest  the  hearts  of  all  wzen,  shew  whether  of  these  two  Jerusalem, 
 thou  hast  chosen,  ^^ 
 
 criptioiis  of  glory  which  arc  alike  applied  to  the  Father  Al- 
 mii^hty,  and  his  only  Son,  our  Lord.  . 
 
 The  comparison  may  be  illustrated  by  the  following  table, 
 given  us  in  a  late  learned  and  elaborate  work. 
 To  God.       To  Christ. 
 
 EyXovia,         evXoyia.     Blessing  ,  the  utterance  of  gra- 
 titude  from    the    universe    ot 
 holy  and  happy  beings,  for  all 
 the  divine  bestowments. 
 Glory  ;     the     manifestation    to 
 intelligent  beings  of  supreme 
 excellence. 
 Wisdom  ;      the      most      perfect 
 knowledge  combined  with  ho- 
 liness  and  efficient  power  in 
 ordaining,  disposing,  and  actu- 
 ating all  beings  and  events  to 
 the  best  end;    and  this  espe- 
 cially with  respect  to  the  sal- 
 vation of  mankind. 
 Honour,  worth,  value,  dignity, 
 intrinsic  excellence,   supreme 
 perfection. 
 Uvauig.   Power;   ability   to   effect    com- 
 pletely  and  infallibly   all    the 
 purposes  of  rectitude  and  wis- 
 dom. 
 Might  ;  power  brought  into  ac- 
 tion. 
 Salvation  ;  deliverance  from  sin, 
 and  all  evil,  and  bestowment 
 of  all  possible  good. 
 Thanksgiving  ;  the  tribute  from 
 those   who  have  received  the 
 highest  blessings,   to  the  Au- 
 thor of  all  their  enjoyments.        . 
 Riches  ;  the  fulness  of  all  good  ;   j 
 the  possession  of  all  the  means    ; 
 of  making  happy. 
 Dominion  ;  supreme  power  and 
 goodness  triumphing  over  all 
 enmity  and  opposition. 
 The  seven  principal  perfections  are  attributed  to  each.     The 
 eighth  thanksgiving  is  given  to  God,  and  not  to  ^brist  ;  yei 
 there  is  evidently  nothing  in  this  ascription  ^^J^P^^'^l^^^ly 
 divine  than  in  the  preceding,  and  the  same  is  applied  to  Ulirist, 
 in  other  words,  the  most  full  and  expressive  that  can  be  con- 
 ceived.    The  remaining  two  are  attributed  to  Christ,  and  not 
 to  God;  a  plain  proof  that  the  inspired  writer  was  under   no 
 apprehension  that  he  might  be  dishonouring  the  lather,  while 
 ascribing  infinite  possessions  and  supreme  empire  to  the  bon. 
 
 On  comparison  with  another  passage,  we  fand  the  very  same 
 notation  of  worthiness,  or  dignity  attached  to  the  Father  and 
 to  the  Saviour  ;  in  the  one  case  it  is,  Worthy  art  thou,  O  Loi  d, 
 to  receive  the  glory  and  the  honour  and  the  power  ;  and  the 
 other,  Worthy  is  the  Lamb  that  was  slain,  to  receive  the  power 
 and  riches  and  wisdom  and  strength  and  honour  and  glory  anU 
 blessings.—See  Smith's  Messiah,  vol.  li.  part  u.  p.  5bo. 
 
 6. 
 
 8.     Ewx^pt^''^*^* 
 
 9. 
 
 10. 
 
 TljUT/. 
 
 ttXovtoq' 
 
 KQCLTOQ' 
 
^  V 
 
 Vv 
 
 14  DESCENT  OF  THE  HOLY  SPIRIT— CHAP.  IX. 
 
 "^•^^d^iTis        25  That  he  may  take  part  of  this  ministry  and  apostle-  Jerusalem. 
 VulgariEra,  ^^'P'   ^^^m  which  Jiidas  by  transgression  fell,    that  he 
 29.  might  go  to  his  own  place  ^. 
 
 26  And  they  gave  forth  their  lots  :  and  the  lot  fell  upon 
 Matthias  ;  and  he  was  numbered  with  the  eleven  apostles. 
 
 SECTION  III. 
 
 Descent  of  the  Holy  Spirit  on  the  Day  of  Pentecost''. 
 ACTS  ii.  1 — 14. 
 
 1   And  when   the  day  of  Pentecost  w^as  fully  come  ^ 
 they  were  all  with  one  accord  in  one  place ''. 
 
 ^  Eig  Tov  TOTTov  Tov  idiov.  If  we  are  right  in  interpreting  the 
 language  of  the  New  Testament  in  the  same  sense  as  it  was 
 understood  by  those  to  whom  it  was  addressed,  and  no  canon  of 
 criticism  seems  more  certain,  we  must  adopt  the  common  ren- 
 dering of  this  passage — "  That  he  might  go  to  his  own  place." 
 It  was  a  common  sentiment  among  the  Jews,  that  "  He  that 
 betrayeth  an  Israelite  shall  have  no  part  in  the  world  to  come." 
 And  Lightfoot  quotes  also  another  similar  expression  from  Baal 
 Turim,  in  Num.  24,  2o.  "  Balaam  went  to  his  own  place,  that 
 is,  into  hell ;"  and  from  Midrash  Coheleth,  fol.  100.  4.  It  is 
 not  said  of  the  friends  of  Job,  that  they,  each  of  them,  came 
 from  his  own  house,  or  his  own  city,  or  his  own  country,  but 
 from  his  own  place,  CDVnan  ib  ivnnDU'  Qiprio  that  is,  "  from  the 
 place  provided  for  them  in  hell."  The  gloss  is,  "  from  his  own 
 place,"  that  is,  "  from  hell,  appointed  for  idolaters." 
 
 The  Alex.  MS.  reads  ciKaiov,  instead  of  i8iov,  which  would 
 strengthen  this  interpretation. 
 
 Many  passages  from  the  Apostolic  Fathers  are  quoted  by 
 Whitby,  Benson,  and  Kninoel,  to  prove  that  this  expression 
 was  used  by  them  also  in  this  sense.  'ETrei  ovv  tsXoq  to. 
 Trpdynara  cx^i?  iTTiKHTai  to.  dvo,  bfis  o  ri  Odvarog,  Kai  t)  ^wj),  Kai 
 i.Ka'TOQ  tig  TOV  'iStov  TOTTOV  fxeWst  %wpaa/,  (juia  igitur  res  finem 
 habent,  incumbunt  duo  simul,  mors,  et  vita,  et  unusquisque  in 
 proprium  locum  iturus  est.-^Ignatius  in  ep.  ad  Magnes.  c.  5. 
 and  Clemens  Rom.  ep.  1.  ad  Corinth,  p.  24.  ed  Wottoni. — Poly- 
 carp  in  ep.  ad  Philip,  c  9. — Epist.  Barnab.  sect.  19.  After  such 
 evidence  we  may  agree  with  Dr.  Doddridge,  that  the  interpre- 
 tation of  Hammond,  Le  Clerc,  and  (Ecumenius,  is  very  unna- 
 tural, when  they  explain  it  of  a  successor  going  into  the  place 
 of  Judas.     '    .   '    • 
 
 ■^  The  sins  of  man  and  their  evil  designs  occasioned  the  con- 
 fusion of  tongues;  the  redemption  of  man  brought  with  it  the 
 revocation  ofthat  judgment,  in  the  wonderful  gifts  of  the  Holy 
 Ghost,  which  are  recorded  in  this  section.  In  the  former  in- 
 stance men  were  leagued  together  for  the  purpose  of  propagating 
 a  false  religion,  but  were  miraculously  frustrated  in  their  plans 
 by  the  interposition  of  Almighty  God,  who  rendered  them  sud- 
 denly unintelligible  to  each  other:  in  the  latter  case,  when  the 
 true  religion  was  to  be  delivered  to  the  world,  and  its  appointed 
 ministers  were  assembled,  in  obedience  to  a  divine  command, 
 at  Jerusalem,  the  sentence  of  condemnation  was  revoked  : 
 the  Holy  Spirit  descended  in  testimony  of  the  divine  truth  ;  and 
 by  a  miraculous  diffusion  of  tongues,  empowered  the  meek  and 
 lowly  of  the  earth  to  communicate  the  glad  tidings  of  salvation 
 
 «  See  note,  p.  19.  =>  See  note,  p.  20. 
 
DESCENT  OF  THE  HOLY  SPIRIT— CHAP.  IX.  15 
 
 Julian  Pe-        2  And  suddenly  there  came  a  sound  from  heaven  as  of  Jerusalem. 
 
 riod,  4742. . 
 
 29.  "  to  every  nation  under  heaven."    The  same  miracle  that  iirst 
 
 separated  mankind,  was  now  made  the  means  of  their  re-union. 
 All  were  invited  to  acknowledge  the  same  God,   and  again  to 
 become  members  of  the  one  true  religion.     A  sensible  demon- 
 stration was  given  of  the  manifestation  of  the  presence  of  the 
 Holy  Spirit.  ^  It  took  place  before  a  mixed  multitude,  assem- 
 bled from  every  part  of  the  civilized  globe,  who  by  this  provi- 
 dential arrangement  became  witnesses  of  the  fact,  and  specta- 
 tors  of  the  divine  commission   given   to   the  Apostles.      Fire 
 had  always   been    considered  by  the   Jews   as   an   emblem    of 
 the  visible  presence  of  the  Deity  ;  the  people  of  Israel  now 
 saw  it  descend  in  the  form  of  cloven  tongues,  upon  the  de- 
 spised followers  of  the  crucified  Jesus.     They  saw  it  descend 
 upon   them  on  the  anniversary   of  the   same  day,   when  the 
 law  which  was  to  bring  them  to  Christ  was  first  delivered  to 
 them  :  nor  could  any  outward  form  be  more  appropriate  or 
 figurative  to  represent  the  gift  and  powers  it  was  intended  to 
 convey.     It  likewise  intimated  to  the  Jews  that  God  had  now 
 appointed  the  day  of  Pentecost  to  be  commemorated  for  the  in- 
 troduction of  a  new  law,  and  a  new  dispensation,  which  was 
 solemnly  ratified  by  the  efl"usion  of  the  Spirit  of  God.     The 
 glorious  covenant  of  redeeming  grace  was  fully  and  finally  dis- 
 closed ;  the  Holy  Ghost  testifying  the  exaltation  and  divinity  ol 
 Christ,  by  the  accomplishment  of  the  promise  which  our  Lord 
 had  given,   "  This  is  He  that  shall  testify  of  me."    In  his  God- 
 head Christ  could  only  be  known  by  the  evidence  of  the  Holy 
 Spirit— in  his  manhood  the  knowledge  of  Him  was  imparted  by 
 the  testimony  of  the  Apostles.     "  When  we  consider  (to  use  the 
 language  of  an  eminent  modern  divine,)  the  magnitude  ot  the 
 commission  intrusted  to  the  Apostles,  to  teach  all  nations,  and 
 their  acknowledged  incompetency  to  carry  it  into  eflect,  we  can 
 thus  only  be  struck  with  the  immense  disparity  between  the  end 
 to  be  attained,  and  the  means  by  which  it  was  to  be  accom- 
 
 The  previous  conduct  of  the  Apostles  during  the  last  trying 
 scenes  of  our  Saviour's  life,  shews  that  they  were  by  nature 
 eminently  unfit  to  fulfil  the  important  duties  to  which  they  were 
 now  called  ;  the  selection  therefore  of  these  ignorant  and  timid 
 men  was  the  best  evidence  that  all  human  aid  was  laid  aside, 
 and  that  the  Gospel  was  to  be  established,  not  by  the  "  wisdom 
 of  men,  but  of  God."  Natural  means  were  rejected  that  spiri- 
 tual things  might  be  made  manifest  by  the  Spirit.  He,  the  most 
 energetic  of  our  Saviour's  apostles,  who  on  the  first  appearance 
 of  danger  shrank  from  the  scrutinizing  glance  of  a  servant  girl, 
 and  three  times,  even  with  oaths  and  curses,  denied  the  Holy 
 One  of  Israel,  now  armed  with  the  Spirit  of  truth  and  ol  power, 
 speaks  before  the  astonished  multitude  as  the  ambassador  ol 
 God,  and  in  one  day  added  to  the  newly  formed  Church  three 
 thousand  souls.  "  Is  this,"  says  Dr.  Heylin,  "  the  illiterate 
 fisherman  ?  Is  this  the  carnal  disciple,  who  presumed  to  rebuke 
 his  Lord,  when  he  first  mentioned  the  cross  to  him  ?  Is  this  the 
 fugitive,  apostate,  abjuring  Peter?" 
 
 Nor  were  the  other  disciples  in  any  way  more  distinguished 
 for  their  courage  and  firmness.  By  one  Christ  was  betrayed, 
 and  by  all  deserted  and  abandoned ;  yet  these  were  the  men 
 ordained  of  God  to  "  go  into  all  the  world,  and  to  preach  the 
 Gospel  to  every  creature."  But  God's  strength  was  to  be  made 
 perfect  in  weakness,  and  the  ordinary  and  extraordinary  inllu- 
 ences  of  the  Holy  Ghost  descended  to  supply  all  the  natural 
 
16  DESCENT  OF  THE  HOLY  SPIRIT— CHAP.  IX. 
 
 Julian  Pe-    a  rushing  mighty  wind,   and  it  filled  all  the  house  where  Jerusalem, 
 vul^:^,  they  were  sitting, 
 
 29.  ^ — 
 
 deficiencies  of  the  chosen  followers  of  Christ.  As  men  they  were 
 commissioned  to  bear  their  human  testimony  to  the  truth  of 
 those  facts,  of  which  they  themselves  had  been  the  eye-wit- 
 nesses ;  but  of  spiritual  things,  the  Holy  Ghost  was  to  testify, 
 co-operating  with  them  in  their  labours,  and  supplying  them 
 with  those  graces  which  were  only  necessary,  and  therefore 
 limited  to  the  apostolic  age. 
 
 Under  the  different  titles  ascribed  to  the  Holy  Ghost,  they 
 were  qualified  and  prepared  to  undertake  the  great  work  to 
 which  they  were  devoted.  "  The  Comforter"  administered  to 
 their  fearful  and  pusillanimous  nature  supernatural  strength, 
 fortitude,  perseverance,  and  consolation — "  As  the  Spirit  of 
 truth,"  he  illuminated  their  dark  and  uncultivated  minds,  and 
 gave  repaired  energy  to  their  slow  comprehensions,  "  teaching 
 them  all  things,  and  bringing  all  things  to  their  remembrance." 
 As  "  the  witness"  he  was  continually  with  them,  renewing  their 
 corrupt  heart  and  affections,  and  disposingthem  to  holiness  and 
 purity  of  life.  He  endowed  them  with  spiritual  gifts,  with  the 
 word  of  wisdom,  of  knowledge,  and  of  faith,  and  "  worked  with 
 them,  to  confirm  their  word  with  signs  following."  (Mark  xvi. 
 20.)  These  signs  may  be  considered  as  the  more  visible  extra- 
 ordinary gifts  of  the  Holy  Spirit,  and  were,  if  we  may  be  allowed 
 to  say  so,  necessary  to  distinguish  the  divine  wisdom  and  know- 
 ledge of  the  apostles,  from  human  acquirements,  and  from 
 human  superiority.  In  Judea  only,  their  low  origin  and  neg- 
 lected education  would  either  be  known  or  believed  ;  in  other 
 countries  some.further  testimony  was  requisite  to  confirm  their 
 important  declarations,  than  that  which  had  wrought  such  a 
 miraculous  change  on  them  at  the  day  of  Pentecost.  For  this 
 purpose,  therefore,  the  "  gifts  of  healing  and  working  of  mira- 
 cles" were  added  to  the  word  of  wisdom  and  knowledge. 
 They  possessed  the  power  of  restoring  the  dead  to  life,  and  by 
 a  word  consigned  the  living  to  the  grave  (Acts  iii.  9,  10,  &c.) 
 their  very  shadows  had  virtue  in  them,  and  the  sick  were  reco- 
 vered from  handkerchiefs  that  had  only  touched  their  persons. 
 Thus  was  the  Gospel  established  as  far  as  related  to  the  human 
 nature  and  actions  of  Christ,  by  the  testimony  of  man  :  but 
 to  his  Godhead  by  the  "  testimony  of  God,"  (1  Cor.  ii.  1.) 
 and  by  "  the  demonstration  of  the  Spirit  and  power."  The 
 former  was  demonstrated  by  holiness  of  life,  by  unrepining 
 martyrdom  and  patient  suffering  ;  the  other  by  miracle  and 
 inspiration. 
 
 These  were  the  great  credentials  of  our  faith,  and  the  hallow- 
 ed evidences  on  which  our  holy  religion  rests.  When,  however, 
 the  Church  through  these  means  was  established,  and  the  canon 
 of  Scripture,  through  divine  knowledge  and  prophecy,  was 
 completed,  the  necessity  for  inspiration  and  miracle  gradually 
 ceased.  '<  But,"  observes  Mr.  Nolan,  "  from  these  lively  ora- 
 cles, the  Spirit  still  speaks  the  same  language  which  it  dictated 
 to  the  prophets,  or  the  evangelists,  whWe  the  sacred  text  still 
 perpetuates  the  remembrance  of  those  miracles  which  were 
 openly  wrought  by  the  apostle  and  saint,  to  evince  the  divinity 
 of  our  religion.  To  those  who  still  require  inspiration  and  mira- 
 cles as  evidences  of  its  truth,  the  word  of  revelation  lies  open  ; 
 and  the  religion  which  it  details  aff'ords  the  most  convincing 
 proofs  of  su})crnutural  intervention;  prophecy,  of  itself,  suffi- 
 ciently proclaims  the  source  from  whence  it  sprang  ;  and  Chris- 
 tianity exhibits  in  its  establishment  a  standing  miracle."    In 
 
DESCENT  OF  THE  HOLY  SPIRIT— CHAP.  IX.  17 
 
 Julian  Pe-        S  And  there  appeared  unto  them  cloven  tongues  like  Jerusalem. 
 nod,  4742.    ^g  of  f^j.^  ^nd  it  sat  upon  each  of  them  : 
 
 V  ulgar^ra,  ^ 
 
 29.  _ 
 
 the  present  day  the  gifts  of  tongues  would  be  disregarded,  and 
 considered  as  useless  when  languages  may  be  so  easily  acquired. 
 
 Those  infidels  who  now  scorn  the  evidence  of  prophecy  which 
 has  declared  the  glorious  triumph  of  Christianity  over  all  the 
 persecuting  opposition  of  its  powerful  opponents,  and  who  see 
 it  progressively  extending  over  the  unconverted  world,  would 
 in  all  probability  doubt  even  if  a  miracle  were  wrought  in  their 
 favour.  What  indeed  can  be  a  greater  evidence  of  the  truth  of 
 Revelation  than  the  living  miracle  of  the  perpetual  preserva- 
 tion of  the  Jews,  as  a  distinct  body,  separated  from  their  fellow 
 men,  holding  in  their  hands  the  Hebrew  Scriptures,  and  bearing 
 testimony  of  their  divine  origin,  and  of  their  own  perverse 
 blindness  and  condemnation.  Of  such  men  I  would  say, 
 **  though  one  rose  from  the  dead,  yet  will  they  not  be  per- 
 suaded." 
 
 The  extraordinary  gifts  of  the  Holy  Spirit  being  vouchsafed 
 for  one  especial  purpose  only,  the  benefit  of  the  Christian 
 Church ;  as  soon  as  that  Church  was  established,  and  the  canon 
 of  Scripture  completed,  were  gradually  withdrawn.  While 
 the  ordinary  operations,  without  which  no  child  of  Adam  can 
 *'  be  renewed  unto  holiness,"  are  to  be  continued  for  ever, 
 **  even  unto  the  end  of  the  world."  This  was  the  consoling 
 and  gracious  promise  our  Lord  gave  to  his  disciples,  before  he 
 was  visibly  parted  from  them.  He  informs  them  of  his  depar- 
 ture; and  at  the  same  time  declares,  "  I  will  not  leave  y^ou 
 comfortless,  I  will  come  to  you  :"  and  again  in  another  Evange- 
 list, ''  Lo,  I  am  with  you  always,  even  unto  the  end  of  the 
 world."  This  most  merciful  promise  was  at  first  given  to  the 
 apostles,  and  through  their  ministry  to  the  Universal  Church  ; 
 Christ  himself  having  appointed  outward  means  of  grace,  by 
 which  he  has  engaged  to  maintain  a  constant  communion  with 
 his  Church,  through  the  operations  of  the  Holy  Ghost.  The 
 spirit  of  Christ  through  the  Holy  Ghost  still  acts  in  the  admi- 
 nistration of  holy  orders,  in  the  study  of  the  revealed  word,  in 
 public  and  private  worship,  and  in  the  sacraments,  (1  Cor.  vi. 
 11.  John  vi.  55.  63.  Thess.  ii.  13.  Ephes.  v.  25,  26.  &c.  &c.  &c.) 
 These  are  the  means  of  grace  by  which  the  ordinary  operations 
 of  the  Holy  Ghost  are  imparted  ;  and  these  are  the  sources  from 
 which  alone  we  have  reason  to  expect  those  continued  and  spi- 
 ritual gifts  which  are  essentially  necessary  to  the  renovation  of 
 fallen  man,  and  his  reconciliation  with  God.  Every  amiable 
 feeling  and  aftection,  every  virtue,  and  every  grace,  arc  the 
 fruits  of  the  Holy  Spirit.  He  alone,  by  a  secret  and  internal 
 operation,  changes  atid  transforms  the  "  spirit  of  our  mind,'' 
 and  enlarges  and  improves  every  faculty  of  our  soul,  healing  all 
 its  sicknesses.  He  checks  the  solicitations  of  sense,  counteracts 
 our  natural  propensities,  arms  us  against  the  flatteries  and 
 allurements  of  the  world,  and  against  those  spiritual  enemies 
 which  are  ever  on  the  watch  to  assail  our  weaknesses,  and  to 
 tempt  our  virtue.  "  He,"  to  use  the  words  of  the  eloquent 
 Barrow,  *'  sweetly  warmeth  our  cold  afl'ections,  inllaming  our 
 hearts  with  devotion  towards  God;  he  qualilieth  us,  and  en- 
 courageth  us  to  approach  the  throne  of  grace,  breeding  in  us 
 faith  and  humble  confidence,  prompting  in  us  fit  matter  of  re- 
 quest, becoming  our  Advocate  and  Intercessor  for  the  good 
 success  of  our  prayers."  He  is  our  only  Comforter  and  Inter- 
 cessor on  earth — through  Him  alone  we  can  attain  to  "  that 
 most  excellent  gift  of  charity  which  never  faileth,  which  believ- 
 
 VOL.  II.  C 
 
18  DESCENT  OF  THE  HOLY  SPIRIT—CHAP.  IX. 
 
 Julian  Pe-        4  And  they  were  all  filled  with  the  Holy  Ghost,  and  Jerusalem. 
 
 riod,4742. 
 
 VulgariEra,  '  ~      ' 
 
 ^'  eth  all  things,  and  hopeth  all  things,"  surviving  the  wreck  of 
 
 time,  the  perfection  of  man  here,  and  his  happiness  hereafter  (a). 
 
 A  variety  of  opinions  have  been  advanced  respecting  this 
 miracle  of  Pentecost.  The  most  rational  and  the  most  general 
 is,  that  the  gift  of  tongues  lasted  during  the  ministry  of  the 
 apostles ;  and  as  soon  as  the  purpose  for  which  it  was  given 
 was  accomplished,  that  it  was  gradually  withdrawn. 
 
 Others  contend  that  it  was  but  temporary,  and  intended  to 
 answer  only  an  immediate  purpose  j  that  the  miracle  was  not 
 wrought  upon  the  apostles  themselves,  but  upon  the  people 
 only,  who  were  suddenly  enabled  to  understand  in  their  own 
 various  dialects,  the  words  which  were  spoken  by  the  apostles 
 in  the  Galilean  language. 
 
 Others  attempt  to  do  away  the  miracle  altogether.  Eichhorn 
 suggests,  that  to  speak  with  tongues,  means  only,  that  some  of 
 the  apostles  uttered  indistinct  and  inarticulate  sounds^  and 
 those  who  uttered  foreign,  or  new,  or  other  words,  were  Jews 
 who  had  come  to  Jerusalem,  from  the  remote  provinces  of  the 
 empire,  and  being  excited  by  the  general  fervour  of  the  people, 
 united  with  them  in  praising  God  in  their  own  languages. 
 Herder  is  of  opinion  that  the  word  y'XCjcrca  is  used  to  express 
 only  obsolete,  foreign,  or  unusual  words.  Paulus  conjectures, 
 that  those  who  spoke  with  difierent  tongues  were  foreign  Jews, 
 the  hearers  Galileans.  Meyer,  that  they  either  spoke  in  terms 
 or  language  not  before  used^  in  an  enthusiastic  manner,  or 
 united  Hebrew  modes  of  expression,  w  ith  Greek  or  Latin  words. 
 Heinrichsius,  or  Heinrich,  that  the  apostles  suddenly  spoke 
 the  pure  Hebrew  language,  in  a  sublime  and  elevated  style. 
 Kleinius,  that  the  apostles,  excited  by  an  extraordinary  enthu- 
 siasm, expressed  their  feelings  with  more  than  usual  warmth 
 and  eloquence.  Such  are  the  ways  in  which  the  modern  Ger- 
 man theologians  endeavour  to  remove  the  primitive  andancient 
 belief  in  the  literal  interpretation  of  Scripture.  "Thinking 
 themselves  wise,  they  become  fools."  Learning  so  perverted 
 by  the  inventions  of  paradoxes,  which  can  tend  only  to  darken 
 the  light  of  Scripture  under  the  pretence  of  illustrating  its 
 sacred  contents,  becomes  more  injurious  to  the  consecrated 
 cause  of  truth  tlian  the  most  despicable  ignorance,  or  the  most 
 wilful  blindness.  The  errors  of  ignorance,  the  fajicies  of  a  dis- 
 ordered imagination,  the  misinterpretations  of  well  intending 
 theories,  are  comparatively  harmless,  when  contrasted  with  the 
 baleful  light  which  renders  the  Scripture  useless,  by  producing 
 doubt  in  the  attempt  to  overthrow  facts. 
 
 Byrom  of  Manchester,  also,  and  others,  have  endeavoured  to 
 lessen  the  force  of  this  miracle,  by  representing  that  the  influ- 
 ence of  the  Spirit  was  not  so  imparted  to  the  apostles  as  to 
 enable  them  to  speak  in  various  languages,  but  that  when  the 
 apostles  addressed  the  multitude  in  their  native  Galilean  dia- 
 lect, the  Parthians,  Medians,  &c.  who  were  present,  understood 
 them  each  severally  in  their  own  language.  It  is  well  remarked 
 by  Thilo,  that  if  this  had  been  the  case,  the  words  of  St,  Luke 
 would  have  been  XaXScriv  dvTol,  ciKsovTUiv  r)^iov  raig  yjfiSTspaig 
 yXiijcrcatg,  whereas  his  expression  is  XaAsjTwv  avruiv  rdig  iifitrk- 
 paig  yXuxTcraig,  unde  etiam  patet,  miraculum  hoc  non  fuisse  in 
 audientibus,  sed  in  apostolis  loquentibus.  He  then  goes  on  to 
 prove  that  they  spoke  successively  the  various  languages  of  the 
 hearers  and  spectators  of  the  miracle — they  began  to  speak  with 
 other  tongues,  as  the  Spirit  gave  them  utterance,  Ka9djg  to 
 TTvevfia  tdiSs  avroXg  (^aTTo-oXoig)  dnoipOsyyccrOai,  non  idida  avrolg 
 
DESCENT  OF  THE  HOLY  SPIRIT— CHAP.  IX  19 
 
 Julian  Pe-    began  to  speak  with  other  tongues,  as  the  Spirit  gave  Jerusalem, 
 riod,  4742.   them  Utterance. 
 
 VulgariEra, 
 
 29. ^ 
 
 {aKpoaralg)  eiaaKsaai.  B.  Schmidius — Syrus,  loquebantur  lin- 
 gua, et  lingua,  ic  pluribus  Unguis  (6). 
 
 (a)  See  Nolan's  Sermons  on  the  Operations  of  the  Holy  Ghost ;  also 
 Faber  on  tbe  ordinary  Operations  of  the  Holy  Spirit,  being  evidences  to 
 the  authenticity  of  their  own  prophecies,  (b)  Salniasius  was  of  opi- 
 nion that  the  miraculous  gifts  lasted  but  for  one  day. — See  the  disserta- 
 tions on  this  event  in  the  Critici  Sacri — Kuinoel  Coram,  in  lib.  Hist. 
 N.  T.  vol.  iv. — Nolan  on  the  Holy  Ghost,  and  Faber  on  the  ordinary 
 Operations,  &c.  &c.  &c. 
 
 ^  The  words  here  used  by  St.  Luke,  Kai  Iv  rw  ffvfiTrXrjpQaQai 
 Ti)v  r'lukpav  rrjg  'TrevTSKO'^rig'  are  tbus  happily  translated  by  B. 
 Dn.  Erasmus  Schmidt  (in  not.  ad  loc.)  et  cum  complctum  esset, 
 tempus  usque  ad  diem  festum  Pentecostes — "  And  when  the 
 time  was  fulfilled,  even  up  to  the  day  of  Pentecost."  The  Jews 
 reckoned  the  day  of  Pentecost  to  begin  fifty  days  after  the  first 
 of  unleavened  bread,  which  was  observed  the  day  after  the 
 Paschal  Lamb  was  offered.  The  law  relative  to  this  feast  is 
 found  in  Levit.  xxiii.  la,  16.  Perhaps  the  Evangelist  is  thus 
 particular  in  pointing  out  the  time,  on  account  of  the  striking 
 analogy  that  exists  between  the  old  and  new  dispensations  in 
 this  and  other  great  events. 
 
 In  the  former  the  Paschal  Lamb  of  the  Passover  was  broken, 
 and  fed  upon,  in  remembrance  of  the  great  deliverance  of  the 
 children  of  God  from  the  hands  of  their  temporal  enemies,  by 
 whom  they  were  detained  in  bondage  and  subjection.  In  the 
 latter  at  the  celebration  of  this  figurative  feast,  Christ  our  pass- 
 over  was  slain  to  deliver  all  that  would  believe  on  Him  from 
 the  great  enemies  of  their  salvation,  Satan,  sin,  and  death,  and 
 to  rescue  their  spirits  from  the  unhappy  thraldom  of  these  cruel 
 task-masters.  He  died  for  us  that  we  might  be  spiritually  fed 
 by  his  body  and  blood.  In  the  former  dispensation,  at  the  day 
 of  Pentecost,  God  gave  his  law  on  Mount  Sinai,  with  thunder 
 and  lightning,  fire,  storm  and  tempest,  with  all  the  awful  de- 
 monstrations of  an  oileuded  Deity.  In  the  fulness  of  time,  at 
 the  feast  of  Pentecost  God  again  manifested  himseli",  and  reveal- 
 ed a  more  perfect  law — on  both  occasions  circumstances  charac- 
 teristic of  the  peculiar  nature  of  the  law  were  observed — the 
 same  divine  power  was  demonstrated,  but  in  the  latter  instance 
 robbed  of  its  terrors.  On  both  occasions  the  presence  of  God  was 
 manifested  bythe  sound  of  rushingwindssupernaturally excited, 
 by  fire  descending  from  heaven,  and  as  some  suppose  by  thesud-  *" 
 
 den  thunder  which  accompanied  the  Bath  Col.  The  account  of 
 St.  Luke  is  so  very  brief,  that  we  cannot  be  certain  whether  the 
 latter  proof  of  the  presence  of  God  was  given  •  but  it  is  the  most 
 probable  opinion,  and  is  very  strenuously  defended  by  Haren- 
 burgh,  in  the  13th  volume  of  the  Critici  Sacri  (a).  At  the 
 pa^sover,  Christ  proved  his  human  nature  by  submitting  to  the 
 most  ignominious  death  to  which  that  nature  could  be  exposed: 
 at  the  day  of  Pentecost  he  gave  evidence  of  his  divine  nature 
 and  exaltation,  by  miracle,  and  by  power,  and  by  fulfilling  to 
 the  utmost  the  promise  he  made  to  his  disciple.':  while  with  them 
 upon  earth.  (John  xiv.  16.  18.)  "  He  humbled  himself,  that  he 
 might  be  exalted." 
 
 In  the  Jewish  tabernacle  God  testified  his  acceptance  of  the 
 first  sacrifice  that  was  offered  on  the  holy  altar  by  the  descent 
 of  fire  from  heaven.  When  Christ  made  a  sacrifice  of  bis  body 
 on  the  altar  of  the  cross,  thereby  abolishing  all  burnt  offerings 
 of  bulls  and  of  goats:  the  apostles,  as  priests  and  ministers  of  his 
 
20  DESCENT  OF  THE  HOLY  SPIRIT— CHAP.  IX. 
 
 Julian  Pe-        .5  And  there  were  dwelling  at  Jerusalem  Jews,  devout  Jerusalem. 
 
 v^v^'trMr    ^^"'  ^^^  of  every  nation  under  heaven. 
 
 ^jigai   'ra,      ^  ^^^  vvhen  this   was  noised  abroad,   the  multitude 
 
 came  together,  and  were  confounded,  because  that  every 
 
 man  heard  them  speak  in  his  own  language. 
 
 7  And  they  were  all  amazed,  and  marvelled,  saying 
 one  to  another,  Behold,  are  not  all  these  which  speak 
 Galileans  ? 
 
 8  And  how  hear  we  every  man  in  our  own  tongue, 
 wherein  we  were  born  ? 
 
 9  Parthians,  and  Medes,  and  Elamites,  and  the  dwellers 
 in  Mesopotamia,  and  in  Judea,  and  Cappadocia,  in  Pontus, 
 and  Asia, 
 
 10  Phrygia,  and  Pamphylia,  in  Egypt,  and  in  the  parts 
 of  Libya  about  Cyrene,  and  strangers  of  Rome,  Jews  and 
 proselytes, 
 
 new  covenant,  as  the  living  sacrifices  acceptable  lo  God,  re- 
 ceived a  similar  token  of  divine  approbation,  l)y  fire  from  heaven 
 resting  upon  them  in  the  form  of  iiery  tongues.  Thus  are  all 
 the  mysteries  of  Omnipotence  shadowed  out  as  "  through  a 
 glass  darkly,"  and  thus  may  we  not  suppose  that  the  last  reve- 
 lation given  to  man  by  St.  John,  typifies  in  like  manner  those 
 eternal  realities  of  the  new  Jerusalem,  of  which  we  can  form  no 
 higher  idea  than  the  Jews  of  old  entertained  of  the  glorious 
 privileges  and  blessings,  of  which  we  are  now  the  happy  par- 
 takers in  the  Christian  dispensation. 
 
 (a)  The  opinion  is  principally  founded  on  the  words  in  Acts  ii.  C. 
 Ttvon'n'TjQ  dk  Tijg  (pcovrig  ravTJjg,  which  both  Harenberg  and  Schoet- 
 gen  would  render  in  this  manner — (p^viig,  verte  tonitru.  Sic  socpe  vox 
 bp,  in  Hebraeo,  et  vox  graeca  apoc.  1.  15.  x.  3.  Sclioetgen  refers  also 
 to  Heinsius,  in  Aristarcho  Sacro,  c.  14,  and  25.  Doddridge  defends  tlie 
 common  translation  by  observing,  that  it  was  not  the  sound  of  thunder 
 or  rushing  wind  which  collected  the  people  together,  but  the  miracu- 
 lous eflusion  of  tongues.  This,  however,  must  still  remain  a  matter  of 
 doubt,  as  we  are  only  informed  in  the  sacred  narrative,  that  when  the 
 multitude  came  together,  they  were  confounded  to  hear  every  man  speak. 
 in  his  own  language. 
 
 ®  Various  opinions  have  prevailed  respecting  the  place  where 
 this  miracle  occurred.  The  temple,  tlie  house  of  Mary  the 
 mother  of  John,  of  Simon  the  leper,  of  Joseph  of  Arimathea,  of 
 Nicodemus,  have  each  been  alternately  fixed  upon.  This  point 
 must  ever  remain  in  a  great  degree  a  matter  of  doubt;  I  am 
 however  induced,  by  the  arguments  of  the  celebrated  Joseph 
 Mede,  to  think  that  this  miracle  took  place  in  an  upper  room  of 
 some  private  house,  set  apart  for  religious  services,  rather  than 
 in  the  temple  which  was  so  soon  to  be  destroyed,  and  its 
 figurative  service  superseded  by  a  spiritual  worship  and  purer 
 discipline. 
 
 It  is  not  probable  that  the  despised  followers  of  the  crucified 
 Jesus  should  be  allowed,  as  an  associated  body,  to  assemble  to- 
 gether in  the  temple,  for  the  purpose  of  joining  in  a  new  act  of 
 devotion,  by  those  priests  who  had  so  short  a  time  since,  been 
 the  persecuting  instruments  of  their  blessed  Master's  condem- 
 nation and  crucifixion  (a). 
 
 (a)  See  Sclioetgen  and  Mede's  Dissertation  on  the  Churches  of  the 
 Apostolic  Age. 
 
PETER'S  ADDRESS  TO  THE  MULTITUDE— CHAP.  IX.  21 
 
 Julian  Pe-        1 1   Cretes  and  Arabians,  we  do  hear  them  speak  in  our  Jerusalem. 
 
 Vu?'  ^^m'   ^^^S^^^  ^^^^  wonderful  works  of  God. 
 
 29.  '12  And  they  were  all  amazed,  and  were  in  doubt,  say- 
 
 ing one  to  another.  What  meaneth  this  ? 
 
 1 3  Others  mocking  said,  These  men  are  full  of  new 
 wine  ^^. 
 
 SECTION  IV. 
 
 Address  of  Peter  to  the  Multitude. 
 ACTS  ii.   14 — 36. 
 
 14<  But  Peter,  standing  up  with  the  eleven,  lifted  up 
 his  voice,  and  said  unto  them,  Ye  men  of  Judea,  and  all 
 ye  that  dwell  at  Jerusalem  ",  be  this  known  unto  you,  and 
 hearken  to  my  words  : 
 
 '°  Markland  supposes  that  instead  of"  these  men  are  lull  of 
 new  wine,"  the  passage  should  be  read,  *'  these  men  are,  with- 
 out doubt,  under  the  strong  inspiration  of  the  Goddess  TXewkw. 
 He  would  read  yXevKovg  as  derived  from  yXtvKog,  "must."  For 
 the  sake  of  ridicule,  the  person  or  goddess  VXtvKu)  (Gen.  oogy 
 Sg,)  formed  as  GdWw,  Aw|w  (Poll.  viii.  9.  Segm.  10.)  is  used. 
 So  likewise  'Aed'^cj,  and  Eve'^oj,  Dese  Politicse.  Those  who  op- 
 posed the  apostles  intended  by  this  expression  to  sneer  at  the 
 mean  appearance  and  obvious  poverty  of  the  fishermen  of  Gali- 
 lee, as  no  one  opened  their  vessels  of  last  year's  yXsvKog,  so  early 
 as  June,  unless  impelled  by  necessity  (a). 
 
 This,  however,  seems  to  be  a  strange  remark  of  Markland; 
 the  witnesses  of  the  miracle  at  Pentecost  were  Jews ;  and 
 though  some  of  them  who  were  Hellenists,  had  resided  in 
 Greece  or  Rome,  it  does  not  appear  probable  that  they  would 
 make  an  allusion  to  the  mythology  of  the  heathens  in  pre- 
 ference to  their  own  traditions.  In  which  they  read  that 
 there  was  a  demon  called  Dipmp,  which  possessed  those  who 
 were  drunk  with  new  wine,  which  gave  the  drinker  not 
 only  wit  and  gaiety,  but  the  power  of  speaking  other  lan- 
 guages (i)  ;  and  to  this  agent  we  may  justly  suppose  the  Jews 
 would  have  ascribed  the  eloquence  and  lluency  of  the  apostles  if 
 they  had  attempted  to  account  for  the  effects  of  the  Holy  Spirit 
 by  any  supernatural  influence.  But  as  we  find  that  this  was  not 
 the  case,  and  as  the  only  evidence  that  a  reference  was  made  to 
 the  Heathen  Mythology  can  be  derived  from  the  word  yXei/Kog, 
 the  present  translation  of  the  passage  may  be  considered,  I 
 think,  as  giving  its  genuine  signification  (c). 
 
 (a)  Ap.  Bowyer  in  loc.  (b)  See  Lijfhtfoot,  Pitman's  edition,  vol. 
 viii.  p.  377.  (c)  Hesychius  ap.  Schoetgen,  rXfWKOt;,  to  dTTorrdyfia 
 Trig  '^atpvXijg,  Trplv  KaT)]Qr],  illnd,  quod  ab  uva  distillat,  antequaui 
 calcetur.  See  Schoetgen,  Horae  Hebraicae,  vol.  i.  p.  112.  and  the  Dis- 
 sertation on  the  word  rXtvKogy  in  the  Critici  Sacri. 
 
 "  St.  Peter  here  particularly  addresses  himself  to  these  tVfpot 
 (vcr.  13.)  who  reproached  the  apostles  as  drunkards,  to  the 
 Jews  of  Judea  and  Jerusalem,  because  those  who  were  assem- 
 bled from  distant  parts  might  not  have  been  so  well  acquainted 
 with  the  prophecy  of  Joel,  (ii.  28.)  which  he  now  declares  to 
 have  been  fully  accomplished  on  this  occasion.  And  he  urges 
 upon  those  who  hear  him  this  predicted  promise  of  the  Holy 
 Spirit,  as  a  glorious  evidence  of  the  exaltation  and  resurrection 
 of  the  crucified  Jesus,  who  was  "  bolii  Lord  and  Christ."  Let 
 those  who  doubt  the  inspiration  of  Peter,  compare  what  he  now 
 
22  PETER'S  ADDRESS  TO  THE  MULTITUDE-CHAP.  IX 
 
 Julian  Pe-        15  For  tl^se  are  not  drunken,  as  ye  suppose,  seeing  it  Jerasalem. 
 
 ^gar    ra,      ^^  ^^^  this  is  that  which  was  Spoken  by  the  prophet 
 Joel ; 
 
 17  And  it  shall  come  to  pass  in  the  last  days,  (saith 
 God,)  I  will  pour  out  of  my  Spirit  upon  all  flesh  :  and 
 your  sons  and  your  daughters  shall  prophesy,  and  your 
 young  men  shall  see  visions,  and  your  old  men  shall  dream 
 dreams  : 
 
 18  And  on  my  servants  and  on  my  hand-maidens  I 
 will  pour  out,  in  those  days,  of  my  Spirit ;  and  they  shall 
 prophesy : 
 
 19  And  I  will  shew  wonders  in  heaven  above,  and 
 signs  in  the  earth  beneath  ;  blood,  and  fire,  and  vapour 
 of  smoke : 
 
 20  The  sun  shall  be  turned  into  darkness,  and  the 
 moon  into  blood,  before  that  great  and  notable  day  of  the 
 Lord  come  : 
 
 21  And  it  shall  come  to  pass,  that  whosoever  shall  call 
 on  the  name  of  the  Lord  shall  be  saved. 
 
 22  Ye  men  of  Israel,  hear  these  words ;  Jesus  of  Na- 
 zareth, a  man  approved  of  God  among  you  by  miracles 
 and  wonders  and  signs,  which  God  did,  by  him,  in  the 
 midst  of  you,  as  y,e  yourselves  also  know  : 
 
 23  Him,  being  delivered  by  the  determinate  counsel 
 
 is  to  what  he  formerly  was,  the  weak  and  timid  disciple,  who 
 deserted  and  denied  his  best  friend  and  gracious  master. 
 
 The  prophecy  of  Joel  was  not  only  applied  by  St.  Peter  to 
 the  great  effusion  of  the  Holy  Spirit  j  the  traditions  of  the  Jews 
 record  its  reference  to  the  same  event,  in  the  days  of  the  Mes- 
 siah. Schoetgcn  quotes  on  this  subject  the  following  para- 
 graphs from  Tanchuma,  fol.  65.  3.  and  Bammidbar  rabba,  sect. 
 15.  When  Moses  placed  his  hand  upon  Josliua,  the  holy  and 
 blessed  God  said  mn  oH'n,  that  is,  in  the  days  of  the  Old  Tes- 
 tament—one prophet  prophesies  at  one  time,  but  Knn  abiy'?,  in 
 the  days  of  the  Messiah,  all  the  house  of  Israel  shall  prophesy, 
 as  it  is  said  in  Joel  ii.  48. 
 
 Likewise  from  Midrasch  Schochartof  in  Jalkut  Simeoni, 
 part  i.  fol.  221.  2.  and  fol.  265.  4.  on  Numb.  xi.  29. 
 
 The  people  assembled  therefore  at  the  festival  of  Pentecost, 
 who  were  acquainted  with  this  prediction  and  its  traditional 
 interpretation,  were  now  the  spectators  of  its  actual  fuUiimcnt, 
 and  were  appealed  to  both  by  tradition,  by  prophecy,  and  mira- 
 cle, to  acknowledge  the  divinity  of  Christ,  and  the  real  nature 
 of  his  mission.  The  words  "  Vast  days,"  in  ver.  17,  is  shewn  by 
 Schoetgen  to  refer  to  the  days  of  the  Messiah,  by  two  references 
 to  the  Book  Zohar,  'Kn^nir  avn  D*n*n  nnnKa  Diebus  postremis, 
 die  sexto,  qui  est  millenarius  Septimus,  Nn-irrj  *n*^  m,  quando 
 Messias  veniet;  nam  dies  Dei  S.  B.  sunt  mille  anni  (a).  Genes. 
 49. 1.  where  Jacob  said,  "  I  will  tell  you  what  shall  take  place 
 in  the  latter  days"— O'O^n  n^-nnxb  vocavit  ipsos,  quia  voluit 
 ipsis  rcvolarc  Kn-u'D  VP>  finem  Messiae  (h). 
 
 (a)  Sobar  Genes,  fol.  13.  col.  52.  (6)  Ibidciu,  fol.  126.  col.  499.  ap. 
 Schoetgen,  vol.  i.  p.  413. 
 
PETER'S  ADDRESS  TO  THE  MULTITUDE— CHAP. IX.  23 
 
 Julian  Pe-    and  foreknowledge  of  God,  ye  have  taken,  and  by  wicked  Jerusalem. 
 
 riod,4742.   hands  have  crucified  and  slain: 
 
 VulgariEra,      ^^  Whom  God  hath  raised  up,  having  loosed  the  pains 
 
 of  death  :  because  it  was  not  possible  that  he  should  be 
 
 holden  of  it. 
 
 25  For  David  speaketh  concerning  him,  I  foresaw  the 
 Lord  always  before  my  face  ;  for  he  is  on  my  right  hand,  ' 
 that  I  should  not  be  moved : 
 
 26  Therefore  did  my  heart  rejoice,  and  my  tongue  was 
 glad  ;  moreover  also  my  flesh  shall  rest  in  hope  : 
 
 27  Because  thou  wilt  not  leave  my  soul  in  hell,  neither 
 wilt  thou  suffer  thine  Holy  One  to  see  corruption '-. 
 
 28  Thou  hast  made  known  to  me  the  ways  of  life ; 
 thou  shalt  make  me  full  of  joy  with  thy  countenance. 
 
 29  Men  and  brethren,  let  me  freely  speak  unto  you  of 
 the  patriarch  David,  that  he  is  both  dead  and  buried,  and 
 his  sepulchre  is  with  us  unto  this  day. 
 
 SO  Therefore  being  a  prophet,  and  knowing  that  God 
 had  sworn  with  an  oath  to  him,  that  of  the  fruit  of  his 
 loins,  according  to  the  flesh,  he  would  raise  up  Christ  to 
 sit  on  his  throne ; 
 
 31  He  seeing  this  before,  spake  of  the  resurrection  of 
 Christ,  that  his  soul  was  not  left  in  hell,  neither  his  flesh 
 did  see  corruption. 
 
 32  This  Jesus  hath  God  raised  up,  whereof  we  all  are 
 witnesses. 
 
 33  Therefore,  being  by  the  right  hand  of  God  exalted, 
 and  having  received  of  the  Father  the  promise  of  the 
 Holy  Ghost,  he  hath  shed  forth  this,  which  ye  now  see 
 and  hear '^ 
 
 '2  Schoetgen  remarks  on  this  passage,  that  in  all  the  Rabbi- 
 nical writers  he  has  never  met  with  the  application  of  this  pas- 
 sage to  the  Messiah.  We  have  reason,  therefore,  to  suppose 
 it  was  applied  now  for  the  first  time.  The  apostle  at  the  mo- 
 ment of  inspiration,  when  the  remembrance  of  Christ's  wonder- 
 ful resurrection  was  still  fresh  in  the  memory  of  the  people, 
 asserts,  by  that  strongest  and  most  irrefragable  argument,  that 
 this  prophecy  also  related  to  Christ,  and  was  by  him  alone  ful- 
 filled, for  "  his  soul  was  not  left  in  hell,  neither  his  flesh  did 
 see  corruption."  The  veil  (a)  that  had  been  so  long  a  period 
 spread  over  the  face  of  Moses,  was  now  to  be  gradually  with- 
 drawn, and  through  the  Spirit  of  God  spiritual  things  were  to 
 be  compared  with  spiritual. 
 
 The  expression  r;  yXwcrca  /its,  in  ver.  26,  in  the  original  is  ren- 
 dered by  mi3,  my  glory— this  word  is  often  used  for  *Ty93,  my 
 soul. 
 
 (a)  Auditores  apostoli  docuerant,  accedeate  jam  testiraonio  Spiritas 
 sancti,  quod  hue  usque,  velamen  Mosis  habentes  obtectum,  nondniu  per- 
 spexerant.— Schoetgen,  vol.  i.  p.  414. 
 
 13  Bishop  Horsley  was  of  opinion  that  the  cloven  tongues  re- 
 mained upon  the  apostles  after  they  went  down  among  the  peo- 
 ple. This  he  thinks  is  alluded  to  in  the  expression,  '*  that 
 which  ye  now  see  and  hear,"  vcr.  33.     If  so,  another  beautiful 
 
24  UNION  OF  THE  FIRST  CONVERTS^CHAP.  IX. 
 
 Julian  Pe-        34  For  David  is  not  ascended  into  the  heavens  :  but  Jerusalem. 
 v°?'  '^^t^'    ^le  saith  himself,  The  Lord  said  unto  my  Lord,  Sit  thou 
 
 Vulgar/fira,  .tit  J  ' 
 
 29.  on  my  right  hand, 
 
 35  Until  I  make  thy  foes  thy  footstool. 
 
 36  Therefore  let  all  the  house  of  Israel  know  assur- 
 edly, that  God  hath  made  that  same  Jesus,  whom  ye  have 
 crucified,  both  Lord  and  Christ. 
 
 SECTION  V. 
 
 Effects  of  St.  Peter's  Address. 
 ACTS  ii.  37—42. 
 
 37  Now  when  they  heard  thisy  they  were  pricked  in 
 their  heart,  and  said  unto  Peter,  and  to  the  rest  of  the 
 apostles.  Men  and  brethren,  what  shall  we  do  ? 
 
 38  Then  Peter  said  unto  them.  Repent,  and  be  bap- 
 tized every  one  of  you  in  the  name  of  Jesus  Christ,  for 
 the  remission  of  sins  ;  and  ye  shall  receive  the  gift  of  the 
 Holy  Ghost. 
 
 39  For  the  promise  is  unto  you,  and  to  your  children, 
 and  to  all  that  are  afar  off,  even  as  many  as  the  Lord  our 
 God  shall  call. 
 
 40  And  with  many  other  words  did  he  testify  and  ex- 
 liort,  saying,  Save  yourselves  from  this  untoward  gene- 
 ration. '  ' 
 
 41  Then  they  that  gladly  received  his  word  were  bap- 
 tized: and  the  same  day  there  were  added  unto  them 
 about  three  thousand  souls. 
 
 SECTION  VI. 
 
 Union  of  the  first  Converts  in  the  Primitive  Church. 
 ACTS  ii.  42.  to  the  end. 
 
 42  And  they  continued  stedfastly  in  the  apostles'  doc- 
 trine and  fellowship,  and  in  breaking  of  bread,  and  in 
 prayers. 
 
 43  And  fear  came  upon  every  soul :  and  many  won- 
 ders and  signs  were  done  by  the  apostles. 
 
 44  And  all  that  believed  were  together,  and  had  all 
 things  common  ; 
 
 45  And  sold  their  possessions  '^  and  goods,  and  parted 
 them  to  all  men^  as  every  man  had  need. 
 
 analo£^y  exists  between  the  giving  of  the  law  to  Moses,  when 
 "  the  skin  of  his  face  shone,  while  he  talked  with  him,"  (Exod. 
 xxxiv.  29,  30.)  and  the  communication  of  the  law  to  the  apos- 
 tles, when  the  fire  of  heaven  again  rested  upon  nxan. 
 
 '*  That  this  unbounded  liberality  was  not  commanded  by  Si. 
 Peter,  is  evident  from  his  address  to  Ananias,  Acts  v.  4.  And 
 that  it  was  not  intended  as  a  precedent,  is  equally  clear  irom  all 
 
UNION  OF  THE  FIRST  CONVERTS— CHAP.  IX.  25 
 
 Julian  Pe-        46  And  they,   continuing  daily  with  one  accord  in  the  Jerusalem. 
 Vul  rar/Er'a  ^^"^P^^'  ^^^  breaking  bread  from  house  to  house  '^,  did 
 29.  '  eat  their  meat  with  gladness  and  singleness  of  heart, 
 
 the  epistles,  in  which  frequent  mention  is  made  between  the  dis- 
 tinction of  rich  and  poor,  and  frequent  exhortations  to  the 
 wealthy  to  be  rich  in  good  works  ;  but  not  the  least  intimation 
 that  they  were  required  to  sell  their  possessions.  It  must 
 have  been  a  voluntary  sacrifice  to  have  made  the  offering 
 acceptable. 
 
 '5  In  the  opinion  of  the  learned  Joseph  Mede,  the  words  here 
 translated  "  from  house  to  house,"  would  have  been  better  ren- 
 dered "  on  the  house."  In  his  curious  dissertation  on  the 
 Churches  for  Christian  worship  in  the  apostles'  times,  he  ob- 
 serves :  that  the  early  Christians  not  having  stately  structures  as 
 the  Church  had  after  the  empire  became  Christian  ;  were  accus- 
 tomed to  assemble  in  some  convenient  upper  room,  set  apart 
 for  the  purpose,  dedicated  perhaps  by  the  religious  bounty  of 
 the  owner  to  the  use  of  the  Church.  They  were  distinguished 
 by  the  name'Avcjytov,  or  Y7rep(pov,  (an  upper  room,)  and  by  the 
 Latins  Cgenaculum,  and  were  generally  the  most  capacious  and 
 highest  part  of  the  dwelling,  retired,  and  next  to  heaven,  as 
 having  no  other  room  above  it.  Such  uppermost  places  were 
 chosen  even  for  private  devotions  (Acts  x.  9.)  There  is  a  tradi- 
 tion in  the  Church  that  the  room  in  which  the  apostles  were  in 
 the  habit  of  assembling,  was  the  same  apartment  as  that  in  which 
 their  blessed  Lord  celebrated  with  them  the  last  passover,  and 
 instituted  the  mystical  supper  of  his  body  and  blood  for  the 
 sacred  rite  of  the  Gospel.  The  same  room  in  which  on  the  day 
 of  his  resurrection  he  came  and  stood  in  the  midst  of  his  disci- 
 ples, the  doors  being  shut,  and  having  shewn  them  his  hands 
 and  his  feet,  said,  "  Peace  be  unto  you,"  &,c.  (John  xx.  21.) 
 The  same  in  which  eight  days  (or  the  Sunday  after,)  he  appear- 
 ed in  a  similar  manner  to  them  being  together,  to  satisfy  the  in- 
 credulity of  Thomas,  and  to  shew  him  his  hands  and  his  feet. 
 The  same  hallowed  spot  where  the  Holy  Ghost  descended,  im- 
 parting to  them  wisdom,  faith,  and  power.  The  place  where 
 James,  the  brother  of  our  Lord,  was  created  by  the  apostles  Bi- 
 shop of  Jerusalem  :  the  place  where  the  seven  deacons,  whereof 
 St.  Stephen  was  one,  were  elected  and  ordained  :  the  place 
 where  the  apostles  and  elders  of  the  Church  at  Jerusalem  held 
 that  council,  the  pattern  of  all  councils,  where  the  first  contro- 
 verted point  was  decided  :  and  afterwards  the  place  of  this  Cx- 
 naculum  was  inclosed  with  a  goodly  Church,  known  by  the  name 
 of  the  Church  of  Sion,  upon  whose  top  it  stood,  to  which  St. 
 Jerome,  in  his  Epitaphium  Paulai  (Epist.  27.)  applies  those  words 
 of  the  Psalmist,  "  Her  foundations  are  in  the  holy  mountains  ; 
 the  Lord  loveth  the  gates  of  Sion  more  than  all  the  dwellings  of 
 Jacob,"  Ps.  Ixxxvii.  1,2.  St.  Cyril,  Bishop  of  Jerusalem,  calls 
 it  the  upper  Church  of  the  apostles,  and  he  states,  "  the  Holy 
 Ghost  descended  upon  the  apostles  in  the  likeness  of  fiery 
 tongues,  here  in  Jerusalem,  in  the  upper  Church  of  the  Apos- 
 tles."— Cyril  Hierosol.  Cat.  16.  Should  the  tradition  be  true, 
 it  is  evident  that  this  Caenaculum  from  the  time  that  our  blessed 
 Saviour  first  hallowed  it,  by  the  institution  and  celebration 
 of  his  mystical  supper,  was  devoted  to  a  place  of  prayer, 
 and  holy  assemblies.  And  thus  perhaps  should  that  tradition, 
 which  the  venerable  Bede  mentions,  be  understood  ;  that  this 
 Church  of  Sion  was  founded  by  the  apostles :  not  that  they  erected 
 the  structure,  but  that  the  building  from  the  time  it  was  made  a 
 
26  A  CRIPPLE  HEALED  BY  ST.  PETER,   &c.— CHAP.  IX. 
 
 Julian  Pe-        47  Praising  God,  and  having  favour  with  all  the  peo-  Jerusalem. 
 v^l'^^m'   P^^'     ^"^  ^^^^  ^^^^  added  to  the  church  daily  such  as 
 
 29,  ^^^    ^^'  should  be  saved. 
 
 SECTION  VII. 
 
 A  Cripple  is  miraculously  and  puhlicly  healed  hy  St.  Peter 
 
 and  St.  John. 
 
 ACTS  iii.  1 — 11. 
 
 riod^^irls.       1  '^ow  Peter  and  John  went  up  together  into  the  temple 
 VulgariEra,  at  the  hour  of  prayer,  being  the  ninth  hour. 
 
 30. 
 
 Caenaculum  by  our  Saviour,  was  by  his  apostles  dedicated  to  a 
 house  of  prayer. 
 
 The  Greek  word  kut  olicov,  used  in  this  passage  (vcr.  46.) 
 and  rendered  in  our  translation  '*  house  to  house,"  may  be  in- 
 terpreted like  Iv  oiKiOy  "in  the  house;"  and  we  find  it  is  so 
 rendered  both  by  the  Syriac  and  Arabic,  and  likewise  by  the 
 New  Testament  in  other  places,  Rom.  xvi.  3 — 5.  1  Cor.  xvi. 
 19.  Coloss.  iv.  15.  Philemon  i.  2.  And  we,  moreover,  find  this 
 Caenaculum  called  OiKot;,  in  xae  second  verse  of  this  chapter. 
 And  the  same  phrase,  hreaMiig  of  bread,  is  used  a  little  before 
 in  the  42d  verse,  which  is  wont  to  be  understood  of  the  commu- 
 nion of  the  Eucharist;  and  by  the  Syriac  interpreter  is  ex- 
 pressly rendered  by  the  Greek  word  fractio  eticharisHcB ;  and 
 again  at  chap.xx.  ver.  7,  according  to  that  of  St.  Paul,  the 
 bread  which  ive  break,  &c.  Why  should  it  not  then  be  so  used 
 here  ?  And  if  this  interpretation  is  admitted,  it  follows  that  the 
 passage  in  question  must  be  intended  to  signify,  that  when  the 
 apostles  had  performed  their  daily  devotions  in  the  temple,  at 
 the  accustomed  times  of  prayer,  they  immediately  retired  to 
 this  Caenaculum,  or  upper  room,  where,  after  having  celebrated 
 the  mystical  banquet  of  the  holy  eucharist,  they  afterwards 
 took  their  ordinary  and  necessary  repast  with  gladness  and 
 singleness  of  heart.  It  further  proves,  that  the  custom  of  the 
 Church  to  participate  the  eucharist  fasting,  and  before  «lin- 
 ner,  had  its  beginning  from  the  first  constitution  of  the  Chris- 
 tian Church. 
 
 When  we  consider  even  to  our  own  day  how  many  spots 
 tradition  has  transmitted  to  us  as  the  scene  of  some  eventful  his- 
 tory, I  cannot  but  receive  the  hypothesis  of  the  excellent  Mede 
 as  probable,  and  consistent  with  reason  and  Scrfpture.  Wo 
 know  that  the  oak  of  Mamre  was  venerated  till  the  days  of 
 Constantino,  and  can  we  say  it  is  not  probable  that  the  se- 
 pulchre of  the  Son  of  God — the  last  room  that  he  visited — 
 which  he  consecrated  by  his  presence  after  the  resurrection, 
 and  by  the  descent  of  the  Holy  Spirit,  in  testimony  of  his  ex- 
 altation, should  not  be  commemorated  by  his  devout  and  faith- 
 ful followers  ?  Who  doubts  that  Edgar  was  killed  at  Corfe 
 Castle,  or  William  Rufus  in  the  New  Forest  ?  The  particular 
 spots  where  the  martyrs  were  burnt  at  Canterbury,  in  Smith- 
 field,  and  at  Oxford,  are  still  pointed  out  by  tradition  :  and 
 many  instances  of  a  similar  nature  might  be  collected  from  the 
 histories  of  every  country.  Whence  then  arises  the  supposed 
 improbability,  that  the  early  Christians  would  cherish  the 
 memory  of  the  wonderful  events  in  which  they  were  so  deeply 
 interested  (a.) 
 
 (a)  See  the  whole  Disserttition  in  Mode's  Works,  p.  321,  &c. 
 
PETER  AGAIN  ADDRESSES  the  PEOPLE-CllAP.  IX.  07 
 
 Julian  Pe-        2  And  a  certain  man,  lame  from  his  mother's  womb,  Jerusalem, 
 riod,  4743.   ^^g  carried,  whom  they  laid  daily  at  the  gate   of  the 
 3q"  gar    ra,  ^^^pj^  ^yhich  is  called  Beautiful,  to  ask  alms  of  them  that 
 entered  into  the  temple  ; 
 
 3  Who  seeing  Peter  and  John  about  to  go  into  the 
 temple,  asked  an  alms. 
 
 4  And  Peter,  fastening  his  eyes  upon  him,  with  John, 
 said,  Look  on  us. 
 
 5  And  he  gave  heed  unto  them,  expecting  to  receive 
 something  of  them. 
 
 6  Then  Peter  said.  Silver  and  gold  have  I  none  ;  but 
 such  as  I  have  give  I  thee :  In  the  name  of  Jesus  Christ 
 of  Nazareth  rise  up  and  walk. 
 
 7  And  he  took  him  by  the  right  hand,  and  hfted  him 
 up :  and  immediately  his  feet  and  ancle-bones  received 
 strength. 
 
 8  And  he  leaping  up,  stood,  and  walked,  and  entered 
 with  them  into  the  temple,  walking,  and  leaping,  and 
 praising  God  : 
 
 9  And  all  the  people  saw  him  walking  and  praising 
 God: 
 
 10  And  they  knew  that  it  was  he  which  sat  for  alms  at 
 the  beautiful  gate  of  the  temple  :  and  they  were  filled  with 
 wonder  and  amazement  at  that  which  had  happened  unto 
 him. 
 
 1 1  And,  as  the  lame  man  which  was  healed  held  Peter 
 and  John,  all  the  people  ran  together  unto  them  in  the 
 porch  that  is  called  Solomon's,  greatly  wondering. 
 
 SECTION    VIII. 
 
 St.  Peter  again  addresses  the  People. 
 Acts  iii.  12  to  the  end. 
 
 1 2  And  when  Peter  saw  it,  he  answered  unto  the  peo- 
 ple. Ye  men  of  Israel,  why  marvel  ye  at  this  ?  or  why 
 look  ye  so  earnestly  on  us,  as  though  by  our  own  power 
 or  holiness  we  had  made  this  man  to  walk  ? 
 
 13  The  God  of  Abraham,  and  of  Isaac,  and  of  Jacob, 
 the  God  of  our  fathers,  hath  glorified  his  Son  Jesus,  whom 
 ye  delivered  up,  and  denied  him  in  the  presence  of  Pilate, 
 when  he  was  determined  to  him  let  go. 
 
 14  But  ye  denied  the  Holy  One  and  the  Just,  and  de- 
 sired a  murderer  to  be  granted  unto  you  ; 
 
 15  And  killed  the  Prince  of  life,  whom  God  hath  raised 
 from  the  dead ;  whereof  we  are  witnesses. 
 
 16  And  his  name,  through  faith  in  his  name,  hath  made 
 this  man  strong,  whom  ye  see  and  know :  yea,  the  faith 
 which  is  by  him  hath  given  him  this  perfect  soundness  in 
 
 ^he  presence  of  you  all. 
 
28  PETER  AGAIN  ADDRESSES  the  PEOPLE— CHAP.  IX. 
 
 Julian  Pe-        17  And  now  brethren,  I  wot  that  through  ignorance  ye  Jerasalem. 
 
 Vuf 'arSa    ^^^  ^^'  ^^  ^^^  ^^^^  ^^^^  ^"^^^^  ''• 
 
 3o!  ^^^^  ^^'       18  But  those  things,  which  God  before  had  shewed  by 
 
 the  mouth  oi"  all  his  prophets,  that  Christ  should  suffer, 
 
 he  hath  so  fulfilled. 
 
 1 9  Repent  ye  therefore,  and  be  converted,  that  your 
 
 sins  may  be  blotted  out,  when  the  times  of  refreshing  ^^ 
 
 shall  come  from  the  presence  of  the  Lord ; 
 
 *^  It  seems  difficult  to  interpret  these  words  in  their  literal 
 sense,  when  we  remember  the  numerous  miracles  of  our  Lord, 
 and  the  abundant  proofs  the  Jews  received,  that  he  was  their 
 promised  Messiah,  The  ayvoia  here  referred  to,  would  be 
 better  rendered  by  the  word,  error,  or  prejudice,  as  Whitby 
 proposes.  Lightfoot  again  endeavours  to  shew  that  the  igno- 
 rance here  spoken  of,  consisted  in  their  mistake  of  the  place  of 
 our  Lord's  birth,  and  in  their  expectations  of  a  temporal,  in- 
 stead of  a  spiritual  kingdom.  Wolfius  would  point  the  passage 
 differently;  he  thinks  the  expression  (baTrep  kuI  o'l  dpxovTtg 
 vficSv,  refers  not  to  dyvoiav,  but  to  sTrpd^aTe,  and  the  meaning 
 is,  therefore,  scio  vos  ignorantiam  adductos,  ut  faceretis,  sicut 
 duces  vestri,  scil  :  tirpaiav.  It  is  my  opinion  that  St.  Peter,  in 
 this  passage,  intended  to  intimate  to  the  Jews  that  their  con- 
 duct and  condemnation  of  the  Holy  Jesus  proceeded  from  their 
 ignorance  of  their  own  prophets,  with  whom  they  ought  to  have 
 been  better  acquainted.  The  following  verse  corroborates  this 
 interpretation  (a). 
 
 (a)  Wolfius,  ap  Kuinoel.  Comment  in  lib.  hist.  vol.  iv.  p.  121.  Other 
 explanations  are  gjven  by  Kuinoel,  but  as  they  appear  very  forced, 
 they  are  omitted. 
 
 *^  The  words,  **  when  the  times  of  refreshing  shall  co7ne,'* 
 commentators  suppose  should  be  rendered,  "  when  the  times  of 
 refreshing  may  come."  This  opinion  is  defended  by  the  follow- 
 ing parallel  passages,  where  the  same  word  oTrcjg  dv  is  used  : 
 Ps.  ix.  14.  oTrajf  dv  k^ayykiKo) — the  Hebrew  is,  mSDN  ]yDb, 
 ''  That  I  may  shew  forth,  &,c.  Psa.  xcii.  8.  ottw^  dv  IKoXoOpev- 
 OdHai.  Heb.  VDiri^i/rib,  That  they  may  be  destroyed  for  ever,  Ps. 
 cxix.  101.  oTTiog  dv  (pvXd^b).  Heb.  iiotrx  ^yob.  That  I  might  keep. 
 Acts  XV.  17.  oTTMg  dv  lKZijTT]<Tu)(n.  That  they  might  seek,  &c.  So 
 in  the  same  verse,  Repent  and  be  converted,  that  your  sins 
 may  be  blotted  out,  oTrcjg  dv  t\9w<n,  that  the  times  of  refresh- 
 ing may  come  (a),  &,c.  Markland  has  made  the  same  remark, 
 but  proposes  to  connect  ottwc  «J^  "^^ith  lirXijpwcrev,  ver.  18. 
 puliiug  (utTavorjrTaTt  dfxapTiag)  in  a  parenthesis :  those  times 
 which  God  before  had  shewed,  he  hath  so  fulfilled— THAT 
 times  of  refreshment  may  come:  owuig  dv  for  'iva(b).  The 
 times  of  refreshing,  appear  here  primarily  to  refer  to  the  bless- 
 ings which  should  accompany  the  extension  of  the  dominion  of 
 the  Messiah,  if  he  were  at  length  acknowledged  by  his  people. 
 The  words  have  been  severally  applied,  to  the  preachers  of  the 
 Gospel — the  influences  of  the  Spirit — and  the  intervening  pe- 
 riod between  this  time  and  the  destruction  of  Jerusalem,  which 
 was  allotted  to  the  Jews  for  repentance  and  conversion. 
 
 From  the  arguments  of  the  apostle,  compare  ver.  16  with  19, 
 20,  and  26,  the  cure  of  the  lame  man  may,  I  think,  be  consi- 
 dered as  a  signiticant  action,  or  miracle;  whereby  St.  Peter 
 wishes  to  demonstrate  to  the  Jews,  while  their  lirsL  impression 
 of  surprise  and  astonishment  lasted,  that  the  same  faith  iu  the 
 
PETER  AGAIN  ADDRESSES  the  PEOPLE—CHAP.  IX.  29 
 
 Julian  Pe-        20  And  he  shall  send  Jesus  Christ,  which  before  was  Jerusalem. 
 
 30."  '      21   Whom  the  heavens  must  receive  until  the  times  of 
 
 restitution  of  all  things  '^,  which  God  hath  spoken  by  the 
 mouth  of  all  his  holy  prophets  since  the  world  began. 
 
 22  For  Moses  truly  said  unto  the  fathers,  A  Prophet  / 
 
 shall  the  Lord  your  God  raise  up  unto  you  of  your  bre- 
 thren, like  unto  me  ^° ;  him  shall  ye  hear  in  all  things, 
 whatsoever  he  shall  say  unto  you. 
 
 Holy  One  and  the  Just,  which  "  hath  made  this  man  strong," 
 and  recovered  him  to  "  perfect  soundness"  of  body  in  the 
 presence  of  them  all,  was  only  a  shadow  or  figure  of  its  effica- 
 cious power  in  healing  the  diseases  of  that  nation,  and  restor- 
 ing it  to  its  former  spiritual  elevation  and  dignity,  if  they 
 would  be  persuaded,  even  now,  to  acknowledge  as  their  Mes- 
 siah the  Prince  of  life,  whom  God  raised  from  the  dead. 
 
 (o)  Liglitfoot's  Exerc.  on  the  Acts.  Pitman's  edit.  vol.  viii.  p.  388. 
 (ft)   Markiand  ap  Bowyer  in  loc. 
 
 ^^  The  Greek  word  TrpotziKripvyjikvov,  here  translated,  "  which 
 before  was  preached,"  is  rendered  in  nearly  forty  MSS.  as  if  it 
 signified  •;TpoK£%6ipi<r/x.6x'ov  viuv,  who  was  before  ordained  for 
 you,  or  fore  designed — vfxiv  being  read  with  an  emphasis.  The 
 meaning  therefore  of  the  expression  is,  That  God  may  send 
 Jesus  Christ,  who  was  before  designed  for  you,  in  the  predic- 
 tions of  the  law  and  the  prophets  (a). 
 
 (a)  Markiand  ap  Bowyer,  and  Whitby  in  loc. 
 
 '^  In  the  unpublished  papers  of  the  lirst  Lord  Barrington,the 
 noble  author  endeavours  to  prove,  at  great  length,  that  the 
 earliest  notion  which  men  had  of  immortality,  was  their  resur- 
 rection, and  restoration  to  the  paradisiacal  state.  The  notion 
 of  immortality  entertained  by  the  patriarchs,  was  their  resur- 
 rection in  the  land  of  Canaan,  and  eternal  possession  of  that 
 land  in  a  glorified  condition.  He  supposes  that  the  expression 
 of  St.  Peter,  in  this  passage,  is  an  allusion  to  the  anticipated 
 restoration  of  mankind  to  their  former  condition  of  innocence 
 and  happiness:  and  his  opinion  is  confirmed  by  the  peculiar 
 metaphors  under  which  St,  John,  in  the  Apocalypse,  describes 
 the  future  state.  Lightfoot  would  render  the  word  arroKaracrracrif, 
 by  "  accomplishment,"  instead  of  restitution.  By  whatever 
 word  we  express  the  idea,  it  is  still  the  same.  St.  Peter  refers 
 to  the  eventual  completion  of  the  happiness  of  mankind,  by 
 the  universal  establishment  of  Christianity,  and  the  blessings  of 
 its  influence  :  a  period  which  all  the  prophets  have  anticipated 
 in  their  sublimest  visions;  and  the  best  men,  in  all  ages,  have 
 delighted  to  contemplate,  and  which,  in  our  ow  n  day,  we  have 
 reason  to  hope,  is  progressively  advancing. 
 
 -'^  As  St.  Peter  has  applied  this  passage  to  our  Lord,  it  will 
 be  unnecessary  to  examine  the  arguments  by  which  some 
 writers  would  apply  the  prediction  of  Moses  to  the  long  line  of 
 prophets  that  came  after  iiim  (a).  It  is  sufficient  for  us  to  know, 
 even  when  taken  collectively,  they  were  not  like  unto  him  in  so 
 many  points  as  Jesus  of  Nazareth (i). 
 
 Jortin  gives  the  following  parallel  : 
 
 The  resemblance  between  Moses  and  Christ  is  so  great  and 
 striking,  it  is  impossible  to  consider  it  fairly,  and  carefully, 
 without  seeing  and  acknowledging  that  He  must  be  foretold, 
 where  He  is  so  well  described. 
 
30  PETER  AGAIN  ADDRESSES  the  PEOPLE— CHAP.  IX. 
 
 Julian  Pe-        23  And  it  shall  come  to  pass,  that  every  soul  which  Jerusalem. 
 V^f '  ^^m'  ^^^^  ^^^  ^^^^  ^^^^^  Prophet  shall  be  destroyed  from  among 
 30.  '  the  people. 
 
 First,  and  which  is  the  principal  of  all,  Moses  was  a  law- 
 giver and  the  mediator  of  a  covenant  between  God  and  man. 
 So  was  Christ.  Here  the  resemblance  is  the  more  consider- 
 able, because  no  other  prophet  beside  them  executed  this  high 
 oflice. 
 
 The  other  prophets  were  only  interpreters  and  enforcers  of 
 the  law,  and  in  this  respect  were  greatly  inferior  to  Moses. 
 The  Messias  could  not  be  like  to  Moses  in  a  strict  sense,  unless 
 he  were  a  legislator.  He  must  give  a  law  to  men,  consequently 
 a  more  excellent  law,  and  a  better  covenant  than  the  first.  For 
 if  the  first  had  been  perfect  (as  the  author  of  the  Epistle  to  the 
 Hebrews  argues,)  there  could  have  been  no  room  for  a  second. 
 
 2.  Other  prophets  had  revelations  in  dreams  and  visions,  but 
 Moses  talked  with  God,  with  the  Aoyog,  face  to  face.  So  Christ 
 spake  that  which  he  had  seen  with  the  Father,  Num.  xii.  6, 
 7,8. 
 
 All  the  prophets  of  the  Old  Testament  saw  visions  and  dream- 
 ed dreams — all  the  prophets  of  the  New  were  in  the  same  state. 
 St.  Peter  had  a  vision  ;  St.  John  saw  visions ;  St.  Paul  had 
 visions  and  dreams.  But  Christ  neither  saw  visions,  nor  dreamed 
 a  dream,  but  had  an  intimate  and  immediate  communication 
 with  the  Father — he  was  in  the  Father's  bosom — and  he,  and 
 no  man  else,  bad  seen  the  Father.  Moses  and  Christ  are  the 
 only  two  in  all  the  sacred  history  who  had  this  communication 
 with  God. — Bishop  Sherlock,  Disc.  6, 
 
 3.  Moses  in 'his  infancy  was  wonderfully  preserved  from  the 
 cruelty  of  a  tyrant— so  was  Christ. 
 
 4.  Moses  fled  from  his  country  to  escape  the  hands  of  the 
 king — so  did  Christ,  when  his  parents  carried  him  into  Egypt. 
 Afterwards,  "  The  Lord  said  to  Moses,  in  Midian,  Go,  return 
 into  Egypt ;  for  all  the  men  are  dead  which  sought  thy  life," 
 Exod.  iv.  19.  So  the  angel  of  the  Lord  said  to  Joseph,  in 
 almost  the  same  words,  "  Arise,  and  take  the  young  child,  and 
 go  into  the  land  of  Israel,  for  they  are  dead  which  sought  the 
 young  child's  fife,"  Mat.  ii.  20.  pointing  him  out,  as  it  were,  for 
 that  prophet  which  should  arise  like  unto  Moses, 
 
 5.  Moses  refused  to  be  called  the  son  of  Pharaoh's  daughter, 
 chusing  rather  to  sufl^"er  afiliction. — Christ  had  all  the  king- 
 doms of  the  world  ofl'ered  him  by  Satan,  and  rejected  them ; 
 and  when  the  people  would  have  made  him  a  king,  he  hid  him- 
 self, chusing  rather  to  suffer  affliction. 
 
 6.  "  Moses,"  says  St.  Stephen,  ''  was  learned,  sTrac^evO)],  in 
 all  the  wisdom  of  the  Egyptians,  and  was  mighty  in  words  and 
 in  deeds  ;"  and  Josephus,  Ant.  Jud.  2.  9.  says,  that  he  was  a 
 very  forward  and  accomplished  youth,  and  had  wisdom  and 
 knowledge  beyond  his  years  ;  which  is  taken  from  Jewish  tra- 
 dition, and  which  of  itself  is  highly  probable.  St.  Luke  ob- 
 serves of  Christ,  that  "  he  increased  (betimes)  in  wisdom  and 
 stature,  and  in  favour  with  God  and  man ;"  and  his  discourses 
 in  the  temple  with  the  doctors,  when  he  was  twelve  jears  old, 
 were  a  proof  of  it.  The  diflerence  was,  that  Moses  acquired 
 his  knowledge  by  human  instruction,  and  Christ  by  a  divine 
 afflatus.  To  both  of  them  might  be  applied  what  Callimachus 
 elegantly  feigns  of  Jupiter — 
 
 O^i)  S'  avT]€tj(TaQ,  rrt^n'oi  dk  tol  ij\9ov  "lOvXoi 
 AW  ert  TcaidvoQ  tiov  i<ppd(Taao  iravra  TeXtia. 
 
PETER  AGAIN  ADDRESSES  the  PEOPLE— CHAP.  IX.  SI 
 
 Julian  Pe-        24  Yea,  and  all  the  prophets  from  Samuel,  and  those  Jerusalem, 
 od,  4743.   that  follow  after,  as  many  as  have  spoken,  have  likewise 
 ulgar^ra,  ^^^^^^i^]^  ^f  these  days. 
 
 iod 
 V 
 30 
 
 7.  Moses  delivered  his  people  from  cruel  oppression  and 
 heavy  bondage— so   did  Christ  Irom  the  worst  tyranny  of  sin 
 
 and  Satan.  .   .  ,  ,     ,  x. 
 
 8.  Moses  contended  with  the  magicians,  and  had  the  advan- 
 tage over  them  so  manifestly,  that  they  could  no  longer  with- 
 stand him,  but  were  forced  to  acknowledge  the  divine  power  by 
 which  he  was  assisted— Christ  ejected  evil  spirits,  and  received 
 the  same  acknowledgments  from  them. 
 
 9.  Moses  assured  the  people  whom  he  conducted,  that  if  they 
 would  be  obedient,  they  should  enter  into  the  happy  land  of 
 promise;— which  land  was  usually  understood,  by  the  wiser 
 Jews,  to  be  an  emblem  and  a  figure  of  that  eternal  and  celestial 
 kingdom  to  which  Christ  first  opened  an  entrance. 
 
 10.  Moses  reformed  the  nation,  corrupted  with  Egyptian 
 superstition  and  idolatry— Christ  restored  true  religion. 
 
 11.  Moses  wrought  a  variety  of  miracles— So  did  Christ; 
 and  in  this  the  parallel  is  remarkable,  since  beside  Christ 
 •'  there  arose  not  a  prophet  in  Israel  like  unto  Moses,  whom 
 the  Lord  knew  face  to  face,  in  all  the  signs  and  wonders  which 
 the  Lord  sent  him  to  do." 
 
 12.  Moses  was  not  only  a  lawgiver,  a  prophet,  and  a  worker 
 of  miracles,  but  aking  and  a  priest.  He  is  called  a  king,  Deut. 
 xxxiii.  5.  and  he  had  indeed,  though  not  the  pomp,  and  the 
 crown,  and  the  sceptre,  yet  the  authority  of  a  king,  and  was 
 the  supreme  magistrate  ;  and  the  office  of  priest  he  often  exer- 
 cised—In all  these  offices  the  resemblance  between  Moses  and 
 Christ  was  singular.  In  the  interpretation  of  Deut.  xxxiii.  5. 
 I  prefer  the  sense  of  Grotius  and  Selden  to  Le  Clerc's. 
 The  parallel  between  Moses  and  Christ  requires  it,  and  no  ob- 
 jection can  be  made  to  it.  The  apostolical  constitutions  also, 
 if  their  judgment  be  of  any  weight,  call  Moses  "High  Priest 
 and  King;"  rov  djjyiepka  Kal  (iacFiXsa.  vi.  3. 
 
 13.  Moses,  says  Theodoret,  married  an  Ethiopian  women,  at 
 which  his  relations  were  much  offended ;  and  in  this  he  was  a 
 type  of  Christ,  who  espoused  the  Church  of  the  Gentiles,  whom 
 the  Jews  were  very  unwilling  to  admit  to  the  same  favours  and 
 privileges  with  themselves.  But  I  should  not  chuse  to  lay  a 
 great  stress  upon  this  typical  similitude,  though  it  be  ingenious. 
 
 14.  Moses  fasted  in  the  desert  forty  days  and  forty  nights, 
 before  he  gave  the  law  :  so  did  Eiias,  the  restorer  of  the  law — 
 and  so  did  Christ  before  he  entered  into  his  ministry. 
 
 15.  Moses  fed  the  people  miraculously  in  the  wilderness-— So 
 did  Christ  with  bread,  and  with  doctrine;  and  the  manna  which 
 descended  from  heaven,  and  the  loaves  which  Christ  multiplied, 
 were  proper  images  of  the  spiritual  food  which  the  Saviour  of 
 the  world  bestowed  upon  his  disciples.    John  vi.  31,  &c. 
 
 16.  Moses  led  the  people  through  the  sea— Christ  walked 
 upon  it,  and  enabled  Peter  to  do  so. 
 
 17.  Moses  commanded  the  sea  to  retire  and  give  way.— Christ 
 commanded  the  winds  and  waves  to  be  still. 
 
 18.  Moses  brought  darkness  over  the  land— The  sun  with- 
 drew its  light  at  Christ's  crucifixion.  And  as  the  darkness 
 which  was  spread  over  Egypt  was  followed  by  the  destruction 
 of  the  firstborn,  and  of  Pharaoh  and  his  host— so  the  darkness 
 at  Christ's  death  was  the  forerunner  of  the  destruction  of  the 
 Jews,  when,  in  the  metaphorical  and  prophetic  style,  and  ac- 
 cording to  Christ's  express  prediction,  "  the  sun  was  darken- 
 
32  PETER  AGAIN  ADDRESSES  the  PEOPLE— CHAP.  IX. 
 
 Julian  Pe-        25.  Ye  are  the  children  of  the  prophets,  and  of  the  co-  Jerusalem. 
 
 riod,  4743.   yenant  which  God  made   with  our  fathers,  saying  unto 
 
 VulgaryEra,  _____^ 
 
 30.  ed,  and  the  moon  refused  to  give  her  light,  and  the  stars  fell 
 
 from  heaven,"  the  ecclesiastical  and  civil  state  of  the  Jews  was 
 
 overturned,  and  the  rulers  of  both  were  destroyed. 
 
 19.  The  face  of  Moses  shone  when  he  descended  from  the 
 mountain— The  same  happened  to  Christ  at  his  transfiguration 
 on  the  mountain.  Moses  and  Elias  appeared  then  with  him  ; 
 to  shew  that  the  law  and  prophets  bare  witness  of  him ;  and  the 
 divine  voice  said,  "  This  is  my  beloved  Son,  hear  ye  him  ;'* 
 alluding  most  evidently  to  the  prediction  of  Moses,  "  unto  him 
 shall  ye  hearken." 
 
 20.  Moses  cleansed  one  leper— Christ  many. 
 
 21.  Moses  foretold  the  calamities  which  would  befall  the 
 nation  for  their  disobedience — So  did  Christ. 
 
 22.  Moses  chose  and  appointed  seventy  elders  to  be  over  the 
 people — Christ  chose  such  a  number  of  disciples. 
 
 23.  The  Spirit  which  was  in  Moses  was  conferred  in  some 
 degree  on  the  seventy  elders,  they  prophesied — and  Christ  con- 
 ferred miraculous  powers  on  his  seventy  disciples. 
 
 24.  Moses  sent  twelve  men  to  spy  out  the  land  which  was  to 
 be  conquered — Christ  sent  his  apostles  into  the  world,  to  sub- 
 due it  by  a  more  glorious  and  miraculous  conquest. 
 
 25.  Moses  was  victorious  over  powerful  kings  and  great  na- 
 tions— So  was  Christ,  by  the  effects  of  his  religion,  and  by  the 
 fall  of  those  who  persecuted  the  Church. 
 
 26.  Moses  conquered  Amaiek  by  lifting  and  holding  up  both 
 his  hands  all  the  day — Christ  overcame  his  and  our  enemies  when 
 his  hands  were  fastened  to  the  cross.  This  resemblance  has 
 been  observed  by  some  of  the  ancient  Christians,  and  ridiculed 
 by  some  of  the  moderns,  but  without  sufficient  reason,  I  think. 
 
 27.  Moses  interceded  for  transgressors,  and  caused  an  atone- 
 ment to  be  made  for  them,  and  stopped  the  wrath  of  God — So 
 did  Christ. 
 
 28.  Moses  ratified  a  covenant  between  God  and  the  people, 
 by  sprinkling  them  with  blood— Christ  with  his  own  blood. 
 
 29.  Moses  desired  to  die  for  the  people,  and  prayed  that  God 
 would  forgive  them,  or  blot  him  out  of  his  book — Christ  did 
 more,  he  died  for  sinners. 
 
 30.  Moses  instituted  the  Passover,  when  a  lamb  was  sacri- 
 ficed, none  of  whose  bones  were  to  be  broken,  and  whose  blood 
 protected  the  people  from  destruction — Christ  was  that  Paschal 
 Lamb. 
 
 31.  Moses  lifted  up  the  serpent,  that  they  who  looked  upon 
 him  might  be  healed  of  their  mortal  wounds — Christ  was  that 
 serpent.  "  As  Moses  lifted  up  the  serpent  in  the  wilderness, 
 even  so  must  the  Son  of  Man  be  lifted  up,  that  whosoever  be- 
 lievcth  in  him  should  not  perish,  but  have  eternal  life."  The 
 serpent  being  an  emblem  of  Satan,  may  not  be  thought  a  fit  em- 
 blem to  represent  Christ;  but  the  serpents  which  bit  the 
 children  of  Israel  are  calledjiery  serpents,  seraphhn.  Now  "  sunt 
 boni  angeli  seraphim,  sunt  mali  angeli  seraphim,  quos  nulla 
 figura  melius  quam  prestare  exprimas.  Et  tali  usum  primum 
 humani  generis  seductorem  putat  Bachai.''  Grotius.  Tiiere- 
 fore  Christ,  as  he  was  the  great  and  good  Angel,  the  Angel  of 
 God's  presence  ;  the  angel  Kar  t^oxvv,  might  be  represented 
 as  a  kind  ofseraph,  a  beneficent  healing  serpent,  who  should 
 abolish  the  evil  introduced  by  the  seducing  lying  serpent;  and 
 who,  like  the  serpent  of  Moses,  should  destroy  the  serpents  of 
 the  magicians:  as  one  of  those  gentle  serpents  who  are  friends 
 to  mankind. 
 
ADDRESS  OF  PETER  TO  THE  PEOPLE. —CHAP.  IX.  S3 
 
 Jnlian  Pc-    Abraham,  And  in  thy  seed  shall  all  the  kindreds  of  the  Jerusalem. 
 riod,  4743.    earth  be  blessed. 
 
 Vulgar^Era,  - - 
 
 '^^'  "  Nunc  qiioque  nee  fugiunt  honiinem  nee  viilnere  caedunt, 
 
 Quidqvie  prius  fucrint,  placidi  metuinere  dracones." 
 EtVi  ck  mpi  Or]€ag  Ipol  o<pieg,  dvOpujTrwv  ovdafxwg  SfiXqfiovig. 
 
 Hkrodotus,  ii.  74. 
 
 32.  All  the  aflcclton  which  Moses  shewed  towards  the  people, 
 all  the  cares  and  toils  he  underwent  on  their  account,  were  re- 
 paid hy  them  with  ingratitude,  murmuring,  and  rebellion,  and 
 sometimes  they  threatened  to  stone  him — The  same  returns  the 
 Jews  made  to  Christ  for  all  his  benelits. 
 
 33.  Moses  was  ill  used  by  his  own  family;  his  brother  and 
 sister  rebelled  against  him — There  was  a  time  when  Christ's 
 own  brethren  believed  not  in  him. 
 
 34.  Moses  had  a  very  wicked  and  perverse  generation  com- 
 mitted to  his  care  and  conduct;  and,  to  enable  him  to  rule 
 them,  miraculous  powers  were  given  to  him,  and  he  used  his 
 utmost  endeavour  to  make  the  people  obedient  to  God,  and  to 
 save  them  from  ruin  ;  but  in  vain  :  in  the  space  of  forty  years 
 they  all  fell  in  the  wilderness  except  two — Christ  was  given  to 
 a  generation  not  less  wicked  and  perverse  ;  his  instructions  and 
 his  miracles  were  lost  upon  them  ;  and  in  about  the  same  space 
 of  time,  after  they  had  rejected  him,  they  were  destroyed. 
 
 35.  Moses  was  very  meek,  above  all  the  men  that  were  on  the 
 face  of  the  earth — So  was  Christ. 
 
 36.  The  people  could  not  enter  into  the  land  of  promise  until 
 Moses  was  dead — By  the  death  of  Christ  the  kingdom  of  heaven 
 was  opened  to  all  believers. 
 
 37.  In  the  death  of  Moses  and  Christ  there  is  also  a  resem- 
 blance of  some  circumstances.  Moses  died,  in  one  sense,  for 
 the  iniquities  of  the  people  ;  it  was  their  rebellion  which  was 
 the  occasion  of  it,  which  drew  down  the  displeasure  of  God 
 upon  them,  and  upon  him,  (Deut.  i.  37.)  Moses  therefore 
 went  up  in  the  sight  of  the  people,  to  the  top  of  Mount  Nebo, 
 and  there  he  died,  when  he  was  in  perfect  vigour,  when  his  eye 
 was  not  dim,  nor  was  his  natural  force  abated — Christ  suffered 
 for  the  sins  of  men,  and  was  led  up,  in  the  presence  of  the 
 people,  to  Mount  Calvary,  where  he  died  in  the  flower  of  his 
 age,  and  when  he  was  in  his  full  natural  strength. — Neither 
 Moses,  nor  Christ,  as  far  as  we  can  collect  from  sacred  history, 
 was  ever  sick,  or  felt  any  bodily  decay  or  infirmities,  which 
 would  have  rendered  them  unfit  for  the  toils  they  underwent ; 
 their  sufferings  were  of  another  kind. 
 
 38.  Moses  was  buried,  and  no  man  knew  where  bis  body  lay— 
 Nor  could  the  Jews  find  the  body  of  Christ. 
 
 39.  Lastly,  as  Moses,  a  little  before  his  death,  promised  the 
 people  *  that  God  would  raise  them  up  a  prophet  like  unto  him' 
 —  So  Christ,  taking  leave  of  his  afflicted  disciples,  told  them, 
 *'  I  will  not  leave  you  comfortless  ;  I  will  pray  the  Father,  and 
 he  shall  give  you  another  Comforter." 
 
 It  is  only  necessary  to  add,  in  the  words  of  an  eminent  divioe 
 (see  Clarke's  Evidences  of  Natural  and  Revealed  Religion,) 
 that  the  correspondencies  of  types  and  antitypes,  though  they 
 be  not  of  themselves  proper  proofs  of  the  truth  of  a  doctrine, 
 yet  tliey  may  be  very  reasonable  confirmations  of  the  foreknow- 
 ledge of  God;  of  the  uniform  view  of  Providence  under  difier- 
 ent  dispensations  ;  of  the  aniilogy,  harmony,  and  agreement 
 between  the  Old  Testament  and  the  New.  The  analogies 
 cannot,  without  the  force  of  strong  prejudice,  be  conceived  to 
 have  happened  by  mere  chance,  without  any  foresight  or  design. 
 VOL.  II.  D 
 
34  PETER  AND  JOHN  ARE  IMPRISONED— CHAP.  IX. 
 
 Julian  Pe-        26  Unto  you  first,  God  having  raised  up  his  Son  Jesus,  Jerusalem. 
 
 Vut'a^nSa  ^^"^  ^^"^^  ^^  ^^^^^  ^^"'  ^°  turning  away  every  one  of  you 
 30.  ^        ^^'  from  his  iniquities. 
 
 SECTION  IX. 
 
 St.  Peter  and  St,  John  are  imprisoned  by  order  of  the 
 
 Sanhedrim, 
 
 ACTS  iv.  1 — 7. 
 
 1  And  as  they  spake  unto  the  people,  the  priests,  and 
 the  captain  of  the  temple,  and  the  Sadducees,  came  upon 
 them. 
 
 2  Being  grieved  that  they  taught  the  people,  and 
 preached  through  Jesus  the  resurrection  from  the  dead. 
 
 3  And  they  laid  hands  on  them,  and  put  them  in  hold 
 unto  the  next  day  :  for  it  was  now  eventide. 
 
 4  Howbeit  many  of  them  which  heard  the  word  be- 
 lieved ;  and  the  number  of  the  men  was  about  five  thou- 
 sand. 
 
 5  And  it  came  to  pass  on  the  morrow,  that  their  rulers, 
 and  elders,  and  scribes, 
 
 6  And  Annas  the  high  priest,  and  Caiaphas,  and  John, 
 
 There  are  no  such  analogies,  much  less  such  series  of  analogies, 
 found  in  the  books  of  mere  enthusiastic  writers  living  in  such 
 remote  ages  from  each  other.  It  is  much  more  credible  and 
 reasonable  to  suppose  what  St.  Paul  atlirms,  that,  in  the  uniform 
 course  of  God's  government  of  the  world,  "  all  these  things 
 happened  unto  them  of  old  for  examples,  Tvira,  our  types, 
 1  Cor.  X.  11  and  they  are  written  for  our  admonition,  upon 
 whom  the  ends  of  the  world  are  come."  And  hence  arises  that 
 aptness  of  similitude  in  the  application  of  several  legal  perform- 
 ances to  the  morality  of  the  Gospel,  that  it  can  very  hardly  be 
 supposed  not  to  have  been  originally  intended. 
 
 Bishop  Horsley(c)  has  proposed  a  criticism,  which  may  add 
 another  circumstance  to  the  })arallel  between  Christ  and  INIoses. 
 
 We  read  in  Numb.  xii.  3.  "That  the  man  Moses  was  very 
 meek."  With  what  truth  this  character  might  be  ascril)ed  to 
 Moses,  see  Exod.  ii.  11 — 14.  v.  22.  xi.8.  xxxii.19— 22  Numb, 
 xi.  11 — 15.  xvi.  15.  and  xx.  10 — 12.  Schultens  renders  the 
 passage — Now  the  man  Moses  gave  forth  more  answers  than, 
 &c.  &,c.  i.e.  more  oracular  answers:  "  erat  responsor  eximius 
 pras  omni  liomine." 
 
 If  this  remark  is  just,  our  Lord  would  be  like  unto  Moses  in 
 this  point  also  :  Christ  being  himself  the  divine  oracle  by  whom 
 Moses  had  spoken  to  the  people  (d.) 
 
 (a)  Hunc  locum  quidam  de  Josua,  alii  de  prophetis  in  genere  enar- 
 rant.  Sed  prophetae  non  erant  Mosi  per  omnia  similes.  Nam  Moses 
 videbatDenm  in  .speculari  lucido  ;  prophetae,  in  non  lucido.  Praeterea 
 Moses  videbat  Deum  facie  ad  faciem,  loquebaturcuni  eo  ore  ad  os:  uou 
 sic  reliqui  prophetir.  Debet  igitur  peciiliariter  accipi  de  Cliristo,  qui 
 fuit  Scopus  omnium  propbetarum,  &c. — Drusius  in  Deut.  xviii.  15. 
 Crit.  Sacri.  vol.  ii.  p.  131.  (t)  Jortin's  Remarks  on  Ecclesiatical  His- 
 tory, vol.  i.  p.  282,  et  seq.  {c)  Horsloy's  Biblical  Criticisms,  vol.  i, 
 p.  16G.  He  refers  to  Kennicott's  Remarks^  p.  .'>7.  {(()  See  the  treatise 
 on  the  i)assage  in  the  13th  vol.  of  the  Critici  Sacri,  p.  439,  iScc.  to  Fa- 
 gius's  lleniarKs,  vol.  ii.  p.  123,  and  to  the  frequent  notices  of  the  same 
 text  in  Limborch's  arnica  collatio  cum  erud  :  Juda-o. 
 
PETER'S  ADDRESS  TO  THE  SANHEDRIM— CHAP.  IX.  S.! 
 
 Jalian  Pe-    and  Alexander,  and  as  many  as  were  of  the  kindred  of  Jerusalem. 
 
 riod,  1743.  i]^q  high  priest,  were  gathered  together  at  Jerusalem  21. 
 
 30'  S^i'^".  ^  ^^^  ^^i^Q^  tl^ey  had  set  them  in  the  midst,  they  ask- 
 ed, By  what  power,  or  by  what  name,  have  ye  done 
 this?  '_ 
 
 SECTION  X. 
 
 ;S'^.  Peters  Address  to  the  assembled  Sanhedrim, 
 ACTS  iv.  8 — 22. 
 S  Then  Peter,  filled  with  the   Holy  Ghost,  said  unto 
 them,  Ye  rulers  of  the  people,  and  elders  of  Israel, 
 
 9  If  we  this  day  be  examined  of  the  good  deed  done  to 
 the  impotent  man,  by  what  means  he  is  made  whole  ; 
 
 10  Beit  known  unto  you  all,  and  to  all  the  people  of 
 
 '■^^  Tlie  names  of  the  pastors  here  mentioned  shew  us  the 
 powerful  opposition  against  which  the  infant  church  had  to 
 contend.  The  Sanhedrim — the  aged  Ananus,  or  Annas,  wh(»  by 
 his  influence  secretly  directed  every  public  measure,  and  as 
 many  as  were  of  his  kindred,  were  gathered  together  against 
 them.  The  John  and  Alexander  here  spoken  of,  appear  to 
 have  been  next  to  Annas  and  Caiaphas,  the  principal  and  most 
 eminent  persons  in  Jerusalem. 
 
 John,  according  to  Lightfoot,  is  probably  no  other  than 
 Rabban  Johanan,  the  son  of  Zaccai,  frequently  mentioned  in  - 
 the  Talmuds.  It  is  said  of  him,  that  he  had  been  the  scholar  of 
 Hillel,  and  was  president  of  the  council  after  Symeon,  tiie  son 
 of  Gamaliel,  who  perished  in  the  destruction  of  the  city,  and 
 that  he  lived  to  be  a  hundred  and  twenty-three  years  old.  A 
 remarkable  saying  of  his,  spoken  by  hiin  not  long  before  his 
 assembling  with  the  rulers  and  elders,  mentioned  Acts  iv.  is  re- 
 lated in  the  Jerusalem  Talmud  thus :  Forty  years  before  the 
 destruction  of  the  city,  when  the  gates  of  the  temple  flew  open 
 of  their  own  accord,  Rabban  Johanan,  the  son  of  Zaccai,  said, 
 *'0  temple,  temple,  why  dost  thou  disturb  thyself?  I  know 
 thy  end,  that  thou  shalt  be  destroyed;  for  so  the  prophet  Ze- 
 chariah  has  spoken  concerning  thee,  '  Open  thy  doors,  O  Le- 
 banon, that  tiie  fire  may  devour  thy  cedars.'  "  He  lived  to  see 
 the  truth  of  what  he  had  foretold  (a). 
 
 Tlte  Alexander  here  mentioned,  is  supposed  by  some  learned 
 men  (b)  to  be  Alexander  the  alabarch,  or  governor  of  the  Jews, 
 wlio  dwelt  in  Egypt:  and  were  he  at  Jerusalem  at  the  time, 
 as  it  is  very  possible  he  might,  nothing  would  be  more  pro- 
 bable. For  the  assembly  here  spoken  of  does  not  seem  to  be  the 
 ordinary  council  of  the  seventy-one,  but  an  extraordiuiiry  coun- 
 cil, composed  of  all  the  chief  men  of  the  Jewish  nation,  from 
 every  part  of  the  world,  who  happened  then  to  be  at  Jerusalem  ; 
 and  several  such,  it  is  likely,  there  might  be  upon  the  account 
 of  some  feast.  Josephus  says  of  this  Alexander,  that  he  was  the 
 noblest  and  richest  of  ail  the  Jews  in  Alexandria  of  his  time, 
 and  that  he  adorned  the  nine  gates  of  the  temple  at  Jerusalem 
 with  plates  of  gold  and  silver  (c.) 
 
 (a)  Vid.  Lightfoot,  vol.  i.  p.  209,  and  p,  277,  282.  vol.  ii.  p.  652. 
 (6)  Baron.  Annal.  xxxiv.  p.  224.  Lightfoot,  vol.  i.  p.  277,  and  760. 
 (c)  Antiq.  1.  xviii,  c.  7.  §.  3.  fin.  1.  19.  c.  5.  ^.  I.  tin.  1.  20.  c.-l.  $.  2.  and 
 de  Bell,  i.  5.  c.  H.  §.  3.  See  Biscoe  on  the  Acts,  and  Schoetgen,  vol.  i. 
 p.  420. 
 
 D   2 
 
36  LIBERATION  OF  PETER  AND  JOHN— CHAP.  IX. 
 
 Julian  Pe-    Israel,  that  by  the  name  of  Jesus  Christ  of  Nazareth,  Jerusalem, 
 v**? '  ^^^^'   ^^^^  y^  crucified,  whom  God  raised  from  the  dead,  even 
 ^u  gar    ra,  ^^  ^^.^  ^^^^  ^^^.^  ^^^  Stand  here  before  you  whole. 
 
 11  This  is  the  stone  which  was  set  at  nought  of  you 
 builders,  which  is  become  the  head  of  the  corner. 
 
 12  Neither  is  there  salvation  in  any  other :  for  there  is 
 none  other  name  under  heaven  given  among  men  whereby 
 we  must  be  saved. 
 
 13  Now  when  they  saw  the  boldness  of  Peter  and  John, 
 and  perceived  that  they  were  unlearned  and  ignorant  men, 
 they  marvelled  ;  and  they  took  knowledge  of  them,  that 
 they  had  been  with  Jesus. 
 
 14  And  beholding  the  man  which  was  healed  standing 
 with  them,  they  could  say  nothing  against  it. 
 
 15  But  when  they  had  commanded  them  to  go  aside 
 out  of  the  council,  they  conferred  among  themselves, 
 
 16  Saying,  What  shall  we  do  to  these  men?  for  that 
 indeed  a  notable  miracle  hath  been  done  by  them  is  ma- 
 nifest to  all  them  that  dwell  in  Jerusalem  ;  and  we  cannot 
 deny  it. 
 
 17  But  that  it  spread  no  further  among  the  people,  let 
 us  straitly  threaten  them,  that  they  speak  henceforth  to 
 no  man  in  this  name. 
 
 18  And  they  called  them,  and  commanded  them  not 
 to  speak  at  all  nor  teach  in  the  name  of  Jesus. 
 
 19  But  Peter  and  John  answered  and  said  unto  them, 
 Whether  it  be  right  in  the  sight  of  God  to  hearken  unto 
 you  more  than  unto  God,  judge  ye*^ 
 
 20  For  we  cannot  but  speak  the  things  which  we  have 
 seen  and  heard. 
 
 21  So  when  they  had  further  threatened  them,  they  let 
 them  go,  finding  nothing  how  they  might  punish  them, 
 because  of  the  people ;  for  all  men  glorified  God  for  that 
 which  was  done. 
 
 22  For  the  man  was  above  forty  years  old  on  whom 
 this  miracle  of  healing  was  shewed. 
 
 SECTION  XI. 
 
 The  Prayer  of  the  Church  at  the  Liberation  of  St.  Peter 
 
 and  St.  John, 
 
 ACTS  iv.  23—31. 
 
 23  And  being  let  go,  they  went  to  their  own  company, 
 and  reported  all  that  the  chief  priests  and  elders  had  said 
 unto  them. 
 
 24  And  when  they  heard  that,  they  lifted  up  their 
 
 22  Sec  the  dissertation  on  this  text  among  the  tracts  bound 
 up  in  the  13th  vol.  of  the  Critici  Sacri.  De  limitibus  Obsequii 
 Humani.  By  Samuel  Andreas,  or  Andre,  or  Andrews.  P.  595 
 —604. 
 
THE  UNION  OF  THE  CHURCH— CHAP.  IX.  37 
 
 Jnlian  Pe-    voice  to  God  witli  one  accord,  and  said,  Lord,  thou  art  Jerusalem. 
 
 Vufgat^Er'a  ^°^'  ^'^^^^  ^^^^  ™^^^  heaven  and  earth,  and  the  sea, 
 30.  '  and  all  that  in  them  is ; 
 
 25  Who  by  the  mouth  of  thy  servant  David  hast  said, 
 Why  did  the  heathen  rage,  and  the  people  imagine  vain 
 things  ? 
 
 26  The  kings  of  the  earth  stood  up,  and  the  rulers 
 were  gathered  together  against  the  Lord,  and  against  his 
 Christ. 
 
 (27  For  of  a  truth,  against  thy  holy  child  Jesus,  whom 
 thou  hast  anointed,  both  Herod  and  Pontius  Pilate,  with 
 the  Gentiles  and  the  people  of  Israel,  were  gathered  to- 
 gether, 
 
 28  For  to  do  whatsoever  thy  hand  and  thy  council  de- 
 termined before  to  be  done  '^.) 
 
 29  And  now.  Lord,  behold  their  threatenings :  and 
 grant  unto  thy  servants,  that  with  all  boldness  they  may 
 speak  thy  word, 
 
 30  By  stretching  forth  thine  hand  to  heal :  and  that 
 signs  and  wonders  may  be  done  by  the  name  of  thy  holy 
 child  Jesus. 
 
 31  And  when  they  had  prayed,  the  place  was  shaken 
 where  they  were  assembled  together ;  and  they  were  all 
 filled  with  the  Holy  Ghost,  and  they  spake  the  word  of 
 God  with  boldness. 
 
 SECTION  XII. 
 
 The  Union  and  Munificence  of  the  Primitive  Church, 
 ACTS  iv.  32  to  the  end. 
 
 32  And  the  multitude  of  them  that  believed  were  of 
 one  heart  and  of  one  soul ;  neither  said  any  of  them  that 
 ought  of  the  things  which  he  possessed  was  his  own :  but 
 they  had  all  things  common. 
 
 S^  And  with  great  power  gave  the  apostles  witness  of 
 the  resurrection  of  the  Lord  Jesus  :  and  great  grace  was 
 upon  them  all. 
 
 34  Neither  was  there  any  among  them  that  lacked  :  for 
 as  many  as  were  possessors  of  lands  or  houses,  sold  them, 
 and  brought  the  prices  of  the  things  that  were  sold, 
 
 ^  ^vvr}x9ri<Tav — Trpowpio-f  ysvsaOai,  this  ought  to  be  in  a  pa- 
 renthesis, the  construction  being  suspended  through  several 
 verses,  and  not  being  resumed  till  ver.  29.  The  construction 
 lies  thus  :  AecTTora,  ov  6  Qtbg,  v.  24.  av  6  (Trore)  £i7rwi/,  ver.  25. 
 Kal  rd  vvv,  Kvpie,  eTriSt  Itti  rag  aTrsiXdg,  ver.  29. 
 
 Lord  thou  art  God,  who  hast  made,  &c. — who  (formerly)  by 
 the  mouth  of  thy  servant  David  hast  said,  &c.  and  now,  Lord, 
 behold  their  threatenings  (a.) 
 
 The  beauty  and  truth  of  this  affecting  application  of  the  pro- 
 phecy must  strike  every  reader. 
 
 («)  Markland  ap.  Bowycr. 
 
58  DEATH  OF  ANANIAS  AND  SAPPHIRA— CHAP.  IX. 
 
 Julian  Pe-        35  And  laid  them  down  at  the  apostles'  feet:  and  dis-  Jerusalem. 
 
 riod,4743. 
 Vulgar/Era,  , 
 
 30.  need. 
 
 Vul      E     ^^'il^^tion  was  made  unto  every  man  according  as  he  had 
 
 36  And  Joses,  who  by  the  apostles  was  surnamed  Bar- 
 nabas, (which  is,  being  interpreted,  The  son  of  consola- 
 tion, a  Levite,)  and  of  the  country  of  Cyprus, 
 
 37  Having  land,  sold  it,  and  brought  the  money,  and 
 laid  it  at  the  apostles'  feet  ^\ 
 
 SECTION  XIII. 
 
 Death  of  Ananias  and  Sapphira, 
 ACTS  V.  1 — 10. 
 
 Julian  Pe-        1  But  a  certain  man  named  Ananias,  with  Sapphira  his 
 
 riod,  4744.   wife,  sold  a  possession, 
 
 3l"  ^^^  '^^'      2  And  kept  back  part  of  the  price,  his  wife  also  being 
 
 privy  to  it,  and  brought  a  certain  part,  and  laid  it  at  the 
 
 apostles'  feet. 
 
 3  But  Peter  said,  Ananias,  why  hath  Satan  filled  thine 
 heart  to  lie  to  the  Holy  Ghost,  and  to  keep  back  part  of 
 the  price  of  the  land  ? 
 
 4  Whiles  it  remained,  was  it  not  thine  own  ?  and  after 
 it  was  sold,  was  it  not  in  thine  own  power  ?  Why  hast 
 thou  conceived  this  thing  in  thine  heart?  Thou  hast  not 
 lied  unto  men,  but  unto  God  ^^. 
 
 2'*  This  section  presents  us  with  a  picture  of  v^ hat  every  Chris- 
 tian Church  ought  to  be,  and  which  every  Christian  Church 
 will  probably  be,  when  the  fulness  of  the  Spirit  shall  be  poured 
 out  in  the  last  days,  and  the  consummation  of  all  things  arrive. 
 Here  we  meet  with  no  factions  or  divisions  on  the  part  of  the 
 people — no. jealousy— no  party  spirit — no  desire  of  distinction 
 disturbed  the  pure  harmony  of  the  Primitive  Church.  The 
 apostles,  as  the  spiritual  fathers  of  God's  household,  without 
 opposition,  superintended  all  things  ;  and  directed  the  disposal 
 of  the  extensive  and  benevolent  contributions  of  the  faithful. 
 The  iirst  law  of  their  divine  Master  was  fulfilled — mutual  and 
 holy  love  was  the  sacred  bond  of  their  union,  the  ruling  princi- 
 ple of  their  life  and  actions.  But  in  these  days  of  luxury  and 
 refinement,  Self  engages  all  our  thoughts,  and  all  our  cares— no 
 other  interest  can  be  admitted,  and  the  exploded  doctrine  of 
 Christian  love  is  alike  ridiculed  and  despised. 
 
 "  From  these  words  it  is  evident  that  the  crime  of  Ananias 
 was  something  more  than  an  ordinary  act  of  deception.  It  was 
 a  direct  sin  against  the  Holy  Ghost.  It  was  a  distrust  of  his 
 power.  It  was  an  attempt  to  impose  upon  the  Holy  Spirit  him- 
 self, an  endeavour  to  discover  if  the  secret  things  of  the  heart 
 were  manifest  to  him.  It  was  therefore  necessary  that  a  severe 
 and  exemplary  punishment  should  be  inflicted  on  the  first 
 offending  person,  to  convince  others  of  the  continued  presence, 
 and  of  the  divine  power  of  that  Holy  Spirit  under  whose  influ- 
 ence the  apostles  acted,  and  who  worked  with  them  for  the  dis- 
 semination of  the  Gospel.  Ananias  is  here  said  to  lie  to  God, 
 because  he  lied  to  the  Holy  Spirit,  which  had  descended  upon 
 the  apostles:   h(in(  it  is  clonr,  that  if  he  that  litth  to  the  Spirit 
 
STATE  OF  THE  CHURCH  AT  THIS  TIME— CHAP.  IX.  39 
 
 Julian  Pe-        5  And  Ananias  hearing  these  words,  fell  down,  and  Jerusalem. 
 Vu?'a1-^E^*   S^^^  "P  ^^^^  ghost :  and  great  fear  came  on  all  them  that 
 31.      ^    "  heard  these  things. 
 
 6  And  the  young  men  arose,  wound  him  up,  and  car- 
 ried him  out,  and  buried  him. 
 
 7  And  it  was  about  the  space  of  three  hours  after,  when 
 his  wife,  not  knov;ing  what  was  done,  came  in. 
 
 8  And  Peter  answered  unto  her.  Tell  me  whether  ye 
 sold  the  land  for  so  much  ?  And  she  said.  Yea,  for  so 
 much. 
 
 9  Then  Peter  said  unto  her.  How  is  it  that  ye  have 
 agreed  together  to  tempt  the  Spirit  of  the  Lord  ?  Behold, 
 the  feet  of  them  which  have  buried  thy  husband  are  at 
 the  door,  and  shall  carry  thee  out. 
 
 10  Then  fell  she  down  straightway  at  his  feet,  and 
 yielded  up  the  ghost :  and  the  young  men  came  in  and 
 found  her  dead,  and,  carrying  her  forth,  buried  her  by  her 
 husband. 
 
 SECTION  XIV. 
 
 Stale  of  the  Church  at  this  time. 
 ACTS  V.  11 — 17. 
 
 1 1  And  gfeat  fear  came  upon  all  the  Church,  and  upon 
 as  many  as  heard  these  things  ; 
 
 13  And  of  the  rest  durst  no  man  join  himself  to  them  *^ : 
 but  the  people  magnified  them. 
 
 lieth  to  God — the  Holy  Spirit  must  be  God.  Ananias  appears 
 to  have  been  further  tempted  to  this  sin  in  the  expectation  that 
 as  he  insisted  it  was  the  whole  of  the  purchase  money,  both  he 
 and  his  wife  for  the  future  would  be  provided  for  from  the  com- 
 mon funds  of  the  Church  ;  while  at  the  same  time  they  retained 
 a  portion  for  their  private  purposes.  Doddridge  calls  it  an 
 affront  directly  levelled  at  the  Holy  Ghost  himself  in  the  midst 
 of  his  astonishing  train  of  extraordinary  operations.  This  dis- 
 play of  divine  power  had  its  intended  eflect,  (Acts  v.  11.  14,  15.) 
 it  preserved  the  Church  pure,  and  protected  it  from  those  hypo- 
 critical professors,  who,  had  it  not  been  for  fear  of  a  similar 
 punishment,  might  have  been  induced  to  join  the  apostles,  in 
 the  hope  of  those  temporal  advantages  which  the  contributions 
 of  the  primitive  converts  afforded. 
 
 2^  These  verses,  from  12  to  17,  as  they  stand  in  our  Bibles,  are 
 considered  as  intermingled  and  confused,  and  as  such  have 
 been  variously  arranged  by  commentators.  In  their  present 
 disposition  I  have  adopted  the  plan  of  Dr.  Adam  Clarke,  as  the 
 most  natural  and  the  most  consistent  with  the  intention  of  the 
 previous  miracle,  and  the  effects  which  it  produced. 
 
 Bishop  Sherlock,  however,  is  of  a  different  opinion,  and  in  a 
 communication  which  he  made  to  Bowyer,  states  that  they 
 ought  to  be  divided  thus — 
 
 After  verse  11,  go  on  to 
 
 ver.  14  And  believers  were  the  more  added  to  the  Lord, 
 multitudes  both  of  men  and  women. 
 12  And  they  were  all  with  one  accord  in  Solomon's 
 porch, 
 
40  THE  SANHEDRIM  AGAIN  ASSEMBLE—CHAP.  IX. 
 
 JnllauPe-        14  And  believers  were  the  more  added  to  the  Lord,  Jerusalem. 
 
 V^l  r  ^^m'  ^°^^  ^^^  ^"^  women. 
 
 ^^j  gar    la,      ^^  ^^^  they  were  all  with   one  accord  in  Solomon's 
 
 porch. 
 
 12  And  by  the  hands  of  the  apostles  were  many  signs 
 and  wonders  wrought  among  the  people. 
 
 15  Insomuch  that  they  brought  forth  the  sick  into  the 
 streets,  and  laid  them  on  beds  and  couches,  that  at  the 
 least  the  shadow  of  Peter  passing  by,  might  overshadow 
 some  of  them. 
 
 16  There  came  also  a  multitude  out  of  the  cities  round 
 about  unto  Jerusalem,  bringing  sick  folks,  and  them  which 
 were  vexed  with  unclean  spirits :  and  they  were  healed 
 every  one. 
 
 SECTION  XV. 
 
 An  Angel  delivers  the  Apostles  from  Prison. 
 
 ACTS  V.  17 — part  of  ver.  21. 
 
 Julian  Pe-        1 7  Then  the  high  priest  rose  up,  and  all  they  that  were 
 
 Vul  *  ^iE^*   ^^^^  ^^^™'  (^^^^^  ^^  ^^^  ^^^^  °^  ^^^  Sadducees,)  and  were 
 32.  '  filled  with  indignation, 
 
 18  And  laid  their  hands  on  the  apostles,  :.§kjid  put  them 
 in  the  common  prison. 
 
 19  But  the  angel  of  the  Lord  by  night  opened  the  pri- 
 son-doors, and  brought  them  forth,  and  said, 
 
 20  Go,  stand  and  speak  in  the  temple  to  the  people  all 
 the  words  of  this  life. 
 
 21  And  when  they  heard  that,  they  entered  into  the 
 temple  early  in  the  morning,  and  taught — 
 
 SECTION  XVI. 
 
 The  Sanhedrim  again  assemble — St.  Peter  asserts  before 
 
 them  the  Messiahship  of  Christ. 
 
 ACTS  v.  part  of  ver.  21.  and  ver.  22 — 33. 
 
 21  — But  the  high  priest  came,  and  they  that  were  with 
 him,  and  called  the  council  together,  and  all  the  senate  of 
 the  children  of  Israel,  and  sent  to  the  prison  to  have  them 
 brought. 
 
 22  But  w^hen  the  officers  came,  and  found  them  not  in 
 the  prison,  they  returned,  and  told, 
 
 13  And  of  the  rest  durst  no  man  join  himself  to 
 
 them;  but  the  people  magnified  them. 
 12  And  by  the  hands  of  the  apostles  were  many  signs 
 
 and  wonders  wrought  among  the  people: 
 15  Insomuch  that  they  brought  forth,  &c.  &c. 
 By  the  oi  uiravTtQy  ver.  12,  Bishop  Sherlock  wouhi  understand 
 '*  the  new  converts  ;"  by  the  oi  \onroi,  ver.  13,  "  the  uncon- 
 rerted." — See  Bowycr. 
 
THE  APOSTLES  ARE  DISMISSED-CHAP.  IX.  41 
 
 Julian  Pe-        23  Saying,  The  prison  truly  found  we  shut  with  all  Jerusalem. 
 v^w  ^^v-    ^^^^^y^  ^"^  ^^^^  keepers  standing  without  before  the  doors  : 
 32.  °  '  l*"^  when  we  had  opened,  we  found  no  man  within. 
 
 24  Now  when  the  high  priest  and  the  captain  of  the 
 temple  and  the  chief  priests  heard  these  things,  they 
 doubted  of  them  whereunto  this  would  grow. 
 
 25  Then  came  one  and  told  them,  saying.  Behold,  the 
 men  whom  ye  put  in  prison  are  standing  in  the  temple, 
 and  teaching  the  people. 
 
 26  Then  went  the  captain  with  the  officers,  and 
 brought  them  without  violence :  for  they  feared  the  peo- 
 ple, lest  they  should  have  been  stoned. 
 
 27  And  when  they  had  brought  them,  they  set  them 
 before  the  council :  and  the  high  priest  asked  them, 
 
 28  Saying,  Did  not  we  straitly  command  you  that  ye 
 should  not  teach  in  this  name  ?  and,  behold,  ye  have  filled 
 Jerusalem  with  your  doctrine,  and  intend  to  bring  this 
 man's  "^  blood  upon  us. 
 
 29  Then  Peter  and  the  other  apostles  answered  and 
 said.  We  ought  to  obey  God  rather  than  men. 
 
 30  The  God  of  our  fathers  raised  up  Jesus,  whom  ye 
 slew  and  hanged  on  a  tree. 
 
 31  Him  hath  God  exalted  with  his  right  hand,  to  be  a 
 Prince  and  a  Saviour,  for  to  give  repentance  to  Israel,  and 
 forgiveness  of  sins. 
 
 32  And  we  are  his  witnesses  of  these  things ;  and  so  is 
 also  the  Holy  Ghost,  whom  God  hath  given  to  them  that 
 obey  him. 
 
 33  When  they  heard  that,  they  were  cut  to  the  heart, 
 and  took  counsel  to  slay  them. 
 
 SECTION  XVII. 
 
 By  the  advice  of  Gamaliel  the  Apostles  are  dismissed, 
 ACTS  V.  34.  to  the  end. 
 
 34  Then  stood  there  up  one  in  the  council,  a  Pharisee, 
 named  Gamaliel  ^^  a  doctor  of  the  law,  had  in  reputation 
 
 ^^  Ta  avQpMTTH  tovtov — T^Nn  iniK.  Few  circumstances  more 
 fully  display  to  us  the  utter  contempt  in  which  the  Jews  held 
 our  Lord  and  his  followers,  than  this  expression.  They  would 
 not  even  pronounce  his  name. 
 
 28  We  read,  Acts  v.  34.  that  a  Pharisee  named  Gamaliel,  a 
 doctor  of  the  law,  had  in  great  reputation  among-  all  the  people, 
 was  one  of  the  Jewish  council,  or  Sanhedrim.  This  agrees  ex- 
 actly with  what  is  delivered  in  the  Jewish  Talmuds.  We  are 
 informed  by  them,  that  Gamaliel,  the  son  of  Simeon,  and  grand- 
 son of  Hillel,  was  president  of  the  council  j  that  he  was  a  Pha- 
 risee ;  that  he  was  so  well  skilled  in  the  law,  that  he  was  the 
 second  who  obtained  the  name  of  Rabban,  a  title  of  the  highest 
 eminency  and  note  of  any  among  their  doctors;  and  concerning 
 him  is  this  saying,  ♦'  From  the  time  that  Rabban  Gamaliel  the 
 
42  SEVEN  DEACONS  ARE  APPOINTED— CHAP.  IX. 
 
 iod^  4^5".    ^^^"g  ^11  the  people,  and  commanded  to  put  the  apostles  Jerusalem. 
 Vulgari-Era,  forth  a  little  space  ; 
 
 ^^*  35  And  said  unto  them,  Ye  men  of  Israel,  take  heed 
 
 to  yourselves  what  ye  intend  to  do  as  touching  these  men. 
 
 36  For  before  these  days  rose  up  Theudas,  boasting 
 himself  to  be  somebody ;  to  whom  a  number  of  men, 
 about  four  hundred,  joined  themselves  :  who  was  slain  ; 
 and  all,  as  many  as  obeyed  him,  were  scattered,  and 
 brought  to  nought. 
 
 37  After  this  man  rose  up  Judas  of  Galilee,  in  the 
 days  of  the  taxing,  and  drew  away  much  people  after 
 him  :  he  also  perished  ;  and  all,  even  as  many  as  obeyed 
 him,  were  dispersed. 
 
 38  And  now  I  say  unto  you.  Refrain  from  these  men, 
 and  let  them  alone  ;  for  if  this  counsel  or  this  work  be  of 
 men,  it  will  come  to  nought  ^^ : 
 
 39  But  if  it  be  of  God,  ye  cannot  overthrow  it ;  lest 
 haply  ye  be  found  even  to  fight  against  God. 
 
 40  And  to  him  they  agreed :  and  when  they  had  called 
 the  apostles,  and  beaten  thefn,  they  commanded  that  they 
 should  not  speak  in  the  name  of  Jesus,  and  let  them  go. 
 
 41  And  they  departed  from  the  presence  of  the  coun- 
 cil, rejoicing  that  they  were  counted  worthy  to  suffer 
 shame  for  his  name. 
 
 42  And  daily  m  the  temple,  and  in  every  house,  they 
 ceased  not  to  teach  and  preach  Jesus  Christ. 
 
 SECTION  XVIII. 
 
 The  appointment  of  seven  Deacons, 
 ACTS  vi.    1 — 6. 
 1  And  in  those  days,  when  the  number  of  the  disciples 
 
 Old  died,  the  honour  of  the  law  failed,  and  purity  and  Phari- 
 saism died."  He  is  called  Rabban  Gamaliel  the  Old,  to  distin- 
 guish him  from  his  grandson,  who  was  also  called  Rabban  Gama- 
 liel, and  the  great-grandson  of  this  grandson,  who  was  also 
 culled  by  the  same  name,  and  had  the  same  title,  and  were  both 
 of  them,  as  the  Talmudists  say,  presidents  also  of  the  council. 
 
 They  tell  us  that  Rabban  Gamaliel  the  Old  died  eighteen 
 years  before  the  destruction  of  Jerusalem  (a),  that  is,  in  the  year 
 of  our  Lord  52,  about  eighteen  years  after  the  convention  of  the 
 council,  before  whom  the  apostles  were  brought,  as  related  in 
 the  Acts.  We  read  also  in  Josephus  of  Simeon,  the  son  of  this 
 Gamaliel,  as  being  one  of  the  principal  persons  of  the  Jewish 
 nation  about  three  years  before  the  destruction  of  Jerusalem. 
 
 (a)  The  Talmudists  say,  he  succeeded  his  father,  and  was  president 
 of  the  council.— See  Biscoe  on  the  Acts,  vol.  ii.  p.  220. 
 
 29  It  was  a  common  saying  among  the  Jews,  au'b  Knir  nyy  bn 
 O'-^pnnb  r^n^v  D^r^r,  omne  consilium,  quod  ad  gloriam  Dei  sus- 
 cipitur,  prospero  evcntu  gaudebit.— SchoelgenHor.  Heh.  vol.  i. 
 p.  424. 
 
SEVEN  DEACONS  ARE  APPOINTED-CHAP.  IX. 
 
 43 
 
 Julian  Pe.    was  multiplied,  there  arose  a  murmuring  of  the  Grecians  Jerusalem. 
 rioa,4745.   ao-ainst  the  Hebrews,  because  their  widows  were  neg- 
 ^"'sari^^^qe^cted  in  the  daily  ministration.  ^  ,.    j.    •  i 
 
 o  Then  the  twelve  called  the  multitude  of  the  disciples 
 unto  them,  and  said,  It  is  not  reason  that  we  should  leave 
 the  word  of  God,  and  serve  tables. 
 
 3  Wherefore,  brethren,  look  ye  out  among  you  seven 
 men  of  honest  report,  full  of  the  Holy  Ghost,^^and  wis- 
 dom,  whom  we  may  appoint  over  this  busmess  . 
 ■  30  We  now  read  the  first  account  of  the  election  of  any 
 order  of  men  in  the  Christian  Church,  from  among  its  own 
 members.  The  Apostles  and  the  Seventy  had  been  ordained  to 
 S  sacred  work  by  their  divine  Master  himself.  The  in- 
 creased  number  of  converts  now  made  additional  assistance 
 necessary  and  the  manner  in  which  the  seven  were  set  apart 
 deserves  both  the  attention  and  imitation  of  every  Society 
 united  together  in  the  name  of  Christ.  ,      .,    . 
 
 It  Is  the  misfortune  of  the   Christian  Church    that  every, 
 even  the  most  minute  point,  has  been  made  the  subject  of  con- 
 troversy     we  must  befin  therefore  our  inquiry  into  the  nature 
 of  the  o^Ti'ce  to  which  the  Seven  ^vere  appointed,  by  endeavour- 
 ing to  ascertain   from  what  body  of  men  they  were  selected, 
 before  thev  were  set  apart  by  the  apost  es.     1^  lia^^^'^^^^^^f^^^^ 
 tioned  whether  they  were  of  the  seventy— of  the  hundred  ana 
 dgbt:  who  together'with  the  apostles    composed    he  number  o 
 the  hundred  and  twenty  upon  whom  the  Spirit  fell  at  the  day  oi 
 Pcntecost-or,ofthe  general  mass  of  converts,  now  added  to  the 
 Church      Lishtfoot(a=)  supposes  them  to  ^ave  been  oUhe  hu„ 
 dred  and  twenty.     These  he  observes  ^^J'^/^^^y  ^^^^^^^ 
 Christ's  constant  retinue,  and  «' companied  with  him  al    the 
 Time  that  he  went  in  and   out  among  them;"  and  who,  being 
 coistanf  witnesses  of  his  actions,  and  auditors  of  his  doctrine 
 weTe  appointed  by  him  for  the  ministry.     These  are  they  that 
 the  stoTmeaneth  all  along  in  these  pas^^ages.      They  were  al 
 toUhe?''-- They  went  to   their  company"-"  Look  ye  out 
 a^^no-  vonrselves''— "  They  were  all  scattered  abroad,  except 
 Te  apoS-"  They  whi/h  were  scattered  abroad,  preached," 
 le      The  Jews  say,  ''Ezra's  great  synagogue  was  of  a  hundred 
 and  twenty  men."     And  their  canons  allow  not  the  setting  up  of 
 rSanhedrinTof  hree  and  twenty  judges  in  any  city,  but  where 
 there  were  a  hundred  and  twenty  men  fit  some  for  one  office 
 onri  pmnlovment,  some  for  another  (6). 
 
 Ifwem/ygive  credit  to  Epiphanus,  the  seven  deacons  were 
 of  the  number  of  the  Seventy  If  this  was  ^be  case  and  if  th^^^^ 
 had  been  made  partakers  of  the  miraculous  gifts,  they  were  al- 
 readyTnves?ed  with  the  power  both  of  preaching  and  admin.s- 
 terinVthe  sacraments.  So  imposition  of  hands  the-  ore  was 
 necessarv  to  set  them  apart  for  this  ofBce.  The  fact  seems  lo 
 Ee,  tl  at^he  difficulties  and  embarrassments  ansmg  from  the 
 incipient  disputes  between  the  widows  of  the  Hellenists  and  of 
 the  Hebrews,  might  have  increased  sp  much,  and  excited  so 
 much  dissension  ^nd  unkindness,  that  it  became  necessary  to 
 Telect  some  of  the  next  rank  to  the  apostles,  and  appoint  thena 
 for  this  express  purpose.  The  general  opinion  however  is,  that 
 the  deacons  were  chosen  from  among  the  general  mass  of  be- 
 
 ^'The'second  and  the  following  verses  are  thus  Pa^apljrased  by 
 Hammond-And   the  twelve  apost  es  calling  tb'^  .^   "[.^^  ^ 
 Uier,  said  unto  them,  wc  have  resolved,  or  decreed,  that  it  is  uo 
 
44  SEVEN  DEACONS  ARE  APPOINTED— CHAP.  IX. 
 
 Julian  Pe-        4  But  we  will  give  ourselves  continually  to  prayer,  and  Jerusalem, 
 riod,  4745.    to  the  ministry  of  the  word  : 
 
 Vulgar^Era, '_ ___„ 
 
 32.  " 
 
 way  fit  or  reasonable,  that  we  should  neglect  the  preaching  of 
 the  Gospel,  and  undertake  the  care  of  looking  to  the  poor. 
 
 Therefore  do  you  nominate  to  us  seven  men,  faithful  and 
 trusty  persons,  the  most  eminent  of  the  believers  among  you; 
 that  we  may  consecrate  or  ordain  them  to  this  office  of  deacons 
 in  the  Church  ;  and  intrust  them  with  the  task  of  distributing 
 to  them  that  want,  out  of  the  stock  of  the  Church  :  and  in  the 
 choice  of  them  let  it  be  also  observed,  that  they  be  persons  of 
 eminent  gifts,  and  knowledge  in  divine  matters,  (see  ver.  10.) 
 who  consequently  may  be  fit  to  be  employed  by  us  in  preaching 
 the  word,  and  receiving  proselytes  to  the  faith  by  baptism. 
 (Chap.  viii.  5.  12.) 
 
 And  by  that  means  we  shall  be  less  disturbed,  or  interrupted, 
 in  our  daily  employment  of  praying  and  preaching  the  Gospel. 
 
 The  general  opinion,  as  it  is  here  expressed  by  Hammond, 
 certainly  is,  that  the  deacons  were  selected  from  among  the  mass 
 of  believers  ;  and  that  the  Greek  words  ro  TrXfj^og  tuv  /ia^»/rwv, 
 here  rendered  the  inultitude  of  the  disciples,  refers  to  the  com- 
 munity or  society  of  Christians,  called  sometimes  Travreg^  the 
 All,  (I  Tim.  v.  20.)  TrXeioveg,  the  many,  (2  Cor.  ii.  6.)  and 
 sometimes  xp''^ta^'o*f  Christians,  or  followers  of  Christ ;  and  also 
 Matt,  xviii.  17.  nriTi^ia  vtto  TrdvTtJv  irXtiovoiv,  before  the  Church. 
 
 From  whatever  body  of  men  the  deacons  were  selected,  the 
 narrative  before  us  informs  us  of  two  important  facts.  The 
 utmost  caution  was  used  on  the  part  of  the  apostles,  to  prevent 
 the  admission  of  inferior  or  unworthy  men  into  the  offices  of 
 the  Christian  Chur<!h.  The  apostles,  the  heads  of  the  Church, 
 prescribed  the  qualifications  for  the  office,  the  people  chose  the 
 persons  who  were  thus  worthy,  and  the  apostles  ordained  them 
 to  the  appointed  office.  Every  Church  we  infer,  therefore,  is 
 entitled,  and  is  bound  to  follow  this  plan  of  conduct.  Its  eccle- 
 siastical heads  are  the  sole  judges  and  directors  of  the  qualifi- 
 cations required  for  the  fulfilment  of  any  sacred  office  ;  the  per- 
 sons who  are  to  fill  those  offices  must  be  taken  from  the  general 
 mass  of  the  people,  and  they  are  then,  when  thus  known  and 
 approved,  to  be  set  apart  by  prayer,  and  laying  on  of  the  hands 
 ofthose  to  whom  that  power  is  rightly  committed.  Till  they  are 
 thus  set  apart,  their  own  qualifications,  and  the  general  appro- 
 bation of  the  people,  do  not  constitute  their  right  of  admission 
 to  the  offices  of  the  Christian  Church.  If  Scripture  is  to  be  our 
 guide  in  n)atters  which  concern  Christian  societies,  as  well  as  iu 
 those  which  interest  us  as  individuals,  these  are  the  directions  it 
 has  for  ever  given  to  the  Churches  of  Christ,  in  every  nation, 
 wherever  its  sacred  pages  have  been  imparted.  The  apostles  alone 
 called  the  Church  together,  and  gave  them  directions  to  lookout 
 from  among  them  seven  men  of  good  report,  specifying  at  the 
 same  time  their  necessary  endowments  and  numbers ;  and  reserv- 
 ing to  themselves  the  power  of  appointing  them  to  the  sacred  of- 
 fice. And  when  we  consider  that  the  gifts  of  the  Holy  Ghost  were 
 one  indispensable  qualification,  and  may  be  regarded  as  the  priB- 
 election  to  some  sacred  function  ;  no  possible  authority  can  be 
 derived  from  this  portion  of  Scripture  to  sanction  the  laity  in 
 taking  upon  themselves  the  choice  and  appointmeut  of  their  re- 
 spective ministers.  The  same  rules  which  were  on  the  present 
 occasion  prescribed,  we  have  reason  to  suppose,  were  observed 
 likewise  in  the  nomination  of  bishops  and  deacons  in  other 
 Churches.  For  in  St.  Paul's  Epistle  to  Timothy  and  Titus,  we 
 read  ho  desires  the  bishop  who  ordains,  to  inquire  most  parti- 
 
SEVEN  DEACONS  ARE  APPOINTED— CHAP.  IX.  45 
 
 Julian  Pe-        5  And  the  saying  pleased  the  whole  multitude  :  and  Jerusalem 
 
 riod,  4745. 
 
 Vulgar^Era, 
 
 32.  cularly  into  the  character  of  those  who  were  adraitted  into  the 
 
 high  sacred  functions.  In  Titus  (i.  6.)  for  a  bishop,  seventeen 
 necessary  qualifications  are  enumerated  ;  and  in  Timothy  (iii. 
 2.)  fifteen.  The  same  inquiries  and  the  same  discipline  (com- 
 pare ver.  6  and  10.)  although  the  former  are  not  so  particularly 
 specified,  are  also  required  before  the  election  of  deacons. 
 (1  Tim.  iii.  8.)  They,  says  the  apostle,  that  have  used  the  office 
 of  a  deacon  well,  purchase  to  themseh'es  a  good  degree,  that  is, 
 a  degree  towards  the  order  of  Presbyter. 
 
 We  are  now  to  inquire  into  the  nature  and  extent  of  the  dea- 
 conal  office.  If  we  refer  to  the  Scripture  on  this  subject,  we 
 find  that  Philip,  one  of  the  deacons,  preached  and  baptized, 
 (Acts  xxi.  8.  and  viii.  12.  29.  40.) ;  and  that  St.  Stephen  also,  who 
 was  another,  preached,  and  did  great  wonders  and  miracles 
 among  the  people,  (Acts  vi.  8 — 10.);  and  they  were  not  able  to 
 resist  the  wisdom  and  the  spirit  by  which  he  spake.  Whether 
 Philip  and  others  of  these  deacons  preached  and  baptized,  not 
 in  their  character  of  deacons,  but  as  Evangelists,  or  as  belong- 
 ing to  the  Seventy,  has  been  a  subject  of  dispute.  It  is  clear 
 that  before  their  ordination  the  apostles  themselves  were  en- 
 gaged in  the  ministry  of  the  tables,  for  the  treasure  of  the 
 Churcli  being  laid  at  the  apostles'  feet,  distribution  of  it  was 
 made  to  every  man  according  as  he  had  need,  (Acts  iv.  35.) 
 That  work,  therefore,  which  the  apostles  themselves  performed, 
 till  an  increase  of  duties  compelled  them  to  appoint  others  to 
 officiate  for  them,  cannot  in  any  way  be  regarded  as  inconsis- 
 tent with  the  high  commission  which  they  received  to  teach  and 
 to  baptize  all  nations.  The  office  of  the  deacon  is  mentioned  by 
 St.  Paul  in  his  Epistle  to  the  Philippians,  as  a  spiritual  and 
 perpetual  office,  then  settled  in  the  Church,  they  being  the  ap- 
 pointed attendants  on  the  bishop,  as  we  read  in  Epiphanius  (b) 
 A  bishop  cannot  be  without  a  deacon.  Throughout  the  whole 
 history  of  the  Acts  of  the  Apostles  they  are  never  once  called 
 Ministers  of  the  Tables,  although  they  are  said  to  be  appointed 
 for  that  work — no  other  name  is  given  to  them  but  that  of  dea- 
 cons ;  and  St.  Jerome  (To.  5.  F  251.  K.)  speaks  of  them  as  the 
 ministers  not  only  of  the  priests,  but  also  of  widows  and  tables. 
 And  when  it  is  remembered  that  the  gifts  of  the  Holy  Spirit 
 were  particularly  conferred  upon  them,  the  order  of  deacons, 
 like  that  of  the  apostles,  may  be  considered  of  divine  institu- 
 tion, and  decidedly  ecclesiastical,  established  for  ever  in  the 
 Christian  Church. 
 
 The  evidence  of  the  Fathers  is  no  less  clear;  their  writings 
 are  to  be  valued  not  only  for  their  testimony  to  the  opinions  of 
 the  Primitive  Church,  but  for  their  statements  of  facts.  The 
 customs  of  the  cotemporaries  of  the  apostles,  or  their  successors 
 in  the  next  age,  when  those  customs  were  universal  in  every 
 country  where  Christianity  was  established,  are  related  by  the 
 Fathers:  and  they  have  ever  been  esteemed  therefore  as  useful 
 chroniclers,  and  as  our  best  guides  in  all  questions  concerning 
 the  faith  or  discipline  of  the  early  Church.  When  the  Fathers 
 are  unanimous  in  asserting  the  prevalence  of  a  custom  in  the 
 day  in  which  they  lived  ;  when  they  describe  it  as  universal  ; 
 when  they  declare  it  to  have  prevailed  in  the  age  of  the  apostles  ; 
 and  when  their  testimony  is  confirmed  either  by  the  positive 
 affirmation  of  Scripture,  or  is  alluded  to  in  Scripture,  or  is 
 supported  by  rational  inference  from  the  language  of  Scripture, 
 we  are  justified  in  pronouncing  such  opinion,  custom,  or  prac- 
 tice, to  have  been  either  instituted,  or  at  least  sanctioned  by  the 
 apostles.    If  there  be  any  thing  of  a  doubtful  nature  in  the  pas- 
 
46  SEVEN  DEACONS  ARE  APPOINTED— CHAP.  IX. 
 
 Julian  Pe-    thev  chose  Stephen,  a  man  full  of  faith  and  of  the  Holy  Jerusalem. 
 
 riod,  4745.  "^ 1 
 
 Vulgar^ia,  ""       ~~  ~~~~    ~~ 
 
 32.  sages'of  Scripture,  which  relate  the  opinion  or  practice  in  ques- 
 
 tion, the  corroborating  evidence  of  the  Fathers  must  be  consi- 
 dered as  decisive  of  any  discussion  arising  from  the  subject. 
 This  authority  of  the  primitive  Fathers  will  enable  us  to  ascer- 
 tain the  real  nature  of  the  Diaconate  which  was  now  instituted, 
 and  became  an  ordinance  for  ever  in  the  Christian  Church. 
 
 lu  answer  to  those  who  consider  that  the  order  of  deacons  is 
 only  a  temporary  or  civil  office,  instituted  for  the  serving  of 
 tables,  it  must  be  urged,  as  Bishop  Pearson  (c)  rightly  observes, 
 that  the  tables  of  the  apostles  were  common  and  sacred.  Justin 
 Martyr  (d)  mentions  them  as  attendants  on  the  bishops  at  the 
 Agapae,  or  love  feasts,  when  the  Eucharist  was  also  celebrated; 
 and  that  they  distributed  the  bread  and  wine  (after  its  conse- 
 cration by  tlie  bishop,)  to  the  communicants  present,  and  car- 
 ried them  likewise  to  those  who  were  absent.  St.  Polycarp  (e), 
 in  his  Epistle  to  the  Philippians,  (p.  17.  edit.  Oxon.  1644.)  ex- 
 horts the  deacons  to  behave  themselves  unblameably  as  the  dea- 
 cons or  ministers  of  God  in  Christ,  and  not  of  men.  St.  Igna- 
 tius (/)  also,  in  his  Epistle  to  the  Trallians,  has  these  words: — 
 "And  deacons,  being  the  ministers  of  the  mystery,  or  rather 
 of  the  mysteries,  of  Jesus  Christ,  ought  by  all  means  to  please  all 
 men,  for  they  are  not  dispensers  of  meat  and  drink,  but  ministers 
 of  the  Church  of  God."  St.  Cyprian  (.9)  writes  (Epist.  65.  Ord. 
 Pamel.)  ''  But  deacons  ought  to  remember,  that  the  Lord  chose 
 apostles,  that  is,  bishops  and  governors  ;  but  after  the  Lord's 
 ascension  into  heaven,  the  apostles  constituted  deacons  for 
 themselves,  to  be  attendants  upon  them  as  bishops,  and  upon 
 the  Church." 
 
 Many  other  simi-lar  references  might  be  given  ;  but  it  is  only 
 necessary  here  to  add,  they  were  ordained  by  the  imposition  of 
 hands  by  the  apostles,  in  the  very  same  manner  as  priests  were 
 ordained  ;  and  that  this  solemn  ceremony  could  not  have  been 
 used,  had  the  deacons  been  designed  only  for  civil  and  tempo- 
 rary purposes. 
 
 Mosheim  has  endeavoured  to  shew  that  the  seven    deacons  -^ 
 
 were  not  the  only  persons  appointed  by  the  apostles  to  take 
 charge  of  the  poor,  as  there  must  have  been  curators  for  that 
 office  long  before  this  period,  in  consequence  of  the  increasing- 
 numbers  of  the  Church;  and  there  must,  therefore,  in  fact,  have 
 been  deacons  before  there  were  any  such  by  name.  He  argues, 
 these  ministers  having  been  selected  from  amongst  the  indige- 
 nous Jews,  who  in  number  iar  exceeded  the  foreign  ones,  it  was 
 found  that  they  were  not  strictly  impartial,  but  were  apt  to  lean 
 a  little  more  than  was  right  in  favour  of  their  fellow  citizens, 
 and  those  oftheir  own  country,  and  discovered  a  greater  readi- 
 ness in  relieving  the  widows  of  native  Jews  than  the  others. 
 The  foreign  Jews,  whom  St.  Luke  terms  Greeks,  being  much 
 dissatisfied  at  this,  and  murmuring  greatly  against  the  Hebrews  ♦ 
 
 on  account  thereof,  the  apostles  convoked  the  members  of  the 
 Church,  and  commanded  them  to  nominate  seven  men  of  ap- 
 proved faith  and  integrity,  to  whom  the  management  of  the 
 concerns  of  the  people  might  without  apprehension  be  commit- 
 ted. The  people  complied  with  these  directions,  and  chose  by 
 their  sui1Vag(  s  the  appointed  number  of  men,  six  of  them  being 
 Jews  by  birth,  and  one  a  proselyte,  of  the  name  of  Nicolaus. 
 These  seven  deacons,  as  we  commonly  call  thc^u,  were  all  of  them 
 chosen  from  amongst  the  foreign  Jews.  This  lie  thinks  is  sulli- 
 cientlyevident,  from  the  circumstance  oftheir  names  being  all  of 
 them  Greek  :  for  the  Jews  of  Palestine  were  not  accustomed  to 
 
SEVEN  DEACONS  ARE  APPOINTED-CHAP.  IX.  47 
 
 Julian  Pe-    Ghost,  and   Philip,    and   Prochorus,    and  Nicanor,  and  Jerusalem. 
 
 riod,4745,     ■ 
 
 VulgariEra,  ^^^^^  names  for  their  children  from  the  Greek,  but  from  the  He- 
 brew or  Syriac  languages.  From  these  circumstances  Mosheim 
 believes  that  these^'seven  men  were  not  intrusted  with  the  care  of 
 the  whole  of  the  poor  at  Jerusalem  :  for  can  any  one  suppose, 
 be  continues,  that  the  Hebrews  would  have  consented  that  the 
 relief  of  their  own  widows  and  poor,  should  be  thus  committed  to 
 the  discretion  of  the  Jews  of  the  foreign  class?  The  native  Jews 
 would  in  this  case  have  been  liable  to  experience  the  same  injus- 
 tice from  the  foreign  brethren,  as  the  latter  had  to  complain  of, 
 whilst  the  alms  were  at  the  disposal  of  the  Hebrews;  and  in- 
 stead, therefore,  of  at  once  striking  at  the  root  of  the  evil  which 
 they  proposed  to  cure,  the  apostle  would  by  such  an  arrange- 
 ment, have  merely  applied  to  it  a  very  uncertain  kind  of  remedy. 
 Besides,  the  indigenous  Jews  made  no  complaint  against  those 
 who  had  hitherto  managed  the  concerns  of  the  poor  ;  and  con- 
 sequently there  could  be  ho  necessity  for  their  dismissal  from 
 office.  It  appears,  therefore,  clear  beyond  a  doubt,  that  those 
 seven  men  were  not  invested  with  the  care  of  the  poor  in  ge- 
 neral, but  were  appointed  merely  as  curators  of  the  widows 
 and  poor  of  the  foreigners  or  Greeks  ;  and  that  the  others  con- 
 tinued, under  the  guardianship  of  those,  who  prior  to  the  ap- 
 pointment of  the  seven,  were  intrusted  with  the  superintendance 
 and  discretionary  relief  of  the  whole.  Champ.  Vitringa  saw 
 the  matter  evidently  in  this  light,  as  is  plain  from  his  work,  De 
 Synagoga,  lib.  iii.  part  ii.  cap.  5.  p.  928.  As  to  the  reason  which 
 caused  the  number  of  these  men  to  be  fixed  at  seven,  I  conceive 
 that  it  is  to  be  found  in  the  state  of  the  Church  at  Jerusalem,  at 
 the  time  of  their  appointment.  The  Christians  in  that  city 
 were  most  likely  divided  into  seven  classes  ;  the  members  of 
 each  of  these  divisions  having  a  separate  place  of  assembly.  It 
 was  therefore  deemed  expedient  thai  seven  curators  should  be 
 appointed,  in  order  that  every  division  might  be  furnished  with 
 an  officer  or  superintendant  of  its  own,  whose  immediate  duty 
 it  should  be  to  take  care  that  the  widows  and  the  poor  of  the 
 foreigners  should  come  in  for  an  equitable  share  of  the  alms 
 and  benefactions,  and  to  see  that  due  relief  was  administered 
 according  to  the  necessities  of  the  different  individuals  (h). 
 
 Lightfoot  (i).  Dr.  Clarke,  and  many  others,  have  attempt- 
 ed  to  assimilate  the  rn^iS  of  the  Jewish  synagogue  with  the 
 Christian  deacons,  now  appointed.  There  does  not  appear  to 
 be  any  other  resemblance  than  this,  that  one  part  of  their  duty 
 was  common  to  both,  the  charge  of  the  poor.  That  the  office 
 of  deacon  among  the  Christians  was  more  than  this,  has  been 
 shewn  both  from  Scripture,  >and  its  only  right  interpreters  on 
 these  matters,  the  early  Fathers. 
 
 (a)  Lightfoot's  Works,  vol.  iii.  p.  182.  Pitman's  edition,  {h)  Haores. 
 p.  50.  sect.  4.  ap.  Whitby,  (c)  Ita  ordo  quidam  in  Ecclesia  singularis 
 jam  turn  irapositione  manuum  institutus  est.  Actus  quidera,  ad  quam 
 instituti  sunt,  nihil  aliud  est,  quam  diaKovfiv  rpairkZaig,  et  constituti 
 sunt  IttI  Tavrrjg  Trjg  XP^^"^>  4"^  consistebat  h'  rrj  diaKovia  rij 
 KaOrjixtpivij.  Ofllicium  tanien  non  fuit  mere  civile,  aut  CECOnomicum, 
 sed  sacrum  etiam,  sive  Ecclesiasticum.  MenscC  enim  Discipulorum 
 tunctemporis  communes,  et  sacrae  etiam  fuere  ;  hoc  est  in  communi 
 couvictu  Sacramentum  EucharisliiE  celebrabant,  &c. —  Pearsoni  in  Acta 
 Apostol.  Lectione,  p.  53.  Schoetgen  has  decided  in  favour  of  the  opi- 
 nion which  is  apparently  best  supported  by  Scripture,  that  the  deacons 
 were  of  two  kinds,  of  tables,  and  of  the  word.  The  deaconsbip  or 
 ministry  of  tables  ceased  after  the  first  dispersion,  and  Philip  then  re- 
 sumed the  deaconship  of  the  word.    Post  dia<nropav  vero  cessabat 
 
48  SEVEN  DEACONS  ARE  APPOINTED— CHAP.  IX. 
 
 Julian  Pe-    Timon,  and  Parmenas,  and  Nicolas  a  proselyte  of  An-  Jerusalem. 
 
 riod,4745.    tioch^'': 
 
 v^ulgar^ra,      g  Whom  they  set  before  the  apostles  :  and  when  they 
 had  prayed,  they  laid  their  hands  on  them. 
 
 Siaicovia  Tf]g  rpoTrk'Crjg,  et  Philippus  postea  resumebat  hoKoviav  rs 
 Xoys. — Schoetgeu  Horae  Hebraica,  vol.  i.  p.  428.  (d)  Evxapi'^rjaav- 
 Tog  TH  Trpof^ijrog  o't  KaXovfiivoi  AiaK&vot  didoaaiv  £Ka;<?tD  rutu 
 TrapovroJv  fitTa\a€uv.  Justin  Martjr,  Apoi.  2.  p.  97.  ed.  Paris,  (e) 
 Poljcarp  exhorts  the  deacons,  that  they  conduct  themselves  blameless, 
 'Qg  048  tv  XpiT^  AiaKovoi  Kai  uvk  dvQpojTrojv.  (/  )  Ael  ^k  Kai  rsg 
 liaKovovg  bvrag  fivTijpiojv  XptTS  'Irjcrov,  Kara  irdvTa  rpoitov 
 dpkffKHv.  ov  -yap  ^pcjTwv  Kai  ttotCjv  eicri  SiaKovoi,  dW  eKKXrjcriaQ 
 Oeov  v7rr]ptTai.  dkop  ovv  avrCjv  rd  tyKKi^jxara  <pv\drTea9ai  u)g  Triip 
 tpXkyov'  Ap.  Critici  Sacri,  vol.  viii.  annot  Scipionis  Gentilis,  in 
 Philem.  p.  846.  Hughes,  in  his  learned  preface  to  Cbrjsostom  on  the 
 Priesthood,  reads  here /iyrZ/pioj^,  but  he  prefers  the  present  reading, 
 which  is  defended  on  the  authority  of  the  old  interpreters  of  the  pas- 
 sage, p.  61.  Bishop  Pearson  reads  jj.v^jjpiujv,  Lectiones  in  Act, 
 p.  .54.  (g)  Cyprian  thus  speaks  concerning  deacons — Meminisse  antein 
 diaconi  debent,  quoniara  Apostolos,  id  est,  Episcopos  et  Pra^positos 
 Dominus  elegit:  Diaconos  autem  post  ascensum  Domini  in  coelos  Apos- 
 toli  sibi  coustituerunt,  Episcopatus  sui,  et  Ecclesias  Ministros.  In  the 
 constitutions  of  Clemens  are  prayers  for  the  deacon,  in  which  these 
 words  occur — Kara^iuxrov  avrbv  fwaps-rwg  XuTovpyrjaavra  tyjv 
 tyxti-pi'<^Oei(rav  avroiv  Aiaicoviav  aTpsTTTiogf  d/xefnrTUjg,  dveyKXrjriogf 
 fiu^ovoQ  d^iojOijvai  €a9fis.  The  deacons  being  accustomed  to  be  ad- 
 vanced from  the  diaconate  to  the  presbyteral  office,  which  was  thus 
 called  a  degree,  from  the  passage  1  Tim.  iii.  13. — oi  KaXoJg  Aiukovt]- 
 iTavTsg  taOfibv  kavrdig  KaXbv  TrepnroiSvTai.  (h)  Mosheim  on  the 
 affairs  of  the  Christians  before  Constantine. — Vidal  s  translation,  vol.  i. 
 p.  203,  &c.  (i)  Liglitfoot,  vol.  iii.  p.  189.  Pitman's  edition;  and  Dr. 
 Clarke  in  loc.  They  appoint,  says  Lightfoot,  quoting  from  Talmudical 
 authority,  not  less  than  three  Parnasin;  for  if  judgment  about  pecuniary 
 matters  were  judged  by  three,  much  more  this  matter  which  concernetli 
 life  is  to  be  managed  by  three:  and  in  each,  doctrine  and  wisdom  were 
 required,  that  they  might  be  able  to  discern,  and  give  right  judgment  in 
 things  both  sacred  and  civil.  The  ]Tn  cliazan,  and  \yDv;  shamash,  were 
 also  a  sort  of  deacons.  The  iirst  was  the  priest's  deputy;  and  the  last 
 was  in  some  cases  the  deputy  of  this  deputy,  or  the  sub-deacon.  See  on 
 the  subject  of  this  note,  Whitby,  Hammond,  Archbishop  Potter's 
 treatise  on  Church  Government,  and  their  numerous  references  to  the 
 Fathers,  in  addition  to  those  here  selected. 
 
 3'  Lightfoot  remarks  on  this  verse,  it  is  so  constant  an  opi- 
 nion of  the  ancients,  that  the  most  impure  sect  of  the  Nicolai- 
 tans  derived  their  name  and  lilthy  doctrines  from  the  "  Nicolas," 
 here  mentioned,  (see  Rev.  ii.  15.)  that  so  much  as  to  distrust 
 the  thing,  would  look  like  contradicting  antiquity.  But  if  it 
 were  lawful  in  this  matter  freely  to  speak  one's  thoughts,  I 
 should  conjecture  (for  the  honour  of  our  Nicolas,)  that  the  sect 
 might  rather  take  its  derivation  from  xbriD^a  Necola,  "  let  us  cat 
 together;"  those  brutes  animating  one  another  to  cat  things 
 oftered  to  idols.  Like  those  in  Isa.  xxii.  13.  "iDH"  nua  Kbi^^a, 
 **  Let  us  eat  flesh  and  drink  wine  (a)." 
 
 As  the  Nicolas  here  spoken  of  was  a  deacon  appointed  by  the 
 apostles,  and  therefore  must  have  been  lilled  with  the  Holy 
 Ghost,  it  is  not  probable  he  should  have  apostatized  so  far  from 
 the  true  faith,  as  to  have  become  the  founder  of  a  sect  whose 
 doctrines  were  so  disgusting  in  their  nature,  and  so  repugnant 
 to  truth,  as  to  bring  down  the  s»lrong  condemnation  of  our  Lord 
 in  the  book  of  Revelation  already  referred  to. 
 (a)  Lightfoot,  vol.  viii.  p.  434. 
 
THE  CHURCH  INCREASES  IN  NUMBER— CHAP.  IX  49 
 
 Julian  Pe-  Jerusalem. 
 
 Vafgafi^/a,  SECTION  XIX. 
 
 33. 
 
 The  Church  continues  to  increase  in  Number  ^^. 
 
 ACTS  vi.  7. 
 7  And  the  word  of  God  increased  ;  and  the  number  of 
 
 ^'  The  chronologers  of  the  New  Testament  have  generally 
 assigned  the  martyrdom  of  St.  Stephen  to  the  year  33,  or  34,  of 
 the  Vulgar  ^ra,  from  the  supposition  that  our  Lord  was  cruci- 
 fied in  the  year  33.  In  this  arrangement  the  opinion  of  Benson 
 has  been  adopted,  which  places  the  death  of  Christ  in  the  3'ear 
 of  the  Vulgar  ^ra  29,  and  of  the  Julian  Period  4742.  This 
 hypothesis  will,  I  trust,  be  found  consistent  with  the  gene- 
 ral opinion  respecting  the  date  of  the  martyrdom  of  Stephen. 
 St.  Luke  not  having  given  us  in  the  Acts  of  the  Apostles  any 
 express  data  for  the  chronology  of  either  of  these  great  events, 
 several  arguments  seem  to  warrant  and  justify  the  dates  here 
 affixed  to  the  different  portions  of  the  Sacred  History,  from 
 the  ascension,  29,  to  the  martyrdom  of  St.  Stephen,  33. 
 
 It  will  be  observed  that  these  dates  arc  as  follow  : 
 The  establishment  of  the  Christian  Church,  by  the  miracle 
 
 at  Pentecost,  and  first  accession  of  converts 29 
 
 The  increasing  prosperity  of  the  Church,  after  the  healing 
 
 of  the  cripple    30 
 
 The  increase  of  the  Church,  in  consequence  of  the  death  of 
 
 Ananias  and  Sapphira 31 
 
 The  increase  of  the  Church,  in  consequence  of  the  impri- 
 sonment and  release  of  the  Apostles 32 
 
 Persecution  and  death  of  Stephen   33 
 
 It  must  be  remembered  that  St.  Luke,  who  was  the  author  of 
 the  book  of  the  Acts  of  the  Apostles,  was  principally  anxious  to 
 relate  the  chief  circumstances  of  the  life  of  St.  Paul,  and  those 
 actions  of  St.  Peter,  which  were  introductory  to  the  preaching 
 of  the  Gospel  among  the  Gentiles.  In  many  instances,  there- 
 fore, he  has  not  only  studied  brevity,  but  has  passed  over  a 
 variety  of  important  journeys  and  circumstances  familiarly 
 alluded  to  in  St.  Paul's  Epistles.  He  almost  wholly  omits  what 
 passed  among  the  Jews  after  St.  Paul's  conversion — the  disper- 
 sion of  Christianity  in  the  East — the  lives  and  deaths  of  the 
 .^postles — the  foundation  of  the  Church  at  Rome — St.  Paul's 
 journey  into  Arabia,  and  other  events.  It  may  therefore  excite 
 surprize,  that  the  Evangelist,  who  is  in  general  so  eminently 
 concise,  should  so  frequently  repeat  similar  expressions,  unless 
 we  consider  them  as  relating  to  distinct  occurrences  in  the 
 Church.  We  find  for  instance  in  Acts  ii.  47.  after  the  feast  of 
 Pentecost,  the  Lord  added  to  the  Church  daily  such  as  should 
 be  saved. 
 
 Acts  iv.  32.  after  the  healing  of  the  cripple— the  multitude  of 
 them  that  "  believed,  were  of  one  heart  and  of  one  soul." 
 
 In  Acts  V.  14.  after  the  death  of  Ananias — "  believers  were 
 the  more  added  to  the  Lord,  multitudes  both  of  men  and 
 women." 
 
 And,  after  the  release  of  the  apostles,  Acts  vi.  7. — "  the  word 
 of  God  increased,  and  the  number  of  the  disciples  multiplied  in 
 Jerusalem  greatlyj  and  a  great  eompany  of  the  priests  were 
 obedient  to  the  faith  ;"  all  which  expressions  and  difierent 
 events  seem  to  imply,  that  a  much  longer  period  than  ono  jear 
 VOL.    II.  E 
 
50  THE  CHURCH  INCREASES  IN  NUMBER-CHAP.  IX. 
 
 Julian  Pe-    the   disciples   multiplied    in  Jerusalem  greatly ;    and   a  Jerusalem, 
 riod,  4746.    gj-^^t  company  of  the  priests  were  obedient  to  the  faith. 
 33!  ^^^    '^^' — 
 
 elapsed  before  the  dispersion  of  the  Church  at  Jerusalem  and 
 the  martyrdom  of  St.  Stephen :  and  this  supposition  has  in- 
 duced me  to  place  the  latter  with  the  generality  of  commenta- 
 tors in  the  year  33. 
 
 1  cannot  but  think  that  Daniel's  celebrated  prophecy  of  the 
 seventy  weeks  describes  with  much  accuracy  the  gradual  esta- 
 blishment of  Christianity  at  Jerusalem,  in  the  progressive  man- 
 ner apparently  related  by  St.  Luke.  Prideaux  makes  the  seventy 
 weeks,  or  four  hundred  and  ninety  years,  which  were  to  elapse 
 between  the  going  forth  of  the  decree  to  build  the  city,  and  the 
 confirming  of  the  covenant,  to  commence  wilh  the  year  of  the 
 Julian  Period  4256,  which  he  considers  as  correspondent  with 
 the  year  458  before  Christ,  the  first  seven  weeks  terminating 
 with  the  complete  establishment  of  the  Jewish  Church  and 
 state,  forty-nine  years  after.  Threescore  and  two  weeks  were 
 then  to  elapse,  after  which  Messiah  was  to  be  cut  off,  Dan.  ix. 
 26.  and  this  brings  us  to  the  year  4739  of  the  Julian  Period,  and 
 26  A. D.      Thus  far  we  are  agreed. 
 
 There  now  remains,  to  conclude  the  prophecy,  the  one  week, 
 or  seven  years.  In  this  week  (see  Dan.  ix.  27.)  the  covenant  is 
 to  be  confirmed — "  and  in  the  midst  of  it  he  shall  cause  the  sa- 
 crifice and  the  oblation  to  cease."  Prideaux  assigns  to  these 
 seven  days,  or  years,  the  following  events. 
 
 J.  P. 
 
 4739  The  first  day  of  the  week— the  ministry  of  John  begins 
 to  confirm  the  covenant. 
 
 4742     The  middle  of  the  week— the  ministry  of  Christ. 
 
 4746    End  of  the  seventieth  week — Christ  is  crucified. 
 
 Highly  as  I  respect  the  authority  of  Prideaux,  I  cannot  coin- 
 cide in  this  arrangement  of  events,  by  which  he  would  interpret 
 this  wonderful  prophecy.  Daniel  appears  to  me  to  assert,  in  the 
 most  express  manner,  that  the  sacrifice  shall  he  caused  to  cease  in 
 the  midst  of  the  week,  and  itcouldnotpossibly  cease  till  our  Lord, 
 the  typified  Sacrifice,  was  ofiered  up.  It  is  further  declared, 
 that  the  covenant  shall  be  confirmed  through  the  whole  week. 
 These  considerations  have  induced  me  to  give  a  more  literal  in- 
 terpretation of  the  passage,  which  seems  to  me  also  corroborat- 
 ed by  other  chronological  calculations.  I  consider,  then,  the 
 prophecy  to  befulfillc'd  by  the  following  arrangement  of  events, 
 which  I  would  substitute'  for  those  given  by  Prideaux  ;  and  by 
 which  his  hypothesis  is  made  to  harmonize  with  that  of  Benson, 
 Hales,  and  others. 
 
 J.  P     AD. 
 
 4739      26    First  day  of  the  week — Christ's  ministry  begins, 
 and  the  covenant  is  confirmed. 
 
 4742  29    In  the  half-part  or  middle  of  the  week— the  Mes- 
 
 siah is  cut  oft',  and  the  sacrifice  is  caused  to 
 cease  by  the  death  of  Christ.  He  confirms  his 
 covenant  by  sending  down  the  Holy  Spirit. 
 
 4743  30     The  covenant  is  further  confirmed  by  th«?^second 
 
 great  cft'usion  of  the  Holy  Spirit. 
 
 4744  31     The  death  of  Ananias,  and  the  rapid   increase  of 
 
 the  Church,  prove  the  truth  of  the  covenant. 
 
 4745  32     The  covenant   is   more   fully   confirmed  by   the 
 
 complete  cstablisl^mcnt  of  the  Chuich,  the  con- 
 version of  the  priests,  &c.  &c. 
 
STEPHEN  IS  ACCUSED  OF  BLASPHEMY— CHAP.  IX.  51 
 
 JuHanPe-  Jerusalem, 
 
 nod   4740,  SECTION  XX. 
 
 or  4<47. 
 
 If 01^21'^'  '^^^^P^^^  having  holdly  asserted  the  Messiahship  of  Christ, 
 is  accused  of  Blasphemy  before  the  Sanhedrim. 
 
 ACTS  vi.  8 — 14. 
 
 8  And  Steplien,  full  of  faith  and  power,  did  great  won- 
 ders and  miracles  among  the  people. 
 
 9  Then  there  arose  certain  of  the  synagogue,  which  is 
 called  the  synagogue  of  the  Libertines  ^^,  and  Cyrenians, 
 
 4746       33     The  last  year  of  the  seventy  weeks  begins,  and      ' 
 the  covenant  is  ratilied  by  the  blood  olthe  first 
 martyr.     Then,  and  then  only,  the  Jews  began 
 to  fill  up  the  measure  of  the  iniquities  of  their 
 fathers,  by  resisting  the  testimony  of  the  Holy 
 Ghost.     The  seventy  weeks  having-  now  ex- 
 pired,   they    are   permitted  to    persecute   the 
 Church  of  Christ    even  unto  dedth,   drawing 
 down   upon    them  by  their  abominations  and 
 cruelty,  the  destruction  of  their  city  and  sanc- 
 tuary, the  desolation  predicted  both  by  our  Lord 
 and  his  prophets. 
 In  addition  to  the  arguments  already  given  in  favour  of  the 
 present  arrangement,  which  makes  nearly  four  years  intervene 
 between  the  death  of  Christ  and  the  martyrdom  of  Stephen,  I 
 must  add   the  authority  of  Tacitus,  who  states  that  after  the 
 death  of  Christ  his  religion  was  for  a  time  suppressed,  but  that 
 it  afterwards  broke  out,  not  only  in  Judea,   but  through  the 
 whole  world.     This  latter  clause  seems  to  mc  evidently  to  refer 
 to  the  first  persecution  of  tiie  disciples,  Vvhen  they  were  obliged 
 to  fly  from  Jerusalem,  and  carried  with  them  the  Gospel  in 
 every   direction.      Some    time    must    have  elapsed  before  the 
 Church  could  have  been  so  fully  established,  as  to  have  become 
 obnoxious  to  the  Jewish  rulers,  its  founders  being  the  most 
 despised  awd  humble  of  men.     The  passage  from  Tacitus  refers 
 to  the   persecution    of  the  Christians  by  Nero — Quos,  vulgus 
 Christianos  appellabat.    Auctor  nominis  ejus  Christus,  qui  Ti- 
 berio  imperitante,  per  Procuratorem  Pentium  Pilaium,supplicio 
 affectus  erat.  Repressaque  in  proesens,    exitiabilis   superstitio 
 rursus  erumpebat,  non  modo  per  Judeam,  originem  ejus  raali, 
 sed  per  urbem  etiam,  quo,  &c. 
 
 ^^  Various  opinions  have  been  entertained  respecting  the 
 synagogue  of  the  Libertines  here  mentioned.  Mr.  Home  sup- 
 poses, and  so  likewise  do  Bishop  Marsh  and  Michaelis,  that  the 
 word  Ai^eprivoi  is  evidently  the  same  as  the  Latin  Libertini. 
 Whatever  meaning  we  allix  to  this  word,  says  Bishop  Marsh, 
 (for  it  is  variously  explained,;  whether  we  understand  emanci- 
 pated slaves,  or  the  sons  of  emancipated  slaves,  they  must  have 
 been  the  slaves,  or  the  sons  of  slaves,  to  Roman  masters;  other- 
 wise the  Latin  word  Libertini  would  not  apjjly  to  them.  That 
 amongpcrsuns  of  this  description  there  were  many  at  Rome,  who 
 professed  the  Jewish  religion,  whether  slaves  of  Jewish  origin, 
 or  proselytes  after  manumission,  is  nothing  very  extraordinary. 
 But  that  they  should  have  been  so  numerous  at'jeriisalem  as  to 
 have  a  synagogue  in  that  city,  built  for  their  particular  use, 
 appears  at  least  to  be  more  than  might  be  expected.  Some 
 commentators,  therefore,  have  supposed  that  the  term  in  ques- 
 tion, instead  of  denoting  emancipated  Roman  slaves,  or  the  sons 
 E  2 
 
52  STEPHEN  IS  ACCUSED  OF  BLASPHEMY— CHAP.  IX. 
 
 Julian  Pe-    and  Alexandrians,  and  of  them  of  Cilicia,  and   of  Asia,  Jerusalem. 
 
 or^ur^^'   disputing  with  Stephen. 
 
 Vulgar^Era, 
 
 33  or  34.  of  such  persons,  was  an  adjective  belonging  to  the  name  of 
 some  city  or  district;  while  others  on  mere  conjecture,  have 
 proposed  to  alter  the  term  itself.  But  the  whole  difficulty  is 
 removed  by  a  passage  in  the  second  book  of  the  "  Annals  of 
 Tacitus,"  from  which  it  appears  that  the  persons,  whom  that 
 historian  describes  as  being  libertini  generis,  and  infected  (as  he 
 calls  it)  with  foreign,  that  is,  with  Jewish  superstition,  were  so 
 numerous  in  the  time  of  the  Emperor  Tiberius,  that  four  thou- 
 sand of  them,  who  were  of  age  to  carry  arms,  were  sent  to  the 
 island  of  Sardinia  ;  and  that  all  the  rest  of  them  were  ordered, 
 either  to  renounce  their  religion,  or  to  depart  from  Italy  before 
 a  day  appointed.  This  statement  of  Tacitus  is  confirmed  by 
 Suetonius,  who  relates  that  Tiberius  disposed  of  the  young 
 men  among  the  Jews  then  at  Rome,  (under  pretence  of  their 
 serving  in  the  wars,)  in  provinces  of  an  unhealthy  climate;  and 
 that  he  banished  from  the  city  all  the  rest  of  that  nation,  or 
 proselytes  to  that  religion,  under  penalty  of  being  condemned 
 to  slavery  for  life,  if  they  did  not  comply  with  his  commands.  We 
 can  now  therefore  account  for  the  number  o[ Libertini  in  Judea, 
 at  the  period  of  which  Luke  was  speaking,  which  was  about 
 fifteen  years  after  their  banishment  from  Italy.  Bishop  Marsh 
 has,  however,  omitted  to  observe,  that  these  four  thousand 
 Libertini  were  sent  to  the  Island  of  Sardinia  as  soldiers — coer- 
 cendis  illic  latrociniis  ;  and  they  were  not  expected  to  escape 
 from  that  place — et  si  ob  gravitatem  coeli  interissent,  vile 
 damnum. 
 
 Bishop  Pearce  looks  for  the  Libertines  in  Africa.  He  observes 
 that  the  Libertines,  the  Cyrenians,  and  Alexandrians,  are  here 
 joined,  as  having  one  and  the  same  synagogue  for  their  public 
 worship.  And  it  being  known  that  the  Cyrenians  (chap.  ii.  10.) 
 lived  in  Lybia,  and  the  Alexandrians  in  the  neighbourhood  of  it, 
 it  is  most  natural  to  look  for  the  Libertines  also  in  that  part  of 
 the  world.  Accordingly  we  find  Suidas,  in  his  Lexicon,  saying 
 upon  the  word  AiCtpriVot,  that  it  is  6vof.ia  rs  tOvng,  the  name  of 
 a  people.  And  in  Gest.  Collationis  Carthagini  habit®  inter 
 Catholicos  et  Donatistas,  published  with  Optatus's  works, 
 Paris,  1679  (No.  20L  and  p.  57.)  we  have  these  words  :— Victor 
 episcopus  Ecclesiae  CatholicEe  Libertinensis  dixit,  Unitas  est 
 illic  ;  publicam  non  latet  conscientiam.  From  these  two  pas- 
 sages Bishop  Pearce  thinks  that  there  was  in  Lybia  a  town  or 
 district  called  Libertina,  whose  inhabitants  bore  the  name  of 
 AiQepTivoi,  Libertines,  when  Christianity  prevailed  there.  They 
 had  an  episcopal  see  among  them,  and  the  above-mentioned 
 Victor  was  their  bishop  at  the  council  of  Carthage,  in  the  reign 
 of  the  Emperor  Honarius.  And  from  hence  it  seems  probable 
 that  the  town  or  district,  and  the  people  existed  in  the  time  of 
 which  Luke  is  here  speaking.  They  were  Jews,  no  doubt,  and 
 came  up  as  the  Cyrenian  and  Alexandrian  Jews  did,  to  bring 
 their  ofl'erings  to  Jerusalem,  and  to  worship  in  the  temple  there. 
 Cunaeus,  in  his  Rep.  Heb.  ii.  23.  says,  that  the  Jews  w  ho  lived 
 in  Alexandria  and  Lybia,  and  all  other  Jews  who  lived  out  of 
 the  Holy  Land,  except  those  of  Babylon  and  its  neighbour- 
 hood, were  held  in  great  contempt  by  the  Jews  w  ho  inhabited 
 Jerusalem  and  Judea,  partly  on  account  of  their  quitting  their 
 
 f)roper  country,  and  partly  on  account  of  their  using  the  Greek 
 anguage,  and  being  quite  ignorant  of  the  other.  For  these 
 reasons  it  seems  probable  that  the  Libertines,  Cyrenians,  and 
 Alexandrians,  had  a  separate  synagogue  (as  perhaps  the  Cili- 
 
STEPHEN  DEFENDS  HIMSELF— CHAP.  IX.  53 
 
 Julian  Pe-        10   And  they  were  not  able  to  resist  the  wisdom  and  Jerusalem, 
 riod,  4746,    ([^q  gpij-jt  by  which  he  spake. 
 
 Vulga/ilra,      H   Then  they    suborned   men,   wliich  said,  We  have 
 33  or  34.    '  heard  him  speak  blasphemous  words  against  Moses,  and 
 against  God. 
 
 12  And  they  stirred  up  the  people,  and  the  elders,  and 
 the  scribes,  and  came  upon  him,  and  caught  him,  and 
 brought  him  to  the  council, 
 
 13  And  set  up  false  witnesses,  which  said.  This  man 
 ceaseth  not  to  speak  blasphemous  words  against  this  holy 
 place,  and  the  law  : 
 
 14  For  we  have  heard  him  say,  That  this  Jesus  of  Na- 
 zareth shall  destroy  this  place,  and  shall  change  the  cus- 
 toms which  Moses  delivered  us. 
 
 SECTION  XXI. 
 
 Stephen  defends  himself  before  the  Sanhedrim. 
 ACTS  vi.  15.  vii.  1 — 51. 
 
 15  And  all  that  sat  in  the  council,  looking  stedfastly 
 on  him,  saw  his  face  as  it  had  been  the  face  of  an  angel. 
 
 1  Then  said  the  high  priest,  Are  these  things  so  ""^  ? 
 
 cians  and  those  of  Asia  had,)  the  Jews  of  Jerusalem  not  suflfer- 
 intj  them  to  be  present  in  their  synagogues,  or  they  not  choos- 
 ing to  perform  their  public  service  in  synagogues  where  a  Ian- 
 "•uage  was  used  which  they  did  not  understand.— Annal.  lib.  ii. 
 c.  85.  Marsh's  Lect.  part  vi.  p.  70.  In  Tiberio,  c.  36.  Home's 
 Addenda  lo  the  2nd  edit.  p.  743.  and  Dr.  A.  Clarke  in  loc. 
 
 3^  In  this  address  of  St.  Stephen  to  the  Jews,  he  seems  desir- 
 ous to  prove  to  them  by  a  reference  to  the  lives  of  their  venerat- 
 ed ancestors,  the  error  of  their  prevailing  expectations  and  opi- 
 nions. From  the  promise  given  to  Abraham  (Gen.  xvii.  8.)  they 
 expected  that  God  would  put  them  in  possession  of  the  land  of 
 Canaan,  that  is,  the  enjoyment  of  this  present  world.  As  this 
 prediction  had  never  been  entirely  fulfilled,  (Numb,  xxxiii.  55, 
 56  )  the  Jews  were  led  to  suppose  it  would  receive  its  full  com- 
 pletion in  the  person  of  the  Messiah  ;  and  to  this  notion  per- 
 haps may  be  attributed  their  deep-rooted  and  preconceived 
 ideas  of  the  temporal  nature  of  Christ's  kingdom.  When  our 
 blessed  Lord,  therefore,  rejected  all  earthly  power  and  distinc- 
 tion, and  Left  them  still  under  the  dominion  of  the  Romans,  they 
 concluded  he  could  not  be  the  predicted  Son  of  David. 
 
 St.  Stephen  begins  by  endeavouring  to  convince  them  of  their 
 misapprehension  on  this  point  of  the  sacred  promise,  by  demon- 
 strating to  them  through  a  recapitulation  of  the  history  of  the 
 Patriarchs,  that  such  could  not  have  been  the  meaning  of  the 
 prediction  ;  for  even  their  Father  Abraham  (ho  argues)  to  whom 
 the  land  was  first  promised,  "  had  none  inheritance  in  it,  no 
 not  so  much  as  to  set  his  foot  on."  The  other  Patriarchs  in  the 
 same  manner  passed  a  life  of  pilgrimage  and  atlliction,  and  never 
 attained  to  the  blessed  inheritance.  Abraham,  the  Father  of 
 the  Faithful,  and  the  friend  of  God,  had  no  possession  till  his 
 death  ;  then  only  he  began  to  take  possession  of  his  purchase, 
 clearly  intimating  the  spiritual  signification  of  the  promised 
 
54  SPEECH  OF  ST.  STEPHEN 
 
 Julian  Pe-        2  And  he  said,  Men,  brethren,  and  fathers,  hearken  ;  Jerusalem. 
 ^'o^'4746,   Xhe  God  of  glory  appeared  unto  our  father  Abraham 
 Vulgar iEra,  when  he  was  in  Mesopotamia,  before  he  dwelt  in  Charran, 
 
 33  or  34. 
 
 Canaan.  Moses  had  a  prospect  of  that  land,  but  he  died  before 
 he  could  attain  to  it,  and  all  those  who  came  out  of  Egypt  with 
 him,  without  even  a  glimpse  of  it,  fell  through  unbelief  in  the 
 wilderness.  The  righteous  only  hath  hope  in  his  death.  The 
 eminent  characters  here  brought  forth  by  Stephen,  maybe  con- 
 sidered (as  Mr.  Jones  of  Nayland  remarks,)  as  signs  so  exactly 
 suited  to  the  thing  signified,  as  if  the  truth  itself  had  been  acted 
 beforehand.  In  Joseph  we  see  a  man  wise,  innocent,  and  great, 
 hated  by  his  brethren,  and  sold  for  a  slave  to  heathen  Egyp- 
 tians. In  his  humiliation  he  was  exalted.  Heathens  to  whom  he 
 had  been  given  over,  bowed  the  knee  before  him — his  own  family 
 were  preserved  from  perishing — he  became  the  saviour  of  all — 
 administering  to  them  bread,  the  emblem  of  life — and  to  him 
 every  knee  bowed,  both  of  his  own  kindred  and  strangers.  He  was 
 tempted  and  triumphed  ;  he  was  persecuted  and  imprisoned  un- 
 der a  malicious  and  false  accusation  ;  he  was  not  actually  cruci- 
 fied, but  he  sullered  with  two  malefactors,  and  promised  life  to 
 one  of  them,  and  delivered  himself  by  the  Divine  Spirit  that  was 
 given  to  him.  He  was  seen  twice  by  his  brethren  ;  the  first  time 
 they  knew  him  not,  but  the  second  he  was  made  known  unto 
 them.  And  thus  we  trust  it  will  be  at  some  future  day,  when 
 the  brethren  of  Jesus  Christ  shall  become  like  the  brethren 
 of  Joseph,  sensible  of  their  crime,  and  say  with  them  in  the 
 bitterness  of  their  souls,  **  We  are  very  guilty  concerning  our 
 brother,  in  that  we  saw  the  anguish  of  his  soul  when  he  besought 
 us,  and  we  would* not  hear;  therefore  have  all  our  evils  come 
 upon  us." 
 
 The  parallel  between  Moses  and  Christ  is  so  exact,  and  has 
 been  so  fully  proved,  note  20,  p.  26,  even  from  their  very  birth, 
 that  it  is  here  unnecessary  to  make  any  further  allusion  to  it. 
 It  is  evident  the  Jews  considered  the  arguments  of  St.  Stephen 
 in  this  light,  otherwise  they  would  not  have  been  so  violently 
 exasperated  against  the  speaker.  Having  thus  demonstrated 
 from  these  typical  characters,  that  thus  it  behoveth  Christ  to 
 suficr,  and  having  accused  the  Jews  of  following  the  same  per- 
 secuting and  rebellious  conduct  which  led  their  ancestors  to  re- 
 fuse Moses,  saying,  "  who  made  thee  a  ruler  and  a  judge  over 
 us  ?"  St.  Stephen,  in  the  next  place,  notices  another  opinion, 
 of  which  they  were  more  particularly  tenacious,  their  own  ex- 
 clusive privileges,  which  persuaded  them  into  the  belief  that  it 
 was  utterly  impossible  that  the  Gentiles  should  ever  be  admit- 
 ted into  the  same  covenant  with  themselves.  From  the  history 
 of  the  past  the  ins|)ired  disciple  now  dedtices  the  pos^ibilitY  of 
 this  event,  and  illustrates  it  by  recalling  to  their  memory  the 
 fact  that  the  tabernacle  of  witness,  the  first  Church  of  the  Jews 
 which  was  appointed  in  t!ie  wilderness,  had  been  giv»n  to  the 
 Gentiles,  for  Joshua  had  carried  it  with  him  into  Canaan,  when 
 the  latter  were  in  possession  of  the  Holy  Land.  A  significant 
 action,  testifying  that  both  Jew  and  Gentile,  through  the  Cap- 
 tain of  their  salvation,  should  he  made  partakers  of  the  same  tem- 
 poral and  spiritual  blessings.  Afterwards,  in  allusion  lo  the  idea 
 Ihey  entertained,  that  their  temple  and  law  were  of  perpetual 
 duration,  to  continue  even  unto  the  end  of  the  world,  ^.A.  Ste- 
 phen declares  lo  them  that  God  does  not  dwell  in  temples  made 
 with  hands,  and  immediately  re|)roaches  them  for  not  under- 
 standing the  spiritual  signification  of  their  appointed  worship 
 Jiud  ordinances. 
 
 It  is  evident,  then,  through  c\cr\  j>!irt  of  this  disconrsp,   that 
 
BEFORE  THE  SANHEDRIM— CHAP.  IX.  5 
 
 Julian  Pe-        3  And  said  unto  him,  Get  thee  out  of  thy  country,  and  Jerusalem. 
 riod^4746,   fj-Q^^  ^\^y  kindred,  and  come  into  the  land  which  I  shall 
 
 or  4<47.  I         ^1 
 
 Vulgar^Era,  shew  thee. 
 
 33  or  34.  4  Then  came  he  out  of  the  land  of  tlie  Chaldeans,  and 
 
 dwelt  in  Charran  :  and  from  thence,  when  his  father  was 
 dead,  he  removed  him  into  this  land,  wherein  ye  now 
 dwell. 
 
 5  And  he  gave  him  none  inheritance  in  it,  no,  not  so 
 7nuch  as  to  set  his  foot  on  :  yet  he  promised  that  he  would 
 give  it  to  hihi  for  a  possession,  and  to  his  seed  after  him, 
 when  as  yet  he  had  no  child. 
 
 6  And  God  spake  on  this  wise,  That  his  seed  should 
 sojourn  in  a  strange  land  •,  and  that  they  should  bring 
 them  into  bondage,  and  intreat  them  evil  four  hundred 
 years  ^^ 
 
 the  object  St.  Stephen  had  in  view,  was  to  represent  to  his 
 countrymen  the  nature  of  Christ's  religion,  and  to  set  before 
 them  in  the  most  touching  manner  his  sufferings,  and  their  own 
 conduct,  which  was  an  aggravated  completion  of  the  crimes  of 
 their  ancestors.  For  which,  says  the  martyr,  with  indignant- 
 eloquence,  which  of  the  prophels  have  not  your  fathers  perse- 
 cuted ?  and  they  have  slain  them  which  shewed  before  of  the 
 coming  of  the  Just  One;  ofv/hom  ye  have  been  now  the  be- 
 trayers and  murderers.  The  truth  andjusticeof  the  dying  Ste- 
 phen's appeal  was  too  severely  avenged,  and  too  bitterly  felt  for 
 the  Jews  not  to  have  had  a  perfect  knowledge  of  its  intention 
 and  individual  application  ;  and  unless  it  is  considered  in  tfiis 
 light,  it  will  he  dillicult  to  account  for  the  powerful  sensation 
 it  occasioned  (a). 
 
 The  destruction  of  the  Jewish  temple  imparts  this  impressive 
 lesson  to  every  Christian  nation  and  individual,  that  the  true- 
 ness  of  a  Church  does  not  constitute  its  safety,  but  that  the  con- 
 tinuance of  the  divine  blessing  is  only  secured  by  the  mainte- 
 nance of  a  pure  faith  and  consistent  conduct.  The  temple  itself 
 was  to  be  esteemed  and  valued  as  the  habitation  of  the  Divine 
 presence,  making  the  building  holy— in  the  same  way  that  our 
 bodies  are  sanctiiied  and  purified,  and  are  made  the  temples  of 
 the  Holy  Ghost,  by  the  indwelling  spirit  of  grace  within  us.  If 
 with  the  Jews,  as  individuals,  we  resist  the  holy  influences  of 
 God,  his  presence  will  be  withdrawn  from  us,  and  we  shall  bring 
 down  upon  our  earthly  tabernacle  the  same  fearful  and  inevita- 
 ble destruction,  which  was  poured  down  upon  the  temple  of  Je- 
 rusalem.    We  shall  be  delivered  over  to  the  hand  of  the  enemy. 
 
 (rt)  See  Jones's  admirable  letter  to  three  converted  Jews,  vol.  vi. 
 p.  212. 
 
 2^  In  Exodus  xii,  40.  it  is  said  the  Israelites  were  to  be  so- 
 journers four  hundred  and  thirty  years,  reckoning  from  Abra- 
 ham's leaving  Chaldea,  when  the  sojourning  began  ;  here  four 
 hundred  years  is  mentioned,  reckoning  from  the  birth  of  Isaac, 
 thirty  years  after  Abraham's  dej)arture  from  Chaldea.— See 
 Gen.  XV.  13.  and  Josephus  Antiq.  ii.  lo2.  and  ix.  I. 
 
 Markland  ap.  Bowyer  would  read  this  verse  in  the  following 
 manner — that  his  seed  should  sojourn  in  a  strange  land  (and 
 that  they  should  bring  them  into  bondage,  and  intreat  them 
 evil,)  four  hundred  years.  He  observes  it  seems  to  be  St.  Ste- 
 phen's purpose  to  relate  how  long  they  were  to  bo  sojourners, 
 and  in  a  foreign  country  ;  rather  than  how  long  they  were  to 
 
56  SPEECH  OF  ST.  STEPHEN 
 
 Julian  Pe-        7  And  the  nation  to  whom  they  shall  be  in  bondage  Jerusale 
 
 or'*4747^^'    will  I  judge,  said  God :  and  after  that  shall  they  come 
 
 ValgariEra,  forth,  and  serve  me  in  this  place. 
 
 33  or  34.  8  And  he  gave  him  the  covenant  of  circumcision.  And 
 
 so  Abraham  begat  Isaac,  and  circumcised  him  the  eighth 
 day  ;  and  Isaac  begat  Jacob  ;  and  Jacob  begat  the  twelve 
 patriarchs. 
 
 9  And  the  patriarchs,  moved  with  envy,  sold  Joseph 
 into  Egypt :  but  God  was  with  him, 
 
 10  And  delivered  him  out  of  all  his  afflictions,  and 
 gave  him  favour  and  wisdom  in  the  sight  of  Pharaoh 
 king  of  Egypt ;  and  he  made  him  governor  over  Egypt 
 and  all  his  house. 
 
 1 1  Now  there  came  a  dearth  over  all  the  land  of 
 Egypt  and  Chanaan,  and  great  affliction  :  and  our  fathers 
 found  no  sustenance. 
 
 1 2  But  when  Jacob  heard  that  there  was  corn  in  Egypt, 
 he  sent  out  our  fathers  first. 
 
 1 3  And  at  the  second  time  Joseph  was  made  known  to 
 his  brethren ;  and  Joseph's  kindred  was  made  known 
 unto  Pharaoh. 
 
 14  Then   sent  Joseph,  and  called  his  father  Jacob  to 
 ^           him,  and  all  his  kindred,  threescore  and  fifteen  souls. 
 
 15  So  Jacob  went  down  into  Egypt,  and  died,  he,  and 
 our  fathers, 
 
 16  And  were  carried  over  into  Sychem,  and  laid  in  the 
 sepulchre  that  Abraham  bought  for  a  sum  of  money  of 
 the  sons  of  Emmor  the  father  of  Sychem  ^^ 
 
 be  in  bondage  and  afllielion,  which  they  were  not  four  hun- 
 dred years:  they  were  in  Egypt  only  two  hundred  and  fif- 
 teen. The  parenthesis  is  the  same  as  if  it  had  been  Kai  avrb 
 dovXioOijatTai,  Kai  KaKioOrjcnTai,  which  is  very  common :  dovXu). 
 rrovaiv  relates  to  the  Egyptian  treatment  ofthe  Israelites  ;  kokw- 
 aovaiv,  to  that  they  met  with  in  Canaan,  previous  to  the  famine 
 which  compelled  them  to  go  into  Egypt.  The  covXuxtiq  is  very 
 plainly  distinguished  from  the  KUKujcnQ'm  the  next  verse. 
 
 This  opinion  incidentally  corroborates  the  interpretation 
 given  to  Stephen's  address.     See  last  note. 
 
 ^5  Of  the  two  burying  places  of  the  Patriarchs,  one  was  in  • 
 Hebron,  which  Abraham  bought  of  Ephron,  Gen.  sxiii.  16. 
 (not  as  here  said  of  the  sons  of  Emmor)  ;  the  other  in  Sychem, 
 which  Jacob  (not  Abraham)  bought  of  the  children  of  Emmor, 
 Gen.  xxxiii.  19.  Jacob  was  buried  in  the  former,  which  Abra- 
 ham bought;  the  sons  of  Jacob  in  the  latter,  which  Jacob 
 bought.  There  are  many  ways  of  reconciling  these  discrepan- 
 cies :  Bishop  Barrington  would  point  the  15th  and  16th  verses 
 thus — Kai  tTtXtvTrjcrev  avroQ,  Kai  ot  TrarkptQ  yfnoVf  Kai  fitriTi9i](rav 
 tig  2i»xfc/i*  Kai  kHOrjcav  iv  Tip  fivrj/iariy  o  MVijCFaro  'A^paajx.  k.  t.  X. 
 Markland  is  also  of  the  same  opinion.  Dr.  Owen  states,  the  Old 
 Testament  history  leads  us  to  conclude  that  Stephen's  account 
 was  originally  this — "  So  Jacob  went  down  into  Egypt,  and 
 there  died,  he  and  our  fathers ;  and  our  fathers  Avere  carried 
 ovrr  into  Sychon},  and  laid  in  the  sepulchre,"  o  m'rjaaro  Tiii))g 
 
BEFORE  THE  SANHEDRIM-^CIIAP.  IX.  57 
 
 Julian  Pe-        1 7  But  when  the  time  of  the  promise  drew  nigh,  which  Jerusalem. 
 or*'4747^^'    ^^^  ^^^  sworn  to  Abraham,   the  people  grew  and  multi- 
 Vulgar^ra,  plied  in  Egypt, 
 33  or  34.  18  Till  another  king  arose,  which  knew  not  Joseph. 
 
 19  The  same  dealt  subtilly  with  our  kindred,  and  evil 
 entreated  our  fathers,  so  that  they  cast  out  their  young 
 children,  to  the  end  they  might  not  live. 
 
 20  In  which  time  Moses  was  born,  and  was  exceedino" 
 fair,  and  nourished  up  in  his  father's  house  three  months  : 
 
 21  And  when  he  was  cast  out,  Pharaoh's  daughter  took 
 him  up,  and  nourished  him  for  her  own  son. 
 
 22  And  Moses  was  learned  in  all  the  wisdom  of  the 
 Egyptians,  and  was  mighty  in  words  and  in  deeds. 
 
 23  And  when  he  was  full  forty  years  old,  it  came  into 
 his  heart  to  visit  his  brethren  the  children  of  Israel. 
 
 24  And  seeing  one  of  them  suffer  wrong,  he  defended 
 him,  and  avenged  him  that  was  oppressed,  and  smote  the 
 Egyptian  : 
 
 25  For  he  supposed  his  brethren  would  have  under- 
 stood how  that  God  by  his  hand  would  deliver  them  :  but 
 they  understood  not. 
 
 26  And  the  next  day  he  shewed  himself  unto  them  as 
 they  strove,  and  would  have  set  them  at  one  again,  say- 
 ing. Sirs,  ye  are  brethren  ;  why  do  ye  wrong  one  to  ano- 
 ther ? 
 
 27  But  he  that  did  his  neighbour  wrong  thrust  him 
 away,  saying.  Who  made  thee  a  ruler  and  a  judge  over 
 us? 
 
 28  Wilt  thou  kill  me,  as  thou  didst  the  Egyptian 
 yesterday  ? 
 
 apyvpiov,  which  he  (Jacob)  had  bought  for  a  sum  of  money  of 
 the  sons  of  Emmor,  the  father  of  Sychem.  Markland  supposes, 
 that  putting-  a  comma  at  apyvpiov,  and  irapa  being  interpreted 
 from,  may  solve  the  difficulty,  and  would  read — "  And  were 
 carried  over  to  Sychem  :  and  afteuwards  from  among  the 
 descendants  of  Emmor  the  father,  or  son  of  Sychem,  they  were 
 laid  in  the  sepulchre  which  Abraham  had  bought  for  a  sum  of 
 money."  This  reconciles  St.  Stephen's  account  with  that 
 which  Josephus  (Antiq.  ii.  8.)  relates  of  the  Patriarchs,  viz. 
 that  they  were  buried  in  Hebron,  being  carried  out  of  Egypt, 
 where  they  died,  first  to  Sychem,  and  from  Sychem  to  Hebron, 
 to  the  sepulchre  which  Abraham  had  bought.  It  scarce  needs 
 proof  that  irapa  with  a  Gen.  expresses  motion  from,  as  d7rtSr]~ 
 fiijtra^  Trap'  yfxojv,  peregre  a  nobis  profectus  es,  Lucian  Hermot. 
 p.  528.  and  k^fjXOov  Trapd  tov  rrarpbg,  John  xvi.  '28.  The  lan- 
 guage hints  that  the  translation  of  the  Patriarchs  from  Sychem 
 to  Hebron  was  made  after  the  time  of  Emmor,  under  some  of 
 his  descendants,  Trapa  riov  v'laiv  'Efiixop.  Sychem,  the  person 
 here  spoken  of,  might  perhaps  have  his  name  from  the  city  near 
 which  his  father  iivv.;^ ;  but  is  mentioned  here  only  incidentally, 
 having  nothing  at  all  to  do  with  the  narration.— See  Gen.  xlix. 
 29,  &,c.  For  the  other  illustrations  of  this  j)assage,see  Bowycr's 
 Crit.  Conjectures,  p.  340,  &c.  and  Elslcy,  vol.  iii.  p.  232. 
 
or 
 
 58  SPEECH  OF  ST.  STEPHEN 
 
 Julian  Pe-        29  Then  fled  Moses  at  this  saying  ;  and  was  a  stranger  Jerusalem. 
 ^^^a-aJ"^^'    in  the  land  of  Madian,  where  he  begat  two  sons. 
 Vulgar^ra,       30  And  when  forty  years  were  expired,  there  appeared 
 33  or  34.      to  him  in  the  wilderness  of  Mount  Sina  an  angel  of  the 
 Lord,  in  a  flame  of  fire  in  a  bush. 
 
 31  When  Moses  saw  it,  he  wondered  at  the  sight :  and 
 as  he  drew  near  to  behold  it,  the  voice  of  the  Lord  came 
 imto  him, 
 
 32  Saying,  I  am  the  God  of  thy  fathers,  the  God  of 
 Abraham,  and  the  God  of  Isaac,  and  the  God  of  Jacob. 
 Then  Moses  trembled,  and  durst  not  behold. 
 
 33  Then  said  the  Lord  to  him.  Put  off  thy  shoes  from 
 thy  feet  :  for  the  place  where  thou  standest  is  holy 
 ground. 
 
 S4  I  have  seen,  I  have  seen  the  affliction  of  my  people 
 which  is  in  Egypt,  and  I  have  heard  their  groaning,  and 
 am  come  down  to  deliver  them.  And  now  come,  I  will 
 send  thee  into  Egypt. 
 
 35  This  Moses,  whom  they  refused,  saying.  Who  made 
 thee  a  ruler  and  a  judge  ?  the  same  did  God  send  to  be  a 
 ruler  and  a  deliverer,  by  the  hand  of  the  angel  which  ap- 
 peared to  him  in  the  bush. 
 
 36  He  brought  them  out,  after  that  he  had  shewn  won- 
 ders and  signs  in  the  land  of  Egypt,  and  in  the  Red  Sea, 
 and  in  the  wilderness  forty  years. 
 
 37  This  is  that  Moses  which  said  unto  the  children  of 
 Israel,  A  prophet  shall  the  Lord  your  God  raise  up  unto 
 you  of  your  brethren,  like  unto  me ;  him  shall  ye 
 hear. 
 
 38  This  is  he  that  was  in  the  church  in  the  wilderness, 
 with  the  angel  which  spake  to  him  in  the  Mount  Sina,  and 
 with  our  fathers ;  who  received  the  lively  oracles  to  give 
 unto  us  : 
 
 39  To  whom  our  fathers  would  not  obey,  but  thrust 
 him  from  them,  and  in  their  hands  turned  back  again  into 
 Egypt, 
 
 40  Saying  unto  Aaron,  Make  us  gods  to  go  before  us  : 
 for  as  for  this  Moses  which  brought  us  out  of  the  land  of 
 Egypt,  we  wot  not  what  has  become  of  him. 
 
 41  And  they  made  a  calf  in  those  days,  and  offered  sa- 
 crifice unto  the  idol,  and  rejoiced  in  the  works  of  their 
 own  hands. 
 
 42  Then  God  turned,  and  gave  them  up  to  worship 
 the  host  of  heaven  :  as  it  is  written  in  the  book  of  the  pro- 
 phets, O  ye  house  of  Israel,  have  ye  offered  to  me  slain 
 beasts  and  sacrifices  by  the  space  of  forty  years  in  the 
 wilderness  ? 
 
 43  Yea,  ye  took  up  the  tabernacle  of  Moloch,  and  the 
 star  of  your  god  Remphan,  figures  which  ye  made  to 
 
BEFORE  THE  SANHEDRIM— CHAP.  IX.  59 
 
 Julian  Pe-    worship  tliem  ^' ;  and  I  will  carry  you  away  beyond  Ba-  Jerusalem, 
 riod  4746,     ^ylon. 
 
 or  4747.  ./       
 
 yulg^TJEra,      37  St,  Stephen  here  alludes  to  a  passage  in  the  book  of  Amos, 
 
 33  or  34.       chap.  v.  26.  which  is  reiid(M-e(l  with  some  variation  in  the  Sep- 
 
 tuagint.     The  words  of  the  orij>inal  in  our  Hebrew  Bibles  are — 
 
 They  are  thus  translated — Have  ye  ollerod  unto  me  sacrifices, 
 and  oflerings  in  the  wilderness  forty  y«  ars,  O  house  of  Israel  ? 
 
 26  But  ye  have  borne  the  tabernacle  of  your  Moloch,  and 
 Chiun  your  images,  the  star  of  your  God,  which  ye  made  for 
 yourselves. 
 
 By  the  Septuagint — M?)  (j(payia  kuI  Qvautg  TrpoffTjvkyKUTe  fioi 
 oIkoq  'icrpariX  Tiaaa^aKovTa  trt]  ev  rr'j  Iprjiiuj ;  Kai  dvaXcitere  tt/jv 
 aKt]vri%>  tS  MoXo^,  kcu  to  (5<rpoj/  th  Oeh  vfxdJV  'Pai(pav,  tQq  rvirsQ 
 avTcjv,  ovg  iTToujaaTE  tavTolg. 
 
 The  quotation  in  the  Acts  is  evidently  from  the  Septuagint, 
 from  the  original  in  which  it  does  not  materially  differ.  The 
 words  oiKo^  'lapaijX  in  the  Acts,  are  placed  after  iv  tj)  IprjfKjjf 
 and  in  the  Septuagint  after  Trpocr/p'sy/xare  juot.  In  the  Septua- 
 gint we  read  'Pai0av,  and  in  Acts 'Pt/x^aV.  In  the  Septuagint 
 the  remainder  of  the  clause  is  read — 'Pai(pav,  tovq  rvirovg  avT<Sv 
 ovQ  87roi{]<raTe  eavToXg'  Kai  [xeTOiKidj  vfxag  IrrkKeiva  Aa/xacTKou.  In 
 the  Acts — 'Pfju^av  tovq  Tinrovg,  ovg  iTTonjcraTe  TrpocKvvelv  avToXg' 
 Kai  /i£rot/ci(J  v[j,ag  iTrsKsiva  BatvXujvog. 
 
 Yitringa(a)  would  account  for  the  difference  between  the 
 Hebrew  and  the  Septuagint  by  supposing. that  the  copyists  of 
 the  inspired  writings  frequently  placed  the  poetical  parts  of  the 
 Old  Testament  in  the  proper  order  of  their  clauses;  which  he 
 considers  to  have  been  not  only  metrical,  but  frequently  rhyth- 
 mical. Many  instances  might  be  found  to  support  tiiis  opinion, 
 and  to  prove  its  probability.  Vitringa  arranges  the  second 
 Psalm  on  this  plan.  The  145th  I  remember  having  seen  else- 
 where disposed  in  a  similar  manner.  He  concludes  that  the 
 verses  in  the  Hebrew  of  Amos  were  arranged  in  their  poetic 
 order,  and  that  the  Septuagint  translators  read  these  clauses 
 not  in  their  right  order  from  right  to  left,  but  from  the  higher 
 line  to  the  lower,  and  thus  caused  the  variation  in  question. 
 He  would  thus  arrange  both  the  original  and  the  translation. 
 
 'PfjU0aj/,  Tsg  TVTTsg,  Kai  dveXd^ere  Tt)v  GKtyvrfVTOv  jxoXbx 
 
 Ovg  iTTOLriaars  TrpocTKVVtlv avTolg  Kai  to  d'^pov  tov  Qen  r'lfiojv. 
 
 The  Hebrew  word  ]r3  (Chiun)  in  Amos,  is  rendered  by  the 
 Septuagint  'Paicpdv  (Raiphan,)  and  in  the  Acts  'PtfKpnv  (or  Ram- 
 phan).  Various  hypotheses  have  been  proposed,  to  account  for 
 this  difference.  Some  have  imagined  that  the  Hebrew  letter  d, 
 from  the  transcriber  having  omitted  to  insert  the  lower  part  of 
 it,  has  been  changed  into  *n,  consequently  the  word  with  the 
 points  was  read  Rephan. 
 
 Pfeiffer(&)  has  discussed  the  subject,  and  collected  from  vari- 
 ous authorities  much  information.  I  learn  from  him  that  Dru- 
 sius,  with  Justin  and  Theodoret,  agree  with  the  opinion  already 
 given,  and  think  that  the  word  'Pt^ar  is  a  corruption  of  Kttpdv, 
 which  was  so  written  by  the  error  of  the  transcribers,  who  mis- 
 took 3  for  1,  and  read  (Amos  v.  26.)  ]V^  for  irD. 
 
 Grotius  would  read  Remphan,  and  Petit  Rephan  ;  both  con- 
 sider it  as  a  name  of  Saturn. 
 
 Pfeiffer  quotes  also  Kiroh(  r,  T.  1.  yEdip.  .^gypt.  Synt.  4.  c. 
 22.  p.  387.  who  considers  thai  'r))ipdv  was  tlir  Coptic  name  (d 
 Saturn. 
 
60  SPEECH  OF  ST.  STEPHEN 
 
 Jnlian  Pe-        44  Our   fathers  had  the  tabernacle  of  witness  in  the  Jerusalem. 
 "^47/7^^^'  wilderness,   as  he  had  appointed,  speaking  unto  Moses, 
 
 VulgariEra, — ■ — — — 
 
 Dr.  Halt's  proposes  the  following  translation  : 
 
 Did  }e  oiler  unto  me  (alone)  sacrifices  and  oblations,  pure 
 and  undivided  in  the  Nvilderness, 
 
 For  forty  years,  O  house  of  Israel  ?     (Nay  verily) 
 
 But  ye  (then)  carried  in  procession  the  shrine  of  (the  Sun), 
 
 Your  king,  and  of  the  dog-star,  your  God. 
 
 Your  images,  which  ye  made  for  yourselves  to  worship,  and 
 ye  do  so  still. 
 
 Wherefore  I  will  carry  you  away  beyond  Damascus,  (nay 
 even)  beyond  Babylon. — Amos  v.  21—27.     Acts  vii    42,  43. 
 
 Dr.  Hales  (c)  endeavours  to  prove  that  Chiun  was  the  dog- 
 star ;  and  that  the  Hebrew  words  nDiD,  ^V3,  ought  to  be  read  as 
 one  c<irpourd  word,  corresponding  with  the  Greek  A<rpojog 
 Kviov,  or  A'^poKvvoQ,  the  dog-star:  whence  he  supposes  that  the 
 Greek  kvwv  is  derived  Irom  ''  Chiun."  He  then  wishes  to  shew 
 that  Chiun  and  Remphan,  or  Raiphan,  or  Rephan,  were  the 
 same. 
 
 Archbishop  Newcome  (d)  thinks,  thattheorder  of  thewords  in 
 the  Septuagint  is  preferable  to  that  in  the  Hebrew.  Their  col- 
 location in  the  Hebrew,  he  observes,  is  unnatural,  and  points 
 out  a  mistake  in  the  copies.  He  would  render  the  passage 
 — Nay,  but  ye  bare  the  tabernacle  of  your  Moloch  and 
 Chiun,  your  images,  the  star  of  your  God,  which  ye  made  to 
 yourselves.  Newcome  mentions  a  MS.  612,  which  places  the 
 words  thus:  Chiun,  your  god,  the  star  [of]  your  images.  He 
 interprets  th.5  word  Chiun,  after  Spencer  (e),  as  a  name  of  Sa- 
 turn, and  remarks  the  reading  of  Vt}.i(pav  in  6  and  of  Feficpsv^ 
 FuKpav,  'Pacpav,  Pe(p(pav,  Pk^a,  Acts  vii.  43.  where  the  MSS. 
 vary,  may  be  accounted  for  two  ways  ;  ]r3  may  have  been  read 
 ^ri,  there  being  a  similarity  in  the  two  initial  letters:  or  Re- 
 phan, the  Egyptian  name  for  Saturn,  may  have  been  used  by 
 translators  who  lived  in  Egypt,  as  an  equivalent  term  to  Chiun. 
 
 Selden  supposes  this  god  Chiun  might  have  been  represented 
 as  a  star  with  certain  symbols  of  distinction  (/).  Lightfoot  (*;) 
 has  also  a  long  criticism  upon  this  word.  Before  his  time  the 
 word  VaKpav  had  been  generally  interpi.*^d  as  if  derived  from 
 the  Hebrew  k3"i,  a  giant.  Lightfoot  would  rather  derive  it 
 from  ]rS3-i  or  nS"),  weak  and  weakness  j  after  giving  bis  reasons 
 for  so  doing,  (see  Lightfoot,  vol.  viii.  p.  434.)  he  proceeds,  by 
 saying,  be  it  therefore  that  Moloch  is  the  sun,  or  Remphan 
 and  Chiun  should  be  Saturn,  we  read  of  the  introduction 
 of  Moloch  into  the  land  of  Israel,  but  of  Chiyun  not  at  all, 
 only  in  the  prophet  Amos,  and  here  in  the  mention  of  Remphan. 
 When  I  read  that  in  1  Kings  xii.30.  "That  all  the  people 
 went  to  worship  the  calf  in  Dan;"  and  observe  farther,  that 
 Dan  was  called  Panias,  I  begin  to  think  that  $dj/,  Phau,  in 
 Paitpav,  Rephan,  and  'Pe/xcpav,  Remphan,  may  have  some  rela- 
 tion wiihthat  name;  and  that  Dan  is  mentioned  rather  than 
 Bethel,  because  the  idolatry,  or  calf  of  that  place,  continued 
 longer  than  that  of  Bethel.  Mr.  Fdher  (h),  the  last  author  who 
 has  treated  on  these  subjects,  states,  we  are  told  by  Aben  Ezra, 
 that  Saturn  or  Cronos  was  styled  by  the  Arabs  and  Persians 
 Chivan;  which  is  palpably  the  same  as  the  Chiun  of  Amos.  But 
 Chiun,  or  Chivan,  seems  to  be  only  the  Buddhic  title  Saca,  or 
 Sacya,  in  a  more  simple  shape:  for  since  the  Chinese  distin- 
 guish their  god  Po,  or  Buddha,  by  the  name  of  Che-Kya,  or  the 
 Great  Kya,  writing  the  Indian  appellation  Sacya  in  two  words. 
 
BEFORE  THE  SANHEDRIM-CIIAP.  IX.  Gl 
 
 Julian  Pe-    that  he  should  make  it  according  to  the  fashion  that  he  had  Jerusalem 
 riod   4746,     5^^^, 
 or  4747. 
 
 ^^ulgar^Era, '  ~         ~~ 
 
 33  or  34.       instead  of  one  :  it  is  probable  that  Sacya  is  a  compound  term, 
 denoting  the  illustrious  Cya,  or  Chiun. 
 
 Such  are  the  various  hypotheses  of  these  learned  men  to  re- 
 concile the   apparent  discrepaney   between  the  Hebrew,    the 
 Septuagint,  and  St.    Luke.     The  conclusion  to  which  we  may 
 most  safely  come,  seems   to   be,  that   Rephan,  Remphan,  and 
 Chiyun,  were  ail  well   known   names   given   to   the  same  idol- 
 deity  ;  it  was  consequently  a  matter  of  indifference  which  St. 
 Stephen  mentioned  in  his  address.     There  is  no   greater  varia- 
 tion between  his  account,  that  of  the  Septuagint,  and  the  He- 
 brew, than   there  would  be  between  three  writers  who  severally 
 asserted  that  the  Duke  of  Wellington,  the  Prince  of  W  iterloo, 
 and  the  Dukeof  Ciudad  Rodrigo,  gained  the  battle  of  Waterloo. 
 It  is  almost  impossible  to  believe  that  the  people  of  Israel, 
 while  their  God  was  among  them,  leading  them   through  the 
 wilderness,  could  have  fallen  down  to  images  of  idols,  unless 
 they  had  believed  in  some  common  principles,  which  alike  pre- 
 vailed both  among  themselves  and   the   idolaters.     It   is   well 
 known,  to  every  reader  of  Scripture  and  piimitive  history,  that 
 there  were  many  doctrines,  rites,  observances,  and  ceremonies, 
 regarded  with  equal  veneration  by  the  Jews   and  Pagans.     It 
 appears,  from  the  testimony  of  antiquity  and  the  researches  of 
 Bochart,  Gale,  Stillingfleet,  Bryant,  and  Faber,  that  the  lead- 
 ing doctrines  of  all  the  ancient  religions  were  the  same;  and 
 the  several  rites  thus  common  to  all,  are  to  be  traced  to  that 
 period  when  mankind  were  few  in  number,  and  the  primitive 
 religion  consecjuently  but  little  corrupted.     Among  the  observ- 
 ances which  appear  to  have  been  thus  comruon   to   the  earliest 
 inhabitants  of  the  earth,  were  the  general  adoption  of  moveable 
 arks,  and  of  the  cherubic  emblems.     These  were  preserved  by 
 the  idolaters,  who  added  to  them  in  pr«  portion  as  their  innova- 
 tions multiplied  upon  the  patriarchal   religion,  till  at  last  they 
 resorted  to  rites,  which  are  described  at  large  by  various  authors. 
 The  worship  of  the  golden  calf  was  the  tirst  act  of  idolatry  on 
 the  part  of  the  Israelites;  this  they  would  perhaps  have  justi- 
 fied to  themselves,  on  the  plea  that   the    calf  to   which    they 
 bowed   down  was  only  the  representation  of  their  own  cheru- 
 bim.    Probably  the  next   act   of  idolatry  was   this   here  men- 
 tioned by  St.  Stephen.     Moloch,  or   Reiiphan,  or  Chiun,  (for 
 they  are  all  the  same  personage.)  was  the  compound  idol,  ori- 
 ginally designed  to  represent  the  great  Father,  or  Noah,  which 
 was  afterwards  ma<«e  the  emblem   of  t!ie  sun,  the  god  of  Tsa- 
 baism.     Without  professedly  forsaking  the  worship  of  Jehovah, 
 the  Israelities  hoped  to  unite  another  God  with  him,  and  by  so 
 doing  gave   his  glory  to  another.     This  was   the  beuinning   of 
 their  idolatry,  and  turning  to  worship  the  h<tst  of  lu  iten;   and 
 was  the  cause  of  their  not  offering  those  sacrifices  wlrch  their 
 law  required. 
 
 Mr.  Faber  has  endeavoured  to  prove  that  the  star  of  Rem- 
 phan, or  Moloch,  was  the  diluvian  star  of  the  Persic  Mithras, 
 or  Tashhter,  Astarte,  Typhon,  and  Dardanus.  He  attempts, 
 in  his  learned  and  most  interesting  work  on  the  origin  of  that 
 idolatry,  to  shew  that  "  in  the  theology  of  the  Gentiles  all  those 
 deities,  whose  history  traces  them,  in  their  human  capacity,  to 
 the  great  Father,  or  Noah,  were  venerated  in  their  celestial 
 character  as  the  sun.  The  compound  word  Remphan,  or 
 Ram-phan,  may  either  (he  observes)  signify  the  lofty  Phanes, 
 or  may  possibly  be  the  name  of  the  Indo-Scythic  Rama,  united 
 '  with  that  of  Phanes,  or  Pan."    This  deity  is  rightly  judged,  by 
 
C2  INTERRUPTION  OF  HIS  DEFENCE— CHAP.  IX. 
 
 Julian  Pe-        45  Which  also  our  fathers  that  came  after  brought  in  Jerusalem. 
 riod^4746,    with  Jesus  into  the  possession  of  the  Gentiles,  whom  God 
 Vuis-arJEra  ^rave  out  before  the  face  of  our  fathers,  unto  the  days  of 
 :)3  or  34.    '  David  ; 
 
 46  Who  found  favour  before  God,  and  desired  to  find 
 a  tabernacle  for  the  God  of  Jacob. 
 
 47  But  Solomon  built  him  an  house. 
 
 48  Howbeit,  the  Most  High  dvvelleth  not  in  temples 
 made  with  hands  ;  as  saith  the  prophet, 
 
 49  Heaven  is  my  throne,  and  earth  is  my  footstool : 
 what  house  will  ye  build  me?  saith  the  Lord  :  or  what  is 
 the  place  of  my  rest  ? 
 
 50  Hath  not  my  hand  made  all  these  things  ? 
 
 SECTION  XXII. 
 
 Stephen  being  interrupted  in  his  Defence,  reproaches  the 
 Sanhedrim  as  the  Murderers  of  their  Messiah, 
 
 ACTS  vii.  51 — 54. 
 
 5 1  Ye  stiffnecked  and  uncircumcised  in  heart  and  ears, 
 ye  do  always  resist  the  Holy  Ghost :  as  your  fathers  did, 
 so  do  ye. 
 
 52  Wliich  of  the  prophets  have  not  your  fathers  perse- 
 
 Selden  and  Beger,  either  to  be  the  same  as  Saturn,  or  to  be 
 immediately  connected  with  him,  under  tiie  appellation  of 
 Chiun(i).  He  believes  the  origin  of  the  notion  of  this  star, 
 which  ^yas  nearly  the  same  as  that  of  the  Dios-curi,  or  Cabiri, 
 had  its  beginning  from  the  traditional  opinion  that  a  star  shone 
 during  the  deluge,  thirty  days  and  nights,  while  the  waters 
 were  increasing:  for  which  he  gives  many  authorities.  If  Mr. 
 Faber's  hypothesis  be  well  founded,  the  Israelites,  in  venerat- 
 ing the  god  Moloch,  or  Kemphan,  imagined  they  were  comme- 
 morating their  ancestors,  and  the  event  of  the  deluge.  The  fact 
 perhaps  may  be  as  he  supposes  :  but  the  motive  of  their  conduct 
 can  be  attributed  only  to  their  carnal  nature.  They  thrust 
 Moses  from  them,  and  in  their  hearts  turned  back  again  into 
 Egyj)t.  Idolatry  not  only  permitted,  but  countenanced  vice; 
 and  the  Israelites  were  pleased  with  the  first  apology  they  could 
 discover,  for  the  gratification  of  their  passions. 
 
 I  have  already,  in  another  place(fe)  remarked  the  apparent 
 difficulty  respecting  the  conduct  of  the  Israelites  in  worshipping 
 the  golden  calf  immediately  alter  they  had  left  Egypt,  when  the 
 wonderful  miracles  which  their  tutelar  God  had  wrought  must 
 have  been  still  impressed  on  their  minds.  We  learn,  from  this 
 quotation  of  St.  Stephen,  that  they  worshipped  also  the  host 
 of  heaven,  and  adopted  many  of  the  idolatrous  rites  and  em- 
 blems of  the  Sabianism  of  the  Egyptians. 
 
 (a)  Vitriiiga  Observatioues  Sacra;.  (6)  Dubia  vexata,  p.  948. 
 (c)  Hale's  Analysis  of  Chronology,  vol.  ii. p. 450.  (rf)  On  the  Minor 
 Propliets;  ou  Amos  v.  20.  (e)  De  legibus  Hebnvoruui,  p.  GC6. 
 (/)  Stlden  ii.  34.  (g)  Lightfoot's  Works,  vol.  viii.  p.  431.  (/t)  Ori- 
 gin of  I'agan  Idolatry,  vol.  ii.  p.  491.  (i)  Faber  ut  sup.  vol.  ii.  p.  86. 
 (fc)  Arrangement  of  the  Old  Testament,  note  on  tlie  Idolatry  of  Jero- 
 boam, vol.  ii.  p.  117. 
 
REPROACHES  THE  SANHEDRIM--CHAP.  IX-  63 
 
 Julian  Pe-    cuted?  and  they  have  slain  them  which  shewed  before  of  Jerusalem. 
 "°*J'^746,   ti^e  coming  of  the  Just  One,  of  whom  ye  have  been  now 
 Vulgar^Era,  ^^^^  betrayers  and  murderers  : 
 
 33  or  34.    '      53  Who  have  received  the  law  by  the  disposition  of     , 
 angels  ^\  and  have  not  kept  it. 
 
 37  SchoetgcnCa),  Whitby  (6),  Grolius(c),  and  others,  would 
 consider  this  passage  as  relerring-  to  the  attendance  of  the  an- 
 gels at  the  promulgation  of  the  law  on  Mount  Sinai.  The  Jews 
 founded  this  opinion  on  the  use  of  the  word  Q-nbN,  in  the  Pen- 
 tateuch, instead  of  nin"  ;  which  word,  though  it  is  a  common 
 name  for  God,  is  applied  to  the  angels.  Compare  Ps.  xcvii.  7. 
 with  Heb.  i.  6.  and  Ps.  viii.  6.  with  Heb.  ii.  8.  The  Jews  were 
 also  accustomed  to  say  of  Moses,  QOK'^Dn  b)iH  nby— He  as- 
 cended to  the  angels,  who  neither  eat  nor  drink,  and  with 
 whom  therefore  he  neither  ate  nor  drank  (d.) 
 
 Parkhurst  would  interpret  the  passage  with  reference  to  the 
 fire  and  lightning  and  thunder,  which  attended  the  giving  of 
 the  law.  The  learned  Lightfoot,  however,  would  interpret  the 
 phrase  with  reference  to  the  succession  of  angels,  i.  e.  mes- 
 sengers, or  prophets,  who  successively  appealed  to  the  Jewish  / 
 Church.  I  would  not,  he  observes  (e),  render  this  'AyyeXwv, 
 by  the  Hebrew  word  Qosbr:,  '  angels,'  as  the  Syriac  and  Ara- 
 bic interpreters  have  done;  but  by  a^nibii',  'messengers;'  so 
 *  '^^2):  n'bu'  is"Ayy£\og  E/c(c\7jfriae,  'the  angel,'  or  'messenger  of  the 
 Church.'  The  Jews  have  a  tritling  fiction,  that  those  Israelites 
 that  were  present  at  Mount  Sinai,  and  heard  the  law  pro- 
 nounced there  by  God  himself,  should  have  been  like  angels; 
 that  they  should  never  have  begot  children,  nor  died  ;  but,  for 
 the  time  to  come,  should  have  been  like  to  angels,  had  it  not 
 been  for  that  fatal  and  unfortunate  crime  of  theirs  in  the  matter 
 of  the  golden  calf.  If  itf  ciuTayag  'AyyeXojv  might  admit  of 
 this  passive  construction,  "that  men  might  be  disposed  in  the 
 same  predicament  or  state  with  the  angels;"  then  I  should 
 tiiink  our  blessed  martyr  might,  in  this  passage,  remind  them 
 of  their  own  opinion,  and  the  more  smartly  convince  them  of 
 their  avofiia,  "  transgression  of  the  lavs?,"  even  from  what  they 
 themselves  granted.  As  though  he  had  said,  "  Ye  have  received 
 a  law,  which  you  yourselves  confess,  would  have  put  men  into 
 an  angelical  state;  and  yet  }0U  have  not  observed  it." 
 
 But  if  this  clause  will  not  bear  that  interpretation,  it  is 
 doubtful  in  what  sense  the  word  'AyysXiov  must  be  taken  ;  and 
 whether  tig  diarayag,  '  unto  the  dispositions,'  be  the  same  with 
 Ota  oiaraywv,  or  Sue  SiaTayi]g,  '  by  the  dispositions,  or  disposi- 
 tion.' That  expression  in  Gal.  iii.  19.  agrees  with  this  cW- 
 rayag  St  ayytXujv,  '  ordained  by  angels  ;'  and  in  both  these 
 places  it  would  be  something  harsh  to  understand,  by  angel, 
 those  heavenly  spirits  strictly  and  properly  so  taken  :  for  what 
 had  they  to  do  in  the  disposition  of  the  law?  They  were  pre- 
 sent indeed  at  Mount  Sinai,  when  the  law  was  given,  as  many 
 j)laces  of  the  Holy  Scriptures  do  witness;  but  then  they  were 
 but  present  there;  for  we  do  not  find  that  any  thing  farther 
 was  done  or  performed  by  them.  So  that  the  thing  itself  makes 
 it  necessary,  that  in  both  places  we  should  understand  by 
 angels  the  'messengers'  of  God's  word;  iiis  prophets  and  mi- 
 nisters. And  the  particle  eig  may  retain  its  own  proper  force 
 and  virtue,  that  the  sense  may  come  to  thus  much  ;  viz.  "  ye 
 have  received  the  law  unto  the  dispositions  of  messengers,"  i.  e. 
 thatitshould  bepropoundcd  and  published  by  ministers,  prophets, 
 and  others  :  and  that  according  to  your  own  desire  and  wish, 
 Exod.  XX.  19.  Deut.  v.  25.  and  xviii.  15,  16.  and  yet   yo   have 
 
34. 
 
 64  PRAYS  FOR  HIS  MURDERERS-CIIAP.  IX. 
 
 Julian  Pe-  SECTION  XXIII.  Jerusalem. 
 
 riod,4747. 
 
 Vulgar^ra,    Stephen  praying  for  his  Murderer s^  is  stoned  to  Death. 
 ACTS  vii.  54  to  the  end.  viii.  part  of  ver.  1  and  2. 
 
 54  When  they  heard  these  things,  they  were  cut  to  the 
 heart,  and  they  gnashed  on  hhn  with  t^eir  teeth. 
 
 55  But  he,  being  full  of  the  Holy  Ghost,  looked  up 
 stedfastly  into  heaven,  and  saw  the  glory  of  God,  and 
 Jesus  standing  on  the  right  hand  of  God, 
 
 56  And  said.  Behold  I  see  the  heavens  opened,  and 
 the  Son  of  Man  standing  on  the  right  hand  of  God  *". 
 
 not  kept  the  law.    Ye  desired  prophets,  an*  ye  had  them,  yet 
 which  of  those  prophets  have  not  you  persecuted  ? 
 
 If  the  severe  langunge  of  the  martjred  Stephen  was  justly 
 applicable  to  the  JeWs,  because  they  rejected  the  testimony  of 
 their  prophets,  or  the  la  /,  which  had  been  preached  to  Ihera 
 by  the  angels  of  heaven  ;  1  ow  much  more  deserving  of  condem- 
 nation must  the  Chri  tiai  be,  who  rejects  not  only  all  these 
 evidences,  but  the  teac.  in^  of  the  promised  Redeemer,  and  his 
 holy  apostles.  Resisting  the  Holy  Ghost  was  the  crime  of  the 
 Jews;  they  refused  to  believe  upon  sufficient  evidence,  and  per- 
 severed in  evil  against  reason  and  conscience.  If  we  look  upon 
 the  Christian  world,  on  every  side  is  presented  to  us  the  same 
 fatal  conduct.  All  are  blessed  with  the  knowledge  of  the  Gospel, 
 and  the  divine  evidences  by  which  it  has  been  established.  The 
 grace  of  God  is -given  to  us.  The  Spirit  of  God  has  come  down 
 to  us,  and  upon  us.  It  is  within  and  around  us,  appealing, 
 warning,  reminding,  entreating  us,  as  a  kind  and  affectionate 
 friend,  to  obey  its  power,  to  submit  to  its  influence. 
 
 (a)  Horjc  Hebraicse,  vol.  i.  p.  738.  (6)  Whitby  in  loc.  (c)  Ap 
 Critici  Sacri,  vol.  viii.  in  loc.  (cf)  Midrasch  in  JalkutSimeoni.  Part  II. 
 fol.  118 2ap  Schoetgen.    (e)  Works,  vol.  viii.  p.  436. 
 
 "^  The  great  High  Priest,  who  had  passed  into  the  holy  of 
 holies  to  intercede  for  man,  looked  down  from  heaven,  and 
 opened  the  veil  of  the  firmament,  that  his  first  martyr  might 
 gaze  on  his  exaltation  and  glory.  The  bystanders  were  too 
 much  engaged  with  the  work  of  destruction  upon  earth  to  look 
 up  to  heaven  ;  and  even  if  they  had  so  done,  it  is  by  no  means 
 certain  that  the  appearance  of  the  Shechinah  would  have  been 
 manifested  to  them  also.  It  is  related  by  St.  Luke  as  a  fact, 
 and  not  as  a  vision  ;  neither  is  it  unphilosophical  to  believe 
 that  He  who  had  visibly  ascended  into  heaven,  and  had  pro- 
 mised to  prepare  a  phice  tiiere  for  those  who  love  him,  should 
 impart  to  his  holy  and  suflering  servant,  in  his  hour  of  martyr- 
 dom, a  prospect  of  those  celestial  scenes  to  which  his  spirit 
 would  soon  be  admitted— the  exceeding  great  reward  of  the 
 righteous. 
 
 We  do  not  yet  understand  the  nature  of  the  universe  of  God. 
 The  blue  expanse  that  encircles  our  planet  on  all  sides,  pre- 
 vents us  from  seeing  much  of  space  in  the  day  time.  Our 
 view  is  then  limited  to  the  sun,  whose  distance  is  comparatively 
 small.  In  the  night  our  view  is  bounded  by  the  magnihcent 
 fret-work,  with  which  the  God  of  Christianity  and  of  creation 
 has  spangled  the  beautiful  arch  above  us.  The  distance  of  the 
 visible  stars  is  so  great,  that  the  intellect  of  man  is  bewildered 
 in  the  attempt  to  comprehend  it.    If  we  call  in  the  assistance  of 
 
PRAYS  FOR  HIS  MURDERERS-CHAP.  IX.  c^ 
 
 Jufian  Pe-        57  Then  they  cried  out  with  a  loud  voice,  and  stopped  Jamsalem. 
 
 v^]^  ^^^'   ^^^^^  ^^^^'  ^^^  ^^"  upon  him  with  one  accord. 
 
 34.  ^^^    ^^'      58  And  cast  him  out  of  the  city,  and  stoned  him  :  and 
 
 the  telescope,  we  add  to  our  wonder  and  embarrassment,  and 
 when  we  seem  to  have  arrived  at  the  very  verge  of  the  visible 
 creation,  our  reason  still  convinces  us,  that  the  ((^lescope  ol'lho 
 greatest  power  has  taught  us  but  little.  The  wildest  (light  of 
 imagination,  which  delights  itself  with  the  theories  of  stars 
 whose  light  has  not  yet  arrived  at  the  solar  system  j  and  of  in- 
 numerable clusters  of  constellations,  invisible  to  man,  which 
 extend  to  inlinity,  appears  but  the  calm  and  sober  ellort  of  rea- 
 son, when  the  subject  of  its  thoughts  is  "  so  great  a  God,  as 
 our  God  (a).'' 
 
 The  Christian,  however,  must  propose  the  question  to  himself: 
 amidst  all  this  waste  of  words  (i),  "  Where  is  the  heaven  of  his 
 religion  ?  Where  is  the  abode  of  the  body  of  Christ,  which  visibly 
 ascended  into  another  place  through  the  firmament  above  us  ?" 
 The  Christian  cannot  be  defrauded  of  his  consolations  by  the 
 powers  of  the  telescope,  nor  the  loftiest  flights  of  imagination. 
 The  God  who  made  the  noble  universe,  gave  also  Christianity 
 to  man,  to  direct  him  to  an  existence  in  a  state  of  immortality. 
 But  if  there  is  a  state,  or  condition,  there  must  also  be  a  place, 
 in  which  we  shall  dwell  ;  and  that  place,  we  are  repeatedly  as-  i 
 
 sured,  is  the  same  which  the  body  of  Christ  now  possesses.  If 
 St.  Stephen  was  permitted  to  see  the  Shechinah  in  that  place, 
 his  visual  faculties  must  have  been  so  strengthened  that  the  in- 
 conceivable distance  between  earth  and  heaven  was,  as  it  were, 
 annihilated.  St.  Stephen,  filled  with  the  Holy  Ghost,  saw,  in 
 the  flesh,  his  blessed  Redeemer.  The  heaven  of  heavens  was 
 brought  near  to  man  :  and  the  first  Christian  mart3r  was  ena- 
 bled to  behold  it,  as  a  pledge  and  earnest  of  his  own  immortal 
 happiness;  and  through  him  a  pledge  to  all  those  who  by  the 
 same  faith  shall  offer  themselves  living  and  acceptable  sacrifices 
 to  God.  When  we  consider  the  subliineand  glorious  realities  to 
 which  we  are  destined,  and  the  manner  in  which  life  and  im- 
 mortality have  been  secured  to  us  by  the  crucified  Saviour,  the 
 manifested  God  of  mankind,  surely  we  lose  sight  of  our  great 
 and  invaluable  privileges,  when  we  permit  ourselves  to  be  en- 
 thralled by  the  pleasures  and  attractions  of  this  evil  v\orld.  The 
 faith  of  a  Christian  has  done  very  little  for  man,  if  it  does  not 
 enable  him  to  break  the  chains  which  kept  the  heathen  in 
 bondage,  and  deliver  him  from  the  galling  tyranny  of  unre- 
 strained passions. 
 
 Witsius,  who  has  permitted  few  points  of  theology  entirely  to 
 escape  him,  has  remarked  on  the  circumstance  of  St.  Stei)hen 
 seeing  the  heavens  opened  (c). 
 
 (a\  Psalm  Ixxvii.  13. 
 
 (b)  Look  down — thro'  this  wide  waste  of  worlds, 
 On  a  poor  breathing  particle  of  dust — 
 
 Or  lower — an  immortal  in  his  crimes,  &c.  &:c. 
 
 Young's  Night  Thoughts. 
 
 (c)  Neque  iucrcdihile  videri  debet,  quod  is  qui  dedit  homini  soler- 
 tiam  et  artera  longinqua?  tanquam  propiora,  et  parva  tanquam  longe 
 majora,  telescopiorum  et  microscopiorum  ope,  oculis  sistendi,  Ste- 
 phano  earn  oculorum  acieni  dederit,  ut  e  terra  pro.spicere  potuerit  ea 
 qua?  gererenturin  coelis.  V^idit  autem  Jesum  ad  dexteram  Dei  constitu- 
 tum  ;  id  est  ornatum  Regia,  Deoque  proxinia,  imo  et  Divina,  Maje.s- 
 tate  ac  Gloria ;  et  fortassis  etiam  localiter  ad  dextram  splendidi  illius 
 fulgoris,  qui  oculis  ipsius  objectus  erat. — Witsius  de  Proplietis  in 
 Evang.  Laudatis — Miscel.  Sac.  p.  322. 
 
 VOL.  II.  F 
 
6G  PRAYS  FOR  HIS  MURDERERS— CHAP.  IX. 
 
 Julian  Pe-    the  witnesses  laid  down  their  clothes  at  a  young  man's  ^'  Jerusalem. 
 
 V°^'  ^^m'    ^^^*''  ^^^^^^  name  was  Saul. 
 
 34"  ^^^    ^^'      59  And  they  stoned  Stephen,  calling  upon  God,  and 
 saying,  Lord  Jesus,  receive  my  spirit ''^ 
 
 ■"  Many  commentators  have  attempted,  from  a  comparison  of 
 this  expression  with  that  in  St.  Paul's  Epistle  to  Philemon,  in 
 which  he  styles  himself  Paul  the  aged,  to  discover  the  probable 
 age  of  that  apostle  at  this  time.  Others  again  think,  that  the 
 latter  passage  ought  to  be  rendered  Paul  the  ambassador.  No 
 argument  for  the  former  supposition  can  be  safely  deduced  from 
 the  expression  here  referred  to,  as  the  original  word  is  used  with 
 great  latitude.  In  the  Septuagint,  which  is  the  best  lexicon  for 
 the  signification  of  words  in  the  New  Testament,  the  Greek 
 word  veaviffKog  is  used  for  soldiers,  2  Mace.  xii.  27.  or  men  of 
 mature  age.  It  corresponds  also  with  a^u'DN,  men.  Josh.  ii.  1. 
 and  23 ;  and,  among  the  classical  writers,  it  is  used  in  the 
 same  manner.  Kuinoel  quotes  Phavorinus,  to  prove  that  it  de- 
 scribed any  age  between  twenty-three  and  forty ;  and  his 
 authority  is  confirmed  by  Diogenes  Laertius,  8 — 10.  and  Xe- 
 nophon  Cyr.  viii.  3,  &c.  where  the  word  vsavicKog  occurs,  and 
 avrjo,  §  II.  is  immediately  after  used  as  an  exquivalent  ex- 
 pression. 
 
 ^2  That  the  exclamation  of  Stephen  is  sufiBcient  to  prove  his 
 belief,  and  the  belief  therefore  of  the  early  Church  in  the  divi- 
 nity of  Christ,  appears  further  from  the  manner  in  which  the 
 Jews  were  accustomed  to  speak  of  death.  Their  common  say- 
 ing was.  That  vva^  the  most  easy  death,  when  the  Shechinah 
 received  the  spirit  of  the  just  man.  Schoetgen  quotes  Jalkut 
 Rubeni,  fol.  86.  2.  Justi  perfecti  non  moriuntur  ab  angelo 
 mortis,  sed  tantum  per  np-wo  osculum ;  nam  au'SD  VnpQ  n^oi^T', 
 ipsa  Shechinah  animas  eorum  suscipit  {a.) 
 
 I  shall  always  insist,  says  Bishop  Horsley,  in  his  answer  to 
 Priestley,  that  the  blessed  Stephen  died  a  martyr  to  the  Deity 
 of  Christ.  The  accusation  against  him  was  "his  speaking 
 blasphemous  things  against  the  temple  and  the  law."  You  have 
 forgotten  to  add  the  charge  of  blasphemy  '*  against  Moses  and 
 against  God.''  The  blasphemy  against  the  temple  and  the  law, 
 probably,  consisted  in  a  prediction,  that  the  temple  was  to  be 
 destroyed,  and  the  ritual  law  of  course  abolished.  The  blas- 
 phemy against  Moses  was,  probably,  his  assertion  that  the  au- 
 thority of  Moses  was  inferior  to  that  of  Christ.  But  what 
 could  be  the  blasphemy  against  God?  what  was  there  in  the 
 doctrine  of  the  apostles  which  could  be  interpreted  as  blas- 
 phemy against  God,  except  it  was  this,  that  they  ascribed  divi- 
 nity to  one  who  had  suflered  publicly  as  a  malefactor.  That 
 this  was  the  blessed  Stephen's  crime  none  can  doubt,  who  attends 
 to  the  conclusion  of  the  story:  "  He  looked  up  stedfastly  into 
 heaven,"  says  the  inspired  historian,  "  and  saw  the  glory  of 
 God,"  (that  is,  he  saw  the  splendour  of  the  Shechinah;  for  that 
 is  what  is  meant  when  the  glory  of  God  is  mentioned,  as  some- 
 thing to  be  seen,)  "  and  Jesus  standing  on  the  right  hand  of 
 God."  He  saw  the  man  Jesus  in  the  midst  of  his  divine  light. 
 His  declaring  what  he  saw,  the  Jewish  rabble  understood  as  an 
 assertion  of  the  divinity  of  Jesus.  They  stopped  their  ears; 
 they  overpowered  his  voice  with  their  own  clamours  ;  and  they 
 hurried  him  out  of  the  city,  to  inflict  upon  him  the  death  which 
 the  law  appointed  for  blasphemers.  He  died  as  he  had  lived, 
 attesting  the  Deity  of  our  crucified  Master.     His  last  breath 
 
PERSECUTION  OF  THE   CHRISTIANS— CHAR  IX.  67 
 
 Julian  Pe-        60  And  he  kneeled  down,  and  cried  with  a  loud  voice,  Jerusalem* 
 riod,  4747.    i,ord,  lay  not  this  sin  to  their  charee  !     And  when  he  had 
 
 VulgarJjira,       ■  ^   \  ■       ^       n  ^^       ^  ° 
 
 34.  said  this,  he  tell  asleep. 
 
 1  And  Saul  was  consenting  unto  his  death. 
 
 2  And  devout  men  carried  Stephen  to  his  burial,  and 
 made  great  lamentation  over  him  ^'\ 
 
 SECTION   XXIV. 
 
 General  Persecution  of  the  Christians,  in  which  Saul, 
 (afterwards  St.  Paul,)  'particularly  distinguishes  him- 
 self, 
 
 ACTS  viii.  part  of  ver.  1.  and  ver.  3. 
 
 1  — And  at  that  time  there  was  a  great  persecution 
 against  the  church  which  was  at  Jerusalem  ;  and  they  were 
 all  scattered  abroad  throughout  the  regions  of  Judea  and 
 Samaria,  except  the  apostles  "^ 
 
 was  uttered  in  a  prayer  to  Jesus  :  first  for  himself,  and  then 
 for  his  murderers.  "  They  stoned  Stephen,  calling  upon  God, 
 and  saying,  Lord  Jesus  receive  my  spirit ;  and  he  cried  with  a 
 loud  voice,  Lord,  lay  not  this  sin  to  their  charge."  It  is  to  be 
 noted,  that  the  word  God  is  not  in  the  original  text,  which 
 might  be  better  rendered  thus:  "  They  stoned  Stephen,  invo- 
 cating,  and  saying,"  &c.  Jesus  therefore  was  the  God  whom 
 the  dying  martyr  invocated  in  his  last  agonies  j  when  men  are 
 apt  to  pray,  with  the  utmost  seriousness,  to  him  whom  they  con- 
 ceive the  mightiest  to  save  (&). 
 
 It  is  well  observed  by  Kuinocl,  that  if  St.  Stephen  had  invok- 
 ed God  the  Father,  the  Evangelist  would  have  written  icvpie  tov 
 lr](Toii.  A  similar  expression  to  that  of  the  dying  martyr  is  found 
 Apoc.  xxii.  20.  where  we  read  tpx^  Kvpu  'lyjcrov.  We  ought  not 
 therefore  to  read  Qebv  after  kiriKaXsixspov,  but  to  understand  the 
 former  words  rbv  Kvpiov  'inaSv  (c). 
 
 («)  Hora;  Hebraica?,  vol.1,  p.  442.  (&)  Horsley's  Letters  in  reply 
 to  Dr.  Priestley — Lett.  xii.  p.  232.  8vo.  edit,  (c)  Kuinoei  in  lib.  Hist, 
 vol.  iv.  p.  290.  See  also  Dr.  Pye  Smith's  excellent  criticism  on  this 
 passage. 
 
 ^^  These  chapters  are  most  carelessly  divided  in  our  Bibles. 
 The  first  clause  of  ver.  !.  evidently  belongs  to  the  preceding 
 verse.  The  acount  of  the  burial  of  Stephen  seems  to  be  more 
 appropriately  introduced  immediately  after  the  narrative  of  his 
 martyrdom,  rather  than  parenthetically,  in  the  history  of  the 
 subsequent  persecution  (a). 
 
 (a)  See  Bishop  Barriugton,  Beza,  and  Markland's  observations,  ap. 
 Bowyer. 
 
 '•^  The  apostles  were  protected  by  the  especial  providence  of 
 God,  to  continue  to  build  up  the  Church  at  Jerusalem,  till  the 
 time  arrived  for  the  general  dispersion  of  Christianity  through- 
 out the  world.  The  secondary  causes  of  their  safety  during  the 
 heat  of  the  present  persecution  are  unknown.  They  were  not, 
 as  some  have  imagined,  too  obscure  to  be  noticed,  for  they  had 
 already  repeatedly  incurred  the  public  censure  of  their  rulers; 
 nor  can  we  suppose  that  the  high  priest,  or  his  coadjutors,  were 
 afraid  of  inflicting  the  same  punishment  on  them  as  on  others. 
 They  seem  to  have  been  preserved  by  an  Almighty  Providence, 
 to  promote  the  unity  of  the  Church,  by  directing  and  govern- 
 
 TT     9. 
 
68  PERSECUTION  OF  THE  CHRISTIANS— CHAP.  IX. 
 
 Julian  Pe-        3  As  for  Saul,  he  made  havoc  of  the  church  *\  entering  Jerusalem, 
 riod,  4747. 
 
 34.  '  ing-  the  remnant  of  those  who  were  left  at  Jerusalem.     For  unto 
 
 the  Jews  first  the  Gospel  was  to  be  preached.  Lightfoot  endea- 
 vours to  prove,  that  those  who  were  obliged  to  fly  from  that 
 city,  and  went  every  where  preaching  the  Gospel,  were  the 
 hundred  and  eight  who  together  with  the  apostles  made  up 
 the  hundred  and  twenty  mentioned  at  the  beginning  of  the  Acts. 
 His  reasons  are  : 
 
 That  the  Evangelist  commences  with  the  history  of  the  120, 
 and  pursues  it  throughout. 
 
 By  instancing  Philip,  he  shews  what  class  of  men  is  under- 
 stood, when  he  says  "  they  were  scattered." 
 
 The  term,  ti/ayyeXi^o/tevoi,  is  never  applied  to  any  other  than 
 to  preachers  by  function. 
 
 Persecution  would  first  look  to  the  preachers.  Many  of  the 
 common  Christians  were  left  at  Jerusalem  (a). 
 
 (a)  Ligbtfoot's  Works,  vol.  viii.  p.  122. 
 «  The  word  IXvjuaivfro,  in  this  passage,  which  our  tran- 
 slators have  rendered  "  he  made  havoc  of  the  church,"  pro- 
 perly signifies,  to  ravage  as  a  wild  beast,  to  destroy  as  a  beast 
 of  prey.  It  is  used  in  this  sense  in  the  Septuagint,  Dan.  vi.  22. 
 \kovTsg  ovK  IXvfirjvavro  fioi,  the  lions  have  not  devoured,  hurt, 
 or  torn  me,  and  Ps.  Ixxix.  14.  kXvurjvaro  avry)v  vg  Ik  Igvuov, 
 The  wild  boar  from  the  wood  bath  spoiled,  or  laid  waste  this 
 vine.  For  quotations  to  the  same  eflect,  from  classical  authors, 
 see  a  profusion  in  Wetstein  in  loc. 
 
 The  word  thus  used,  reminds  me  of  a  singular,  but  ingenious 
 dissertation,  of  the  learned  Vitringa,  on  the  discovery  of  a  sup- 
 posed type  of  St.  Paul's  conversion  in  the  Old  Testament.  It 
 will  probably  excite  the  surprise  and  curiosity  of  the  theolo- 
 gical student,  to  hear  that  the  young  lion  whom  Samson  met 
 and  slew,  in  his  way  to  the  daughter  of  the  Philistine  at  Tim- 
 nath,  was  a  type  of  St.  Paul.  As  the  work  is  rare,  I  have  ex- 
 tracted the  chief  particulars  of  this  supposed  resemblance. 
 
 After  proceeding  on  the  usual  plan  of  all  inventors  of  new 
 hypotheses,  and  strange  theories,  with  bespeaking  the  favour 
 of  his  reader,  by  expressions  of  diffidence,  and  various  remarks 
 on  the  authors  who  had  considered  the  subject  in  other  points 
 of  view,  he  divides  his  imagined  resemblances  under  these 
 three  heads— the  events  of  Samson's  life  which  preceded  the 
 encounter  of  Samson  with  the  lion— the  combat  itself— and 
 the  consequences  which  followed.  In  all  of  which  the  learned 
 writer  discovers  some  typical  allusions  to  St.  Paul. 
 
 Vitringa  first  points  out  the  typical  resemblance  between 
 Samson  and  our  Lord. 
 
 Samson,  born  out  of  the  usual  course  of  nature,  and  a  Naza- 
 rite  from  the  womb,  loved  a  Philistine,  a  stranger  to  his  own 
 people. 
 
 Our  Lord,  the  Son  of  Mary,  filled  from  the  womb  with  the 
 Holy  Ghost,  loved  the  Gentiles,  though  they  were  despised  and 
 hated  by  his  own  people. 
 
 Samson  acted  under  a  divine  influence. 
 
 The  love  of  Christ  to  his  Gentile  Church,  was  according  to  the 
 divine  counsel  and  foreknowledge  of  God. 
 
 Samson  displeased  his  father  and  mother,  who  would  have  dis- 
 suaded  him  from  going  to  Timnath;  being  ignorant  of  the 
 divine  will. 
 
 The  Jewish  Church,  and  its  high  priest  and  governors,  stre- 
 nuously opposed  the  design  of  preaching  or  appealing  to  the 
 Gentiles,  not  believing  it  was  the  appointment  of  God. 
 
PERSECUTION  OF  THE  CHRISTIANS-CHAP.  IX.  6 
 
 Jalian  Pe-    into  every  house ;    and  haling  men  and  women,   com-  Jerusalem. 
 VufgaS';,^^"^^  them  to  prison. 
 
 34. 
 
 The  parents  of  Samson,  overcome  by  his  perseverance,  at 
 length  accompanied  tlieir  son  to  Timnath. 
 
 That  portion  of  the  Jewish  Church  which  embraced  Chris- 
 tianity, and  had  warmly  objected  to  the  admission  of  the  Gen- 
 tiles, yielded  at  length  to  the  evidence  of  St.  Peter's  vision ; 
 and  acknowledged  the  Gentiles  as  brethren. 
 
 Samson  went  to  Timnath,  when  the  Philistines  governed 
 Israel. 
 
 Our  Lord  appealed  to  the  Gentiles  at  the  time  when  the  Ro- 
 mans, a  foreign  power,  ruled  in  Judea. 
 
 II.  While  the  parents  of  Samson  were  going  down  with  him  to 
 Timnath,  for  the  purpose  of  marrying  the  Philistine  virgin  to 
 their  son,  a  young  lion  met  Samson  in  the  way. 
 
 During  the  interval  which  elapsed  between  the  death  of 
 Stephen,  who  had  pleaded  the  cause  of  Christ  before  the 
 presidents  of  the  Jewish  nation,  and  declared  the  overthrow  of 
 their  economy,  and  the  calling  of  the  Gentiles,  and  between 
 the  invitation  of  the  Gentiles  by  Peter,  to  the  spiritual  mar- 
 riage of  Christ,  at  which  time  Christ  was,  as  it  were,  in  the 
 way  to  accomplish  his  will  towards  the  Gentiles— in  this  inter- 
 val of  time,  I  say,  Christ  was  opposed  or  met  by  Saul,  a  young 
 man,  fiercely  hostile  to  his  religion  ;  armed  against  him  by  the 
 power  of  the  Sanhedrim,  and  eager  to  ravage  and  devour  his 
 Church.  With  1  Tim.  i.  13.  Vitringa  particularly  refers  to  this 
 passage — Paulus  vero  aXvfiaivero  ttjv  ^KKXTjaiav,  vastabat  Eccle- 
 siam,  instar  Ursi  aut  Leonis. 
 
 It  was  a  young  lion  which  met  Samson.  Vitringa  confirms 
 his  hypothesis  by  the  peculiar  description  of  this  young  lion, 
 which  is  called  not-n:,  a  whelp,but  m''-)KT9ai,LeunculusLeonum 
 aut  Leainarum,  p.  481,  or,  as  he  terms  it  in  p.  488.  Leo  juvenis. 
 
 St.  Paul  was  a  young  man,  highly  distinguished  among  the 
 persecutors  of  the  Church,  who  were  most  attached  to  the 
 Jewish  discipline. 
 
 The  lion  roared  at  him  (as  ready  and  intent  to  devour  him,) 
 WNip"?  ^Nir,  roaring  over  against  him,  or  opposite  to  him. 
 
 Saul  is  similarly  described,  as  breathing  out  threatenings  and 
 slaughter  against  the  disciples. 
 
 Samson  met  the  lion  in  the  way  to  Timnath,  a  city  of  the  Phi- 
 listines, situated  in  a  valley. 
 
 This  description  corresponds  with  the  situation  of  Damascus. 
 
 It  was  not  far  from  the  city — St.  Paul  was  not  far  from  Da- 
 mascus. 
 
 This  young  lion,  Samson,  without  any  weapon,  rent  with  his 
 hands,  as  a  kid  is  rent. 
 
 Saul,  whom  Christ  met  in  the  way,  fierce  and  raging  against 
 him,  was  thrown  down  to  the  ground,  and  became  dead  both  to 
 his  former  self,  and  to  the  law  of  Moses,  Acts  ix.  4.  Gal.  ii.  19- 
 — and  as  the  lion  met  Samsou,  as  if  to  prevent  his  nuptials  at 
 Timnath,  so  also  did  St.  Paul  meet  our  Lord  in  the  way,  when 
 he  was  endeavouring  to  prevent  the  predicted  union  between 
 Christ  and  the  Gentile  Church. 
 
 Although  Samson's  father  and  mother  were  not  present,  they 
 were  not  far  removed — but  this  action  of  Samson's,  in  the  way 
 to  Timnath,  was  performed  without  either  their  knowledge  c*' 
 observance. 
 
 The  Sanhedrim  of  the  Jewish  Church,  though  present  by 
 their  delegates,  did  not  see  the  overthrow  of  Saul.  St.  Luke 
 is  considered  as  giving  another  explanation   of  this    p^rt  of  the 
 
70  PHILIP  THE  DEACON  GOES  TO  SAMARIA— CHAP.  IX. 
 
 Julian  To-  SECTION  XXV.  Samaria. 
 
 rio(l,4717.  .  .  . 
 
 VuIgariEra,  Philip  the  Deacou  having  left  Jerusalem  on  account  of  the 
 
 o4. 
 
 supposed  type,  when  he  says,  "  the  men  who  were  with  me 
 stood  speechless,  hearing  some  sound  of  a  voice  confusedly,  but 
 seeing  no  man." 
 
 Samson,  by  his  conquest  over  the  lion,  gave  an  earnest  to  the 
 world,  of  his  power  over  the  enemies  of  Israel. 
 
 Christ,  the  Lord  of  the  Church,  by  his  victory  over  Saul,  de- 
 monstrated his  power  to  subdue  and  subject  to  himself  the  most 
 implacable  and  powerful  of  his  enemies. 
 
 Yitringa  then  proceeds  to  consider  the  consequences  of  the 
 death  of  the  lion,  and  compares  them  with  those  that  followed 
 St,  Paul's  conversion. 
 
 While  Samson  was  engaged  in  completing  the  ceremonial  of 
 his  nuptials,  a  hive  of  bees  collect  in  the  body  of  the  lion,  and 
 there  prepare  honey. 
 
 While  Christ  was  uniting  the  Gentile  Church  to  himself,  by 
 the  preaching  of  St.  Peter,  and  the  conversion  of  Cornelius  and 
 his  friends,  the  disciples  of  Christ  collect  at  Damascus,  with  St. 
 Paul,  now  dead  to  sin  and  the  law,  constantly  exercised  them- 
 selves in  the  study  of  the  divine  word,  and  by  these  labours 
 brought  forth  sweet  and  wholesome  food,  which  is  the  spiritual 
 nourishment  and  consolation  of  the  sinner.  Honey  is  the  sym- 
 bol of  those  healthful  and  useful  truths  which  are  obtained  by 
 the  studies  of  diligent  men  from  the  word  of  God,  to  feed 
 others,  that  is,  to  instruct  and  console  them:  this  emblem  is 
 common  in  Scripture.  (Prov.  xxiv.  19.  and  xxv.  16.  Can.  v.  1. 
 Ps.  xix.  11.)  While  bees  represent  those  industrious  men  who 
 gather  truths  from  their  own  labour  and  exertions.  Saul  was 
 with  the  disciples  at  Damascus  for  many  days  (Acts  ix.  il.)  ; 
 they  were  soon  united  with  him,  as  a  hive  of  bees,  per  modum 
 cxaminis  apum,  Titus,  Timothy,  Silas,Epaphroditus,  Tychicus, 
 Onesimus,  Aristarchus,  Mark,  Jesus  surnamed  Justus,  and  many 
 others,  producing  honey  as  it  were  in  the  carcase  of  Saul,  who 
 being  now  dead  to  sin  and  the  law,  took  an  opportunity  of  ex- 
 plaining by  his  conversion  the  doctrine  of  grace  in  Christ  Jesus 
 to  the  advantage  and  consolation  of  himself  and  others. 
 Samson  tasted  of  the  honey,  and  was  refreshed. 
 The  labours,  the  devotedness,  the  energy  of  St.  Paul,  may  be 
 said  to  have  produced  that  honey  of  which  the  bridegroom 
 (Cant.  V.  I.)  ate,  and  in  which  he  is'there  represented  to  delight^ 
 and  our  Lord  indeed  really  and  typically  ate  after  his  resurrec- 
 tion. 
 
 The  father  and  mother  of  Samson  ate  of  this  honey,  though 
 they  were  ignorant  whence  it  was  obtained,  and  how  it  was  pre- 
 pared. 
 
 The  doctrines  of  Christianity,  which  the  companions  of  St. 
 Paul  taught  in  the  synagogues  of  Damascus,  astonished  the 
 Jews,  (Acts  ix.  11.)  who  were  ignorant  of  the  source  whence 
 the  honey  was  produced. 
 
 Samson,  at  the  nuptial  feast,  proposed  an  enigma  to  his  com- 
 panions -Out  of  the  cater  came  forth  meat,  and  out  of  the  strong, 
 or  fierce,  or  implacable  one,  came  forth  sweetness,  which  was 
 to  be  answered  at  the  end  of  three  days. 
 
 The  conversion  of  St.  Paul  was  a  circumstance  so  paradoxical 
 and  enigmatical,  that  it  was  considered  by  the  Jews  as  an  in- 
 credible and  unaccountable  event,  (Gal.  i."'23.)  neither  did  the 
 disciples  believe  it,  nor  receive  Paul  till  alter  the  lapse  of  the 
 three  years  which  he  passed  in  Arabia. 
 
PHILIP  THE  DEACON  GOES  TO  SAMARIA— CHAP.  IX.  71 
 
 Julian  Pe-        Persecution^  goes  to  Samaria,  and  preaches  there,  and  Samaria, 
 ^i''?'  ^^i^'        rvorks  Miracles. 
 
 Vulerar^ra,  •••      f      -,  n 
 
 3^   ^  ACTS  Vlll.    5  — 13. 
 
 5  Then  Philip  went  down  to  the  city  of  Samaria  *^  and 
 preached  Christ  unto  them. 
 
 Samson  himself,  at  the  intreaties  of  his  wife,  explained  the 
 
 Barnabas,  a  Jew,  an  apostle  of  the  Gentiles,  related  the 
 enigma  of  the  conversion  of  St.  Paul,  and  how  the  Lord  had  ap- 
 peared to  him  in  the  way  to  Damascus. 
 
 It  ought  not  to  excite  surprize,  tliat  there  should  be  an 
 appearance  of  fancifulness  in  this  parallel:  the  wonder  rather 
 is,  that  the  learned  writer's  ingenuity  should  have  discovered 
 so  many  coincidences.  I  am  unwilling  to  come  to  his  conclu- 
 sions, as  I  find  no  allusion  in  the  New  Testament  to  this  sup- 
 posed type.     The  analogy,  however,  is  curious. 
 
 Vitringa  is  not  the  only  writer  who  has  discovered  some  allu- 
 sion to  St.  Paul  in  the  Old  Testament.  Witsius  (a)  has  quoted 
 Cocceius,  who  has  followed  with  some  variations  the  authority  of 
 TertuUian, Ambrose,  Jerome,  and  St.  Augustin,  in  applying  to  St. 
 Paul  (Gen.  xllx. 27.)  Benjamin  shall  raven  as  a  wolf:  in  the  morn- 
 ing he  shall  devour  the  prey,and  at  night  he  shall  divide  the  spoil. 
 The  Fathers  would  thus  explain  this  prophecy— Paul,  in  the 
 morning  of  his  life,  like  a  wolf  devoured  the  Church  ;  and  in 
 the  evening,  or  the  decline  or  latter  division  of  his  life,  divided 
 the  spoils  of  the  Gentiles,  delivered  from  the  dominion  of  Satan, 
 with  Christ  and  his  Church.  The  interpretation  of  Cocceius 
 is  more  elegant— He  observes  that  the  Israelites,  as  a  nation, 
 had  their  rising  and  their  setting  ;  and  on  each  occasion  Benja- 
 min was  conspicuous.  Saul  was  the  lirst  king  of  the  nation, 
 and  defeated  their  enemies  ;  another  Saul,  in  the  decline  of  the 
 State,  divided  the  spoils  taken  from  Satan,  the  Jews,  and  the 
 Gentiles.  Witsius,  however,  rejects  both  these  interpretations  ; 
 and  shews  that  the  predictions  were  more  probably  fulfilled  in 
 the  history  of  the  tribe  of  Benjamin.  The  wolf  also  is  used  as 
 an  emblem  of  corrupt  and  erroneous  teachers,  rather  than  of 
 the  faithful  and  zealous. 
 
 Though  Witsius  rejects  these  supposed  meanings  of  the  pas- 
 sa"-e,  he  inclines  to  the  opinion  of  Jerome,  Theoderet,  Nicolaus 
 h  Lyra,  Pellicanus,  and  others,  that  Psalm  Ixviii.  28.  is  rightly 
 applied  to  the  apostle  of  the  Gentiles.  He  prefers  the  Junian 
 version— Illic  sic  Benjamin,  parvus,  et  dominator  eorum  ;  prin- 
 cipes  Jehudfe,  et  coetus  eorum  ;  principes  Zebullonis,principes 
 Naphthali.  The  lirst  part  of  this  passage  may  refer  to  St.  Paul, 
 the  latter  to  the  other  apostles,  who  belonged  to  the  districts  oi 
 Zabulon  and  Naphthali.  Altinguus,  in  his  treatise  de  Schi  oh 
 Dominatore,  lib.  v.  cap.  20.  and  in  his  Comment,  on  the  Psalm, 
 Oper.  Tom.  ii.  Part  iii.  p.  111.  ap.  Witsi.  has  revived  and  de- 
 fended  this  opinion.  It  is  not  impossible  that  the  verse  ought 
 to  have  been  thus  interpreted:  Bishop  Hornc,  however,  has 
 not  noticed  it, 
 
 (a)  See  Vitringae  Observ.  Sacrjc,  vol.  ii.  p.  479—192.  W  itsius  devita 
 Pauli  Meletem.  Leidens.  cap.  i.  sect.  viii.  p.  5. 
 
 46  The  apostles  (Acts  viii.  1.)  had  not  yet  left  Jerusalem. 
 This  Philip,  therefore,  must  not  be  confounded  with  the  apostle. 
 It  was  the  Deacon,  who  after  his  mission  to  Samaria,  went  to 
 his  own  house  atCesarea,  where  St.  Paul  was  afterwards  receiv- 
 ed. (Acts  xxi.  8.)  .,1     <• 
 
 The  first  cftoct  of  the  Gospel  of  Christ  was  the  removal  ol 
 
72  PIULIP  THE  DEACON  GOES  TO  SAMARIA— CHAP.  IX. 
 
 Julian  Pe-        6  And  the  people  with  one  accord  gave  heed  unto  Samana. 
 Vuigat!^i*a,  ^^?^^  things  which  Phihp  spake ;  hearing,  and  seeing  the 
 34.      '      '  miracles  which  he  did. 
 
 7  For  unclean  spirits,  crying  with  loud  voice,  came  out 
 of  many  that  were  possessed  with  them ;  and  many  taken 
 with  palsies,  and  that  were  lame,  were  healed. 
 
 8  And  there  was  great  joy  in  that  city. 
 
 9  But  there  was  a  certain  man  called  Simon  ^\  which 
 
 hatred  and  jealousy,  and  all  the  hateful  and  debasing  passions. 
 For  centuries  the  Jews  had  refused  to  hold  any  intercourse  with 
 the  Samaritans— for  centuries  they  had  been  objects  of  detesta- 
 tion to  each  other.  The  Gospel  is  given  to  the  world— the  Jew 
 becomes  the  friend  of  the  despised  Samaritan,  and  preaches  to 
 him  the  truth  of  God.  Odious  as  the  Samaritans  were  to  the 
 Jews,  they  were  the  offspring  of  common  ancestors  ;  and  per- 
 haps on  this  account  they  were  the  first  invited  to  become 
 members  of  the  Messiah's  kingdom.  The  Gospel  is  preached 
 as  men  were  able  to  bear  it,  first  to  the  Jew,  then  to  the  Sama- 
 ritan— next  to  the  proselytes  of  righteousness — then  to  the  pro- 
 selytes of  the  gate— and  lastly,  to  the  idolatrous  heathen. 
 
 ''7  Simon  Magus  appears  to  have  been  one  of  the  first  who  ar- 
 rogated to  himself  the  loftier  names  M'hich  were  appropriated 
 to  the  anticipated  mysterious  Being  who  was  at  this  time  uni- 
 versally expected  upon  earth.  In  several  MSS.  of  the  greatest 
 authority,  as  well  as  in  the  principal  of  the  ancient  versions,  is 
 this  remarkable  reading — qvtoq  k^iv  rj  dvvamQ  tov  Oeov  y)  KaXsfiivrj 
 fuydXr],  "  this  man  is  the  power  of  God,  which  is  called,  or 
 which  is,  the  GrCjat  (a)."  And  the  inspired  writer  here  informs 
 us,  that  he  confounded  and  astonished  the  people,  and  took 
 advantage  of  their  ignorant  wonder  to  assume  these  extraordi- 
 nary honours.  He  deceived  the  people  by  his  great  skill  in 
 various  tricks  and  juggling  C6),  assisted  probably  by  his  supe- 
 rior knowledge  of  the  powers  of  nature.  Ecclesiastical  history 
 lias  handed  down  to  us  a  large  collection  of  improbable  stories 
 respecting  this  man  (c).  Arnobius  a  writer  of  the  third  cen- 
 tury relates  that  he  flew  into  the  air  hy  the  assistance  of  the 
 evil  spirit,  and  was  thrown  to  the  ground  by  the  prayers  of  St. 
 Peter.  Others  tell  us  that  he  pretended  to  be  the  Father,  who 
 gave  the  law  to  Moses ;  and  that  he  was  the  Messiah,  the  Para- 
 clete, and  Jupiter,  and  that  the  woman  who  accompanied  him, 
 who  was  named  Helena,  was  Minerva,  or  the  first  intelligence: 
 with  many  other  things  equally  absurd,  which  are  collected  by 
 Calmet,  to  whom  the  reader  is  referred  ((/). 
 
 Justin,  and  after  him  Irenaius,  Tertullian,  Eusebius,  Cyril, 
 and  others  of  the  Fathers,  have  asserted  that  Simon  Magus  was 
 honoured  as  a  Deity  by  the  Romans,  and  by  the  Senate  itself, 
 who  decreed  a  statue  to  him  in  the  isle  of  Tyber,  where  a  statue 
 has  since  been  found  with  this  inscription — Semoni  Sanco  Deo 
 Fideo,  Sacrum  Sext.  Pompeius  Sp.  F.  Mutianus  donum  dedit. 
 Some  suppose  this  to  have  been  the  statue  to  which  Justin 
 alluded;  but  as  it  does  appear  to  have  been  erected  by  the  Se- 
 nate, the  most  able  critics  have  rejected  the  idea  of  Magus* 
 deification  by  the  Romans.  Dr.  Middleton,  not  perhaps  the 
 best  authority,  for  he  endeavoured  to  reject  all  he  could  find 
 reason  to  discredit,  treats  the  story  with  contempt ;  while  a 
 modern  author (e),  who  is  no  less  venturous,  espouses  the  op- 
 posite opinion,  and  defends  it  at  great  length.  This  ingenious 
 speculatist  indeed  attempts  to  prove  that  Josephus  and  Philo 
 were  Christians,  and  that  primitive  Christianity  was  a  system  of 
 
PETER  AND  JOHN  COME  TO  SAMARIA— CHAP.  IX.  73 
 
 Julian  Pe-    beforetime  in  the  same  city  used  sorcery,  and  bewitched  Samaria, 
 riod,  4747.    ^^e  people  of  Samaria,   crivinff  out  that  himself  was  some 
 ^".'s-^J^"' great  one:  "       " 
 
 1 0  To  whom  they  all  gave  heed,  from  the  least  to  the 
 greatest,  saying,  This  man  is  the  great  power  of  God. 
 
 11  And  to  him  they  had  regard,  because  that  of  long 
 time  he  had  bewitched  them  with  sorceries. 
 
 12  But  when  they  believed  Philip  preaching  the  things 
 concerning  the  kingdom  of  God,  and  the  name  of  Jesus 
 Christ,  they  were  baptized,  both  men  and  women. 
 
 13  Then  Simon  himself  believed  also:  and  when  he 
 was  baptized,  he  continued  with  Philip,  and  wondered, 
 beholding  the  miracles  and  signs  which  were  done. 
 
 SECTION  XXVI. 
 
 St.  Peter  and  St.  John  come  down  from  Jerusalem  to  Sa- 
 maria, to  confer  the  Gifts  of  the  Holy  Ghost  on  the  new 
 Converts. 
 
 ACTS  viii.  14 — 17. 
 
 14  Now  when  the  apostles  which  were  at  Jerusalem 
 heard  that  Samaria  had  received  the  word  of  God,  they 
 sent  unto  them  Peter  and  John  : 
 
 15  Who,  when  they  were  come  down,  prayed  for  them, 
 that  they  might  receive  the  Holy  Ghost  : 
 
 16  For  as  yet  he  was  fallen  upon  none  of  them  ;  only 
 they  were  baptized  in  the  name  of  the  Lord  Jesus. 
 
 1 7  Then  laid  they  their  hands  on  them,  and  they  re- 
 ceived the  Holy  Ghost  ^^. 
 
 Unitarianism.  They  were  certainly  as  much  entitled  to  the 
 name  of  Christians  as  the  modern  Unitarian;  both  disguising 
 their  Christianity  with  equal  skill. 
 
 It  does  not  however  appear  necessary  to  enter  further  into 
 the  subject,  nor  to  discuss  the  conclusion  of  Vitringa,that  there 
 were  two  Simon  Magus'.  I  shall  only  add,  which  is  more  to 
 the  purpose,  that  Wollius,  Krebs,  Rosenmiiller,  and  others,  are 
 of  opinion  that  the  Simon  here  mentioned  is  the  same  as  the 
 person  spoken  of  by  Josephus,  as  persuading  Drusilla  to  leave 
 her  husband,  and  live  with  Felix,  the  Procurator  of  Judea(/). 
 
 (rt)  Ceterum  in  codd.  ABCDE,  ac  verss  Copt.  acth.  Armen,  Syr.  post. 
 Vulg.  Ital.  legitur  ;  r)  KaXovjikvi]  fieydXi]  quae  vocatur,  i,  qua;  est 
 (fCrt\£(<T0ai  stcpius  id.  qd.  elvai)  et  banc  vocem  KaXovfikvi]  in  ordinein 
 recepit  Griesbacliius.  Recte.  Facile  enim  ex  a  librariis,  quibus  super- 
 fliia  videretur,  oniitti  potiiit.  Sensus,  sive  ea  addatur,  sive  oinittatur, 
 eodem  reddit. — Kuinoel  Com.  in  lib.  Hist.  N.  T.  vol.  iv.  p.  300.  (6) 
 Vide  Kuinoel  ut  sup.  p.  299. — Sclileusner  in  voc.  fxayevu). — Rosen- 
 muller,  &c.  (c)  See  Vidal's  notes  to  Mosheim,  on  the  affairs  of  the 
 Christians  before  Constantine,  vol.  i.  p.  328,  and  Dr.  A.  Clarke  in  loc. 
 (d)  Calmet's  Dictionary,  Art.  Simon  Ma^us.  (e)  Dr.  Jerem.  Jones' 
 Ecclesiastical  Researches,  chap.  xii.  p.  310,  6>:c.  (/)  Woltius  Curae 
 Philological,  vol.ii.  p.  1125.     Joseph.  Antiq.  xx.  5.  2. 
 
 ^^  It  is  the  custom  at  present  among  njany  who  profess  Chris- 
 
34 
 
 74  PETER  REPROVES  SIMON  MAGUS— CHAP.  IX. 
 
 Julian  Pe-  SECTION  XXYII.  Samaria. 
 
 Vniear/Era  ^^'  ^^^^^  reproves  Simon  Magus. 
 
 Acxs  viii.   18 — 24. 
 1 8  And  when  Simon  saw,  that  through  laying  on  of 
 
 tianity,  to  despise  every  ordinance  of  which  they  do  not  per- 
 ceive the  evident  utility.  They  must  comprehend  the  causes 
 and  the  reasons  of  an  institution,  or  it  is  treated  with  contempt. 
 In  all  enactments  of  merely  human  origin  this  conduct  is  defen- 
 sible, because  experience  proves  to  us  that  human  laws  are 
 made  to  accomplish  some  known  and  definite  benefit  j  and  if 
 they  fail  in  that  object,  they  are  considered  useless.  Yet  no 
 human  legislature  will  permit  its  laws  to  be  disobeyed  with  im- 
 punity, even  in  those  cases  where  they  have  evidently  failed  in 
 their  purpose  ;  for  the  will  of  an  individual  is  required  to  sub- 
 mit to  the  authority  of  the  State  :  and  there  are  few  cases  in 
 which  the  resistance  of  an  individual  can  be  justified  upon  the 
 plea,  of  his  inability  to  discover  the  reasonableness  or  propriety 
 of  a  law. 
 
 If  we  are  thus  required  to  act  in  matters  of  common  life,  the 
 same  principles  of  conduct,  are  more  binding  when  applied  to 
 the  divine  law.  We  are  in  general  able  to  discover  the  causes  for 
 which  it  pleased  God  to  appoint  to  the  Jew  the  observances  of 
 the  Mosaic  law,  and  to  the  Gentile  the  lighter  yoke  of  the 
 Christian  code.  The  divinity  of  both  covenants  was  ratified 
 and  confirmed  by  miracle  and  prophecy,  and  man  in  both  in- 
 stances, without  any  appeal  being  made  to  his  reason,  was  re- 
 quired to  yield  unreserved  obedience,  because  it  was  the  will  of 
 God  ;  for,  as  the  apostle  says,  we  walk  by  faith,  not  by  sight. 
 
 One  very  remarkable  characteristic  alike  distinguishes  the 
 Mosaic  and  Christian  institutions  :  in  both  it  is  to  be  observed, 
 that  although  on  any  peculiar  and  extraordinary  occasion  the 
 supernatural  influences  of  the  Holy  Spirit  might  be  imparted  to 
 some  favoured  individuals  ;  they  were  never  bestowed  in  ordi- 
 nary cases,  unless  the  appointed  means  of  grace  were  observed 
 on  the  part  of  the  worshipper:  thereby  affording  the  highest 
 sanction  in  favour  of  the  outward  ordinances,  both  of  the 
 Jewish  and  Christian  religion.  If  in  the  former  dispensation 
 the  penitent  would  intreat  for  pardon,  he  brought  his  sacrifice. 
 If  a  child  desired  admittance  into  the  Church  of  God,  it  must 
 be  either  by  circumcision  or  by  baptism  j  if  he  would  renew  in 
 his  youth  the  promises  which  had  been  made  for  him  in  his  child- 
 hood, he  feasted  on  the  sacrifice  of  the  paschal  lamb,  or  on  the 
 body  and  blood  of  Christ,  in  the  feast  of  the  Christian  sacrament. 
 The  means  of  grace  are  atteuded  with  the  influences  of  the  Spi- 
 rit of  God,  and  he  who  obeys  the  will  of  God,  always  partakes 
 of  the  blessing. 
 
 The  passage  of  Scripture  which  is  contained  in  this  section, 
 is  the  first  account  in  the  Christian  covenant  ofa  new  means  of 
 grace,  which  was  sanctioned  by  an  evident  impartation  of  the 
 divine  influences.  Peter  and  John  went  down  to  Samaria  to 
 impart  to  the  new  proselytes  the  gifts  of  the  Holy  Spirit.  The 
 Evangelists  who  converted  them,  not  having  authority  to  per- 
 form the  higher  functions  of  the  apostolic  order.  The  same 
 Almighty  Being  who  instituted  the  outward  means  of  grace, 
 withheld  the  gifts  of  his  Holy  Spirit  till  they  could  be  communi- 
 cated by  his  chosen  servants  in  his  own  appointed  way. 
 
 Ifwc  are  required  to  deducr  moral  inferences  from  other  pas- 
 sages of  Scripture;  if  the  conduct  of  God  to  his  ancient  Church 
 
PETER  REPROVES  SIMON  MAGUS— CHAP.  IX.  75 
 
 the  apostles'  hands  the  Holy  Ghost  was  given,  he  offered  Samaria. 
 them  money. 
 
 19  Saying,  Give  me  also  this  power,  that  on  whom- 
 soever I  lay  hands,  he  may  receive  the  Holy  Ghost. 
 
 20  But  Peter  said  unto  him,  Thy  money  perish  with 
 thee,  because  thou  hast  thought  that  the  gift  of  God  may 
 be  purchased  with  money. 
 
 21  Thou  hast  neither  part  nor  lot  in  this  matter  :  for 
 thy  heart  is  not  right  in  the  sight  of  God. 
 
 be  still  justly  made  a  source  of  encouragement,  and  a  motive  to 
 perseverance  to  Christians  at  present,  on  what  grounds  are  we 
 to  reject  the  inferences  that  naturally  arise  from  such  facts  as 
 those  now  before  us.  Are  we  not  right  in  concluding  that  this 
 action  was  intended  not  only  for  the  peculiar  benefit  of  the  Sa- 
 maritan converts,  but  for  an  example,  to  all  the  Christian 
 Churches,  from  that  age  to  the  present.  The  enactments  of 
 Christianity  are  to  be  found  in  the  conduct  of  Christ  and  his 
 apostles ;  their  practice  is  the  best  model  for  the  right  govern- 
 ment of  the  Churches. 
 
 From  this  conduct  of  the  apostles  the  ancient  primitive 
 Church  has  uniformly  required,  that  those  who  are  admitted  as 
 ijifants  into  the  Christian  Church  by  baptism,  should  in  maturer 
 years  be  confirmed  in  their  Christian  profession  by  prayer  and 
 imposition  of  hands.  Though  the  extraordinary  gifts  of  the 
 Spirit  were  conferred  only  by  extraordinary  men,  appointed  for 
 that  especial  purpose,  it  was  believed  that  his  ordinary  gifts 
 might  be  imparted  by  the  authorized  ministers  who  were  set 
 apart  for  the  service  of  the  sanctuary.  As  the  miraculous  gifts 
 were  requisite  at  the  first  formation  of  the  Christian  Church,  so 
 now,  when  the  Christian  religion  is  fully  established,  its  ordi- 
 nary influences  are  equally  necessary  to  enable  man  to  recover 
 the  lost  image  of  God,  of  which  he  had  been  deprived  by  the 
 fall.  It  is  but  too  usual  with  a  large  class  of  religionists  to 
 undervalue  the  external  rites  of  Christianity  :  but  it  is  our  duty 
 to  examine  whether  any,  and  what  rites  were  observed  by  the 
 apostles,  and  to  follow  their  authority  ;  rather  than  to  inquire 
 into  the  reasonableness  or  propriety  of  the  apostolic  institu- 
 tions. The  Roman  Church  has  erred  by  adding  to  the  enact- 
 ments of  Scripture  ;  the  opposite  extreme  is  to  be  no  less  avoid- 
 ed, of  depreciating  or  neglecting  its  commands.  That  Church 
 is  most  pure  whose  discipline  approaches  the  nearest  to  that 
 which  was  practised  by  its  divinely  appointed  founders,  and  is 
 recorded  for  our  example  in  the  New  Testament. 
 
 I  conclude  this  subject  by  availing  myself  of  the  high  autho- 
 rity of  the  pious  and  eloquent  Bishop  Home,  who  observes, 
 speaking  of  Mr.  Law,  (vol.  i.  p.  214.)  that  although  "  the 
 government  and  discipline  of  the  Church  will  not  save  a 
 man,  yet  it  is  absolutely  necessary  to  preserve  those  doctrines 
 that  will.  A  hedge  round  a  vineyard  is  in  itself  a  poor  paltry 
 thing,  but  break  it  down,  and  all  they  that  go  by  will  pluck  off 
 her  grapes.  And  no  sin  has  been  punished  with  heavier  punish- 
 ments for  that  reason,  than  throwing  down  fences,  and  making 
 it  indifferent  whether  a  Christian  be  of  any  Church  or  none,  so 
 he  be  but  a  Christian,  and  have  the  birth  of  the  inspoken  word. 
 But  if  Christ  left  a  Church  upon  earth,  and  ordered  submission 
 to  the  appointed  governors  of  it,  so  far  as  a  man  resists,  or  un- 
 dervalues this  ordinance  of  Christ,  so  far  ho  acts  not  like  a 
 Christian,  let  his  inward  lii^hl  be  what  it  will." 
 
76  CANDACE'S  TREASURER  CONVERTED-CIIAP.  IX. 
 
 Julian  Pe-        22  Repent  therefore  of  this  thy  wickedness  ;  and  pray  Samaria, 
 riod,  4747.    QqA    [f  perhaps  the  thought  of  thine  heart  may  be  for- 
 
 VulgaiiEra,     •      '      i  -^ 
 
 3-4.  given  thee. 
 
 23  For  I  perceive  that  thou  art  in  the  gall  of  bitterness, 
 and  in  the  bond  of  iniquity. 
 
 24  Then  answered  Simon,  and  said,  Pray  ye  to  the 
 Lord  for  me,  that  none  of  these  things  which  ye  have 
 spoken  come  upon  me. 
 
 SECTION  XXVIII. 
 
 St,  Peter  and  St.  John  preach  in  many  Villages  of  the 
 Samaritans. 
 ACTS  viii.  25. 
 
 25  And  they,  when  they  had  testified  and  preached  the 
 word  of  the  Lord,  returned  to  Jerusalem,  and  preached 
 the  gospel  in  many  villages  of  the  Samaritans. 
 
 SECTION  XXIX. 
 
 The  Treasurer  of  Queen  Candace,  a  Proselyte  of  righte- 
 ousnessj  is  converted  and  baptized  by  Philip ^  who  now 
 preaches  through  the  Cities  cf  Judea. 
 
 ACTS  viii.  26.  to  the  end. 
 
 26  And  the  angel  of  the  Lord  spake  unto  Philip,  say-  Gaza.    • 
 ing,  Arise,  and  go  toward  the  south,  unto  the  way  that 
 goeth  down  from  Jerusalem  unto  Gaza,  which  is  desert  ^^ 
 
 27  And  he  arose  and  went :  and,  behold,  a  man  of 
 Ethiopia,  an  eunuch  of  great  authority  under  Candace 
 queen  of  the  Ethiopians  ^^^  who  had  the  charge  of  all  her 
 
 ^^  The  expression  "  which  is  desert,"  in  the  opinion  of  Glas- 
 sius(a)  and  Schoetgen  (6),  refers  to  the  way  and  not  to 
 Gaza  itself.  Kuinoel  (c)  approves  of  the  opinion  of  Heinrich 
 and  Wassenburgh,  that  the  clause  was  not  found  in  the  original 
 text,  but  was  subsequently  introduced. 
 
 (a)  Glassius— Gramniat.  Sac.  Tract  2,  de  Pronomine,  p.  514,  of  his 
 collected  works,  and  190  of  the  separate  work — iiri  Tfjv  bdov  Ttjv 
 KUTataivovaav  arch  'lepovffoXrifi  sig  TdZ,av,  a'vrt]  £<rtV  fprjixog — 
 ad  viam,  quae  a  Jerusalem  desceudit  Gazam  ;  avrijhxc,  sen  quae  est 
 deserta.  Quaj  scil.  via,  vocatur  deserta  quia  non  fuit  adniodum  trita, 
 ob  intercurrentes  Casii  luontis  solitudines,  secundum  Strabonem,  lib. 
 xvi.  Hujus  autem  admoneri  Philippum  necesse  fuit,  alioqui  commu- 
 nem  et  magis  tritam  viam  alteram  ingressurum.  (6)  Schoetgen  Horae 
 Hebr.  vol.i.p.442.     (c)  Lib.  Hist. N.  T.  vol.  iv.  p.  311. 
 
 ^'^  The  name  of  the  eunuch  is  supposed  to  have  been  In- 
 dich  (a).  It  is  probable  he  had  but  lately  embraced  the  Jewish 
 faith.  Candace  is  a  name  common  to  the  female  sovereigns  of 
 that  part  of  the  country.  A  passage  from  Pliny  is  quoted  by 
 Benson  and  others  to  prove  this — Regnarc  fa-^ninam  Candacen, 
 quod  nomen  multisjam  annis  ad  reginas  transit  (6). 
 
 If  this  remark  of  Pliny  be  just,  audit  is  confirmed  by  a  pas- 
 sage of  Dio  Cassius,  quoted  by  Kuinoel,  the  authority  of  Strabo 
 
CANDACE'S  TREASURER  CONVERTED-CHAP.  IX.  77 
 
 Julian  Pe-    treasure,    and  had   come    to    Jerusalem    for    to    wor-  Ga/a. 
 
 riod,4747.    g^^- 
 
 Vulgai.  ra,      ^^  ^^^^  returning;   and,  sitting  in  his  chariot,  read 
 Esaias  the  prophet. 
 
 29  Then  the  Spirit  said  unto  Philip,  Go  near,  and  join 
 thyself  to  this  chariot. 
 
 30  And  Philip  ran  thither  to  him,  and  heard  him  read 
 the  prophet  Esaias,  and  said,  Understandest  thou  what 
 thou  readest? 
 
 31  And  he  said.  How  can  I,  except  some  man  should 
 guide  me  ?  And  he  desired  Philip  that  he  would  come  up 
 and  sit  with  him, 
 
 32  The  place  of  the  scripture  which  he  read  was  this. 
 He  was  led  as  a  sheep  to  the  slaughter  ;  and  like  a  lamb 
 dumb  before  his  shearer,  so  opened  he  not  his  mouth  ^'  : 
 
 may  be  admitted  to  strengthen  the  Scripture  account.  He  tells 
 us — TovTOJV  Sa  iqaav  ical  o'i  ti]Q  i^aaiXlaarjq  arpaTTjyol  Trjg  Kav- 
 daKrjQ  i)  icaO'  viiag  yp'^e  ruiv  AiOlottojv  dvcptKi)  riQ  yvvr),  lib.  17. 
 Pearson,  however,  is  of  opinion  that  this  authority  is  of  little 
 weight  (f.) 
 
 (a)  See  Kuinoel  in  lib.  Hist.  N.  T.  vol.  iv.  p.  313,  and  Pfeiffer  dubia 
 vexata,  p.  939.  (6)  Plin.  lib.  vi.  c.  29.  ap.  Benson,  Pfeifter,  &c.  (c) 
 Pearson,  section  in  Act.  Apost.  p.  72. 
 
 51  This  quotation  has  usually  been  classed  among  those  which 
 are  taken  from  the  Septuagint,  and  not  from  the  original  He- 
 brew. The  difference  between  the  Hebrew  and  the  Septuagint 
 appears  at  first  sight  to  be  considerable ;  that  between  the  Sep- 
 tuagint and  the  Acts  is  very  slight.  It  is  indeed  most  probable 
 that  the  Ethiopian  would  be  reading  that  version  which  was  in 
 the  most  frequent  or  general  use  among  the  Hellenistic  Jews  in 
 Egypt,  a  country  which  bordered  so  nearly  upon  his  own  ;  and 
 where  the  Septuagint  version  had  been  sanctioned  by  the  Alex- 
 andrian Jews,  and  originally  made  under  royal  authority. 
 
 Pezronius(a)  thinks  the  present  reading  is  corrupt  in  the 
 Hebrew,  and  the  Greek  version  right.  Alex.  Morus  (6)  is  of 
 opinion  that  the  original  reading  of  the  Hebrew  was  npb  "nvyn 
 ^^3^;2_in  his  affliction  he  was  taken  from  his  judgment:  to 
 which  reading  Wolfius  would  assent,  altering  only  the  position  of 
 the  two  last  words.  The  latter  critic  supposes  that  a  was  read 
 for  n,  and  the  i  should  be  joined  to  the  preceding  word.  Sic  enim 
 reddi,  he  observes,  Ebrasa  possunt,  propter  angustiam  et  a  ju- 
 dicio  sublatus  est,  sive  sublatum  est  judicium,  quod  idem  plane 
 est:  nam  cujus  tollitur  judicium,  ille  judicio  seu  conderana- 
 tioni  eximitur. 
 
 Doddridge  conjectures  that  there  must  have  been  another 
 reading  in  the  copy  used  by  the  Septuagint  translators.  He 
 considers  this  reading  to  have  been  not  npb  usu'om  nvyo  as  the 
 original  now  stands,  but  npb  usu'O  iivya— this  supposition,  how- 
 ever, is  unsupported  by  manuscripts. 
 
 After  a  careful  examination  of  these  authorities,  I  cannot  but 
 think  that  the  only  alteration  requisite  is  in  the  pointing  of  the 
 first  clause  ;  and  that  the  Septuagint  have  properly  expressed 
 the  meaning  of  the  Hebrew.  If  a  pause  is  placed  aller  the 
 words  sv  TT]  TaTTtivuxrti,  and  after  -lyyra,  the  Greek  would  read 
 thus,  ''He  opened  not  his  mouth  in  his  humiliation."  With 
 respect  to  the  Hebrew,  it  may  be  observed  that  the  prefix  a  is 
 sometinies  used  in  the  sense  of  "  because  of,"  "  by  reason  of," 
 
78  CANDACE'S  TREASURER  CONVERTED— CHAP.  IX. 
 
 Julian  Pe-        33  In  his  humiliation  his  judgment  was  taken  away  :  Gaza, 
 v^f'  ^^t^'   ^^^  ^^o  ^^^^^^  declare  his  generation  "  ?  for  his  life  is 
 34"  ^^^^  ^^'  taken  from  the  earth. 
 
 Exod.  vi.  9.  and  the  proper  interpretation  of  nvy,  from  tlio 
 same  root,  is  "  to  restrain,"  "  confine,"  &c.  &c.  Tiie  word 
 therefore  implies  affliction  or  humiliation,  and  may  be  rendered 
 "  because  of  restraint,"  or  "  because  of  affliction  or  humilia- 
 tion." With  respect  to  the  second  clause,  "  and  from  judg- 
 ment," it  is  evident  that  the  sense  is  the  same,  even  as  the  pas- 
 sages now  stand.  "  And  he  was  taken  from  judgment,"  is  the 
 Hebrew  phrase,  signifying,  "  he  was  removed  from,  or  deprived 
 of,  a  just  judgment."  "  His  judgment  was  taken  away,"  is  the 
 translation  of  the  New  Testament  and  Septuagint,  that  is,  "  His 
 just  judgment  was  not  allowed  him."  The  same  circumstance  is 
 expressed,  whether  we  say  that  a  criminal  was  deprived  of  a 
 fair  trial,  or  a  fair  trial  was  not  allowed  him :  nor  would  the 
 variation  in  the  language  justify  the  charge  of  inaccuracy,  if  the 
 two  phrases  were  indiscriminately  used.  If  these  remarks  may 
 be  thought  correct,  we  may  avoid  all  recourse  to  the  unwar- 
 rantable mode  of  inventing  a  various  reading  to  reconcile  a  sup- 
 posed discrepancy. 
 
 .  Hebrew. 
 
 English  Translation  of  the  Hebrew. 
 He  was  taken  and  from  judgment  from  prison  his  mouth      he  opened     not 
 
 Septuagint. 
 '^p9rf  i]  Kpiffig  avTov  Iv  tTj  TaTrnvwaei  to  arona        dvoiyti        ovk 
 
 Greek  Testament. 
 iipOrj  tj  Kpicng  avrov    kv  rij  ra-Ktivuian  avrov  Tb(TT6fia  avrov  dvoiyet       ovk 
 
 English  Translation  of  the  N.  T.  ^  LXX. 
 was  taken  away      his  judgment  in  his  humiliation  his  mouth      he  opened      not 
 
 Proposed  mode  of  reading  the  above,  so  as  not  to  alter  either 
 the  Hebrew  or  the  Septuagint :— Place  the  pause  after  ivyD,  and 
 raTttiVMCti,  rendering  the  former  phrase  by  the  words  "  because 
 of  restraint  or  affliction  ;"  or  ''  humiliation,"  giving  the  full 
 signification  in  the  second  clause  of  the  word  laEJtt'?:,  in  which 
 case  it  will  appear  evident,  that  the  meaning  of  both  expressions 
 will  be  the  same. 
 
 restraint 
 
 Hebrew — He  opened  not  his  mouth,  because  of  aflliction  ; 
 and  from  a  just  judgment  he  was  taken  away. 
 
 Sept.  and  N.  T. — He  opened  not  his  mouth  in  his  humilia- 
 tion ;  and  hisjust judgment  was  taken  away. 
 
 (a)  Antiq.  Tempor.  restit.  p.  1C7.  ap.  Wolfii.  cur.  Philolog.  vol.  ii. 
 p.  1134.     (6)  Ap.  Wollium  ut  supra. 
 
 5-  Bishop  Lowth  remarks  on  the  parallel  passage  of  Isaiah 
 liii.  8. — My  learned  friend  Dr.  Kennicott  has  communicated  to 
 me  the  following  passages  from  the  Mishna,  and  the  Gemara  of 
 Babylon,  as  leading  to  a  satisfactory  explication  of  this  dillicult 
 place.  It  is  said  in  the  former,  before  any  one  was  punished  for 
 a  capital  crime,  proclamation  was  made  before  the  prisoner  by 
 the  public  crier  in  these  words — rby  nob-i  Kn*  m3T  ib  yiru'  *?3  b2 
 — "  quicunque  noverit  aliquid  de  ejus  innocentia,  veniat  et 
 doceat  de  eo." — Tract.  Sanhedrim.  Surenhus.  par.  iv.  p.  233. 
 On  wiiich  passage  the  Gemara  of  Babylon  adds,  that  ''  before 
 the  death  of  Jesus,  this  proclamation  was  made  for  forty  days  ; 
 but  no  defence  could  bo  found."     On  which  words  Lardner  ob- 
 
CANDACE'S  TREASURER  CONVERTED— CHAP.  IX.  79 
 
 Julian  Pe-        34  And  the  eunuch  answered  Philip,  and  said,  I  pray  Ga/a. 
 riod,  4747.   thee,  of  whom  speaketh  the  prophet  this  ?  of  himself,  or 
 
 serves,  "  It  is  truly  surprizing  to  see  such  falsities,  contrary  to 
 well  known  facts."— Testimonies,  vol.  i.  p.  198.  The  report  is 
 certainly  false  :  but  this  false  report  is  founded  on  the  supposi- 
 tion, that  there  was  such  a  custom,  and  so  far  confirms  the  ac- 
 count above  given  from  the  Mishua.  The  Mishna  was  compos- 
 ed in  the  middle  of  the  second  century,  according  to  Prideaux; 
 Lardner  ascribes  it  to  the  year  of  Christ  180. 
 
 Casaubon  has  a  quotation  from  Maimonides,  which  further 
 confirms  this  account :  Exercit.  in  Baronii  Annales,  Art.  86. 
 Ann.  34.  Num.  119.  "  Auctor  est  Maimonides  in  Pirck  13.  ejus 
 Libri  ex  opere  Jad,  solitum  fieri,  ut  cum  Reus,  sententiam 
 mortis  passus,  a  loco  judicii  exibat  ducendus  ad  supplicium, 
 praecederet  ipsum  piDn,  Ktjpv^,  prsec  ;  et  hajc  verba  diceret. 
 file  exit  occidendus  morte  ilia,  quid  transgressus  est  transgres- 
 sione  ilia,  in  loco  illo,  tempore  illo,  et  sunt  ejus  rei  testes  ille  et 
 ille.  Qui  noverit  aliquid  ad  ejus  innocentiam  probandam,  ve- 
 niat,  et  loquatur  pro  eo." 
 
 Now  it  is  plain  from  the  history  of  the  four  Evangelists,  that 
 in  the  trial  and  condemnation  of  Jesus  no  such  rule  was  ob- 
 served, (though,  according  to  the  account  of  the  Mishna,  it 
 must  have  been  in  practice  at  that  time  •)  no  proclamation  was 
 made  for  any  person  to  bear  witness  to  the  innocence  and  cha- 
 racter of  Jesus  ;  nor  did'any  one  voluntarily  step  forth  to  give 
 his  attestation  to  it.  And  our  Saviour  seems  to  refer  to  such  a 
 custom,  and  to  claim  the  benefit  of  it,  by  his  answer  to  the  High 
 Priest,  when  he  asked  him  of  his  disciples,  and  of  his  doctrine— 
 "  I  spake  openly  to  the  world  ;  I  ever  taught  in  the  synagogue, 
 and  in  the  temple,  whither  the  Jews  always  resort ;  and  in  secret 
 have  I  said  nothing.  Why  askest  thou  me  ?  ask  them  which 
 heard  me,  what  I  have  said  unto  them  :  behold,  they  know  what 
 I  said."  John  xviii.  20,  21.  This,  therefore,  was  one  remark- 
 able instance  of  hardship  and  injustice,  among  others,  predicted 
 by  the  prophet,  which  our  Saviour  underwent  in  his  trial  and 
 sufferings. 
 
 St.  Paul  likewise,  in  similar  circumstances,  standing  before 
 the  judgment  seat  of  Festus,  seems  to  complain  of  the  same  un- 
 just treatment ;  that  no  one  was  called,  or  would  appear  to 
 vindicate  his  character.  *'  My  manner  of  life  (r^v  Biwmv  fiov, 
 mn,)  from  my  youth,  which  was  at  first  among  my  own  nation 
 at  Jerusalem,  know  all  the  Jews  :  which  knew  me  from  the  be- 
 ginning, if  they  would  testify;  that  after  the  straitest  sect  of 
 our  religion  I  lived  a  Pharisee."  Acts  xxvi.  4,  5.  mi  signifies 
 age,  duration,  the  time,  which  one  man,  or  many  together  pass 
 in  this  world,  in  this  place,  the  course,  tenor,  or  manner  of  life. 
 The  verb -m  signifies  according  to  Castell,  '^  ordinatam  vitatn 
 sive  astatem  egit,  ordinavit,  ordine  constituit."  In  Arabic, 
 *'  curavit,  administravit."— Lowth's  Isaiah,  notes,  p.  240. 
 
 53  We  have  been  so  accustomed,  and  that  rightly,  both  on  the 
 internal  evidence  and  on  the  testimony  of  the  Jewish  Church, 
 and  the  Church  as  well  as  on  that  of  the  contents  of  this  section, 
 to  apply  thcAVords  of  Isaiah  to  our  Lord,  that  many  readers  will 
 be  much  surprized  to  hear  that  various  other  interpretations 
 have  been  given,  even  by  Christian  theologians.  There  is  a 
 long  list  of  names  of  authors  mentioned  by  Kuinoel,  with  the 
 opinions  they  have  espoused.  Doederlein,  by  the  servant  of 
 Jehovah,  (Isai.  Hi.  13.)  of  whom  the  proi)het  continues  to  speak 
 in  the  ensuing  chapter,  understands  the  Jewish  people.    Others 
 
80  THE  CONVERTS  PREACH  THE  GOSPEL—CHAP.  IX. 
 
 Julian  Pe-        35  Then  Philip  opened  his  mouth,  and  began  at  the  Gaza. 
 
 nod,  4T47.  scripture,  and  preached  unto  him  Jes^is. 
 
 34/^  36  And  as  they  went  on  their   way,    they  came  unto  a 
 
 certain  water :  and  the  eunuch  said,  See,  here  is  water ; 
 
 what  doth  hinder  me  to  be  baptized  ^*  ? 
 
 37  And  PhiHp  said,  If  thou  believest  with  all  thine 
 heart,  thou  mayest.  And  he  answered  and  said,  I  believe 
 that  Jesus  Christ  is  the  Son  of  God. 
 
 38  And  he  commanded  the  chariot  to  stand  still :  and 
 ^              they  went  down  both  into  the  water,  both  Philip  and  the 
 
 eunuch  ;  and  he  baptized  him. 
 
 39  And  when  they  wefe  come  up  out  of  the  water,  the 
 Spirit  of  the  Lord  caught  away  Philip  ",  that  the  eunuch 
 saw  him  no  more  :  and  he  went  on  his  way  rejoicing. 
 
 40  But  Philip  was    found    at    Azotus :    and    passing 
 through,  he  preached   in   all  the  cities,  till  he  came  to     - 
 Cesarea. 
 
 SECTION  XXX. 
 
 Mani/  of  the  Converts  who  had  fled  from  Jerusalem,  in 
 consequence  of  the  Persecution  there,  preach  the  Gospel 
 to  the  Jews  in  the  Provinces, 
 
 ACTS  viii.  4. 
 4  Therefore  they  that  were  scattered  abroad  went  every  The  Pro- 
 
 where  preachin'g  the  word  '\  dea!\^c.^°' 
 
 the  pious  Jews  ;  others  the  converted  Gentiles  ;  and  others  the 
 prophets  after  the  captivity.  Some  suppose  it  to  mean  Cyrus  j 
 Grotius  imagines  Jeremiah  to  have  been  designed.  Many  ap- 
 prove the  decision  the  treasurer  of  Candace  was  about  to  arrive 
 at,  and  conclude  the  prophet  himself  to  have  been  meant.  Some 
 refer  the  words  to  Hezekiah,  others  to  Uzziah.  See  Kuinoel  in 
 lib.  Hist.  N.  T.  p.  317.  and  Doddridge's  note  in  loc-  Dr.  Ham- 
 mond too  has  intimated,  that  this  prophecy  might  have  been 
 fulfilled  in  some  one  who  lived  shortly  after  Isaiah.  The  Jews 
 interpret  it  "  of  the  afflictions  of  Israel ;"  but  see  Schoetgen, 
 vol  ii. 
 
 5*  This  verse  is  wanting  in  a  great  number  of  manuscripts. 
 Griesbach,  Matthai,  Michaelis,  &c.  &.c.  would  expunge  it  from 
 the  canon.  In  the  manuscripts  where  it  is  found  it  is  read  vari- 
 ously. Whitby  would  retain  it,  observing,  that  the  verse  was 
 probably  omitted,  in  later  times,  because  it  opposed  the  delay  of 
 baptism,  which  the  catechumens  cKperienced  before  they  were 
 admitted  into  the  early  Church. 
 
 "  The  reading  in  the  Alexandrian  and  some  other  manu- 
 scripts, is,  "  the  Holy  Spirit  fell  upon  the  eunuch,  but  an  angel 
 of  the  Lord  took  away  Philip,"  which  is  probably  the  true 
 reading. 
 
 ^s  This  section  gives  an  account  of  the  state  of  the  infant  Church 
 at  thistime,  and  may  be  considered  as  an  introduction  to  the  his- 
 tory of  St.  Paul.  By  him  the  new  converts  had  been  compelled 
 to  fly  from  Jerusalem,  and  he  was  now  persecuting  them  even 
 to  strange  cities;  not  only  to  Damascus,  but  to  other  adjacent 
 towns. 
 
 I  would  refer  to  this  period  the  publication  of  St.  Matthew's 
 
ST.  MATTHEW  WRITES  HIS  GOSPEL-CHAP.  IX  81 
 
 Julian  Pe-    Gospel.    Both   the  fathers  and   heretics  of  the  early  Church  The  Pro- 
 riod,  4747.    have  unitedly  acknowledged  that  the  iirst  Gospel  was  written  by  viuce  of  Ju- 
 VulgaivEra,  this  Evangelist,  and  at  an  early  date.  It  was  very  improbable  that  flea,  &c. 
 34.  a  long  space  of  time  should  be  allowed  to  elapse,  without  any 
 
 attempt  on  the  part  of  the  apostles  to  supply  the  converts  with 
 a  published  account  of  the  life  and  sutfcrings  of  the  blessed 
 Jesus  ;  particularly  as  those  converts  who  had  not  seen  the 
 miracles  of  our  liOrd,  or  of  his  apostles,  were  [)revented  by  the 
 furious  perseculion  which  was  now  going  on,  from  regularly 
 attending  the  Christian  assemblies.  The  Church  consisted, 
 at  this  time,  solely  of  Jewish  believers,  and  the  Iirst  Gospel  was 
 primarily  intended  for  the  instruction  of  the  Jews  in  Jerusalem 
 and  in  Judea.  This  purport  was  as  uniformly  asserted  and 
 believed,  as  its  early  composition.  His  Gospel,  doubtless,  says 
 Dr.  Townson,  was  designed  for  the  benefit  of  the  Universal 
 Church,  as  well  immediately  by  the  history  and  doctrine  of 
 Christ,  as  mediately  by  a  right  institution  of  the  Jewish  be- 
 lievers, who  were  to  be  the  tirst  teachers  of  the  Gentiles.  But 
 the  Holy  Spirit,  tinder  M'hose  influence  it  was  written,  seems 
 to  have  guided,  or  left  St.  Matthew  to  recite  many  particulars 
 more  directly  relative  and  interesting  to  the  Jews.  This  is  meant 
 by  saying,  that  he  wrote  for  their  instruction.  And  this  was 
 the  sense  of  antiquity. 
 
 We  read  in  Justin  Martyr's  Apology,  that  the  Jews  circu. 
 lated  among  their  brethren,  their  own  invented  account  of  the 
 resurrection,  (Matt,  xxviii.  13.)  imputing  the  removal  of  the 
 body  to  the  spoliation  of  the  tomb  by  the  apostles.  This  cir- 
 cumstance affords  an  additional  proofofthe  great  probability  that 
 St.  Matthew  would  publish  his  Gospel  at  an  early  period,  and 
 address  it  to  the  Jews,  to  counteract  the  erroneous  statement  of 
 the  authorities  at  Jerusalem.  As  St.  Matthew  had  held  a  j)ublio 
 office  under  the  government,  it  was  most  probable  that  he  was 
 selected  to  write  the  history  of  his  blessed  Lord's  life,  as  being 
 more  known  than  the  other  disciples,  and  therefore  the  most 
 likely  to  excite  attention. 
 
 Bishop  Tomline  remarks,  that  the  apostles,  immediately 
 after  the  descent  of  the  Holy  Ghost,  which  took  place  only  ten 
 days  after  the  ascension  of  our  Saviour  into  heaven,  preached 
 the  Gospel  to  the  JeWs  with  great  success:  and  surely  it  is 
 reasonable  to  suppose  that  an  authentic  account  of  our  Sa- 
 viour's doctrines  and  miracles  would  very  soon  be  committed 
 to  writing  fortheconlirmationof  those  who  believed  in  his  divine 
 mission,  and  for  the  conversion  of  others  ;  and  more  particu- 
 larly to  enable  the  Jews  to  compare  the  circumstances  of  tho 
 birth,  death,  and  resurrection  of  Jesus,  with  their  ancient  pro- 
 phecies relative  to  the  Messiah  :  and  we  may  conceive  that  the 
 apostles  would  be  desirous  of  losing  no  time  in  writing  an  ac- 
 count of  the  miracles  which  Jesus  performed,  and  of  the  dis- 
 courses which  he  delivered,  because,  the  sooner  such  an  ac- 
 count was  published,  the  easier  it  would  be  to  inquire  into  its 
 truth  and  accuracy;  and  consequently  when  these  points  were 
 satisfactorily  ascertained,  the  greater  would  be  its  weight  and 
 authority  (a).  On  these  accounts  the  learned  prelate  assigns 
 the  date  of  St.  Matthew's  Gospel  to  the  year  38. 
 
 The  sacred  writers,  says  Mr.  Home,  from  whom  I  extract  the 
 principal  part  of  the  remainder  of  this  note,  had  a  regard  to  the 
 circumstances  of  the  persons  for  whose  use  they  wrote,  and  we 
 have  therefore  an  additional  evidence  for  the  early  date  of  this 
 Gospel,  in  the  state  of  persecution  in  which  the  Church  was  at 
 the  time  when  it  was  written:  for  it  contains  many  obvious 
 references  to  such  a  state,  and  many  very  apposite  addresses 
 both  to  the  injuring  and  to  the  injured  party  (/>).  During  this 
 YOL.  II.  G 
 
gg  THE  PAULINE  PERSECUTION. 
 
 Julian  Pe-    calamity,  the  members  of  tbe  Christian  Church  stood  in  need  of  The  Pro- 
 riod  4746*     all  the  support,  consolation,  and  assistance,  that   could  be  ad-  vince  of  Ju- 
 VulgaryEra,  ministered  to  them.      But  what  comfort  could  they  possibly  dea,  &c. 
 34.  receive,  in  their  distressed  situation,  comparable  to  that  which 
 
 resulted  from  the  example  of  their  suffering  Master,  and  the 
 promise  he  had  made  to  his  faithful  followers  ?  This  example, 
 and  those  promises,  St.  Matthew  seasonably  laid  before  them, 
 towards  the  close  of  this  season  of  trial,  for  their  imitation  and 
 encouragement,  and  delivered  it  to  them,  as  the  anchor  of  their 
 hope,  to  keep  them  stedfast  in  this  violent  tempest.  From  this 
 consideration  Dr.  Owen  was  led  to  fix  the  date  of  St.  Matthew's 
 Gospel  to  the  year  38. 
 
 St.  Matthew  ascribes  those  titles  of  sanctity  to  Jerusalem, 
 by  which  it  had  been  distinguished  by  the  prophets  and  an- 
 cient historians,  (Comp.  Neh.  xi.  1.  18.  Isa.  xlviii.  2.  hi.  1. 
 Dan.  ix.  24.  with  Matt.  iv.  5.  v.  35.  xxvii.  52,  53.)  and 
 also  testifies  a  higher  veneration  for  the  temple  than  the  other 
 Evangelists.  (Comp.  Matt.  xxi.  12.  with  Mark  xi.  15.  Luke 
 xix.  45.  and  Matt.  xxvi.  51.  with  Markxiv.  58.)  His  compa- 
 rative gentleness  in  mentioning  John  the  Baptist's  reproof  of 
 Herod,  and  his  silence  concerning  the  insults  offered  by  Herod 
 .  to  our  Lord  on  the  morning  of  his  crucifixon,  are  additional 
 evidences  for  the  early  date  of  his  Gospel:  for,  as  Herod  was 
 still  reigning  in  Galilee,  the  Evangelist  displayed  no  more  ot 
 that  sovereign's  bad  character,  than  was  absolutely  necessary, 
 lest  he  should  excite  Herod's  jealousy  of  his  believing  subjects, 
 or  their  disaffection  to  him.  If  he  was  influenced  by  these  mo- 
 tives, he  must  have  written  before  the  year  39,  for  in  that  year 
 Herod  was  deposed  and  banished  to  Lyons  by  Caligula. 
 
 Lastly,  to  omit  circumstances  of  minor  importance,  Matthew's 
 frequent  mention  (not  fewer  than  nine  times)  of  Pilate,  as  being 
 then  actually  governor  of  Judea,  is  an  additional  evidence  of 
 the  early  date  of  his  Gospel.  For  Josephus(c)  informs  us,  that 
 Pilate  having  been  ordered  by  Yitellius,  governor  of  Syria,  to 
 go  to  Rome,  to  answer  a  complaint  of  the  Samaritans  before 
 the  emperor,  hastened  thither,  but  before  he  arrived  the  em- 
 peror was  dead.  Now,  as  Tiberius  died  in  the  spring  of  37,  it 
 IS  highly  probable  that  St.  Matthew's  Gospel  was  written  by 
 that  time  (<Z).  ,        _  ,  ^^    .,  .   ,    xi    ^ 
 
 Dr  Lardner(e),  however,  and  Bishop  Percy  (/),  think  that 
 they  discover  marks  of  a  lower  date  in  St.  Matthew's  writings. 
 They  argue  from  the  knowledge  which  he  shows  of  the  spiri- 
 tuality of  the  Gospel,  and  of  the  excellence  of  the  moral  above 
 the  ceremonial  law  ;  and  from  the  great  clearness  with  which 
 the  comprehensive  design  of  the  Christian  dispensation,  as  ex- 
 tendin"  to  the  whole  Gentile  world,  together  with  the  rejection 
 of  the  Jews,  is  unfolded  in  this  Gospel.  Of  these  topics  they 
 suppose  the  Evangelist  not  to  have  treated,  until  a  course  of 
 years  had  developed  their  meaning,  removed  his  Jewish  preju- 
 dices, and  given  him  a  clearer  discernment  of  their  nature. 
 
 This  objection,  however,  carries  but  little  force  with  it.  For, 
 in  the  first  place,  as  Dr.  Townson  has  justly  observed,  with 
 regard  to  the  doctrinal  part  of  his  Gospel,  if  St.  Matthew  ex- 
 hibits a  noble  idea  of  pure  religion  and  morality,  he  teaches  no 
 more  than  he  had  heard  frequently  taught,  and  often  opposed 
 to  the  maxims  of  the  Jews,  by  his  divine  instructor.  And  when 
 the  Holy  Spirit,  the  guide  into  all  truth,  had  descended  upon 
 him,  it  seems  strange  to  imagine  that  he  still  wanted  twenty  or 
 thirty  years  to  enlighten  his  mind.  If  he  was  not  then  lurnished 
 with  knowledge  to  relate  these  things  as  an  Evangelist,  how  was 
 he  qualified  to  preach  them  to  the  Jews  as  an  apostle  ? 
 In  the  next  place,  it  is  true  that  the  prophetic  parts  of  his 
 
ST.  MATTHEW  WRITES  HIS  GOSPEL— CHAP.  IX.  S3 
 
 Julian  Pe-    Gospel  declare  the  extent  of  Christ's  kingdom,  and  the  callin?  ti.i»  Prn 
 nod,  4^7.   and   f«ceptanco  of  the   Gentiles.     But  these  events  had  heen  vinceof  Ju- 
 Vulgar^ra,  plainly  foretold  by  the  ancient  prophets,  and  were  expected  by  dea,  &c. 
 ^s.  devout  Israelites  to  happen  in  the  days  of  the  Messiah  (o)  •  and 
 
 m  those  passages  which  relate  to  the  universality  of  the  Gospel 
 dispensation,    the   Evangelist   merely  states   that   the   Gospel 
 would  be  successfully  preached  among  tim  Gentiles  in  all  parts 
 of  the  earth.     He  only  recites  the  words TTf  our  Saviour  without 
 any  explanation  or  remark  ;  and  we  know  it  was  promised  to 
 the   apostles,    that  after  Christ's   ascension,    the  Holy   Spirit 
 should  bring  all  things  to  their  remembrance,  and  guide  them 
 into  all  truth.     "  Whether  St.  Matthew  was  aware  of  the  call 
 of  the  Gentiles,  before  the  Gospel  was  actually  embraced  by 
 them,  cannot  be  ascertained ;  nor  is  it  material,  since  it  is  ge- 
 nerally agreed,  that  the  inspired  penmen  often  did  not  compre- 
 hend  the  full  meaning  of  their  own  writings  when  they  referred 
 to  future  events  ;  and  it  is  obvious  that  it  might  answer  a  o-ood 
 purpose  to  have  the  future  call  of  the  Gentiles  intimated  in  an 
 authentic  history  of  our  Saviour's  ministry,  to  which  the  be- 
 lieving Jews  mii^ht  refer,  when  that  extraordinary  and  unex- 
 pected event  should  take  place.     Their  minds  would  thus  be 
 more  easily  satisfied ;  and  they  would   more  readily  admit  the 
 comprehensive  design  of  the  Gospel,  when  they  found  it  de- 
 clared in  a  book,  which  they  acknowledged  as  the  rule  of  their 
 faith  and  practice  (h). 
 
 Once  more,  with  respect  to  the  argument  deduced  from  this 
 Evangelist's  mentioning  prophecies  and  prophetic  parables 
 which  speak  of  the  rejection  and  overthrow  of  the  Jews,  it  may 
 be  observed,  that  if  this  argument  means,  that,  being  at  first  pre- 
 judiced in  favour  of  a  kingdom  to  be  restored  to  Israel,  he  could 
 not  understand  these  prophecies,  and  therefore  would  not  think 
 of  relating  them  if  he  wrote  early ;— though  the  premises  should 
 be  admitted,  we  may  justly  deny  the  conclusion.  St.  Matthew 
 might  not  clearly  discern  in  what  manner  the  predictions  were 
 to  be  accomplished,  yet  he  must  see,  what  they  all  denounced, 
 that  God  would  reject  those  who  rejected  the  Gospel  •  hence 
 he  always  had  an  inducement  to  notify  them  to  his  countrymen  ' 
 and  the  sooner  he  apprised  them  of  their  danger,  the  greater 
 charity  he  shewed  them  (i). 
 
 Since,  therefore,  the  objections  to  the  early  date  by  no  means 
 balance  the  weight  of  evidence  in  its  favour,  we  are  justified  in 
 assigning  the  date  of  this  Gospel  to  the  year  of  our  Lord  37  or 
 at  the  latest  to  the  year  38.  * 
 
 The  next  subject  of  inquiry  respects  the  language  in  which 
 St.  Matthew  wrote  his  Gospel,  and  which  has  been  contested 
 among  critics  with  no  small  degree  of  acrimony;  Bellarmin 
 Grotius,  Casaubon,  Bishops  Walton  and  Tomline,  Drs.  Cave* 
 Hammond,  Mill,  Harwood,  Owen,  Campbell,    and   A.  Clarke' 
 Simon,  Tillemont,    Pritius,    Du   Pin,  Calmet,    Michaelis,  and 
 others,  having  supported  the  opinion   of  Papias   as   cited   by 
 Irenaeus,  Ongen,  Cyril,  Epiphanius,  Chrysostom,  Jerome,  and 
 other  early  writers,  that  this  Gospel  was  written   in   Hebrew 
 that  is,  in  the  S>ro-Chaldaic  dialect  then  spoken   by  the  Jews! 
 On  the  other  hand,  Erasmus,  Paraeus,  Calvin,  Le  Clerc,  Fa- 
 bricius,  Pfeifler,  Dr.  Lightfoot,  Beausobre,  Basnage,  Wetstein, 
 Rumpaeus,  Whitby,  Edelman,   Hoffman,   Moldenhawer,  Viser 
 Harles,  Jones,    Drs.  Jortin,    Lardner,  Hey,    and   Hales,    Mr! 
 Hewlett,  and  others,    have  strenuously  vindicated  the  Greek 
 original  of  St.  Matthew's  Gospel.    A  third  opinion  has  been  * 
 ofiered  by  Dr.  Townson,  and  some  few  modern  divines,  that 
 there  were  two  origaals,  one  in  Hebrew  and  the  other  in  Greek. 
 G   2 
 
g^  THE  PAULINE  PERSECUTION. 
 
 "^Kresump^tn,  however,  is  unquestionably  in  fa..ur  of 
 the  opinion  that  St.  Matthew  wrote  in  Greek;  for  Greek  was 
 the  nrevailin?  lan-ua^  in  the  time  of  our  Saviour  and  his  apo.- 
 lles      Matthew^^^^^  ^  <^«"e«t«^  of  customs,  and 
 
 before  he  was  called      be  an  apostle,  would  have  frequent  occa- 
 s^ns  both  to  write  and  to  speak  Greek,  and  could  not  d.seh^^^^^^ 
 his  office  without  understanding  that  language.    Wernaj  there 
 fore  consider  it  as  highly  probable,  or  even  certain,  that  de 
 understood  Greek.    Besides,  as  all  the  other  evangelists  and 
 anS  wrote  their  Gospels  and  Epistles  in  that  language  for 
 ?he  use  Tch  ist^^^^^^  (whether  Jews  or  Gentiles)  throughout 
 Ihe  known  world  ;  and  as  St.  Matthew's  Gospel,  though  in  the 
 first  instance  written  for  the  use  of  Jewish  and  Samaritan  con- 
 vert  "was  ultimately  designed  for  universal  dissemina  jon     t  i s 
 not  likely  that  it  was  written  in  any  other  language  than  that 
 which  was  employed  by  all  the  other  writers  of  the  New  Testa- 
 ment     This  preJumption  is  corroborated  by  the  numerous  and 
 Remarkable  in^stances  of  verbal  agreement  between  Matthew  and 
 the  other  Evangelists  ;  which,  on  the  supposition  that  he  wrote 
 in  Hebrew,  or  the  vernacular  Syro-Chaldaic  dialect,  would  not 
 be  cred' We.    Even  those  who  maintain  that  opinion  are  obliged 
 to  confess  that  an  early  Greek  translation  of  this  Gospe  was  in 
 existence  before  Mark  and  Luke  composed  their  s,  ^hie^  they 
 saw  and  consulted.     The  main  point  in  dispute  is,  whether  the 
 prlsent  Greek  copy  is  entitled  to  the  authority  of  an  original  or 
 Sot :  and  as  this  i^s^a  question  of  real  and  serious  importance,  we 
 shall  proceed  to  state  the  principal  arguments  on  both  sides. 
 
 Tirmodern  advocates'of  the  Hebrew  Gospel  above  enume 
 rated  lav  most  stress  upon  the  testimonies  of  Papids  (Bishop 
 of  HieranXs  a.  d.  116;)  of  Irenaeus  (a.  d.  178),  andofOr.gen 
 (A.D230')fwhfch  testimonies  have  been  followed  by  Chrysos. 
 tom!  Jerome,  and  others  of  the  early  fathers  of  the  Christian 
 Church.  But  these  £?ood  men,  as  Wetstein  has  well  observed, 
 do  not  so  properly  bear  testimony,  as  dehver  their  own  conjec- 
 tures, whfch  we  ire  not  bound  to  admit,  unless  they  are  sup- 
 ported  by  good  reasons.  Supposing,  and  taking  it  lor  granted 
 that  Matthew  wrote  for  the  Jews  in  Judea.  they  concluded  that 
 he  wrote  in  Hebrew  (fe):  and  because  ^^e  fathers  formed  this 
 conclusion,  modern  writers,  relying  on  their  ^nthor  ty  have 
 also  inferred  that  Matthew  composed  his  Gospel  in  that  lan- 
 puao-e.  Let  us  now  review  their  testimonies. 
 ^  LPapTas,  as  cited  by  Eusebius,  says  (0,  "  Matthew  com- 
 posed  the  divine  oracles  in  the  Hebrew  dialect,  and  each  intei- 
 pretedthem  ashe  wasable."  ,.,     .      ,    >    „„„    « M«t 
 
 2.  Irenaeus,  as  quoted  by  the  same  historian  (m),  says,  Mat- 
 thew published  also  a  Scripture  of  the  Gospel  among  the  He- 
 brews, in  their  own  dialect."  «  Ac  ThavP  learned 
 
 3.  6rigen,as  cited  by  Eusebius  7i),  says,  "As  I  ha^e  learned 
 ft/traditL  concerning  the  four  Gospels  which  alone  are  re- 
 ceived  without  dispute  by  the  whole  Church  of  God  under 
 beaven.-The  first  was  written  by  Matthew,  once  a  Publican 
 afterwards  an  apostle  of  Jesus  Christ  who  published  it  for  the 
 believers  from  Judaism,  coviposed  in  Hebrew  tetters. 
 
 In  opposition  to  these  testimonies,  it  is  contended  by  the  ad- 
 vocates for  the  Greek  original  of  the  Gospel, 
 
 1.  That  the  testimony  of  Papias,  who  was  a  weak  and  credu- 
 lous man  (  o),  is  vague  and  indecisive ;  that  he  had  not  seen  the 
 
ST.  MATTHEW  WRITES  HIS  GOSPEL— CHAP.  IX.  35 
 
 Julian  Pe-    Hebrew  Gospel  itself;  that  it  could  not  have  been  intended  for  J^^^Q  p^^. 
 riod,  4747.    universal  circulation  by  his  own  account,  because  every  one  vinceofJu- 
 VulgariEra,  was  not  able  to  interpret  it;  and  that  the  Greek  Gospel  was  dea,  &c. 
 34.  published  before  his  time,  as  appears  from  the  express  or  tacit 
 
 references  made  by  the  apostolical  fathers,  who  were  all  prior  to 
 
 Papias,  and  all  of  whom  wrote  in  Greek. 
 
 2.  The  passage  of  Irenaeus  above  given,  more  critically  trans- 
 lated, may  be  understood  to  signify  that,  in  addition  to  his 
 Greek  Gospel,  Matthew  published  also  a  Hebrew  Gospel,  for 
 the  benefit  of  the  Hebrews,  or  converts  from  Judaism,  who 
 used  no  other  language  but  the  vernacular  dialect  of  Palestine. 
 This,  Dr.  Hales  thinks,  was  most  probably  the  fact(p).  This 
 might  be  the  original  basis  of  the  Gospel  of  the  Nazarenes,  the 
 Gospel  of  the  Ebionites,  the  Gospel  according  to  the  Hebrews, 
 cited  by  Origen,  Epiphanius,  and  Jerome,  which  in  process  of 
 time  became  so  adulterated  by  these  Judaizing  converts,  as  to 
 lose  all  authority  in  the  Church,  and  be  deemed  spurious. 
 
 3.  The  testimony  of  Origen  per^fectly  corresponds  with  this : 
 for,  surely,  when  he  cited  tradition  for  the  existence  of  a  He- 
 brew Gospel,  written  by  Matthew,  for  the  converts  from  Ju- 
 daism, he  by  no  means  denied,  but  rather  presupposed  his  Greek 
 Gospel,  written  for  all  classes  of  Christians,  "composing  the 
 whole  Church  of  God  under  heaven,"  for  whose  use  the  He- 
 brew Gospel  would  be  utterly  inadequate.  In  fact,  in  his  trea- 
 tise on  prayer,  he  intimates  that  the  Evangelist  published  it  in 
 Greek  also:  for,  discoursing  on  the  word  iTriovaiov,  he  con- 
 siders it  as  formed  by  Matthew  himself  (qr).  That  Origen  con- 
 sidered the  Greek  as  the  only  authentic  original  in  his  time,  is 
 evident,  for  the  following  reasons — 1.  Origen,  in  his  Hexapla, 
 was  accustomed  to  correct  the  GreeTi  version  of  the  Old  Testa- 
 ment by  the  Hebrew  original ;  but  he  virtually  confesses  that 
 he  had  none  by  which  he  could  correct  the  text  of  Matthew's 
 Gospel  (r) ;  and,  2.  He  expressly  cites  (s)  "  a  certain  Gospel 
 according  to  the  Hebrews,  if  any  one  chooses  to  receive  it,  not 
 as  of  authority^  but  for  illustration"  of  the  question  he  was 
 then  discussing.  Now,  if  this  Hebrew  Gospel  had  been  the 
 production  of  St.  Matthew,  he  certainly  would  have  cited  it  in 
 a  different  manner. 
 
 4.  In  the  Gospel  of  St.  Matthew,  as  we  now  have  it,  there  is 
 certainly  no  appearance  of  its  being  a  translation;  but  many 
 considerations  prove  the  contrary.  For  how  can  we  account 
 for  the  interpretation  of  Hebrew  names,  which,  by  an  author 
 writing  in  Hebrew,  was  by  no  means  necessary,  (compare  Matt, 
 i.  2.3.  xxvii.  33.  46.)  Again,  why  should  the  testimonies  and 
 parallel  passages  of  the  Old  Testament  be  cited,  not  from  the 
 original  Hebrew,  but  generally  from  the  Septuagint  version, 
 even  when  that  diifers  from  the  Hebrew  ?  Lastly,  how  does  it 
 happen,  that  all  the  versions  which  are  extant,  such  as  the 
 Latin,  the  Syriac,  the  Coptic,  the  Armenian,  and  the  Ethiopic, 
 are  adapted,  not  to  the  Hebrew  originul,  but  to  the  Greek 
 translation  ?  These  questions  are  all  readily  answered,  if  we 
 admit  that  Matthew  wrote  his  Gospel  in  Greek (f.) 
 
 It  only  remains,  that  we  brielly  notice  the  tliird  opinion 
 above  mentioned,  viz.  that  there  were  two  originals — one  in 
 Hebrew,  the  other  in  Greek,  but  both  written  by  St.  Matthew. 
 This  opinion,  we  believe,  was  first  intimated  by  Dr.  Whitby  (x,) 
 and  is  adopted  by  Dr.  Hey,  Dr.  Townson,  Bishop  Glcig,  and 
 some  other  modern  divines.  The  consent  of  antiquity  pleads 
 strongly  for  the  Hebrev*',  and  evident  marks  of  originality  for 
 the  Greek.  Bishop  Gleig  thinks,  that  St.  Matthew,  on  his 
 departure  to  preach  the  Gospel  to  the  Gentiles,  left  with  the 
 
86  THE  PAULINE  PERSECUTION 
 
 Julian  Pe-    Church  at  Jerusalem,  or  at  least  with  some  of  its  members,  the  The  Pro- 
 riod,  4747.    Hebrew  or  Syriac   memorandums  of  our  Lord's   doctrines  and  vince  of  Ju- 
 Vulgar^ra,  miracles,  which  he  had  made  for  his  own  use  at  the  time  when  dea,  &c. 
 34.  the  doctrines  were  taught,  and  the  miracles  performed  ;  and 
 
 that  the  Greek  Gospel  was  written  long  after  the  apostles  had 
 quitted  Jerusalem,  and  dispersed  themselves  in  the  discharge  of 
 the  duties  of  their  office.  This  conjecture  receives  some  coun- 
 tenance from  the  terms  in  which  Eusebius(y),  when  giving  his 
 own  opinion,  mentions  St.  Matthew's  Gospel.  "  Matthew," 
 says  that  historian,  "  having  first  preached  to  the  Hebrews, 
 delivered  to  them,  when  he  was  preparing  to  depart  to  other 
 countries,  his  Gospel  composed  in  their  native  language  ;  that 
 to  those,  from  whom  he  was  sent  away,  he  might  by  his  writ- 
 ings supply  the  loss  of  his  presence  (z.)  This  opinion  is 
 further  corroborated  by  the  fact,  that  there  are  instances  on 
 record,  of  authors  who  have  themselves  published  the  same 
 work  in  two  languages.  Thus  Josephus  wrote  the  History  of 
 the  Jewish  War  in  Hebrew  and  Greek  (aa).  In  like  manner, 
 we  have  two  originals,  one  in  Latin,  the  other  in  English,  of 
 the  thirty-nine  articles  of  the  Anglican  Church,  and  also  of  Sir 
 Isaac  Newton's  Optics.  As  St.  Matthew  wanted  neither  ability 
 nor  disposition,  we  cannot  think  he  wanted  inducement  to 
 "  do  the  work  of  an  evangelist "  for  his  brethren  of  the  com- 
 mon faith,  Hellenists  as  well  as  Hebrews  j  to  both  of  whom 
 charity  made  him  a  debtor.  The  popular  language  of  the  first 
 believers  was  Hebrew,  or  what  is  called  so  by  the  sacred  and 
 ancient  ecclesiastical  writers  :  but  those  who  spoke  Greek 
 quickly  became  a  considerable  part  of  the  Church  of  Christ. 
 
 From  a  review  of  all  the  arguments  adduced  on  this  much 
 litigated  question,  we  cannot  but  prefer  the  last  stated  opinion 
 as  that  which  best  harmonizes  with  the  consent  of  antiquity, 
 namely,  that  St.  Matthew  wrote  first  a  Hebrew  Gospel  for  the 
 use  of  the  first  Hebrew  converts.  Its  subsequent  disappearance 
 is  easily  accounted  for,  by  its  being  so  corrupted  by  the  Ebio- 
 nites  that  it  lost  all  its  authority  in  the  Church,  and  was  deemed 
 spurious,  and  also  by  the  prevalence  of  the  Greek  language, 
 especially  after  the  destruction  of  Jerusalem,  when  the  Jewish 
 language,  and  every  thing  belonging  to  the  Jews  fell  into  the 
 utmost  contempt.  It  also  is  clear  that  our  present  Greek  Gos- 
 pel is  an  authentic  original,  and  consequently  an  inspired  pro- 
 duction of  the  Evangelist  Matthew,  written  (not  as  Bishop 
 Gleig  and  other  writers  suppose,  long  after  our  Lord's  resurrec, 
 lion  and  ascension,)  but  ^\jthin  a  few  years  after  those  me- 
 morable and  important  events  {bh). 
 
 This  view  of  the  probability  that  the  Gospel  of  St.  Matthew 
 was  written  in  both  languages,  a|)pears  to  me,  to  be  most  cor- 
 rect. I  have  given  from  Mr.  Home,  the  arguments  on  both 
 sides.  The  authorities  which  he  and  Dr.  Lardncr  have  col- 
 lected, to  prove  that  the  Gospel  of  St.  Matthew  was  composed 
 in  Hebrew ;  or  that  there  were  some  documents  called  the 
 Gospel  of  St.  Matthew,  compiled  in  that  language,  are  so 
 numerous,  and  so  decisive,  that  I  think  we  are  hardly  war- 
 ranted in  rejecting  these  testimonies;  and  there  are  again,  on 
 the  other  hand,  such  evident  marks  of  originality  in  the  present 
 Greek  Gospel  of  St.  Matthew,  that  wo  are  not  justified  in 
 esteeming  it,  with  Michaelis,  a  mere  translation.  It  is  possible 
 that  the  real  state  of  the  case  might  be  this.  When  the  perse- 
 cution began,  or  was  beginning,  St.  Matthew,  who  perhaps 
 might  have  already  committed  to  writing  the  memorable  events 
 of  Christ's  history,  might  have  distributed  among  his  own 
 eountrymcn,    the  converts  of  Jerusalem,    an  account  of  the 
 
ST.  MATTHEW  WRITES  HIS  GOSPEL-CHAP.  IX.  87 
 
 J.^lj^"  P^"  transactions  and  leaching  of  our  Lord  j  but  as  the  persecution  The  pro- 
 V  1 '  i^'  ^^^  °"*  confined  to  Judea,  but  extended  to  Gentile  cities,  the  ^ince  of  Ju- 
 v^aigari*.ra,  converts  who  had  taken  refuge  in  them  would  be  naturally  <^^^'  ^<=' 
 anxious  to  have  the  Gospel  in  that  language  which  was  most 
 generally  understood,  that  the  glorious  works  of  redemption 
 and  salvation  might  be  made  known  unto  them,  as  well  as  unto 
 us.  It  is  probable,  therefore,  that  the  Hebrew  Gospel  was  first 
 used,  while  the  converts  remained  in  Judea,  or  at  least  during 
 the  continuance  of  the  Pauline  persecution  ;  and  that  it  might 
 have  been  given  about  six  years  after  the  ascension,  when  the 
 persecution  was  beginning;  in  the  year  34  or  35,  the  date 
 which  is  here  assigned  to*t.  The  Greek  Gospel  might  have 
 been  given  about  two  or  three  years  later,  when  the  converts 
 returned  to  Jerusalem,  and  required  inspired  histories  of  our 
 Lord  to  be  sent  to  their  brethren  to  those  cities  in  which  their 
 safety  had  been  secured. 
 
 This  hypothesis  will  reconcile  some  few  of  the  discrepancies 
 which  have  embarrassed  many  inquirers  in  their  research  into 
 the  early  history  of  the  Church.  It  accounts  for  the  early  dis- 
 use, and  non-appearance  of  the  Hebrew  Gospel  — it  agrees  with 
 the  early  date  assigned  by  Dr.  Townson,  Bishop  Tomline,  and 
 Dr.  Owen,  who  refer  the  writing  of  Sts  Matthew's  Gospel  to 
 the  year  37,  or  38,  it  corresponds  with  the  internal  testimony 
 in  favour  of  a  very  early  date,  and  is  supported  by  the  rea- 
 soning of  Bishop  Tomline  and  Dr.  Owen. 
 
 (a)EIem.  of  Christ.  Theol.  vol.  i.  p.  391.  (b)  See  this  proved 
 at  lengfth  in  Dr.  Owen's  Observations  on  the  Four  Gospels, 
 pp.1.21.  8vo.  1T64.  (c)  Ant.  Jud.  lib.  xviii.  c.  iv.  sect.  2.  (rf)  Dr. 
 Townson's  Discourses  on  the  Gospels,  Works,  vol.  i.  pp.  107—115. 
 (e)  Works,  8vo.  vol.  vi.  pp.  57,  58 ;  4to.  vol.  iii.  pp.  163, 164.  (/)  Key 
 to  the  New  Test.  p.  55.  3d  edit,  (g)  Thus  Zacharias,  the  father  of  the 
 Baptist,  speaks  of  Christ  as  coming  "  to  give  light  to  them  that  sit  in 
 darkness  and  in  the  shadow  of  death,"  (Luke  i.  79.)  wliich  description 
 includes  the  Gentiles ;  and  Simeon  expressly  calls  him  "  a  light  to 
 lighten  the  Gentiles,  (Luke  ii.  32.)  (h)  Bishop  Tomline's  Elements  of 
 Christ.  Theol.  vol.  i.  p.  302.  (i)  Dr.  Townson's  Discourses,  disc.  iv. 
 sect.  4.  Works,  vol.  i.  pp.  116,  117.  (k)  Wetstenii  Nov.  Test.  torn.  i. 
 p.  224,  note,  (l)  MarOaXog  jxev  ovv  e€paidi  diaXtKTU)  to.  \6yia 
 cvveypd'ipaTO.  ijpfitvtvrrt  d'avTa  iig  i^divaro  eKa'^og.  Eusebii.  Hist. 
 Eccl.  lib.  3.  c.39.  torn.  i.  p.  138.  edit.  Reading,  (wi)  o  fxkv  de  Mar- 
 Baiog  iv  ToXg  'i^paioig,  iv  rrj  tdig,  avrdv  haXiKTu)^  Kai  ypa^ijv  i|- 
 TjvsyKfv  tvayykXiov.  Ibid.  lib.  v.  c.8.  torn.  i.  p.  219.  (»)  Ibid.  lib.  vi. 
 c.  25.  torn.  i.  p.  290.  (o)  See  Jortin's  Remarks  on  Eccl.  Hist.  vol.  i! 
 pp.  309,  310.  2d  edit,  (p)  This  conjecture.  Dr.  Hales  remarks,  derives 
 additional  weight  from  the  incorrect  reports  of  Eutychius  and  Theo- 
 phylact,  that  Matthew  wrote  his  Hebrew  Gospel  at  Jerusalem,  which 
 John  the  Evangelist  translated  into  Greek.  Analysis  of  Chronology, 
 vol.  ii.  book  ii.  p.  665.  (q)  Origen  de  Oratione,  c.  161.  p.  150.  edit. 
 Reading,  (r)  See  his  Works,  Op.  torn.  iii.  p.  671.  edit.  De  la  Rue, 
 or  in  Bishop  Marsh's  Michaelis,  vol.  iii.  part  ii.  pp.114,  115,  where 
 they  are  cited  and  explained.  («)  Dr.  Lardner  has  given  the  passage 
 at  length,  Works,  8vo.  vol.  ii.  p.  505 ;  4to.  vol.  i.  p.  553.  (t)  Mr, 
 Hewlet's  note  on  Matt.  i.  1.  Dr.  Hales's  Analysis,  vol.  ii.  pp.  664— 
 667.  Lardner's  Supp.  to  Credibility,  chap.  5.  (Works,  8vo.  vol.  vi. 
 pp.  45—65  ;  4to.  vol.  ii.  pp.  157—107.)  Pritii,  Introd.    ad  Nov.  Test. 
 
 pp.  298—311.     Moldenhawer,  Introd.  ad  Libros  Canonicos,    pp.  247 
 
 254.  Michaehs,  vol.  ii.  pp.  112 — 201.  Rumpici,  Comm.  Crit.  in  Nov. 
 Test.  pp.  81—84.  Viser,  Herm.  Sacr.  Nov.  Test,  pars  ii.  pp.  344—352. 
 Dr.  Campbell's  Preface  to  Matthew,  vol.  ii.  pp.  1 — 20.  (.r)  Preface  to 
 St.  Matthew's  Gospel,  vol.  i.  p.  I.  (y)  Eusebius,  Eccl.  Hist.  lib.  iii. 
 c.  4.  (z)  Lib.  i.  pref.  sect.  1,  2.  (a«)  Dr.  Hey's  Norrisian  Lectures, 
 vol.  i.  pp.  28,  29.  Bishop  Gleig's  edit,  of  Stackhouse,  vol.  iii.  p.  112. 
 Dr.  Townson's  Works,  vol.  i.  pp.  30— 32.  (66)Hornc,  Crit.  Introd. 
 vol.  ii.  pp.  238—243. 
 
88  SAUL  IS  CONVERTED— CHAP.  IX. 
 
 j.ilianPe-  SECTION  XXXI.  Near  Da- 
 
 riod,  4748.    Saul,  on  his  way  to  Damascus^  is  converted  to  the  Religion  ™ascas. 
 35^  ^*        '      he  was  ojiposing  on  hearing  the  Bath  Col,  and  seeing 
 the  Shechinah  ^^. 
 
 ACTS  ix.  1 — 9. 
 1  And  Saul,  yet  breathing  out  threatenings  and  slaugh- 
 ter*® agamst  the  disciples  of  the  Lord,  went  unto  the  high- 
 priest. 
 
 And  desired  of  him  letters  ^^  tc^Damascus  to  the  syna- 
 
 5"  St.  Luke  not  having  specified  the  time  of  St.  Paul's  conver- 
 sion and  the  apostle  himself  not  having  done  it  in  his  epistles, 
 the  opinions  upon  it  vary  much.  Some  place  his  conversion  in 
 the  year  of  the  crucifixon,  or  at  the  beginning  of  the  following 
 year  ;  others  seven  or  eight  years  after,  in  the  second  year  of 
 Claudius.  I  have  preferred  the  opinion  which  steers  between 
 these  two  extremes,  and  place  the  conversion  of  St.  Paul  at  the 
 .  year  35,  about  the  time  that  war  was  declared  between  Herod 
 the  Tetrarch  of  Galilee,  and  Aretas  King  of  the  Arabs  (a). 
 
 This  epoch  does  not  seem  attended  with  any  difiBculty.  It 
 agrees  very  well  with  "  the  fourteen  years"  that  the  apostle 
 reckons  between  his  conversion  and  the  third  voyage  that  he 
 afterwards  made  to  Jerusalem.  It  furnishes  moreover  some 
 very  natural  reasons,  why  being  at  Damascus  he  was  immediately 
 in  safety  there,  and  why  he  afterwards  retired  into  Arabia, 
 rather  than  into  any  other  place,  and  why  upon  his  return  from 
 Arabia  he  no  longer  found  protection  at  Damascus,  and  is  the 
 dale  which  is  generally  adopted. 
 
 Herod  and  Aretas  quarrelled,  for  the  reasons  mentioned  by 
 Josephus,  Antiq.lib.  18.  cap.  7.  and  they  came  to  an  open  war 
 in  the  year  36.  Herod's  army  was  defeated.  The  Romans  took 
 his  part ;  but  the  death  of  Tiberius,  which  happened  in  the 
 month  of  March,  in  the  year  37,  stopped  the  Romans,  who  were 
 marching  against  the  Arabs.  Vitellius,  who  was  commander  of 
 the  Roman  army,  had  the  news  of  his  death  at  Jerusalem, 
 during  the  feast  of  the  passover. 
 
 (a)  Spanheim.  De  conv.  Paul.  p.  197.  Pearson,  Lardner,  Hales, 
 Home,  &c.  &c. 
 
 58  E/xTTj/swv  airtiKriQ  Kai  <p6vov — Wetstein,  Kuinoel,  Clarke,  &c. 
 have  quoted  among  other  passages  from  the  classical  writers  to 
 illustrate  this  sentence.— Theocret  idyl.  22.  82.  Eurip.  Bacch. 
 620.  Aristoph.  Equitt.  435.  Oppian  venat,  4  190.  Homer  II.  v.  8. 
 AristaBnet  L  Ep.  5.  Achill.  Tatius  2.  p.  65.  &c.  &c.  The  use 
 of  the  expression  in  these  authors  may  be  adduced  as  one 
 among  many  other  proofs,  that  St.  Luke,  the  writer  of  the 
 Acts,  was  a  learned  man,  and  one  therefore  who  was  more  likely 
 to  examine  into  the  truth,  origin,  and  nature  of  the  religion 
 he  had  embraced,  than  many  of  the  more  ignorant  converts. 
 
 59  The  authority  of  the  Sanhedrim  of  Jerusalem  was  very 
 great,  so  that  not  only  the  Jews,  who  inhabited  the  land  of  Is- 
 rael, but  the  Babylonian  and  Alexandrian  Jews,  received  its 
 decrees,  and  obeyed  them  with  reverence.  They  acknowledged 
 the  Sanhedrim  as  the  bulwark  of  the  oral  law.  They  more  espe- 
 cially submitted  to  its  authority  in  accusations  of  heresy,  and 
 trial  of  false  prophets,  which  the  Sanhedrim  alone  was  supposed 
 competent  to  consider.  The  Romans,  to  whose  power  the 
 whole  of  Arabia  at  this  time  submitted,  granted  to  the  Jewish 
 council  the  power  of  imprisonment  and  scourging,  not  only 
 over  the  Jews  of  Palestine,  but  over  other  synagogues,  which 
 
SAUL  IS  CONVERTED-CHAP.  IX. 
 
 Julian  Pe-    gogues,  that  if  he  found  any  of  this  way^^  whether  they  Near  Da- 
 riod,  4748.    ^gj-e  men  or  women,  he  might  bring  them  bound  unto  Je-  ° 
 
 ValgariEra,  , 
 
 35  ^  rusalem. 
 
 3  And  as  he  journeyed,  he  came  near  Damascus; 
 and  suddenly  there  shined  round  about  him  a  light  from 
 heaven'^' : 
 
 willinglv,  in  religious  matters,  yielded  to  the  controul  of  the 
 Sanhedrim.— See  on  this  subject  the  note  at  the  end  of  Chap. 
 IK   spct   xxxv» 
 
 60  This  expression  was  common  among  the  ancient  Jews. 
 We  read  in  Ps.  i.  the  phrase  mn*  tii— and  among  the  later 
 Jews,  onvw  T)-!*?  secundum  raorem  Christianorum.— Schoet- 
 
 ^^ei'lfV.'paul  liad  been  asked  before  he  left  Jerusalem  for  Da- 
 mascus by  one  of  those  despised  Christians  whom  he  was  now  on 
 his  way  to  persecute,  "  What  proof  do  you  require  to  co'ivince 
 vou  that  Jesus  is  the  Messiah  ?"  it  is  not  improbable  that  he 
 would  have  replied,  "  I  demand  that  evidence  which  was  given 
 to  my  fathers,  the  evidence  of  the  manifested  Shechinah,  the 
 presence  ofthe  angel  Jehovah,  and  the  audible  voice  from  hea- 
 ven."    From  education,  reason  or  prejudice,  we  all  generally 
 adopt  some  criterion  of  truth,  to  which  every  proposition  is 
 brought.    This  was  his  criterion :  and  what  must  have  been 
 the  feelings  of  this  relentless  persecutor,  when  the  very  evi- 
 dence   he    required   was  vouchsafed  to  hira-when    He,    the 
 despised,  the  insulted,  the  crucified  Jesus',  in  the  glory  ot  the 
 Shechinah-from  heaven  itself-reproved  the  blindness  of  his 
 zeal,  and  convinced  him  that  the  same  holy  Being  who  had  sul- 
 fered  oa  the  cross,  was  the  angel  Jehovah,  the  long  expected 
 Messiah  of  the  Jews.     The  simple  words  "  I  am  Jesus,  whom 
 thou  persecutest,"  how  severely  must  they  have  penetrated  and 
 wounded  the  heart  of  this  zealous  offender.     In  a  moment    he 
 was  overwhelmed,  and  convicted  of  the  excessive  guilt  o    his 
 conduct,  and  the  majesty  ofthe  God  of  his  fathers.     The  blind- 
 ness  that  was  inflicted  upon  him  was  typical  of  that  spiritual 
 darkness  which  was  the  cause  and  origin  of  his  crime  ;  it  was  a 
 trial  of  his  faith  and  repentance  ;  and  his  recovery  from  it  was 
 intended  to  prove  to  him  and  to  the  world,  that  a  man  is  in 
 darkness  and  the  shadow  of  death,  till  he  has  received  that  true 
 liffht  which lighteth  every  man  that  cometh  into  the  wor  d.  The 
 scales  which  had  concealed  from  his  view  the  glorious  light  ot 
 the  Gospel  of  Christ,  fell  from  his  eyes— he  saw  and  believed,  and 
 the  Holy  Ghost  gave  him  power  to  discern  spiritual  things. 
 
 How  fearfully  will  the  sons  of  Israel  mourn  and  lament,  when 
 this  holy  Being  shall  again  reveal  himself  from  heaven  in  the 
 glory  ofthe  Shechinah,and  reprove  them  for  their  want  of  laith 
 Ind  hardness  of  heart.  The  history  of  St.  Paul  oflers  them 
 the  highest  hopes  and  consolations  ;  it  shadows  out  to  them  the 
 darkness  of  their  spiritual  state,  the  necessity  of  a  baptism  ol 
 repentance,  and  the  forsaking  of  their  former  sins  and  errors, 
 and  the  restoration  of  their  sight.  At  his  second  coming  the 
 clorv  of  Israel  shall  be  made  known  unto  them— their  hearts 
 shall  be  changed,  and  they  shall  look  on  Him  whom  they  have 
 
 ^^DnBarrington  and  Whitby  are  of  opinion  that  St.  Paul  did 
 not  now  see  our  Lord.  The  former  derives  his  argument  from 
 the  expression  (ver.  5.)  "  Who  art  thou,  Lord?"  Whitby  oh- 
 serves  that  in  the  Old  Testament  men  are  often  said  to  have 
 seen  the  Lord,  when  they  only  saw  the  glory,  the  symbol  ot  his 
 
90  SAUL  IS  CONVKRTED-CHAP.  IX. 
 
 Julian  Pe-        4  And  he  fell  to  the  earth,  and  heard  a  voice  saying  Near  Da- 
 vSf '  ^^rf  *   ^^^^  ^^^*  ^^"^'  ^^"^'  ^^y  persecutest  thou  me  ?  mascus. 
 
 35.  ^^^     ^^' 
 
 presence,  (Exod.  xxiv.  10—12.  Deut.  iv.  12.  15.)  and  that  in  the 
 parallel  accounts  of  his  conversion  in  other  parts  of  the  Acts, 
 St.  Paul  mentions  only  having  seen  the  glory  that  shone  round 
 him,  and  not  the  person  of  our  Lord.  He  adds,  that  if  the  words 
 imply  that  the  person  of  our  Lord  was  seen,  it  must  have  rather 
 been  in  the  way  than  in  the  heavens.  It  would  however  be  easy 
 to  shew  that  the  ancient  Jews  used  the  wordnJOiy,  which  is  here 
 rendered  <patg,  to  express  not  only  the  glory  which  surrounded 
 the  Divine  personage,  which  appeared  to  the  Patriarchs,  but 
 also  the  great  Being  himself;  and  it  seems  most  probable  that 
 his  countryman  would  understand  the  expression  in  that  sense. 
 The  general  opinion,  however,  appears  to  be  most  correct, 
 which  affirms,  that  at  this  time  the  visible  manifestation  of  the 
 person  of  Christ  was  made  to  the  apostle.  Witsius(a)  defends 
 the  general  opinion  with  much  skill  and  energy  :  Doddridge 
 does  the  same.  Macknight  espouses  the  same  side  of  the  ques- 
 tion :  Saul,  he  observes,  arose  from  the  earth,  and  with  his 
 bodily  eyes  beheld  Jesus  standing  in  the  way.  We  are  abso- 
 lutely certain,  that  on  this  or  some  other  occasion,  Saul  saw 
 Jesus  with  the  eyes  of  his  body,  for  he  hath  twice  affirmed  that 
 he  saw  Jesus  in  that  manner  (1  Cor.  xi.  1.)  Am  I  not  an  apos- 
 tle? have  I  not  seen  Jesus  Christ  our  Lord?  (chap.  xv.  8.) 
 Last  of  all  {(^(pOri  Kd/iot)  he  was  seen  of  me  also,  as  of  an  abor- 
 tive apostle. 
 
 Now  it  is  to  be  observed,  that  this  appearance  of  Jesus,  Paul 
 places  among  his  other  appearances  to  the  rest  of  the  apostles, 
 which,  without  all  doubt,  were  personal  appearances.  Besides, 
 if  Saul  had  not  seen  Jesus  in  the  body,  after  his  resurrection,  he 
 could  not  have  been  an  apostle,  whose  chief  business  was,  as  an 
 eye-witness,  to  bear  testimony  to  the  resurrection  of  Jesus  from 
 the  dead.  1  acknowledge,  that  if  we  were  to  form  our  opinion 
 of  this  matter  solely  upon  the  account  which  Luke  hath  given 
 of  it,  (Acts  ix.  3—6.)  we  could  not  be  sure  that  Saul  now  saw 
 Jesus.  Yet  if  we  attend  to  the  words  of  Ananias,  both  as  re- 
 corded in  this  chap.  ver.  17.  '*  The  Lord  Jesus  who  appeared  to 
 thee  (6  ocpBtig  croi,  who  was  seen  of  thee,)  in  the  way,  and  as 
 recorded  Acts  xxii.  14.  "  The  God  of  our  fathers  bath  chosen 
 thee,  that  thou  shouldest  see  that  Just  One,  and  shouldest 
 hear  the  voice  of  his  mouth  :"  also,  if  we  consider  the  words  of 
 Christ,  "  I  have  appeared  unto  thee  for  this  very  purpose,  to 
 make  thee  a  minister,  and  a  witness  of  those  things  which  thou 
 hast  seen  :"  and  that  Barnabas  declared  to  the  apostles,  how  he 
 had  seen  the  Lord  in  the  way  (Acts  ix.  27,)  I  say,  when  all  these 
 expressions  are  duly  attended  to,  we  shall  have  little  doubt  that 
 Saul  saw  Jesus  standing  before  him  in  the  way,  (ver.  17.)  when 
 in  obedience  to  his  command  he  arose  from  the  ground. 
 
 But  not  being  able  to  endure  the  splendour  of  his  appearance, 
 or  perhaps  the  better  to  express  his  reverence,  he  fell  to  the 
 earth  anew,  and  remained  before  him  in  that  posture,  till  Christ 
 ordered  him  to  arise  a  second  time,  and  go  into  the  city,  where 
 it  should  be  told  him  what  he  was  to  do,  (Acts  ix.  6.)  Then  it 
 was  that  on  opening  his  eyes  he  found  himself  absolutely  blind. 
 This  I  suppose  is  a  better  account  of  Saul's  seeing  Jesus,  after 
 his  resurrection,  than  with  some  to  affirm,  that  he  saw  him  in 
 his  trance  in  the  temple,  or  in  his  rapture  into  the  third  hea- 
 ven, for  on  neither  of  these  occasions  did  Saul  see  Jesus  with 
 his  bodily  eyes  j  the  impression  at  these  times  having  been  made 
 upon  his  mind  by  the  power  of  Christ,  and  not  by  means  of  his 
 
SAUL  IS  CONVERTED— CHAP.  IX.  91 
 
 Julian  Pe-        5  And  he  said,  Who  art  thou,  Lord  ?     And  the  Lord  Near  Da- 
 riod,  4748.   gai^,  I  am  Jesus  whom  thou  persecutest :    it  is  hard  for  mascus. 
 Vulgar^ra.  ^hee  to  kick  against  the  pricks  ^^ 
 
 external  senses,  so  that  he  would  not  have  been  qualified  by 
 such  a  vision  to  attest  Christ's  resurrection  from  the  dead.  I 
 know  that  Paul  had  another  corporeal  sight  of  Jesus,  namely, 
 after  he  had  made  his  defence  before  the  council,  (Acts  xxiii. 
 11.)  But  as  the  first  epistle  to  the  Corinthians,  in  which  Paul 
 affirmed  that  he  had  seen  the  Lord,  was  written  before  he  was 
 favoured  with  that  second  corporeal  sight  of  Jesus,  he  cannot 
 be  thought  in  that  epistle  to  have  spoken  of  an  event  which 
 had  not  then  taken  place.  ,  ,  '      ^,      . 
 
 It  cannot  be  necessary  to  discuss  here  the  absurd  hypothesis 
 of  Kuinoel,  who  endeavours  to  shew  that  there  was  nothing  mi- 
 raculous in  the  conversion  of  St.  Paul,  whom  he  would  repre- 
 sent as  journeying  to  Damascus,  thinking  of  the  lesson  of  mo- 
 deration taught  him  by  Gamaliel,  and  of  the  arguments  he  might 
 accidentally  have  heard  in  favour  of  the  Messiahship  of  Christ, 
 when  sudden  thunder  in  a  clear  day  alarmed  him,  and  he  ima- 
 gined  that  he  heard  a  voice :  the  whole  of  the  three  several  nar- 
 ratives in  the  New  Testament  of  St.  Paul's  conversion,  over- 
 throw this  absurd  theory.  His  sudden  loss  and  recovery  of  sight, 
 and  the  consequent  communication  of  the  Holy  Spirit,  by  a 
 person  divinely  appointed,  were  indisputable  evidences  as  to 
 the  reality  of  the  appearance  that  had  befallen  him  on  his  way. 
 
 That  St.  Paul  was  neither  a  hypocrite,  an  enthusiast,  nor  a 
 dupe,  has  been  too  admirably  proved  by  Lord  Lyttelton  to  re- 
 quire further  illustration. 
 
 (a)  Sed  quo  modo  visus  est  Jesus?  An  per  angelum,  vices  ejus  sus- 
 tinentem?  Nequaquain.  Neque  enira  angeli  est  ea  sibi  verba  sumere  qua) 
 propria  sunt  Jesu.  An  in  symbolo,  quo  modo  Israelitae  Deum  viderunt 
 ad  raontem  Sinai  ?  Non  sufficit.  An  in  visione  ut  Jesaias  ?  Nee  hoc  satis 
 facit.  An  oculis  corporis?  Sic  arbitror.  Debuit  enim  Paulus  hoc 
 quoque  apostoiatus  sui  argumentum  habere,  quod  Christum,  in  persona, 
 quod  aiunt,  oculis  suis  conspexerit.  Ceterum  ubi  unc  Chnstus  ?  An 
 in  coelo  ?  an  in  cere  viciniore  ?  Equidem  nescio.  Nam  quod  Act  iii.  21. 
 dicitur,  quern  oportet  c^li  capiant  usque  ad  tempora  restitutioais 
 omnium,  intelligi  potest  de  ordinaria  Jesu  in  coebs  raausione  :  qua  non 
 impeditur  tamen  quo  minus  per  extraordinariam  aliqnam  oeconoraiam, 
 in  aerem  terra?  viciniorem  ad  exiguum  tempus  descenderit.  Sed  et  m 
 coelis  manens  videri  Paulo  potuit,  per  miraculosam  facultates  eleva- 
 tionem,  remotisque  Dei  virtute  omnibus  impedimentis,  quo  modo  Ste- 
 phanus  nuper  in  terra  positus,  coelis  apertis,  vidit  Jesum  stantem  ad 
 dexteram  Patris,  Act  vii.  55.  Qua  luce  signiiicabatur  gloria  apparentis 
 Christi,  qui  est  stella  ilia  raatutina,  oriens  ex  alto,  sol  justitiae,  lux  ad 
 illuminationem  gentium,  et  gloriam  populi  Israelitici ;  et  qui  se  luce 
 veluti  araictu  operit.  In  ea  luce,  ipse  se  conspiciendum  prtebeb at  Je- 
 sus. Sic  enim  Paulo  Ananias,  Act  ix.  17.  rursus  xxii.  14.  et  Jesus  ipse 
 Act  xxvi.  13.  dg  tovto  u>(p9r}V  (Toi  — Witsii  Meletera.  Leidens.  de  Vit. 
 Pauli,  p.  17.— Macknight  on  the  Epistles,  vol.  vi.  p.  416.— Kuinoel  m 
 lib.  Hist.  N.  T.  vol.  iv.  p.  323.— Doddridge's  Family  Expositor.— Dr. 
 A.  Clarke,  and  Whitby  m  loc. 
 
 62  The  expression  here  used  is  supposed  by  some  to  be  pro- 
 verbial, signifying  the  injury  and  hurt  they  are  likely  to  receive 
 who  resist  superior  power,  more  especially  as  relating  to  God. 
 To  confirm  this  opinion,  many  classical  authors  are  referred  to. 
 Euripides  in  Bacch.  5.  794.  Columella  de  re  rustica2.2.  26,  &c. 
 and  Pindar  Pyth,  2.  173.  who  asserts  we  must  not  contend 
 against  God,  but  bear  the  yoke  he  puts  on  our  neck  mildly,  and 
 not  kick  against  the  goads  ;  that  is,  remarks  the  Scholiast,  not 
 to  fight  against  God,  being  only  men.  The  great  Bochart  re- 
 jects the  idea  that  the  expression  is  derived  from  any  other  au- 
 
92  SAUL  IS  CONVERTED— CHAP.  IX. 
 
 Julian  Pe-         6  And  he,  trembling  and  astonished,  said.  Lord,  what  Near  Da- 
 
 Vufgat^Era,  ^^^^  ^^^^^  ^^^^  ^^  *^  ^^  •      ^^^  ^^^  ^"^^^   ^^^^  ""^^  ^i'^'  mascus. 
 35.  '  Arise,  and  go  into  the  city,  and  it  shall  be  told  thee  what 
 
 thou  must  do. 
 
 7  And  the  men  which  journeyed  with  him  stood  speech- 
 less, hearing  a  voice,  but  seeing  no  man  ". 
 
 8  And  Saul  arose  from  the  earth  ;  and  when  his  eyes 
 were  opened,  he  saw  no  man  ^* :  but  they  led  him  by  the 
 hand,  and  brought  him  into  Damascus. 
 
 tbority  than  that  of  Scripture  itself.  Moses  uses  it  when  he 
 says  Jeshurun  waxed  fat  (et  recalcitravit,)  and  kicked  against 
 the  law,  (Deut.  xxxii.  15.)  and  also  God  himself,  (1  Sam.  ii.  29.) 
 why  kick  ye  against  my  sacrifices  ?  The  clause  is  retained  in 
 the  Vulgate,  the  Arabic,  yEthiopic,  and  Armenian  versions,  al- 
 though it  is  not  inserted  in  others,  or  in  the  Greek  Manuscripts. 
 Griesbach  likewise  rejects  it. 
 
 63  This  verse  bears  the  appearance  of  differing  with  the  parallel 
 passage,  chap.  xxii.  9.  where  it  is  said  that  the  men  that  were 
 with  me  heard  not  the  voice.  Dr.  Hammond  remarks,  that  the 
 word  (pwvri  signifies  thunder,  and  he  would  reconcile  the  two 
 texts  by  reading  "  They  that  were  with  me  heard  the  voice  of 
 the  thunder,  but  heard  not  the  voice  of  him  that  spake  unto  me." 
 The  word  <pa>vri  is  often  used  in  this  sense  in  the  Old  Testament, 
 (Exod.  ix.  23.  27.  33,  34.  xx.  18.  Ps.  xviii.  13,  &c.  &c.) 
 
 In  this  verse  the  word  seems  to  be  used  in  the  same  sense  as 
 chap.  ii.  2.  (see  the  note  in  loc.)  with  reference  to  the  thunder, 
 which  usually  accompanied  the  Bath  Col,  or  voice  from  heaven  ; 
 m  chap.  xxii.  9.'  it  more  particularly  relates  to  the  voice  itself, 
 which  the  attendants  of  St.  Paul,  in  consequence  of  their  alarm 
 and  confHsion,  did  not  hear,  or  if  they  did,  without  rightly  un- 
 derstanding it. 
 
 Beza,  Vatablus,  and  Clarius  think  that  they  heard  Saul's 
 voice,  but  not  that  of  Christ.  Dr.  Benson,  as  ctKoveiv  often  sig- 
 nifies to  understand,  supposes  these  attendants  were  Hellenist 
 Jews,  who  did  not  understand  the  Hebrew,  which  was  the  lan- 
 guage in  which  Christ  addressed  Paul.  Dr.  Whitby  and  Dr. 
 Doddridge,  that  the  voice  from  heaven  was  taken  for  thunder. 
 — Doddridge,  vol.  ii.  p.  3G. 
 
 For  further  solutions  of  the  difficulty,  see  Wolfius  Curse  Phil, 
 vol.  ii.  p.  1138.  Bishop  Barrington,  Dr.  Weston,,  and  others, 
 ap.  Bowyer,  and  the  commentators. 
 
 The  Jews  say  that  God  three  times  spoke  to  Moses,  Aaron 
 being  by  and  not  hearing  the  voice  :  in  Egypt,  Exod.  vi.  28. 
 Mount  Sinai,  Num.  iii.  1.  and  in  Levit.  i.  I. 
 
 in 
 
 The  same  mode  of  expression  is  used  in  Schemoth  Rabba, 
 sect.  11.  fol.  104.  3.  in  Exod.  ii.  2.  «  The  angel  of  the  Lord  ap- 
 peared to  him."  Why  is  it  thus  said  so  expressly  rbti  to  him, 
 because  other  men  were  with  him,  but  none  of  these  saw  any 
 thing  but  Moses  only.     So  also  in  Dan.  x.  7. 
 
 6^  He  lost  his  sight  from  the  glory  of  that  light. 
 
 Michaelis,  in  Richteri  chirurgischer  Bibliothek,  b.  vi.  p.  732. 
 ap.  Kuinoel,  relates,  that  an  African  struck  with  lightning  lost 
 his  sight,  but  recovered  it  suddenly. 
 
 In  the  Critici  Sacri  is  a  treatise  on  the  blindness  of  St.  Paul, 
 considered  in  its  origin,  continuance,  and  cure. 
 
 Jortin  remarks,  that  the  miracle  by  which  St.  Paul  was  in- 
 structed  and  converted,  has  been  thought  bv  some  to  be  of  the 
 trablcmatic  and  prophetic  kind,  and  to  indicate  the  future  call- 
 
SAUL  IS  CONVERTED— CHAP.  IX.  93 
 
 Julian  Pe-        9  And  he  was  three  days  without  sight,  and  neither  did  Near  Da- 
 riod,4748.    eat  nor  drink  ^\  mascus. 
 
 Vulgar^ra, 
 
 35. 
 
 ing  of  the  Jews  ;  so  that  Paul  the  persecutor,  and  Paul  the 
 apostle,  was  a  type  of  his  own  nation. 
 
 St.  Paul,  though  the  apostle  of  the  Gentiles,  never  cast  off  bis 
 care  for  his  own  brethren,  and  always  expressed  himself  on  that 
 subject  with  the  warmest  affection  ;  and  he  alone,  of  all  the 
 writers  in  the  New  Testament,  hath  spoken  clearly  of  the  resto- 
 ration of  the  Jews:  he  earnestly  wished  for  that  happy  day,  and 
 saw  it  afar  off,  and  was  glad.  St.  Paul  was  extremely  zealous 
 for  the  law,  and  a  persecutor  of  the  Christians— so" were  the 
 Jews. 
 
 St.  Paul,  for  opposing  Jesus  Christ,  was  struck  blind;  but 
 upon  his  repentance  he  received  his  sight — so  were  the  Jews, 
 for  their  rebellion,  smitten  with  spiritual  blindness,  which  shall 
 be  removed  when  they  are  received  again  into  favour. 
 
 St.  Paul  was  called  miraculously,  and  by  the  glorious  mani- 
 festation of  Christ  himself,  and  was  instructed  by  the  same  Di- 
 vine Master:  such  will  perhaps  be  the  conversion  and  the  illu- 
 mination of  the  Jews. 
 
 St.  Paul  was  called  the  last  of  the  apostles — the  Jews  will  cer- 
 tainly enter  late  into  the  Church. 
 
 St.  Paul  was  the  most  active,  laborious,  and  successful  of  all 
 the  disciples :  such  perhaps  the  Jews  also  shall  be  after  their 
 conversion.  But  these  are  rather  conjectures  of  what  may  be, 
 than  discoveries  of  what  must  come  to  pass  (a). 
 
 (a)  See  Jortin's  Remarks  on  Ecclesiastical  Histcry,  works,  vol.  ii.  p. 
 14.  and  Mede's  works,  book  v.  p.  891,  892.  as  well  as  book  iv.  epist. 
 xvii.  p.  768.  Jortin  does  not  mention  Mede,  who  has  considered  the 
 parallel  at  greater  length. 
 
 ^5  From  the  manner  in  which  the  conversion  of  St.  Paul  is 
 related  by  St.  Luke,  many  have  been  led  to  suppose  that  all 
 those  who  are  really  Christians,  must  receive  and  retain  some 
 sensible  impression  of  their  conversion  ;  and  consequently  re- 
 member the  exact  time  or  moment  in  which  it  took  place. 
 Others  again  argue,  that  St.  Paul  was  selected  from  the  rest  of 
 mankind  as  Abraham,  Moses,  the  Prophets,  and  the  Apostles, 
 were  for  the  especial  purpose  of  promoting  the  designs  of  Pro- 
 vidence in  effecting  the  redemption  of  mankind  ;  and  therefore 
 that  it  affords  no  sanction  for  the  expectation  of  any  sudden  or 
 miraculous  conversion  for  others.  Both  parties  insist  with  equal 
 earnestness  and  sincerity  in  enforcingthe  doctrine  of  Scripture, 
 that  "  without  holiness  no  man  shall  see  the  Lord  :"  but  one 
 would  look  for  conversion  in  some  momentary  operation  of  the 
 Spirit  of  God,  without  any  previous  preparation  in  the  heart  or 
 conduct  of  the  individual;  the  other  on  the  contrary  would 
 rather  seek  it  in  the  study  of  the  Scriptures,  and  in  the  due  ob- 
 servance of  the  progressive  and  appointed  means  of  grace  which 
 are  given  to  all,  as  necessary  to  salvation,  and  which  are  always 
 attended  with  the  influences  of  the  Holy  Spirit. 
 
 The  former,  who  believes  that  God  more  frequently  impresses 
 the  mind  by  some  sudden  impulse,  does  not  deny  that  it  may 
 sometimes  happen,  that  individuals  may  be  so  educated  and 
 brought  up,  that  they  shall  be  sanctified  from  the  womb.  Thus 
 the  celebrated  Annesly,  the  non-conformist  divine,  declared  that 
 he  never  remembered  to  have  been  converted.  On  the  other 
 side  it  is  equally  acknowledged,  that  it  may  please  the  same  God 
 who  miraculously  converted  St.  Paul,  to  impress  in  the  most 
 unexpected  and  peculiar  manner  the  mind  of  any  individual,  at 
 any  time  it  may  seem  good  to  bis  Providence  to  do  so.     He 
 
94  SAUL  IS  BAPTIZED— CHAP.  IX. 
 
 Julian  Pe-  cT?rT"Tn\r    yyytt  Damascus. 
 
 riod,4748.  SECTION   XXXII. 
 
 Vulgar^Era,  a      i  •     r>        •      ■, 
 
 35.  '^iciul  IS  Baptized. 
 
 ACTS  ix.  10 — 19. 
 10  And   there  was   a   certain   disciple  at  Damascus, 
 
 would  not,  for  instance,  assert  that  it  was  impossible  that  Con- 
 stantine  beheld  a  cross,  or  that  Colonel  Gardiner  heard  a  voice 
 in  the  air,  or  any  other  circumstance  of  this  nature  (6) ;  but 
 his  general  belief  is,  that  since  the  canon  of  Scripture  has  been 
 completed,  the  sacraments  are  the  effectual  and  divinely  ordained 
 means  of  grace  by  which  the  Holy  Spirit  is  conveyed  to  man  for 
 his  renovation  j  and  that  sufficient  evidence  is  given  to  all  men 
 for  their  establishment  in  the  faith,  without  any  extraordinary 
 or  preternatural  interference  in  their  favour. 
 
 Christianity,  it  must  ever  be  remembered,  is  not  a  system  of 
 theoretical  opinions,  but  a  system  of  positive  institutions.  If 
 so,  we  may  expect  miracles  at  the  establishment,  but  not  in  the 
 continuance  of  the  dispensation.  In  one  sense  of  the  word 
 every  thing  is  a  miracle,  both  in  the  natural  and  moral  world. 
 The  growth  of  a  plant  is  to  us  an  unaccountable  event ;  but  we 
 see  that  it  is  gradually  brought  to  perfection,  by  the  sun  and 
 rain  from  heaven — these  are  the  appointed  laws  of  nature.  In 
 the  same  way  the  divine  inlluences  of  the  Holy  Spirit,  by  the 
 appointed  means  of  grace,  gradually  operate  on  the  heart,  till 
 it  brings  forth  the  fruits  of  perfection,  and  the  perfect  man  is 
 formed.  It  is  certain  that  the  great  Creator  of  the  flower  or 
 the  herb  might  by  a  word  command  them  to  grow  either  on 
 the  waves  of  the  sea,  or  the  floor  of  a  room,  but  as  this  would 
 be  deviating  from  established  laws,  we  do  not  anticipate  such 
 an  occurrence.  In  the  same  manner  it  is  not  generally  to  be 
 expected  that  the  Almighty  Creator  will  depart  from  his  own 
 appointed  means  of  salvation  to  eftect  the  recovery  of  sinful 
 man,  who  refuses  to  be  nourished  by  the  common  blessings  from 
 on  high.  It  is  not  now  to  be  expected  that  the  heavens  will 
 again  open,  the  Shechinah  appear,  the  Bath  Col  be  heard,  or 
 the  holy  flame  kindle  on  holy  heads  ;  these  indisputable  evi- 
 dences of  divine  majesty  are  reserved  for  the  consummation  of 
 all  things.  In  the  mean  time,  God  the  Creator  and  Saviour,  who 
 provides  for  the  lilies  and  the  flowers  of  the  field,  has  in  his 
 mercy  ordained  provision  for  the  soul  as  well  as  the  body  of 
 man — "  My  flesh  is  meat  indeed,  and  my  blood  is  drink  in- 
 deed." Without  the  care  and  the  labour  of  man  the  Ibod  for 
 the  body  would  be  lost  in  the  ground  ;  without  the  use  of  the 
 revealed  means  of  grace,  the  fruits  of  the  Holy  Spirit  would 
 be  looked  for  in  vain.  Break  up  therefore  the  fallow  ground 
 of  your  hearts  (Hosea  x.  12.)  for  it  is  time  to  seek  the  Lord, 
 that  the  showers  and  the  latter  rain  may  not  be  withholden 
 (Jer.iv.  3.) 
 
 The  real  question  to  be  decided  then  is,  whether  he  is  most 
 right  who  expects  the  influences  of  the  Spirit  to  be  conveyed  to 
 him  through  the  means  of  those  solemn  ordinances  which  God 
 Himself  has  ordained,  gradually  accomplishing  that  change  of 
 heart,  without  which  spiritual  happiness  cannot  be  attained  ; 
 or  whether  that  opinion  is  to  be  preferred,  which  leads  to  the 
 anticipation  of  some  sudden  impression  producing  the  same 
 eflect  independent  of  a  humble  attendance  on  the  means  of 
 grace,  in  obedience  to  the  Divine  will. 
 
 I  am  convinced,  that  if  Christians  who  believe  in  the  doctrines 
 
SAUL  IS  BAPTIZED—CHAP.  IX.  95 
 
 Julian  Pe-    named  Ananias :  and  to  him  said  the  Lord  in  a  vision,  Damascus, 
 riod,  4748.   Ananias.     And  he  said,  Behold,  I  am  herCt  Lord. 
 
 VulgariEra, . 
 
 35.  of  the  Trinity,  tlie  Incarnation,  tiie  Atonement,  and  the  absolute 
 
 necessity  of  inward  holiness,  IVom  the  influences  of  the  Divine 
 Spirit,  as  well  as  outward  morality,  were  to  examine  impartially 
 some  controverted  logomachies,  they  would  not  so  much  difler. 
 If  certain  systematic  words  were  not  so  frequently  resorted  to, 
 there  would  be  much  less  misapprehension  and  bitterness.  Let 
 us  place  this  subject  in  more  general  propositions,  and  we  shall 
 then  perceive  how  slight  is  the  difference  which  divides  these 
 contending  parties. 
 
 It  will  be  acknowledged  by  all  that  a  due  regard  at  least  is 
 necessary  to  external  religion  for  the  sake  of  its  author ;  but 
 that  this  very  regard  to  the  divine  ordinances,  if  it  does  not  pro- 
 ceed from  obedience  and  love  in  Him  who  ordained  them,  and 
 faith  in  their  spiritual  effects  and  signification,  becomes  pre- 
 sumption and  hypocrisy. 
 
 Man  at  his  creation  was  made  perfect ;  the  spiritual  triumph- 
 ing over  the  inferior  nature.  When  he  fell,  the  earthly  or  animal 
 nature  predominated.  As  his  descendants  we  are  made  par- 
 takers of  the  same  earthly  and  animal  nature-r-we  are  born  with 
 it — its  existence  constitutes  our  original  sin — we  are  subject  to 
 its  penalties,  and  rendered  totally  untit'for  a  spiritual  immorta- 
 lity hereafter. 
 
 The  system  of  revelation  is  the  plan  for  restoring  man  to 
 God,  by  renewing  within  him  that  spiritual  nature  which  he  lost 
 by  the  fall  of  his  first  parent. 
 
 The  manner  in  which  this  important  object  is  to  be  accom- 
 plished, has  ever  been  the  same.  It  is  faith  in  the  atonement  of 
 one  Redeemer,  the  manifested  God  of  the  Patriarchs,  Jews,  and 
 Christians,  producing  holiness  of  life. 
 
 The  manner  in  which  this  faith  is  made  effectual,  has  ever 
 been  the  same.  Outward  means  of  grace  were  instituted  from 
 the  moment  of  the  expulsion  from  Paradise.  Where  these  ex- 
 ternal ordinances  have  been  observed  through  faith,  and  in 
 compliance  with  the  revealed  will  of  God,  his  influences  have 
 uniformly  been  imparted,  and  a  spiritual  change  of  heart  im- 
 perceptibly and  gradually  accomplished. 
 
 The  Spirit  of  God  however  is  not  confined  to  means.  The 
 Omnipotence  of  God  is  not  limited  to  the  measures  he  has  him- 
 self revealed  or  ordained.  It  is  impossible  therefore  not  to  be- 
 lieve that  the  death  of  a  friend  or  relative,  a  lingering  illness, 
 or  any  other  affliction  or  circumstance,  may  not,  through  divine 
 grace,  be  made  the  instrument  of  salvation,  and  turn  our  hearts 
 from  this  world  to  serve  the  living  God.  But  few  will  hesitate 
 to  join  with  me  in  the  conclusion,  that  the  divine  blessing  is  to 
 be  more  generally  found  in  those  significant  and  solemn  institu- 
 tions, which  The  Way— The  Truth— and  The  Life  Himself  ap- 
 pointed. 
 
 This  is  not  the  place  to  enter  further  into  this  controversy. 
 The  ancient  fathers,  the  reformers  in  general,  and  the  Church 
 o*"  England  at  present,  make  the  commencement  of  our  accept- 
 ance with  God  (by  whatever  name,  conversion  or  regeneration, 
 ■we  may  call  it,)  to  begin  with  baptism  ;  and  that  the  influences 
 of  the  Holy  Spirit  continue  with  the  Christian  through  life, 
 to  complete  the  work  of  justification,  to  renovate  him  when  he 
 falls,  to  preserve  him  in  temptation,  and  to  support  him  in 
 death,  unless  those  influences  are  quenched  by  wilful,  repeat- 
 ed, deliberate,  and  persevering  sin.  This  system,  which  makes 
 our  Christian  life  begin  with  certain  feelings  in  maturer  years, 
 
9(5  SAUL  IS  BAPTIZED— CHAP.  IX. 
 
 Julian  Pe-        11  And  the  Lord  said  unto  him,  Arise,  and  go  into  the  Damascus. 
 
 riod,  4748.    street  which  is  called  Straight,  and  inquire  in  the  house 
 
 VulgaryEra,  ~ 
 
 35.  ~~  " 
 
 makes  the  question  concerning  baptism  so  very  important.  The 
 re-estabhshment  of  the  ancient  union  among  believers,  depends 
 on  our  estimate  of  the  benetits  attendant  on  that  tirst  and  most 
 solemnly  commanded  ordinance — whether  it  is  merely  an  useful 
 rite,  or  an  appointed  means  of  grace  j — or,  as  it  is  defined  in 
 the  Church  Catechism,  an  outward  sign  of  an  inward  grace.  The 
 system  which  refuses  to  confine  the  beginning  of  our  Christian 
 life  to  baptism,  is  thus  described  by  a  once  distinguished  writer 
 — Regeneration  has  its  degrees.  Its  first  step  is  contrition,  and 
 that  softening  of  the  heart  by  which  a  man  is  brought  to  a  sense 
 of  sin  and  misery ;  and  under  the  influence  of  which  he  ear- 
 nestly desires  deUverance.  The  second  is  a  knowledge  of 
 Christ,  by  which  whoever  is  convinced  of  the  sufficiency  of 
 Christ  to  deliver  him,  denies  himself,  and  flies  to  Christ,  and 
 by  a  living  faith  is  united  to  him,  and  with  a  filial  confidence 
 of  deliverance  depends  upon  him,  and  a  filial  love  towards  God 
 *  is  kindled   in  his  heart,  bj  the  power  of  which  he  serves  God 
 
 with  unfeigned  obedience,  and  a  holy  life.  The  first  step  is 
 called  the  spirit  of  bondage,  and  it  is  properly  the  effect 
 of  law;  the  second  is  the  spirit  of  adoption,  and  it  is  the 
 proper  eti'ect  of  the  Gospel  (a).  The  learned  writer  then  pro- 
 ceeds to  illustrate  this  hypothesis  by  the  instance  of  Cornelius. 
 I  think  it  is  evident,  that  the  Scriptures  of  truth  no  where 
 command  us  to  have  this  train  of  feelings,  to  become  accept- 
 able to  God,  Faith  and  obedience, — or  faith,  obedience,  and 
 repentance,  are  required :  and  it  is  impossible,  in  general,  for 
 the  Christian  who  has  been  baptized,  and  has  received  a  reli- 
 gious education,  and  knows  God  from  his  infancy,  to  say  when 
 he  begins  to  have  faith,  and  to  have  become  acceptable  to  his 
 Maker,  Few  men  can  pass  through  life  without  many  feelings 
 of  sorrow  for  sin,  of  humility  before  God,  of  desire  to  become 
 more  holy.  No  human  being  can  declare  himself  spotless  be- 
 fore his  Creator.  But  all  these  emotions  are  the  result  of  our 
 knowledge  of  God,  and  his  Son,  which  are  given  us  by  the 
 means  of  grace  ;  and  they  proceed  from  the  Holy  Spirit  which 
 attends  them.  They  are  common  to  all  men,  at  all  ages;  they 
 are  experienced  by  children  at  the  first  dawn  of  reason,  and 
 by  the  aged  at  the  close  of  life. 
 
 Since  the  Scripture  and  the  means  of  grace  have  been 
 given,  I  believe  that  all  pretensions  of  this  nature  are  very 
 dubious ;  though  I  dare  not  say,  that  the  Father  of  the 
 spirits  of  men  may  not  visibly  communicate  his  will  to  some 
 favoured  individuals,  when  he  pleases.  1  believe  only,  that 
 he  has  not  done  so  ;  because  the  law  of  Christ  is  sufficient 
 to  guide  any  of  his  creatures  to  future  happiness.  Dr. 
 Doddridge  relates  the  anecdote  of  Colonel  Gardiner,  as  if 
 the  circumstance  might  possibly  have  been  the  vivid  sug- 
 gestion of  his  own  mind.  The  hour  was  midnight — he  was 
 '  confused  with  intemperance — the  cause  of  his  watchfulness 
 was  criminal — he  had  received  a  religious  education,  and  the 
 silence,  and  solitude,  and  the  possible  reproaches  of  his  con- 
 science led  him  to  some  associations  of  ideas  respecting 
 Ihe  crucified  Saviour,  whom  he  had  forgotten.  At  such  a 
 moment  he  saw,  or  thought  he  saw,  the  cross  in  the  air,  and 
 heard  the  appeal  of  the  imagined  figure  before  him.  This 
 appears  to  me  to  be  the  natural  result  of  those  laws  of  mind 
 which  God  has  given  to  every  man.    These  natural   reflections 
 
SAUL  IS  BAPTIZED— CHAP.  IX.  97 
 
 Julian  Pe-    of  Judas  for  07ie  called  Saul  of  Tarsus  :  for,  behold,   he  Damascus. 
 
 35. 
 
 were  made  the  means  of  grace :  for  the  impression  was  never 
 erased  from  his  mind.  The  Spirit  of  God  "  prevented  him,  and 
 put  into  his  mind  good  desires;"  and  the  consistency  of  his 
 subsequent  life,  proved  that  He  who  giveth  grace  to  man, 
 was  present  at  the  hour  of  temptation.  But  it  would  be  the 
 most  intolerable  presumption,  that  any  man  should  delay  re- 
 pentance, till  his  mind  was  affected  in  a  similar  manner. 
 
 With  respect  to  the  cross  of  Constantine,  I  subjoin  the  cri- 
 ticism of  Jortin;  and  I  am  inclined  to  agree  with  this  eminent 
 divine,  that  there  was  possibly  no  miracle   in  this  case  also; 
 though  the  result  of  the  victory  was  most  important,  as  it  de- 
 cided whether  Christianity  should  become  the   religion  of  the 
 Roman  empire.     A. D.  811,  Constantine  being  disposed  to  pro- 
 tect and  embrace  Christianity,  which  his  father  had  greatly  fa- 
 voured, and  about  to  fight  Maxentius,  prayed  to  God  for  his 
 assistance.     As  he  was  marching,  he  saw  in   the  afternoon,  in 
 the  sky,  over  the  sun,  a  shining  cross,  with  this  inscription 
 (tovtoj  v'lKo)  joined  to  it.     The  sight  astonished   him,  and  the 
 army  which  accompanied  him.  This  he  related  to  Eusebius  with 
 his  own  mouth,  and  sware  to  the  truth  of  it  at  a  time  when 
 many  of  the  soldiers  were  living.     Afx^l  ixtcrtjiitpivaQ  r]\iov  oipag 
 ySt]  TTJg  rifiepag  c'nroKXLvovcrrjQ,  avroig  6^9a\fiolg  ideXv  i.<pr]  iv  avT(^ 
 ovpavcj  vTTep  Keifievov  rov  ijXiov  avvri(pQai,  \kyov<rav  tovtoj   vIku. 
 Horis  diei  meridianis  sole  in  occasum  vergenti  crucis  tropaeuni 
 in  oelo   et  luce   conflatum,  soli    superpositum,  ipsis  oculis  se 
 visisse    affirmavit,  cum  hujusmodi   inscriptione .     Hac    vince. 
 Euseb.  Vit.  Const.  1.  28.  Concerning  this  story  there  have  been 
 these  opposite  opinions — Thatit  wasamiracle  wrought  in  favour 
 of  Constantine  and  of  Christianity;  that  it  was  a  pious  fraud, 
 a  mere  stratagem  of  Constantine's,  to  animate  his  soldiers,  and 
 to  engage  the  Christians  firmly  on  his  side.     Fabricius,  as  an 
 honorarius  arbiter,  comes  between  both,  and  allows  the  fact, 
 but  rejects  the  miracle.  Bibl.  Gr.  6.  8.     "  There  is  (says  he)  a 
 natural  appearance,  a 'solar  halo,'  which  sometimes  represents 
 a  lucid  cross,  and  this  is  so  rarely  seen,  that  it  is  no  wonder  if 
 Constantine,  and  they  who  beheld  it  with  him,  accounted  it 
 miraculous,  especially  at  that  juncture.  If  this  were  no  miracle, 
 yet  it  tended  to  the  service  of  Christianity,  and  to  bring  about 
 the  great  revolution  that  then  happened.     There  are  in  histo- 
 rians, ancient  and  modern,  and  in  the  Philosophical  Transac- 
 tions, dccriptions  of  such  phenomena,  and  also  of  lucid  circles 
 or  crowns,  accompanying  them.     Fabricius  gives  an  account 
 and  a  representation  of  some.     Thus  far  all  goes  well  enough  : 
 but  the  great  difficulty  is  the  inscription  (rourw  v'lKa,)  for  which 
 Fabricius  offers  this  solution,  that  ypacprj  means  a  '  picture,'  as 
 well  as  a  *  writing,'  and  that  Xeyeiv,  when  applied  to  a  picture 
 or  image,  means  *  to  denote,'  or  *  imply,'  and  that  the  words  of 
 Constantine   and  Eusebius  may  be   thus  interpreted,  that  by 
 this  he  should  conquer  ;  which  image  was  a  lucid  crown,  a  re- 
 presentation or  symbol  of  victory.     To  this  I  add,  that  Euse- 
 bius, by  not  using  the  words  aroixa«>  or  ypa^/i«ra,  nor   men- 
 tioning in  what  language  it  was  written,  seens  to  speak  rather 
 of  an  emblem  or  picture,  than  of  a  writing.     Add  to  this,  that 
 in  the  standard  which  Constantine  ordered  to  be  made  in  the 
 form  of  a  cross,  in  memory  of  this  omen,  he  placed  a  crown  of 
 gold  and  jewels  on  the  top  of  it,  and  a  cypher  denoting  the 
 name  of  Christ,  but   not   the   words  tovtu)  v'lKa.     Euseb,  Vit. 
 Const.  I.  31.     Amongst  the  Panegyrici  Vetercs,  the  eighth  is  in 
 VOL.    II.  H 
 
r 
 98  SAUL  IS  BAPTIZED-CHAP.  IX. 
 
 Julian  Pe-        12  And  hath  seen  in  a  vision  a  man  named  Ananias  Damascns. 
 Vukar^ra  ^^^^^^S  "i>  ^^^^  putting  his  hand  on  him,   that  he  might 
 35.  '  receive  his  sight. 
 
 13  Then  Ananias  answered,  Lord,  I  have  heard  by 
 many  of  this  man,  how  much  evil  he  hath  done  to  thy 
 saints  at  Jerusalem  : 
 
 14  And  here  he  hath  authority  from  the  chief  priests 
 to  bind  all  that  call  on  thy  name. 
 
 15  But  the  Lord  said  unto  him.  Go  thy  way:  for  he 
 is  a  chosen  vessel  ^^  unto  me,  to  bear  my  name  before  the 
 Gentiles,  and  kings,  and  the  children  of  Israel : 
 
 16  For  I  will  shew  him  how  great  things  he  must  suffer 
 for  my  name's  sake. 
 
 17  And  Ananias  went  his  way,  and  entered  into  the 
 house  ;  and  putting  his  hands  on  him,  said.  Brother  Saul, 
 the  Lord,  even  Jesus,  that  appeared  unto  thee  in  the  way 
 
 praise  of  Constantine,  and  celebrates  his  victory  over  Maxen- 
 tius,  but  says  not  a  word  of  the  cross.  The  author  of  this  pane- 
 gyric was  a  Pagan.  The  ninth  also,  composed  by  Mazarius,  is 
 silent  concerning  this  prodigy.  One  of  the  panegyrists  speaks 
 ofa  last  omen,  by  which  he  might  mean  the  cross.  See  Tille- 
 mont,  H.  des  Empires,  4.  632.  Not.  But,  after  all,  it  seems 
 rather  more  natural  to  interpret  yga<pr)v  Xsyouaav,  of  a  writing 
 than  ofa  picture." 
 
 («)  Habet  regeneratio  suos  gradus.  Primus  gradus  est  contritio 
 et  emollitio  cordis,  qua  quis  adigitur  ad  sensum  peccati  et  luiseriai ; 
 quo  sensu  gravatus  sitit  et  esurit  liherationem.  Secundus  gradus  est, 
 agnitio  Christi,  qua  quis  de  sufficientia  Christi  ad  liherandum  con- 
 victus,  seipsum  abnegat  et  ad  Christum  coiifugit,  eique  viva  fiducia 
 cordis  inseritur,  et  cum  filiali  fiducia  liberationis  in  ipsum  recumbit,  et 
 fdialis  in  Deum  amor  in  corde  ejus  accenditur  cujus  ductu  et  impulsu 
 servit  Deo  ingenua  obedientia  et  nova  vitA.  Primus  gradus  vocaii  solet 
 spiritus  servitutis  et  est  proprie  eft'ectus  iegis  :  posterior  spiritus  adop- 
 tionis  et  est  proprie  eflectum  Evangelii.  Fieri  potest  ut  Cornelius  ha- 
 buerit  priraum  gradum  regenerationis,  scil.  ut  fuerit  contritus  corde  et 
 onustus  sensu  miseriae,  sitiensque  gratiam,  eamque  quacrens  ;  sed  nou 
 novit  veram  viam  inveniendi  et  verum medium  quairendi,  sed  sine  dubio 
 earn  quajsivit  per  propria  opera  et  bonestam  vitam  ;  qua?  tamen  opera 
 Dens  propter  veram  contritionem  cordis  non  aspernatus,  sed  se  iis  mo- 
 veri  passus  est  ad  dandos  majores  regenerationis  gradus  ad  salutem 
 n€cessarios.  Non  enim  est  contra  sanam  theologiara,  quod  primitiae 
 gratise  regenerantis  bene  usurpata%  sint  causae  impetrantes  gratiam  ma- 
 jorem.  Habenti  enim  dabitur  ut  abundantius  habeat,  Matt.  xiii.  12. 
 Moralibus  virtutibus,  quibus  homo  seipsum  ab  aliis  per  liberum  arbi- 
 trium  naturale  nonnihil  discernit,  nullis  promissionibus  alligata  est  gra- 
 tia regenerationis  salvifica:  sed  initiis  gratias  regenerantis  bene  usur- 
 patis  est  alligata,  Joli.  vii.  17.  Et  praocipue  contritum  cor  habet  mag- 
 iias  proraissiones,  Psal.  li.  19.  Isai.  Ivii.  15.  Stres.  apud.  Cradock's 
 Apostolical  Harmony,  p.  59.  (6)  Jortin's  Remarks  on  Ecclesiastical 
 History,  vol.  ii.  Works,  vol.  ii.  p.  159. 
 
 ^^  The  word  -bD  was  commonly  used  by  the  Jews  to  denote 
 either  man  or  woman.  St.  Peter  calls  the  woman  the  weaker 
 vessel.  St.  Paul,  alluding  to  the  preachers  of  the  Gospel,  ob- 
 serves, "  We  have  this  treasure  in  earthen  vessels."  Schoet- 
 gen  quotes  the  book  Zohar  on  Exod.  on  Ruth  ii.  9. 
 
 mn'  '■bzi  11-ipKT  K'-p'-iv  pVK  vbn — "  the  just  are  here  under- 
 stood, who  arc  called  the  instruments  or  vessels  of  the  Lord." — 
 Schoetgen.  Hor.Heb   vol.  i.  p.  446. 
 
SAUL  PREACHES  TO  THE  JEWS— CHAP.  IX.  99 
 
 Julian  Pe-    as  thou  camest,   hath  sent  me,  that  thou  mightest  receive  Damascus. 
 
 Vd'at^^k  ^^y  ^^^^^^'  ^"^  ^^  ^^^^^^^  ^^'^^^^  ^^^'^  ^^°^y  Ghost. 
 
 ^u  gar    ra,       ^^  ^^^^  immediately  there  fell  from  his  eyes  as  it  had 
 
 been  scales  ;  and  he  received  sight  forth'vith,  and  arose, 
 and  was  baptized. 
 
 19  And  when  he  had  received  meat,  he  was  strength- 
 ened. Then  was  Saul  certain  days  with  the  disciples 
 which  were  at  Damascus. 
 
 SECTION  XXXIII. 
 
 Saul  preaches  in  the  Synagogues  to  the  Jews, 
 
 ACTS  ix.  20—30. 
 
 ^^"47*51.        ^^  ^"^  straightway  '^'^  he  preached  Christ  in  the  syna- 
 Vulgar^ra,  gogues,  that  he  is  the  Son  of  God. 
 
 38. . 
 
 67  St.  Paul,  in  Gal.  i.  16,  17.  speaking  of  his  conversion, 
 writes,  "  Immediately  I  conferred  not  with  flesh  and  blood,  but 
 I  went  into  Arabia,  and  returned  again  unto  Damascus." 
 Pearson  argues  from  this,  that  he  did  not  preach  in  the  sy- 
 nagogues at  Damascus  till  after  the  three  years  which  he  passed 
 in  Arabia.  Michaelis,  on  the  contrary,  would  connect  ver.  20 
 with  19,  on  account  of  the  word  ivOtiog,  whicii  word  by  Dr. 
 Wells,  is  referred  to  the  return  of  St.  Paul  to  Damascus. 
 He  thinks  the  passages  are  to  be  paraphrased  thus  : — "  After  he 
 had  received  meat,  he  was  strengthened."  Presently  after 
 which,  (according  to  Gal.  i.  16  )  he  went  into  Arabia,  and  hav- 
 ing been  there  instructed  in  the  Gospel,  by  the  revelation  of 
 Jesus  Christ,  (Gal.  i.  12.)  he  returned  again  to  Damascus. 
 "  Then,"  or  "  now,"  was  St.  Paul  certain  days  with  the  disciples 
 at  Damascus,  and  straightway  (namely,  after  his  return  out  of 
 Arabia,)  he  preached  Christ  in  the  synagogues  (a). 
 
 Schleusnor  is  of  opinion  that  the  word  <Jvii&i€,dZ,o)v  is  to  be 
 understood  before  this  clause.  See  on  the  full  meaning  of  thi^j 
 word  Kuinoel.  Schleusner,  &c. 
 
 Biscoe  sufficiently  shews  that  St.  Paul  as  a  rabbi,  or  autho- 
 rized teacher  of  the  people,  was  privileged  to  preach  in  all  syna- 
 gogues, wherever  he  went. 
 
 St.  Luke  has  not  noticed  this  journey,  and  as  St.  Paul  ha-s 
 merely  mentioned  it  in  his  Epistle  to  the  Galatians,  without  re- 
 lating any  thing  that  he  then  did,  we  cannot  speak  of  it  with 
 any  degree  of  certainty.  St.  Jerome  has  determined  that  the 
 apostle  did  not  exercise  any  ministerial  function,  and  he  sup- 
 poses that  by  a  dispensation,  unknown  to  us,  or  by  an  express 
 command  of  God,  he  remained  silent.  (Gal.  i.  12.)  (6).  It  is 
 very  likely  that  it  was  in  this  retreat  that  he  acquired  by  Hie 
 reading  of  the  sacred  writings,  and  by  the  inspiration  of  the 
 Holy  Ghost,  the  knowledge  that  he  afterwards  displayed.  It 
 is  further  to  be  observed,  that  there  had  been  in  Arabia  Petrea, 
 where  St.  Paul  had  retired,  a  sect  of  "  Jewish  Christians," 
 which  Epiphanius  calls  Sampseans(c).  They  adhered  in  all  things 
 to  the  Jews.  There  were  some  of  them  who  abstained  from  eat- 
 ing the  **  forbidden  animals."  This  was  a  sect  of  Esseans  (cJ), 
 who  had  embraced  Christianity,  but  who  appeared  to  have  only 
 the  name  of  Christians;  they  studied  the  law  of  Moses,  and  were 
 remarkable  for  their  hospitality  and  simplicity  of  life  and  nian- 
 nors. 
 
 H  2 
 
100  SAUL  PREACHES  TO  THE  JEWS— CHAP.  IX. 
 
 Julian  Pe-        21   But  all  that  heard  /urn  were  amazed,  and  said,  Is  Damascus. 
 Y^f'  ^5^'   "°^  ^^'^  ^^  ^^^^^  destroyed  them  which  called  on  this  name 
 3g"  ^^^    ^^'  in  Jerusalem,  and  came  hither  for  that  intent,  that  he 
 might  bring  them  bound  unto  the  chief  priests  ? 
 
 22  But  Saul  increased  the  more  in  strength,  and  con- 
 founded the  Jews  which  dwelt  at  Damascus,  proving  that 
 this  is  very  Christ. 
 
 23  And  after  that  many  days  were  fulfilled,  the  Jews 
 took  counsel  to  kill  him  : 
 
 24  But  their  laying  await  was  known  of  Saul.  And 
 they  watched  the  gates  day  and  night,  to  kill  him. 
 
 25  Then  the  disciples  took  him  by  night,  and  let  him 
 down  by  the  wall,  in  a  basket  ^^ 
 
 26  And  when  Saul  was  come  to  Jerusalem  ^^,  he  assayed 
 
 (a)  Geography  of  the  New  Testament,  part  ii.  p.  20,  21.  ap.  Lardner. 
 (b)  Lucam  idcirco  de  Arabia  praeterisse  quia  forsitan  nihil  dignum 
 Apostulatu  in  Arabia  perpetrarat.  Nee  hoc  segnitiae  Apostoli  deputan- 
 dura,  si  frustra  in  Arabia  fuerit,  sed  quod  aliquaDispensatio  et  Dei  prae- 
 ceptum  fuerit  ut  taceret. — Hier.  Com.  in  Ep.  ad  Gal.  i.  17.  (c)  Epip. 
 Haeres.  Liv.  53.     (d)  Petav.  in  Natis  ad  Haeres.  19.  Ossenorum. 
 
 ^^  In  2  Cor.  xi.  32.  St.  Paul  mentions  as  the  cause  of  this  stra- 
 tas:em,that  the  Governor  of  Aretas  kept  the  city  of  the  Damas- 
 cenes with  a  garrison  for  the  purpose  of  apprehending  him. 
 ■'  Damascus   in   Syria  had  been  reduced  into  a  Roman  pro- 
 
 vince by  Pompey  the  Great,  after  the  war  with  Mithridates.  A 
 difficulty  therefore  arises  how  could  Aretas,  King  of  Arabia,  be 
 in  possession  of  Damascus,  and  appoint  an  ethnarch.  In  the 
 last  year  of  Tiberius,  Aretas  had  waged  war  with,  and  defeated 
 Herod  Antipas,  for  the  injury  he  had  done  to  his  wife,  the 
 daughter  of  Aretas.  Herod,  enraged  at  his  defeat,  appealed  to 
 Tiberius,  who  commanded  Vitellius,  the  Governor  of  Syria,  to 
 attack  Aretas,  and  send  him  dead  or  alive  to  Tiberius.  Vitellius 
 prepared  to  obey,  but  marched  his  troops  back  to  their  winter 
 quarters,  on  receiving  intelligence,  while  he  was  at  Jerusalem,  of 
 the  death  of  the  Emperor.  At  this  interval  Aretas  made  an 
 irruption  into  Syria,  and  took  Damascus,  and  kept  possession 
 of  it  for  some  time. 
 
 ^  The  war  between  Herod  and  Aretas,  the  little  communica- 
 tion between  distant  cities,  the  seclusion  of  St,  Paul  in  Arabia, 
 the  agitation  of  the  Jews,  on  account  of  the  death  of  Tiberius, 
 the  deposition  of  Caiaphas  by  Vitellius,  as  well  perhaps  as  the 
 desire  the  priests  would  naturally  feel  to  suppress  the  account 
 of  the  failure  of  their  decree  against  the  Christians  of  Damascus 
 —  sufficiently  explain,  why  the  apostles  at  Jerusalem  were  igno- 
 rant of  St.  Paul's  miraculous  conversion,  till  it  was  announced 
 to  them  by  Barnabas. 
 
 The  commentators  suppose  that  St.  Paul,  during  his  present 
 sojourn  at  Jerusalem,  while  praying  in  the  temple,  fell  into  that 
 extasy  or  trance  mentioned  Acts  xxii.  17—21.  Hales  (a)  trans- 
 lates the  word  igaTrocrrfXJ,  "  I  will  send  thee  forth  as  an  extra 
 apostle  to  the  remote  Gentiles,  selecting  thee  tKaipovfievoQ  ce, 
 from  the  people  of  the  Jews,  and  from  the  Gentiles,  to  whom 
 (the  latter)  I  am  now  going  to  send  thee  forth  vvv  ctTroaTtWio,  to 
 turn  them  from  darkness  unto  light,  and  from  the  jurisdiction  of 
 Satan  unto  God,  in  order  that  they  might  receive  remission  of 
 sins,  and  an  allotment  among  those  that  are  sanctified  by  faith 
 toward  me." 
 
 (a)  Hales'  Anal.  Chron.  vol.  ii.  part  ii.  p.  1190. 
 
PETER  COMES  TO  LYDDA— CHAP.  IX.  101 
 
 Julian  Pe-    to  join  himself  to  the  disciples  :  but  they  were  all  afraid  Damascus. 
 
 v"?'  ^^m'   of  him,  and  believed  not  that  he  was  a  disciple. 
 
 38!  ^^^  ^^'  27  But  Barnabas  took  him,  and  brought  him  to  the 
 apostles,  and  declared  unto  them  how  he  had  seen  the 
 Lord  in  the  way,  and  that  he  had  spoken  to  him,  and  how 
 he  had  preached  boldly  at  Damascus  in  the  name  of 
 Jesus. 
 
 28  And  he  was  with  them  coming  in  and  going  out  at 
 Jerusalem. 
 
 29  And  he  spake  boldly  in  the  name  of  the  Lord  Jesus, 
 and  disputed  against  the  Grecians :  but  they  went  about 
 to  slay  him. 
 
 30  Which  when  the  brethren  knew,  they  brought  him 
 down  to  Cesarea,  and  sent  him  forth  to  Tarsus. 
 
 SECTION   XXXIV. 
 
 St.  Peter  having  preached  throughout  Judea  comes  to 
 Lydda,  where  he  cures  Eneas,  and  raises  Dorcas  from 
 the  dead, 
 
 ACTS  ix.  32.  to  the  end. 
 Julian  Pe-        32  And  it  came  to  pass,  as  Peter  passed  throughout  Palestine. 
 riod,475l  to  all  quarters,  he  came  down  also  to  the  saints  which  dwelt 
 
 4753.  T     J  1 
 
 VulgariEra,  at  Lydila.  ^ 
 
 38  to  40.  33  And  there  he  found  a  certam  man  named  l^neas, 
 
 which  had  kept  his  bed  eight  years,   and  was  sick  of  the 
 palsy.  . 
 
 34  And  Peter  said  unto  him,  Eneas,  Jesus  Christ 
 maketh  thee  whole  ;  arise,  and  make  thy  bed.  And  he 
 arose  immediately. 
 
 '35  And  all  that  dwelt  in  Lydda  and  Saron  saw  him, 
 and  turned  to  the  Lord. 
 
 ^^  Now  there  was  at  Joppa  a  certain  disciple  named 
 Tabitha,  which  by  interpretation  is  called  Dorcas :  this 
 woman  was  full  of  good  works  and  alms-deeds  which  she 
 did. 
 
 37  And  it  came  to  pass  in  those  days,  that  she  was 
 sick,  and  died :  whom  when  they  had  washed,  they  laid 
 her  in  an  upper-chamber. 
 
 38  And  forasmuch  as  Lydda  was  nigh  to  Joppa,  and 
 the  disciples  had  heard  that  Peter  was  there,  they  sent 
 unto  him  two  men,  desiring  him  that  he  would  not  delay 
 to  come  to  them. 
 
 39  Then  Peter  arose,  and  went  with  them.  When  he 
 was  come,  they  brought  hhn  into  the  upper-chamber: 
 and  all  the  widows  stood  by  him  weeping,  and  shewing 
 the  coats  and  garments  which  Dorcas  made,  while  she 
 was  with  them. 
 
 40  But  Peter  put  them  all  forth,  and  kneeled  down, 
 and  prayed  ;  and  turning  him  to  the  body,  said,  Tabitha, 
 
102  RESURRECTION  OF  DORCAS— CHAP.  IX. 
 
 Julian  Pe-    arise.     And  she  opened  her   eyes :  and  when  she   saw  Palestine. 
 "toiisz^^    Peter,  she  sat  up. 
 
 Valgar^ra,      41   And  he  gave  her  his  hand,  and  lifted  her  up  :  and 
 38  to  40.       when  he  had  called  the  saints  and  widows,  he  presented 
 herahve'*'. 
 
 "">  I  shall  here  take  the  opportunity  of  observing  to  the  Jew 
 who  may  disbelieve  that  Jesus  of  Nazareth  Avas  the  true  and  ex- 
 pected Messiah,  that  the  declarations  of  the  New  Testament  are 
 not  only  supported  by  miracles  of  the  same,  or  ofgreater  extent 
 and  wonder,  than  those  of  Moses  (which  I  have  attempted  to 
 shew  in  a  former  note,)  but  that  every  testimony  which  demon- 
 strated the  truth  of  the  Mosaic  dispensation,  was  vouchsafed  in 
 support  of  the  Christian  revelation  also. — If  miraculous  gifts 
 were  imparted  to  the  Sanhedrim,  on  its  first  establishment, 
 (Num.  xi.  25.)  they  were  likewise  granted  at  the  early  meeting 
 of  the  infant  Church  of  Christ,  as  a  pledge  of  the  presence  of  his 
 Holy  Spirit.— Were  extasies  and  visions  permitted  to  the 
 prophets  of  the  olden  Church,  so  likewise  were  they  in  the  apos- 
 tolic age.  St.  Paul  had  his  vision  in  the  temple ;  and  again  the 
 Lord  appeared  to  him,  and  comforted  him.  (Acts  xxiii.  11.) 
 To  St.  Peter  a  sheet  descended  from  heaven,  for  the  purpose  of 
 unfolding  to  him  the  great  truth  that  the  Gentiles  also  were  to 
 be  made  partakers  of  the  Gospel-blessings. — If  a  super-human 
 knowledge  of  God,  and  of  the  invisible  world,  be  an  internal 
 proof  of  the  inspiration  of  the  writers  of  the  Old  Testament, 
 which  of  these  can  bear  any  comparison  with  the  discoveries  of 
 the  unseen  state  revealed  in  the  transfiguration,  when  the  spi- 
 rits of  men  were  seen  as  they  will  appear  in  glory  at  the  last 
 great  day — or  in  the  resurrection  of  our  Lord,  w  hen  the  same 
 body  assumed  new  and  mysterious  properties — when  angi'js  were 
 its  guardians,  and  the  spirits  of  the  dead  arose  .?  Havoany  of 
 the  inspired  anticipations  of  the  old  prophets  exceeded  those  of 
 St.  Paul,  who  was  exalted  to  a  state  where  he  heard  things 
 which  it  was  not  lawful  for  man  to  utter  ?  or  have  tijey  equalled 
 the  more  glowing  and  sublime  representations  of  the  Apocalypse, 
 when  the  beloved  disciple,  wrapt  in  the  highest  visions,  de- 
 scribes the  perfection  of  the  spiritual  temple,  and  the  removal 
 of  the  curse  from  mankind? — Did  the  Urim  and  Thummim  mys- 
 teriously communicate  the  will  of  God  to  the  suppliant  priest  ? 
 Christ  himself  has  spoken  to  us  in  the  fulness  of  the  Godhead 
 bodily,  and  has  committed  to  us  the  lively  oracles. — Was  the 
 voice  from  the  mercy-seat  heard  by  the  privileged  lawgiver  of 
 Israel  ?  Did  it  whisper  in  Eden,  or  speak  in  thunder  at  Sinai  ? 
 Was  it  heard  by  Elishain  the  wilderness,  or  by  Daniel  in  Baby- 
 lon ?  so  also  did  it  thrill  into  the  ears  of  the  priests  and  the  peo- 
 ple in  the  temple,  carrying  conviction  to  the  inquiring  Gre'cks. 
 It  proclaimed,  at  the  baptism  of  Christ,  from  the  mercy-seat  of 
 heaven,  "  This  is  mj  beloved  Son."  It  arrested  the  j)ersecut- 
 ing  Paul,  breathing  out  vengeance  and  slaughter. — Were  the 
 angels  of  heaven  the  visitors  of  Abraham  at  his  tent,  or  of  Jacob 
 at  Mahanaim  ?  so  were  they  also  the  glorious  ambassadors  from 
 heaven,  announcing  the  advent  of  the  Prince  of  Peace,  the  pro- 
 raised  Messiah.— Was  the  prophet  the  discerner  of  spirits,  when 
 he  inquired  of  his  servant,  "  Went  not  mine  heart  with  thee, 
 when  the  man  turned  again  from  his  chariot  to  meet  thee  ?"  so 
 likewise  did  Peter  penetrate  into  the  deepest  recesses  of  that 
 covetous  heart,  which  he  declared  to  be  in  the  gall  of  bitterness, 
 and  in  the  bond  of  iniquity. — Was  Gehazi  struck  with  leprosy? 
 feo  also  was  Elynias  with  blindness,  and  Ananias  with  instant  death. 
 
THE  CHURCHES  ARE  AT  REST-CHAP.  IX.  103 
 
 Julian  Pe-        42  And   it  was   known   throughout  all   Joppa ;    and  Palestine. 
 
 Z^^i^I^^    many  believed  in  the  Lord. 
 
 VulgariEra,      43  And  it  Came  to  pass,  that  he  tarried  many  days  in 
 
 38  to  40.      Joppa,  with  one  Simon  a  tanner  ''. 
 
 SECTION  XXXV. 
 
 The  Churches  are  at  rest  ''^from  Persecut'ioriy  in  consequence 
 of  the  Conversion  of  Saul y  and  the  conduct  of  Caligula. 
 
 — Did  Moses  foretel  the  eventual  dispersion  of  Israel  nearly  two 
 thousand  years  before  it  took  place  ?  so  also  do  the  apostles  of  the 
 New  Testament  unanimously  predict  their  future  union  and  re- 
 establishment  in  the  Holy  Land. — Did  the  prophet  Elisha  raise  to 
 life  the  son  of  the  widowed  friend  of  his  poverty  and  persecu- 
 tion ?  so  also  did  the  apostle  St.  Peter  bid  Tabitha  arise;  and 
 restored  from  the  dead  the  benefactor  of  the  poor  and  destitute. — 
 These  facts  rest  on  the  same  species  of  evidence,  and  were  given 
 for  the  confirmation  of  one  common  dispensation  of  divine 
 truth,  to  demonstrate  the  beautiful  harmony  that  pervades  the 
 two  covenants;  and  to  convince  both  Jew  and  Gentile  that  the 
 God  of  both  their  religions  is  the  same  God,  neither  ought  his 
 children  to  be  any  longer  divided. 
 
 If  the  mission  ofChrist  was  not  confirmed  by  such  stupendous 
 judgments  as  those  which  Moses  inflicted,  when  the  earth  open- 
 ed and  swallowed  up  Dathan  and  his  coadjutors  and  all  their 
 company,  and  they  went  down  alive,  and  the  people  fled  at  the 
 cryof  them  ;  or  by  such  judgments  as  caused  that  equally  fearful 
 exclamation,  "  If  1  be  a  man  of  God,  let  fire  come  down  from 
 heaven  to  consume  thee,"  and  the  fire  descended — it  must  be 
 remembered,  that  the  new  dispensation  was  one  of  mercy — that 
 our  Saviour  came  to  seek  and  to  save  those  that  were  lost — and 
 that  his  whole  object  was  to  remove  the  curse  of  sin,  and  all  its 
 attendant  afflictions,  diseases,  and  miseries.  His  apostles  in- 
 flicted death  on  two  individuals  only,  for  the  unpardonable  crime 
 of  sin  against  the  Holy  Ghost ;  they  demonstrated  their  power 
 in  a  manner  more  consistent  with  the  dispensation  they  were 
 commissioned  to  establish,  by  relieving  the  infirmities  and  sick- 
 nesses of  men,  and  redeeming  them  from  him  who  had  the 
 power  of  death,  that  is,  the  devil. 
 
 7'  The  trade  of  a  tanner  was  esteemed  by  the  Jews  so  con- 
 temptible, that  all  those  who  followed  it  were  required  to 
 mention  the  same  before  their  marriage,  under  the  penalty  of 
 the  nuptials  becoming  void.  It  is  recorded  in  the  Mischna, 
 that  after  the  death  of  a  man  whose  brother  exercised  the  trade 
 of  a  tanner,  the  wise  men  of  Sidon  decided,  that  the  widow  of 
 the  deceased  was  permitted  to  decline  intermarrying  with  that 
 brother. 
 
 This  custom  explains  to  us  the  probable  reason  why  the 
 Evangelist  might  have  been  so  particular,  in  relating  so  appa- 
 rently a  trivial  circumstance,  as  the  lodgings  of  the  apostle.  St. 
 Peter  took  up  his  abode  with  the  most  mean  and  despised  of  his 
 own  countrymen,  although  at  this  time  without  divine  interpo- 
 sition, he  would  have  refused  to  preach  to  Cornelius,  an  honour- 
 able Gentile.— See  Schoetgen,  vol.  i.  p.  447. 
 
 See  various  ordinances  among  the  Jews,  ap.  Wetstein  in  loc. 
 expressive  of  contempt  for  the  occupation  of  a  tanner. 
 
 '2  Dr.  Lardner,  contrary  to  the  decision  of  the  generality  of 
 commentators,  has  endeavoured  to  shew  that  the  rest  or  peace 
 
104  FAITH  AND  GOVERxVMENT  OF 
 
 Julian  Pe-  .„„     •       n-i 
 
 riod,4753.  ACTSIX.  Jl.  j^^^^^^ 
 
 VulgarvEra,      31   Then  had  the  churches  rest "  throughout  all  Judea 
 
 or  prosperity  which  the  Church  now  enioved  was  not  in  h^ 
 attributed  to  the  conversion  of  St.  Paul,  tu^i  to  the  effects  pro! 
 duced  among  the  Jews  by  the  command  of  Caligula  wh.ch 
 directed  the  statue  to  be  placed  in  the  temple  of  Jerusairm 
 See  Lardners  Credibility,  vol.i.p.  97-loi!  and  Hales' Ch;;! 
 nology,  vol.  11.  part  ii.  p.  1191.  t-nro- 
 
 nfri5^*r^"''TKP'?-''^^^\^  through  the  history  of  the  Church 
 of  Christ  during  the  time  that  it  consisted  only  of  Jewish  con- 
 
 nnh!:«JlM  i^\''''  "''''^  ^^^  ^PP^^'  «^  t'^^  '"'^'•^if"'  Saviour 
 nffhpT'ivS  '^'^T".P.'^^^^^^  t''^  wonderful  operations 
 ot  the  Holy  Spirit.  But  the  veil  was  still  upon  their  eyes 
 and  although  the  Jewish  converts  may  be  considered  as  th; 
 first  fruits  of  the  Christian  Church,  /et  the  Sanhedrim  thn 
 ea  ers  ofthe  people,  and  by  far  the  'greater  part  of  tlie  na'tion' 
 S.1  persisted  in  their  blind  rejection  of  Him,  -  to  whom  gave 
 all  the  prophets  witness."  °     ^ 
 
 At  this  period  the  infant  Church  presented  to  the  world  wher- 
 ever they  were  scattered,   whether  in  Jerusalem  orTn  the  pro 
 vinces,  the  interesting  spectacle  of  unbroken  -  unity  and  oK 
 love."    There   were  no  controversies,   no    heartburn"ni    no 
 mutual  jealousies    to  disturb  that  holy  calm,  the  fru"t  of  rit'hte 
 ousness;  they  obeyed  to  the  utmost  that  new  commandment 
 gu'^n  to  them.  "  Love  one  another."   When  any  occ^sTon  oS 
 satisfaction  occurred,  such  for  instance  as  the  complaint"  ofthe 
 Grecians  on  account  of  their  widows,  the  wound  wa      mmedi! 
 ately  healed,  and  the  commands  of  their  appointed  heT  re 
 spected  and  obeyed.     They  were  one  fold,  u^nTr  ce  shepherd 
 They  continued  stedfast  in  the  Apostles  doctrine  and  fellow.* 
 ship,  in  freque-^t  celebration  of  the  communion,  in  thanksaivil 
 and  prayers      They  were  united  in  doctrine,  practice    and  d?s^ 
 ^^l^H^::^  ^"^  ^"^^  preservativ'es^of  rea,  'unTt^  ^nd 
 
 was  the  divine  personage,  the  manifested  God  if  the  Patriarchs 
 the  true  Messiah,   Acts  ii.  36.-They  believed  in  thrnecessilv 
 of  repentance  for  the  crucifixion  of  the  Prince  of  Liiraud  df 
 conversion   from  Judaism  to   Christianity,  as  well   as  f^om  sin 
 to  holiness.  Acts  iii.  38.-the  resurrection  of  Christ,  Acts  H  3 
 -the  elevalion  of  Christ  till  the  time  of  the  reslitition  of  a  I 
 
 Acts  111. ^2.— the  (eventual)  overthrow  of  the  Jewish  disucnsa 
 tion,  Acs  v.  14.  and  as  we  find  also  from  the  speech  of  St  S?" 
 phen-the  doctrine  ofthe  atonement  of  Christ,  Acts  vii  3^35 
 and  salva  ,on  to  man  by  Christ  alone  ;  for  there  is  no  otherl^me 
 given  under  heaven,  whereby  we  can  be  saved.  That  they  bT 
 l.eved  ,n  the  necessity  of  personal  holiness,  and  ofthe  influences 
 
 SoirU   S.^TV  ll  '"*^^"^  ^■''^'"  *'^^  manifestations  of  t^ 
 Spirit    under  Avhich  they  so  immediately  lived,  and  which  on 
 every  fit  occasion  they  so  gladly  bestowed.     (See  Ac?s  iii  26^ 
 ^elaTeV?n'th.^V''''^r  "J!  ^hfir  faith,  established  on  the  fact 
 related   m  the  Gospels,  of  whose  truth  they  must  have   been 
 
 iorUvTrf'"";"^"  **^'*'r  "y  ^^  eye-witnessJs.  The  great  m  a- 
 •i?lH  .^,?  Clir.st.ans  m  all  countries,  however  they  may  have 
 the  fond ''^"  simplicity  of  the  Christian  Creed,  believe  in  these! 
 1/reZ ,  rTh''  r^  ««f"tial  doctrines  of  their  faith.  But  thi 
 aLnrr,;;  r  '•  ?''^^'^  ^°  have  been  a  sacred  bond  of  union 
 among  Chnstuuis,  has  not  protected  Ihem  from  those  variou" 
 
THE  CHURCH  AT  JERUSALEM— CHAP.  IX.  105 
 
 and  Galilee  and  Samaria,  and  were  edified ;  and  walking  Ljdda. 
 
 divisions  and  controversies  which  make  the  enemies  of  the  Lord 
 to  blaspheme. 
 
 The  twelve  articles  of  the  Apostles  Creed  may  be  collected 
 from  the  teaching  of  St.  Peter  in  the  first  chapters  of  the  book 
 oftheActs.     (See  Bishop  Pearson's  divisions.) 
 
 I.  I  believe  in  God  the  Father  Almighty,  Maker  of  heaven 
 and  earth,  Acts  iv.  24. 
 
 II.  And  in  Jesus  Christ,  his  only  Son  our  Lord,  Acts  ii.  38. 
 
 III.  Which  was  conceived  by  the  Holy  Ghost,  born  of  the 
 Virgin  Mary,  Acts  i.  14. 
 
 IV.  Suffered  under  Pontius  Pilate,  was  crucified,  dead,  and 
 buried.  Acts  iii.  13.  iv.  27. 
 
 V.  He  descended  into  hell  :  the  third  day  he  arose  again 
 from  the  dead.  Acts  ii.  27.  31.  iii.  15.  iv.  33. 
 
 VI.  He  ascended  into  heaven,  and  sitteth  on  the  right  hand 
 of  God,  the  Father  Almighty,  Acts  iii.  13.  21.  v.  31. 
 
 VII.  From  thence  he  shall  come  to  judge  the  quick  and  the 
 dead.  Acts  iii.  21. 
 
 VIII.  I  believe  in  the  Holy  Ghost,  Acts  ii.38.  v.  32. 
 
 IX.  The  holv  Catholic  Church,  the  communion  of  saints, 
 Actsi.  8.  ii.  39^  iii.  26. 
 
 X.  The  forgiveness  of  sins,  Acts  ii.  38.  v.  31. 
 
 XI.  The  resurrection  of  the  body— (this  is  implied  in  the  re- 
 surrection of  Christ,  see  Art.  V.) 
 
 XII.  And  the  life  everlasting.  This  is  implied  in  the  belief 
 in  the  ascension— see  Art.  VI. 
 
 II.  The  practice  or  religious  conduct  of  the  Church  of  Jeru- 
 salem, was  consonant  with  their  knowledge.  Personal  religion 
 was  the  criterion  of  their  faith.  They  were  in  frequent  com- 
 munion.—Their  prayers  were  many — their  adherence  to  the 
 doctrines  of  the  apostles  was  stedfast — their  boundless  libera- 
 lity was  founded  upon  its  most  acceptable  source,  self-denial, 
 and  the  sacrifice  of  the  things  of  the  flesh— their  motive  was 
 the  will  of  God.  Peace,  and  joy  in  God,  love  to  each  other, 
 personal  holiness,  and  consequent  happiness,  characterized  this 
 holy  communion,  and  Paradise  seemed  again  restored  to  this 
 favoured  portion  of  mankind.  Since  this  golden  age,  has  no 
 Christian  Church  been  so  perfect  or  so  prosperous.  Never, 
 it  is  to  be  feared,  will  the  same  felicity  be  revived,  till  that  Mil- 
 lennial period,  which  the  wise  and  good  have  always  antici- 
 pated, in  that  petition,  "  Thy  kingdom  come,  thy  will  be  done 
 on  earth,  as  it  is  in  heaven;"  when  the  curse  of  sin  shall  be  re- 
 moved from  the  earth,  and  the  nations  shall  become  the  inhe- 
 ritance of  the  anointed  of  God;  and  the  uttermost  parts  of  the 
 earth  shall  be  his  possession  (a). 
 
 III.  The  union  and  happiness  which  were  so  eminently  en- 
 joyed by  the  Church  of  Jerusalem,  under  the  government  of  the 
 apostles,  must  have  been  materially  promoted  by  the  observance 
 of  one  system  of  discipline.  The  Church  of  the  Jews  estab- 
 lished by  Moses,  was  one  religious  society,  comprising  the 
 whole  nation.  When  the  same  God,  who  had  given  the  Mosaic 
 law,  imparted  the  new  dispensation  to  his  chosen  people,  the 
 first  object  of  Christianity  seems  to  have  been,  to  continue  to 
 preserve  the  whole  nation  as  one  religious  society.  For  this 
 purpose  they  were  for  many  years  publicly  appealed  to,  by  the 
 teaching,  miracles,  and  fulfilment  of  the  prophecies  by  our  Lord. 
 They  were  next  appealed  to  by  the  apostles,  and  their  attempts 
 were  also  fruitless.  Then  only  it  was,  that  the  nation  of  the 
 Jews,  considered  as  a  peo])lc  in  their  corporate  capacity,  re- 
 
106  FAITH  AND  GOVERNMENT  OF 
 
 Julian  Pe-    in  the  fear  of  the  Lord,  and  in  the  comfort  of  the  Holy  I^yddj 
 Vufgafira,  ^^^^t,  were  multiplied.  
 
 40. 
 
 presented  by  their  senate  and  legislature,  rejected  the  God  of  their 
 fathers  (a).  The  exertions  of  the  apostles  were  next  directed  to 
 save  as  many  of  their  nation  who  would  believe  from  the  errors  of 
 their  blinded  countrymen,  to  become  the  founders  of  that  new 
 religious  society,  which  was  to  be  extended  among  all  nations. 
 The  especial  providence  of  God  preserved  from  dissensions  the 
 infant  Church  thus  composed,  till  the  period  of  its  more  ample 
 enlargement  arrived.  The  converts  at  Jerusalem,  therefore,  were 
 so  confirmed  in  the  truth  of  their  creed,  and  were  so  perfectly 
 governed  by  their  apostolical  rulers,that  when  the  period  of  their 
 dispersion  came,  they  carried  an  uncorrupted  and  an  uncontro- 
 verted  faith  over  the  world.  And  as  every  society  must  be 
 governed  by  some  authority,  they  would  have  taken  with  them 
 that  plan  of  polit}',  which  the  apostles  would  have  established. 
 The  question,  therefore,  of  the  mode  of  Church  government 
 observed  by  the  apostles  becomes  interesting  and  important, 
 as  it  will  point  out  to  us  that  plan  by  which  the  Christian 
 Church  was  intended  to  continue  as  one  religious  society :  for 
 as  the  Jews  were  thus  united  as  one  Church,  into  one  religious 
 society,  so  it  was  designed  that  the  whole  world  should  become 
 one  holy  and  catholic  Church,  of  which  each  nation  should 
 become  a  separate  branch. 
 
 In  all  inquiries  of  this  nature,  it  is  our  first  duty  to  refer  to 
 facts,  before  we  proceed  to  inferences.  These  are  recorded  in 
 the  nine  first  chapters  of  the  Acts,  and  from  them  certain  infer- 
 ences have  been  deduced. 
 
 An  apostle  was  elected  from  among  the  brethren  to  fill  the 
 place  of  Judas — we  infer  therefore  that  the  apostolic  office  was 
 superior  to  that  of  the  disciples 
 
 The  persons  who  sold  their  lands  for  the  benefit  of  the  poor, 
 placed  the  proceeds  at  the  disposal  of  the  apostles. — It  has  been 
 inferred,  therefore,  that  the  apostles  not  only  directed  the  ge- 
 neral concerns  of  the  Church,  but  ordered  even  the  manage- 
 ment of  the  contributions.  The  primitive  Church  believed, 
 from  this  instance,  that  the  benefactions  of  the  members  of  a 
 Church,  for  religious  purposes,  should  be  consigned  to  the 
 charge  of  the  governors  and  rulers  of  those  Churches,  and  not  be 
 distributed  at  the  caprice  or  pleasure  of  private  individuals. 
 
 The  election  of  deacons  has  been  already  considered.  They 
 were  chosen  from  among  the  people,  presented  to  the  apostles, 
 and  appointed  to  the  service  for  which  they  were  required, 
 after  tliey  had  been  approved  by  the  twelve. — The  primitive 
 Church  has  uniformly  considered  the  election  of  the  seven  dea- 
 cons, and  their  a[)pointment  by  the  apostles,  to  be  the  right 
 mode  of  ordination  among  Christians  for  ever.  The  conduct 
 of  Christ  and  his  holy  apostles,  the  men  who  were  moved  by  the 
 Spirit  of  God,  was  believed  to  be  as  binding  among  Christians, 
 as  the  institutions  of  the  law  of  Moses  were  obligatory  among 
 the  Jews. 
 
 After  the  death  of  Stephen,  the  great  body  of  the  Church, 
 as  has  been  before  observed,  was  dispersed  all  round  Jerusa- 
 lem. The  apostles  alone  continued  in  that  city  ;  and  we  read,  in 
 consetjuence  ofthe  great  success  of  Philip  the  Deacon  and  Evan- 
 gelist in  Samaria,  the  twelve  sent  down  two  of  their  number  to 
 impart  to  the  new  converts  the  gift  of  the  Holy  Ghost.  Whether 
 this  was  done  merely  to  strengthen  the  new  converts— or  to 
 confirm  them  in  the  usual  sense  of  that  word— or  to  ordain 
 ciders  for  the  purpose  of  supplying  the  incipient  congregations 
 
THE  CHURCH  AT  JERUSALEM— CHAP.  IX.  107 
 
 Julian  Pe-    — or  to  bestow  the  miraculous  gifts  of  the  Holy  Spirit,  (for  all  Lydda. 
 
 riod,4753.    these  have  been  inferred,)  it  is  not  necessary  to  decide.     The 
 
 Vulgar^Era,  important  fact  is  certain;  the  ministerial  function   was  con- 
 
 40.  trolled  and  subject  to  a  superior  ecclesiastical  authority,  which 
 
 was  demonstrated  by  the  fulfilling  of  more  solemn  duties  than 
 
 subordinate  preachers  were  empowered  to  perform.     Christian 
 
 teachers   exercised  government  over  other  Christian  teachers, 
 
 and  likewise  over  their  converts,  without  either  the  permission 
 
 or  the  interference  of  the  people.     And  from  the  recorded  fact, 
 
 we  are  justified  in  concluding  that  this  system  of  ecclesiastical 
 
 discipline  was  uniformly  observed  by  the  apostles,  and,  as  such, 
 
 must  be  the  best  model  for  all  their  successors. 
 
 Before  the  Gentiles,  or  the  Proselytes  of  the  Gate,  were  invited 
 to  become  members  of  the  Christian  Church,  St.  Paul  was  mira- 
 culously converted.  Three  years  after  which  he  preached  Christ 
 in  the  synagogues,  apparently  without  either  the  sanction  of 
 an  apostle,  or  the  request  of  the  people.  This  illustrious  con- 
 vert, although  he  cannot  be  admitted  as  a  general  example,  had 
 also  authority  for  what  he  did.  He  was  (as  Biscoe  on  the  Acts, 
 p.  271,  has  proved,)  an  ordained  elder,  doctor,  or  teacher, 
 among  the  Jews,  and  possessed  the  privilege  of  preaching  in 
 the  synagogues.  In  addition  to  this  human  ordination,  he  was 
 miraculously  filled  with  the  Holy  Ghost,  as  a  qualification  for 
 his  high  office.  •  He  was  set  apart  by  the  divine  Head  of  the 
 Church  himself,  who  appeared  to  him  from  heaven,  and  com- 
 missioned him  to  go  to  the  Gentiles. 
 
 We  are  now  brought  to  the  most  important  part  of  the  sub- 
 ject— the  nature  of  the  authority  which  was  thus  exercised  by 
 one  class  of  Christian  teachers  over  both  the  other  teachers 
 and  the  first  converts  :  or,  in  other  words,  of  what  nature  was 
 the  apostolic  office,  and  what  kind  of  government  therefore  is 
 to  be  exercised  in  the  Christian  Church?  It  will  appear,  from 
 the  united  testimony  of  the  Scripture  itself,  and  the  authority 
 of  some  of  the  most  learned  tlieologians  who  have  adorned  the 
 Christian  world,  yet  who  have  been  adverse  to  the  episcopal  re- 
 gimen, that  the  word  apostle  was  well  known  among  the  Jews, 
 and  that  it  denoted  an  officer  of  high  influence  and  authority, 
 who  exercised  a  delegated  power  over  the  ministers  and  people 
 of  separate  and  distant  congregations. 
 
 Though  the  Jews  where  dispersed  throughout  the  world  at 
 the  time  of  our  Lord,  their  numerous  congregations  were 
 under  the  control  of  the  High  Priest  and  Sanhedrim  ;  and  the 
 persons  who  were  sent  by  them  were  called  their  apostles.  While 
 every  separate  congregation  was  governed  by  its  own  rulers  of 
 the  synagogue,  or  councils  of  ten,  or  three,  or  twenty-three, 
 the  whole  Jewish  Church,  through  all  its  departments,  was  sub- 
 ject to  the  authority  of  the  heads  of  the  Church  at  Jerusalem, 
 and  the  Romans  protected  the  Jews  in  exercising  the  right  of 
 governing  their  own  countrymen  (fe).  The  Jews,  therefore, 
 were  accustomed  to  submit  to  the  control  of  the  Sanhedrim, 
 and  would  not,  when  converted  to  Christianity,  object  to  a 
 continuance  of  that  form  of  government  to  which  they  had  thus 
 submitted.  We  will,  however,  consider  the  word  in  all  its 
 significations. 
 
 I.  The  word  apostle,  aTrooroXoc,  says  the  learned  Witsius, 
 literally  signifies  one  who  is  sent  forth.  It  was  used  among  the 
 Greeks  for  the  word — 
 
 II.  (^pecr^tvg  oLTrotrTtWofifvog,  neairrjg  slprivt]g  fve/ca,  i.e.  an  am- 
 bassador, one  sent  forth,  a  mediator  to  make  or  establish  peace. 
 
 III.  More  especially,  6  (xrpartjybg  kutu  ttXSv  infnr6fif.vog,  the 
 leader  sent  on  a  naval  expedition.     Hcsychius. 
 
 IV.  ^vfi<payb)yog^  one  sent  to  bring  the  bride  to  the  house  of 
 her  husband.     Phavorinus. 
 
108  FAITH  AND  GOVERNMENT  OF 
 
 Julian  Pe-        In  all  which  senses  it,  is  singularly  descriptive  of  the  office  j^^^^ 
 riod,  4753.    of  the  apostles — they  were  ministers  of  peace,  and  commanders  of 
 VuJgariEra,  that  great  expedition  which  was  directed  to  the  Isles  of  the  Sea, 
 40.  and  to  the  Gentile  world  ;  which  in  Scripture  is  frequently  re- 
 
 presented under  the  emblem  of  the  sea.  It  was  their  high 
 office  also  to  present  the  Christian  Church  as  a  chaste  virgin  to 
 Christ. 
 
 In  Hebrew,  the  word  aTroaroXog,  or  apostle,  corresponds  to 
 the  titles  ixbn,  mbu',  or  n-bu'.  IKbn,  is  frequently  used,  not  only 
 of  angels,  but  of  prophets  and  priests,  Hag.  i.  13.  Malac.  ii. 
 7.  In  this  sense  St.  Paul  calls  Christ  the  apostle  of  our  pro- 
 fession, (adding  the  word  apxiepEvg,)  rrjQ  ofioXoyiag  rjfiwv — of 
 our,  that  is,  the  Christian  profession,  in  opposition  to  the 
 High  Priest  of  the  Jews. 
 
 It  corresponds  also  to  the  word  mbtr.  The  Jews  had  their 
 T132;  n-bi:'  or  bnp,  aTcoarokovQ  rrjg  iKKXrjffiag,  w  ho  brought  the  de- 
 crees of  the  High  Priest  to  the  synagogues  at  Jerusalem, 
 and  the  tithes  and  victims  to  the  priests,  and  principally  col- 
 lected for  the  temple  service  the  tribute  of  the  half  shekel, 
 which  was  required  by  the  law  of  Moses  from  the  whole  popu- 
 lation. The  word,  in  this  sense,  was  adopted  in  the  Christian 
 Church.  It  was  more  especially  used  to  denote  the  ambassadors 
 and  assistants  of  the  patriarchs  of  the  Jews  (c). 
 
 In  the  Jerusalem  Talmud  (Sanhed.  fol.  18.  col.  4.)  we  are 
 presented  with  the  form  of  the  letters  which  were  issued  by  the 
 Sanhedrim,  from  which  we  learn  that  the  expression  "  to  the 
 brethren,"  was  in  common  use,  and  referred  to  the  Jews, 
 whether  priests  or  not,  who  had  authority  in  the  provinces  ; 
 and  to  whom  the  Sanhedrim  gave  the  power  to  put  its  decrees 
 in  force.  It  must  however  be  observed,  says  Lightfoot(fi),  thai 
 it  was  not  the  awe  of  the  power  of  the  Sanhedrim,  so  much  as 
 the  innate  ambition  of  the  Jews  to  continue  as  one  people, 
 which  made  them  obedient.  And  the  letters  therefore  which 
 St.  Paul  received  from  the  Sanhedrim  to  the  brethren  at  Da- 
 mascus, we  must  suppose  not  to  be  imperative,  but  declarative 
 and  persuasive.  This  is  the  remark  of  Lightfoot,  and  it  is  no 
 doubt  correct ;  it  proves  however  the  point  under  discussion  : 
 that  authority  was  exercised  over  the  synagogues  of  the  Jews, 
 and  that  the  persons  who  were  deputed  to  exercise  it  were 
 called  apostles:  and,  we  may  add  too,  that  the  same  desire  of 
 union  among  themselves,  which  induced  the  foreign  Jews  to 
 submit  to  the  jurisdiction  of  their  High  Priest  aud  Sanhedrim, 
 ought  to  be  a  prevailing  motive  to  union  among  Christians. 
 
 in  Joma,  fol.  18.  2.  ap  Schoetgen,  vol.  i.  p.  936.  we  find  the 
 Jews  were  also  accustomed  to  call  the  High  Priest  apostle,  as 
 implying  probably  that  a  part  of  his  power  was  the  result  of 
 their  decisions,  and  that  He  therefore  was  in  one  sense  the  pos- 
 sessor of  a  delegated  authority  ;  if  so,  the  analogy  is  here  com- 
 plete. We  read — The  elders  of  the  Sanhedrim  bind  the  High 
 Priest  by  an  oath,  and  say  unto  him,  Oh,  our  great  High  Priest, 
 V  n*n  -mbtt'  i3K,  we  are  the  apostles  of  the  Sanhedrim ;  thou 
 art  our  apostle,  iD^mbi:'  nriKi,  and  the  apostle  of  the  Sanhe- 
 drim, yi  n-n  n-bii-i,  we  adjure,  by  the  name  of  him  who  has 
 caused  his  name  to  dwell  in  this  house,  that  thou  wilt  not  be 
 silent  concerning  those  things  which  we  speak  to  thee. 
 
 In  Gemara,  fol.  19,  1  lin.  R.  Huuna  iil  R.  Jehoscua,  says, 
 our  High  Priest,  is  the  apostle  of  God. 
 
 Sohar  Exod.  fol.  21.  col.  84.  adverba,  Levit.  xiv.  1.  Hoc  modo 
 veniet  sacerdos  ad  sancta,  vby\  nwb^v,  apostolus  omnium  (e). 
 
 The  word  apostle,  says  Mosheim  (/),  it  is  well  known,  sig- 
 nifies a  legate,  an  ambassador,  a  person  entrusted  with  a  parti- 
 cular mission.    The  propriety,  therefore,  with  which  this  appel- 
 
THE  CHURCH  AT  JERUSALEM— CHAP.  IX.  109 
 
 Julian  Pe-    lation  was  bestowed  by  Christ  on  those  friends  whom  he  thought  Lydda. 
 rlod,  4753.    proper  to  select  for  the  propagation  of  his  religion  through- 
 VulgaviEra,  out  the  world,  is  manifest  from  this  its  common  acceptation.  But 
 40.  the  reader  will  perhaps  discover  a  peculiar  force  in  this  term  ; 
 
 and  more  readily  perceive  the  motives  which  probably  induced 
 our  Saviour  to  apply  it  to  those  whom  he  sent  forth,  when  he  is 
 informed  that,  in  the  age  of  which  we  are  now  treating,  this 
 appellation  was  appropriated  to  certain  public  officers  of  great 
 credit  and  authority  amongst  the  Jews,  who  were  the  con- 
 fidential ministers  of  the  High  Priest,  and  consulted  with  by 
 him  on  occasions  of  the  highest  moment.  They  were  also  oc- 
 casionally invested  with  particular  powers,  and  dispatched  on 
 missions  of  importance,  principally  to  such  of  their  country- 
 men as  lived  in  foreign  parts.  The  collection  of  the  yearly 
 tribute  to  the  temple,  which  all  the  Jews  were  bound  to  pay, 
 was  likewise  entrusted  to  their  management,  as  were  also 
 several  other  aftairs  of  no  small  consequence.  For  since  all 
 Jews,  however  widely  they  might  be  dispersed  throughout  the 
 various  regions  of  the  world,  considered  themselves  as  belong- 
 ing to  one  and  the  same  fimily,  or  commonwealth,  of  which 
 the  High  Priest  residing  at  Jerusalem  was  the  prefect  and  head; 
 and  as  the  members  of  every  inferior  synagogue,  however  dis- 
 tant or  remote,  looked  up  to  Jerusalem  as  the  mother  and 
 chief  seat  of  their  religion,  and  referred  all  abstruse  or  difficult 
 matters,  and  any  controversies  and  questions  of  moment  re- 
 specting divine  subjects,  to  the  decision  of  the  High  Priest,  it 
 was  absolutely  necessary  that  this  supreme  pontiff  should 
 always  have  near  him  a  number  of  persons  of  fidelity,  learning, 
 and  authority,  of  whose  services  he  might  avail  himself  in  com- 
 municating his  mandates  and  decrees  to  those  Jews  who  were 
 settled  in  distant  parts,  and  in  arranging  and  determining  the 
 various  points  referred  to  him  for  decision. 
 
 The  learned  writer  then  goes  on  to  shew  the  great  pro- 
 bability that  the  officers  who  were  thus  entrusted  with  this 
 delegated  authority  Mere  called  apostles.  In  the  first  place, 
 St.  Paul  himself  evidently  intimates  such  to  have  been  the 
 case,  in  the  opening  of  his  Epistle  to  the  Galatians,  when  he 
 terms  himself  an  apostle,  not  aV  avQpwTrwj/,  of  men,  nor  5i* 
 dvBp(i)7ra>v,  by  men,  but  of  God  himself,  and  his  Son  Jesus 
 Christ,  Gal.  i.  1.  What  necessity  could  there  be  that  this  in- 
 spired writer  should  thus  accurately  define  the  nature  of  his 
 commission,  and  so  particularly  mark  the  distinction  between 
 himself  and  an  apostle  invested  with  mere  human  authority,  if 
 the  Jews,  to  whom  that  epistle  is  principally  addressed,  had 
 been  strangers  to  that  other  kind  of  apostles  commissioned 
 by  men,  namely,  apostles  sent  by  the  Jewish  High  Priest  and 
 magistrates,  to  the  different  cities  of  the  Roman  empire?  This 
 interpretation  was  long  since  given  to  the  words  of  the  apostle 
 by  St.  Jerome,  Comm.  ad  Galatas,  tom.  ix.  opp.  p.  124.  edit. 
 Francof  usque  hodie,  says  he,  a  patriarchis  Judaeorum  apos- 
 tolis  mitti  (constat)  ad  distinctionem  itaque  eorum  qui  mit- 
 tuntur  ab  horainibus,  et  sui  qui  sit  missus  a  Christo,  tale 
 sumpsit  exordium:  Paulus  apostolus,  non  ab  hominibus,  neque 
 per  hominem.  These  words  of  St.  Jerome,  who  resided  in 
 Palestine,  and  was  every  way  skilled  in  Jewish  affairs,  must 
 necessarily  be  allowed  to  weigh  strongly  in  favour  of  the 
 above  statement  respecting  the  apostles  of  the  High  Priest. 
 The  meaning  they  convey,  indisputably  is,  that,  in  the  time  of 
 St.  Paul,  it  was  the  practice  of  the  Jewish  High  Priest  to  send 
 forth  apostles,  after  the  same  manner  as  the  Jewish  patriarchs 
 were  accustomed  to  do  at  the  time  he,  St.  Jerome,  wrote  :  and 
 there  appears  to  be  no  reason  whatever  which  should  induce  us 
 
110  FAITH  AND  GOVERNMENT  OF 
 
 Julian  Pe-    to  question   the  credibility  of  what  is  thus  said.     But  let  us  Lydda 
 riod,  4753.    return  to  the  words  of  St,  Paul,  in  which  there  is  something 
 Vulgar^ra,  worthy  of   remark,  which,    if   my  memory  does   not   fail   me, 
 4^'  says  Mosheim,  has  never  hitherto  attracted  the   attention   of 
 
 any  commentator.  St.  Paul  sa^'s,  that  he  is  an  apostle,  not  of 
 men,  neither  by  man.  He  therefore  clearly  divides  human 
 apostles  into  two  classes  ;  viz.  those  who  were  commissioned 
 merely  by  one  man,  and  those  who  were  invested  with  their 
 powers  by  several.  Now  what  does  this  mean  ?  Who  are  these 
 men,  and  who  that  single  man,  who,  in  St.  Paul's  time,  were 
 accustomed  to  send  amongst  the  Jews  certain  persons,  whom 
 it  was  usual  to  distinguish  by  the  appellation  of  apostles  ? 
 The  single  man  to  whom  Paul  alludes,  could,  I  conceive, 
 have  been  none  other  than  the  great  High  Priest  of  the  Jews ; 
 and  the  several  men,  who  had  also  their  apostles,  were  un- 
 questionably the  archontes,  or  Jewish  magistrates.  The 
 learned  well  know  that  justice  was  administered  to  the  Jews 
 who  dwelt  in  the  different  provinces  of  the  Roman  empire 
 by  certain  magistrates,  or  vicegerents  of  the  High  Priest, 
 who  were  termed,  after  the  Greek,  archontes,  concerning  whom 
 a  curious  and  elegant  little  work  was  published  by  Wesseling, 
 ad  Inscript.  Beren  Traject  ad  Rhen.  1738,  in  8vo.  I  take 
 the  meaning,  therefore,  of  St.  Paul  to  be,  that  he  neither  de- 
 rived his  commission  from  those  inferior  magistrates,  to  whom 
 the  Jews  who  dwelt  without  the  limits  of  Palestine  were  sub- 
 jects, nor  was  he  delegated  by  the  chief  of  their  religion,  the 
 High  Priest  himself.  That  these  archontes  had  under  them 
 certain  ministers,  who  were  termed  apostles,  much  in  the  same 
 way  as  the  High  Priest  had,  is  clear  from  Eusebius,  who  says — 
 ATToaroXovQ  ^e  tlakri  Kal  vvv  eOog  Icrriv  ladaioig  ovojxd^Hv  tsq  to. 
 kyKVKXia  ygdfifxaTa  iragd  raiv  APXONTQN  avTiZv  aTriKOfieZoixevsg. 
 Apostolos  etiam  nunc  Judaji  eos  appellare  solent  qui  archon- 
 tum  suorum  litteras  circumquaque  deportare  solent.  Comment, 
 in  Esaiam.  cap,  18,  in  Montfauconii.  CoUectione  nova  Patr. 
 Graacor.  tom.  ii.  p.  424. 
 
 Mosheim  goes  on  to  prove,  that  the  aversion  of  the  Jews  to 
 Christianity,  must  have  prevented  them  from  borrowing  this 
 title  from  the  Christian  Church.  As  the  High  Priest  had  pro- 
 bably twelve  apostles,  to  correspond  with  the  number  of  the 
 tribes,  he  supposes  our  Lord  appointed  twelve  also,  in  allu- 
 sion to  the  same.     This  however  is  uncertain  (g). 
 
 The  learned  Vitringa(/i),  who  had  endeavoured  to  identify 
 the  officers  of  the  Christian  Church  entirely  with  those  of  the 
 synagogue,  writes,  that  he  is  doubtful  of  the  meaning  of  the 
 words  -nnv  wbur.  I  cannot  suspect  this  eminent  theologian  of 
 disingcnuousness,  or  I  should  be  inclined  to  suppose  that  his 
 ignorance  in  the  present  instance  could  be  accounted  for  in  no 
 other  way ;  for  he  expresses  himself  on  other  occasions  with 
 sufficient  decision.  St,  Paul,  in  two  passages  of  his  Epistles, 
 (2  Cor.  viii.  23.  Phil.  ii.  25.)  decidedly  applies  the  expression 
 "  Apostles  of  the  Churches,"  to  Epaphroditus  and  Titus, 
 both  of  whom,  ecclesiastical  history  informs  us,  were  bishops. 
 Vitringa,  (p.  913.)  would  apply  the  term  exclusively  to 
 the  collectors  of  the  money  provided  by  the  Churches  for 
 the  necessities  of  their  members :  and  to  this  sense  it  is  also 
 limited  by  Witsius,  Benson,  Doddridge,  and  the  divines  in  ge- 
 neral who  object  to  that  form  of  Church  government  which 
 existed  in  the  early  ages  of  Christianity.  It  is  certain  the  of- 
 fice of  the  apostle  embraced  with  this,  other  duties  of  a  much 
 higher  and  important  nature:  and  these  several  duties,  with 
 the  high  authority  attached  to  them,  must  be  included  in  our 
 definition  of  the  office  of  the  apostle. 
 
THE  CHURCH  AT  JERUSALEM— CHAP.  IX.  HI 
 
 Julian  Pe-        Bishop   Taylor  has  placed  this  part  of  the  subject  in   its  Lydda. 
 riod,  4753.    proper  light.     Now  these  men  were  not  called  'AttootoXoi,  rces- 
 VuIgaiiEra,  senders,  in  respect  of  these  Churches  sending  them  with  their 
 40.  contributions:  1.  Because  they  are  not  called  the  apostles  of 
 
 these  Churches,  to  wit,  whose  alms  they  carried;  but  simply 
 'Ekk\7](tiujv,  of  the  Churches,  vi/.  of  their  own  of  which  they 
 were  bishops.  For  if  the  title  of  apostle  had  related  to  their 
 mission  from  these  Churches,  it  is  unimaginable  that  there 
 should  be  no  term  of  relation  expressed.  2  It  is  very  clear 
 that  although  they  did  indeed  carry  the  benevolence  of  the  se- 
 veral Churches,  yet  St.  Paul,  not  those  Churches,  sent  them: 
 "  And  we  have  sent  them  with  our  brother,''  &c.  3.  They  are 
 called  apostles  of  the  Churches,  not  going  from  Corinth  with 
 the  money,  but  before  they  came  thither,  from  whence  they 
 were  to  be  dispatched  in  legation  to  Jerusalem:  ''If  any  in- 
 quire of  Titus,  or  the  brethren,  they  are  the  apostles  of  the 
 Church,  and  the  glory  of  Christ."  So  they  were  apostles  be- 
 fore they  went  to  Corinth,  not  for  their  being  employed  in  the 
 transportation  of  their  charity  (i). 
 
 Vitringa  proceeds  further  to  assert,  in  the  most  positive  man- 
 ner, that  there  were  not  in  the  Christian  Churches  any  ambas- 
 sadors of  this  nature;  and  that  the  only  ministers  were  bishops 
 and  presbyters,  which  were  the  same,  and  deacons.  It  is  most 
 true  that  there  were  no  officers  in  the  synagogue  itself  bearing 
 the  titleof  apostle,  and  confined  exclusively  to  the  performing  of 
 the  religious  service  of  one  particular  synagogue  ;  and  it  is  the 
 very  point  which  I  have  been  endeavouring  to  establish,  and  on 
 which  the  whole  question  depends.  There  were,  however, 
 among  the  Jews,  officers  of  this  name,  whose  duty  it  was  to 
 superintend  the  synagogues  at  the  command  of  the  High  Priest; 
 in  allusion  to  which,  it  is  highly  probable  tliat  Christ,  our  great 
 High  Priest,  distinguished  his  chosen  disciples  by  the  same  ap- 
 pellation, when  he  invested  them  with  a  similar  power  of 
 superintendence  over  their  converts  ;  implying  that  those  whom 
 he  had  appointed  should  have  the  same  intluence  and  authority 
 over  his  Churches,  as  the  apostles  of  the  High  Priest  and  San- 
 hedrim possessed  over  the  synagogues.  The  apostles  of  Christ 
 were  not  ministers  of  single  congregations;  the  apostles  of  the 
 High  Priest  did  not  confine  themselves  to  the  superintendence 
 of  one  synagogue.  The  jurisdiction  of  both  extended  over 
 countries  and  districts.  As  the  necessity  of  government  for  the 
 new  societies  made  the  apostolic  office  essential  in  the  period 
 when  the  Church  was  most  pure,  so  is  a  similar  power  of  go- 
 vernment and  superintendence  essential  at  present.  It  has 
 always  been  required;  and  we  find  accordingly,  though  the 
 name  of  apostle  was  discontinued  with  the  twelve  and  St.  Paul, 
 that  the  power  of  ordaining,  confirming,  and  governing,  was 
 preserved  in  the  purer  ages  of  our  faith,  before  the  papacy 
 usurped  upon  the  primitive  episcopacy ;  or  the  foreign  re- 
 formers rejected  the  latter,  in  their  eager  and  justifiable  ab- 
 horrence of  the  former. 
 
 Vitringa,  however,  acknowledges,  in  another  place  (h),  that 
 the  Sanhedrim  sent  out  persons  with  ample  powers  to  su- 
 perintend the  synagogues  out  of  the  precincts  of  the  Holy 
 Land. 
 
 St.  Paul  calls  Christ  the  Apostle  and  High  Priest  of  our 
 (i,  e.  the  Christian)  profession, (Heb.  iii.  I.)  lie  was  an  apostle, 
 as  having  received  a  delegated  authority  from  God  over  his 
 worshippers  ;  for  we  read,  God  anointed  him  to  preach  the 
 Gospel  to  the  poor.  He  was  the  High  Pritst,  as  he  himself 
 sent  out  apostles,  with  the  same  delegated  authority  as  he  had 
 
112  FAITH  AND  GOVERNMENT  OF 
 
 Julian  Pe-    **6ceived  over  his  Christian  Churches.     His  own  words  are,  "  As  Lydda 
 riod    4753.    ^he  Father  hath  sent  me,  even  so  send  I  you." 
 Viilo^ariEra       That  the  Sanhedrim,  about  the  time  of  our  Lord's  incarna- 
 40.  "  '  tion,  possessed  and  exerted  the  privilege  of  sending  out  apos- 
 
 tles, is  amply  demonstrated  by  several  Roman  laws(Z).  The 
 Jews  were  allowed,  says  Mr.  Briscoe,  to  meet  to  pay  their  first- 
 fruits,  and  to  send  them  together,  with  whatever  money  they 
 pleased,  to  Jerusalem  for  offerings  (m),  and  to  appoint  proper 
 officers  to  carry  it.  They  were  suflered  also  to  determine  all  dis- 
 putes and  controversies  among  themselves  in  a  judicial  way. 
 They  were  not  only  thus  indulged  in  the  use  of  their  own  cus- 
 toms and  laws,  but,  what  is  much  more,  if  any  laws  of  the  country, 
 where  they  inhabited,  interfered  with  their  customs,  they  were 
 dispensed  with,  and  not  obliged  to  comply  with  those  laws. 
 Thus,  for  instance,  they  were  dispensed  with  in  not  attending 
 courts  of  judicature,  or  giving  bail  on  their  sabbaths  or  feast- 
 days. 
 
 Thus  may  it  be  sufficient  to  shew,  that  when  the  Gospel  was 
 preached  to  the  Church,  while  it  consisted  of  Jewish  converts 
 only,  the  authority  which  was  exercised  by  the  apostles  was  not 
 a  new  thing,  nor  inconsistent  with  the  manners  and  customs  of 
 the  people  under  their  former  Mosaic  discipline.  The  same 
 principle  of  government  was  adhered  to,  that  order,  unity,  and 
 faith  might  still  prevail.  But  instead  of  the  persecuting  letters 
 and  the  armed  bands,  which  were  the  credentials  of  the  apostles 
 of  the  former  econo.uy,  the  chosen  apostles  of  the  legislator  of  a 
 better  dispensation,  were  known  by  the  influences  of  the  Spirit, 
 by  holiness,  purity,  patience,  and  love.  They  were  armed  only 
 with  the  power  of  truth  and  miracles,  and  they  proclaimed  the 
 Messiahship  of  Jesus  of  Nazareth,  and  the  glad  tidings  of  salva- 
 tion to  all  mankind.  The  Spirit  of  God,  attended  with  its  visible 
 influences,  the  outward  means  of  grace;  the  Christian  priesthood 
 and  the  Christian  people  were  united  in  one  faith  and  one  dis- 
 cipline ;  tbe  religion  of  the  heart,  which  alone  is  spiritual  and 
 efficacious,  was  preserved  by  a  stcdfast  adherence  to  the  pre- 
 scribed rites  and  forms  of  the  apostolic  Church  :  for  the  primi- 
 tive Christians  believed  that  He  who  gave  the  wine  of  the  king- 
 dom to  man,  provided  also  the  earthen  vessels,  by  which  its 
 spirit  was  preserved. 
 
 (a)  Vitringa  gives  a  beautiful  description  of  the  union  of  the  Church  at 
 Jerusalem.  Primae  Ecclesiae  Christianae,  Deo  per  praeconium  Cliristi 
 atque  Apostolorum  et  copiosam  distributionem  donorura  spiritns  sancti 
 lucem  h  tenebris  producente,  formosa  erat  et  splendissima  tacies.  Om- 
 nia, ut  vere  solent,  ridebant.  Doctrinae  suas  constabant  castimoiiia. 
 Nihil  in  cultn,  nihil  in  sacratissimis  religionis  symbolis  adulteiimum  re- 
 giminis  forma  optima  et  ecclesiae  indoli  convenientissima.  Disciplinae 
 vigebat  exercitiuin  iucorruptae.  Diaboli  adversus  ecclesiam  ferocieutis 
 impetus  eatenus  a  Deo  cohibebantur,  ut  per  satellites  suos,  principes 
 niuudanos,  cursum  Evangelii  non  sufflamen  atterit.  H.Treticis  nuUus 
 adbucdum  in  ecclesia  loous.  Et,  quod  optimum  et  maximum  et  post 
 doctrinae  sinceritatem  pra^cipuam  in  ecclesia  considerationem  meretur, 
 excellebat  divina  ilia  credentium  aivi  apostolici  societas,  quibuslibet 
 virtutibus  Christianis,  et  perfusa  erat  largo  imbre  donorum  spiritus 
 sancti.  Hie  conspicua  erant  fides  illibata,  vegeta,  corroborata,  omnia 
 tentans,  omnia  potens,  Zelus  pro  divina  gloria  et  caussa  Cliristi  Regis 
 ardentissimus,  nulla  metuens  pericula,  nullis  languescens  malis;  cLa- 
 ritas  rara,  inaudita,  et  quasi  supergressa  limites  lege  pr;escriptos  ,  gra- 
 tissima  aniraorum  concordia,  juncta  simplicitate,  omnes  de  malo  sus- 
 4)iciones  excludenti ;  mansuetudo,  beuignitas,  huuiilitas,  et  qii«  plura 
 in  Cliristiano  homine  pra^dicanda  sunt.  His  virtutibus  elegante  harmo- 
 oia  intexta  erant  dotes  scientiae,  sapiential,  prudentia;,  sanctitatis,  pro- 
 phetia?,  linguarum,    charismatuu),  h'tpyeiag,   miraculorum,  qua;    banc 
 
THE  CHURCH  AT  JEFiUSALEM-CHAP.  IX.  113 
 
 Julian  Pe-     ecclesia^  prlniaev^  statiun  divinum  prorsus  efficiebant  ac  coelesfem,  eique  Dainaso,,, 
 nod.  4748.     magnam  apud   ex^teros  consiliabant  reverentiain.     Rectores,    omnibus  "'"'*'^"«- 
 Vulgar^ra,  necessariis  virtutibus  donisque  i.istructi,  sua  erga  plebem  ofTicia  dili- 
 35.  genter  observabant,  absque  atleotato  in  earn  imperio ;  plebs  Christiana 
 
 rectonbus   cum  houore    pr^stabat  obsequium ;    vel  potius,    omnes   ut 
 fratres  se  urn  regi  et  domino,  Chrisfo  Jesu,  arctissimo  amoris  vinculo 
 compacti  subj.ciebant,  ab   ejus  herentes    ore.  ejusque  ducti    sniritu  — 
 Vitrinpja   Observ.  sacra.-,  lib.  iv.  cap.  vii.  p.  901.     (b)  Princinem    vero 
 post  patnarchas  dignitatis  locum  obtinebant  illi  quos  Apostolus  vooa 
 bant,    rusi    nos    fallit    Epiphanius,    lib.   1.   tom.  2.  Ha^res  xxx    ^    4 
 npocreSpevsai   ydp   ru   Trarpiapxr],  Kai  avv  alru,  TroWciKig,  Kal  iv 
 vvKTi,  Kai  tv  vfispa,   (Xvvex(Je,  Sidyaci,   hd   to  av^PsXivuv    Kai 
 avacptpuv  avTUi  rd  Kara  vofiov.     Assident  enim  hi  patriarchal  et  cum 
 eosaepius  diu,  noctuque  coutinuo  versantur :  quod  eidem  a  consiliis  sint 
 ac  de  lis  referant  qua?  ad  legem  pertinere  videbantur.     Est  enin.  aurum 
 coronarium,  qua;  diversarum  ordines  curiarum  vel  amore  proprio.  vel  in- 
 dulgent.arum  Ifrtitia  vel  rebus  prospere  gestis.  admoniti,  in  coronis  aureis 
 signisque  diversis  obtulerit.    Lege  iv.  Cod.  Theod.  de  Aur.  Coron    Wit  1 
 sii.  Exerc.  Sac.  xu.  de  Historia  Hieros.p.  653.  Succedit  vox,  m^li-quam 
 sibi  attribuit  Ahia.s  1  Reg.  xiv.G.  ybn  mbu'  Oi3N  ubi  LXX.  A7r6<TToXvi> 
 vertuiit.  Habebantetiam  -nnv  ^n^bir,  \e\bnp,d7r6(TToXsg  Tijg  iKKXnaiac 
 nuncios,  coetus,  qui  raandata  deferrent  ad  synagogas  Hierosoljmam    vel 
 victnnas  «t  decimas  ad  sacerdotes :  maxime  qui  didpaxfiov,  semisiclum 
 tnbutum  quotanms  ex  lege  in  sacrarium  difterendum,  exigerent.     Dein 
 collapsis  Judajorum  rebus  retenta  tamen  in  synagoga  vox,  A-ocrroXwv 
 est;  talesque   signate  dicebantur,  qui  patriarchs;   assessores  et  legati 
 erant,  ejusque  lyKvKXia,  ypdmiaTci,  circulares  literas  ad  sygnagoiras 
 deterebant  pecumis  per  capita  colligendis,  speciatira  auro  coronario   co- 
 ronas scilicet  patriarchali  ornanda;,  quod  loco  didragmi  exigebant  patri- 
 
 archa;inpartibus  taraorientis,  quamoccidentis Wits.Melet.  Leid.p.2'> 
 
 (c)  Lighttoot's  "Works,  Pitman's  edition,  vol.  iii.  p.  196.  (rf)  Schoet"- 
 gen  Hora;  Hebraica;,  vol.  i.  p.  937.  who  has  added  this  also  to  his 
 quotations.  Sic  ex  Nedarim  apud  R.  Samuel  Ben  David  in  fol.  28  2 
 KWni-T^m'ru'iK  Dn  ^tt  ^mh^;  ^3n3  on  bxiou'  fDn,  num  sacerdotes 
 apostoh  propne  an  vero  apostoli  Dei?  Quid  inde  vero?  resp.  Si  dici- 
 mus,  eos  esse  apostolos  propria  auctoritate  venientes,  non  necesse  est  ut 
 sacerdos,  sitjustus.  Si  vero  dicimus,  eos  esse  apostolos  Dei,  uecesse 
 est,  ut  justi  smt.  (e)  Mosheim,  to  prove  the  truth  of  his  assertions 
 ?n"?i?r  /  Ti'  r^tavius.  and  Wesseling,  from  various  passages' 
 in  the  Codex  Theodosianus,  and  other  ancient  authors,  that  after  the 
 destruction  of  Jenisalem,  the  Jewish  patriarchs,  who  mav  be  consi- 
 dered, in  a  certain  degree,  as  supplying  the  place  of  the  High  Priests, 
 attached  to  themselves  certain  ministers  of  great  trust  and  authority 
 under  the  denommation  of  apostles,  which  is  a  strong  corroboration  of 
 what  has  been  already  advanced.  Vid.  J.  Gothefredus  ad  codicem 
 ■Iheodosianum,  tom.  vi.  p.  251,   252.  edit.  Ritterian.     Dion.  Peta. 
 
 A    -J -".,  --»!.  v..  Y3.  ^.ji,   ^.j^.  euii.   xvmenan.     l>ion.  Fetavius 
 
 Animadvers.  ad  Epiphamum   ad  Hasres.  xxx.  et  de  Hierarchia  Eccles. 
 lib.  1.  cap.  VI.  p.  16.  et  lib.  ii.  cap.  ii.  §  x.  p.  45.  in  dogmatibus   theo- 
 log.cis,  torn.  IV.  Petr.  Wesseling  de  Archontibus  Judajorum,  p.  91.  a„ 
 Moshe.m,  vol.  ..  p.  120.     (/)  Convenit  pr^terea    quod  vim    significa- 
 tion.s  cum  t.tulo  <ii-iv  n^bii',  nomen  Airo^oXog  t^q  iKKX^cjiac,  Watus 
 eccles.a;,  quod   Paulus  bis,  nisi   fallor,  adhibuit  in    epistoli;  sui?    ". 
 quoad  usum,  dubium.-Imo  in  ecclesiis  Christianis  nu/li  fuerunt  lejra 
 cactus  ad  Deum  praterEpiscopos  etPresbyteros,vel  prater  prcsbyterio- 
 rumpra^s.des.     Clerus  antiquissima;  ecclesia;  Christiana;  constitit  tau- 
 tum  presbyteris  et  d.aconis.     Legati  ecdesiarum,  quales  in  synagogas 
 raedn  erant  inter  prsfectos  et  diaconos,  in  ecclesii  Christiana  nulli  fue 
 runt ,  turn  quia  ofticium  legati  ecclesiaj  ("nav  n^b^v)  ut  plurimum  in  au- 
 tiquis  synagogis   non  fuit  statum  et  solenne,   sed  quihusvis  vin's  in  svnn 
 goga  honoratioribus  et  rerum  sacrarum  peritis  liber^  coramissum     f nm 
 quia  ilie  precandi  actus  qui  a  legatus  ecclesi*  in  synagoga  prsstabar^ 
 tur  propra    ab  ipsia   synagoga;   pra;fectis  praestandus^  erat,    et    hai^d 
 dubie  in  multis  synagogis,  ubi  doctorum  copia  non  aderat,  exercitusesf 
 Cum  ig.tur  ,n   pr.mis  ecclesiis  Christianis  omnia  quam  simplicissimo 
 niodo  composita  fuennt,   opus  non  erat  extra  ordiulrii.  ejusmodi  p™r 
 VOL.   II,  J 
 
114  THE  CHURCH  AT  JERUSALEM-CHAP.  IX. 
 
 Tnllan  PP      candum  ad  deum  legatis,  sed  praestabat  omnino  ut  hie  actus   a  prae-  Damascus, 
 riod   4748     side  presbyterii  ceu  a  legato  tarn  presbyterii  quam  ecclesi*  ^Tr^I"^" 
 riod,  4/4».  J"        Vitrinjra  de  Synag.  veter.  lib.  in.  pars.  2.  p.  913.     (g)  Bishop 
 
 Valgar^ra,gereUr.  ^^^^^^  »^^  Episcopacy,  p.  19.  small  4to.  edit.  Oxford    1642. 
 See  the  dissertation  of  Petit  Critici  Sacri,  vol.  ix.  and   principally  pp. 
 1183—1186.  on  this  subject.     (A)  Hi  assident  patriarchae  et  cum  eo 
 assida^  diu  noctaque  degunt,  consulendi  gratia,  et  ea,  quae  secundum 
 legem  fieri  debent,  suppeditandi.  Hottingerus  verba  Epiphanii  sic  inter- 
 pretatus  videtur,  ac  si  cuique  patriarchae  unus  solummodo  fuent  apos- 
 tolus   sed  mihi  quidem  long^  commodius  sic  exponenda  videntur  post 
 alios' quod  cuique  patriarchae  plures  fuerint  senatores,  apostoh  dicti, 
 qui  ab  ipso  subiude  plena  cum  auctoritate  legati  sunt  ad  synagogas  suae 
 ditionisvisitandasautreformandas.     Et  cetib,  stante  adhuc  republica, 
 ssexih  a  Syuedrio  in  gravioribus  negotiis  missi  sunt  legati  in  has  aut  lUas 
 aras  terr^  Canaan,  aut  ad  synagogas  extra  Canaanem,  qui  pro  arbitrio 
 et  amplitudiue  potestatis,  sibi  concessa  de  republica  statuebaut ;  quippe 
 cuius   memoranda  reliquit  exempla  Josephus  m  Historia  vitae    suae. 
 Vitringa  de  Synag.  Yet.  lib.  11.  cap.  x.  p.  577.      (i)  Synedric  Hiero- 
 solymitani    tanta   erat  apud   exteros    quoque   Judaicos  auctontas,    ut 
 placitis   eius  et   prteceptis  obtemperarent,  praesertim  qnando  agebatur 
 de    falsis    prophetis    et    doctrina    avitae    religionis   contraria ;    et    in 
 redonibus    illis    exteris     in     quibus     synagogae     erant,    quai    sponte 
 synedrii    auctoritatem    agnoscerent,    Romani,   corumque    exemplo    te- 
 trarchcB  et   dynasts,  concesserant  synedno  potestatem,  de  JudKis  in 
 criminibus   ad  religionem    spectantibus,    quaestiouem    habendi   eosque 
 puniendi    Joseph.    Ant.  14.   10.  16.  6.     Jjtnnga    de    Synagoga    vet. 
 p.  866.     Witsius  Meletem,    Leidens,  p.  23.  et  \\  olfaus   ad   p.  1.  add. 
 not.  ad  Matth.  26.  66.     Kuinoel   in  lib.  Hist.  N.  T.  vol.  iv.  p.  330. 
 (it)  Philoinleg.adCaium,  p.  1014.   D.  E.  p.  1033.  A.  Augustus  hear- 
 ing that  the  first-fruits  were  neglected,  wrote  to  the  governors  of  the 
 provinces  in  Asia,  to  permit  the  Jews  to  assemble  for  banqueting  :  for 
 that  these  were  not  assemblies  of  drunkenness  and  debauchery,  (allud- 
 ing plainly  to  the   Ovduoi  forbidden  in  the  decree  of  Cains  Caesar,) 
 to   cause  riots  and  disturbance,  but   were   schools    of    sobriety  and 
 rishteousness ;  of  men  studying  virtue,  and  bringmg   m  their  yearly 
 first-fruits,  of  which  the v  offer  sacrifices,  sending  holy  messengers  to 
 the  temple  at  Jerusalem.  "  Then  he  commanded  that  none  should  hinder 
 the  Jews  from  assembling,  contributing  their  money,  or  sending  to  Je- 
 rusalem after  their  country  manner.     Then  follows  a  letter  ol  Norbanus, 
 contamin^  an  epistle  of  Augustus  to  him,  "  That  the  Jews,  wherever 
 they  are,"  should,    according  to  their   ancient  custom,    meet  together, 
 bring  in  their  money,  and  send  it  to  Jerusalem."     Ibid.  p.  1035,  D.  E. 
 1036  A  B.     We  have  the  letter  of  Augustus  Caesar  to  Norbanus  in  Jos. 
 Antiq.  r.  xvi.  c.  6.  §  3.     "  The  Jews,  wherever  they  are,  by  an  ancient 
 custom,  are  wont  to  bring  their  money  together,  and  to  send  it  to  Jeru- 
 salem •  let  them  do  this  without  hindrance."     In   consequence  hereof, 
 Norbanus  wrote  to   the  Sardians,  Jos.  ibid.  §  6.  and  Ephesians,  that 
 whoever  should  steal  the  sacred  money  of  the  Jews,  and  fly  to  an  asy- 
 lum   should  be  taken  from  thence  and  delivered  to  the  Jews,  (in  order 
 to  be  prosecuted  and  punished)  in   the  same  manner   as  sacrilegious 
 persons  were  to  be  dragged  from  all  asvlums.     Jos.  Antiq.  I.  xvi.  c.  6. 
 sect.  4.     He  sent  also  to  the  magistrates  of  Cyrene,  putting  them  m 
 mind  that  Augustus  had  wrote  to  Flavius,  the  praetor  ot  Libya,  and  to 
 others    who  had  the  care  of  that  province,  that  the  Jews  might  send 
 their  sacred  money  to  Jerusalem  without  let  or  hindrance;  commanding 
 the  Cyrenians  to  restore  what  had  been  stopped,  or  taken  away  trom  the 
 Jews  under  pretence  of  tribute,  and  to  prevent  the  like  hindrance  for 
 the  future.  Ibid.  sect.  5.     Augustus  decreed,  that  the  stealing  of  their 
 sacred  books,  or  their  sacred  money,  out  of  the  places  m  which  they 
 were  woJit  to  be  deposited  in  their  synagogues,  should  be  sacrilege,  and 
 the  punishment  confiscation  of  goods.     Ibid.  sect.  2.    Vid.  et  de  Bell. 
 Jud.  1.  vi.  c.  16.  sect.  2.  p.  1284.  fin. 
 
THE  PROSELYTES  ARE  CONVERTED-CHAP.  X.  n., 
 
 riod,4753.  CHAPTER    X.  Joppa  and 
 
 aVoffif:"'  ^^^  p^'^^/  ^«""'^5"  now  been  preached  to  the  Jews  in  Jeru- 
 salem, Judea,  Samaria,  and  the  Provinces;  the  Time 
 arrives  for  the  Conversion  of  the  devout  Gentiles,  or 
 Proselytes  of  the  Gate  '. 
 
 Cfesarea. 
 
 In  the  arrangement  of  this  part  of  the  present  work  it  will 
 be  perceived  that  I  have  adopted,  in  opposition  to  the  au'thoi  i  y 
 of  Drs.  Lardner  Doddridge,  and  Hales,  the  opinion  of  Lord 
 Barnngton  and  Dr.  Benson,  that  the  Gospel  was  preaehed  o 
 the  proselytes  of  the  gate,  before  it  was  addressed  to  the  i do 
 latrous  Gentiles.  That  the  whole  controversy  may  be  ib  | v  and 
 expic.tly  placed  before  the  theological  student,  I^ha  1  Kt 
 to  hira  the  generally  received  opinion  respecting  the  proselyte 
 on  which  Lord  Barrington's  hypothesis  is  srofinded^  and  dJ' 
 Lardner's  objections,  with  the  manner  in  which  those  obiec* 
 tions  may  be  removed.  It  will  then  be  necessary  to  en^er  into" 
 i  ir«'''"'  'f^'^-"'  '"^  authorities  by  which  the  opinion  of 
 Lord  Barrington  is  supported  and  corroborated.     Prideaux  fa 
 
 rosdlres  ^HeT^t  ''rr'  "'  *^^  ^"PP«^^^  different  cWs^:- 
 fh  e  w  Vt  ^i^''  *^'''?  were  two  sorts  of  proselytes  amon- 
 the  JeA^s,  1st.  The  proselytes  of  the  gate.  2d.  The  nrose 
 ytes  of  justice  (righteousness).  The  former  they  obi igeSonT; 
 to  renounce  idolatry,  and  worship  God  according  to  the  law  of 
 nature,  which  they  reduced  to  s'even  articles,  coaled  by  tLm 
 the  Seven  Precepts  of  the  Sons  of  Noah.     To  these  they  IHd 
 
 Mos™"  For'  t'h''^n'  '^  ^"f^^".'  '^"^"^^  '-  -  trtheTa  ff 
 Mo^es.     For   this    they    reckoned    as    a   law   made    only    for 
 
 their  nation    and  not  for  the  whole  world.     As  to  the   rest  of 
 mankind,  if  they  kept  the  law  of  nature,  and  observed  the  ore 
 cepls  above  mentioned,  they  held  that  they  performed  a  1  that 
 God  required  of    hem,  and  would  by  this  service  render  them 
 selves  as  acceptable  to  him,  as  the  Jews  by  theirs :  and  there 
 fore  they  allowed  all  such  to  live  with  them  in  theiV  land    an  J 
 from  hence  they  were  called  nu-^n  a^-,.  i.e.  sojournin  "prose 
 ytes    and  for  the  same  reason  they  were  cailtd  al  ^X  nt 
 .  e.  proselytes  o    the  gate,  as  being  permitted  to   dwell  with 
 those  of  Israel  within  the  same  gates.  ^ 
 
 The  occasion  of  this  name  seems  to  be    taken  from   those 
 words  in   the  fourth   commandment,   i.e.   And   the  sU-an  ers 
 Thv  n.n''.  V^^'l.^^'y  ^^t*^^'  >^»"ch  may  as  well  be  rendered 
 Thy  proselytes  which  are  within  thy  gates;  that  is,  the  nroso 
 lytes  ot  the  gate    that  dwell  with  thee!'    For  the  H^brc^n'rord" 
 iothin't'h      78:"^fi^«,a  stranger,  signifieth  also  a  proselyte,  and 
 both  in  this  place  and  in  the  fourth  commandmcntdenote  the  same 
 Uiing.     lor  no  strangers  were  permitted  to  dwell  within  their 
 gates,  unless  they  renounced  idolatry,  and  were  proselyted  so 
 ^r  as  to  the  observance  of  the  seven  precepts  of  the  sons  of 
 Noah      Though  they  were  slaves  taken  in  war,  they  were  not 
 permitted  to  live  with  them  within  any  of  the  gates  of  Jerus« 
 Jem,  on   any  other  terms;    but,  on  their  refSsal    thus   fur  tj 
 comply,  were  either  given  up  to  the  sword,  or  sold  to  some 
 foreign  people      And  as  those  who  were  thus  far  made  prosely  es 
 were  admitted  to  dwell  with  them,  so  also  were  they  admitted 
 into     he  temple,  there  to  worship  God  ;  but  were  7ot  aM   wed 
 ,r  th.  r  ""?M^"^'''^^  '^'"^  '"*^  **'^^«"ter  court,  called    he    o^,Vt 
 i  the  Gentiles.     For  into  the  imier  courts,  which  were  wit  in 
 the  enclosure,  called  the  chel,  none  were^dmittedrbuTon  J 
 
TWO  SORTS  OF  PROSELYTES 
 
 Julian  Pe-  SECTION  I.  C^sarea. 
 
 VulgSra,  St.  Peter  sees  a  Vision,  in  which  he  is  commanded  to  visit 
 
 aVtnnt  do.  
 
 such  as  were  thorough  professors  of  the  whole  Jewish  religion. 
 And  therefore,  when  any  of  these  sojourning  proselytes  came 
 into  the  temple,  they  always  worshipped  in  the  court.  And  ot 
 this  sort  of  proselytes  Naaman  the  Syrian,  and  Cornelius  the 
 centurion,  are  held  to  have  been.  /.  •     x- 
 
 The  other  sort  of  proselytes,  called  the  proselytes  of  justice 
 were  such  as  took  on  them  the  observance  of  the  whole  Jewish 
 Taw  For  although  the  Jews  did  not  hold  this  necessary  for 
 u^i  as  were  not  of  this  nation  yet  they  refused  none,  but 
 dadlv  received  all  who  would  embrace  their  religion  ;  and  they 
 arc  remarked  in  our  Saviour's  time  to  have  been  very  sedulous 
 fn  their  endeavours  to  make  converts,  and  when  any  were  thus 
 proselyted  to  the  Jewish  religion  they  were  initiated  to  it  bj 
 Taptism,  sacrifice,  and  circumcision,  and  t^^^nf  forth  were  ad- 
 mitted  to  all  the  rites,  ceremonies,  and  privileges,  that  \\eie 
 used  by  the  natural  Jews.  -r      j  t> 
 
 It  was  on  this  generally  received  opinion  that  Lord  Barring- 
 ton  r6^  framed  his  hypothesis,  which  demonstrates,  beyond  a 
 doubt  the  separate  manner  in  which   the  Jews,  the   devout 
 Gentiles,  or  proselytes  of  the  gate,  were  severally  converted  to 
 rheCbr   tian^faith.^   The  holy  Gospel,  like  the  grain  of  mus- 
 tard seed    was  of  gradual  developement,  and  progressively  re- 
 vealed "o'the  world'    We  have  al.Udy  seen  tha^^^^^^^Pt"" 
 first  preached  to  the  Jews,  and  that  the  first  Christian  Church 
 was  established  at  Jerusalem.    The  period  in  which  the  Gospel 
 IZ    onfined  to  the  Jews  and  proselytes  of  rigMeousness,  who 
 enioved  all  the  privileges  of  the  former,  is  supposed  to   com- 
 Se    according  to  Lord  Barrington    at  the  year  29    and  end 
 in   the  vear  41.     The    second   period,  when  the   Gospel   was 
 preached  to  the  proselytes  of  the  gate,  begins  at  the  year  41  to 
 45      The  third,  when  it  was   preached  to  the  idolatrous  Geii- 
 tiles    is  from  the  year  45  to  the  year  70.  wliich  brings  us  to  the 
 end  of  the  Jewish  age,  and  the  destruction  of  the  Jewish  state 
 and  nation,  which  implied  the  abolition  of  the  law  of  Moses, 
 relieved  the  Jews  and  the  proselytes  of  the  §atefroin  their  ad- 
 he  ence  to  those  laws,  and  consequently  destroyed  t^e  distinction 
 of  the  three  periods  ;   all  men  being  then  bound  only  to  the 
 faith   and   obedience  of  the  Gospel,  and  a  subjection  to  the 
 aws  of  those   countries  in  which   they  respectively   resided. 
 The  more  minute  divisions  of  the  noble  author  it  will  not  be 
 necessary  to  notice,  as  they  appear  to  me  less  corroborated 
 Than  the  others,  and  are  not  referred  to  in  the  present  arrange- 
 
 "^Dr.  Lardner's  proposition,  in  reply  to  this  bypothesi^s  of 
 three  divisions,  is-there  was  but  one  sort  of  prose  ytes  (c). 
 
 He  then  proceeds  to  describe  them  by  the  usual  character, 
 istics  unTveVsally  acknowledged  to  belong  to  proselytes  of 
 rthteousne^sUhey  were  call?d  -  strangers,  or  proselytes  with- 
 [i  the  Jite,"  and  "sojourners,"  as  they  were  allowed  to  dwel 
 or  soiourn  among  the  people  of  Israel.  They  vvere  so  called 
 because  thev  could  not  possess  land  ;  the  whole  of  Canaan 
 beinrby  the  law  of  Mosses,  appropriated  to  the  twelve  tribes 
 
 """l!' In  defence  of  this  hypothesis.  Dr.  I^^/.^^r  T  of  whil' 
 xii  48.  Lev.  xvii.  8.  Num.  ix.  14.  and  xv.  15,  10.  all  of  which 
 ordain  a  perfJc"  similiarity  between  the  Israelite   and  the  so- 
 
AMONG  THE  ANCIENT  JEWS-CHAP.  X.  II7 
 
 ioH^"^??Q        ^  <7ew«27e,  who  had  been  miraculously  instructed  to  send  Joppa  and 
 
 VaLrlirt      fir  St,  Peter.  Cacsarea. 
 
 VaJgar^ra, 
 about  40. 
 
 journ.ng  stranger.— Answer.  These  passages  appear  to  prove 
 that  there  were  certain  proselytes,  or  sojourners  ;  who  were  not 
 however  permitted  to  partake  of  the  passovcr,  or  offer  sacri- 
 lice,  iniiess  they  were  circumcised. 
 
 2.  He  is  of  opinion,  that  no  strangers  but  those  who  thus 
 conformed  implicitly  to  the  law  of  Moses,  were  permitted  to 
 dNvell  m  Canaan  i  with  the  exception  of  travellers  or  mercantile 
 aliens,  whose  abode  however  was  not  to  be  considered  perma 
 nent.— Ans.  This  is  assuming  the  point  to  be  proved 
 
 3.  Dr.Lardner  supposes  that  Eph.  ii.  13.  contains  an  allu- 
 sion to  the  custom  of  receiving  strangers  as  perfect  proselytes 
 in  the  Jewish  commonwealth.— Ans.  This  may  be,  but  the  jre- 
 neral  opinion  that  there  were  two  kinds  of  proselytes,  is  not 
 thereby  overthrown. 
 
 4.  The  \yord  proselyte.  Dr.  Lardner  observes,  is  of  Greek 
 origin,  equivalent  to  "stranger,"  long  since  become  a  tech- 
 nical word,  denoting  a  convert  to  the  Jewish  religion,  or  a  Jew 
 byreligion.-Ans.  It  exactly  corresponds  to  the  Hebrew  word 
 13,  Which  means  stranger  and  convert. 
 
 win  ^\^^!  are  called,  in  the  fourth  commandment,  the  stranger 
 within  thy  gates.-Ans.  This  passage  is  quoted  by  PrideaSx 
 (see  above  reference  (a),  to  prove  Ihe  opposite  opinin  ' 
 
 wPr'p  nnfv^r''  ^8:reeably  to  the  law  of  Moses,  reckoned  there 
 were  only  three  sorts  of  men  in  the  world:  Israelites,  called 
 a  so  home-born,  or  natives;  strangers  M'ithin  their  gates  :  and 
 aliens-or  otherwise,  there  were  but  two  sorts  of  men  cir- 
 cumcised or  uncircumcised,  Jews  and  Gentiles,  or  Heathens— 
 Ans.  The  proselytes  of  righteousness  were  always  considered 
 as  naturalized  Jews,  and  enjoyed  all  the  privileges  as  such- 
 or  it  may  be  otherwise  answered,  that  the  strangers  within  the 
 gate  might  refer  to  the  two  kinds  of  proselytes.  °  =* ''""i"  ^^le 
 Dr.  Lardner  next  asserts,  that  the  word  proselyte  was  alwavs 
 understood  in  the  sense  which  he  gives  to  it  by  ancien  Chris 
 tian  writers.  In  support  of  his  ar|ument  he  adduces  the  au 
 mTl^l  fll'dl^'^^'^^^  Euthy'mius,  and  Chri^stfan  Drulh: 
 mar  who  all  dehne  a  proselyte  as  one  who  bein?  of  Gentilfl 
 or.ginal,  had  embraced  circumcision  and  JudaisS :  and  tha? 
 the  notion  of  two  sorts  of  proselytes  cannot  be  found  in  anv 
 Christian  writer  before  the  fourteenth  eentury  or  later  ^ 
 ThP  h  .1  ^r^-^u""  H^'""^^  ^^^^^"^^  «^  Scripture  in  our  favmir 
 o^hL'^elllnetTd"!"^   Maimonides,  mentions  them,  asUlT'a^- 
 
 -Ans^Xt  hP  •!  "?*  ^^al'ed  a  proselyte  in  the  New  Testament, 
 to^p^osefy'fes'of  Uie'g^Tj'^'  ""'  ''''''^^  characteristics  attributed 
 9.  The  apostle  refused  to  preach  the  Gospel  to  Cornelius 
 because  he  was  uncircumcised,  (Acts  xi.  3.)-Ans  The  pro  e! 
 lyteof  the  gate  like  every  other  uncircumcised  Gentile^  was 
 regarded  as  polluted  and  unclean.  Lightfoot,  who  cafl's  The 
 ?:r.^/r*^  't  ^^^"  sojourning  stra„ge%,  observes  ft  on  Ke 
 i^ToeiteZ'lh  ';li-r'po::s^-  '  ''''  ^  '''^^-"^^^  ^^-"^^  - 
 
 in^^-  piX!:^i^r  jur;;t"sl!:^.r:n^  t  K 
 ortdTJe'^^'^'^r'-';  *"  *^^^^'  and'aii  otL  'l  ; 
 
 An!     -ru  "^^^    character   comprehends    all    Gentilp, — 
 
 Ans.    There   seems  to    be    a  striking   difference   between   th. 
 
ns  THE  PROSELYTES  OF  THE  GATE  ARE 
 
 .PTQ  V     1—17  Joppaand 
 
 Julian  Pe-  ACTS  X.    1       1  / .  Caesarea. 
 
 'vlaflr-a,      There  vvas  a  certain  man  in  Cesarea  called  Cornelius, 
 about  40.      a  centurion  of  the  band  called  the  Italian  band. 
 
 commission  of  St.  Peter,  who  was  more  P^^^^icuady   he  apostle 
 of  the  circumcision,  and  the  commission  of  St.  Paul  who  was 
 the  chosen  vessel  otChrist,to  bear  the  testimony  of  the  Gospel 
 to  the  Gentiles.  (Acts  ix.  15.)     The  words  -  I  wdl  «end  thee 
 far  hence  to  the  Gentiles,"  (Acts  xxii.  21.)  demonstrates  the 
 nature  o?  his  appointment,'  and  the  character  oi  those  nat^on^ 
 he  was  commanded  to  visit,  which  were  beyond  dispute  idola- 
 trous.    St.  Peter,  to  whom  the  keys  of  the  kingdom  ot  heaven 
 h,ul  bcnu  committed,  (Matt,  xvir  19.)  is  peculiarly  employed 
 for  the  admission   of  the  devout  Gentiles;  ^"f  the  conver.  on 
 of  Cornelius  has  ever  been  considered  as  the  farst  fruits  of  the 
 Gentiles,  in  .vhom  they  were  all  typically  cleansed  and  sancti- 
 fied.    If  however  St.   Peter  had  been    generally  sent  to  the 
 Gentiles,  why  was  St.  Paul  so  miraculously  set  apart  for  that 
 
 ^TrDr.  Lardner  gives  this  remark  of  Sueur,  speaking  of  St. 
 Paul's  vision  of  the  sheet,  -  God  thereby  shewed  unto  his  se- 
 cant, that  henceforward  he  would  have  all  the  People  of  the 
 world,  without  exception,  called  to  partake  m  his  gracious 
 Covenant  in  his  Son  Jesus  Christ,  and  to  the  knowledge  of  sal- 
 vation by  him."  It  was  so  understood  by  the  primitive  Chris- 
 tians, the  apostles,  and  evangelists.  ^^^^nnl  mn 
 Ans.  Granted;  but  this  by  no  means  opposes  a  gradual  con- 
 vefsion,  but  seems  rather  to  corroborate  it.  Providence  in  all 
 his  dealings  with  man,  has  ever  observed  a  P^^^S;,^^^^;;^,;^^^"^ 
 the  divine  dispensations  have  been  always  §»-^^d"^'^y  ""^f.^^^J" 
 Although  the  apostles  were  commanded  to  evangehze  a  1  nat  ns 
 it  appears  they  did  not  comprehend  the  ^"1' J^^^*^"^^  «^. .  ^f  jj 
 missiin:  a  vision  was  necessary  to  convince  St  Peter  that  .t 
 was  lawful  for  him  to  converse  or  to  preach  the  Gospel  to  an 
 
 uncircumcised  Gentile.  .i    *  n  ^  /^«,.i;ir.- 
 
 This  vision  established  the  divine  intention  that  the  Gentj^e. 
 shou  d  all  be  admitted  into  the  Christian  Church;  a" d  after 
 the  prejudices  and  scruples  of  this  zealous  apostle  had,  by^the 
 Lterveition  of  Almighty  power  been  overcome  and  a  de.out 
 Gentile  had  been  received  into  the  Christian  Chu. ch,  ^  '  P^^"'? 
 bv  a  similar  interventi.ni,  by  a  trance  in  the  temple  ob Uined 
 hL  connnission  to  teach  and  to  preach  to  ^ ^^^^^^^^^"^ 
 atrous  Gentiles.  The  vision  of  the  sheet  dcmonstiatcd  the 
 conversion  of  the  heathen  world,  and  it  must  have  acted  as  an 
 encouragement  to  St.  Paul,  who  was  made  the  chicl  inslrument 
 
 ''^ilr.^SlSttother  volume,  adduces  similar  argunieuts 
 against  this  hypothesis,  which  do  not  however  appear  more 
 satisfactory  ^^^^^^^  ^^  ^^.^.^^^  ^^^  o,p.nion  of 
 
 LordBarrinoton  and  Dr.  Benson,  that  the  conversion  of  the 
 idolatmus  Gentiles  was  unknown  to  the  Church  at  Jerusalem, 
 tn  aTn^ri^oused  this  part  of  the  theory  of  ti^^^^^^^^ 
 nent  theologians,  it  is  not  necessary  to  ^"t;  ./"'^'^^'^^'^'^tion 
 jn  Dr.  Lardner,  however,  has  omitted  to  mention 
 to  me   appears  the  principal  objection,)  that  it  would 
 
 qucstio 
 (what 
 
 ir\>:^^p^;^  tX^e  c::;;^.ed  the  circumsta.ce  of  the 
 conversion  oHhe  Gentiles,  as  the  Jews  went  up  >««  1>  <':^'"  ^,^;' 
 provinces  to  Jerusalem,  and  some  oi  Ihcm  must  have  known, 
 
RECEIVED  INTO  THE  CHRISTIAN  CHURCH— CHAP.  X.  119 
 
 Julian  Pe-        2  A  devout  man,  and  one  that  feared  God,  with  all  his  Joppa  and 
 
 riod,  4753. Caesarea. 
 
 Vulgar^ra, 
 
 about  40.      and  would  without  doubt  have  communicated,  the  exertions  of 
 St.  Paul. 
 
 Josephus  (d)  tells  us  that  all  the  worshippers  of  God,  from 
 every  part  of  the  world,  sent  presents  to  the  temple  at  Jerusa- 
 lem. His  expression  is  the  same  as  that  which  is  used  in  Scrip- 
 ture (e),  which  Dr.  Lardner  arbitrarily  interprets  as  referring 
 to  the  proselytes  of  righteousness  :  and  he  would  render  the 
 word  at^ofxevoi  by  worshipper,  or  proselyte  of  righteousness 
 only — TTavTuv  Tiov  Kara  Tt]v  oiKovfxevijv  Iovdaiii)v,  kul  aitoixtvuiv 
 TOJV  Qeov. 
 
 But  when  we  consider  the  very  extensive  manner  in  which 
 the  word  (xatofisvoi  (e)  is  used  in  the  New  Testament,  it  is  not 
 reasonable  to  confine  it  to  this  verj  limited  sense  ;  in  addition 
 to  which  there  is  an  evident  distinction  made  in  diflerent  parts 
 of  the  Acts,  between  the  Jews  (the  proselytes  of  righteousness 
 being  always  considered  as  such,)  and  the  devout  persons  by 
 whatever  name  they  were  distinguished. — See  Acts  xvii.  4.  17. 
 xiii.  43.  50. 
 
 Doddridge  principally  objects  to  the  theory  of  two  sorts  of 
 proselytes  on  the  same  grounds  as  Dr.  Lardner,  whose  argu- 
 ments he  strenuously  supports  in  opposition  to  those  of  Bar- 
 rington  and  Benson. 
 
 In  his  note  on  Acts  xi.  20.  he  would  refer  the  word  'EWijvag 
 to  the  idolatrous  as  well  as  to  the  believing  or  devout  Gen- 
 tiles. 
 
 Dr.  Hales  (  /  )  has  professed  himself  to  be  convinced  by  the 
 arguments  of  Dr.  Lardner  and  Doddridge.  Among  the  many 
 eminent  authorities  who  agree  in  the  opinion  which  I  have 
 adopted,  that  there  were  two  sorts  of  proselytes,  maybe  ranked 
 Selden  (y),  Witsius  {h),  and  Spencer,  who  defends  this  side  of 
 the  question  at  great  length,  in  his  De  legibus  Hebraeorum. 
 Michaelis  (h)  justly  observes,  whoever  also  acknowledged  the 
 revealed  religion  of  the  Jews  to  be  divine,  was  not  according  to 
 it  under  the  least  obligation  to  be  circumcised.  This  is  a  point 
 which  is  very  often  misunderstood,  from  circumcision  being 
 always  represented  as  a  sacrament  equivalent  to  baptism,  and 
 from  its  being  inferred  without  any  authority  from  the  Bible, 
 and  merely  from  that  arbitrary  notion,  that  since  the  time  of 
 Abraham,  circumcision  became  universally  necessary  to  eternal 
 happiness. 
 
 Moses  has  nowhere  given  any  command,  nor  even  so  much 
 as  an  exhortation,  inculcating  the  duty  of  circumcision  upon 
 any  person  not  a  descendant  or  slave  of  Abraham,  or  of  his 
 descendants,  unless  he  wished  to  partake  of  the  passover :  and 
 in  the  more  ancient  ordinance  relative  to  it,  mention  is  made 
 only  of  Abraham's  posterity  and  servants.  (Gen.  xvii.)  In 
 none  of  the  historical  books  of  the  Old  Testament  do  we  any 
 where  find  the  smallest  trace  of  a  circumcision  necessary  to  the 
 salvation  of  foreigners,  who  acknowledged  the  true  God,  or  re- 
 quisite even  to  the  confession  of  their  faith  ;  no,  not  so  much  as 
 in  the  detailed  story  of  Naaman,  (2  Kings  v.)  in  which  indeed 
 every  circumstance  rather  indicates,  that  the  circumcision  of 
 that  illustrious  personage  can  never  be  supposed.  In  later 
 times,  indeed,  long  after  the  Babylonish  captivity,  there  arose 
 among  the  Jews  a  set  of  irrational  zealots,  with  whom  the  apos- 
 tle Paul  has  a  great  deal  to  do  in  his  epistles,  and  who  insisted 
 on  the  circumcision  even  of  heathens,  as  necessary  to  salvation. 
 But  they  were  opposed  not  only  by  the  aposllr,  but  also  even 
 
120  THE  DEVOUT  GENTILES  ARE 
 
 Julian  Pe-    housc,  which  gave  much  alms  to  the  people,  and  prayed  Joppa  and 
 
 riod.  4T53.    ^     q   j     j^av.  Caesarea. 
 
 VulgaryEra,  •' 
 
 about  40. ' — 
 
 before  his  time,  and  without  any  view  to  Christianity,  by  other 
 temperate  but  strictly  religious  Jews. 
 
 Vitringa(fe)  acknowledges  the  distinction. 
 
 The  learned  Drusins  (?),  Calmet  (m),  Lightfoot(n),  with  the 
 best  English  commentators  (o),  Danzius(p),  in  a  very  learned 
 treatise,  as  well  as  Schoctgen  {q),  who  has  drank  so  deeply  of  the 
 fountain  of  Talmudical  knowledge,  agree  with  Lord  Barring- 
 ton,  and  have  collected  many  testimonies  to  prove  the  same 
 point. 
 
 In  the  Critici  Sacri,  vol.  x.  p.  155.  sect.  14.  arc  two  disserta- 
 tions by  John  Frischmuthius,  on  the  Seven  Precepts  of  Noah, 
 who  endeavours  to  prove  that  there  were  two  sorts  of  prose- 
 lytes. He  quotes  the  words  of  Maimonides,  upon  which  alone, 
 as  Dr.  Lardner  supposes,  the  whole  question  originated  (r).  We 
 learn  from  these  treatises  that  Deut.  xiv.  21.  was  interpreted  of 
 the  proselytes  of  the  gate,  by  R.  Mose  Bar.  Nachman,  p.  156. 
 sect.  XX. :  while  others  of  the  ancients  considered  it  referring 
 to  the  proselytes  of  justice.  Kimchi  says  it  denoted  both,  or 
 either:  and  this  seems  the  most  probable  opinion.  The  ques- 
 tion, indeed,  seems  never  to  have  been  doubted  till  Lardner 
 proposed  his  objections  to  Lord  Barrington's  hypothesis,  which, 
 as  we  have  now  seen,  is  corroborated  by  the  best  and  most 
 learned  authorities. 
 
 It  is  certain  lliat  in  the  time  of  the  apostles  there  were  a  large 
 class  of  persons  who  were  neither  Jews  nor  idolatrous  Gentiles, 
 and  who,  if  they  were  not  called  proselytes  of  the  gate,  and  re- 
 ceived among,  the  Jews  in  that  capacity  ;  were  at  least  wor- 
 shippers of  the  one  true  God — observed  the  hours  of  prayer — 
 gave  alms,  and  built  synagogues,  because  they  desired  to  please 
 God — they  must  have  been  known,  esteemed,  and  beloved  by 
 the  Jews  for  their  actions,  although  they  refused  to  associate 
 with  them,  because  they  were  uncircumcised  and  Gentiles. 
 After  the  Gospel  had  been  made  known  to  the  Jews  and  Sama- 
 ritans, to  whom  could  the  blessings  of  the  new  dispensation  with 
 more  evident  propriety  have  been  revealed  than  to  those  devout 
 Gentiles  who  worshipped  the  God  of  Israel,  and  devoted  them- 
 selves and  their  wealth  to  his  service. 
 
 God  has  ever  imparted  his  spiritual  knowledge  to  men,  in  pro- 
 portion to  their  purity  and  holiness  of  life — "  He  that  doeth  my 
 will,  shall  know  of  the  doctrine  whether  it  be  of  God."  The  ful- 
 ness of  time  for  the  admission  of  the  Gentiles  into  the  Church, 
 as  revealed  long  before  by  the  prophets,  had  now  arrived.  The 
 wall  of  partition  was  now  broken  down,  and  the  devout  Gen- 
 tiles, as  a  pledge  or  an  earnest  of  the  approaching  conversion  of 
 the  whole  heathen  world,  were  admitted  even  into  the  holy  place, 
 the  sanctuary  of  their  God. 
 
 The  beautiful  prayer  of  Solomon,  on  the  dedication  of  the 
 second  temple,  is  another  strong  evidence  in  support  of  the 
 hypothesis  of  different  sorts  of  proselytes.  Dean  Graves  (s)  re- 
 marks, "  We  find  the  principle  here  stated,  publicly  and  so- 
 lemnly recognized  :  '  Moreover,  concerning  a  stranger  that  is 
 not  of  thy  people  Israel,  but  comcth  out  of  a  far  country  for  thy 
 name's  sake  ;  for  they  shall  hear  of  thy  great  name,  and  of  thy 
 strong  hand,  and  of  thy  stretched  out  arm,  when  he  shall  come 
 and  pray  towards  this  place  j  hear  thou  in  heaven  thy  dwelling 
 place,  and  do  according  to  all  that  the  sfrangrr  callcth  to  thcc 
 for:  that  all  people  of  the  earth  may  know  thy  name    to  fear 
 
RECEIVED  INTO  THE  CHRISTIAN  CHURCH—CIIAP.  X.  12 1 
 
 Julian  Pe-        3  He  saw  in  a  vision,  evidently  about  the  ninth  hour  Joppa  and 
 
 riod,  4753. Caesarea. 
 
 Vulgar^ra, 
 
 about  40.  thee,  as  do  lliy  people  Israel ;  and  that  they  may  know  that  this 
 house  which  I  have  builded,  is  called  by  thy  name.*  And  again, 
 at  the  conclusion  of  this  devout  address,  the  monarch  prays, 
 '  Let  these  my  words,  wherewith  I  have  made  supplication  be- 
 fore the  Lord,  be  nigh  unto  the  Lord  our  God  day  and  night, 
 that  he  may  maintain  the  cause  of  his  servant,  and  the  cause  of 
 his  people  Israel,  as  the  matter  shall  require  :  that  all  the  people 
 of  the  earth  may  know  that  the  Lord  is  God,  and  that  there  is 
 none  else.'  In  this  remarkable  passage,  which  is  the  more  de- 
 cisive as  it  contains  a  solemn  recognition  of  the  principles  and 
 objects  of  the  Jewish  law,  proceeding  from  the  highest  human 
 authority,  and  sanctioned  by  the  immediate  approbation  of  God, 
 whose  glory  filled  the  house  of  the  Lord,  during  this  solemn 
 supplication,  we  perceive  it  is  clearly  laid  down  not  only  that 
 the  Jewish  scheme  was  adapted  and  designed  to  make  '  all  the 
 people  of  the  earth  know  that  the  Lord  was  God,  and  that  there 
 was  none  else ;  but  also  that  the  stranger  from  the  remotest 
 region,  who  should  be  led  to  believe  in  and  to  worship  the  true 
 God,  was  not  only  permitted,  but  called  and  encouraged  to  pray 
 towards  the  temple  at  Jerusalem,'  to  join  in  the  devotions  of 
 the  chosen  people  of  God,  and  equally  with  them  hope  for  the 
 divine  favour,  and  the  acceptance  of  his  prayers  ;  without  be- 
 coming a  citizen  of  the  Jewish  state,  or  submitting  to  the  yoke 
 of  the  Mosaic  ritual  or  civil  law.  For  the  words  of  Solomon 
 evidently  suppose,  that  the  stranger  whom  he  describes  as  thus 
 supplicating  God,  remained  as  he  had  originally  been,  *  not  of 
 the  people  of  Israel.'  " 
 
 From  2  Chron.  ii.  17.  it  appears  Solomon  found  in  Israel 
 strangers  of  such  a  rank  of  life  as  were  fit  to  be  employed  in  as- 
 sisting to  build  the  temple,  153,600.  These  (as  the  commenta- 
 tors agree,  vide  Poli  Synopsin,  and  Patrick.)  were  proselytes 
 to  the  worship  of  the  true  God,  and  the  observance  of  the  moral 
 law,  though  not  circumcised.  Patrick  observes,  *  These  were  the 
 relics  (as  Kimchi  thinks)  of  the  Amorites,  Hittites,  Perizzites, 
 Hivites,  and  Jebusites,  mentioned  afterwards  chap.  viii.  7.  But 
 they  were  not  idolaters,  for  then  David  would  not  have  suffered 
 them  to  dwell  in  the  land.  But  they  worshipped  God  alone, 
 though  they  did  not  embrace  the  Jewish  religion  wholly,  by 
 being  circumcised.  These  David  had  numbered,  that  he  might 
 know  their  strength  and  their  condition,  which  did  not  proceed 
 from  such  vanity  as  moved  him  to  number  his  own  people  ;  but 
 out  of  a  prudent  care  that  they  might  be  distinguished  from 
 Jews,  and  be  employed  in  such  work  as  he  did  not  think  fit  to 
 put  upon  the  Israelites. 
 
 The  institution  of  the  Mosaic  law  which  admitted  the  Gen- 
 tile proselytes  into  a  part  of  the  temple  called  from  this  circum- 
 stance the  court  of  the  Gentiles,  may  be  adduced  as  another 
 conclusive  argument  to  prove  the  truth  of  this  proposition. 
 They  were  admitted  to  shew  that  they  had  not  been  forsaken  by 
 their  merciful  Creator,  but  that  all  those  who  would  forsake 
 idolatry,  should  be  taken  into  covenant  with  him  as  well  as  the 
 Jews. 
 
 The  constant  predictions  of  their  prophets  of  the  eventual 
 reception  of  the  Gentiles,  ought  to  have  removed  the  strong 
 prejudices  and  objections  of  the  Jews  on  this  subject. 
 
 (rt)  Prideaux  Connection,  vol.  iii.  p.  436.  (6)  Preface  to  the  Miscell. 
 Sac.  p.  xiv.  &c.    (c)  Lardner's  Works,  Hamilton's  Ifo.  edition,  p.  393. 
 
122  THE  DEVOUT  GENTILES 
 
 Julian  Pe-    of  the  day,  an  angel  of  God  coming  in  to  him,  and  say-  Joppaand 
 riod,  4753.    ing  unto  liim,  Cornehus.  Ca^sarea. 
 
 ^hllt'-w.'^'  ^  ^"^  ^'^^^  ^^^  looked  on  him,  he  was  afraid,  and 
 said,  What  is  it,  Lord?  And  he  said  unto  him,  Thy 
 prayers  and  thine  alms  are  come  up  for  a  memorial  before 
 God. 
 
 5  And  now  send  men  to  Joppa,  and  call  for  one  Simon, 
 whose  surname  is  Peter  : 
 
 6  He  lodgeth  with  one  Simon  a  tanner,  whose  house  is 
 
 (d)  Ant.  1.  14.  vii.  ap.  Lardner,  vol.  v.  p.  .501.  (e)  ^otovfievoi  scil. 
 akGof-UvoL  Tov  Qtov  vocabantur  proseljti  porta;,  v.  13.  16.  26.43,  &c. 
 &c.  Kuinoel  Comment,  in  lib.  N.  T.Hist.  vol.  iv.  p.  359.  He  quotes  also 
 the  passage  from  Micbaelis,  mentioned  below,  vol.  iii.  Art.  clxxxiv.  of 
 Smith's  English  translation.  It  may  be  proper  here  to  set  before  the  reader, 
 atone  view,  the  various  names  given  in  the  Scripture  History  to  those 
 Gentiles  whom  the  Jews  had  turned  from  idols  to  worship  the  true  God. 
 
 dvoosQ  tvXa€itg^  ii.  5. 
 
 irpoarjXvToi,  ii.  10.  Proselytes.  This  name  was  given  also  to  those 
 Gentiles  vvho  received  circumcision,  and  who  were  Jews  in  every  respect, 
 except  in  their  descent. 
 
 dvdpeQ  tvcTstflg,  x.  2.  7. 
 
 <po€ovfievoi  TOV  Oebv,  x.  2.  xiii.  16.  26. 
 
 <Tf€0jLt£V0t. 
 
 asto^svoL  7rpo(7ii\vTQi,  xiii.  43.  worshipping  proselytes. 
 
 attofievoi  EXXfjveg,  xvii.  4.  worshipping  Greeks. 
 
 Gtbojiivoi  -bv  Qadv,  xviii.  7. 
 
 Trpotrepxofijvoi  rw  Of  w,  ii.  xi.  5.  ad  Deum  accedentes.  This  is  the 
 name  proselyte,  a  httle  changed.— Macknight  Ep.  vol.  vi.  p.  311.  (f^ 
 Hale  s  Analysrs  of  Chronol.  vol.  ii.  part  ii.  1198.  (g)  De  Jure  Nat  et 
 Gent.  lib.  11.  ap.  Witsu  .Egyptiaca,  lib.  iii.  cap.  xiv.  sect.  9.  Summa 
 cleraum  est,  actus  ommmodos,  qui  viciniorum  gentium  idololatriam  eiusve 
 ritus  omnino  saperent,  ant  iraitari  viderentur,  tametsi  idoli  cultus  procul 
 abesset,  ex  Jure  intervemeute,  non  vero  coramuni  seu  naturali,  Proselvtis 
 domicilii  ut  ex  civili  IsraeliUs,  interdictos.  (h)  Mgyi.t.  lib.  iii.  cap. 
 x.v.  sect.  IX.  p.  226,  &c.  (i)  On  the  Laws  of  Moses,  vol.  iii.  p.  64. 
 (k)  Observ.  Sacra;,  vol.  ii.  p.  47.     (/)  In  the  Critici  Sacri.     (m)  Cal- 
 
 T^'^  r^^'  ^.'■''•''^'^'*t7J'"'^,"^^  ^"^  ^^'^^  ^^-  («)  Ligbifoot,  Harm,  of 
 theN.T.vol.  I.  p.286.  (o)  Whitby,  Hammond,  &c.  &c.  (o)  Dan- 
 zius,  in  his  treatise  Cura  Hebracorum  in  conquirendis  Proselytis,  apud 
 Meuschen  Nov.  Test,  ex  Talmude,  p.  668.  (a)  Schoetgen  Hori  He- 
 braica;,  vol.  i.  p.  4.>4.  Quamvis  Juda;i  (says  Schoetgen;)  de  proselytis 
 non  tarn  bene  sentirent,  prout  ex  scriptis  eorundum  hinc  inde  constat 
 Deus  tamen  eosden,  charos  habuit  et  pra^clara  sa  pe  de  iisdem  testatus 
 est.  Katio  ejus  rei  est.  quod  Israelita;  multa  et  maxima  miracula  Dei 
 yiderant.  et  tamen  hdem  ipsis  habere  nolebant:  proselvti  contra,  qui 
 ipsi  miraculorum  d.vinorum  testes  non  erant,  et  eis  tamen "fidem  adhibere 
 non  Uetrectaruut.  Hmc  ilia  nomina  quibus  in  his  actis  insigniuutur  • 
 dicuntur  enim  evXaQelg,  c.  ii.  5.  viii.  2.  aeUixepoi ;  c.xiii.  43.50.  xvi.  14 
 <f>ohovixtvoi  TOV  Btor,  b.  X.  2.  xii.  16.  26.  Ipsi  tamen  Juda^i  noununquam 
 claro  veritatis  lumine  convicti  veritatem  quoque  ductu  sacrarum  littera- 
 rum  confessi  sunt  :  quorum  pertinet  locus  in  Bammidbar  Rabba,  sect, 
 viii  fol.  196.  4.  ast  verba  Psalm  cxlvi.  9.  Dominus  custodit  peregrinos  : 
 ftlultus  est  Deus  in  custodia  ipsorum  ne  a  se  recedant.  Grati  Deo  sunt 
 proselyti  nam  Scriptura  eosdem  sa^penumero  Israelitis  a;quiparat,  q.  d. 
 Jesa41.8.  Et  vos  Israel  servus  meuset  Jacob,  &o.  De  Israelitis  dici- 
 tur,  (|uo(l  Deus  illos  amet  Malach.  i.  2.  Dilexi  vos,  dicit  dominus  :  idem 
 de  proselytis,  Deuter.  x.  18.  Et  amat  proselytum,  ut  det  ipsi  panem  et 
 v.'hhs.  (»2  Vol.  X.  p.  155.  sect.  14.  (5)  Graves  on  the  Pentateuch, 
 vol.  I.  p.  237. 
 
ARE  RECEIVED  INTO  THE  CHURCH—CHAP.  X.  123 
 
 Julian  Pe-    bv  the  sea-side :  he  shall  tell  thee  what  thou  oughtest  to  Joppa  and 
 
 riod,  4T53.    ^q^  Cassarea. 
 
 abour4o/^'  7  And  when  the  angel  which  spake  unto  Cornelius  was 
 departed,  he  called  two  of  his  household  servants,  and  a 
 devout  soldier  of  them  that  waited  on  him  continually ; 
 
 8  And  when  he  had  declared  all  these  things  unto 
 them,  he  sent  them  to  Joppa. 
 
 9  On  the  morrow,  as  they  went  on  their  journey,  and 
 drew  nigh  unto  the  city,  Peter  went  up  upon  the  house- 
 top to  pray,  about  the  sixth  hour  : 
 
 10  And  he  became  very  hungry,  and  would  have  eaten  : 
 but  while  they  made  ready,  he  fell  into  a  trance  ^ 
 
 2  In  that  admirable  collection  of  tracts  which  compose  the 
 thirteenth  volume  of  the  Critici  Sacri,  the  reader  will  find  a 
 dissertation  on  the  vision  of  St.  Peter  by  Bernard  Duysing. 
 The  whole  of  this  discussion  is  well  worthy  of  perusal.  After 
 examining  many  critical  points,  he  gives  the  following  explana- 
 tion  of  the  principal  circumstances  of  the  apostle's  vision. 
 
 The  word  cKtvog,  vessel,  which  corresponds  with  the  Hebrew 
 "bz,  denotes  every  kind  of  vessel,  and  it  is  interpreted  therefore 
 by  the  word  606j/>;,  sheet,  or  any  thing  woven  from  flax.  Ca- 
 raerarius  would  render  the  werd  odovr}  by  Mappa,  a  table  nap- 
 kin— Daniel  Heinsius,  by  a  shepherd's  bag,  or  sack,  in  which 
 they  were  accustomed  to  put  food,  platters,  or  trenchers,  and 
 other  things. 
 
 The  sheet  was  full  of  four-footed  and  wild  beasts,  creeping 
 things,  or  reptiles,  and  fowls  of  the  air.  Duysing  is  of  opinion 
 that  every  thing  which  is  included  in  these  various  descrip- 
 tions, were  nnclean  :  and  he  strongly  objects  to  the  opinion  of 
 Hammond,  that  the  clean  and  the  unclean  Avere  here  blended 
 together.  St.  Peter  was  commanded  from  the  animals  before 
 him  to  slay,  and  sacrifice  and  eat.  If  they  had  been  mingled  to- 
 gether, as  Hammond  supposes,  the  apostle  might  have  selected 
 a  proper  victim,  and  his  answer  would  not  have  been  correct. 
 If  it  be  said  the  clean  animals  were  rendered  unclean  by  con- 
 tact, the  Levitical  law  (Lev.  xi.)  teaches  us  that  it  was  the  dead 
 body,  and  not  the  living  body,  that  rendered  unclean  what 
 was  otherwise  pure.  The  whole  object  of  the  vision  was  to  en- 
 force on  the  mind  of  the  apostle  a  new  doctrine,  which  related 
 to  the  Gentiles  only,  and  not  the  Jews  and  Gentiles  toge- 
 ther. 
 
 It  was  a  type  of  the  Christian  Church,  separated  from  the 
 world,  which  included  every  kind  of  people. 
 
 It  was  bound  at  the  four  corners,  signifying  that  the  whole 
 world  should  be  received  into  the  universal  Church  of  Chrislj 
 and  it  corresponded  with  the  four  horns  of  the  altar,  and  the 
 oxen  that  supported  the  brazen  sea,  which  were  turned  to  the 
 four  quarters  of  the  heavens. 
 
 It  was  not  without  design  that  the  sheet  descended  from  hea- 
 ven, in  the  same  manner,  as  the  new  Jerusalem  is  represented  in 
 the  Apocalypse.  The  Church,  though  it  exists  in  the  world,  is 
 not  of  the  world;  it  is  of  celestial  origin.  It  is  a  kingdom  which 
 is  opposed  to  the  kingdoms  of  this  world,  which  are  uniformly 
 described  as  wild  beasts  rising  out  of  the  earth,  or  out  of  the 
 sea,  aspiring  to  attain  to  heaven.  Lik(>  its  remarkable  type  the 
 lower  of  Babel,  which  inverts  the  n  iluriil  order  of  things,  the 
 
124  THE  DEVOUT  GENTILES,  &c.— CHAP.  X. 
 
 Julian  Pe-        1 1  And  saw  heaven  opened,  and  a  certain  vessel   de-  Joppa  and 
 vllfjja^lra  ^cending  unto  him,   as  it  had  been  a  great  sheet,   knit  at  Caesarea. 
 about  40.    '  the  four  corners,  and  let  down  to  the  earth  : 
 
 false  Church  has  its  foundation  on  earth,  and  in  vain  attempts 
 to  reach  to  heaven.  For  every  one  who  considers  the  subject 
 will  acknowledge  that  the  laws  to  be  observed  in  the  Church 
 niust  proceed  from  God,  and  ought  not  to  be  planned  bv  man 
 under  any  plausible  reason  whatever. 
 
 The  drawing  back  of  the  sheet  to  heaven  was  desio-ned  to 
 teach  us,  that  the  Church  which  has  its  origin  from  heaven 
 will  return  victorious  thither.  In  this  representation  the  con- 
 dition of  the  believing  Gentiles  is  described :  they  were  now 
 about  to  constitute  one  Church  with  the  believing  Jews  and 
 were  to  be  made  with  them  partakers  of  the  heavenly  inherit- 
 
 ance. 
 
 The  vision  of  St.  Peter  is  considered  in  the  same  manner  bv 
 Jones  of  Nayland.  This  act  of  grace,  he  observes,  in  the  divine 
 economy,  was  signified  to  St.  Peter,  by  a  new  license  to  feed 
 upon  unelean  beasts.  Peter  could  not  have  entered  the  house 
 ol  Cornelius  according  to  the  Mosaic  law,  which  he  had  always 
 observed,  because  it  commanded  the  Jews  to  keep  themselves 
 separate  from  heathens  in  their  conversation  ;  as  in  their  diet 
 they  abstained  from  unclean  beasts.  But  when  God  had  mercy 
 upon  all,  and  the  Jew  and  Gentile  became  one  fold  in  Christ 
 Jesus,  then  this  distinction  was  set  aside.  Mr.  Jones  thus  ex- 
 plains the  vision  :— The  living  creatures  of  all  kinds  which  were 
 presented  to  St.  Peter,  were  the  people  of  all  nations  ;  the  linen 
 sheet  which  contained  them,  signified  their  sanctification  by  the 
 trospel ;  and  it  was  knit  at  four  corners,  to  shew  that  they  were 
 gathered  together  from  the  four  quarters  of  the  world,  and 
 brought  into  the  Church.  He  further  observes-The  heathens 
 were  taken  into  the  Church  on  condition  that  they  should  put 
 **  »  n^Ti^^.^^^^  manners,  as  the  unclean  creatures  had  before 
 put  oil  their  natures,  and  became  tame,  when  they  were  admit- 
 ted  into  the  ark  of  Noah,  a  figare  of  the  Church.  This  change 
 was  again  to  happen  under  the  Gospel ;  and  the  prophet  fore- 
 tells  the  conversion  of  the  heathens  under  the  figure  of  a  mira- 
 culous reformation  of  manners  in  wild  beasts.  See  Isaiah  xi  6 
 1  he  moral  or  spirit  of  this  law  is  as  much  in  force  as  ever 
 
 Commentators  generally  translate  the  words  Oycrov  Kai  d>dya, 
 (V.  13.)  sacrifice  and  eat,  rather  than  kill  and  cat.  Adam  Clarke 
 observes—Though  this  verb  is  sometimes  used  to  siffuifv  the 
 s  aying  of  animals  for  food,  yet,  as  the  proper  notion  is  to 
 May  for  the  purpose  of  sacrifice,  it  appears  to  be  better  to  pre- 
 serve that  meaning  hero.  Animals  that  were  oflered  in  sacrifice 
 were  considered  as  given  to  God:  and  when  he  received  the 
 lile,  the  flesh  was  given  to  those  who  offered  the  sacrifice,  that 
 they  might  feed  upon  it:  and  every  sacrifice  had  in  it  the  nature 
 ol  a  covenant,  and  covenants  were  usually  made  by  eatinff  toffe- 
 ther  on  the  flesh  of  the  sacrifice  off^ered  on  the  occasion:  God 
 being  s^upposed  to  be  invisibly  present  with  them,  and  partakinc 
 Ol  the  foast.  The  spirit  of  the  heavenly  direction  seems  to  be 
 Ji'is  :  The  middle  wall  of  partition  is  now  to  be  pulled  down  ; 
 inc  Jews  and  Gentiles  are  called  to  become  one  flock,  under  one 
 Shepherd  and  bishop  of  souls.  Thou,  Peter,  shalt  open  the  door 
 oi  laith  to  the  Gentiles,  and  be  also  the  minister  of  the  circum- 
 ciNion.  Hise  up  ;  already  a  blessed  sacrifice  is  prepared  :  ro 
 -nd  ofler  it  to  God,   and  let  thy  soul  feed  on  the  fruits  of  his 
 
PETER  VISITS  CORNELIUS— CHAP.  X.  125 
 
 Julian  Pe-        12  Wherein  were  all  manner   of  four-footed  ^^^sts  of  J^opp^a^ajid 
 riod,  4753.    the  earth,  and  wild  beasts,  and  creeping  things,  and  fowls 
 
 about  40.      ol  the  air. 
 
 13  And  there  came  a  voice  to  him,  Kise,  1  eter ;  kill, 
 
 and  eat. 
 
 14  But  Peter  said.  Not  so,  Lord  ;  for  I  have  never 
 eaten  any  thing  that  is  common  or  unclean. 
 
 15  And   the  voice  spake  unto  him  again  the  second 
 time,  What  God  hath  cleansed,  that  call  not  thou  common 
 
 16  This  was  done   thrice:  and  the  vessel  was  received 
 up  again  into  heaven. 
 
 SECTION  II. 
 
 St,  Peter  visits  Cornelius,  a  Roman  Centurion, 
 ACTSx.  17—33. 
 
 17  Now  while   Peter   doubted  in   himself  what  this  Caesarea. 
 vision  which  he  had  seen  should  mean,  behold,  the  men 
 which  were  sent  from  Cornelius  had  made  inquiry  for 
 Simon's  house,  and  stood  before  the  gate, 
 
 1 8  And  called,  and  asked,  whether  Simon,  which  was 
 surnamed  Peter,  were  lodging  there. 
 
 19  While  Peter  thought  on  the  vision,  the  Spirit  said 
 unto  him.  Behold,  three  men  seek  thee. 
 
 20  Arise  therefore,  and  get  thee  down,  and  go  with 
 them,  doubting  nothing  :  for  I  have  sent  them. 
 
 21  Then  Peter  went  down  to  the  men  which  were  sent 
 unto  him  from  Cornehus  ;  and  said.  Behold,  I  am  he 
 whom  ye  seek  :  what  is  the  cause  wherefore  ye  have 
 come  ? 
 
 22  And  they  said,  Cornelius  the  Centurion,  a  just  man, 
 and  one  that  feareth  God,  and  of  good  report  among  all 
 the  nation  of  the  Jews,  was  warned  from  God  by  an  holy 
 angel,  to  send  for  thee  into  his  house,  and  to  hear  words 
 of  thee. 
 
 23  Then  called  he  them  in,  and  lodged  them.     And  on 
 •     the  morrow  Peter  went  away  with  them,  and  certain  bre- 
 thren from  Joppa  accompanied  him. 
 
 24  And  the  morrow  after,  they  entered  into  Cesarea. 
 
 mercy  and  goodness,  in  thus  shewing  his  gracious  design  of 
 saving  both  Jews  and  Gentiles  by  Christ  crucified." 
 
 Duysingthus  defines  the  trance  or  extasy  which  St.  Peter  fell 
 into.  Per  tKaraaiv,  secundum  II.  Stephanum  ah  mffrafiai  dic- 
 tam,  intelligamus  mentis  quasi  dimoliouem  ex  statu  suo  natu- 
 rali,  per  quern  animoi  cum  corpore  commerciuni,  sensuuraqne 
 usus  ad  tempus  itasuspenditur,  ut  Homoillorum  ope  nihil  extra 
 se  positum  percipere  possit,  sed  tola  uicnte  in  imagines  intus 
 objectas  convertatur.— See  Critiei  Sacri,  vol.  xiii.  p.  610—620. 
 .Tones'  Works,  vol.  iii.  p.  44,  4o.     Clarke  in  loc. 
 
126  CHRIST  THE  SAVIOUR  OP  ALL  MEN—CHAP.  X. 
 
 ^•"d^"47^t    A^^  Cornelias  waited  for  them,  and  had  called  together  Cicsarea. 
 Vul  'ar.Era  ^'^  kinsmen  and  near  friends. 
 
 about  40.    '      25  And  as  Peter  was  coming  in,  Cornelius  met  him, 
 and  fell  down  at  his  feet,  and  worshipped  him. 
 
 26  But  Peter  took  him  up,  saying.  Stand  up  ;  I  myself 
 also  am  a  man. 
 
 27  And  as  he  talked  with  him,  he  went  in,  and  found 
 many  that  were  come  together. 
 
 28  And  he  said  unto  them,  Ye  know  how  that  it  is  an 
 unlawful  thing  for  a  man  that  is  a  Jew  to  keep  company, 
 or  come  unto  one  of  another  nation  ;  but  God  hath  shew- 
 ed me  that  I  should  not  call  any  man  common  or  un- 
 clean. 
 
 29  Therefore  came  I  u?ito  you  without  gainsaying,  as 
 soon  as  I  was  sent  for.  I  ask,  therefore,  for  what  intent 
 ye  have  sent  for  me  ? 
 
 30  And  Cornelius  said,  Four  days  ago  I  was  fasting, 
 until  this  hour :  and  at  the  ninth  hour  I  prayed  in  my 
 house ;  and,  behold,  a  man  stood  before  me  in  bright 
 clothing. 
 
 31  And  said,  Cornelius,  thy  prayer  is  heard,  and  thine 
 alms  are  had  in  remembrance  in  the  sight  of  God. 
 
 32  Send  therefore  to  Joppa,  and  call  hither  Simon, 
 whose  surname  is  Peter  :  he  is  lodged  in  the  house  of  one 
 Simon  a  tanner,,  by  the  sea  side  :  who,  when  he  cometh, 
 shall  speak  unto  thee. 
 
 33  Immediately  therefore  I  sent  to  thee:  and  thou 
 hast  well  done  that  thou  art  come.  Now  therefore  are  we 
 all  here  present  before  God,  to  hear  all  things  that  are 
 commanded  thee  of  God. 
 
 SECTION  III. 
 
 St.  Peter  first  declares  Christ  to  be  the  Saviour  of  all,  even 
 
 of  the  Gentiles  who  believe  in  him. 
 
 ACTS  X.  34 — 43. 
 
 34  Then  Peter  opened  his  mouth,  and  said,  Of  a  truth 
 I  perceive  that  God  is  no  respecter  of  persons  : 
 
 35  But  in  every  nation  he  that  feareth  him,  and  work- 
 eth  righteousness,  is  accepted  with  him  ^ 
 
 There  is  no  name  given  under  heaven,  by  which  men  can 
 be  saved,  but  the  name  ol"  Jesus  Christ.  This  is  the  truth  which 
 has  been  confirmed  by  miracles,  prophec}-,  and  other  most  in- 
 controvertible evidence.  So  amply  has  this  truth  been  demon- 
 strated, that  no  speculations,  or  theories  of  our  reason  which 
 clash  with  it,  can  be  received;  however  plausible,  the  arguments 
 on  which  they  may  rest.  Without  this  belief  our  religion  is  de- 
 graded into  a  fine  system  of  moralitv,  and  one  halfolthc  Scrip- 
 ture IS  useless  and  unmeaning-. 
 
Jalian  Pe 
 riod,4753, 
 
 CHRIST  THE  SAVIOUR  OF  ALL  MEN— CHAP.  X.  127 
 
 36  The   word    which   God  sent  unto  the  children  ofC^sarea. 
 
 ll^^S  Some  Freethinkers  have  grafted  a  dangerous  error  upon  tb,s 
 
 about  40.         ^«°^^  ^f  gt.  Peter  to  Cornelius.     Rejecting  the  Gospel 
 
 Snsation,  they  endeavour  to  undervalue  or  exclude  Chris- 
 tt?iWmaintainfng,  that  to  fear  God,  and  to  work  nghteo..- 
 
 tianity,  maintaining,  tuai  iw  v^a.^  ^ — , ■  ---      o 
 
 ness  are  the  only  duties  essentially  necessary  to  salvation  ;  and 
 that'  these  were  as  "  old  as  the  creation,"  inculcated  by  natural 
 reHgiot  and  adopted  by  the  Patriarchal,  Heb.  xi.  6.  Job  xix. 
 25  and  bv  the  Mosaical,  Matt.  xxu.  40.  ,      .-  f 
 
 TWsmaybe  refuted,  and  it  should  seem  fully  and  satisfac- 
 
 ^''V'^Bv  the  case  of  Cornelius  himself,  who,  though  he  possessed 
 these  requisites,  was  further,  by  a  special  revelation,  required  to 
 
 ^t^BTtheTenerll'commission  to  the  apostles  to  publish  the 
 GospeUhroughout  the  whole  world,  upon  the  further  terms  of 
 faith  and  baptism  in  the  name  of  the  Trinity.  ,•      x„ 
 
 3  Upon  both  accounts  therefore  Peter  required  Cornelius  to 
 be  baptized  or  admitted  into  the  Christian  Church,  and  entitled 
 thereby  to  its  higher  benefits  and  privileges. 
 
 4  PauUVas  clearly  stated  the  higher  privileges  of  Jews  above 
 the  Gentiles,  and  of  Christians  above  both,  in  his  doctrinal  epis- 
 ties  to  the  Romans  and  to  the  Hebrews. 
 
 ^  Natural  relio-ion,  if  opposed  to  revealed,  is  a  mere  fiction  of 
 fait  Sii  o  onhy.  "  That  -the  world  by  human  wisdom  knew  not 
 God  5^^^  alS  asserted  by  St.  Paul,  in  his  address  to  the  phi- 
 losophers of  Greece.  Such  knowledge  being  too  wonderful  and 
 Sent  fir  the  attainment  of  mankind,  b^  the  confession  of 
 the  patriarchs  and  prophets,  (Job  x..7.  xxxvii.  23.  Psa.  cxxxix. 
 6  ^  and  of  the  wisest  of  the  heathen  philosophers. 
 
 6  The  Patriarchal  and  Mosaical  dispensations  were  only 
 schoolmasters  to  the  Christian,  designed  to  train  the  world  gra- 
 dualWfor  its  reception  in  the  fulness  of  time;  as  subordinate 
 parts  of  one  grand  scheme  of  redemption,  embracing  al  man- 
 Cd,?L?itut^ed  at  the  creation,  Gen.  iii.  15.  and  gradually  un- 
 foldiiff  to  the  end  of  the  world,  John  in.  16.  Rev.  i.  18. 
 
 It  must,  however,  be  acknowledged,  that  in  heir  zea  to  de- 
 fend This  essential  article  of  the  Chnstian  la.th  that  there  is 
 but  one  name  under  heaven,  by  which  man  can  be  saved  many 
 have  considered  the  inference  unavoidable  ;  that  if  none  can  be 
 saved  but  by  the  atonement  of  Christ,  all  who  are  ignorant  of 
 thit  atonement  cannot  hope  for  salvation  ;  and  consequentlj 
 unbaptized  infants  and  heathens  are  alike  condemned  to  ever- 
 
 ^?.^?rr  be  difficult  to  prove  that  this  .<ioetrine  wMch - 
 volts  our  feelings,  and  staggers  our  reason,  is  not  «an';t;«ned  ^^^ 
 Revelation.  Is  it  doubted  whether  this  opinion  has  been  main- 
 rainedTl  have  repeatedly  met  vvith  many  who  have  jx^^^^^^^^^^^^^ 
 it.  Some  of  the  fathers,  implicitly  believed  it.  T^e  Church  ot 
 Rome  inculcated  and  enforced  it,  and  it  is  an  inference  by  no 
 means  unnaturally  deducible  from  Scripture,  it  its  sacred  pages 
 are  not  riirhtly  understood.  .      , 
 
 Fu?gentius,  a  nobleman,  and  a  bishop,  uses  the  ioUowing  lan- 
 guage^-" Reeeive  it  implicitly,  and  by  no  means  hesitate  to 
 believe,  not  only  that  men  who  use  their  reason,  but  even  lOtle 
 infants  who  pass  from  this  life  without  the  «''^^''^7^"/ //,^^^^^^^ 
 tism,  in  the^lame  of  the  Father,  he  Son,  ^d.  the  Spm^^^ 
 whether  they  only  begin  to  live  in  the  womb  oi  t"^^  >  "  ^^her, 
 and  there  die,  or  whether  they  are  actually  born,  and  then  die, 
 
128  CHRIST  THE  SAVIOUR  OF  ALL  MEN-CHAP.  X. 
 
 Julian  Pe-    Israel,   preaching  peace  by  Jesus  Christ,  (he  is  Lord  ofCoesarea. 
 
 riod.4753.     ^jj  a 
 Vulgar/lira,  ^ 
 
 about  40. — — — 
 
 shall  be  punished  with  the  unending  torment  of  eternal  tire: 
 because,  although  they  do  not  actually  commit  sin,  yet  they 
 bring  upon  themselves  the  condemnation  of  original  sin  by  the 
 mere  circumstance  of  their  birth." 
 
 When  the  king  of  the  Frisons  was  on  the  point  of  receiving 
 baptism,  he  was  so  shocked  at  the  assertion  of  the  zealous 
 bishop,  who  declared  that  all  his  ancestors  were  in  hell,  that  he 
 withdrew  his  foot  from  the  font,  and  never  became  a  Christian. 
 
 Tillemont,  in  his  History  of  the  Emperors,  says  the  learned 
 Jortin,  (see  his  remarks  on  Ecc.  History)  takes  all  opportunities 
 of  inculcating  the  dreadful  doctrine,  that  the  best  of  the  Pagans 
 are  condemned  to  suffer  eternal  tortures.  Speaking  of  young 
 Tiberius,  who  was  murdered  by  order  of  the  Emperor  Caius,  and 
 compelled  by  the  soldiers  to  thrust  a  sword  into  his  own  body,  he 
 concludes  the  melancholy  tale  with  this  reflection  :  "Thus  by 
 his  own  hand  he  ended  his  miserable  life,  to  begin  another,  the 
 misery  of  which  will  never  end."  The  unhappy  youth,  (says 
 Jortin)  was  then  but  nineteen  years  of  age,  and  had  probably 
 never  heard  Christianity  even  mentioned.  So  zealous  are  the 
 best  writers  of  the  Romish  Church  to  enforce  this  point,  that 
 the  Benedictine  editors  of  Justin  Martyr  labour  very  hard  to 
 justify  the  good  man,  from  the  crime  of  believing  in  the  pos- 
 sible salvation  of  Socrates,  and  the  virtuous  heathen.  Bellar- 
 raine  even  rejects  a  book  of  St.  Augustine  from  the  catalogue  of 
 works  imputed  to  that  father,  because  the  author  has  the  im- 
 piety to  believe,  that  the  souls  of  the  children  who  were  de- 
 stroyed in  the  burning  of  Sodom  and  Gomorrha  were  not  sent  to 
 hell  with  their  parents. 
 
 I  could  quote  Perkins,  the  celebrated  Calvinistic  writer,  who 
 talks  of  reprobate  infants ;  that  is,  infants  who  are  damned,  I 
 shudder  to  say,  as  if  for  the  amusement  of  the  Deity  :  Calvin, 
 too,  (b.  iii.  chap.  22.)  has  some  sentiments  on  reprobation, 
 which  have  excited  much  prejudice  against  Christianity.  Many 
 others  might  be  quoted,  but  instances  of  the  adoption  of  such 
 opinions  must  be  familiar  to  all  who  have  read  or  conversed 
 much  on  such  topics. 
 
 I  seem  to  be  defending  the  honour  of  God  our  Saviour  from  a 
 foul  and  scandalous  libel,  M'hen  I  attempt  to  investigate  this 
 subject.  Though  I  would  not  permit  the  conclusions  of  my 
 reason  to  clash  for  one  moment  with  the  truths  of  Scripture,  I 
 think,  on  a  careful  survey  of  the  doctrine  of  revelation,  the 
 eternal  damnation  of  innumerable  millions  of  mankind,  for 
 involuntary  misfortune  and  ignorance,  is  not  rerealed  in 
 Scripture. 
 
 None,  it  is  most  true,  can  be  admitted  into  that  state  of  happi- 
 ness, which  is  represented  in  Scripture  as  the  abode  of  the  pa- 
 triarchs, the  prophets,  and  the  martyrs,  but  the  Church  of 
 God,  whicli  is  taken  into  covenant  with  him  by  the  administra- 
 tion of  the  sacraments,  obedience,  repentance,  and  faith.  The 
 world  itself  is  but  preserved  in  existence  till  the  Church  of  God 
 bo  completed,  and  the  top-stone  of  the  building  raised.  From 
 the  promise  in  Eden,  till  the  sounding  of  the  archangel's 
 trumpet.  Omnipotence  has  been  building  up  the  Catholic 
 Church,  which  shall  one  day  be  presented,  without  spot  or 
 blemish,  to  the  Father.  This  Church  is  reserved  for  a  happi- 
 uess  whiih  the  most  virtuous  among  the  heathen  could  not  ap- 
 preciate ;  it  would  not,  it  could  not,  be  suitable  to  their  temper 
 
CHRIST  THE  SAVIOUR  OF  ALL  MEN—f  HAP.  X.  \2<) 
 
 Julian  Pe-     and  liabits  of  mind.     Eye  Imtli   not  seen,  nor  tlio   imagination  CoesaveH. 
 
 riod,  4753.    conjectured,  what  the  divine  wisdom  and  benevolence  has  pre- 
 
 Vulgar^ra,  pared  for  his  elect  Church.     We  shall  not  know  it,  till  we  be 
 
 about  40.      admitted  by  his  mercy  amonj^  the  number. 
 
 But  are  we  required  to  believe,  because  the  Church  of  God 
 is  thus  admitted  to  the  highest  ylory,  that  the  rest  of  the  world 
 will  be  therefore  consigned  to  everlasting  agony  ?  Arc  there 
 no  gradations  of  knowledge,  none  of  virtue?  none  of  hap- " 
 piness  ?  We  know  it  was  the  custom  of  our  Saviour  to 
 derive  his  lessons  from  surrounding  objects:  is  it  improba- 
 ble, that  when  he  assured  his  disciples,  "  in  my  Father's 
 house  arc  many  mansions,"  that  the  temple  might  be  in  vi(;w 
 from  the  room  in  which  they  were  then  partaking  of  the  last 
 supper  ?  The  temple  has  ever  been  considered  a  type  both 
 of  the  Christian  Church  and  of  heaven.  As  in  tlu?  temple  there 
 was  the  court  of  the  Gentiles,  the  apartments  of  the  Lcvites,  the 
 Nazarites,  and  the  Priests;  the  division  where  Jews  alone 
 might  go  ;  the  hall  of  the  Sanhedrim,  and  the  Holy  of  Holies  : 
 so  in  the  great  temple  of  God  are  there  many  mansions  for  all 
 divisions  of  the  great  family  of  mankind,  excepting  those  who 
 wilfully  exclude  themselves  from  the  proffered  benelit.  There, 
 in  the  heaven  of  glory,  will  be  the  Holy  of  Holies,  into  which, 
 by  the  mercy  of  God,  every  Christian  may  enter;  there  also 
 may  be  the  court  of  the  Gentiles,  where  the  virtuous  heathen 
 may  rejoice  in  the  Providence  which  preserves  them  in  every 
 stage  of  their  being. 
 
 Arguments  may  undoubtedly  be  found  against  this  hypothesis : 
 but  I  see  no  reason  for  believing,  that  the  God  of  all  flesh  will 
 consign  unoffending  infants,  ignorant  and  half  savage  men, 
 without  a  wilful  crime,  or  an  intention  to  offend  him,  to  misery 
 without  end.  This  is  not  the  doctrine  of  Scripture.  If  it  be 
 said,  that  infants  have  been  destroyed  by  the  sword,  or  swal- 
 lowed by  earthquakes,  or  drowned'  in  the  deluge ;  it  is  most 
 true: — but  there  is  an  essential  difference  between  the  decree 
 which  inflicts,  for  wise  purposes,  a  momentary  pain,  and  that 
 which  condemns  the  sufferer  to  endless  and  dreadful  agony. 
 
 Arguments  might  be  deduced,  from  the  inequalities  of  the 
 present  life,  the  nature  of  man,  and  other  sources,  but  it  is  not 
 necessary.  The  diflerence  between  the  heathen  and  the  Chris- 
 tian must,  and  will  be,  eternal  and  infinite;  but  it  does  not 
 from  thence  follow  that  the  heathen  witl  be  unavoidably  miser- 
 able. In  every  nation,  he  that  feareth  God  and  worketh  righte- 
 ousness, is  accepted.  Though  no  man  will  be  saved  by  the 
 sect  to  which  he  belongs,  he  may  be  saved  by  the  mercy  of 
 God  through  the  merits  and  atonement  of  his  Son,  in  that  sect. 
 I  shall  merely  consider  an  objection,  which  will  be  urgod,  "  if 
 the  heathen  can  be  delivered  from  eternal  misery,  without  (Jhris- 
 lianity,  why  should  Christians,  of  every  description,  be  so 
 anxious  to  convert  them?" 
 
 Christ  and  his  apostles  desired  the  conversion  of  the  whole 
 world,  for  two  reasons,  which  will  ever  possess  considerable  in- 
 fluence with  all  their  followers:  Christianity  promotes  the  tem- 
 poral, and  secures  the  future  happiness  of  mankind;  it  recon- 
 ciles both  worlds,  and  gives  permanent  felicity  on  earth  and  in 
 heaven,  in  a  degree  infinitely  higher  than  could  have  been  other- 
 wise obtained. 
 
 It  secures  their  present  happiness,  or  wonderfully  increases 
 it.  The  very  leaves  of  this  tree  of  life  are  for  the  healing  of 
 the  nations.  Christianity  promotes  the  refinement,  the  civiliza- 
 tion, and  the  morality  of  the  world.  Even  where  it  does  not 
 sufliciently  influence  the  motives  of  conduct,  it  produces  exter- 
 YOL.  II.  K 
 
130  CHRIST  THE  SAVIOUR  OF  ALL  MEN— CHAP.  X. 
 
 Julian  Pe-        37  Thatvvord*,  I  say,   ye  know,  which Hvas  published  Cffisarea. 
 
 riod,4753. . 
 
 about  40.'  '  nal  decorum,  by  abolishing  at  once  the  cruelties,  the  impurities, 
 the  abominations  of  heathenism.  Like  the  sun  rising  on  the 
 world,  it  has  banished  the  mists  of  ignorance  and  superstition  ; 
 it  has  been  the  sole  preserver  of  learning  and  knowledge,  and 
 the  consequent  restorer  of  science  and  true  philosophy. 
 Public  liberty  is  protected  and  assisted,  by  the  lessons  it  en- 
 forces, both  to  monarchs  and  their  people.  It  has  diminished 
 the  horrors  of  war ;  civilized  the  most  barbarous  nations;  sup- 
 pressed polygamy,  licentious  divorces,  and  many  cruel  customs. 
 It  has  not  entirely  done  away  slavery,  but  it  has  ameliorated 
 the  condition  of  the  slave,  and  will  undoubtedly  remove  it  alto- 
 gether. Christianity  has  refined  the  laws  of  nations  ;  and 
 though  much  remains  to  be  done,  the  light  shines  upon  the 
 world;  and  it  will  continue,  we  are  confidently  assured  by 
 prophecy,  till  the  whole  race  of  man  rejoice  in  its  meridian 
 glory. 
 
 To  the  Hindoo,  the  Polynesian,  and  the  savage,  wherever  they 
 may  be  found,  it  is  our  duty  to  distribute  the  temporal  blessings 
 of  Christianity,  on  the  same  principle  of  benevolence  which 
 would  induce  us  to  give  our  bread  to  the  hungry.  Much  more 
 is  it  our  duty  to  consider,  with  the  Founder  of  our  religion  and 
 his  immediate  disciples,  the  spiritual  necessities  of  our  ignorant 
 and  uncivilized  brethren.  By  our  means  they  may  be  admitted 
 to  that  highest  state  of  happiness,  worthy  of  their  rank  in  the 
 dominions  of  God. 
 
 Many  arguments  in  favour  of  the  opinion  of  the  probability 
 of  the  non-condemnation  of  the  virtuous  heathen  might  be  ad- 
 duced from  several  passages  of  Scripture,  chiefly  from  the  rea- 
 soning of  St.  Paul  in  the  second  chapter  of  his  Epistle  to  the 
 Romans,  and  the  declaration  of  St.  Peter  to  Cornelius.  Many 
 testimonies  might  be  selected  from  Origen,  Justin  Martyr,  Cle- 
 mens Alexandrinus,  and  others.  Though  of  the  latter  autho- 
 rity, it  is  but  right  to  observe,  he  has  grounded  his  opinion  on 
 a  mistaken  interpretation  of  the  celebrated  text  in  St.  Peter's 
 general  Epistle  :  "  By  which  he  went  and  preached  to  the  spirits 
 in  prison."  A  text,  of  which  Calvin  is  now  generally  supposed 
 to  have  given  the  best  explanation.  Bishop  Horsley's  opinions 
 on  that  subject  being  esteemed  rather  curious  than  probable.     .'\  r?     j 
 
 "  The  construction  of  this  passage  is  difficult,  and  it  has  con-*       / 
 sequently  exercised  the  ingenuity  of  the  commentators. 
 
 T6v  Xoyov  ov  aTrereike  roTg  viotg  lapaijX,  are  the  words. 
 
 Some  suppose  the  accusative  is  here  put  for  the  nominative; 
 others  that  there  is  an  ellipse  of  the  preposition  Kara..  Eras- 
 mus and  Schmidius  would  connect  rbv  \6yov  with  o'iSarf  in  the 
 next  verse,  and  read  {ovtoq  t<Ti  Travroiv  Kvpiog)  in  a  parenthesis, 
 repeating  p^/ia  as  synonymous  with  Xoyov :  in  which  case  the 
 passage  would  be  read,  The  word  which  God  sent  to  the  chil- 
 dren of  Israel,  announcing  peace  through  Jesus  Christ,  (he  is 
 Lord  of  all,)  ye  yourselves  have  known,  the  word  I  say,  which, 
 &c.  &.C. 
 
 Piscator  (ap.  Bowyer)  would  read  top  Xoyov  for  kuto.  t6v 
 Xoyov,  acording  to  the  word  which  he  sent  to  the  children  of 
 Israel.  Stolbergius  would  rather  put  rbv  Xoyov  ov,  for  ov  Xoyov, 
 as  Tov  dprov  ov  kXw/xev,  1  Cor.  x.  16. — rbv  Xoyov  ov  duB'tfi-qv 
 vfiiv,  Hag.  ii.  6.  Stolbergius  de  solascismis  N.  T.  p.  61—64. 
 ap.  Bowyer. 
 
 Doddridge  renders  it,  "the  message"  which  God  sent— Dr. 
 Clark,  "  the  word." 
 
CORNELIUS  AND  UI8  FRIENDS  BAPTIZED— CHAP.  X.  131 
 
 Julian  Pe-    throughout  all  Judea,  and  began  from  Galilee,  after  the  Cscsarea. 
 
 Vufc^alSr'a  ^^P^^^"^  ^^^^'^^^  Jo^^i  preached  : 
 
 about  40.    '      38  How   God  anointed   Jesus  of  Nazareth  with  the 
 
 Holy  Ghost  and  with  power:  who  went  about  doing  good, 
 
 and  healing  all  that  were  oppressed  of  the  devil :  for  God 
 
 was  with  him. 
 
 30  And  we  are  witnesses  of  all  things  which  he  did, 
 
 both  in  the  land  of  the  Jews  and  in  Jerusalem  :  whom 
 
 they  slew  and  hanged  on  a  tree. 
 
 40  Him  God  raised  up  the  third  day,  and  shewed  him 
 openly : 
 
 41  Not  to  all  the  people,  but  unto  witnesses  chosen 
 before  of  God  ^  even  to  us,  who  did  eat  and  drink  with 
 him  after  he  rose  from  the  dead. 
 
 42  And  he  commanded  us  to  preach  unto  the  people, 
 and  to  testify  that  it  is  he  which  was  ordained  of  God 
 io  be  the  Judge  of  quick  and  dead. 
 
 43  To  him  gave  all  the  prophets  witness,  that  through 
 his  name  whosoever  believeth  in  him  shall  receive  remis- 
 sion of  sins.  '■) 
 
 SECTION   IV. 
 
 Cornelius  and  his  Friends  receive  the  Holy  Ghosts  and  are 
 baptized. 
 ACTS  X.  44.  to  the  end. 
 
 44  While  Peter  yet  spake  these  words,  the  Holy  Ghost 
 fell  on  all  them  which  heard  the  word. 
 
 Boisius  supposes,  that  aKovffare  sv,  or  some  similar  phrase,  is 
 to  be  understood  before  tov  \6yov  (a). 
 
 (a)  See  Bowjer's  Grit.  Conjectures,  Wolfius's  Cura;  Piiilologicaj  in 
 loc.  and  Doddridge's  Famil)'  Expositor. 
 
 5  To  the  question,  why  was  not  Christ  after  his  resurrection 
 shewn  to  all  the  people  ?  it  has  been  answered,  I.  Because  it 
 was  impossible  that  such  a  thiug  could  be  done  without  mob 
 and  tumult.  Let  it  only  be  announced,  "  Here  is  the  man  who 
 was  dead  three  days,  and  who  is  risen  from  the  dead  !"  what 
 confusion  would  be  the  consequence  of  such  an  exposure  !  Some 
 would  say,  This  is  lie ;  others,  He  is  like  him,  and  soon;  and 
 the  valid  testimony  must  be  lost  in  the  confusion  and  multi- 
 tude. 2.  God  chose  such  witnesses,  M'hose  testimony  should  be 
 unimpeachable ;  the  men  who  knew  him  best,  and  who,  by 
 their  depositions  in  proof  of  the  fact,  should  evidently  risk 
 their  lives ;  and,  3.  As  multitudes  are  never  called  to  witness 
 any  fact,  but  a  few  selected  from  the  rest,  whose  knowledge  is 
 most  accurate,  and  whose  veracity  is  unquestionable  ;  there- 
 fore God  shewed  not  Christ  risen  from  the  dead  to  all  the 
 people,  but  to  witnesses  chosen  by  himself,  and  they  were  such 
 as  perfectly  knew  him  before,  and  who  ate  and  drank  with  him 
 after  his  resurrection  ;  and  consequently  had  the  fullest  proof 
 and  conviction  of  the  truth  of  this  fact  (a). 
 
 (a)  Clarke  in  loc.  and   see  Palej,  and  the  writers  on  tlie  resurrec- 
 tion. 
 
 K   2 
 
132         PETER  DEFENDS  HIS  CONDUCT— CHAP.  X. 
 
 Julian  Pe-        45  And  they  of  the  circumcision  which  believed  were  Caesarea. 
 Vufaar^ta  astonished,  as  many  as  came  with  Peter,  because  that  on 
 about  40."'  the  Gentiles  also  was  poured  out  the  gift  of  the  Holy 
 Ghost : 
 
 46  For  they  heard  them  speak  with  tongues,  and  mag- 
 nify God.     Then  answered  Peter, 
 
 47  Can  any  man  forbid  water,  that  these  should  not 
 be  baptized,  which  have  received  the  Holy  Ghost  as  well 
 
 as  we 
 
 43  And  he  commanded  them  to  be  baptized  in  the 
 name  of  the  Lord.  Then  prayed  they  him  to  tarry  cer- 
 tain days. 
 
 SECTION  V. 
 
 St,  Peter  defends  his  Conduct  in  visiting  and  baptizing 
 
 Cornelius. 
 
 ACTS  xi.  1  — 19. 
 
 1  And  the  apostles  and  brethren  that  were  in  Judea  Jerusalem, 
 heard  that  the  Gentiles  had  also  received  the  word  of 
 
 God. 
 
 2  And  when  Peter  was  come  up  to  Jerusalem,  they  that 
 were  of  the  circumcision  contended  with  him, 
 
 3  Saying,  Thou  wentest  in  to  men  uncircumcised,  and 
 didst  eat  with  them. 
 
 4  But  Peter  rehearsed  the  matter  from  the  beginning, 
 and  expounded  it  by  order  unto  them,  saying, 
 
 5  I  was  in  the  city  of  Joppa,  praying :  and  in  a  trance 
 I  saw  a  vision,  A  certain  vessel  descend,  as  it  had  been 
 a  great  sheet  let  down  from  heaven  by  four  corners  :  and 
 it  came  even  to  me  : 
 
 6  Upon  the  which  when  I  had  fastened  mine  eyes,  I 
 considered,  and  saw  four-footed  beasts  of  the  earth,  and 
 wild  beasts,  and  creeping  things,  and  fowls  of  the  air. 
 
 7  And  I  heard  a  voice  saying  unto  me,  Arise,  Peter ; 
 slay,  and  eat. 
 
 8  But  I  said,  not  so.  Lord :  for  nothing  common  or 
 unclean  hath  at  any  time  entered  into  my  mouth. 
 
 9  But  the  voice  answered  me  again  from  heaven,  What 
 God  hath  cleansed,  that  call  not  thou  common. 
 
 10  And  this  was  done  three  times:  and  all  were  drawn 
 up  again  into  heaven. 
 
 11  And,  behold,  immediately  there  were  three  men 
 already  come  unto  the  house  where  I  was,  sent  from  Ce- 
 sarea  unto  me. 
 
 12  And  the  Spirit  bade  me  go  with  them,  nothing 
 doubting.  Moreover,  these  six  brethren  accompanied 
 me  ;  and  we  entered  into  the  man's  house : 
 
 13  x\ndhe  shewed  us  how  he  had  seen  an  angel  in  his 
 house,  which  stood  and  said  unto  him,  Send  men  to  Joppa, 
 and  call  for  Simon,  whose  surname  is  Peter; 
 
THE  CONVERTS  PREACH  THE  GOSPEL— CHAP.  X.  133 
 
 Julian  Pe-         14  Who  shall  tell  thee  words,  whereby  thou  and  all  thy  Jerosalem. 
 
 40^     ^    '^^'      15  And  as  I  began  to  speak,  the  Holy  Ghost  fell  on 
 them,  as  on  us  at  the  beginning. 
 
 10  Then  remembered  I  the  word  of  the  Lord,  how 
 that  he  said,  John  indeed  baptized  with  water ;  but  ye 
 shall  be  baptized  with  the  Holy  Ghost. 
 
 1 7  Forasmuch  then  as  God  gave  them  the  like  gift  as 
 he  did  unto  us,  who  believed  on  the  Lord  Jesus  Christ ; 
 what  was  I,  that  I  could  withstand  God? 
 
 1 8  When  they  heard  these  things  they  held  their  peace, 
 and  glorified  God,  saying.  Then  hath  God  also  to  the 
 Gentiles  granted  repentance  unto  life. 
 
 SECTION    VI. 
 
 The  Converts  who  had  been  dispersed  by  the  Persecution 
 after  the  Death  of  Stephen^  having  heard  of  the  Vision 
 of  Peter,  preach  to  the  devout  Gentiles  also. 
 ACTS  xi.  19 — 21. 
 Julian  Pe-        1 9  Now  they  which  were  scattered  abroad  upon  the  Judea  and 
 VufgarSlra  Persecution  that  arose  about  Stephen,  travelled  as  far  as  ^'?^  P''^" 
 41.  '  Phenice,  and  Cyprus,  and  Antioch,  preaching  the  word 
 
 to  none  but  unto  the  Jews  only  ^. 
 
 20  And  some  of  them  were  men  of  Cyprus  and  Cyrene, 
 which  when  they  were  come  to  Antioch,  spake  unto  the 
 Grecians,  preaching  the  Lord  Jesus. 
 
 21  And  the  hand  of  the  Lord  was  with  them:  and  a 
 great  number  believed,  and  turned  unto  the  Lord. 
 
 SECTION  VII. 
 
 The  Church  at  Jerusalem  commissions  Barnabas  to  make 
 Inquiries  into  this  matter'^, 
 
 *  This  section  seems  to  prove,  in  the  most  decive  manner, 
 that  the  Gospel  was  preached  to  the  proselytes  of  the  gate,  or 
 to  such  devout  Gentiles  as  Cornelius,  before  it  was  preached  to 
 the  idolatrous  Gentiles.  We  read,  in  Acts  xi.  19.  that  the  dis- 
 persed in  the  persecution  of  Stephen  preached  the  Gospel  to 
 the  Jews  only.  In  ver.  20.  that  these  same  men,  when  they 
 arrived  at  Antioch,  preached  to  the  Greeks.  As  St.  Luke  has 
 inserted  this  account  immediately  after  the  narrative  of  St. 
 Peter's  visit  to  Cornelius,  and  his  defence  of  that  measure  be- 
 fore the  Church  at  Jerusalem,  we  may  consider  this  preaching 
 to  the  Greeks  at  Antioch,  as  the  result  of  his  public  declara- 
 tion of  the  vision  he  had  seen:  which  would  bo  justly  con- 
 sidered as  a  command  from  God  to  those  who  were  commis- 
 sioned to  preach,  to  go  to  the  same  description  of  persons  as 
 those  whom  St.  Peter  visited.  The  Jews  (ver.  19.)  seem  pur- 
 posely contrasted  with  the  Greeks  (ver.  20.)  and  the  Evangelist 
 designs  to  shew  that  the  preachers  of  the  Gospel  obeyed  the 
 command  of  God,  and  visited  the  devout  Gentiles  of  Antioch. 
 
 ■^  After  the  interview  of  St.  Paul  and  St.  Peter  at  Jerusalem, 
 
134  1HE  CONVERTS  PREACH  THE  GOSPEL— CHAP.  X. 
 
 ACTS  xi.  22 — 24. 
 Julian  Pe-        22  Then  tidings  of  these  things  came  unto  the  ears  of  Jerusalem 
 Vu?'at!lfa  ^^^  church  which  was  in  Jerusalem :  and  they  sent  fortli  andAntiocb. 
 
 41.  Barnabas,  that  he  should  go  as  far  as  Antioch. 
 
 23  Who  when  he  came,  and  had  seen  the  grace  of  God, 
 was  glad,  and  exhorted  them  all,  that  with  purpose  of 
 heart  they  would  cleave  unto  the  Lord. 
 
 24  For  he  was  a  good  man,  and  full  of  the  Holy  Ghost 
 and  of  faith  ;  and  much  people  was  added  unto  the  Lord. 
 
 SECTION  VIII. 
 
 Barnabas  goes  to  Tarsus  for  Saul,  nJwm  he  takes  with  him 
 to  Antiochf  ivhere  the  Converts  were  preaching  to  the 
 devout  Gentiles. 
 
 ACTS  xi.  25,  26. 
 Julian  Pe-        25  Then  departed  Barnabas  to  Tarsus,    for  to  seek  Taisus, 
 
 42.  ' '      26  And  when  he  had  found  him,  he  brought  him  unto 
 
 Antioch.  And  it  came  to  pass,  that  a  whole  year  they 
 assembled  themselves  with  the  church,  and  taught  much 
 people.  And  the  disciples  were  called  Christians  first  in 
 Antioch  ^ 
 
 (Acts  ix.  31,  32.  ^tf()%o/x£voe  ^la  Tvavriov,  says  St.  Luke,)  St.  Peter 
 went  to  visit  all  the  Clmrches  of  Judea,  Galilee,  and  Samaria. 
 He  goes  to  Lydda,  where  he  cured  Eneas  (ibid.  ver.  33,  34.) 
 who  was  a  paralytic.  After  that  he  was  called  to  Joppa,  (ibid, 
 ver.  36.)  a  maritime  city  of  Judea,  where  he  raised  Dorcas.  He 
 stops  at  Joppa,  and  lived  there  a  long  time.  From  Joppa  he 
 goes  to  Ccsarea,  (Acts  x.)  where  he  converts  Cornelius,  and 
 stops  with  him  some  days,  (ibid.  ver.  48.)  Upon  the  report  spread 
 at  Jerusalem  of  St.  Peter's  having  eaten  with  the  Gentiles,  he 
 returns  into  that  city,  and  defends  himself  before  those  of  the 
 circumcision,  (Acts  xi.  18.)  This  voyage  of  St.  Peter's  preach- 
 ing in  the  provinces  of  Juclea,  Galilee,  and  Samaria,  the  long 
 sojourn  he  made  at  Joppa,  with  the  other  events  recorded  by 
 St.  Luke,  occupy  a  space  of  about  three  years,  during  which 
 lime  St.  Paul  preaches  in  Cilicia. 
 
 "  Dr.  Benson  (a)  endeavours  to  show  that  the  Christians  re- 
 ceived their  holy  and  honourable  designation  by  a  divine  ad- 
 monition; and  \Vitsius,  that  it  was  solemnly  proclaimed  in  the 
 Churches,  that  such  was  to  be  their  title (7>).  Erasmus  (r) 
 considers  the  word  x^rniariaai  to  be  used  for  ovofid^taOai,  as  do 
 also  the  other  writers  in  the  Critici  Sacri.  See,  however,  the 
 references  and  remarks  of  Woltius  (d). 
 
 Vitringa(e)  endeavours  to  prove,  from  ibis  passage,  that  the 
 word  "  Church  "  here  refers  to  the  place  M-herc  a  congregation 
 of  Christians  assembled  for  worship  ;  or,  rather,  to  that  body  of 
 people  which  could  assemble  in  one  place.  This  is  but  one, 
 out  of  many  instances,  in  which  thi^  learned  writer,  in  his  zeal 
 against  episcopacy,  has  proved  nothing,  by  atttmptingto  prove 
 loo  mucii.  We  are  not  acquainted  M'ith  the  numbers  of  the 
 Church  at  Antioch  ;  but  we  know  that  at  Jerusalem  the  thou- 
 sands of  converts  could  not  be  assembled  in  one  place,  yet  they 
 arc  still  called  the  Church. 
 
IMPRISONMENT  OF  ST.  PETER— CHAP.  X.  135 
 
 Julian  Pe-  SECTION  IX.  Antioch. 
 
 VulgariEr'a  HcTod  Agrippa  Condemns  James  the  Brother  of  John  to 
 43.  Deathj  and  Imprisons  Peter,  who   is  miraculously  re- 
 
 leased, and  presents  himself  to  the  other  James,  who  had 
 been  made  Bishop  of  Jerusalem  ^ 
 
 The  Codex  Beza  supposes  that  the  name  was  given  by  Saul 
 and  Barnabas,  and  renders  the  2oth  and  26th  verses  thus :  And 
 hearing  that  Saul  Mas  at  Tarsus,  he  departed,  seeking  for  him  ; 
 and  having  found  him,  he  besought  him  to  come  to  Antioch  ; 
 vi'ho,  when  they  were  come,  assembled  with  the  Church  a  whole 
 year,  and  instructed  a  great  number  ;  and  there  they  first  called 
 the  disciples  at  Antioch  Christians. 
 
 The  word  xp^l^cLToai,  in  our  common  text,  which  we  trans- 
 late "  were  called,"  signifies,  in  the  New  Testament,  to  ap- 
 point, warn,  or  nominate,  by  divine  direction.  In  this  sense 
 the  word  is  used,  Matt.  ii.  12.  Luke  ii.  26.  and  in  the  preced- 
 ing chapter  of  this  book,  ver.  22.  If,  therefore,  the  name  was 
 giv.en  by  divine  appointment,  it  is  most  likely  that  Saul  and 
 Barnabas  were  directed  to  give  it  -,  and  the  name  Christian, 
 therefore,  is  from  God,  as  well  as  that  grace  and  holiness  which 
 are  so  essentially  required  and  implied  in  the  character.  Be- 
 fore this  time,  the  Jewish  converts  were  simply  called,  among 
 themselves,  disciples,  i.  e.  scholars,  believers,  saints,  the  church, 
 or  assembly  :  and  by  their  enemies  Nazarenes,  Galileans,  the  men 
 of  this  way,  or  sect ;  and  by  other  names,  which  are  given  by 
 Bingham  (/).  / 
 
 (a)  Benson's  planting  of  Christianity,  2d  edit.  p.  248,  note,  {b)  Me- 
 letem.  Leidensia  De  vita  Pauli,  cap.  3.  sect. 5.  p.  39.  (c)  Ap.CriticiSacri, 
 vol.  viii.  p.  219.  (cf)  Wolfius  Cuiai  Philologicae,  \o\,  ii.  p.  1166. 
 (e)  See  his  discussion  De  Synag.  veteri,  lib.  i.  pars.  1.  cap.  3.  p.  113, 
 &c.  (/)  Bingham's  Eccles.  Autiq.  vol.  i.  book  1.  Dr.  A.  Clarke  in 
 loc. 
 
 9  The  situation  of  the  Church  at  Jerusalem  was  greatly  altered 
 by  the  Herodian  persecution.  It  had  hitherto  been  directed 
 and  governed  by  the  joint  council  of  the  apostles.  But,  after 
 that  event,  we  learn,  from  ecclesiastical  history,  that  the  super- 
 intendence of  the  Church  was  confided  to  James,  the  Lord's 
 brother.  It  asserts  that  he  was  the  first  bishop  of  Jerusalem. 
 The  catalogues  of  the  bishops  of  Jerusalem,  which  are  extant  in 
 the  early  Christian  writers,  all  place  James  at  their  head.  In 
 the  first  chapters  of  the  Acts,  St.  Peter  is  constantly  spoken 
 of  as  the  chief  apostle,  and  the  principal  person  in  the  Church 
 of  Jerusalem ;  l^ut  from  the  twelfth  chapter  of  that  book, 
 which  is  the  first  place  wherein  James  is  mentioned  with  any 
 character  of  distinction,  he  is  constantly  described  as  the  chief 
 person  at  Jerusalem,  even  when  Peter  was  present.  For  when 
 St.  Peter  was  delivered  by  the  angel  out  of  prison,  he  bid  some  of 
 the  disciples  go  shew  these  things,  that  is,  what  had  befallen 
 himself,  to  St.  James,  as  the  head  of  the  Church ;  and  to  the  bre- 
 thren,that  is,  the  rest  of  the  Church.  Again, when  St.  Paul  arriv- 
 ed at  Jerusalem  from  his  travels  in  preaching  the  Gospel  to  foreign 
 countries,  l)eing  desirous  to  give  an  account  of  the  success 
 which  God  had  given  him,  the  day  following  he  went  in  to  St. 
 James,  as  the  bishop  of  that  place,  and  all  the  ciders,  who  were 
 next  in  authority  to  him,  were  present.  In  the  synod  which 
 was  held  at  Jerusalem,  about  the  great  question,  Whether  the 
 converts  from  Gentilism  should  be  circumcised,  Si.  Peter  delivers 
 his  judgment  as  one  who  was  a  member  of  tlic  assembly:  linL 
 St.  James  speaks  with  authority,  and  his  sentence  is  decisive.  , 
 ThenJime  of  James  is  placed  by  St.  Paul  before  Peter  and  John  : 
 
136  THE  HERODIAN  PERSECUTION—CIIAP.  X. 
 
 Julian  J'f-  ACTS  xii.  1  —  18.  and  part  of  ver.  19. 
 
 riod,  47o<i. 
 
 Vuigar.Era,      1  Now  about  that  time,  Herod  the  king  stretched  forth  Antiocb. 
 ^'^'  his  hands,  to  vex  certam  of  the  church. 
 
 "  James,  Cephas,  and  John,  who  seemed  to  be  pillars."  And 
 some  of  the  Church  of  Jerusalem  who  came  to  Antioch,  are  said 
 to  be  certain  who  came  from  James  ;  which  implies  that  James 
 was  the  head  of  that  Church,  otherwise  they  should  rather  have 
 been  said  to  come  Irom  Jerusalem,  or  from  the  Church  of  that 
 pl^ce. 
 
 From  all  this  together,  it  plainly  appears  that  the  Church  of 
 Jerusalem  was  under  the  peculiar  care  and  government  of 
 .Tames.  The  unanimous  testimony  of  the  fathers  affirms  that 
 St.  Jan;es  w.is  made  bishop  of  Jerusalem.  Hegesippus,  who 
 lived  near  the  time  of  the  apostles,  tells  us,  that  James  the 
 brother  of  our  Lord,  received  the  Church  of  Jerusalem  from 
 the  apostles,  (Enscb.  lib.  ii.  cap.  23.)  St.  Clement  is  quoted 
 by  Eusebius  as  asserting  the  same  thing,  (1.  ii.  o.  1.)  Jerome, 
 Cyril,  Augustine,  Chrysostom,  Epiphanius,  Ambrose,  and  Ig- 
 natius, concur  in  their  evidence. 
 
 In  interpreting  those  passages  of  Scripture,  which  men  of 
 equal  judgment,  equal  piety,  and  equal  knowledge,  have  ren- 
 dered dillercntly,  there  are  but  three  ways  of  deciding — one  is, 
 to  rely  on  our  own  judgment,  without  regard  to  any  commenta- 
 tors or  interpreters— another,  to  rely  on  those  modern  theolo- 
 i^ians  who  disregard  the  testimony  of  antiquity — and  the  third, 
 lo  inquire  into  the  conclusions  of  the  fathers,  and  the  ancient 
 <lefendcrs  of  Christianity.  The  latter  plan  will  never  lead  us 
 into  error.  The  fathers  of  the  Church  are  unanimous  on  all 
 those  points  which  peculiarly  characterize  true  Christianity. 
 They  assert  the  divinity,  the  incarnation,  and  the  atonement  of 
 Christ:  and  thus  bear  their  decisive  testimony  against  the  mo- 
 dern reasoners  on  those  points.  They  arc  unanimous  in  as- 
 serting that  the  primitive  Churches  were  governed  by  an  order 
 of  men,  who  possessed  authority  over  others  who  had  been  set 
 apart  for  preaching  and  administering  the  sacraments:  and 
 certain  privileges  and  powers  were  committed  to  that  higher 
 order,  which  were  withheld  from  the  second  and  third.  The 
 reception  of  the  canon  of  Scripture,  the  proofs  of  its  authenti- 
 city and  genuineness,  rests  upon  the  authority  of  the  fathers. 
 The  Christian  sabbath  is  but  alluded  to  in  the  New  Testament: 
 its  observance  rests  on  the  authority  of  the  fathers.  And  there 
 arc  other  customs  of  universal  observance  which  are  not  com- 
 manded in  Scripture,  and  rest  upon  the  same  foundation.  We 
 are  justiiied,  therefore,  on  these  and  on  niany  other  accounts, 
 in  maintaining  the  utmost  veneration  for  their  unanimous  au- 
 thority, which  has  never  in  any  one  instance  clashed  with  Scrip, 
 lure — which  will  preserve  in  its  purity  every  Church  which  is 
 directed  by  them,  and  check  or  extinguish  every  innovation 
 ^vhich  encourages  error  in  doctrine,  or  licentiousness  in  disci- 
 pline. 
 
 The  labours  of  the  early  fathers,  therefore,  are  in  many  re- 
 spects invaluable.  They  could  not  have  been  mistaken  in  their 
 evidence  upon  some  points,  which  must  be  considered  as  the 
 great  landmarks  of  the  Christian  Church,  and  which  will  ever 
 continue  to  preserve  in  their  purity  the  doctrines  and  institu- 
 tions of  the  rt-ligion  of  our  common  Lord. 
 
 Thr  llolj  Scripture  only  alludes  to  the  cI*>valion  of  the  apos- 
 lle  in  th(>  pnssn-rc  before  us.  St.  Peter  directs  his  friends  to  go 
 and  tt^ll  Janus  of  his  deliverance  :  James,  according  lo  the  best 
 and  most  L;,rncr;>lly  received  opinion,   decided   in  the  apostolic 
 
THE  DEATH  OF  JAMES—CHAP.  X.  137 
 
 Julian  Pe-        2  And  he  killed  James   the  brother  of  John  with  the  Antioch, 
 
 riod,4756.     gword. 
 VujgariEra, 
 
 43. : 
 
 council,  when  St.  Paul  went  up  to  Jerusalem  (Acts  xxi.  17,  18.) 
 the  brethren  received  him  gladly,  and  the  next  day  he  went  iu 
 unto  James,  all  the  elders  bein^  present.  "  For  what  other 
 reason,"  says  the  admirable  and  judicious  Mr.  Scott,  "  should 
 Paul  go  in  to  James  more  especially,  or  upon  what  other  account 
 should  all  the  elders  be  present  with  James,  but  that  he  was  a 
 person  of  the  greatest  note  and  figure  in  the  Church  of  Jerusa- 
 lem ;  and  as  he  is  called  an  apostle,  that  he  was  peculiarly  the 
 apostle  of  that  Church.  This,  from  Scripture,  is  probable  ;  the 
 unanimous  testimony  of  the  fathers  of  the  Church  in  his  opinion 
 makes  it  certain;  and  it  would  be  difficult  to  learn  why  this 
 large  class  of  men,  whose  honesty,  piety,  and  freedom  from  any 
 erroneous  bias,  is  universally  acknowledged,  should  have  con- 
 spired without  any  possible  motive  to  deceive  the  world  by  use- 
 less falsehood." 
 
 The  remarks  of  Mosheim  on  this  point  seem  to  be  deficient  in 
 accuracy  and  judgment.  He  acknowledges  that  all  ancient  au- 
 thorities, from  the  second  century  downwards,  concur  in  repre- 
 senting James  the  younger,  the  brother  of  our  Lord  after  the 
 flesh,  as  the  first  bishop  of  the  Church  of  Jerusalem,  havingbeen 
 so  created  by  the  apostles  themselves  ;  and  quotes  Acta  Sanctor. 
 Mens.  Mail,  tom.  i.  p.  23.  Tillemont,  Memoires  pour  servir  a 
 I'Historie  de  I'Eglise,  tom.  i.  p.  1008,  etseq.  He  then  proceeds 
 to  observe,  "  if  this  were  as  truly,  as  it  is  uniformly  reported,  it 
 would  at  once  determine  the  point  which  we  have  under  consi- 
 deration, since  it  must  close  the  door  against  all  doubt  as  to  the 
 quarter  in  which  episcopacy  originated.  But  I  rather  suspect 
 that  these  ancient  writers  might  incautiously  be  led  to  form 
 their  judgment  of  the  state  of  things  in  the  first  century,  from 
 the  maxims  and  practice  of  their  own  times,  and  finding  thai 
 after  the  departure  of  the  other  apostles  on  their  respective 
 missions,  the  chief  regulation  and  superintendance  of  the 
 Church  rested  with  James,  they  without  further  reason  conclud- 
 ed that  he  must  have  been  appointed  bishop  of  that  Church.  It 
 appears  indeed  from  the  writings  of  the  New  Testament,  that, 
 after  the  departure  of  the  other  apostles  on  their  travels,  the 
 chief  authority  in  the  Church  of  Jerusalem  was  possessed  by 
 James.  For  St.  Paul,  when  he  came  to  that  city  for  the  last 
 time,  immediately  repaired  to  that  apostle;  and  James  appears 
 thereupon  to  have  convened  an  assembly  of  the  Presbyters  at 
 his  house,  where  Paul  laid  before  them  an  account  of  the  extent 
 and  success  of  his  labours  in  the  cause  of  his  divine  Master. 
 (Acts  xxi.  19,  20.)  No  one  reading  this  can,  I  should  think, 
 entertain  a  doubt  of  James's  having  been  at  that  time  invested 
 with  the  chief  superintendance  and  government  of  the  Church 
 of  Jerusalem,  and  that  not  only  the  assemblies  of  the  Presbyters, 
 but  also  those  general  ones  of  the  whole  Church,  in  which  as  is 
 clear  from  ver.  22,  was  lodged  the  supreme  power  as  to  all  mat- 
 ters of  a  sacred  nature,  were  convened  by  his  appointment." 
 
 But  it  must  be  observed,  that  this  authority  was  no  more  than 
 must  have  devolved  on  James  of  course,  in  his  apostolic  charac- 
 ter, in  consequence  of  all  the  other  apostles  having  quitted  Je- 
 rusalem; and  that  therefore  this  testimony  of  St.  Luke  is  by  no 
 means  to  be  considered  as  conclusive  evidence  of  his  having 
 been  appointed  to  the  office  of  bishop.  Were  we  to  admit  of 
 such  kind  of  reasoning  as  this,  the  government  of  the  Church 
 of  Jerusalem  was  vested  in  James,  therefore  ho  was  its  bishop  ; 
 1  do  not  sec  on  what  grounds  we  could  refuse  our  assent,  should 
 
138  IMPRISONMENT  OF  ST.  PETER— CHAP.  X. 
 
 Julian  Pe-        3  And  because  he  saw  it  pleased  the  Jews,  he  pro-  Antioch. 
 
 riod,  4750. 
 
 43.  ^  '  it  be  asserted  that  all  the  twelve  apostles  were  bishops  of  that 
 Church,  for  it  was  at  one  time  equally  under  their  government. 
 But  not  to  enlarge  unnecessarily,  the  function  of  an  apostle  dif- 
 fered widely  from  that  of  a  bishop,  and  I  therefore  do  not  think 
 that  James,  who  was  an  apostle,  was  ever  appointed  to  or  dis- 
 charged the  episcopal  office  at  Jerusalem.  The  government  of 
 the  Church  in  that  city,  it  rather  appears  to  me,  was  placed  in 
 the  hands  of  its  Presbyters,  but  so  as  that  nothing  of  moment 
 could  be  done  without  the  advice  and  authority  of  James  ;  the 
 same  sort  of  respectful  deference  being  paid  to  his  will  as  had 
 formerly  been  manifested  for  that  of  the  apostles  at  large.  But 
 although  we  deem  those  ancient  writers  to  have  committed  an 
 error,  in  pronouncing  James  to  have  been  the  first  bishop  of 
 Jerusalem,  it  may  without  much  difficulty  be  demonstrated  that 
 the  Church  of  that  city  had  a  bishop  sooner  than  any  of  the  rest, 
 and  consequently  that  the  episcopal  dignity  must  have  taken  its 
 rise  there,"  &c.  &c. 
 
 If  the  unanimous  testimony  of  Scripture  and  of  the  fathers 
 can  be  set  aside  by  such  reasoning,  which  assumes  as  a  postulate, 
 that  the  witnesses  are  all  in  error,  there  remains  no  other  guide 
 to  direct  us  in  theological  research,  than  our  own  caprice  or 
 imagination. 
 
 Whitby,  Cave,  Lardner,  and  others,  have  asserted  that  James, 
 the  Lord's  brother,  was  truly  and  strictly  an  apostle,  being  the 
 same  as  James,  the  son  of  Alpheus,  one  of  the  twelve.  Bishop 
 Taylor,  and  I  believe  the  great  majority  of  the  Protestant  as 
 well  as  Romanist  divines,  relying  on  the  authority  of  Eusebius, 
 consider  him  to  have  been  a  different  person,  and  to  have  been 
 elected  bishop  of  Jerusalem,  with  the  title  of  apostle. 
 
 Dr.  Lardner's  reasoning  on  the  question  whether  St.  James, 
 the  Lord's  brother,  was  the  same  as  James,  the  son  of  Alpheus, 
 one  of  the  twelve,  has  left  the  point  doubtful. 
 
 Jerome  calls  this  James  the  thirteenth  apostle. 
 
 The  judicious  Hooker  was  of  opinion  that  the  apostles  were 
 dispersed  from  Judea  about  this  time,  and  that  James  was  now 
 elected  bishop  or  permanent  apostle  of  Jerusalem.  He  would 
 attribute  the  public  setting  apart  of  St.  Paul  to  the  apostolic 
 office,  to  make  up  again  the  number  of  the  twelve,  for  the  gather- 
 ing in  of  the  nations  abroad.  He  supposes  too  that  Barnabas 
 was  appointed  apostle  instead  of  St.  James,  who  was  killed  by 
 Herod  ;  and  Dr.  Hales  has  approved  the  supposition. 
 
 It  is  curious  to  observe  that  Dr.  Lardner  calls  James  the  pre- 
 sident, or  superintendent,  carefully  avoiding  the  word  bishop: 
 and  in  another  passage  (vol.  i,  pi  293,)  he  observes,  "James  • 
 abode  in  Jerusalem,  as  the  apostle  residentiary  of  that  country." 
 If  he  was  president  and  apostle  residentiary  in  Jerusalem,  as  the 
 superintendent  of  the  Church,  which  now  consisted  of  many 
 thousands  and  myriads  of  converts,  it  is  dilKcult  to  imagine  the 
 reason  why  this  learned  anti-episcopalian  should  not  have  adopt- 
 ed the  appellation  of  the  fathers,  and  have  called  him  bishop  of 
 the  Church  at  Jerusalem.  This,  however,  is  by  no  means  the 
 only  instance  of  disingenuousncss  on  these  subjects,  on  the  j.art 
 of  Dr.  Lardner.  Neither  was  his  amiable  coadjutor,  Dr.  Dod- 
 dridge, entirely  free  from  censure  in  his  mode  of  treating  the 
 questions  of  Church  government. 
 
 (ft)  Sec  thj?  references, and  quotations  in  Scott's  Christian  Life,  folio 
 edition,  p.  475,  cliap.  vii.  part  ii.  a  work  once  liia^hly  popular,  for  tlie 
 sinj^ular  union  of  fervent  piety,-  sober  judj:cment,  extensive  reading,  and 
 good  pnuciples.— Arcbbisliop    Potter's   Church    Government,  p.  91.— 
 
IMPRISONMENT  OF  ST.  PETER— CHAP.  X.  I39 
 
 Julian  Pe-    ceeded  further  to  take  Peter  also.     Then  were  the  days  Antioch. 
 
 riod,  4756.    ^f  unleavened  bread. 
 
 v^uJgar/jLra,  ^  ^^^  ^^^^  ^^  j^^^  apprehended  him,  he  put  km  in 
 prison,  and  delivered  him  to  four  quaternions  of  soldiers 
 to  keep  him ;  intending  after  Easter  to  bring  him  forth 
 to  the  people. 
 
 5  Peter  therefore  was  kept  in  prison :  but  prayer  was 
 made  without  ceasing  of  the  church  unto  God  for  him. 
 
 6  And  when  Herod  would  have  brought  him  forth,  the 
 same  night  Peter  was  sleeping  between  soldiers,  bound 
 with  two  chains  :  and  the  keepers  before  the  door  kept 
 the  prison.  . 
 
 7  And  behold  the  angel '"  of  the  Lord  came  upon  htm, 
 
 Mosheim  on  the  affairs  of  the  Christians  before  Constantine,  vol.  i.  p.  229, 
 230.— Lardner's  supplement  to  the  Credibility,  Works,  4to.  vol.  ui.  p. 
 382.  393.— Hooker's  Ecclesiastical  Polity,  book  vu.  sect.  iv.  p.  34b.  tolio 
 edition  of  1723.— Hale's  Anal.  vol.  ii.  part  u. 
 
 10  The  German  commentators,  of  the  self-named  liberal  class, 
 endeavour  to  explain  away  every  miracle  recorded  in  the  New 
 Testament,  by  represent! nj^- them  as  natural  events,  which  have 
 only  been  considered  as  miraculousby  the  misapprehending  ot  the 
 hebraisms  of  the  inspired  writers.  I  have  not^hought  it  worth 
 while  to  stop  in  my  way  through  the  New  Testament  paradise, 
 to  pick  up  these  poisonous  weeds.  They  are  unknown  to  the 
 English  reader  in  general,  and  I  trust  will  long  remain  so.  The 
 explanation,  however,  of  Hezelius,  which  I  find  in  Kuinoel,  is 
 so  singular,  that  it  may  appear  doubtful  whether  in  his  eager-' 
 nessto  remove  the  opinion  of  a  miraculous  interference  by  an 
 an"-cl,  he  does  not  establish  a  still  greater  miracle.  He  thinks 
 that  a  Hash  of  lightning  penetrated  the  prison  in  the  night,  and 
 melted  the  chains  of  St.  Peter,  without  injuring  him.  Tlio 
 apostle  rose  up,  and  saw  the  soldiers  who  guarded  him  struck 
 prostrate  on  the  ground,  by  the  force  of  the  lightning.  He 
 passed  them,  as  if  led  by  the  flash  of  lightning,  and  escaped 
 from  the  prison  before  he  perceived  that  he  had  been  liberated 
 by  the  providence  of  God.  The  reader  who  will  peruse  the 
 whole  narrative,  will  have  an  equal  respect  with  myself  for  the 
 sound  judgment  and  ingenuity  of  the  learned  author. 
 
 So  completely,  however,  has  the  sceptical  philosophy  of  the  day 
 pervaded  society,  that  even  among  professed  Christians,  he  would 
 now  be  esteemed  a  visionary,  who  should  venture  to  declare  his 
 belief  in  the  most  favourite  doctrine  of  the  ancient  Church. 
 The  early  fathers  regarded  the  ministry  of  angels  as  a  consoling 
 and  beautiful  doctrine,  and  so  much  at  that  time  was  it  held  in 
 veneration,  that  the  founders  of  Christianity  cautioned  tueir 
 early  converts  against  permitting  their  reverence  to  degenerate; 
 into  adoration.  We  now  go  to  the  opposite  extreme,  and  sel- 
 dom think  of  their  existence  ;  yet  what  is  to  be  found  in  this 
 belief,  even  if  the  Scriptures  had  not  revealed  it,  which  is  con- 
 tr\rv  to  our  reason  ?  We  believe  in  our  own  existence,  and  in 
 the  existence  of  a  God:  is  it  utterly  improbable,  then,  that  be- 
 tween us,  who  are  so  infcM'ior,  and  the  Creator  who  is  so  won- 
 derful and  incomprehensible,  iniiuite  gradations  of  beings  should 
 exist,  some  of  whom  are  employed  in  executing  the  will  oi  the 
 Deity  towards  finite  creatures?  Docs  not  God  act  even  by 
 ^  human  means  in  the  visible  government  of  the  allairs  of  the 
 earth?  what  absurdity,  then,  can  be  discovered  m  the  opinion 
 
UO         AN  ANGEL  DELIVERS  ST.  PETER— CHAP.  X. 
 
 Julian  Pe-    and  a  light  shined  in  the  prison  :  and  he  smote  Peter  on  Antioch. 
 
 riod,  4750.     '='  - -_ 
 
 Vnlgar^Era,  that  the  spiritual   nature  of  man  should  bejunder  the  guardian- 
 4^-  ship  of  sp-ritual  beings  ?     This,  in  fact,  Mas  a  doctrine  univer- 
 
 sally received  j  till  it  became  perverted  and  degraded  by  vain 
 and  idle  speculations,  till  it  became  so  encumbered  with  absur- 
 dities, that  the  belief  itself  was  rejected.  Some  writers  on  this 
 subject  went  so  far  as  to  imagine  they  could  ascertain  the  orders 
 of  a  hierarchy,  and  could  even  assert  the  numbers  in  each  rank. 
 Others  changed  the  office  and  ministry  of  angels,  investing  them 
 with  independent  control  over  the  works  of  God,  an  opinion 
 strongly  and  jastly  reprobated  by  the  most  eminent  authori- 
 ties (a).  And  because  in  the  original  Hebrew  that  which  exe- 
 cutes the  will  of  the  Deity  is  sometimes  called  an  "  angel,"  whe- 
 ther it  be  winds  or  storms,  fire  or  air  ;  many  again  have  trans- 
 formed the  angels  in  the  Old  Testament  into  obedient  elements, 
 accomplishing  the  designs  of  Providence.  According  to  which 
 hypothesis,  the  aged  patriarch  must  have  prayed  that  the  bless- 
 ing of  an  element  might  descend  on  his  grandchildren.  The  Mes- 
 siah must  have  been  created  a  little  lower  than  the  winds  and 
 the  floods,  who  in  like  manner  were  commanded  to  worship 
 him  ;  and  again,  when  the  superiority  of  Christ  is  declared,  the 
 passage  must  be  rendered,  to  which  of  the  elements  said  he  at 
 any  time,  Sit  thou  on  my  right  hand,  until  I  make  thy  foes  thy 
 footstool.  Leaving  all  such  fantastic  and  unreasonable  interpre- 
 tations out  of  the  question,  let  us  turn  to  that  interpretation  of 
 Scripture  on  this  point,  which  has  been  acknowledged  by  all 
 classes  and  divisions  of  Christians,  from  the  time  of  the  apos- 
 tles to  the  present  day.  From  the  evidence  of  revelation,  we  have 
 grounds  for  believing  that  angels  are  spirits,superior  to  mankind, 
 some  of  whom  have  lost,  while  others  have  preserved  the  state 
 of  happiness  in'  which  they  were  primarily  created,  and  that 
 these  are  now  opposed  to  each  other.  Of  the  precise  cause  of 
 the  fall  of  the  evil  angels  we  are  not  made  acquainted.  We 
 know  only  that  they  retain  the  remembrance  of  their  original 
 condition  ;  that  they  are  powerful,  though  under  restraint ; 
 that  gradations  of  superiority  and  influence  exist  among  them; 
 that  they  acknowledge  a  superior  head,  and  that  they  are  des- 
 tined to  iuture  punishment  after  some  wonderful  andmiraculous 
 display  of  the  omniscience  of  the  Deity. 
 
 Of  the  good  angels  we  learn,  that  they  continue  in  their  primeval 
 dignity.  They  are  endued  with  great  power,  and  because  they 
 arc  employed  in  the  constant  execution  of  the  decrees  of  Provi- 
 dence, they  have  received  the  name  of  messengers  or  angels. 
 They  are  called  the  armies  and  the  hosts  of  heaven  ;  in  innumer- 
 able companies  they  surround  the  throne  of  Deity ;  they  are 
 made  partakers  of  his  glory,  and  rejoice  to  fulfil  his  will. 
 
 Their  ofiice  as  ministering  angels  to  the  sincere  and  accepted 
 worshippers  of  our  common  God  is  more  fully  and  accurately 
 related.  Through  the  whole  volume  of  revelation  we  read  of 
 the  agency  of  superior  beings  in  theaflairsof  mankind.  They 
 were  stationed  at  the  tree  of  life  in  Paradise.  In  Jacob's  vision 
 of  the  ladder,  they  are  represented  as  ascending  and  descending 
 upon  eartii.  They  appeared  to  the  patriarchs,  to  Abraham,  to 
 Lot,  to  Jacob,  and  they  were  made  alike  the  ministers  both  of 
 the  vengi^ance  and  mercy  of  God.  They  were  intrusted  with 
 the  destruction  of  the  cities  of  the  plain.  And  the  angel  of  the 
 Lord  went  out,  and  smote  in  the  camp  of  Sennacherib  an  hun- 
 dred and  fourscore  and  five  thousand.  (2  Kings  xix.  35.)  God 
 sent  an  angel  unto  Jerusalem  to  destroy  it — who  was  seen  be- 
 tween the  earth  and  the  heaven  having  a  drawn  sword  in  his 
 hand,  blrclchcd   out  over  Jerusalem.     In  the  New  Testament 
 
AN  ANGEL  DEUVEttS  ST.  PETER— CHAP.  X.  141 
 
 ^•'^d*'475fl    ^^^  ^^^^'  ^"^  raised  him  up,  saying,  Arise  up  quickly.  Antioch. 
 
 VulgariEr'a,  ^^^  ^"^  chains  tell  off  from  his  hands. 
 
 43.  '      8  And  the  angel  said  unto  him,  Gird  thyself,  and  bind 
 
 on  tliy  sandals  :  and  so  he  did.     And  he   saith  unto  him, 
 
 Cast  thy  garment  about  thee,  and  follow  me. 
 
 9  And  he  went  out,  and  followed  him ;  and  wist  not 
 that  it  was  true  which  was  done  by  the  angel ;  but  thought 
 he  saw  a  vision. 
 
 10  When  they  were  past  the  first  and  second  ward, 
 they  came  unto  the  ii'cm  gate  that  leadeth  unto  the  city, 
 which  opened  to  them  of  his  own  accord :  and  they  went 
 out,  and  passed  on  through  one  street :  and  forthwith  the 
 angel  departed  from  him  ". 
 
 they  announced  the  birth  of  Christ,  and  of  his  forerunner  ;  they 
 became  visible  to  the  shepherds,  and  proclaimed  the  glad  tid- 
 ings of  salvation  to  the  senseless  world.  They  are  interested 
 for,  and  sympatliize  with  man  ;  for  there  is  joy  in  heaven  over 
 one  sinner  that  repenteth.  They  were  the  watchful  and  anxi- 
 ous attendants  of  Christ  in  his  human  nature.  They  ministered 
 to  him  after  his  triumph  in  the  wilderness,  and  his  agony  in  the 
 garden.  As  they  announced  his  birth,  so  also  they  proclaimed 
 his  resurrection,  his  ascension,  and  his  future  return  to  judg- 
 ment. They  were  made  the  spiritual  means  of  communication 
 between  God  and  man.  They  were  the  divine  witnesses  of  the 
 whole  system  of  redemption.  By  an  angel  Joseph  was  warned 
 to  flee  into  Egypt.  (Matt.  ii.  1.3.)  By  an  angel  Cornelius  was 
 directed  to  the  house  of  Peter.  (Acts  x.  6 — 22.)  By  an  angel 
 that  apostle  was  released  from  prison.  And  by  the  ministry 
 of  an  angel,  were  signified  to  St.  John  those  things  that  should 
 be  hereafter.  In  this  last  and  mysterious  revelation  the  agency 
 of  superior  beings  is  uniformly  asserted,  and  they  are  repre- 
 sented as  fulfilling  the  most  solemn  and  important  decrees  of 
 Omnipotence.  They  are  represented  as  standing  on  the  four 
 corners  of  the  earth,  as  having  the  seal  of  the  living  God,  as 
 offering  on  the  golden  altar  the  incense  and  prayers  of  the 
 saints,  as  holding  the  key  of  the  bottomless  pit,  and  as  execut- 
 ing the  vengeance  of  God  upon  the  visible  creation,  and  upon 
 all  those  who  have  not  the  seal  of  God  upon  their  foreheads  ; 
 all  which,  though  metaphorical  expressions,  imply  the  probable 
 agency  of  these  invisible  beings,  in  the  affairs  of  the  world. 
 And  when  time  shall  be  no  more,  these  holy  beings  who  have 
 sympathized  with  man  here,  and  been  the  witnesses  of  his 
 actions,  and  the  infinite  mercies  of  his  Almighty  Creator  and 
 Redeemer,  will  be  the  accusing  or  approving  spectators  of  the 
 sentence  passed  upon  him  in  eternity  ;  for  our  Saviour  has  ex- 
 pressly declared,  that  whosoever  shall  confess  me  before  men, 
 him  shall  the  Son  of  Man  also  confess  before  tlie  angels  of  God. 
 But  he  that  denieth  me  before  men  shall  be  denied  before  the 
 angels  of  God. 
 
 (a)  See  Horsley's  Sermon  on  tiie  Watchers,  vol.  ii.  last  sermon,  and 
 generally  on  this  subject. — Hammond. — Wheatley. — Aquinas,  who  al- 
 though there  are  some  most  strange  absurdities  in  his  ponderous  tome, 
 abounds  with  useful  truths,  &c.  &c. 
 
 »'  Schoetgen  has  shewn  that  the  ancient  Jews  believed  the 
 angels  sometimes  assumed  the  form  of  a  man,  and  has  collected 
 some  curious  instances  to  this  effect. 
 
 The  Gentiles,  as  well  as  the  Jews,  thought  that  the   gods 
 
142  AN  ANGEL  DELIVERS  ST.  PETER— CHAP.  X. 
 
 Julian  Pe-        1 1  And  when   Peter  was  come   to   himself,  he  said,  Antloch. 
 v"?'  ^^S^'    ^^^^  I  know  of  a  surety  that  the  Lord  hath  sent  his  angel, 
 43"  S^*"    ^^'  and  hath  dehvered  me  out  of  the  hand  of  Herod,  and  froin 
 all  the  expectation  of  the  people  of  the  Jews. 
 
 12  And  when  he  had  considered  the  thing,  he  came  to 
 the  house  of  Mary  the  mother  of  John,  whose  surname 
 was  Mark  ;  where  many  were  gathered  together,  pray- 
 ing. 
 
 13  And  as  Peter  knocked  at  the  door  of  the  gate,  a 
 damsel  came  to  hearken,  named  Rhoda. 
 
 14  And  when  she  knew  Peter's  voice,  she  opened  not 
 the  gate  for  gladness,  but  ran  in,  and  told  how  Peter  stood 
 before  the  gate. 
 
 15  And  they  said  unto  her,  Thou  art  mad.  But  she 
 constantly  affirmed  that  it  was  even  so.  Then  said  they. 
 It  is  his  angel. 
 
 1 6  But  Peter  continued  knocking  :  and  when  they  had 
 opened  the  door,  and  saw  him,  they  were  astonished. 
 
 17  But  he  beckoning  unto  them  with  the  hand,  to  hold 
 their  peace,  declared  unto  them  how  the  Lord  had  brought 
 him  out  of  the  prison.  And  he  said.  Go,  shew  these 
 things  unto  James,  and  to  the  brethren.  And  he  depart- 
 ed, and  went  into  another  place  '^ 
 
 sometimes  assumed  the  appearance  of  any  particular  individual, 
 and  spake  when  thus  disguised  with  the  same  tone  b}^  which 
 that  individual  would  be  recognized.  This  superstition  is  well 
 described  by  Homer— 
 
 'AXXd  Tloereidduv 
 
 'EicrcLfievoQ  KdXxavTi  ckfiaQ  Kal  aTSipka  (pu)V7]v. 
 
 II.  V.  81.  et  Odyss.  pa.  105. 
 
 See  also  Schoetgen  in  loc 
 
 '=^  We  may  be  permitted  to  express  our  regret,  that  the  evan- 
 gelical narrative  has  not  here  given  us  the  slightest  allusion  to 
 the  place  where  St.  Peter  secreted  himself  from  his  persecutors. 
 The  word  in  the  original  is  of  the  most  indefinite  kind.  Dr. 
 Lardner  is  of  opinion  that  it  refers  only  to  some  one  of  the 
 houses  in  Jerusalem,  or  an  adjacent  village  or  town,  and  that 
 the  apostle  soon  returned  to  the  city  upon  the  death  of  Herod 
 Agrippa,  which  took  place  at  the  end  of  the  year.  Some  com- 
 mentators have  been  of  opinion  that  he  went  to  Antioch,  others 
 to  Rome.  Dr.  Lardner  observes,  that  there  is  no  good  founda- 
 tion for  either  of  these  opinions.  That  there  is  any  foundation 
 for  the  former  I  am  not  prepared  to  say.  The  interview  be- 
 tween St.  Peter  and  St.  Paul  at  Antioch,  which  is  mentioned 
 Gal.  ii.  11 — 16.  occurred  some  time  after  this,  and  after  the 
 council  at  Jerusalem.  That  St.  Peter  took  refuge  at  Rome 
 appears  to  me  the  most  probable. 
 
 The  silence  of  Scripture  leaves  us  to  the  evidence  of  the 
 fathers.  With  respect  to  this  conclusion,  that  St.  Peter  went 
 to  Rome  ;  and  the  jealousy  of  protestants  on  this  point,  because 
 the  Romanists  would  establish  upon  this  fact,  the  alleged  su- 
 premacy of  St.  Peter,  Dr.  Lardner  justly  remarks,  it  is  not 
 for  our  honour,  or  our  interest,  either  as  Christians  or  Pro- 
 testants, to  deny  the  truth  of  events,  ascertained  by  early  and 
 well-attested  tradition.     If  otliers  make  an  ill  use  of  facts,  we 
 
AN  ANGEL  DELIVERS  ST.  PETER— CHAP.  X.  143 
 
 Julian  Pe-        18  Now  as  soon  as  it  was  day,   there  was  no  small  stir  Antioch. 
 riod,4756.    anions  the  soldiers,  what  was  become  of  Peter. 
 
 Vulgar^Era,  ^ [ 
 
 ^^'  are  not  accountable  for  it.     While  it  appears  to  me  not  impro- 
 
 bable that  he  took  refuge  from  the  Herodian  persecution  with 
 some  of  the  friends  of  Cornelius,  there  is  no  evidence  that  he 
 founded  the  Church  at  Rome,  nor  even  addressed  himself  to  the 
 Gentiles  in  that  city.  He  would  have  considered  himself  guilty 
 of  a  violation  of  the  law  of  God,  if  he  had  now  done  so.  It  was 
 "  with  the  utmost  difficulty  St.  Peter  could  be  convinced,  even  by 
 
 a  vision  from  above,  that  the  kingdom  of  heaven  was  lo  be  open 
 to  the  proselyted  Gentiles  ;  much  less  can  it  be  believed  that  he 
 would  preach  at  this  period  to  the  idolatrous  citizens  of  Rome. 
 The  language  of  St.  Paul,  in  his  Epistle  to  the  Romans,  which 
 was  written  many  years  after  this  time,  sufficiently  proves  that 
 no  Church  was  founded  at  Rome  till  the  visit  of  St.  Paul  to  that 
 city.  The  stay  of  St.  Peter  was  probably  very  short,  and  con- 
 tinued only  during  the  persecution. 
 
 The  Church  of  Rome,  says  a  learned  prelate  of  our  own  day, 
 was  established  as  a  Christian  society,  during  St.  PauPs  first 
 visit,  by  the  communication  of  the  spiritual  gift,  which  he  inti- 
 mates. It  is  evident  that  no  other  of  the  apostles  had  any 
 share  in  this  first  establishment  but  St.  Paul  •  whatever  may  be 
 said  of  St.  Peter's  episcopacy  of  twenty-five  years.  For' the 
 epistle  to  the  Romans  appears  to  have  been  written  not  long 
 before  the  apostle's  first  visit.  And  at  that  time  his  language  to 
 them  certainly  implies  that  no  other  apostle  bad  been  there 
 before  him  :  "  Yea,  so  have  I  strived  to  preach  the  Gospel,  not 
 where  Christ  was  named,  lest  I  should  build  upon  another 
 man's  foundation  (a),"  (chap.  xv.  20.) 
 
 St.  Peter  had  fulfilled  the  prediction  of  our  Lord,  that  he 
 should  open  the  kingdom  of  heaven  to  the  Gentiles,  when  he 
 preached  to  Cornelius  and  his  family.  The  Roman  centurion 
 had  been  now  admitted  into  the  Christian  Church ;  he  was  pro- 
 bably one  of  those  by  whom  prayer  was  made  without  ceasing 
 for  St.  Peter's  liberation,  and  we  may  justly  conclude  that  he  held 
 this  apostle  in  the  highest  veneration.  Though  Cornelius  had 
 not  the  power  to  release  St.  Peter  from  prison,  (the  Jews  being 
 very  jealous  of  the  interference  of  the  Romans  in  all  matters 
 connected  with  religion,)  it  is  not  unlikely  that  more  effectual 
 protection  could  be  aflorded  by  a  Roman  in  a  case  of  persecu- 
 tion, than  by  any  of  the  suflering  Church.  It  is  certain  that 
 the  Romans  had  great  influence  at  this  time  ;  for  we  read  that 
 when  Herod  was  enraged  with  the  people  of  Tyre,  their  em- 
 bassy made  Blastus,  the  king's  chamberlain,  their  friend. 
 Blastus  was  a  Roman.  The  Romans  did  not  hesitate  to  engage 
 in  the  service  of  the  tributary  kings,  and  sovereign  dependent 
 of  the  empire  (6).  It  is  not  improbable,  therefore,  that  the 
 apostle,  when  he  went  to  another  place  from  the  house  of  the 
 mother  of  Mark,  would  take  refuge  among  some  of  the  Gentile 
 converts  ;  and,  as  the  indignation  of  Herod  was  so  great,  that  he 
 condemned  the  soldiers  to  death  from  whom  Peter  had  escaped, 
 it  was  but  natural  to  apprehend  that  the  apostle  would  soon  be 
 condemned  to  a  similar  fate.  None  of  the  Jews  ^vould  shelter  him, 
 as  they  took  part  with  Herod,  against  the  infant  Church.  Under 
 these  circumstances,  it  appears  not  unlikely  that  the  Gentile  con- 
 verts would  provide  forhiseflectual  safety,  by  sending  him  among 
 some  of  their  ovrn  friends  at  Rome,  who  were  cognizant  in  the  real 
 history  of  the  extraordinary  events  that  had  taken  place  in  Judea. 
 The  same  evidence  which  induces  me  to  come  to  this  conclu- 
 sion, compels  me  to  believe  also,  that  St.  Peter  took  with  him 
 to  Rome  the  writer  of  the  second  Gospel,  which  bears  so  much 
 
144  ST.  PETER  LEAVES  JERUSALEM— CHAP.  X. 
 
 Julian  Pe-        19  And  when  Herod  had  sought  for  him,  and  found  Antioch. 
 
 riod,  475G.  
 
 Vulgar^Era,  ""  ~  ~  ~ 
 
 ^^-  internal  as  well  as  CKternal  evidence,  that  it  was  addressed  to 
 
 Roman  converts.  We  read  (Acts  xii.  12.)  that  when  St.  Petcr 
 went  iVoin  prison  he  proceeded  to  the  house  of  Mary  the  mother 
 of  Mark.  He  staid  there  but  a  short  time,  and  it  is  not,  I 
 think,  improbable  that  St.  Mark  accompanied  him,  to  aid  hira 
 in  case  of  danger. 
 
 It  will,  however,  be  necessary  to  examine  the  hypothesis  of 
 Dr.  Lardner,  on  the  other  side  of  the  question,  that  the  apos- 
 tles did  not  leave  Judca  till  after  the  apostolic  council. 
 
 His  first  argument  is  derived  from  the  fact  that  all  the  apos- 
 tles were  present  at  the  council  of  Jerusalem  :  and  he  concludes 
 that  they  could  not  have  been  to  other  countries  before  that 
 time,  from  the  total  want  of  evidence  on  the  subject. 
 
 It  may  however  be  answered,  that  no  argument  can  be  de- 
 rived from  the  silence  of  the  inspired  or  Heathen  writers.  We 
 acknowledge  the  apostles  to  have  been  present,  in  all  probabi- 
 lity, at  the  council  of  Jerusalem  ;  the  question  is,  whether  they 
 did  not  leave  Jerusalem  between  the  years  44,  when  the  He- 
 rodian  persecution  was  raging,  and  the  year  49  or  50,  when  the 
 council  was  held.  Peter  was  well  acquainted  with  the  perse- 
 cuting and  cruel  spirit  of  H^rod— he  had  seen  James  the 
 brother  of  John  killed  with  the  sword— he  was  himself  appre- 
 hended and  imprisoned,  and  while  he  remained  in  the  city  he 
 continued  exposed  to  the  most  imminent  danger.  Was  it  not, 
 under  these  circumstances,  more  probable  that  the  apostle 
 should  absent  himself  from  Jerusalem  during  the  reign  of  this 
 monarch,  and  that  he  did  not  return  to  his  own  country  till  his 
 death,  when  Jijdea  was  governed  by  the  Roman  procurators. 
 Biscoe  has  well  shewn,  that  the  Heathens  protected  the  Chris- 
 tians in  the  exercise  of  their  religion,  against  the  fury  of  the 
 Jews;  and  we  read  many  things  in  the  Acts  of  the  Apostles 
 which  prove  the  same  point.  / 
 
 Dr.  Lardner  then  proceeds  to  observe,  1. "  That  it  was  fit  and 
 proper,  and  even  expedient,  that  the  apostles  should  stay  a 
 good  while  in  Judea,  to  assert  and  confirm  the  truth  of  Christ's 
 resurrection,  by  teaching,  and  by  miraculous  works,  and  do 
 their  utmost  to  bring  the  Jewish  people  to  faith  in  Jesus  as  the 
 Christ. 
 
 2.  "As  this  was  fit,  it  is  likely  that  they  had  received  some  com- 
 mand from  Christ  himself,  or  some  direction  from  the  Holy 
 Ghost,  to  stay  thus  long  in  Judca.  » 
 
 3.  "  There  were  considerations  that  would  incline  them  to  it, 
 and  induce  them  to  do  what  was  fit  to  be  done,  and  was  agree- 
 able to  the  mind  of  Christ.  One  was  the  difiiculty  of  preach- 
 ing the  Gospel  in  foreign  countries.  This  would  induce  them 
 to  stay  in  Judca,  till  the  circumstances  of  things  facilitated 
 their  farther  progress,  or  called  them  to  it.  Another  thing  was 
 their  affection  for  the  Jewish  jjcople,  their  countrymen,  espe- 
 cially those  of  Judea,  with  whom  they  had  been  brought  up, 
 and  among  whom  they  dwelt,  together  with  a  persuasion  of 
 the  great  value  of  the  blessing  of  the  Gospel. 
 
 "  Tliis  last  consideration,!  apprehend,  would  induce  them  to 
 labour  in  Judea,  with  earnest  desires,  and  some  hoj)cs,  of 
 bringing  all,  or  however  many,  to  faith  in  Jesus.  This  infiu- 
 enccil  Paul  also  to  a  great  degree,  and  for  a  good  while.  Nor 
 was  he  without  hopes  of  persuading  his  brethren  and  country- 
 nun  to  what  appeared  to  himself  very  certain  and  very  evident. 
 So  he  says  in  his  speech  to  tiie  people  at  Jerusalem,  Acts  xxii. 
 J7 — 20.     He  assures  them,  that  whilst   he   was  worshipping  at 
 
THE  KEEPERS  ARE  PUT  TO  DEATH-CIIAP.  X.  145 
 
 Julian  Pe-    him  not,  he  examined  the  keepers,  and  commanded  tliat  Jerusalem  ^ 
 Vuf 'atSr*   ^^^^y  ^^^^^^^  ^^  P^^  ^^  death. 
 
 about  43.  '  ~~ 
 
 Jerusalem,  in  the  temple,  he  had  a  trance,  or  extasy  :  that  he 
 there  saw  Christ,  who  said  to  him.  Make  haste,  and  get  thee 
 quickly  out  of  Jerusalem,  for  they  will  not  receive  thy  testi- 
 mony concerning-  me.  Paul  pleaded,  that  they  must  needs  pay 
 a  regard  to  his  testimony,  who  was  well  known  to  have  been  for 
 some  while  very  zealous  in  opposing  his  followers,  and  was  now 
 convinced  and  persuaded.  But  the  Lord  said  unto  him. 
 Depart,  for  I  will  send  thee  far  hence  unto  the  Gentiles.  This 
 trance,  or  vision,  seems  to  have  happened  in  the  year  44,  after 
 that  Paul  had  preached  at  Antioch  with  great  success  among 
 the  Gentiles.  Nevertheless,  he  had  an  earnest  desire  to  make  on3 
 attempt  more  among  the  Jews  of  Judea,  where  was  the  body  of 
 that  people  ;  and  if  they  could  have  been  persuaded,  many 
 abroad  would  follow  their  example.  And  it  required  an  express 
 and  repeated  order  from  Jesus  Christ,  in  vision,  to  induce  him 
 to  lay  aside  that  design,  and  to  proceed  to  preach  to  the  Gen- 
 tiles in  remote  parts." 
 
 To  all  which  it  may  be  replied,  1st.  That  the  apostles  had 
 now  continued  in  Jerusalem  till  a  Christian  Churchvvas  esta- 
 blished—the Gospel  had  been  preached  to  the  Jews,  and  con- 
 firmed by  miracle,  and  the  most  undeniable  evidence  ;  but  the 
 Jews  persisted  in  the  rejection  of  their  Messiah. 
 
 2.  To  the  second,  the  command  of  Christ  to  his  apostles  to 
 continue  at  Jerusalem  is  not  recorded  :  and  even  had  it  been 
 given,  it  would  prove  only  that  the  appointed  time  had  expired. 
 
 3.  The  Herodian  persecution  prevented  the  apostles  from 
 following  their  own  plans ;  and  the  Jews  themselves,  by  their 
 unrelenting  bitterness,  took  away  from  them  the  power  of  ac- 
 complishing their  first  great  object,  that  of  offering  salvation  to 
 and  converting,  their  own  countrjmen,  and  their  very  lives  de- 
 pended upon  flight.  They  could  find  no  difficulty  in  preaching 
 the  Gospel  to  other  countries,  because  they  were  endued  with 
 the  gift  of  tongues  for  this  express  purpose;  in  addition  to 
 which,  they  would  have  been  admitted  into  the  Jewish  syna- 
 gogues in  every  country. 
 
 The  conversion  of  Cornelius  proves  that  the  predicted  time 
 for  the  admission  of  the  Gentiles  had  arrived;  the  Church  was 
 established,  and  the  Jews  had  beheld  the  apostolic  miracles  • 
 they  had  been  appealed  to  in  vain,  and  there  was  now  no  neces- 
 sity for  the  longer  continuance  of  the  apostles  at  Jerusalem, 
 who  were  consequently  instructed  by  a  vision,  that  the  time  had 
 come  when  they  were  to  preach  to  the  Gentiles. 
 
 Dr.  Lardner's  last  argument  is  quite  extraordinar3\  H*^  're- 
 lieves that  the  apostles  were  under  no  necessity  of  leaving  Je- 
 rusalem during  the  Herodian  persecution,  because  they  were 
 under  miraculous  protection.  He  forgets  that  James,  one  of 
 the  twelve,  had  been  killed  already  :  and  it  seems  to  me,  that 
 St.  Peter  was  miraculously  released  from  prison,  that  he  might 
 escape  the  same  fate,  by  following  the  example  of  the  rest  of 
 his  brethren,  and  seeking  safety  in  flight. 
 
 This  opinion  is  confirmed  by  the  little  evidence  remaining  to 
 us  in  ecclesiastical  history.  The  general  conclusion  to  which 
 we  are  led  by  the  fathers,  is,  that  the  apostles  left  Jerusalem 
 twelve  years  after  the  ascension  of  our  Lord.  He  ascended 
 A.D.  29.     The  twelfth  year  therefore  brings  us  to  the  beginning 
 
 *  For  Aotiocb,  read  Jerusalem  in  the  margin,  through  tbe  former 
 part  of  this  section. 
 
 VOL.    II.  L 
 
146  ST.  PETER  RETIRES   FROM  JERUSALEM— CHAP.  X. 
 
 Jnlian  Pe-  of  the  reign  of  Claudius  ;  the  very  period  when  Herod  Agrippa  Jernsalem. 
 riod,  475G.  took  possession  of  the  kingdom  of  Judea.  He  lost  no  time  in 
 Valgar^Era,  giving  proofs  of  liis  zealous  Judaism,  and  we  may  believe  that 
 about  43.  he  would  lose  no  lime  in  demonstrating  his  sincerity,  by  renew- 
 ing the  persecution;  in  the  course  of  which  the  apostles  were 
 obliged  to  leave  Jerusalem. 
 
 Clement  of  Alexandria  (6),  about  194,  quotes  a  work,  entitled 
 the  Preaching  of  St.  Peter.  '*  The  Lord  said  to  his  apostles,  if 
 any  Israelite  will  repent,  and  believe  in  God  through  my  name, 
 his  sins  shall  be  forgiven.  After  twelve  years  go  ye  out  into  all 
 the  world,  that  none  may  say,  We  have  not  heard  (c).'' 
 
 Eusebius  mentions  that  Apollonius,  (undoubtedly  in  part  co- 
 temporary  with  Clement,  and  placed  by  Cave  at  the  year  192 — by 
 Lardnerat  211,  as  near  the  time  of  his  writing  against  the  Mon- 
 tanists,)  relates,  as  from  tradition,  that  our  Saviour  com 
 manded  his  apostles  not  to  depart  from  Jerusalem  for  the  space 
 of  twelve  years.  The  same  historian,  in  his  Ecclesiastical  His- 
 tory writes,  "  Peter,  by  the  direction  of  Providence,  came  to 
 Rome  in  the  reign  of  Claudius,  to  contend  with  and  overcome 
 Simon  Magus ;"  and,  in  his  Chronicon,  that  after  he  had  been 
 at  Antioch  he  went  to  Rome,  in  the  second  year  of  Claudius, 
 i.  e.  the  year  of  Christ  44.  Those  who  espouse  this  opinion, 
 suppose  the  Gospel  of  St.  Mark  to  be  written  about  this  time. 
 The  same  opinion  also  is  maintained  at  the  end  of  the  Arabic 
 version,  and  of  many  ancient  manuscripts  of  this  Gospel,  par- 
 ticularly one  mentioned  by  Dr.  Hammond,  two  referred  to  by 
 Father  Simon,  and  thirteen  cited  by  Dr.  Mill,  by  Theophylact 
 also,  and  others  of  the  Greek  scholiasts. 
 
 Considering  this  supposition  as  correct,  it  by  no  means  im- 
 plies that  St.  Peter  continued  long  at  Rome,  as  the  Romish 
 Church  assert..  There  is  internal  evidence  to  the  contrary ;  for  we 
 tind  St.  Paul  does  not  salute  him  in  his  Epistle  to  the  Romans — 
 neither  did  he  meet  him  on  his  first  coming  to  Rome,  in  the  be- 
 ginning of  the  reign  of  Nero.  St.  Paul  does  not  mention  St. 
 Peter  in  any  of  the  epistles  he  wrote  from  Rome;  and  in  his 
 Epistle  to  the  Colossians,  St,  Peter's  name  is  not  mentioned 
 among  his  coadjutors.  In  the  work  of  Lactantius  (or  of  L. 
 Caecilius,  according  to  L.  Clerc,)  it  is  said  Peter  came  to  Rome 
 in  the  time  of  Nero,  and  made  many  converts,  and  formed  a 
 Church — an  account  which  at  once  confutes  the  fable  that  he 
 had  been  there  twenty-five  years  as  Bishop  of  Rome,  on  which 
 assertion  the  supremacy  of  the  Pope  is  founded. 
 
 The  probable  conclusion  therefore  is,  that  St.  Peter  took  re- 
 fuge at  Rome,  during  the  Herodian  persecution,  to  which 
 place  he  was  accompanied  by  St.  Mark,  and  after  staying  there 
 some  short  time,  Peter,  like  the  rest  of  the  apostles,  superin- 
 tended the  Hebrew  Christian,  and  not  the  Gentile  Churches; 
 travelling  from  place  to  place,  till  he  returned  to  Jerusalem,  to 
 be  present  at  the  apostolic  council. 
 
 That  St.  Peter  was  martyred  at  Rome,  (a  circumstance  which 
 many  protestant  writers  have  discredited,  from  the  fear  of 
 giving  countenance  to  the  unfounded,  and  therefore  absurd, 
 doctrine  of  the  pope's  supremacy,)  has  been  asserted  by  Igna- 
 tius, Dionysius,  Irenams,  Clement,  Tertullian,  Caius,  Origen, 
 Cyprian,  Lactantius,  Eusebius,  Athanasius,  Ephraim,  Epipha- 
 nius,  Jerome,  Chrysostom,  and  many  others  (<Z).  The  quota- 
 tions from  the  works  of  each  of  whom  may  be  seen  in  Lardner. 
 It  is  impossible  to  resist  evidence  to  this  extent.  Nor  does  the 
 fact  of  St.  Peter's  martyrdom  at  Rome  enforce  upon  us  the 
 doctrine  attached  to  it  by  one  division  of  the  Christian  Church. 
 
 We  are  now  to  inquire  into  the  probability  of  St.  Mark's 
 accompanying  the  apostle  to  Home,  and  what  evidence  there  is 
 
ST.  MARK  WRITES  HIS  GOSPEL— CHAP.  X.  I47 
 
 Julian  Pe-    for  his  having  written   his  Gospel  about  this  time,  at  the  re-  Jerusalem. 
 
 riod,  4750.    quest,  and  for  the  use  of  the  converts  in  that  city.  It  will  appear, 
 
 Vulgar/Era,  I  think,  that  the   internal   evidence  arising^   from  the  Gospel 
 
 about  43.       itself,  and  from  the  concurrent  testimony  of  the  fathers  of  the 
 
 Church,  unite  in   affirming-  this  to  l)e  the  origin  and  object  of 
 
 his  Gospel ;  although,  as    it  will   appear,  it  was    not  officially 
 
 committed  to  the  Churches  in  general,  till   he  was  settled  at 
 
 Alexandria,  as  the  bishop  of  the  Church  in  that  city. 
 
 Michaelis  has  collected,  in  a  very  perspicuous  mannv-^r,  the 
 different  circumstances  related  of  St.  Mark  in  the  New  Testa- 
 ment. He  observes,  "it  appears,  from  Acts  xii.  11.  that  St.  Mark's 
 original  name  was  John,  the  surname  of  Mark  having  probably 
 been  adopted  by  him  when  he  left  Judea  to  go  into  foreign 
 countries ;  a  practice  not  unusual  among  the  Jews  of  that  age, 
 who  frequently  assumed  a  name  more  familiar  to  the  nations 
 which  they  visited,  than  that  by  which  they  had  been  distin- 
 guished in  their  own  country.  That  St.  Mark  wrote  his  Gos- 
 pel in  Rome,  with  the  assistance  and  under  the  direction  of  St. 
 Peter,  agrees  extremely  well  with  the  contents  of  the  Gospel 
 itself,  and  may  serve  likewise  to  explain  several  particulars, 
 which  at  first  sight  appear  extraordinary.  For  instance,  where 
 St.  Peter  is  concerned  in  the  narration,  mention  is  sometimes 
 made  of  circumstances  which  are  not  related  by  the  other 
 Evangelists,  as  at  chap.  i.  29—33.  ix.  34.  xi.  21.  xiv.  30.  And 
 on  the  contrary,  the  high  commendations  which  Christ  bestowed 
 on  St.  Peter,  as  appears  from  Matt.  xvi.  17 — 19.  but  which  the 
 apostle,  through  modesty,  would  hardly  have  repeated,  are 
 wanting  in  St.  Mark's  Gospel.  At  chap.  xiv.  47.  St..  Mark  men- 
 tions neither  the  name  of  the  apostle,  who  cut  off  the  car  of  the 
 high  priest's  servant,  nor  the  circumstance  of  Christ's  healing 
 it.  We  know  that  this  apostle  was  St.  Peter,  for  his  name  is 
 expressly  mentioned  by  St.  John  ;  but  an  Evangelist,  who  wrote 
 his  Gospel  at  Rome  during  the  life  of  St.  Peter,  would  have 
 exposed  him  to  the  danger  of  being  accused  by  his  adversaries, 
 if  he  had  openly  related  the  fact.  Had  St.  Mark  written  alter 
 the  death  of  St.  Peter,  there  would  have  been  no  necessity  for 
 this  caution. 
 
 "  Further,  as  St.  Mark  wrote  for  the  immediate  use  of  the  Ro- 
 mans, he  sometimes  gives  explanations  which  were  necessary 
 for  foreigners,  though  not  for  the  inhabitants  of  Palestine.  For 
 instance,  chap.  vii.  2.  he  explains  the  meaning  of  KixvaXg  x^po"' -* 
 and  ver.  II.  of  KopSciv.  In  the  same  chapter,  ver.  3,  4.  he  gives 
 a  description  of  some  Jewish  customs  ;  and  chap,  xv  42.  he  ex- 
 plains the  meaning  of  TcaoaaKtvi).  At  chap.  xvi.  21.  he  men- 
 tions that  Simon  was  the  father  of  Alexander  and  Rufus,  a  cir- 
 cumstance not  mentioned  by  the  other  Evangelists  ;  but  to  St. 
 Mark's  readers  the  circumstance  was  interesting,  because  Ru- 
 fus was  at  that  time  in  Rome,  as  appears  froni  Rom.  xvi.  13, 
 See  also  W^etstein's  notes  to  diap.  vii.  26.  xi.22." 
 
 St.  Mark  has  more  Latin  words  than  the  other  evangelists: 
 and  these  numerous  Latinisins,  not  only  show  that  his  Gospel 
 was  composed  l)y  a  person  who  hud  lived  among  the  Latins,  but 
 also  that  it  was  written  beyond  the  confines  of  Judea,  That  this 
 Gospel  was  designed  principally  for  Gentile  believers  (though 
 we  know  that  there  were  some  Jewish  converts  in  the  Church 
 at  Rome),  is  further  evident  from  the  explanations  introduced 
 by  the  Evangelist,  which  would  have  been  unnecessary,  if  he 
 had  written  for  Hebrew  Christians  exclusively.  Tims,  the  first 
 time  the  Jordan  is  mentioned,  the  appellation  "  river,"  is  added 
 to  the  name,  (Mark  i.  5.)  and  instead  of  the  word  mammon,  he 
 uses  the  common  term  xP'/f«^«5  "  riches."  Again,  the  word 
 Gehenna,  which  in  our  version  is  translated  hell,  (ix.  43.)  ori- 
 
U8  ST.  MARK  WRITES  HIS  GOSPEL  FOR  THE 
 
 I-     p       cinally  sjo-nified  the  valley  of  Hinnom,  where  infants  had  been  Jerusalem. 
 riod475G.    ^acriliced"  by  lire  to  Moloch,  and  where  a  continual  fire   was 
 VukariEra,  aterwards  niaicitaincd  to  consume  tlie  filth  of  Jerusalem.     As 
 about  43.    '  this  word  could  not  have  been  understood  by  a  foreigner,  the 
 Evangelist  adds  the  words  "  unquenchable  fire,"  by  way  of  ex- 
 planation.     These  particularities    corroborate   the    historical 
 evidence  above  cited,  that  St.  Mark  designed  his  Gospel  for  the 
 use  of  Gentile  Christians. 
 
 Lastly,  the  manner  in  which  St.  Mark  relates  the  life  of  our 
 Saviour,  is  an  additional  evidence  that  he  wrote  for  Gentile 
 Christians.  His  narrative  is  clear,  exact,  and  concise,  and  his 
 exordium  is  singular;  for  while  the  other  Evangelists  style  our 
 Saviour  '  the  Son  of  Man,'  St.  Mark  announces  him  at  once  as 
 the  Son  of  God,  (i.  1.)  an  august  title,  the  more  likely  to  en- 
 gage the  attention  of  the  Romans ;  omitting  the  genealogy  of 
 Christ,  his  miraculous  conception,  the  massacre  of  the  infants 
 at  Bethlehem,  and  other  particulars,  which  could  not  be  essen- 
 tially important  in  the  eyes  of  foreigners. 
 
 Many   things   seem  to   prove  that   St.    Mark's   Gospel    was 
 written,  or  dictated,  by  a  spectator  of  the  actions  recorded. 
 Chap.  i.  20.  They  left  their  father  in  the  ship  with  the  hired 
 servants. 
 i.  29.  The  names  of  James  and  John,  omitted  by  Matt. 
 
 viii.  14.  are  mentioned. 
 i.  3.3.  The  crowd  at  the  door.     Comp.  Matt,  viii,    16. 
 
 and  Luke  iv.  40,  41. 
 i.  35.  His  disciples  seeking  him  when  Christ  had  risen 
 
 to  pray.  .  See  Luke  iv.  42. 
 i.  45.  The  conduct  of  the  leper  after  his  cure.     See 
 
 Matt.  viii.  4.  and  Luke  v.  14,  15. 
 ii.  2.  '  The  cure  of  the  paralytic.    See  Matt.  ix.  1.  Luke 
 V.  18,  19. 
 Mr.  Jones,  in  his  work  on  the  Canon,  notices  many  circum- 
 stances omitted  by  St.  Mark,   which  reflected  honour  on  St. 
 Peter.     Compare   Matt.  xvi.    16—20.   with   Mark  viii.  29,  30. 
 Malt.   xvii.  24—28.  and  Mark  ix.  30—33.  Luke  xxii.  31,  32. 
 John  xiii.  6.   and  xviii.  10.  compared  with  Mark  xiv.  47.     See 
 also  John  xxi.  7.  15.  18,  and  19. 
 
 Dr.  Townson  too  has  fully  proved,  from  a  variety  of. minute 
 incidents  not  noticed  by  the  other  Evangelists,  that  St.  Mark's 
 Gospel   must  have  been  either  written,  or  dictated  by  an  eye- 
 witness. 
 Chap.  iii.  5.  Christ's  looking  round  on  the  people.     Sec  Matt, 
 xii.  9 — 13.  Luke  vi.  6 — 11. 
 iii.  17.  The  names  omitted  by  the  other  Evangelists  are 
 
 mentioned, 
 iii.  21.  This  is  peculiar  to  St.  Mark. 
 iv.2G.  Parable  of  the  growing  corn,  so  applicable  to 
 
 the  call  of  the  Gentiles,  peculiar  to  St.  Mark. 
 iv.34.  Compared  with  Matt.  xiii.  31—34. 
 iv.  36.  St.  Mark  relates  the  cause  of  our  Lord's  sleep  in 
 the  ship;  that  it  was  after  the  fatigue  of  the 
 ,    day.    This  is  omitted  Matt.  viii.  24—26.  Mark 
 iv.  37,  38.  Luke  viii.  23,  24. 
 iv.  36.  "  Other  little  ships"  with  them, 
 iv.  38.  He  was  in  the  hinder  part  of  the  ship,  asleep  on 
 a  pillow,  are  omitted  by  the  others. 
 The  particularities  mentioned  by  St.  Mark  in  his  account  of 
 the    Gudarene    dwraoniacs,    .see   INIatt.    viii.    28 — 34.    Mark    v. 
 1 — lU.  Luke  viii.  26 — 39. — Tnc  numl)<;r  of  the  swine — the  men- 
 tioning of  the  very  words  which  our  Lord  spake  to  the  daughter 
 of  Jairus,  Talitha   cumi,  (chap.  v.  31.)— the  blind  man  casting 
 
USE  OF  THE  ROMAN  CONVERTS-CHAP.  X.  149 
 
 Julian  Pe-    away  his  garment,  (chap.  x.  50.)— the  mentioning  of  the  names  Jerusalem, 
 riod,  4756,    of  those  who  came  to  him  privately,  (chap.  xiii.  3,  4.)  all  which 
 VuloaryEra,  minutias  could  have  been  known  only  to  a  spectator  and  hearer 
 about -13.      of  our  Lord's  words  and  actions. 
 
 The  Gospelof  St.  Mark  contains  much  internal  evidence  that 
 it  was  written  at  the  time  when  the  devout  Gentiles  were 
 first  admitted  into  the  Church.  In  chap.  vii.  14—23.  The  spi- 
 rituality of  the  law  is  compared  with  St.  Peter's  address  to 
 Cornelius. 
 
 Chap.  vii.  24 — 30.  The  Syrophenician  women  received;  a 
 Greek  having  faith  in  Christ— so  Cornelius  was  not  a  Jew,  but 
 accepted. 
 
 Chap.  xii.  1 — 12.  The  parable  of  the  vineyard,  descriptive 
 of  the  calling  of  the  Gentiles  ;  the  event  which  had  now  taken 
 place. 
 
 Chap.  xiii.  Prediction  of  the  fate  of  the  temple— the  re- 
 result  of  the  rejection  of  the  Jews. 
 
 In  chap.  xiv.  24.  is  the  expression,  "My  blood,  which  is  shed 
 for  many;"  which  Dr.  Lardner  refers  to  the  calling  of  the 
 Gentiles. 
 
 Chap.  iv.  30—32.  The  grain  of  mustard-seed,  descriptive  of 
 the  rapid  progress  of  the  Gospel  which  St.  Mark  had  witnessed. 
 
 Chap.  xvi.  15.  St.  Mark,  says  Dr.  Lardner,  evidently  under- 
 stood  the  extent  of  the  apostolic  mission. 
 
 Dr.  Townson  observes  further,  in  confirmation  of  the  opinion 
 that  St.  Mark  wrote  for  the  Christians  at  Rome.  St.  Mark 
 having  followed  St.  Matthew  in  saying  0payt\Xw(Tag,  (Mark  xv. 
 15.)  then  speaks  of  the  pnetorium :  And  the  soldiers  led  him 
 away  into  the  hall,  that  is,  the  prsetorium.  AvXi),  and  praelo- 
 rium,  as  here  used,  are  s}'nonymous  terms  in  Greek  and  Latin, 
 ar»d  denoted  the  palace  of  a  governor  or  great  man.  This  is 
 certainly  a  better  proof  that  ho  composed  his  Gospel  at  Rome, 
 than  that  he  composed  it  in  Latin.  For  what  translator,  as 
 Dr.  Mill  justly  asks,  would  have  rendered  the  Latin  word 
 "  spiculator,"  (or  speculator,)  by  ^TrtKsXdriopf  which  would 
 so  easily  have  been  expressed  in  proper  Greek  ?  St.  Mark 
 attends  to  the  Roman  division  of  the  day  in  relating  our  Lord's 
 prophecy  to  St.  Peter,  (xiv.  30.)  Verily  I  say  unto  thee,  that 
 this,  even  in  this  night,  before  the  cock  crow  twice,  thou  shalt 
 deny  me  thrice. 
 
 St.  Mark,  to  explain  the  meaning  of  this  day,  adds,  even  in 
 this  night ;  as  the  prediction  was  delivered  before  midnight, 
 but  fulfilled  probably  between  two  or  three  in  the  morning, 
 these  being  parts  of  one  and  the  same  day  in  Judea,  but  not  at 
 Rome  (e). 
 
 The  testimony  of  the  fathers  confirms  the  internal  evidence, 
 that  St.  Mark  wrote  his  Gospel  at  Rome,  under  the  inspection 
 of  St.  Peter;  and  that  it  was  even  dictated  by  that  apostle,  and 
 might  with  great  justice  have  been  called,  as  it  has  actually 
 been,  the  Gospel  of  St.  Peter. 
 
 Eusebius,  Histor.  Eccles.  lib.  ii.  c.  15.  asserts  that  the  Gos- 
 pel of  St.  Mark  was  composed  at  Rome,  in  the  reign  of  Clau- 
 dius, at  the  request  of  the  people  in  that  city.  He  refers  to 
 Clemens,  6th  book  of  Institutions,  as  his  authority. 
 
 Clement  of  Alexandria  (194,)  says,  that  Peter's,  hearers  at 
 Rome  intreated  Mark,  the  follower  of  Peter,  to  leave  a  memo- 
 rial with  them  of  the  doctrine  which  had  becMi  delivered  to 
 them  by  word  of  mouth,  nor  did  Ihey  desist  till  they  had  pre- 
 vailed with  him  (/). 
 
 Clement  states  that  Mark's  Gospel  wai  written  at  Rome,  at 
 the  request  of  the  Christians  there,  who  were  hearers  of  Peter 
 
^.^^  ST.  MARK  WRITES  HIS  GOSPEL-CHAP.  X. 
 
 11       P.  Tertiillian  observes  (200,)  the  Gospel  of  St.   Mark  ma}  be  Jerusalem. 
 
 'r\m\^\l'S     considered  as  that  of  St.  Peter,  whose  interpreter  he  was. 
 Yul 'rarJEra,      Orij^en,  Peter  dictated  his  Gospel  to  him. 
 about  V.i.  Eusebius  (315,)  Mark  is  said  to  have  recorded  Peter's  relation 
 
 of  the  acts  of  Jesus.     And  all  things  in  Mark  are  said  to  be  me- 
 moirs of  Peter's  discourses. 
 
 The  synopsis  attributed  to  Athanasius,  fifth  century,  says,  the 
 Gospel  of  St.  Mark  was  dictated  by  St.  Peter  at  Rome. 
 
 Gregory  Nazianzen— Mark  wrote  his  Gospel  for  the  Italians, 
 or  in  Italy. 
 
 Ebedjesu— the  second  Evangelist  is  Mark,  who  preached  (or 
 wrote)  in  Latin,  in  the  city  of  Rome. 
 
 Thcophylact  (1070,)  and  Euthymius  ( 1110,)— the  Gospel  of  St. 
 Mark  was  written  at  Rome,  ten  years  after  Christ's  ascension. 
 
 These  testimonies  seem  to  be  sufficient  to  prove  the  early  date 
 of  St.  Mark's  Gospel,  and  that  it  was  probably  written  at  Rome 
 for  tiie  use  of  the  proselyted  Gentile  converts,  under  the  in- 
 spection of  St.  Peter. 
 
 There  are  two  considerable  objections  to  this  early  date  of  St. 
 Mark's  Gospel.  One  that  he  is  said  (Acts  xii.  25.)  to  have  gone 
 to  Antioch  with  Saul  and  Barnabas  ;  the  other,  the  allusion  to 
 the  progress  of  the  apostles,  in  the  last  verse  of  his  Gospel.  In 
 reply  to  the  first,  it  may  be  said  that  it  is  probable  he  would 
 leave  Rome  immediately  on  hearing  of  the  death  of  Herod,  and 
 arrive  there  at  the  time  when  Saul  and  Barnabas  were  about  to  / 
 return  to  Antioch  ;  which  event  is  placed  by  Dr.  Lardner  at 
 this  period.  It  appears  from  the  manner  in  which  ver.  8.  of 
 ehap.  xvi.  so  abruptly  terminates,  and  the  evident  commence- 
 ment of  anew  summing  up  of  the  evidence,  that  some  extraordi- 
 nary interruption  took  place  while  St.  Mark  was  composing  his 
 Gospel.  The  verse  terminates  with  the  words  t(f)o€ouvTo  yap  ; 
 and  many  critics  (as  I  have  already  shewn  in  the  notes  to  the 
 eighth  Chapter  of  this  arrangement,)  have,  from  the  rapid  tran- 
 sition to  the  subject  of  the  following  verse,  impugned  the 
 authenticity  9f  the  remaining  verses  of  St.  Mark's  Gospel.  I 
 am  inclined  to  impute  this  abrupt  ending  of  the  eighth  verse  of 
 the  sixteenth  chapter,  and  the  subsequent  introduction  of  the 
 contents  of  ver.  9.  to  the  circumstances  I  have  just  related. 
 
 In  all  probability  St.  Mark  returned  to  Jerusalem  after  the 
 death  of  Herod  with  his  unfinished  Gospel ;  that  he  afterwards 
 accompanied  Saul  and  Barnabas,  on  their  return  to  Antioch, 
 (Acts  XV.  35—37.);  and  after  having  attended  the  latter  on  his 
 journey,  he  was  finally  settled  at  Alexandria,  where  he  founded 
 a  church  of  great  note. 
 
 We  are  told  by  Jerome — IMark,  at  the  desire  of  the  brethren 
 at  Rome,  wrote  a  short  Gospel,  according  to  what  he  had  heard 
 related  by  St.  Peter.  Taking  with  him  the  Gospel  he  had  com- 
 j)oscd,  Mark  went  to  Egypt,  and  founded  a  Church  at  Alexan- 
 dria. He  died  in  the  eighth  year  of  Nero,  and  was  succeeded  at 
 Alexandria  by  Anianus. 
 
 Chrysostom— Mark  wrote  his  Gospel  in  Egypt,  at  the  request 
 of  the  believers  there. 
 
 Eusebius  also  relates  of  St.  Mark,  that  he  went  into  Egypt, 
 and  first  preached  there  the  Gospel  he  had  written,  and  jjlantcd 
 there  many  Churches.  And  in  another  chapter  he  says,  that  in 
 llict<ii>hth  year  of  Nero,  Anianus,  the  first  Bishop  of  Alexandria, 
 after  Mark,  the  apostle  and  evangelist,  took  upon  him  the  care 
 of  that  Church  (i7). 
 
 The  accounts  arc  so  brief,  that  the  exact  period  of  his  leaving 
 Barnabas,  and  residing  at  Alexandria,  cannot  be  ascertained. 
 The  last  verse  of  St.  Mark's  Gospel,  which  contains  an  allusion 
 
RELIEF  IS  SENT  TO  JERUSALEM— CHAP.  X.  15  ^ 
 
 Julian  Pe-  SECTION  X.  Antiocli. 
 
 VulirnrJEra,  The  Converts  at  Antioch,   being  forewarned  by  Agabus, 
 about  44.  send  relief  to  their  Brethren  at  Jerusalem,   hj  the  hands 
 
 of  Barnabas  and  Saul. 
 
 to  the  progress  of  the  Gospel,  is  supposed  to  be  of  a  later  date 
 than  the  rest  of  the  history,  which  has  given  rise  to  a  doubt  as 
 to  the  authcnticit}'  of  the  last  twelve  verses  •  but  if  we  suppose 
 the  Gospel  was  first  published  at  Rome,  and  completed  at  Alex- 
 andria, and  the  last  twelve  verses  added  there,  we  can  have  no 
 difficulty  in  accounting  for  this  difi'erence  of  date. 
 
 The  conclusion  to  which  Dr.  Townson  has  arrived,  after  con- 
 sidering the  evidence  in  favour  of  the  early  date  of  St.  Mark's 
 Gospel,  does  not  materially  differ  from  that  which  I  have  been 
 now  advocating.  He  supposes  that  St.  Mark's  Gospel  was  pub- 
 lished in  Italy j  but  that  St.  Mark  came  to  Rome  by  himself,  studied 
 the  state  of  the  Church  there,  returned  to  Asia,  and  in  conjunc- 
 tion Avitb  St.  Peter,  drew  up  his  Gospel  for  the  benefit  of  the 
 converts  in  that  city.  Dr.  Townson  has  adopted  this  perplexed 
 theory,  to  avoid  the  opinion  that  St.  Peter  came  to  Rome  in  the 
 reign  of  Claudius.  Lord  Barrington  assigns  to  St.  Mark's  Gos- 
 pel the  date  I  have  now  adopted. 
 
 After  considering  the  whole  evidence  respecting  the  Gospel 
 of  St.  Mark,  I  cannot  but  conclude  that  it  was  written  at  a 
 much  earlier  date  than  has  been  generally  assigned  to  it  by  Pro- 
 testant writers.  The  Gospel  of  St.  Matthew  was  written  in  the 
 first  persecution,  when  the  tidings  of  salvation  were  preached  to 
 the  Jews  only.  The  Gospel  of  St.  Mark  was  published  during 
 the  second  persecution  of  the  Christian  Church,  when  the 
 devout  Gentiles,  such  as  Cornelius,  were  appealed  to.  Both 
 were  mercifully  adapted  to  these  two  stages  of  the  Church's 
 progress.  The  Gospel  of  St.  Luke  was  addressed  to  the  Gen- 
 tiles of  Asia;  and  that  of  St.  John  was  the  supplement  to  the 
 rest,  and  completed  and  perfected  the  canon  of  the  New  Testa- 
 ment. Each  was  fitted  to  the  condition  of  the  Church  at  the 
 time  of  their  respective  publication ;  and  they  now  form 
 unitedly  one  sublime  and  perfect  system  of  truth,  the  immove- 
 able foundation  of  the  temple  of  God. 
 
 (rt)  Bishop  Burgess'  Inquiry  into  the  Origin  of  the  Christian  Church  ; 
 reprinted  in  the  Churchman  armed  ap;ainst  the  Errors  of  the  Times,  vol.i. 
 p.  319.  (&)  Wetstein  in  loc.  and  Kuinoel  m  lib.  N.  T.  Hist.  Comment, 
 vol.  iv.  p.  419.  (c)  Clem.  Strom,  lib.  vi.  p.  636.  Cave's  Historia  Lite- 
 raria,  torn.  i.  p.  5.  Grabes  Spic.  torn.  i.  p.  67.  Ap.  Lardner,  vol.  iii. 
 p.  167-8.  (rf)  That  St.  Peter  was  certainly  at  Rome,  is  fully  proved  by 
 the  learned  Pearson,  in  his  Dissertation  de  Serie,  et  successione  Pri- 
 morum  llomae  Episcoporum,  Diss.  i.  cap.  vii.  Romte  fuisse  S.  Petrura 
 probatur  veterum  Testimoniis,  p.  33.  Cave,  however,  remarks  upon  the 
 theory  of  his  going  to  that  metropolis  upon  the  present  occasion — Quod 
 vero  de  hoc  Romam  adventu  somniant,  gratis  oumino  dictum  est.  AI- 
 tum  de  eo  apud  veteres  silentium.  Silet  imprimis  historia  apostolica, 
 quas  de  hoc  aliove  adventu  ne  verbuhnn  habet,  &c.  (Sec. — See  Caye,  His- 
 toria Literaria,  vol.i.  p.  8.  Bishop  Burgess  quotes  with  approbation  the 
 opinion  of  Bishop  Stillingfleet,  which  is  founded  on  a  passage  in  Lactan- 
 tius,  that  St.  Peter  ams  never  at  Rome  till  the  period  of  his  martyrdom. 
 Stillingfleet's  Origines  Britaunicic,fol.  edit.  p. 48. — Barrow  on  the  Pope's 
 Supremacy,  folio  edit.  p.  83.  (e)  See  Bishop  Marsh's  Michaelis,  vol.  iii. 
 part  i.  p.  212. ;  and  vol.  i.  chap.  iv.  sect.  \.  p.  163. — Dr.  Campbell's  pre- 
 face to  Mark,  vol.  ii.  p.  82,  83 — Home's  Critical  Introduction  on  Mark. 
 — Dr.  Townson's  Works,  vol.  i.  p.  151.  163.  (/)  Ap.  Lardner's 
 Works,  vol.  iii.  p.  177.  vol.  ii.  p.  .>52.  and  vol.  iii.  p.  179.  (f/)  Euscb. 
 Eccles.  Hist,  lib.  ii.  cap.  16  and  24. — Ap,  Lardncr's  Supplement  to  the 
 Credibility.  ' 
 
,  r^  THE  FAMINE  IN  THE  REIGN  OF 
 
 j„,i.^„  i>c.  ACTS  xi.  27.  to  the  end  '\  Aniioch. 
 
 riod,  1754.        <;7  ^^(1  in  these  days  came  prophets  •*  from  Jerusalem 
 ^Suf'unwAntioch. 
 
 '3  The  transpositions  in  the  order  of  the  sacred  narrative 
 which  I  liave  thought  it   advisable  to  make  in  this,  the  preced- 
 ing,  and   the  following  sections,   have  been    adopted   from   a 
 consideration   of  the  circumstances  of  the   Christian  Church 
 at  this  period.     The  first  persecution  of  the  Church  by  the 
 Sanhedrim,  was  terminated  by  the  conversion  of  St.  Paul ;  the 
 second  persecution,  which  had  now  begun,   was  the  work  of 
 Herod  Agrippa,  the  great  favourite  of  the  Emperor  Claudius. 
 Dr.  Lardner  is  of  opinion  that  the  previous  repose  of  the  Church 
 continued  only  a  year,  or  a  short  time  longer,  and  that  the  dis- 
 turbances of  the  Church  began  in  the  year  41,  when  Herod  was 
 invested  by  Claudius  with  full  power.     He  observes — ''  From 
 the  very  beginning  of  his  reign,  especially  from  his  arrival  in 
 Judea,  and  during  the  remainder  of  it,  the  disciples  must  have 
 been  under  many  difficulties  and  discouragements."    The  Jews, 
 and  their  new  sovereign,  who  was  very  rigid  and  punctual  in 
 his  observances  of  the  Mosaic  law,  were  alike  disposed  to  harass 
 the    Christians,   as   an  increasing    heresy.    The  persecution, 
 therefore,  which  had  ceased  for  a  time,  would  soon   be   openly 
 renewed ;  and  as  James  had  been  put  to  death,  and  Peter  thrown 
 into  prison,  I  consider  this   (see  note  11,  p,  144,  &c.)  to  have 
 been  the  moment  when  the  apostles  for  the  first  time  left  Judef., 
 and  not  as   Dr.  Lardner  supposes,  about  the  year  49  or  50, 
 after  the  apostolic  couucil.     Two  circumstances  related  in  the 
 sacred  narrative  confirm  me  yet  further  in  this  opinion,  and 
 seem  to  justify  the  transposition  1  have  here   made.     One  is, 
 that  we  read  for  the  first  time  that  prophets,  who  appear  to 
 have  been  next  in  order  to  the  apostles,  went  down  from  Jeru- 
 salem to  Antioch  ;  the  other  is,  that  when  Paul  and  Barnabas 
 arrived  at  Jerusalem,  in  consequence  of  their  mission  from  the 
 Church  at  Antioch,  after  the  prophets  had  foretold  the  famine, 
 the  Church  sent  their  contributions  to  the  elders,  and  not  to 
 the  apostles  :  (chap.  xi.  30.)  and  that  St.  Paul,  in  his  account  of 
 his  coming  up  to  Jerusalem  on  this  occasion,  tells  us  that  he 
 found  none  of  the  apostles  at  Jerusalem  but  James,  the  Lord's 
 brother,  (Gal.  i.   18.) — See  Lardner's  Supplement  to  the  Credi- 
 bility, chap.  vi.  on  the  time  when  the  apostles  left  Judea. 
 
 '^  One  manuscript  only,  the  Cambridge  manuscript,  reads  here, 
 "  As  we  were  together,"  from  which  it  has  been  inferred,  that 
 St.  Luke  was  now  with  St.  Paul.  This,  however,  is  not  suffi- 
 cient authority  to  enable  us  to  conclude  against  the  general  opi- 
 nion of  the  Church,  and  the  concurrent  testimony  of  manu- 
 scripts, that  this  evangelist  certainly  joined  St.  Paul  till  his 
 arrival  at  Mysia,  (Actsxvi.  10.) 
 
 This  prophesy  of  Agabus  resembled  those  of  the  ancient 
 prophets,  not  merely  in  the  certainty,  but  in  the  manner  of  its 
 fuHilment.  It  was  accomplished  in  the  first  (a)  and  second 
 )ear  of  Claudius.  A  second  famine  (b)  was  in  the  fourth  year  of 
 Claudius,  when  Helena,  Queen  of  the  Adiabeni,  sent  assistance 
 lo  Iho  Jews.  A  third  famine  (c)  was  in  the  ninth  year  of  Clau- 
 dius.    A  fourth  (rf)  in  the  eleventh  year. 
 
 The  most  severe  of  these  happened  between  the  fourth  and 
 therighlh  years  of  Claudius,  under  the  government  ofCuspius 
 Fadus,  or  under  that  of  Tiberius  Alexander,  pcrha})s  under 
 both.     There,  is  sonic  reason   to  imagine,  that  a  famine  was  be- 
 
CLAUDIUS  IS  PREDICTED— CHAP.   X.  153 
 
 Julian  Pe-        28  And  there  stood  up  one  of  them,  named  Agabus,  Amioch. 
 V*'?'  ^^M     ^"^  signified  by  the  Spirit  that  there  should  be    great 
 44"  ^^'^       '  dearth  throughout  all  the  world  :  which  came  to  pass  in 
 the  days  of  Claudius  Cesar. 
 
 29  Then  the  disciples,  every  man  according  to  his  abi- 
 lity, determined  to  send  relief  unto  the  brethren  which 
 dwelt  in  Judea : 
 
 30  Which  also  they  did,  and  sent  it  to  the  elders  *^  by 
 the  hands  of  Barnabas  and  Saul. 
 
 ginning  to  be  feared  in  Syria,  about  the  time  of  the  death  of 
 Agrippa,  the  father,  or  the  elder.  St.  Luke  says  that  this  prince, 
 forming  the  design  of  making  war  upon  the  Tyrians  and  Sido- 
 nians,  they  sought  a  peace,  which  they  wanted,  ''  because  they 
 obtained  their  provisions  from  the  king's  country."  These 
 nations,  who  had  the  sea  open,  would  have  had  no  need  of  a 
 famine,  if  there  had  been  plenty  of  provisions  elsewhere. 
 
 (a)  This  is  mentioned,  with  its  causes,  by  Dio  Cassias,  9.  p.  949. 
 Ed.  Reimar.  ap.  Kuinoel  in  lib.  Hist.  N.  T.  Comment,  vol.  iv.  p.  399. 
 (6)  Scaliger.  animadv.  ad  Euseb.  p.  192.  and  Whitby  in  loc.  (c)  Sca- 
 liger  ut  sup.  &c.  p.  79.  (d)  Sueton.  Vit.  Claud,  c.  18.  See  Walchius, 
 Dissert,  de  Agabo  vase. 
 
 '5  It  is  now  that  we  first  meet  with  the  disputed  word  Presby- 
 ter. It  occurs  in  the  last  verse  of  Acts  xi.  The  corn  collected 
 by  the  Church  at  Antioch,  for  the  relief  of  the  brethren  in  Je- 
 rusalem, was  sent  to  the  Presbyters,  or  elders.  The  word  r6 
 Trpeatvrepiov  occurs  in  the  New  Testament  three  times — in  Luke 
 xxii.  66.  Acts  xxii.  5.  and  1  Tim.  iv.  14.  The  signification  of 
 the  word  must  be  ascertained  from  the  interpretation  given  to 
 it  in  the  time  of  the  inspired  writers.  The  term  Presbytery  was 
 applied  to  an  united  body  of  men,  and  the  word  Presbyter  was 
 given  to  the  members  of  which  it  was  individually  composed. 
 In  the  first  of  these  passages  it  refers  to  the  Sanhedrim,  and  it 
 is  well  translated  by  Dr.  Campbell  "  the  national  senate."  In 
 the  second  it  has  the  same  meaning.  In  the  third  it  is  used  by 
 St.  Paul,  to  denote  the  collected  body  of  the  elders^  or  ministers, 
 who  assisted  at  the  ordination  of  Timothy. 
 
 As  the  Jewish  Sanhedrim,  with  their  head,  consulted  for  the 
 benefit  of  the  Jewish  nation,  so  might  the  Christian  presbyters, 
 with  their  head,  consult  the  public  welfare  of  the  Christian 
 churches.  The  members  of  the  Sanhedrim  were  not  equal  in 
 authority  to  the  Nasi,  neither  were  the  Presbyters  of  the  New 
 Testament,  reasoning  on  the  same  analogy,  equal  in  authority 
 to  him  who  was  their  Nasi,  or  Prince  ;  that  is,  the  apostle,  or 
 his  successor.  But  the  Presbytery  who  governed  the  Christian 
 Church  at  Jerusalem,  and  to  whom  St.  Paul  went,  had  no  civil 
 power,  their  authority  was  exclusively  spiritual  j  and  their 
 head,  or  Nasi,  or  Prince,  must  therefore  have  possessed  powers 
 of  a  spiritual  nature,  superior  to  those  which  were  possessed  by 
 the  general  body.  And  this  appears  to  have  been  the  case,  from 
 the  unanimous  testimon}  of  antiquity.  The  privilege  of  preach- 
 ing, teaching,  and  many  other  things,  was  common  to  ail ;  the 
 power  of  ordaining,  and  deciding,  was  reserved  for  one.  Thus 
 Timothy  was  ordained  with  the  concurrence  and  sanction  of 
 the  Presbytery,  or  general  body  of  ministers  ;  but  he  was  not 
 ordained  bi/  them,  but  by  St.  Paul.  This,  then,  explains  the 
 meaning  of  the  word  in  the  third  passage,  in  which  the  word 
 Presbytery  occurs,  and  enables  us  lo  usccrlain  with  greater  pre- 
 
154  THE  DEATH  OF  HEROD  AGRIPPA— CHAP.  X. 
 
 Julian  Pe-  SECTION  )Ll.  Cesarea. 
 
 riod,  1757. 
 
 Vuigaii^ra,  The  Death  of  Herod  AgHppa. 
 
 44. 
 
 ACTS  xii.  part  of  ver.  19.  and  ver.  20 — 23. 
 2  9  — And  he  went  down  from  Judea  to  Cesarea,  and 
 there  abode. 
 
 20  And  Herod  was  highly  displeased  with  them  of 
 Tyre  and  Sidon  :  but  they  came  with  one  accord  to  him, 
 and,  having  made  Blastus,  the  king's  chamberlain,  their 
 friend,  desired  peace  ;  because  their  country  was  nou- 
 rished by  the  king's  country. 
 
 21  And  upon  a  set  day,  Herod,  arrayed  in  royal  appa- 
 rel, sat  upon  his  throne,  and  made  an  oration  unto  them, 
 
 cision  the  import  of  the  word  Presbyter  in  this  passage,  where 
 it  is  used  with  reference  to  the  officers  of  a  Christian  Church. 
 
 But  we  are  enabled  to  learn  the  precise  meaning  of  the  word 
 Preshyter  not  only  from  the  phrase  "  The  Presbytery,"  but 
 from  its  usual  acceptation  both  among  the  Jews  and  Gentiles. 
 It  sometimes  occurs  in  the  usual  sense  of  "  older  in  years,"  as 
 contrasted  with  the  word  younger,  1  Tim.  v.  1.  Sometimes  it 
 denotes  the  elders,  or  predecessors  of  the  existing  generation, 
 who  had  exercised  authority  as  teachers,  or  were  remembered 
 for  their  exertions,  talents,  or  wisdom.  (Matt.  xv.  2.  Mark  vii. 
 3.  5.  Heb.  xi.  2.)  It  is  a  name  of  dignity,  denoting  the  members 
 of  the  Sanhedrim,  the  rulers  of  the  synagogues,  and  leaders  of 
 Israel  in  general;  It  chiefly  signifies  those  among  the  Jews, 
 who  in  their  several  cities  were  the  heads  and  chiefs  of  congre- 
 gations assembled  for  religious  worship  ;  and  from  this  use  of 
 the  word  it  was  adopted  by  the  writers  of  the  Acts  and  the  Epis- 
 tles, to  describe  those  who  were  ordained  to  officiate  in  sacred 
 things ;  to  administer  the  sacraments,  to  instruct  and  rule  and 
 control  their  respective  congregations,  under  the  direction  of  a 
 superior  head,  to  whom  they  were  responsible,  and  to  execute 
 every  ecclesiastical  duty  except  those  few  of  a  higher  nature, 
 which  were  reserved  for  the  acknowledged  superiors,  by  whom 
 they  had  themselves  been  appointed  to  the  exercise  of  their  spi- 
 ritual functions  :  their  power  was  so  great  in  these  departments, 
 and  their  office  was  so  important,  that  they  are  honoured  with 
 the  epithet  of  Bishop,  or  Episcopus,  which  in  subsequent  ages 
 was  exclusively  confined  to  those  who  imparted  the  Presbyteral 
 power. 
 
 Whitby,  however,  is  of  opinion  that  the  elders  here  mentioned 
 might  not  even  be  Christians,  but  the  elders  of  the  Jewish  syna- 
 gogues, or  the  Trpwroi  rwv  'IsporroXu/iirwj/,  the  chief  men  of  Je- 
 rusalem, to  whom  King  Izates  sent  relief  at  the  same  time  ;  or 
 if  they  were  Christians,  they  might  still  be  the  elders  of  the 
 synagogues,  the  Christians  then  retaining  the  Jewish  rites.  To 
 the  iTrst  of  these  opinions  it  may  be  answered,  that  in  ver.  29. 
 wc  read  that  the  relief  which  the  Church  at  Antioch  sent  to 
 Jerusalem,  was  intended  for  their  own  brethren.  The  second 
 "pinion  is  conjectural,  but  not  probable.  The  elders  of  the 
 synii^ro^rues  who  were  converted,  might  have  been  admitted 
 aiiioMir  the  elders  of  the  infant  Church. 
 
 Whether  the  Christian  Church  was  entirely  constructed  on 
 the  model  of  Uie,  J(>\vish  synagogue,  as  Grotius  asserts,  will  be 
 ronsidercd  in  Uic  notes  to  the  next  chapter  of  this  urrangc- 
 mcnl. 
 
PAUL  RETURNS  TO  ANTIOCH-CIIAP.  X.  155 
 
 Julian  Pe-        22  And  the  people  gave  a  shout,  sayings  It  is  the  voice  Cesarea. 
 
 Vutr ^^m'    ^^ ^  ^^^'  ^^^^  "^^  ^^ ^  man. 
 
 44.  "  '      23  And  immediately  the  angel  of  the  Lord  smote  him, 
 
 because  he  gave  not  God  the  glory ;  and  he  was  eaten  of 
 
 worms,  and  gave  up  the  ghost  "^. 
 
 SECTION  XII. 
 
 The  Churches  continue  to  increase. 
 ACTS  xii.  24. 
 24  But  the  word  of  God  grew,  and  multiplied. 
 
 SECTION  XIII. 
 
 Julian  Pe-    Said  having  seen  a  vision  in  the  Temple ''',  in  which  he  is 
 
 riod,  4758. 
 
 Vulgar^Era, 
 
 45.  '^  See  the  aceount  in  Josephus  Antiq.  19.  7.  2. 
 
 *7  I  refer  the  vision  seen  by  St.  Paul  in  the  temple,  mentioned 
 in  Acts  xxii,  17 — 24.  and  the  commission  he  then  received  to 
 preach  to  the  Gentiles  to  this  period  of  his  history,  principally 
 on  the  authority  of  Lord  Harrington  and  Dr.  Benson,  who 
 maintain  also  that  this  vision  was  the  same  as  the  extacy 
 alluded  to  in  2  Cor.  xii.  2.  though  Dr.  Doddridge  would  rather 
 refer  this  vision  to  St.  Paul's  first  return  to  Jerasalem. 
 
 Dr.  Lardner  discusses  at  some  length  the  question  when  St. 
 Paul  was  made  an  apostle,  and  concludes  that  he  was  appointed 
 to  the  apostolic  office  on  his  conversion  :  one  of  his  principal 
 arguments  is,  that  he  began  to  preach  so  soon  after  that  event. 
 That  the  ultimate  object  which  our  Saviour  proposed  to  St. 
 Paul,  was  mentioned  to  him  at  his  conversion,  is  evident,  from 
 his  own  narration,  Acts  xxvi.  17,  18.  But  it  is  equally  certain 
 that  he  did  not  exercise  the  apostolic  functions  till  the  Holy 
 Ghost  separated  him  for  the  work  to  which  he  had  been  called, 
 and  till  he  had  been  ordained  by  the  laying  on  of  hands. 
 
 With  respect  to  Dr.  Lardner's  remark,  that  Paul  was  made  an 
 apostle,  it  is  only  necessary  to  observe,  what  perhaps  the  learned 
 writer  would  not  acknowledge,  that  there  were  various  duties 
 attached  to  the  various  orders  of  ministers  in  the  service  of 
 God.  The  deacons,  evangelists,  and  elders,  might  preach  as 
 well  as  the  apostles;  but  to  the  apostles  only  belonged  the 
 power  of  governing,  and  controlling,  and  superintending  the 
 Churches,  the  ordaining  of  elders,  &c.  &c.  which  things  St. 
 Paul  did  not  attempt  to  do,  till  he  returned  from  Jerusalem  to 
 Antioch. 
 
 As  the  essay  of  Lord  Barrington  on  this  subject  is  not  in  the 
 hands  of  many  students  of  Scripture,  I  have  added  an  abridg- 
 ment of  it.  The  learned  writer  defines  an  apostle  to  be  one  who 
 was  a  chief  and  primary  minister  of  the  kingdom  of  Christ,  who 
 was  commissioned  by  God  to  testify  the  great  facts  of  Chris- 
 tianity, as  far  as  he  was  personally  acquainted  with  them  ;  par- 
 ticularly that  of  the  resurrection,  and  who  was  endued  with 
 superior  courage  in  times  of  danger,  and  with  extraordinary 
 powers  of  working  miracles,  and  imparting  the  Holy  Ghost. 
 
 It  is  the  object  of  this  essay  to  fix  the  precise  time  when  Paul 
 received  his  commission,  which  Lord  Harrington  supposes  to 
 have  been  at  his  second  visit  to  Jerusalem,  when  he  saw  Christ 
 
156  PAUL  RETURNS  TO  ANTIOCH-  CHAP.  X. 
 
 Julian  Pe-        commanded  to  leave  Jerusalem,,  and  toj^rcach  to  the  Gen-  Jerusalem. 
 
 rio(]    '"'"  -    - 
 
 Vul 
 
 45. 
 
 riod,  4758.        f^j^     returns  rvith  Barnabas  to  AntwcJu 
 
 VulgariTira,  ' 
 
 in  a  trance,  A.D.  43.  In  support  of  the  opinion,  that  at  his 
 conversion  Paul  was  not  made  an  apostle,  the  noble  author 
 argues,  after  discussing  the  question  whether  St.  Paul  saw 
 Christ  personally  at  his  couversion,  and  deciding  it  in  the  nega- 
 tive, that  St.  Paul  only  preached  to  Jews,  or  Proselytes  of  the 
 Gate,  before  his  second  journey  to  Jerusalem,  and  was  not  till 
 that  time  properly  an  apostle  :  he  seems  to  have  acted  only  as 
 a  prophet  or  teacher,  having  only  received  a  prediction  that 
 "  God  had  chosen  him  that  he  should  know  his  will." 
 
 His  preaching  to  the  Jews  does  not  prove  his  apostolic  com- 
 mission, for  he  was  to  be  the  apostle  of  the  Gentiles  ;  nor  can 
 this  term  (Gentiles)  be  applied  to  the  Proselytes  of  the  Gate. 
 These  were  obliged  to  submit  to  all  the  laws  of  Moses,  and  by 
 Gentiles  in  Scripture  are  meant  those  who  served  false  gods. 
 They  are  described  as  those  who  are  "  carried  away  or  led  after 
 dumb  idols  ;  without  God,  without  hope,  under  the  power  of 
 the  wicked  one."  St.  Paul  is  said  to  have  ''  opened  their  eyes, 
 and  turned  them  from  darkness  to  light,  from  the  power  of  Satan 
 unto  God."  This  could  not  be  applied  to  the  Proselytes  of  the 
 Gate,  who  had  the  knowledge  of  God's  law,  and  are  said  to  be  of 
 clean  hands,  and  a  pure  heart,  &c. ;  and  indeed  the  word  used  in 
 Acts  is  always  applied  to  idolatrous  Gentiles,  unless  particu- 
 larly restricted  in  sense  by  some  other  word.  It  seems  that  it 
 was  not  known  to  the  Church,  nor  indeed  to  the  other  apostles, 
 that  St.  Paul  had  received  a  commission  to  preach  to  the  Gen- 
 tiles till  his  third  journey  to  Jerusalem,  of  which  they  would 
 probably  have  been  informed,  had  that  commission  been  given 
 very  long  before ;  and  he  appeals  to  the  being  acknowledged  as 
 a  fellow  apostle  by  his  enemies.  None  of  his  Epistles  were  writ- 
 ten till  some  time  after  the  year  43,  and  till  that  period  he  nei- 
 ther preached  or  acted  with  any  boldness.  His  journey  to 
 Arabia,  immediately  after  his  conversion,  Lord  Harrington  ex- 
 plains thus  : — He  merely  preached  to  Christian  Hebrews  in  an 
 adjoining  country  to  Judea,  who  were  protected  by  Aretas, 
 king  of  the  country,  in  opposition  to  Herod,  with  whom  he  was 
 at  war  ;  and  here  it  is  not  probable  he  ever  preached  to  proselytes, 
 for  Cornelius  and  his  family  are  said  to  be  the  iirst-fruits  of  the 
 heathens  or  (proselytes)  who  Avere  converted  about  the  year  41, 
 and  St.  Paul's  journey  to  Arabia  took  place  in  35,  A.D. 
 
 The  account  St.  Paul  gives  before  Agrippa,  (Acts  xxvi.)  has 
 been  adduced  as  an  argument  that  he  was  appointed  apostle  at  his 
 conversion  ;  but  is  it  not  more  likely,  that  he  would  give  a  brief 
 and  perhaps  obscure  relation  of  this  event  before  the  king,  than 
 tliat  the  two  accounts  of  the  circumstance  (Acts  ix.  and  xxii) 
 •should  l)e  incorrect?  and  in  both  these  places  it  seems  to  spe- 
 cify that  no  commission  was  received.  If,  indeed,  the  Gentiles 
 wore  converted  so  early  as  has  been  generally  supposed,  they 
 would  have  formed  part  of  the  Christian  Church,  before  Peter 
 preached  to  the  Proselytes  of  the  Gate,  which  would  destroy  the 
 wise  order  in  which  Christianity  was  spread,  which  was  in  the 
 order  our  Saviour  had  before  preached,  and  agrees  also  to  his 
 prediction,  as  related  in  Acts  i.  8,  &c.  first  to  the  Jews  of  the 
 H«»ly  City,  thon  in  Judea,  then  in  Samarin,  to  the  prosc- 
 Jyl«s,  iUKi  lastly  to  the  Gentiles.  Again  Paul  says,  that  at  first 
 (alter  Ins  conversion)  he  preached  ''  the  faith  he  once  destroy- 
 ed," and  that  afi.rrwards  he  committed  the  Gospel  he  preached 
 io  the  Genlilcb.     He  did  not  change  his  name  to   Paul  till  ten 
 
PAUL  RETURNS  TO  ANTIOCH-CHAP.  X.  157 
 
 ACTS  xii.  25  '\  Jerusalem. 
 
 Julian  Pe- 
 riod, 4758.        25  And  Barnabas  and  Saul  returned  from  Jerusalem, 
 Vulgar^ra,  ^^^^^  they  had  fulfilled  their  ministry,  and  took  with  them 
 John,  whose  surname  was  Mark. 
 
 years  after  his  conversion,  and  he  altered  it  then  from  a  Jewish 
 to  a  Roman  name.  He  is  always  placed  after  Barnabas  till  a 
 short  time  after  his  second  journey  to  Jerusalem,  and  the  con- 
 trary from  this  period.  Lastly,  it  is  not  probable  that  Christ 
 ^ave  him  his  commission  at  the  time  of  his  first  journey  to  Je- 
 rusalem, for  he  says  himself,  "  When  I  was  come  again  to  Jeru- 
 salem,"  Acts  xxii.  17.  ;  and  this  may  be  better  seen  by  compar- 
 in'T  Acts  ix.  26.  Gal.  i.  18.  with  Acts  xi.  29,  30.  and  xii.  25. 
 
 At  Paul's  second  journey  to  Jerusalem,  he  received  from 
 Christ  an  apostolic  commission.  Lord  Harrington  says,  we  may 
 be  sure  this  was  the  first  time  Paul  saw  the  Saviour,  from  the  par- 
 ticular emphasis  he  lays  on  the  vision,  Acts  xxii.  18.  He 
 speaks  of  this  revelation  to  the  Corinthians,  in  his  second  Ii.pis- 
 tle  to  them,  which  was  written  about  the  year  58,  as  having 
 taken  place  fourteen  years  preceding,  and  seems  to  point  out 
 that  he  then  received  his  commission  as  apostle  of  the  Gentiles, 
 (2  Cor.  xii.)  which  account  agrees  well  with  the  prediction  of 
 Ananias.  He  speaks  of  it  as  an  "  high  vision  and  revelation, ' 
 something  whereof  he  might  boast  and  glory— a  mystery  now  to 
 be  made  manifest— a  revelation  of  importance— (Colos.  i.  27. 
 Eph.  iii.)  where  it  appears  St.  Paul  thinks  it  the  greatest  ot  all 
 his  revelations.  .         r...       i 
 
 Lord  Barring-ton  supposes  that  he  had  some  view  of  the  glory 
 of  heaven,  for  his  encouragement  in  the  difticulties  he  had  to 
 encounter,  and  makes  a  singular  conjecture  concerning  the 
 "  thorn  in  the  flesh,"  of  which  St.  Paul  speaks  in  his  relation  of 
 his  vision  to  the  Corinthians,  which  he  supposes  to  have  been 
 some  bodily  infirmitv  caused  by  the  heavenly  glory,  which  was 
 too  great  for  him  to  bear  ;  as  stammering,  or  a  convulsive  mo- 
 tion in  the  muscles  of  his  face,  which  made  him  fear  the  Gen- 
 tiles who  paid  great  regard  to  eloquence  and  outward  appear- 
 ances, would  despise  him,  as  Moses  was  afraid  of  appearing 
 before  Pharaoh  for  the  sam,e  reason.  He  therefore  besought 
 the  Lord  thrice  that  it  might  depart  from  him  ;  but  after  he  \yas 
 assured  that  Christ's  strength  should  be  made  perfect  in  his  in- 
 firmities, he  gloried  in  his  weakness.  ,  „  ,, 
 There  were  none  of  the  apostles  at  Jerusalem  at  Paul  s 
 second  journey  there,  probably  that  it  might  be  manifest  that 
 he  received  his  mission  from  no  man  ;  and  of  this  circumstance 
 he  often  particularly  informs  us,  that  he  received  his  message 
 from  Christ  alone  (a). 
 
 (a)  See  Hales's  Analysis,  vol.  ii.  part  ii.  p.  1211  -Miscellanea  Sacra, 
 Essay  iii.-Doddridge's  Family  Expositor,  notes  on  Acts  xxu.  and  Dr. 
 Lardner. 
 
 18  Mr.  Fleming  would  place  this  passage  after  the  account  of 
 the  death  of  James,  and  in  the  interval  between  the  committal 
 and  the  deliverance  of  Peter  from  prison.  Dr.  Lardner,  whose 
 authority  I  follow,  adheres  to  the  present  order  of  the  sacred 
 text  and  argues  that  the  commission  of  Barnabas  and  Saul  was 
 not  given  till  after  the  death  of  Herod  (a). 
 
 (a)  Flem.Christology.  vol.  ii.p.  230.and  Lardner's  Credibility,  book  i. 
 chap.  ii.  sect.  ii.  vol.  i.-Ap.  Doddridge's  Family  Expositor,  vol.  m. 
 p.  SB. 
 
158  ST.  PAUL  IS  MADE  AN  APOSTLE— CHAP.  XL 
 
 Julian  Pe-  CHAPTER    XI. 
 
 nod,  4750. 
 
 ViilgariEra,  Period  for  preaching  the  Gospel  to  the  idolatrous  Gentiles, 
 and  St.  PauVs  first  ApostolicalJourney, 
 
 SECTION  I. 
 
 The  Aiwstles  having  been  absent  from  Jerusalem,  when 
 Saul  saw  his  Vision  in  the  Temple,  he  and  Barnabas  are 
 separated  to  the  Apostolic  Office  by  the  Heads  of  the 
 Church  at  Antioch. 
 
 ACTS  xiii.   1 — 3. 
 
 1  Now  there  were  in  the  church  that  was  at  Antioch,  Antlooh. 
 certain  prophets  and  teachers  ;  as  Barnabas,   and  Simeon 
 
 that  was  called  Niger,  and  Lucius  of  Cyrene,  and  Manaen, 
 which  had  been  brought  up  with  Herod  the  tetrarch,  and 
 Saul. 
 
 2  As  they  ministered  to  the  Lord,  and  fasted,  tlie  Holy 
 Ghost  said,  Separate  me  Barnabas  and  Saul,  for  the  work 
 whereunto  I  have  called  them. 
 
 3  And  when  they  had  fasted  and  prayed,  and  laid  their 
 hands  on  them,  they  sent  them  away  '. 
 
 •  The  learned  and  judicious  Hooker  (a)  has  conjectured  that 
 Barnabas  and  haul  were  now  set  apart  for  their  anostleship,  to 
 supplythevacancie.iinthe  original  number,  one  having  been 
 killed  by  Herod,  the  other  appointed  Bishop  of  Jerusalem?  Dr 
 Haies  (6)  approves  this  opinion.  It  is  much  to  be  regretted 
 that  the  seventh  book  of  the  Ecclesiastical  Polity  is  one  of  those 
 which  we  cannot  be  certain,  received  the  last  corrections  of 
 their  author,  or  indeed  were  certainly  written  by  him  The 
 conjecture,  however,  is  that  of  one  who  had  carefully  studied 
 the  Scripture  narrative,  and  is  by  no  means  improbable. 
 
 As  St.  Paul   and  Barnabas  had   been   already  peculiarly  set 
 
 apart  to  their  high  office,  we  cannot  attribute  their  authority  to 
 
 the  prophets  and  teachers  in  the  Church  at  Antioch,  who  here 
 
 olhciated  by  an  especial  command  of  God,  through  the  Holy 
 
 Spirit.     St.  Paul  expressly  declares  that  he  was  not  an  apostle 
 
 i)y  man      We  are  assured,  too,  in  another  passage  of  Scripture. 
 
 Uiat  without  all  doubt  the  less  is  blessed  of  the  greater  :  if  St. 
 
 Paul^  therefore,  had  derived  his  commission   as  the  apostle  of 
 
 the  Gentiles  from  the  Church  at  Antioch,  the  prophets  who  set 
 
 •iim   apart  must  have  been  either  superior  or   equal  to  him. 
 
 ihey  were  not  superior,  for  the  apostles   are  always  ranked 
 
 above  any  other  class  of  ministers  in  the  Christian  Church— if 
 
 ney  were  equal,  they  must  have  been  elevated  themselves  to 
 
 nr?/?N    ^'^  apostle,  as   a   learned   divine    has    attempted  to 
 prove  \c),  ' 
 
 MnT'lf  ^P°s"<^s  were  in  one  sense  of  the  word,  each  of  them 
 »  osucs  to  the  whole  world:  but  insomuch  as  each  took  his  pe- 
 culiar department,  he  might  be  called  the  apostle  of  that  dis- 
 thflf  t h  ,  ";^'''"  ''^  tl^cir  Lord's  vineyard.  Thus  we  are  assured 
 his»\rv'"  ■  '''  ^"^^^  ^^"^^^  of  them  his  province,  and  ecclesiastical 
 im,  rob  ,m'' n  "»'  ^'l.'^  "^'"'^  ""^  ^^^■'''  ««^^^'''^'  districts.  It  is  not 
 h^e^auosli^i  n''*^'"  '''"  Holy  Spirit  had  separated  them  lor 
 the  apostolic  uihce  in  general,  that  St.  Paul  and  Barnabas  can- 
 
ST.  PAUL  BEGINS  HIS  FIRST  JOURNEY— CHAP.  XI.  159 
 
 Julian  Pe-  SECTION    II.  Seleacia. 
 
 Yul'arMia  '^^^^^  ^^  company  with  Barnabas,  commences  Ins  first  Apos- 
 45.  '      tolical  Journey i  by  going  from  Antioch  to  Seleucia. 
 
 sented  to  become  the  apostles  of  the  Church  at  Antioch  in  par- 
 ticular. That  Church  had  lately  bestowed  an  honourable  title 
 upon  the  followers  of  Christ.  It  was  the  principal  society, 
 which  did  not  consist  of  merely  Jewish  converts,  and  as  St.  Paul 
 was  set  apart  as  the  apostle  of  the  Gentiles,  it  does  not  appear 
 unreasonable  to  suppose  that  he  would  be  willing  to  add  to  his 
 influence  the  sanction  of  this  venerable  Church.  The  Church 
 of  Christ  was  at  this  time  truly  Catholic.  It  formed,  as  it  ought 
 ever  to  have  done,  and  as  it  will  again,  at  the  coming  period  of 
 its  promised  prosperity,  one  great  society.  It  was  united 
 through  all  its  congregations  under  the  authority  of  its  superior 
 pastors,  who  assembled  in  council  to  decide  upon  any  matter  in 
 which  all  were  interested.  There  Avas  no  supremacy  either  of 
 St.  Peter,  or  any  other  of  the  apostles,  and  no  schism  or  heresy 
 among  its  people.  The  condescending  of  St.  Paul  to  become  the 
 apostle  of  the  Church  at  Antioch,  so  far  as  it  might  be  useful  to 
 the  Catholic  Church  to  act  with  their  sanction,  does  not  imply 
 that  their  authority  was  superior  to  his.  His  object  may  have 
 been  to  obtain  in  those  places  which  were  under  the  influence 
 of  Antioch,  a  better  or  an  easier  introduction,  than  he  would 
 have  otherwise  experienced.  This  consideration  appears  to 
 solve  that  great  difficulty  which  many  have  experienced,  in  re- 
 conciling the  apostolic  commission  of  St.  Paul,  by  the  Holy 
 Spirit,  with  his  being  set  apart  by  ecclesiastical  officers  of  an  in- 
 ferior description. 
 
 Among  the  prophets  who  were  now  in  the  Church  at  Antioch, 
 we  read  of  one  Manaen. 
 
 There  is  an  account  in  Josephus  of  one  Manaen  (says  Dr. 
 Biscoe)  an  Essene,  who  foretold  concerning  Herod  the  Xlreat, 
 that  he  should  be  a  king,  whilst  he  was  yet  a  boy  at  school :  and 
 when  it  actually  came  to  pass  that  he  was  king,  being  sent  for 
 by  Herod,  and  asked  how  long  he  should  reign,  whether  ten 
 years  ?  he  answered.  Yes. — Twenty  years  ?  Yes  ;  thirty  years. 
 Upon  which  Herod  gave  him  his  right  hand,  and  from  that  time 
 held  in  great  esteem  such  who  were  of  the  sect  of  Essenes.  Mr. 
 Zachutus,  a  Jewish  writer,  says,  that  this  Manaen  was  vice-pre- 
 sident of  the  Sanhedrim  under  Hillel,  and  that  Shammai  suc- 
 ceeded him  ;  that  he  went  off  into  Herod's  family  and  service 
 with  fourscore  eminent  men  ;  that  he  uttered  many  prophecies, 
 foretold  to  Herod  when  he  was  yet  very  young,  that  he  should 
 come  to  reign  ;  and  when  he  did  reign,  being  sent  for,  foretold 
 that  he  should  reign  above  thirty  years.  The  Talmudists  also 
 say,  "  That  Manaen  went  out,  and  Shammai  succeeded  him. 
 But  whither  went  Manaen  ?  Abai  says,  he  went  into  the  ser- 
 vice of  the  king,  and  with  him  went  fourscore  pair  of  disciples, 
 clothed  all  in  silk."  It  is  very  probable  that  a  son  of  this  Ma- 
 naen, or  some  nephew,  or  other  kinsman  to  whom  he  gave  his 
 name,  was  educated  in  the  family  of  Herod  the  Great.  The 
 young  Manaen  might  be  of  the  same  age,  and  have  the  same 
 preceptors  and  tutors  as  had  Herod  Antipas,  one  of  the  sons  of 
 Herod  the  Great,  and  for  that  reason  be  said  to  be  brought  up 
 with  him  in  particular.  This  Herod  Antipas  was,  after  his  fa- 
 ther's death,  tetrarch  of  Galilee,  and  is  the  person  who  put 
 John  the  Baptist  to  death.  Josephus  says,  of  the  first  named 
 Manaen,  that  he  was  reputed  a  man  of  an  excellent  life.  The 
 Talmudists  tell  us,  that  when  he  left  the  vice-presidentship  of 
 
IGO  ST.  PAUL  VISITS  SELEUCIA,  SALAMIS,  &c.— CHAP.  XI. 
 
 Julian  Pe-  ACTS  xiii.  part  of  verse  4. 
 
 VufgaS'fa,      4  So  they,  being  sent  forth  by  the  Holy  Ghost,  de-  Seleucia. 
 
 45.  '  parted  unto  Seleucia. 
 
 SECTION  III. 
 
 From  Seleucia,  to  Salamis  and  Paphos,  hi  Cyprus,  where 
 Sergius  Paulus  (whose  name  was  assumed  hy  Said  J  is  con- 
 verted. Being  the  first  known  or  recorded  Convert  of  the 
 idolatrous  Gentiles, 
 
 ACTS  xiii.  part  of  ver.  4 — 13. 
 
 4  And  from  thence  they  sailed  to  Cyprus.  Salamis, 
 
 5  And  when  they  were  at  Salamis,  they  preached  the  ^^P^**** 
 word  of  God  in  the  synagogues  of  the  Jews  :  and  they 
 
 had  also  John  to  their  minister. 
 
 6  And  when  they  had  gone  through  the  isle  unto  Pa- 
 phos, they  found  a  certain  sorceror,  a  false  prophet,  a 
 Jew,  whose  name  was  Bar-jesus : 
 
 7  Which  was  with  the  deputy '  of  the  country,  Sergius 
 
 the  Sanhedrim  to  go  into  Herod's  service,  he  went  into  all  man- 
 ner of  wickedness.  May  they  not  have  fixed  this  infamy  upon 
 him  from  his  having  shewn  some  mark  of  esteem  for  Christ  and 
 his  followers  ?  or  from  the  younger  Manaen's  becoming  a  Chris- 
 tian ? 
 
 (a)  Hooker's  Eccks.  Polity,  lib.  vii.  sec.  4.  p.  337.  (h)  Hales's  Anal, 
 of  Chronol.  vol.  ii.  pt.  2.  p.  1083.  (c)  Scett^s  Christian  Life,  pt.  2. 
 ch.  vii.  p.  491.  folio  edit.  Joseph.  Antiq.  lib.  15.  c.  10.  sec.  5.  Light- 
 foot,  vol.  ii.  p.  685,  and  vol.  i.  288 — 2008.  ap.  Biscoe  on  the  Acts. 
 
 '  Sergius  Paulus  was  the  first  convert  of  the  idolatrous  Gen- 
 tiles. He  was  a  magistrate  :  and,  by  his  conversion  and  influ- 
 ence, the  preaching  of  St.  Paul  ^^ould  probably  excite  still 
 greater  attention.  The  conversion  of  a  magistrate,  as  the  first- 
 fruits  of  the  idolatrous  world,  may  be  intended  to  shew  to  us 
 that  the  Divine  Author  of  Christianity  appeals  in  a  more  espe- 
 cial manner  to  those  who  are  vested  with  authority  and  power, 
 to  embrace  his  religion,  and  to  sanction  and  protect  it  to  the 
 utmost. 
 
 It  is  observable  here,  says  Bishop  Marsh,  that  the  Evangelist 
 Luke,  relating  these  transactions  of  Paul  in  Cyprus,  gives  to 
 Sergius  Paulus,  the  Roman  governor  of  that  island,  the  Greek 
 title  of  Av^uTrarog,  which  was  applied  only  to  those  governors 
 of  provinces  who  were  invested  with  proconsular  dignity.  And 
 on  the  supposition  that  Cyprus  was  not  a  province  of  this 
 description,  it  has  been  inferred,  that  the  title  given  to  Sergius 
 Paulus  in  the  Acts  of  the  Apostles,  was  a  title  that  did  not  pro- 
 perly belong  to  him. 
 
 A  passage,  indeed,  has  been  quoted  from  Dion  Cassius,  who, 
 speaking  of  the  governors  of  Cyprus,  and  some  other  Roman 
 provinces,  applies  to  them  the  same  title  which  is  applied  to 
 Scr;rius  Paulus.  But  as  Dion  Cassius  is  speaking  of  several 
 Roman  provinces  at  the  same  time,  one  of  which  was  certainly 
 governed  by  a  proconsul,  it  has  been  supposed  that,  for  the 
 sake  of  brevity,  he  used  one  term  for  all  of  them,  whether  it 
 applied  to  all  of  them  or  not.     That  Cyprus,  however,  ought 
 
ELYMAS  IS  STRUCK  BLIND— CHAP.  XI.  161 
 
 Julian  Pe-    Paul  US,  a  prudent  man ;  who   called  for  Barnabas  and  SalamJs, 
 Vuf 'al!S*a  '^^"^'  ^"^  desired  to  hear  the  word  of  God.  Paphos. 
 
 45.  '^  '  8  But  Elymas  '^  the  sorceror  (for  so  is  his  name  by  in- 
 terpretation) withstood  them,  seeking  to  turn  away  the 
 deputy  from  the  faith. 
 
 9  Then  Saul  (who  also  is  called  Paul  ^),  filled  with  the 
 Holy  Ghost,  set  his  eyes  on  him, 
 
 10  And  said,  O  full  of  all  subtilty  and  all  mischief, 
 thou  child  of  the  devil,  thou  enemy  of  all  righteousness, 
 wilt  thou  not  cease  to  pervert  the  right  ways  of  the  Lord? 
 
 1 1  And  now,  behold,  the  hand  of  the  Lord  is  upovi 
 thee,  and  thou  shalt  be  blind,  not  seeing  the  sun  for  a 
 season.     And  immediately  there  fell  on  him  a  mist  and  a 
 
 not  to  be  excepted,  and  that  the  title  which  he  employed,  as 
 well  as  St.  Luke,  really  did  belong  to  the  Roman  governors  of 
 Cyprus,  appears  from  the  inscription  on  a  coin  belonging  to 
 Cyprus  itself,  and  struck  in  the  very  age  in  which  Sergius  Pau- 
 lus  was  governor  of  that  island.  It  was  struck  in  the  reign  of 
 Claudius  Caesar,  whose  head  and  nanis  are  on  the  face  of  it: 
 and  in  the  reign  of  Claudius  CaBsar  St.  Paul  visited  Cyprus.  It 
 was  a  coin  belonging  to  the  people  of  that  island,  as  appears 
 from  the  word  KYITPIQN  on  the  reverse  ;  and,  though  not 
 stfuck  while  Sergius  Paulus  himself  was  governor,  it  was  struck, 
 as  appears  from  the  inscription  on  the  reverse,  in  the  time  of 
 Proclus,  who  was  next  to  Sergius  Paulus  in  the  government  of 
 that  island.  And  on  this  coin  the  same  title,  ANGYITATOS,  is 
 given  to  Proclus,  which  is  given  by  St.  Luke  to  Sergius  Pau- 
 lus (a).  That  Cyprus  was  a  proconsulate,  is  also  evident  from 
 an  ancient  inscription  of  Caligula's  reign,  (the  predecessor  of 
 Claudius),  in  which  Aquius  Scaura  is  called  the  proconsul  of 
 Cyprus  (6). 
 
 (a)  Bishop  Marsh's  Lectures,  part  V.  pp.  85,  86.  An  engraving  of 
 the  above  noticed  coin  may  be  seen  in  Havercamp's  edition  of  the  The- 
 sauru.s  Moreilianus,  in  the  plate  belonging  to  p.  106.  (6)  Gruteri 
 Corpus  Inscriptionum,  torn.  I.  pars.  ii.  p.  360.  no.  3.  edit.  Grievii. 
 Amst.  1707. 
 
 2  The  word  Elymas  is  derived,  by  Pfeifler,  from  the  Arabic 
 a*by,  sciens,  sapiens.  See  his  Dubia  vexata,  p.  943.  Loesneri 
 observ.  ad  Nov.  Testam.  e  Philone  Alexand,  p.  204,  and  Kul- 
 noel. 
 
 ^  It  is  uncertain  on  what  account  the  name  of  Paul  is  used  by 
 St.  Luke  through  the  remainder  of  his  narrative,  instead  of 
 Saul(a).  Some  have  supposed  that  Paul  was  the  Roman  name, 
 given  him  from  his  birth,  with  his  Jewish  patronymic,  Saul. 
 Others,  that  it  was  a  token  of  his  humility  ;  the  word  "  Saul" 
 meanitig  beloved,  or  desirable;  and  *'  Paul  "  denoting  "  weak, 
 or  little."  Others,  and  it  is  the  most  general  opinion,  that  the 
 uame  Paul  was  assumed  by  the  apostle  in  memory  of  the  con- 
 version of  the  proconsul  Sergius  Paulus:  A  primo  ecclesiae 
 spolio  proconsule  Sergio  Paulo  victoria?  suae  trojjhsea  retulit, 
 erexitque  vexillum  ut  Paulo,  ex  Saulo  vocaretur  (6).  Others, 
 that  it  was  assumed  as  a  name  more  pleasing  to  the  ears  of  his 
 audiences  among  the  Gentiles. 
 
 (a)  See  on'this  point  Witsii  Melet.  Leidens,  p.  47.     (6)  Jerome,  lib.  i. 
 ap.  Kuinoel  in  lib.  Hist.  N.  T.  comment,  vol.  iv.  p.  457.  9.  v. 
 VOL.  II.  M 
 
1G2  ST.  PAUL  GOES  to  CYPRUS  and  PEHGA— CHAP.  XI. 
 
 Julian  Pe-    darkness:  and  he  went  about  seeking  some  to  lead  him  Salamis, 
 riod,47^6.    by  the  hand.  PaP^o^- 
 
 45"  ^^''  ''^^'      12  Then  the  deputy,  when  he  saw  what  was  done,  be- 
 lieved, being  astonished  at  the  doctrine  of  the  Lord. 
 
 SECTION  IV. 
 
 From  Cyprus  to  Perga,  in  Pamphylia. 
 ACTS  xiii.  IS. 
 1 3  Now  when  Paul  and  his  company  loosed  from  Pa-  Perga. 
 phos,  they  came  to  Perga  in  Pamphylia :  and  John,  de- 
 parting from  them,  returned  to  Jerusalem. 
 
 SECTION  V. 
 
 From  Perga  to  Antioch,  in  Pisidia — St.  Paul,  according  to 
 his  custom,  first  preaches  to  the  Jews — They  are  driven 
 out  of  Antioch, 
 
 ACTS  xiii.   14 — 50. 
 Julian  Pe-        14  But  when  they  departed  from  Perga,  they  came  to  Antioch, 
 VufgatSI'a  ^"^'o*^^^  '"  Pisidia,  and  went  into  the   synagogue  on  the  Pi'i^ia. 
 46.  '  sabbath-day  *,  and  sat  down. 
 
 4  The  learned  Mr.  Biscoe(a)  observes,  that  St.  Paul,  as  a 
 Jewish  doctor,  or  teacher,  was  privileged  to  teach  in  the  syna- 
 gogues. We  cannot  sufficiently  admire  the  manner  in  which 
 the  providence  of  God  ordained  that  every  thing  should  con- 
 tribute to  the  success  of  the  new  religion.  The  whole  world 
 was  under  one  government,  the  protection  of  which  ensured 
 the  common  safety  of  the  Jews  and  Christians  under  their  own 
 laws.  When  the  Jews  persecuted  the  Christians  the  Romans 
 did  not  interfere,  because  they  considered  at  first  the  Chris- 
 tians as  a  Jewish  sect,  and  probably  as  very  little  better  than 
 criminals.  The  divisions  between  them  must  have  been  soon 
 observed  by  the  idolatrous  Gentiles,  and  would  naturally  excite 
 their  curiosity  and  attention.  The  Jews  had  hitherto  been 
 united  among  themselves,  and  had  met  with  no  opposition  from 
 their  own  nation,  in  the  public  profession  of  their  religion,  till 
 the  Christians  proclaimed  to  them,  and  to  the  world,  the  advent 
 of  the  long  promised  Messiah— the  abolition  of  the  Mosaic  law, 
 and  the  establishment  of  a  more  perfect  dispensation,  in  which 
 all  mankind  were  alike  interested.  These  novel  and  important 
 truths,  together  with  the  miracle  which  the  apostle  had  so  lately 
 wrought,  were  sufficient  to  secure  to  him  the  regard  and  consi- 
 deration of  the  Heathen,  and  convince  them  at  least  of  his 
 superiority  and  power.  For  God  "  orderelh  all  things  accord- 
 ing to  the  council  of  his  own  will." 
 
 Lightfoot,  Vitringa,  Grotius,  Sclden,  and  many  others,  have 
 endeavoured  to  prove  from  this,  and  other  passages,  that  the  mi- 
 nisters, and  Ihe  modes  of  worship,  in  the  primitive  ('hristian 
 Churr  lies,  were  derived  from,  and  were  entirely  assimilated  to, 
 the  officers  and  services  in  the  Jewish  synagogues.  As  the  first 
 places  of  worship  among  the  Christians  were  either  the  temple, 
 the  synagogues,  or  the  vTrepoJa,  or  upper  rooms,  so  frequently 
 mentioned  in  the  Acts,  it  is  by  no  means  improbable  that  many 
 
ST.  PAUL— AT  ANTIOCII  IN  PISIDIA— CHAP.  XI.  iQy, 
 
 JuUm)  Pe-        J  5  And  after  the  reading  of  the  law  and  the  prophets,  Antioch,  in 
 
 nod,  4757.  ^  ^     ^  Pisidia. 
 
 Vulgar^Era, ~~~ 
 
 about  46.  of  their  customs  would  be  derived  from  their  former  faith  and 
 worship;  but  it  cannot  be  proved  that  the  Christian  Church 
 was  the  mere  transcript  of  that  which  preceded  it.  We  have 
 abundant  reason  to  believe,  that  the  modes  of  worship  among 
 the  early  Christians  were,  in  m  any  respects,  totally  dissimilar 
 to  those  of  the  synagogue. 
 
 The  learned  Joseph  Mede  (i),  as  I  have  shewn  above,  has 
 defended  the  opinion  at  great  length,  that  there  were  Churches, 
 iKK\ri<Tiai,  properly  so  called,  even  in  the  apostolic  age.  He 
 considers  this  word  to  mean  Churches,  or  places  fur  worship, 
 from  its  opposition  to  oifciai,  their  own  houses.  See  1  Cor. 
 xi.  22. 
 
 The  vTTspwov,  or  cjenaculum,  on  Mount  Sion,  where  the  apos- 
 tles are  said  to  have  assembled  when  the  cloven  tongues  de- 
 scended upon  them,  was  afterwards  enclosed.  When  it  is  consi- 
 dered to  w  hat  a  great  variety  of  purposes  the  "  upper  rooms," 
 mentioned  so  often  in  the  Acts  of  the  Apostles,  were  applied,  it 
 appears  that  the  opinion  of  Mede  is  most  probably  correct,  that 
 these  were  the  places  at  first  set  apart  for  holy  meetings  ;  and, 
 in  process  of  time,  as  the  multitude  of  believers  increased,  some 
 wealthy  or  devout  Christian  gave  his  whole  house  or  mansion, 
 while  he  lived,  if  he  could  do  so,  or  bequeathed  it  at  his  death, 
 to  the  saints,  to  be  set  apart  for  religious  uses.  After  this,  as 
 the  Church  increased,  structures  were  built  for  regular 
 worship. 
 
 Mede  quotes  a  passage  from  Philo,  to  prove  that  the  Es- 
 senes  at  Alexandria,  who  were  probably  the  first  Christians  at 
 that  place,  assembled  for  worship  in  sacred  places,  called 
 2f/iv£la.  He  reasons  also  from  St.  Paul's  salutations  to  the 
 Churches  in  the  houses  of  various  believers. 
 
 These  remarks  on  the  places  where  the  early  Christians  met, 
 will  at  least  prove  that  there  was  nothing  so  peculiarly  sacred 
 in  the  synagogue,  that  they  should  confine  themselves  to  its 
 walls,  or  be  fettered  by  its  institutions. 
 
 The  Jews  were  required  to  erect  synagogues  wherever  ten 
 men,  free  and  of  full  age,  yhMy)  ]nin  "32,  could  assemble  for 
 worship,  whether  it  was  in  the  towns  or  villages :  but  in  the 
 city  they  were  always  required  to  be  men  of  leisure,  that  is,  of 
 competence  and  respectability,  D^sbon  mu^jr.  Vitringa  and  Light- 
 foot  (c)  differ  on  the  qualifications  of  these  ten  men  ;  but  their 
 opinions  on  this  point  do  not  affect  the  conclusion,  that  there 
 is  no  custom  similar  to  this  in  the  Christian  Church;  for  in 
 the  Gospel  it  is  expressly  declared,  "  Where  two  or  three 
 are  met  together  in  His  name,  He  is  there  in  the  midst  of 
 them." 
 
 The  consecration  of  the  synagogues,  it  is  true,  was  made  by 
 prayer — so  also  are  the  Christian  Churches.  But  this  resem- 
 blance is  too  general  to  entitle  us  to  assert  that  the  Christians, 
 in  consecrating  their  places  of  worship,  paid  exclusive  regard 
 to  the  service  of  the  synagogue. 
 
 The  accounts  of  the  ancient  Churches  given  by  Eusebius, 
 further  prove  to  us  that  the  early  Christians  had  regard  to 
 the  model,  or  ground  plan  of  the  temple  at  Jerusalem,  rather 
 than  to  the  synagogue.  With  the  exception  of  the  pulpit, 
 which  was  common  to  both,  the  dillbrence  was  remarkable.  The 
 synagogue  was  surrounded  and  filled  with  benches,  all  looking 
 to  the  veil,  which  inclosed  the  ark,  or  chest,  where  the  sacred 
 books  were  deposited.     The  uppermost  seats  of  the  synagogues 
 
liji  ST.  PAUL  PREACHES  TO  THE  JEWS 
 
 Julian  Pe-    the  riilcrs  of  the  synagogue  sent  unto  them,  saying,    Fe  Antiodi.io 
 
 riod,  4757.  Pisidia. 
 
 VulgaryEra,  — ■ — ■ — - 
 
 46. 
 
 fronted  the  people,  aud  on  them  Avere  sealed  the  rulers  of  the 
 synagoi^ue,  the  rabbis,  and  the  principal  men.  The  Christian 
 Churches,  on  the  contrary,  were  divided  into  three  parts. 
 1.  theNarthex,  or  anti-temple,  where  the  penitents  and  cate- 
 chumens stood  ;  2.  the  Naos,  or  temple,  where  the  com- 
 municants had  their  respective  places;  and,  3.  the  Bema,  or 
 sanctuary,  where  the  clergy  stood  to  officiate  at  the  altar  (d). 
 Should  this  description  be  correct,  it  demonstrates  that  the 
 Christians  rejected  the  innovation  of  the  synagogues,  and  re- 
 stored the  purer  temple  model. 
 
 In  the  synagogues  were  laid  up  not  only  the  sacred  books, 
 and  the  box  for  alms,  but  lights  for  burning,  trumpets  and 
 horns  for  proclaiming  fasts,  sabbaths,  &c.  &c.  None  of  which 
 things  were  admitted  into  the  Christian  Churches. 
 
 But  while  we  assert  that  these  customs  were  excluded,  we 
 cannot  but  acknowledge  that  there  is  a  similarity  in  some  in- 
 stances, which  perhaps  could  not  be  avoided,  as  the  early 
 worshippers  of  Christ  had  been  so  long  under  the  jurisdiction 
 of  the  Jewish  discipline.  But  these  customs  must  not  be,  as 
 they  too  often  are,  mistaken  for  institutions;  for  in  many  in- 
 stances we  find  them  condemned  by  the  inspired  writers.  Thus 
 St.  James,  chap.  ii.  3.  declaims  against  the  precedency  which 
 was  allowed  to  the  rich ;  who  probably  took  the  upper  seats 
 which  were  granted  to  the  Jewish  rulers  in  the  synagogue,  &c. 
 &c.  St.  James  was  the  apostle  of  the  circumcision  ;  the  places 
 of  worship,  therefore,  in  his  district,  would  be  more  likely  than 
 others  to  be  conducted  on  the  model  of  the  synagogue. 
 
 The  persons  in  the  synagogue,  who  were  invested  with  office 
 and  dignity,  were' first  the  riD3Dn  u'KI,  the  ruler  of  the  syna- 
 gogue, the  dpxi-<yvvaya)yoQ  of  the  Gospels.  There  were  several 
 of  these  in  one  synagogue.  They  directed  its  internal  eco- 
 nomy (e),  gave  permission  to  strangers  to  preach,  and  were  re- 
 spectable for  age,  or  influence,  and  decided  inferior  causes. 
 
 These  offices  we  findwere  all  divided  in  the  Christian  Church. 
 Its  civil  concerns  were  managed  by  the  deacons,  as  is  implied 
 in  the  purposes  for  which  they  were  originally  set  apart.  So 
 likewise  no  Christian  minister  could  ever  give  another  person 
 permission  to  preach,  unless  he  had  been  previously  ordained 
 to  that  office. 
 
 It  is  singular  to  observe  bow  often  Vitringa  is  compelled  to 
 acknowledge  that  his  parallel  between  the  ministers  of  the  syna- 
 gogue, and  the  first  Christian  ministers,  entirely  lails  (/).  The 
 ruler  of  the  synagogue  wore  a  Sudarium ;  Vitringa  confesses 
 that  he  is  ignorant,  whether  the  Christian  minister  was  ever 
 known  to  wear  it  also  {g).  His  attempts  to  prove  its  use  in 
 the  Christian  Churches,  seem  to  me  to  be  quite  unsuccessful. 
 Again,  the  ruler  of  the  synagogue  was  sometimes  called  the 
 pastor  of  the  congregation ;  but  he  who  in  this  capacity 
 had  the  power  of  inflicting  stripes,  and  other  corporal  pu- 
 nishments, was  not  exactly  such  a  shepherd  as  Christ  would 
 desire  to  instruct  his  fiock.  The  rulers  of  the  synagogues 
 wore  called  by  various  names,  expressive  of  various  degrees 
 <»r  power  and  honour.  They  first  answered  Amen  to  the  prayers 
 —they  appointed  the  reader  of  the  Scriptures— the  reciter 
 of  the  prayers — permitted  any  stranger  to  preach,  a  privi- 
 egc  exceedingly  useful  to  the  apostles,  and  who  were  thus 
 r^  ri  P^'*"?'^^ed  to  address  the  Jews,  before  they  spoke  to  the 
 Uenlnes.     There  were  many  in  each  congregation,  according 
 
AT  ANTIOCH  L\  PISIDIA~CHAP.  XI.  165 
 
 ^"4757    ""^"  ^^^  brethren,  if  ye  have  any  word  of  exhortation  for  Aniiooh.  in 
 
 VuJgar^rL, " ^'''^'^• 
 
 to  its  magnitude  ;  tbey  were  equal,  in  the  opinion  of  Vitringa, 
 though  not  m  the  opinion  of  Grotius.  In  short,  they  seemed 
 to  have  tilled  the  various  and  opposite  ollices  of  church- 
 warden, parish  clerk,  and  justice  of  the  peace;  they  were 
 partly  civil,  partly  ecclesiastical;  an  union  of  characters  un- 
 known in  the  Christian  Cfiurch  in  any  period  of  its  history. 
 Yet  this  is  the  olJicer  whom  Vitringa  would  assimilate  to  the 
 principal  minister  in  the  Christian  Church,  and  Christian  con- 
 gregation. Instead  of  the  divine  and  simple  appointment  of 
 bishop,  priest,  and  deacon,  he  would  encumber  the  primitive 
 Church  with  all  the  customs  of  degenerated  Judaism,  and  sur- 
 name them  the  institutions  of  Christianity :  and  all  this  is  writ- 
 ten in  pure  zeal  for  the  presbyteral  government,  in  opposition 
 to  that  of  episcopacy. 
 
 Another  officer  of  the  synagogue  was  the  mn':;  n^bir,  or  angel 
 or  messenger  of  the  congregation.  It  was  his  duty  to  offer  up 
 prayers  for  the  whole  congregation.  This  name  has  been  ap- 
 plied in  the  Revelations  to  the  heads  of  the  Churches  in  Asia. 
 It  has  therefore  been  inferred  by  Lightfoot,  who  wished  to 
 assimilate  the  rites  of  the  Christian  Church  to  those  of  the 
 synagogue,  that  the  name  and  office  of  the  Bishop  or  Episco- 
 pus  were  the  same  as  those  of  the  Sheliach  Tzibbor,  which  he 
 ^dentihes  with  the  Chazan.  His  remarks  are  fully  confuted  by 
 Vitringa(/i.)  ^ 
 
 The  nin-);  n-b'r,  says  a  learned  Hebraist,  was, 
 I.  To  be  an  example  and  an  instructor. 
 *2.  To  begin  the  prayers. 
 
 3.  To  recite  the  prayers  before  the  ark,  in  which  the  law  was 
 placed  in  the  synagogue. 
 
 4.  He  recited  some  peculiar  prayers. 
 
 5.  Road  the  law. 
 
 6.  Ordered  what  was  to  be  done  in  public  worship. 
 
 7.  After  service,  directed  the  priest  when  to  bless  the 
 people. 
 
 8.  And,  if  the  priest  was  absent,  he  blessed  them  himself 
 
 9.  Blew  the  trumpet  at  the  beginning  of  the  new  year. 
 
 10.  Scattered  ashes  on  the  fast  days. 
 
 A  loud  and  clear  voice— integrity  of  life— devotion  and  ear- 
 nestness—a large  family— suitable  age— were  required  (i). 
 
 The  )m,  Chazan,  is  generally  supposed  to  have  been  of  in- 
 ferior rank;  the  same  as  the  vTrrjpsDjg,  who  took  the  book 
 from  the  reader ;  as  we  are  told  was  done  in  the  case  of  our 
 Lord,  when  he  preached  for  the  first  time  in  the  synagogue  at 
 Nazareth.  He  was  an  attendant  onlv,  and  does  uot  appear 
 to  have  been  at  all  analogous  to  the  Christian  minister. 
 
 The  D"D3i3,  who  took  charge  of  the  poor,  &c.  have  been  al- 
 ready noticed. 
 
 The  next  description  of  officers  in  the  service  of  the  syna- 
 gogue, were  the  DOpT,  or  elders.  We  will  yet  further  inquire 
 what  is  meant  by  this  word  among  the  Jews,  and  then  what  was 
 denoted  by  its  synonym  TrpiaQvrkpoi,  among  the  Christians.  It 
 will,  I  think,  appear  that  there  is  not  sufficient  analogy  be- 
 tween  them,  to  warrant  the  conclusion  that  one  was  a  counter- 
 part to  the  other.  Both  were  distinguished  by  the  same  name, 
 as  both  were  considered  entitled  to  deference  from  their  age, 
 Huthority,  rank,  and  piety.  They  were  so  named,  because  they 
 ^ere  supposed  to  possess  the  influence  of  age  (fc).  Their  offices 
 however,  were  in  all  respects  disMmilar 
 
166  ST.  PAUL  PREACHES  TO  THE  JEWS 
 
 ■Ir„'f47!w'.  '•'"  p'^op'^'^^y""- p,"idt' 
 
 Vulgar/Era, ~  '  "         ~~ 
 
 '**'•  Tbe  word  d*33t,  or  presbyter,  or  elders  among  the  Jews,  was 
 
 alike  used  to  describe  their  learned  men,  the  members  of  the 
 Sanhedrim,  and  their  literary  men.  And  as  education  was 
 universal,  and  a  certain  proficiency  in  their  sacred  litera- 
 ture was  deomed  essential  to  all  men  of  respectability,  it  may 
 be  considered  as  a  word  applicable  to  eminent  men  in  general, 
 who  were  not  distinguished  by  some  more  particular  title.  The 
 title  was  likewise  extended  to  those,  who  ibr  their  acknowledged 
 superiority  and  piety,  were  known  by  the  name  of  a^Q3nn,  or 
 the  wise  men.  It  also  denoted  the  powerful  men.  Matt.  xxvi.  3. 
 or  the  men  of  influence  and  authority  Q.). 
 
 From  this  general  meaning  of  the  word  the  Sanhedrim  was 
 called  the  presbytery,  Acts  xxii.  5.  66.  Age  was  peculiarly  ho- 
 noured among  the  ancient  Jews  (?n) :  and  the  word  which  ex- 
 pressed seniors,  or  elders,  was  consequently  used  as  an  appel- 
 lation of  dignity. 
 
 Such  were  the  significations  of  the  word  elder  among  the  an- 
 cient Jews  :  we  shall  see  that,the  word  was  never  used  in  this  very 
 extensive  sense,  to  denote  those  persons  who  were  set  apart  for 
 the  service  of  the  primitive  Church.  The  Christian  elders  were 
 persons  appointed  to  fulfil  certain  specific  duties,  of  avery  differ- 
 ent kind  and  nature.  They  were  prophets,  evangelists,  teachers, 
 interpreters  of  tongues;  "they  had  been  endued,  for  the  most 
 part,  with  that  great  diversity  of  spiritual  gifts,  which  must 
 have  fitted  them  for  the  infinitely  higher  duties  than  the  Jewish 
 elders  ever  fulfilled,  even  if  they  had  not  been  further  de- 
 dicated to  the  service  of  Christ  by  the  laying  on  of  the  hands  of 
 the  apostles.  As  'the  word  presbyter  designated  the  most  ho- 
 nourable class  among  the  Jews,  it  v/as  transferred  to  the 
 Christians,  as  the  most  significant  and  appropriate  appellation 
 for  pious,  holy,  and  gifted  men.  Their  offices  were  different ; 
 their  names  the  same. 
 
 One  custom  among  Christians,  is  more  evidently  derived  from 
 the  synagogue.  The  Jews  ordained  elders  by  a  triumvirate, 
 or  by  three  elders;  with  imposition  of  hands,  prayer,  and 
 fasting.  In  the  same  manner,  three  bishops  are  necessary  to 
 consecrate  a  bishop  ;  a  circumstance  which  seems  to  confirm 
 the  opinion,  that  the  episcopal  polity  was  established  in  large 
 towns.  Every  synagogue  was  required  to  have  its  consistory 
 of  twenty-three  or  twenty-four  elders.  But  a  synagogue  was  to 
 be  built  wherever  ten  men  only  of  leisure  could  be  found  to 
 form  a  congregation.  Some  synagogues  therefore  would  not  be 
 able  to  supply  the  consistory.  It  appears  not  improbable,  there- 
 fore, that  the  consistory  would  be  established  in  the  principal 
 synagogue  of  a  city,  and  the  smaller  synagogues  refer  their  civil 
 and  ecclesiastical  causes  to  this  tribunal.^  The  apostles  follow- 
 ed this  plan  :  and  ordained  in  every  city  those  who  might'ordain 
 others. 
 
 As  the  Christian  presbyters  were  endued  with  miraculous 
 powers  J  with  the  gift  of  tongues  and  of  healing,  with  the  spirit 
 of  prophecy,  &c.  &c.  it  would  be  absurd  to  imagine,  that  they 
 were  to  form  a  council  in  every  Church,  as  assistant  lay  coun- 
 sellors to  the  officiating  minister  or  presbyter.  Dr.  Hammond's 
 hypothesis  is  more  probable  than  this.  He  thinks,  "that  the 
 apostles  ordained  only  the  two  orders  of  bishop  and  deacon  ; 
 of  whom  the  bishop  was  placed  in  every  city,  w  ith  power  to 
 ordain  presbyters  under  him,  as  occasion  required."     When  we 
 
AT  ANTIOCH  IN  PISIDIA— CHAP.  XI.  167 
 
 Jalian  Pe-        16  Then  Paul  stood  up,  and  beckoning  with  his  hand,  Antioch,  in 
 
 riod,  4757. Pisidia. 
 
 ViilgaryEra,  ~ 
 
 remember  the  wonderful  gifts  with  which  the  early  converts 
 were  honoured — the  exceeding  dignity  attached  to  the  word 
 presbyter — and  the  rapid  increase  of  converts  in  the  three  first 
 centuries,  which  the  Holy  Spirit  would  have  foreseen  and  pro- 
 vided for,  it  cannot  appear  impossible,  but  rather  probable, 
 that  the  apostles  ordained  both  bishops  and  presbyters,  although 
 the  distinct  and  strict  meaning  of  these  words  was  not  originally 
 attached  to  them. 
 
 The  apostles,  for  instance,  set  apart  Timothy  and  Titus, 
 with  power  to  ordain  elders;  that  is,  with  powers  which  were 
 granted  exclusively  to  bishops  ;  but  it  does  not  appear  that  this 
 appellation  was  assigned  to  either  of  these  eminent  disciples. 
 The  persons  to  whom  the  power  of  ordaining  was  committed, 
 did  not  themselves  assume  any  title,  but  were  indiscriminately 
 called  presbyters,  bishops,  evangelists,  or  disciples.  Their 
 office,  however,  was  eminently  superior  to  those  to  whom  the 
 power  of  ordaining  had  not  been  committed  ;  and  in  the  following 
 age,  after  the  death  of  the  apostles,  they  were  distinguished  by 
 the  peculiar  appellation  of  bishop,  as  the  power  and  authority  of 
 the  apostles  seemed  to  devolve  upon  them.  At  this  time  an  evi- 
 dent distinction  was  made  between  bishop  and  presbyter  ;  and 
 here  we  clearly  trace  the  three  orders  of  the  Christian  mi- 
 nistry ;  first  in  the  apostles — bishops,  or  presbyters,  and  dea- 
 cons— and,  after  the  death  of  the  apostles,  in  bishops,  pres- 
 byters, and  deacons.  And  as  these  three  orders  were  so  evidently 
 set  apart  by  the  Holy  Spirit  of  God,  for  the  service  of  the 
 Christian  Church,  it  is  advisable  to  look  for  the  origin  of  the 
 Christian  priesthood  from  God,  and  not  from  man.  It  was  ap- 
 pointed by  the  delegated  ambassadors  of  Christ,  and  not  from 
 the  customs  of  the  synagogue. 
 
 The  subject  is  too  extensive  to  be  further  discussed  in  a  note. 
 The  reader  who  has  leisure  is  referred  to  the  laborious  and 
 learned  volumes  of  Vitringa,  Lightfoot,  and  Grotius.  It  is, 
 however,  well  worthy  the  attention  of  the  theological  student. 
 
 (a)  Biscoe  on  the  Acts,  vol.  i.  p.  271.  (b)  Mede's  Works,  book  2. 
 p.  319.  Treatises  concerning  Churches;  that  is,  appropriate  places  for 
 Christian  Worship,  both  in  and  ever  since  the  Apostles'  times.  See  also 
 p.  323,  fol.  edit.  Erant  autem  ilia  privata  vTrepioa,  loca  a  Judaeis  semper 
 sacris  usibus  destinata,  saltern  ex  quo  Daniel  propheta  ascendisse  in 
 caenaculum  ad  orandum  diceretur  :  Kai  ai  OvpiSeg  avti^yfikvai  avToj  iv 
 Tolg  v7rtp(^oig  KarkvavTi  UpsffaXrjfx.  at  et  Sara  filia  Ragaelis  dicitur 
 descendisse  l/c  rs  vTrepoiSj  ubi  oraverat.  Unde  Judaei  sapientes  suos 
 appellabant  n""'bjr  "2^  filios  ceenaculi.  In  eo  celebrabant  Pascha,  Marc. 
 14.15.  Etipsevobis  demoiistrabit,  avwyaiov,  ccenaculum  grande  stra- 
 tum, la  eo  corpora  mortuorum  lavata  prius  reponebant,  ut  de  Dorcade 
 legimus.  Act.  ix.  37.  Quam  cum  lavissent,  posuerunt  earn  in  caniaculo. 
 Unde  et  Petrum  venientem  dicuntur  adduxisse  in  c(Bnaculum  Quare 
 Apostoli  ab  ascensione  Domini  reversi  Hierosolyma,  dviQijaav  tig  to 
 v7rtp(^ov,  ubi  erant  perseverantes  unanimiter  in  oratione,  et  supplica- 
 tione.  Act.  i.  13.  Pearson.  Lectiones  in  Acta  Apostl.  p.  31.  (r)  Light- 
 foot  supposes  that  these  ten  men  were  thus  divided.  Three  were  the 
 ap^icruvaywyoe,  who  had  tlie  principal  management  of  the  synagogue  ; 
 one  was  the  ^m,  the  episcopus,  or  bishop  of  the  synagogue;  three  were 
 deacons,  who  managed  the  poor.  The  eighth  he  will  not  so  confidently 
 affirm,  but  he  believes  was  Ihe  103"nn,  the  interpreter.  The  ninth  and 
 tenth  were  united  with  another  of  the  congregation,  and  were  the  trium- 
 virate which  governed  the  rest.  But  see  on  these  points  Vitringa,  Ar- 
 chisynagogus,  p.  22,  &c.  &c.  and  Pettit's  Oservation,  p.  25.    Modera- 
 
j^g  ST.  PAUL  PREACHES  TO   THE  JEWS 
 
 Julian  Pe-    said,  Men  of  Israel,  and  ye  that  fear  God,  give  audi- Ant^l>, »" 
 
 riod,4757.    ^nce  ^ 
 
 Vulgar /Era,      ^  ^  '^^^^  ^^j  ^^  ^y^j^  p^Qpig  ^f  jgyael  chose  our  fathers, 
 
 and  exalted  the  people  when  they  dwelt  as  strangers  in 
 the  land  of  Egypt,  and  with  an  high  arm  brought  he  them 
 out  of  it. 
 
 toribus  Synagogorum,  minus  recte  annumerantur,  D-oboi  niU'J^,  decern 
 otiosi,  6cc.  &c.  tales  auteni  Don  erant,  nisi  in  urbibus  majoribus.  Iken. 
 Antiq.  HebraiccU,  pt.  1.  cap.  ix.  de  Sjnagogis,  sec.  9.  {d)  Bingham's 
 Eccles.  Antiq.  vol.  iii.  book  8.  chap.  3.  (e)  IOHD:  v3  bv  nD23n  irNT 
 riD33n  "im.  The  rnler  of  the  synagogue  is  he,  bj  whose  voice  the 
 business  of  the  synagogue  is  settled.  R.  Salomo  in  Annot.  ad  Sotae,  cap. 
 vii.  sec.  7.  ap.  Vitringa  Archisynagogus,  p.  78.  (/ )  Ecclesia  tamen 
 Christiana  primteva,  hunc  titulum  syuagogae  reliquit.  Praspositos 
 suos  non  vocavit,  dpx^^'^G  '''VQ  iKK\r]aiaQ  ;  sed  potius  presbyteros 
 episcopos,  pastores,  ductores.  Seque  ob  banc  manifestam  rationera, 
 quia  ecclesia  novi  foederis  nullara  fert  a.QX'H'^y  nallum  imperimii.  De 
 Synag.  Vetere,  lib.  iii.  Part  1.  p.  610.  Pra-ter  hunc  titulum,  alius  quidem 
 quantum  mihi  constat,  in  scriptis  N.  T.  non  reperitur,  qui  directe  ad  prae- 
 ft^turam  synagogae  respicit.  Vitringa  de  Archisyn.  ap.  De  Synag.  vetere. 
 lib.  iii.  parti,  cap.  i.  p.  611.  Syrus  interpres  rove 'Apxitryvaywysf, 
 apud  Lucam  verlit  per  Kn\i'l3D*i  XU'^'i'p;  presbyteros  Synagogae.  I 
 have,  however,  shewn  that  there  is  no  analogy  whatever  between  these 
 and  the  Christian  minister.  Vitringa  De  Synag.  vel.  lib.  iii.  part  1. 
 cap.  1.  p.  614.  (<;)  Episcopi  vero  an  in  primis  ecclesiis  pro  ap%teryva- 
 ywywr,  more  sudaria  agitarint,  ego  equidem  fateor  me  ignorare,  &c.  &c. 
 &c.  For  the  meaning  of  the  phrase  sudaria  agitarint,  I  mnst  refer  the 
 reader  to  the  treatise  itself.  (/»)  De  Synag.  vetere,  lib.  iii.  pars.  2. 
 cap.  3.  p.  909.  (ii)  Schoetgen  Horse  Hebraicac,  vol.  i.  p.  1089.  {k) 
 Sallust  says,  the  deliberative  part  of  the  Roman  legislature  were 
 called  fathers — vel  aetate,  vel  curae  similitudine. — See  note  15,  chap.  x. 
 of  this  arrangement.  (/)  See  on  this  point  Vitringa,  De  Nominibus 
 Praefectorum  Synagogae  et  ecclesiae — De  Synag.  vetere,  lib.  iii.  pars.  1. 
 cap.  1.  p.  614.  (m)  Fleury's  Manners  of  the  Ancient  Israelites,  by 
 Clarke,  p.  162.  and  Schleusner  on  the  word  Trptcrgurfpof. 
 
 ^  This  oration  of  St.  Paul,  the  last  he  addressed  peculiarly 
 to  the  former  objects  of  his  patriotic  aflection,  is  most  worthy 
 the  altention  of  the  sons  of  Israel  at  present.  Nothing  can  be 
 added  to  the  arguments  which  the  apostles  have  addressed  in 
 their  reported  sermons  and  their  invaluable  epistles,  to  their 
 beloved  countrymen  :  and  their  doctrines  seem  to  be  all  com- 
 prised in  this  address  of  St.  Paul.  He  reminds  them  of  the 
 former  mercies  of  God  to  the  family  of  Abraham,  and  the  pre- 
 diction that  their  Messiah  should  be  descended  from  David  ; 
 and  asserts  that  this  Messiah  was  Jesus  of  Nazareth.  He  ap- 
 peals to  the  well-known  fact  of  the  resurrection  of  Christ  from 
 the  dead,  as  the  principal  evidence  of  the  truth  of  his  declara- 
 tion, and  concludes  with  enforcing  that  one  important  truth, 
 in  which  the  whole  human  race  arc  so  immediately  interested, 
 that  forgiveness  of  sins  is  to  be  proclaimed  through  Him  alone  ; 
 and  that  Christ  alone  can  justify  the  Christian,  not  only  from 
 those  ollences,  from  which  they  were  typically  purified  by  the 
 ceremonial  law,  but  from  those  sins  also"^for  which  that  law  had 
 made  no  provision.  For  we  have  now  the  comfortable  hope 
 •hat  all  manner  of  sin  and  blasphemy  shall  be  forgiven  to  men, 
 through  the  mercy  and  intercession  of  Christ ;  on  the  condition 
 ol  sincere  repenlanc-e,  amendment  of  life,  and  faith  in  the  great 
 ttoncnirnt. 
 
AT  ANTIOCH  IN  PISIDIA-CHAP.  XI.  169 
 
 Julian  Pe-        18  And  about  the  time  of  forty  years  suffered  he  their  An^^cb.  ia 
 i^^'^^^J'    manners  in  the  wilderness  ^  . 
 
 VulgarvEra,      ^^  And  when  he  had  destroyed  seven  nations  m  the 
 
 land  of  Chanaan,  he  divided  their  land  to  them  by  lot. 
 20  And  after  that,  he  gave  unto  them  judges,  about 
 
 the  space  of  four  hundred  and  fifty  years,  untd  Samuel 
 
 the  prophet  \ 
 
 6  The  word  in  the  original  ought  rather  to  have  been  ren- 
 dered for  forty  years  "  he  carried  them  in  his  arms,  in  the  wil- 
 derness, as  a  nurse."  It  is  used  in  a  similar  sense  in  the  Alex- 
 andrian septuagint  version,Deut.  i.  31.  iTpo(po(i)6pi}(Tai  ae  Kt'-piog, 
 wc  ti  rig  Tpo(bo<popr}(TaL  av0pa>7roe  rbv  v'lbv  avrov.  The  Lord  bare 
 thee,  as  a  man  doth  bear  his  son,  is  the  translation  in  the 
 authorized  version.  For  ^rpo7ro(^6p7j(TU',  the  common  reading 
 which  our  translators  have  rendered  "  He  bare  their  manners 
 Griesbach  would  insert  kTpo(pop6pr]<T6v,  as  the  undoubted  read- 
 ing. He  is  supported  by  the  authority  of  Pfailius,  Casaubon, 
 Hammond,  Mill,  Matthai,  Ernesti,  Rosenmuller,  and  Valck- 
 enaer.  Ap.  Kuinoel,  in  lib.  Hist.  N.  T.  Comment,  vol.  iv. 
 p.  445.  See,  however,  Whitby  in  loo.  who  does  not  consider 
 the  alteration  necessary  ;  and  interprets  the  words  in  the  pre- 
 sent Greek  Vulgate,  in  the  same  manner  as  if  Griesbach  s  read- 
 ing had  been  adopted.  He  quotes  Origen  as  explaining  erpoTro- 
 66pr)<rspy  by  dpixoZeaQai  al  Ttphq  ro  dadivkQ,  to  accommodate 
 himself  to  the  infirmities  of  children. 
 
 7  The  apostle  seems  here  to  contradict  the  accountin  l  Kings 
 vi.  1.  And  it  came  to  pass  in  the  four  hundred  and  eightieUi  year 
 after  the  children  of  Israel  were  come  out  of  the  land  ot  ^|ypt» 
 in  the  fourth  year  of  Solomon's  reign,  he  began  to  build  the 
 houseof  the  Lord.  ^  ,     , 
 
 Sir  Norton  KnatchbuU,  in  his  Annotations  upon  diHicult 
 Texts,  has  considered  the  various  solutions  proposed  by  learned 
 men,  of  the  difticulty  before  us  ;  and  concludes,  that  the  words 
 of  the  apostle  should  not  be  understood  as  meaning  how  long 
 God  gave  them  judges,  but  when  he  gave  them  j  and  therelore 
 proposes  that  the  Hrst  words  of  this  verse,  Kai  iitra  r^^ra  i^Q 
 IrJi  TsrpaKomotg  Kai  'TCEVTi]Kovra,  should  be  referred  to  the 
 words  going  before,  ver.  17.  that  is,  to  the  time  when  the  God 
 of  the  children  of  Israel  chose  their  fathers. 
 
 Now  this  time,  wherein  God  may  properly  be  said  to  have 
 chosen  their  fathers,  about  four  hundred  and  fifty  years  belore 
 he  gave  them  judges,  is  to  be  computed  from  the  birth  ol  Isaac, 
 in  whom  God  may  properly  be  said  to  have  chosen  their  fathers  ; 
 for  God,  who  had  chosen  Abraham  out  of  all  the  people  ot  the 
 earth,  chose  Isaac  at  this  time  out  of  the  children  of  Abraham, 
 in  whose  family  the  covenant  was  to  rest.  To  make  this  com- 
 putation evident,  let  us  observe,  that  from  the  birth  of  Isaac  to 
 the  birth  of  Jacob  are  sixty  years  ;  from  thence  to  their  going 
 into  Egypt,  one  hundred  and  thirty  ;  from  thence  to  the  Exo- 
 dus two  hundred  and  ten;  from  thence  to  their  entrance  into 
 Canaan,  forty  ;  from  that  to  the  division  of  the  laud,  (about 
 which  time  it  is  probable  they  began  to  settle  their  government 
 bv  judges,)  seven  years:  which  sums  m.vke  four  hundred  and 
 forty-seven,  viz.  60 +130 +  210+40-1- Tin 447.  And  should  this 
 be  reckoned  from  the  year  before  the  birth  of  Isaac,  when  God 
 established  his  covenant  between  himself  and  Abraham,  and  all 
 his  seed  after  him,  Grn.  xvii.  19.  at  Nvhich  lime   God   properly 
 
J  70  ST.  PAUL  PREACHES  TO  THE  JEWS 
 
 Julian  Pe.        21  And  afterward  they  desired  a  king :  and  God  gave  Antioch,  in 
 riod,  4757.    unto  them  Saul  the  son  of  Cis,  a  man  of  the  tribe  of  Ben-  P'sidia. 
 Vulgar^ra,  j^^j^^  by  the  space  of  forty  years. 
 
 22  And  when  he  had  removed  him,  he  raised  up  unto 
 them  David  to  be  their  king  ;  to  whom  also  he  gave  tes- 
 timony, and  said,  I  have  found  David  the  son  of  Jesse,  a 
 
 chose  their  fathers,  then  there  will  be  four  hundred  and  forty- 
 eight  years,  which  brings  it  to  within  two  years  of  the  four  hun- 
 dred and  fifty  ;  which  is  sufficiently  exact  to  bring  it  within  the 
 apostles  (u'c,  about,  or  nearly. 
 
 Some  have  made  the  period  four  hundred  and  fifty-two  years ; 
 which,  though  two  years  more  than  the  apostles'  round  num- 
 ber, is  still  sufficiently  reconcileable  with  his  qualifying  particle 
 tJg,  about.  And,  it  may  be  added,  that  the  most  correct  writers 
 often  express  a  sum  totally,  but  not  exactly. 
 
 Calmet  has  paraphrased  these  passages  nearly  to  the  same 
 sense :  the  text  may  be  thus  connected,  ver.  19.  And  having 
 destroyed  seven  nations  in  the  land  of  Canaan,  he  divided  their 
 land  to  them  by  lot,  about  one  hundred  and  fifty  years  after. 
 And  afterwards  he  gave  them  judges,  to  the  time  of  Samuel  the 
 prophet.  The  paraphrase  of  Calmet  is  the  following:  "The 
 God  of  this  people  of  Israel  chose  our  fathers  in  the  person  of 
 Abraham  ;  he  promised  him  the  land  of  Canaan,  and  four  hun- 
 dred and  fifty  years  after  this  promise,  and  the  birth  of  Isaac, 
 who  was  the  son  and  heir  of  the  promise,  he  put  them  in  pos- 
 session of  that  land,  which  he  had  promised  so  long  before  (aj." 
 Lightfoot  remarks  on  this  passage:  amongst  the  many 
 things  that  are  oftered  upon  this  difficulty,  I  would  choose  this; 
 that  in  this  number  are  reckoned  the  years  of  the  judges,  and 
 the  years  of  those  tyrants  that  oppressed  Israel,  computing 
 them  disjunctly  and  singly:  which,  at  first  sight,  any  one 
 would  think,  ought  to  be  so  reckoned,  but  that  1  Kings  vi.  1. 
 gives  a  check  to  a  too  large  computation. 
 
 The  years  of  the  judges  and  tyrants,  thus  distinguished,  an- 
 swer the  sum  exactly : 
 
 The  Judges.  The  Tyrants. 
 
 Othniel 40  Chushan 8 
 
 Ehud 80  Eglon 18 
 
 Deborah 40  Sisera 20 
 
 Gideon    40  Midian    7 
 
 Abimelecb  .  .      3  Ammon    18 
 
 Tola    23  The  Philistines     40 
 
 Jair 22  
 
 Jephthah  ..        6  In  all- •     111 
 
 Ibsan   7  
 
 Elon    10 
 
 Abdon 8 
 
 Sampson  ••••     20 
 Eli 40 
 
 In  all..     339 
 
 So  that  reckoning  three  hundred  and  thirty-nine,  and  one 
 hundred  and  eleven  together,  the  sum  amounts  exactly  to  four 
 hundred  and  fifty. 
 
 (u)  nc'l)reNv  ;ind  Talraudical  Exerc.  on  the  Acts.  Lightfoot,  vol.  viii. 
 p.  Kifi.  Sep  Dr.  A.  Clarke  in  loc— Whitby— Doddridge— Bowyer's 
 Cril.  Conj.  and  particularly  the  Critici  Sacri  on  1  Kings  vi.  18. 
 
AT  ANTIOCH  IN  PISIDIA-CHAP.  XI.  171 
 
 inii«nPp     man   after   mine   own   beart,  which  shall   fulfil   all    my  Amioch,  in 
 nod,  4757.    will.  ,.  ,. 
 
 Volgar^ra,      ^3  Qf  j-j^ig  man's  seed  hath  God,  accordmg  to  his  pro- 
 
 ^^'  mise,  raised  unto  Israel  a  Saviour,  Jesus  : 
 
 24  When  John  had  first  preached,  before  his  commg, 
 the  baptism  of  repentance  to  all  the  people  of  Israel. 
 
 25  And  as  John  fulfilled  his  course,  he  said.  Whom 
 think  ye  that  I  am  ?  I  am  not  he :  but,  behold,  there 
 cometh  one  after  me,  whose  shoes  of  his  feet  I  am  not 
 
 worthy  to  loose.  1      ^  . , 
 
 26  Men  and  brethren,  children  of  the  stock  of  Abra- 
 ham, and  whosoever  among  you  feareth  God,  to  you  is 
 the  word  of  this  salvation  sent. 
 
 27  For  they  that  dwell  at  Jerusalem,  and  their  rulers, 
 because  they  knew  him  not,  nor  yet  the  voices  of  the 
 prophets  which  are  read  every  sabbath-day,  they  have  ful- 
 filled them  in  condemning  him^.  ,    ■    i- 
 
 28  And  though  they  found  no  cause  of  death  m  htm, 
 yet  desired  they  Pilate  that  he  should  be  slain. 
 
 29  And  when  they  had  fulfilled  all  that  was  written  of 
 him,  they  took  him  down  from  the  tree,  and  laid  htm  in  a 
 sepulchre. 
 
 SO  But  God  raised  him  from  the  dead  : 
 
 31  And  he  was  seen  many  days  of  them  which  came 
 up  with  him  from  Galilee  to  Jerusalem,  who  are  his  wit- 
 nesses unto  the  people. 
 
 32  And  we  declare  unto  you  glad  tidings,  how  that 
 the  promise  which  was  made  unto  the  fathers, 
 
 33  God  hath  fulfilled  the  same  unto  us  their  children, 
 in  that  he  hath  raised  up  Jesus  again  ;  as  it  is  also  written 
 in  the  second  Psalm,  Thou  art  my  Son,  this  day  have  I 
 begotten  thee. 
 
 34  And  as  concerning  that  he  raised  him  up  trom  the 
 dead,  now  no  more  to  return  to  corruption,  he  said  on  this 
 wise,  I  will  give  you  the  sure  mercies  of  David  ^ 
 
 «  The  construction  of  this  verse  is  difficult.  The  word 
 KpivavTSQ  should  be  taken  with  rovrov.  And  dyvorjaavrfg  with 
 ragrpiovciQ.  In  which  case  it  would  run  thus-They  t hat  dwell 
 at  Jerusalem,  in  condemning  Him,  not  having  known  the  voices 
 of  the  prophets,  which  are  read  every  sabbath-day,  havelu  hlled 
 (the  prophecies.)  But  see  more  on  the  passage  in  Knatchbull, 
 Hammond,  and  the  references  and  discussion  in  Kuinoel.  in 
 lib.  Hist.  N.  T.  Comment,  vol.  iv,  p.  455.  r     i  •  u 
 
 ^  The  sure  mercies  of  David  are  everlasting  life,  of  which 
 the  resurrection  was  a  pledge,  and  the  blessings  of  the  redemp- 
 tion of  Christ  an  earnest,  even  in  this  world.  The  expression 
 rd  (5<Tta,  holy,  or  just  things,  is  the  word  used  by  the  LXX  in 
 Isai  Iv.  3.  and  in  other  places,  for  the  word  non  *'  mercies." 
 The  covenant  which  God  established  with  David,  2  Sam.  vn. 
 n,  12.  which  is  explained  by  Ps.  Ixxxix.  3,  4.  xxvi...  29-36 
 implies  that  the  house  of  David  should  never  be  extinct.  It 
 should  endure  as  the  days  of  heaven,  and  as  the  sun,  to  al  ge- 
 nerations.    As  far  as  relates  to  this  carlb,  his  family  has  long 
 
172  ST.  PALL  PREACHES  TO  THE  GENTILES 
 
 rio?4r,7'        ^^  Wherefore  he  saith  also  in  another  Psalm,  Thou  Antioch,  ia 
 VulgaryErk,  shalt  not  suffer  thine  Holy  One  to  see  corruption.  Pisidm. 
 
 *«•  36  For  David,  after  he  had  served  his  own  generation 
 
 by  the  will  o£  God,  fell  on  sleep,  and  was  laid  unto  his 
 
 fathers,  and  saw  corruption  : 
 
 37  But  he  whom  God  raised  again,  saw  no  corruption. 
 
 38  Beitknow^n  unto  you,  therefore,  men  anc?  brethren, 
 that  through  this  man  is  preached  unto  you  the  forgive- 
 ness of  sins.  * 
 
 39  And  by  him,  all  that  believe  are  justified  from  all 
 thmgs,  from  which  ye  could  not  be  justified  by  the  law 
 of  Moses. 
 
 40  Beware  therefore,  lest  that  come  upon  you  which  is 
 spoken  of  in  the  prophets  ; 
 
 41  Behold,  yedespisers,  and  wonder,  and  perish  :  for 
 I  work  a  work  in  your  days,  a  work  which  ye  shall  in  no 
 wise  believe,  though  a  man  declare  it  unto  you. 
 
 42  And  when  the  Jews  were  gone  out  of  the  syna- 
 gogue, the  Gentiles  besought  that  these  words  might  be 
 preached  to  them  the  next  sabbath  '". 
 
 43  Now  when  the  congregation  was  broken  up,  many 
 of  the  Jews  and  religious  proselytes  followed  Paul  and 
 Barnabas  :  who  speaking  to  them,  persuaded  them  to 
 continue  m  the  grace  of  God. 
 
 44  And  the  next  sabbath-day  came  almost  the  whole 
 city  together,  t'o  hear  the  word  of  God. 
 
 45  But  when  the  Jews  saw  the  multitudes,  they  were 
 filled  with  envy,  and  spake  against  those  things  which 
 were  spoken  by  Paul,  contradicting  and  blaspheming. 
 
 46  Then  Paul  and  Barnabas  waxed  bold,  and  said,  It 
 was  necessary  that  the  word  of  God  should  first  have  been 
 
 been  extinct;  the  prophecy  must  therefore  receive  another  in- 
 terpretation. 
 
 '°  In  this  verse  there  is  a  great  number  of  various  readings  : 
 instead  of  «  when  the  Jews  were  going  out  of  the  syna- 
 gogue," several  manuscripts  of  great  repute,  with  all  the  Syriac, 
 the  Coptic,  Ethiopic,  Armenian,  Vul^rate,  and  Itaia,  read.  As 
 they  were  going  out,  they  inlreated  that  these  words  should  be 
 preached  unto  them  in  the  course  of  the  week,  or  the  next  sab- 
 bath, so  that,  according  to  this  well  accredited  reading,  the 
 words  fK  ri)c  (Twaywy^f  rwj/ 'lov^atW,  are  Icll  out  in  the  first 
 Clause,  avTojv  being  put  in  their  place,  and  ra  Wvn,  the  Gen- 
 iiies,  ,s  wholly  omitted  in  the  second  clause.  The  most  eminent 
 criiics  approve  ot  this  reading;  indeed  it  stands  on  such  autho- 
 niy,  asto  render  it  almost  indubitable.  Of  the  uvtujv,  them, 
 |viuch  IS  substituted  for  the  first  clause,  Professor  White  says, 
 •in.l'V'.k  genuina;  this  reading  is  undoubtedly  genuine: 
 
 rrrM  1  .'  """  '^""^  "^■'  ^'^^  ^^3'^'  certissimc  dclcnda :  thev  should 
 word  11  t''*'""S'^'*-  "^^  ''^^^  therefore  to  understand  the 
 of  I  ,.  ■  \.  "  ^^  •''•^y  ^^^re  going  out,"  on  the  breaking  up 
 n».se  rW  ;T'"^'^'  "'"'^  «*'  ^^^"^  ^^^^^^^  that  they  might  have 
 '"bintl  ''^    Prearhrd    to  them    on    the    fnsinng   week,  or 
 
AT  ANTIOCH  IN  PISIDIA— CHAP.  XI.  173 
 
 Spoken  to  you :  but  seeing  ye  put  it  from  you,  and  judge  Antjoch,  in 
 yourselves  unworthy  of  everlasting  life,  lo,  we  turn  to  ^  ^idia. 
 the  Gentiles. 
 
 47  For  so  hath  the  Lord  commanded  us,  sayings  I 
 have  set  thee  to  be  a  light  of  the  Gentiles,  that  thou 
 shouldest  be  for  salvation  unto  the  ends  of  the  earth. 
 
 48  And  when  the  Gentiles  heard  this,  they  were  glad, 
 and  glorified  the  word  of  the  Lord  :  and  as  many  as  were 
 ordained  "  to  eternal  life,  believed. 
 
 '•  As  many  as  were  ordained  to  eternal  life  believed.  The 
 word  rerayfisvoi,  here  rendered  by  our  translators  '*  ordained,'' 
 has  been  more  accurately  interpreted  by  Dr.  Hammond  "  dis- 
 posed." The  word  properly  signifies  to  marshal  (as  for  alight,) 
 to  constitute,  order,  appoint,  &c.  &,c.  See  the  very  learned 
 note  of  Dr.  Hammond  in  loc.  Mr.  Scott  defends  the  common 
 translation.  Dr.  Doddridge  selects  the  word  "  determined,"  or 
 **  resolved"  to  obtain  eternal  life.  Mede  translated  the  word 
 as  denoting  the  Proselytes  of  the  Gate.  Limborch  and  Maius 
 (apud  Eisner,  Critici  Sacri,  vol.  xiii.  p.  621.)  would  render  it 
 "  predestined  or  preordained."  Eisner  would  interpret  it  by 
 "  destined,"  or,  "  appointed  before." 
 
 Sir  Norton  Knatchbull  would  connect  the  words  €iq  ^mjv  with 
 the  verb,  not  the  participle,  and  read  the  passage  kiriaTsvcrav, 
 offoL  i]<jav  rsraynkvoi,  elg  ^ojiijv  aUoviov,  and  as  many  as  were  col- 
 lected together  believed  in  everlasting  life,  ly,  which  is  trans- 
 lated by  the  LXX  (rwdyo),  is  rendered  by  others  TavTOjiai  as 
 Exod.  xxix.  33.  This  interpretation  Kuinoel  justly  observes, 
 is  unwarranted  and  unsupported  by  authority  ;  neither  is  ^w?)j/ 
 aiwvtov  ever  used  to  denote  the  Christian  doctrine;  nor  ttkt- 
 reveiv  eig  Z,u)t)v  aioiviov,  to  become  a  Christian. 
 
 The  fuller  and  more  appropriate  meaning  of  Terayfiivoi,  is 
 "  those  who  enrolled  themselves  under  the  divine  banner." 
 
 It  is  certainly  time  that  the  great  question  which  once  ab- 
 sorbed all  other  points  of  theology,  the  Aaron's  rod  of  Divinity, 
 should  be  considered  in  its  true  light.  Prone  to  extremes,  we 
 seem  determined  to  avoid  one  error  by  flying  to  another.  The 
 horror  with  which  the  Calvinist  and  Arminian  regarded  each 
 other,  about  the  time  of  the  Synod  of  Dort,  however  ludicrous, 
 still  in  some  measure  continues  to  prevail  in  existing  Chris- 
 tian societies.  Both  parties  are  agreed  in  the  same  prin- 
 ciples, or  premises,  both  err  in  their  conclusions.  Both  ac- 
 knowledge that  the  future  must  be  known  to  the  Deity,  and  that 
 man  must  have  sufficient  possession  of  the  powers  of  his  will  to 
 make  him  an  accountable  being.  If  God  foresees  all  things,  he 
 must  foreknow  the  eventual  destinies  of  men— further  than  this 
 we  cannot  penetrate  ;  the  difficulties  that  crowd  upon  us  are 
 utterly  inexplicable,  if  we  permit  ourselves  to  speculate  on  the 
 subject.  We  can  only  arrive  at  some  few  very  general  conclu- 
 sions, and  there  we  must  rest.  We  may  be  assured  that  every 
 man  who  is  admitted  into  the  visible  Church  on  earth,  will  be 
 hereafter  received  into  a  future  state  of  happiness,  unless  he 
 wilfully  renders  himself  unlit  for  it.  No  man  will  bo  condemned 
 to  misery,  because  God  has  decreed  it.  The  truth  is,  that  we 
 call  upon  our  reason  to  comprehend  God,  and  we  are  soon  be- 
 wildered. Our  guide  is  revelation.  Our  plan  of  studying  that 
 revelation  must  be  to  believe  in  the  facts  recorded,  and  make 
 those  facts  the  interpreters  of  the  doctrines  :  and  we  are  never 
 justified  in  attempting  to  deduce  any  system  of  speculative  doc- 
 
174  ST    PAUL  PROCEEDS  TO  ICOMUM— CHAP.  XI. 
 
 Julian  Pe-        49  And  tlie  word  of  the  Lord  was  published  through-  Antioch, 
 \'°^'  ^^Jj-    out  all  the  region.  P'^^^'*' 
 
 \^uigaryLra,      ^^  ^^^^  ^j^^  j^^g  Stirred  up  the  devout  and  honourable 
 
 women,  and  the  chief  men  of  the  city,  and  raised  persecu- 
 tion against  Paul  and  Barnabas,  and  expelled  them  out  of 
 their  coasts. 
 
 SECTION  VI. 
 
 From  Antioch   in  Pisidia  to  Ico7iium   in  Lycaonia — The 
 
 People  about  to  stone  them. 
 
 ACTS  xiii.  51,  .52.     xiv.  1 — 5.  and  part  of  ver.  6. 
 
 51  But  they  shook  off  the  dust  of  their  feet  against  Iconiam. 
 them,  and  came  unto  Iconium. 
 
 52  And  the  disciples  were  filled  with  joy,  and  with  the 
 Holy  Ghost. 
 
 1  And  it  came  to  pass  in  Iconium,  that  they  went  both 
 together  into  the  synagogue  of  the  Jews,  and  so  spake, 
 that  a  great  multitude,  both  of  the  Jews  and  also  of  the 
 Greeks,  believed. 
 
 trines  from  the  Scripture,  unless  it  is  clearly  laid  down  in  the 
 sacred  pages.  We  have  had  Calvinistic  systems,  and  Arnii- 
 nian  systems,  deduced  by  forcing  passages  from  their  context, 
 and  by  the  most  violent  perversions  of  the  simplest  texts,  of 
 which  the  peculiar  primary  meaning  has  never  once  been  re- 
 garded. The  Scripture  is  appealed  to  with  confidence  by  both 
 the  Pelagian  and  the  Calvinist,  and  both  are  confuted  from  the 
 same  book.  The  formularies  of  the  Church  of  England  are  ap- 
 pealed to  with  equal  confidence  by  both  classes  of  religionists  ; 
 and  nothing  perhaps  can  more  fully  prove  the  Scriptural  nature 
 of  its  services,  than  the  same  result  to  both  of  these  contending 
 parties. 
 
 AH  who  are  received  into  heaven  are  elected  and  predestinat- 
 ed, as  it  were,  by  the  foreknowledge  of  God,  to  that  end  ;  and 
 all  are  received  into  heaven,  who  accept  the  Gospel  of  Christ ; 
 all  are  enabled  to  accept  it  by  the  same  plan  of  mercy  which  pro- 
 posed the  system  of  redemption  to  mankind  ;  and  consequently 
 it  is  in  the  power  of  every  man  to  become  elected  or  predesti- 
 nated. The  Gospel  is  offered  to  all ;  the  same  grace  is  promised 
 to  all.  Those  who  resist  its  influences  gradually  quench  the 
 divine  Spirit,  while  those  who  are  led  by  it,  to  them  is  imparted 
 grace  upon  grace.  Thus  the  salvation  of  man  proceeds  from 
 God,  who  is  the  author  of  it,  and  who  in  his  infinite  mercy 
 vouchsafes  the  assistance  of  his  Holy  Spirit,  and  appeals  to  him 
 by  every  motive  which  can  affect  the  will  or  influence  the  heart. 
 The  salvation  of  man  depends  also  upon  himself,  as  the  terms  of 
 his  acceptance  are  faith,  obedience,  and  repentance.  The 
 atonement  of  Christ  is  the  condition  oi'our  acceptance,  and  the 
 Spirit  of  God  is  the  means  of  our  acceptance  ;  working  in  us  a 
 complete  change  of  nature,  subduing  the  flesh  with  its  affeclions 
 and  lusts,  till  the  old  man  or  the  inferior  nature  dies  in  us,  and  all 
 things  become  new,  Christ  living  in  us.  (Gal.  ii.  20.)  Thus  nei- 
 tlHTlho  Calvinist  nor  the  Pelagian  can  claim  Scriptural  autho- 
 rity in  favour  of  their  tenets,  without  admitting  tjie  deductions 
 of  his  opponent.  Both  are  right  in  their  premises,  both  are 
 wrong  in  their  conclusions  ;  because  both  exclude  a  great  part 
 of  truth,  to  favour  a  preconceived  hypothesis. 
 
THE  PEOPLE  ENDEAVOUR  TO  STONE  HIM— CHAP.  XI.  175 
 
 Julian  Pe-        2  But  the  unbelieving  Jews  stirred  up  the  Gentiles,  Iconium. 
 
 V°?'  ^^M     ^"^  rnade  their  minds  evil  affected  against  the  brethren. 
 
 46.  '3  Long  time  therefore  abode  they,   speaking  boldly  in 
 
 the  Lord,  which  gave  testimony  unto  the  word  of  his 
 grace,  and  granted  signs  and  wonders  to  be  done  by  their 
 hands. 
 
 4  But  the  multitude  of  the  city  was  divided  :  and  part 
 held  with  the  Jews,  and  part  with  the  apostles. 
 
 5  And  when  there  was  an  assault  made,  both  of  the 
 Gentiles  and  also  of  the  Jews,  with  their  rulers,  to  use 
 them  despitefully,  and  to  stone  them, 
 
 6  They  were  ware  of  it,  and  fled  into  Lystra. 
 
 SECTION  VII. 
 
 From  Iconium  to  Lystra,  the  People  attempt  to  offer  them 
 Sacrifice,  and  afterwards  stone  them. 
 ACTS  xiv.  8 — 19.  and  part  of  ver.  20. 
 
 8  And   there  sat  a  certain  man  at  Lystra,  impotent  in  Lystra. 
 his  feet,  being  a  cripple  from  his  mother's  womb,  who 
 never  had  walked : 
 
 9  The  same  heard  Paul  speak  :  who  stedfastly  behold- 
 ing him,  and  perceiving  that  he  had  faith  to  be  healed, 
 
 10  Said  with  a  loud  voice,  Stand  upright  on  thy  feet. 
 And  he  leaped  and  walked. 
 
 11  And  when  the  people  saw  what  Paul  had  done,  they 
 lifted  up  their  voices,  saying  in  the  speech  of  Lycaonia  '^j 
 The  gods  are  come  down  to  us,  in  the  likeness  of  men. 
 
 12  And  they  called  Barnabas,  Jupiter  ;  and  Paul, 
 Mercurius  *^ :  because  he  was  the  chief  speaker. 
 
 13  Then  the  priest  of  Jupiter,  which  was  before  their 
 city,  brought  oxen  and  garlands  unto  the  gates,  and 
 would  have  done  sacrifice  with  the  people. 
 
 '2  It  is  difficult  to  ascertain  what  this  language  or  dialect 
 might  have  been.  Jabionski,  who  has  written  a  very  learned 
 treatise  on  the  subject,  reprinted  in  the  thirteenth  volume  of 
 the  Critici  Sacri,  and  more  lately  in  the  first  number  oftlie  new 
 edition  of  Stephens's  Thesaurus,  endeavours  to  prove  that  it  was 
 a  Greek  dialect,  in  great  measure  derived  from  the  Assyrian, 
 and  mingled  with  Syriac  Guhlingius  (ap.  Kuinoel,)  wishes  to 
 shew  that  it  was  originally  derived  from  the  Greek  ;  but  by  in- 
 termingling with  the  surrounding  nations,  the  language,  in  the 
 course  of  time,  and  by  negligence,  became  corrupted.  Grotius 
 thinks  it  was  the  same  as  that  of  the  Cappadocians. — See  the 
 treatise  of  Jabionski,  and  Kuinoel  in  lib.  N.  T.  Historicos  Com- 
 ment, vol.  iv.  p.  482. 
 
 12  The  various  particulars  of  this  remarkable  narrative  j  the 
 opinions  of  the  ancients  on  the  incarnations  of  their  gods  ;  the 
 reason  why  Barnabas  was  considered  as  Jupiter,  and  Paulas 
 Mercury  ;  the  opinion  of  Chrysostom  on  the  vehement  acd effec- 
 tual manner  in  which  the  apostles  repressed  the  intended 
 homage  of  these  people,  &,c.  &c.  are  discussed  at  length  in  two 
 treatises  of  the  Critici  Sacri,  vol.  xiii.  by  Christoph.  Frederic. 
 Boerner  and  Jo.  Jacob.  Pfizer,  to  which  the  reader  is  referred. 
 
176  PAUL  AND  BARNABAS  return  to  LYSTRA— CHAP.  XL 
 
 Julian  Pe-        H   Which  when  the  apostles,  Barnabas  and  Paul  heard  Ljstra. 
 riod,  4757.   Qf  t^ev  rent  their  clothes,   and  ran  in  among  the  people, 
 
 Viil  r-ir.Era.    •''  •        ^      , 
 
 4fi_  ^  crymg  out, 
 
 1 0  And  saying,  Sirs,  why  do  ye  these  things  ?  We  also 
 are  men  of  like  passions  with  you,  and  preach  unto  you, 
 that  ye  should  turn  from  these  vanities,  unto  the  living 
 God,  which  made  heaven  and  earth,  and  the  sea,  and  all 
 things  that  are  therein  : 
 
 16  Who  in  times  past  suffered  all  nations  to  walk  in 
 their  own  ways. 
 
 1 7  Nevertheless,  he  left  not  himself  without  witness, 
 in  that  he  did  good,  and  gave  us  rain  from  heaven  and 
 fruitful  seasons,  filling  our  hearts  with  food  and  gladness. 
 
 18  And  with  these  sayings  scarce  restrained  they  the 
 people  that  they  had  not  done  sacrifice  unto  them. 
 
 19  And  there  came  thither  cer/am  Jews  from  Antioch 
 and  Iconium,  who  persuaded  the  people  *\  and,  having 
 stoned  Paul,  drew  him  out  of  the  city,  supposing  he  had 
 been  dead. 
 
 20  Howbeit,  as  the  disciples  stood  round  about  him,  he 
 rose  up,  and  came  into  the  city. 
 
 SECTION  VIII. 
 
 From  Lystra  to  Derhe, 
 ACTS  xiv.  last  part  of  ver.  20.  and  part  of  ver.  6.  and  ver.  7. 
 "'"'l^1?o■        20  And  the  next  day  he  departed  with  Barnabas  to  Derbe. 
 
 riod47o8.      ^^     ,  J  t: 
 
 VulgariEra,  i^erbe. 
 
 47.  6  — And  Derbe,  cities  of  Lycaonia,  and  unto  the  re- 
 
 gion that  lieth  round  about : 
 
 7  And  there  they  preached  the  gospel. 
 
 SECTION  IX. 
 
 St.  Paul  and  Barnabas  return  to  Lystra^  Iconium  and  An- 
 tioch in  Pisidia,  ordaining  in  all  the  Churches, 
 
 ACTS  xiv.  21 — 23. 
 
 21  And  when  they  had  preached  the  ffospel  to  that  ^/'^''^i^f/^ 
 
 ,  -      .  .      ^  f  1     *   •  X  mum,  Anti- 
 
 city,  and  had  taught  many,  they  returned  agam  to  Lystra,  ^ch. 
 and  to  Iconium,  and  Antioch, 
 
 22  Confirming  the  souls  of  the  disciples,  and  exhorting 
 them  to  continue  in  "the  faith,  and  that  we  must  through 
 much  tribulation  enter  into  the  kingdom  of  God. 
 
 '*  It  is  probable  that  the  Jews  persuaded  the  people,  that  the 
 aposlb's  were  magicians. 
 
 Tlic  account  which  Mr-  Faber  has  given  in  his  valuable  trea- 
 tis<;()n  the  Origin  of  Idolatry,  of  the  riseof  the  superstition  here 
 alluded  to,  is  confirmed  bv  vvll  the  researches  I  have  been  able  to 
 jnakc. 
 
DISSENSIONS  AT  ANTIOCII-CIIAP.  XI.  i^j 
 
 fiod'"47^8  ,  ^^  I  ^""^  i^'jen  they  had  ordained  '^  them  elders  in  every  Lustra, ico- 
 Vulj;ari:r;,  f""^^^'*  ^nd  had  prayed  with  fasting,  they  commended  "'"""  ^"*'' 
 about  47.      them  to  the  Lord,  on  whom  they  believed. 
 
 SECTION  X. 
 
 They  proceed  through  Pisidia,  through  Perga,  and  Atta- 
 Hay  in  Pamphylia. 
 
 ACTS  xiv.  24,  25, 
 r^Ji'dT^.a"        ^^  ^",?  ^^'f  *.^^y  ^^"^  P""'^^^  throughout  Pisidia,  they  Pisidia.Per- 
 
 VnXi'rMrl.'^^'^t'l^^^^^  _  ^  ga.  Attalia, 
 
 48.  25  And  when  they  had  preached  the  word  in  Perga 
 
 they  went  down  into  Attalia.  * 
 
 SECTION  XI. 
 
 They  return  to  Antioch,  and  submit  an  account  of  their 
 proceedings  to  the  Church  in  that  place, 
 
 ACTS  xiv.  26.  to  the  end. 
 
 26  And  thence  sailed  to  Antioch,  from  whence  they  had  ^ntioch. 
 been   recommended  to  the  grace  of  God  for  the  work 
 which  they  fulfilled. 
 
 27  And  when  they  were  come,  and  had  gathered  the 
 church  together,  they  rehearsed  all  that  God  had  done 
 with  them,  and  how  he  had  opened  the  door  of  faith  unto 
 the  Gentiles. 
 
 ^8  And  there  they  abode  long  time  with  the  disciples. 
 
 SECTION  XII. 
 
 Dissensions  at  Antioch  concerning  Circumcision,  before  th" 
 commencement  of  St.  Paul's  second  Apostolical  Journey, 
 
 ACTS  XV.    1,  2. 
 
 1  And  certain  men  which  came  down  from  Judea 
 taught  the  brethren,  and  said,  Except  ye  be  circumcised 
 after  the  manner  of  Moses,  ye  cannot  be  saved. 
 
 ^    '^  The  original  is  x£tporoi/^aaj/rfs:  ^i  ovtoIq  Troefftvrepovg  Kar' 
 eKK\rj<Tiav.  ' 
 
 The  word  xitporovsu,  literally  interpreted,  signifies  to  stretch 
 forth  the  hand  ;  and  it  was  used  to  denote  the  action  by  which 
 the  ancient  Greeks,  in  their  military  councils,  expressed  their 
 approbation  or  disapprobation.  Thus  we  read  in  Xenophon, 
 Anab.  lib.  iii.  3.  22.  kuI  otcj  Soku  ravra  avamvciTia  rrjv  Xfipa.' 
 'Av'ereivov  UTravTSQ—Fvom  this  signification  of  the  word,  it  wa.s 
 afterwards  used,  as  in  this  passage,  in  the  derived  sense,  "to 
 appoint,  constitute,  or  ordain."— See  Dr.  Hammond's  learned 
 and  conclusive  note  on  this  subject.  Hesycbius  ap.  Schleusner 
 renders  the  word  in  this  sensie  x"po^ova^•  KaOiaTav.  xprjipiotiv  ; 
 and  Suidas  interprets  xaporoj'/jffaiTfCi  by  the  synonv m  ixXt^a* 
 /ifvot.     See  aho  Wetstein,  N.  T.  torn.  a.  p.  198. 
 
 VOL.  ir.  N 
 
1  78  PAUL  AND  BARNABAS  go  ip  to  JERUSALEM-CHAP.  XI. 
 
 Julian  Pe-        2  When  therefore  Paul  and  Barnabas  had  no  small  dis-  Aniioch. 
 riod,  4759.   gension  and  disputation  with  them,  they  determined  that 
 Viilgar.'Era,  p^^^  ^^^  Barnabas,  and  certain  other  of  them,  should  go 
 
 up  to  Jerusalem,  unto  the  apostles  and  elders,  about  this 
 
 question.  _ 
 
 SECTION   XIII. 
 
 St.  Paul  and  Banmhas  go  up  to  Jerusalem,  to  consult  the 
 Apostles  and  Elders — Decree  of  James,  and  of  the 
 Church  in  this  matter, 
 
 ACTS  XV.   3 — 30, 
 Julian  Pe-        g  And  being  brought  on  their  way  by  the  church,  they  Jerusalem. 
 VukranEra  passed  through  Phenice  and  Samaria,  declaring  the  con- 
 49.  '  version  of  the  Gentiles  :  and  they  caused  great  joy  unto 
 
 all  the  brethren. 
 
 4  And  when  they  were  come  to  Jerusalem,  they  were 
 received  of  the  church,  and  of  the  apostles  and  elders  ; 
 and  they  declared  all  things  that  God  had  done  with 
 them. 
 
 5  ^^  But  there  rose  up  certain  of  the  sect  of  the  Phari- 
 sees which  believed,  saying.  That  it  was  needful  to  cir- 
 cumcise them,  and  to  command  them  to  keep  the  law  of 
 Moses. 
 
 6  And  the  apostles  and  elders  came  together  for  to 
 consider  of  tliis  matter. 
 
 7  And  when  there  had  been  much  disputing,  Peter  rose 
 up,  and  said  unto  them.  Men  and  brethren,  ye  know  how 
 that  a  good  while  ago  God  made  choice  among  us,  that 
 the  Gentiles  by  my  mouth  should  hear  the  word  of  the 
 gospel,  and  believe. 
 
 8  And  God,  which  knoweth  the  hearts,  bare  them  wit- 
 ness, giving  them  the  Holy  Ghost,  even  as  he  did  unto  us : 
 
 9  And  put  no  difference  between  us  and  them,  purify- 
 ing their  hearts  by  faith. 
 
 1 0  Now  therefore  why  tempt  ye  God,  to  put  a  yoke 
 upon  the  neck  of  the  disciples,  which  neither  our  fathers 
 nor  we  were  able  to  bear  '^  ? 
 
 "  This  verse  is  not  to  be  read  parenthetically,  but  as  a  conti« 
 nuation  of  the  declaration  of  St.  Paul  and  Barnabas — "  They  de- 
 clared what  great  things  God  had  done  to  them  ;  but  (said  they) 
 there  have  risen  up  some  of  the  sect  of  the  Pharisees  who  have 
 professed  their  faith  in  Jesus,"  &c.  Beza  was  probably  the 
 tirst  who  observed  this  ;  and  his  ancient  manuscript  gives  a  hint 
 of  it.  Nothing  (says  Markland  ap.  Bowyer,)  is  more  certain. 
 At  the  end  of  verse  4,  after  /ztr'  avToSv,  put  only  a  comma. 
 
 '^  In  Gal.  ii.  11,  12,  &c.  we  read  that  Peter  was  reproved  by 
 Paul  for  consenting,  at  the  instigation  of  the  Judaizing  con- 
 verts, to  press  upon  the  Gentiles  the  observance  of  the  ceremo- 
 nial law. 
 
 DoiUlridge  would  place  this  occurrence  after  the  present 
 council  of  Jerusalem,  Dr.  Hales^  relying  on  the  ingenious  remark 
 
PAUL  AND  BARNABAS  go  ip  to  JERUSALEM—CHAP.  XL  179 
 
 Juliao  Pe-        1 1   But  we  believe  that  through  the  grace  of  tlie  Lord  Jerusalem. 
 vSfgaSa  '^^^"^  Christ  we  shall  be  saved,  even  as  they. 
 
 49.  '  __ 
 
 of  Basnage,  before  that  event.  Peter  (says  Basnage)  would  in 
 all  probability  have  opposed  every  attempt  to  establish  the 
 works  of  the  law  among  the  idolatrous  Gentiles,  if  the  present 
 apostolic  decree  had  been  then  enacted.  In  this  point  of  view 
 the  speech  of  Peter  on  this  occasion  may  be  considered  as  a 
 noble  retraction  of  his  former  conduct.  It  is  probable  that 
 St.  Peter  came  to  Antioch  from  Rome,  Antioch  being  peculiarly 
 under  Roman  protection.  The  general  tradition  is,  that  St. 
 Peter  was  Bishop  of  Antioch  seven  years. 
 
 The  efforts  of  the  false  brethren  (Gal.  ii.  4)  who  endeavoured 
 to  persuade  the  faithful  of  the  Gentiles,  that  unless  they  were 
 circumcised,  they  could  not  be  saved,  occasioned  the  council  of 
 Jerusalem,  to  which  St.  Paul  and  Barnabas  were  sent.  (Gal.  ii. 
 I.)  Titus  accompanied  them.  (Gal.  ii.  1.)  We  have  reason  for  / 
 thinking  that  they  took  him  with  them  in  the  room  of  John, 
 surnamed  Mark,  (Acts  xiii.  13.)  whom  they  had  left  in  Pam- 
 phylia. 
 
 This  third  voyage  of  St.  Paul  to  Jerusalem,  (ver.  4.)  is  placed 
 about  the  forty-ninth  year  of  Christ,  and  ninth  of  Claudius  ;  it 
 being  evidently  the  voyage  of  which  the  apostle  speaks,  (Gal. 
 ii.  1.)  "  Fourteen  years  afterwards  I  went  again  to  Jerusalem." 
 The  epocha  of  fourteen  years  being  dated  from  his  conversion. 
 
 This  fundamental  date,  as  Dr.  Hales  very  justly  calls  it,  has 
 been  adopted  by  Petavius,  Pearson,  Barrington,  Lardner,  Paley, 
 Michaelis,  Hales,  and  the  great  majority  of  commentators.  All 
 of  whom  unite  in  referring  the  apostolic  council  to  the  year  49. 
 It  has,  however,  been  much  disputed,  upon  the  grounds  of  the 
 ambiguity  of  the  original  expression,  tireiTa,  Sid  SeKUTeacrdpoiv 
 iTOtiVy  Trakiv  a.vk€t]v  hg  'lepo<To\vjLia,  Gal.  ii.  1. 
 
 It  has  been  contended  that  these  "  fourteen  years"  are  rather 
 to  be  counted  from  Paul's  visit  to  Jerusalem,  three  years  after 
 his  conversion,  A.D.  35  +  3,  A.D.  38,  (Gal.  i.  18.)  which  wouM 
 give  the  date  of  the  council,  A.  D.  38  +  l4rr  A.D.  52,  three  years 
 later.  And  this  has  been  adopted  by  Jerom,  Usher,  &c.  and 
 A.D.  51,  by  the  Bible  Chronology. 
 
 But  it  is  more  natural  to  refer  them  to  the  fundamental  date 
 of  his  conversion  ;  especially  as  another  liruTa  intervenes,  (Gal. 
 i.  21.)  to  break  the  connexion  with  the  first  visit  to  Jerusalem, 
 (Gal.i.  18.) 
 
 Lardner  observes,  that  the  expression  ?id,  signifies  ''  about," 
 or  "  during,"  and  that  the  fourteen  years  are  current,  not  com- 
 plete. If  so,  the  date  of  the  council  should  be  A.D.  35  -f  13  — 
 A.D.  48,  which  perhaps  is  rather  more  correct. 
 
 But  Paley  doubts,  whether  the  visit  to  Jerusalem  might  not 
 have  been  different  from  that  at  the  time  of  the  council,  from  the 
 following  differences  in  the  circumstances  of  both.  (Horse  Pau- 
 linae,  p.  195—207. ) 
 
 1.  Titus  is  mentioned  as  accompanying  Paul  and  Barnabas, 
 in  the  Epistle,  but  not  in  the  Acts. 
 
 But  Titus  is  plainly  included  in  the  definite  expression  of 
 their  attendants,  and  "some  others  ol'them."  (Acts  xv.  2.)  The 
 name  of  Titus  is  nowhere  found  in  the  Acts. 
 
 2.  Paul  is  said  to  have  gone  up  to  Jerusalem  by  revelation, 
 (Gal.  ii.  2.)  whereas  he  is  represented  as  deputed  by  the  Church 
 of  Antioch  in  the  Acts. 
 
 Both  these  accounts  are  consistent ;  thus  Peter  was  sent  for 
 by  Cornelius,  but  the  Holy  Spirit  directed  him  to  go  with  the 
 messengers,  f  Acts  x.  20.) 
 
 N  2 
 
1 80  PAUL  AND  BARNABAS  go  up  to  JERUSALEM— CHAP.  XL 
 
 Julian  Pe-        12  Then  all  the  multitude  kept  silence,  and  gave  audi-  Jerusalem. 
 v°t'  ^^E^'    ^"^^  *^  Barnabas  and  Paul,  declaring  what  miracles  and 
 49.  S*""^  ■'■*'  wonders  God  had  wrought  among  the  Gentiles  by  them. 
 
 1 3  And  after  they  had  held  their  peace,  James  answer- 
 ed, saying.  Men  and  brethren,  hearken  unto  me : 
 
 14  Simeon  hath  declared  how  God  at  the  first  did  visit 
 the  Gentiles,  to  take  out  of  them  a  people  for  his  name. 
 
 15  And  to  this  agree  the  words  of  the  prophets  ;  as  it 
 is  written, 
 
 16  After  this  I  will  return,  and  will  build  again  the 
 tabernacle  of  David,  which  is  fallen  down ;  and  I  will 
 build  again  the  ruins  thereof,  and  I  will  set  it  up  : 
 
 1 7  That  the  residue  of  men  '^  might  seek  after  the 
 Lord,  and  all  the  Gentiles,  upon  whom  my  name  is  called, 
 saith  the  Lord,  who  doeth  all  these  things. 
 
 1 8  Known  unto  God  are  all  his  works,  from  the  be- 
 ginning of  the  world. 
 
 19  Wherefore  my  sentence  is,  that  we  trouble  not  them, 
 which  from  among  the  Gentiles  are  turned  to  God  : 
 
 20  But  that  we  write  unto  them,  that  they  abstain  from 
 pollutions  of  idols,  and  from  fornication,  and  from  things 
 strangled,  and  from  blood  ^°. 
 
 3.  Paul  communicated  his  Gospel  to  the  Gentiles,  "  privately 
 to  them  which  were  of  reputation,"  or  the  pillars  of  the  Church, 
 Peter,  James,  and  John,  (Gal.  ii.  2—9.)  for  which  there  seemed 
 to  be  no  occasion,  since  this  formed  the  subject  of  his  public 
 mission.  (Acts  xv.  4.) 
 
 But  Paul's  particular  mission,  as  an  extraordinary  apostle  to 
 the  remote  Gentiles,  Acts  xxii.  21.  (fiaKpdv  t^aTrooTfXJ,)  would 
 have  been  offensive  to  the  mother  Church  in  general.  The  pub- 
 lic avowal  of  it  afterwards  at  Jerusalem,  occasioned  great  offence 
 to  the  Jewish  zealots,  and  much  persecution  to  the  apostle, 
 (Acts  xxii.  21.  xxvi.  21.) 
 
 4.  The  last  and  chief  difficulty  is,  that  in  the  Epistle  no  notice 
 is  taken  of  the  deliberation  and  decree  of  the  council  of  Jerusa- 
 lem, which  formed  the  business  for  the  sake  of  which  they  were 
 sent  thither  from  Antioch. 
 
 But  Paley  himself  has  furnished  satisfactory  answers  to  this  : 
 
 1.  It  was  not  agreeable  to  St.  Paul's  manner  to  defer  much  to 
 the  authority  of  the  apostles,  with  the  chief  of  whom  he  reckon- 
 ed himself  equal ;  as  receiving  bis  commission  not  from  man, 
 but  immediately  from  Christ  himself,  (Gal.  i.  1.) 
 
 2.  The  authority  of  the  council  of  Jerusalem  would  have  little 
 weight  witli  the  Gentile  Galatians.  He,  therefore,  argues  the 
 point  with  them  upon  principle. 
 
 3.  The  decree  did  not  go  the  length  of  the  epistle,  for  the  lat- 
 ter abrogated  the  Mosaic  institution,  even  to  the  Jews  them- 
 selves, in  the  case  of  justification  by  faith. — See  Hales'  Anal,  of 
 Chron.  vol.  ii.  part  ii.  p.  1110. 
 
 ^^  This  quotation  seems  to  be  taken  from  the  LXX  version  of 
 Amos  ix.ll,  12.  which  reads  the  residue  of  oinK,  or  Edom,  which 
 latter  word  is  used  to  this  day  by  the  Jews,  as  a  convertible  term 
 with  QiH,  to  express  the  Pagan,  heathen,  or  Gentile  world. 
 Many  references  to  prove  this  point  might  be  selected  from  the 
 Jewish  prayers,  which  are  now  used  in  their  synagogues. 
 
 '"  To  eat  things  oflered  to  idols  was  a  Gentile  rite  (a).     To 
 
PAUL  AND  BARNABAS  go  up  to  JERUSALEM— CHAP.  XI.  1 8 
 
 liodTim.        ^^   ^^^  ^^^^^  ^^  ^^"^  ^'^^  ^^^^'  ^"  ^^^''y  ^^^y  ^^^^  '^^^  Jerusalem. 
 Vulgar^ra,  eat  the  flesh  of  animals,  without  pouring  off'  the  blood,  and  to 
 «-'.  partake  ol  the  blood  were  also  common  observances  (6).    The 
 
 expression  TrvtKrbv  Kpkag,  alludes  to  the  manner  in  which  the 
 trentiles  prepared  their  food.  They  were  accustomed  either  to 
 inclose  the  carcase  of  the  lamb,  or  animal,  in  an  oven,  or  ves- 
 se  ,  and  dress  it  in  its  own  vapour  or  steam  ;  or  otherwise  so  to 
 Kill  jt,  that  the  blood  should  not  be  shed,  bat  remain  in  it 
 They  were  sometimes  (Cic.  pro  Muraena,)  accustomed  to  kill 
 lowls  by  suffocation. 
 
 With  respect  to  the  last  command,  it  is  evident  that  offences 
 of  this  kind  were  regarded  as  of  no  consequence  among  the  hea- 
 then. I  interpret  the  word  Tropvsia,  with  our  translators  ofthe 
 Bible,  not  thinking  it  worth  while  to  consider  here  Michaelis's 
 criticism  on  the  passage. 
 
 The  writer  who  has  paid  more  attention  to  this  subject  durino- 
 the  last  century  than  any  other,  is  Lord  Harrington,  who  sup° 
 poses  that  the  decree  was  made  for  the  Proselytes  of  the  Gate 
 alone:  that  is,  as  we  have  already  observed,  for  those  Gentiles 
 by  birth,  who  quitted  the  heathen  idolatry,  but  did  not  fully 
 embrace  the  Jewish  religion;  and  who,  on  account  of  their  for- 
 saking Paganism,  and  abstaining  from  the  four  things  here  men- 
 tioned, were  permitted  to  dwell  in  Palestine,  and  had  several  » 
 civil  privileges  allowed  them,  with  liberty  to  join  in  all  acts  of 
 worship  in  use  before  the  law,  on  condition  only  that  they  con- 
 formed to  the  laws  of  society,  and  those  laws  here  enjoined. 
 
 In  the  fourth  essay  of  the  Miscellanea  Sacra,  Lord  Barring- 
 ton  endeavours  to  prove  that  the  decree  was  not  binding  upon 
 any  but  Christians,  who  had  been  Proselj'tes  of  the  Gate,  and 
 to  them  only,  while  the  Jewish  polity  lasted;  and  therefore  it 
 abridges  no  other  Gentile  Christians  of  the  liberty  which  the 
 Gospel  intended  to  give. 
 
 By  things  offered  to  idols,  which  are  prohibited  in  the  first 
 article,  he  understands  any  meat  or  <lrink  off'ered  to  an  imaffe  or 
 Idol,  but  especially  such  as  had  been  off'ered  in  the  idol's  teniple. 
 By  blood  is  meant  the  blood  separated  from  the  flesh,  which 
 was  generally  done  with  the  greater  beasts,  and  either  drunk 
 by  Itself,  or  mixed  with  other  liquors,  or  flour,  or  spice,  &c 
 
 By  the  third  prohibition  is  understood  creatures  strangled  or 
 suffocated,  with  design  to  keep  the  blood  in  them,  in  order  to  be 
 eaten,  which  was  generally  used  in  fowls,  birds,  and  game  :  and 
 1  Jmagme  every  animal  whs  understood  to  be  strangled  which 
 was  not  slain  in  such  a  manner  as  to  have  its  blood  "  poured 
 out."  (Lev.  xvii.  13.) 
 
 And  by  the  last  article  Lord  Barrington  understands  unclean- 
 ness  ol  every  kind,  the  abominations  practised  by  the  heathen  in 
 their  worship  to  their  idols. 
 
 That  these  things  are  forbidden  to  the  Proselytes  ofthe  Gate 
 will  appear  from  the  17th  and  18th  chapters  of  Leviticus.  ' 
 
 The  address  of  the  letter  is  not  to  all  Gentiles  indiscrimi- 
 nately, but  to  the  Gentiles  which  are  turned  unto  God  in  Antioch 
 byria,  and  Cilicia.  * 
 
 The  direction  would  probably  have  included  the  Gentiles  also 
 in  Pamphylia,  Pisidia,  &c.  had  they  not  been  brethren  of  another 
 sort,  and  that  the  decree  did  not  concern  them.  St.  Paul  deli- 
 vered the  decree  to  the  churches  in  Lystra  and  Derbe,  to  be 
 kept  by  them  :  but  though  it  was  intended  as  a  general  rule  for 
 Proselytes  of  the  Gate,  wherever  they  might  happen  to  be  scat- 
 tered abroad,  yet  it  was  only  addressed  to  the  brethren  in  Syria 
 and  Cihcia.  But  Lord  Barrington  supposes  that  there  is  a 
 ?-'ansposilion,  and  that  the  Olh  and  6lh  verses  ofthe  16th  chapter 
 
182  PALL  AND  BAKNABAS  go  vp  to  JERUSALEM— CUAP.  XI. 
 
 Julian  Pe-    preach  him,  being  read  in  the  synagogues  every  sabbath-  Jerusalem. 
 
 riod,  4700.    day. 
 
 Vulgar^ra, ll — — — 
 
 49.  should  be  added  to  the  end  of  the  15th  ;  being  then  read,  the 
 
 order  of  narration  will  appear  more  proper.  However,  even  if 
 this  is  not  the  case,  and  the  decree  were  addressed  to  all  the 
 Gentiles,  it  is  extraordinary  that  it  was  not  carried  farther  on 
 to  Rome,  Greece,  &c. 
 
 Why  are  these  things  forbidden,  he  observes,  more  than  eating 
 swine's  flesh,  or  other  unclean  things,  but  because  they  were  for- 
 bidden to  the  Proselytes  of  the  Gate  ?  even  the  order  of  the  decree 
 is  the  same  as  the  prohibition  in  Leviticus  ;  and  it  is  not  the  order 
 in  which  they  are  mentioned  by  St.  James.  Why  forbid  to  the 
 Gentile  converts  at  Antioch,  what  was  allowed  to  the  Corin- 
 thians, (1  Cor.  iv.  25.  27.  3i.  viii.  10.  28.)  Thus  it  is  evident 
 that  all  Gentile  Christians  are  not  bound  to  observe  the  decree, 
 and  therefore  it  is  not  probable  that  it  should  be  more  necessary 
 for  the  Gentiles  of  Antioch  than  those  of  Corinth. 
 
 As  Christ's  kingdom  is  not  of  this  world,  his  doctrine  and  laws 
 make  no  difference  in  civil  regulations.  He  that  is  subject  to 
 heathen  powers  must  be  so  still.  He  that  is  married,  must  not 
 seek  to  be  loosed.  Christian  parents  must  love  heathen  chil- 
 dren. Christian  children  must  obey  heathen  parents,  &c.  Also 
 1  Cor.  vii.  18.  20.  tlie  principal  character  of  the  Christian  reli- 
 gion is  an  entire  freedom  to  comply  with  all  customs  in  which 
 there  is  no  moral  turpitude.  In  this  the  decree  agrees,  for  it  is 
 only  a  list  of  abstinences  that  were  enjoined  on  Proselytes  of 
 the  Gate,  in  virtue  of  the  obedience  they  owed  to  the  civil  law 
 of  Palestine. 
 
 St.  Paul,  so  far, from  enjoining  these  abstinences  to  the  idola- 
 trous Gentiles,  expressly  declares  that  nothing  is  unclean  of  it- 
 self (Rom.xiv.  14.  20.  Tit.  i.  15.  1  Cor.  x.  25.  27.);  and  no 
 where,  in  any  epistle  to  the  idolatrous  Gentiles,  does  he  insist 
 upon  or  even  mention  the  decree  :  indeed  his  argument  (Gal.  v. 
 24.)  expressly  forbids  a  compliance  with  the  Jewish  customs. 
 His  reasoning  is,  that  if  a  Gentile  considered  circumcision  to  be 
 necessary  to  salvation,  he  laid  a  weight  upon  an  obedience  to  the 
 law  of  Moses,  which  was  in  effect  renouncing  the  mediation  of 
 Clirist,  and  seeking  to  be  justified  by  an  observance  of  that  law 
 by  which  '*  no  flesh  living  could  be  justified."  A  Jew  might  bo 
 circumcised,  and  obey  all  the  laws  of  Moses,  and  yet  not  re- 
 nounce Christianity;  indeed,  St.  Paul  bids  the  Jews  continue 
 Jews ;  that  is,  obey  the  laws  of  their  country  as  the  laws  of  their 
 country,  but  not  seek  justification  from  an  observance  of  them. 
 If  this  hypothesis  be  true,  the  authority  of  this  decree  only  last- 
 ed as  a  civil  regulation,  while  the  Jewish  polity  lasted,  and  there- 
 fore the  advice  founded  upon  it  must  cease  with  the  existence 
 oithc  Jewish  nation,  and  indeed  never  could  have  been  address- 
 ed to  the  idolatrous  Gentiles. 
 
 Origen  (continues  Lord  Harrington)  was  of  opinion  that  the 
 four  prohibitions  contained  in  the  decree  were  particularly 
 addressed  to  Proselytes  of  the  Gate,  though  he  imagined  the 
 decree  itself  to  be  addressed  to  all  Christians. 
 
 The  reason  why  these  things  were  forbidden  to  the  Proselytes 
 of  the  Gate  was,  that  they  were  at  that  time  the  chief  entice- 
 yncnts  to,  and  concomitants  of  idolatry.  And  as  renouncing 
 idolatry  was  the  only  reason  why  any  one  should  desire  to  be- 
 come a  proselyte,  and  the  only  reason  the  Jews  should  grant  it 
 (ns  .in  idolater  being  guilty  of  high  treason  under  a  theocracy 
 was  not  lo  he  suffered  to  live,)  Moses  expressly  forbad  those 
 ibings  which  accompanied  idolatry,  and  were  likely  lo  tempt 
 them  lo  a  commission  of  the  crime. 
 
PAUL  AND  BARNABAS  go  vp  to  JERUSALEM— CHAP.  XI.  183 
 
 Julian  Pe-       22  Then  pleased  it  the  apostles  and  elders,  with  the  Jerusalem. 
 
 riod,  4760.    
 
 VulgariEra, 
 
 49.  That  the  decree  only  related  to  the  Proseljtesof  the  Gate,  is 
 
 attempted  to  be  proved  by  many  other  considerations,  to  which 
 the  reader  is  referred. 
 
 Lord  Barrington  further  considers  the  Church  at  Antioch  to 
 have  been  at  first  designed  by  God,  in  his  Providence,  and  con- 
 tinued all  along,  as  a  Church  made  up  of  Proselytes  of  the  Gate, 
 to  prepare  Paul  and  Barnabas  for  preaching  to  the  idolatrous 
 Gentiles;  and  the  Jewish  Christians  for  receiving  the  news  of 
 whole  churches  being  composed  of  those  who  had  been  idola- 
 trous Gentiles  ;  and  to  be  in  some  sort,  if  I  may  so  express  it, 
 the  mother  Church  of  the  idolatrous  Gentiles,  as  Jerusalem  was 
 of  the  Jews.  For  as  the  apostles  and  apostolic  men  were  sent 
 from  the  Church  at  Jerusalem  to  convert  Jews,  Samaritans,  and 
 Proselytes  of  the  Gate,  to  which  afterwards  they  returned  to  give 
 an  account  of  their  success  j  so  were  the  apostles  Barnabas  and 
 Saul  sent  on  their  first  peregrination  by  the  Church  at  Antioch, 
 to  convert  the  idolatrous  Gentiles  to  the  faith,  (Acts  xiii.  2,  3. 
 5.)  and  return  thither  at  the  end  of  it,  and  "  rehearse  all  that 
 God  hath  done  with  them."  (Acts  xiv.  26,  27.)  MoreoA^er  it  is 
 to  be  observed,  that  Paul  set  out  from  Antioch  on  his  second 
 and  third  peregrination,  (Acts  xxviii.  22,  23.)  ^  and  perhaps 
 Barnabas  and  Mark  did  so  likewise,  (Acts  xiv.  39.)  It  is  also 
 highly  probable,  that  after  his  first  imprisonment  at  Rome,  when 
 he  went  up  to  Jerusalem,  he  might  from  thence  go  again  to 
 Antioch,  as  his  custom  was  every  other  time  he  went  up  to  Je- 
 rusalem after  commencing  an  apostle  ;  in  which  case  we  have 
 grounds  for  inferring  that  he  set  out  again  from  that  place  on 
 his  fifth  peregrination,  which  wc  gather  from  other  passages  of 
 Scripture  he  went  upon  ;  though  St.  Luke  does  not  carry  the 
 history  of  St.  Paul  so  far.  Before  having  written  this  note, 
 from  the  unassisted  study  of  Scripture,  I  had  come  to  the  same 
 conclusion,  in  opposition  to  those  who  would  refer  the  apostles' 
 journeyings  from  Jerusalem.  Antioch  was  a  city  extremely  well 
 suited  to  these  designs  of  Providence.  It  was  situated  in  Syria, 
 a  country  that  was  thought  by  the  Jews  to  be  of  a  sort  of  middle 
 nature,  between  the  holiness  they  ascribed  to  Palestine,  and  the 
 pollution  of  other  countries  ;  and  like  the  Proselytes  of  the 
 Gate,  beingneither  holy  nor  profane(c),  it  became  consequently 
 a  region  fit  for  a  great  Church  of  the  Proselytes  of  the  Gate 
 converted  to  the  faith.  If  this  should  be  allowed,  it  accounts 
 for  the  rise  of  the  question — For  it  does  not  seem  probable  that 
 Jews  should  require  idolatrous  Gentiles,  who  had  never  dwelt 
 or  sojourned  in  Palestine,  to  be  bound  by  Moses's  law— which 
 they  considered  as  obligatory  only  on  themselves,  or  on  those 
 who  would  become  Jews.  And  indeed  I  have  some  doubt  whe- 
 ther at  any  time  the  zealots  insisted  on  the  necessity  of  the 
 idolatrous  Gentiles  observing  the  laws  of  Moses,  as  they  did  in 
 relation  to  the  Proselytes  of  the  Gate.  This  hypothesis  agrees 
 with  Peter's  argument,  which  is  entirely  taken  from  the  case  of 
 Cornelius,  from  which  he  deduces  that  as  the  Holy  Ghost  was 
 given  to  this  devout  proselyte,  on  the  observance  only  of  these 
 four  precepts,  and  not  of  any  of  the  other  laws  of  Moses  ;  in  like 
 manner  the  same  conditions,  and  no  others,  should  be  required 
 of  the  Proselytes  of  the  Gate,  who  had  been  converted  to  Chris* 
 tianity  at  Antioch.  There  was  a  famous  Jewish  university  at 
 Antioch,  and  we  learn  both  from  Josephus  (d),  and  the  Roman 
 ]aws(e),  that  it  was  full  of  Jews,  and  of  Proselytes  of  the  Gale, 
 who  were  always  numerous  where  there  were  many  Jews,  and 
 comprehended 'generally  mo.>>t   of  the   well-disposed  Gcnlilei-, 
 
184  PAUL  AND  IJARNABAS  go  up  to  JERUSALEM— CHAP.  XI. 
 
 Julian  Pe-    whole  chiirch,  to  send  chosen  men  of  their  own  company  Jerusalem. 
 
 riod,4760.     . 1 
 
 Vulpar^ra,  who  did  not  go  entirely  over  to  the  Jewish  religion.     The  Pro- 
 49.  selytes  of  the  Gate  at  Antioch,  had  been  first  converted  to  Chris- 
 
 tianity by  the  men  of  Cyprus  and  Cyrene,  who  were  among 
 those  dispersed  at  the  first  persecution  that  ensued  upon  Ste- 
 phen's martyrdom,  and  are  called  Grecians,  which  should  be 
 rather  rendered  Gentiles,  reading "EWTjvae,  and  not  "E\X7;vtT- 
 TOQ.  And  that  they  were  devout  Gentiles  is  further  evident 
 from  the  phrase,  that,  on  the  preaching  of  the  men  of  Cyprus 
 and  Cyrene,  they  are  said  "  to  turn  unto  the  Lord,"  they  having 
 been  turned  unto  God  already. 
 
 However  correct  and  ingenious  this  system  of  Lord  Barring- 
 ton  may  be,  and  the  opinion  of  the  majority  of  commentators, 
 Nv  ho  justly  suppose  that  the  abstaining  from  the  four  things  was 
 madt!  to  conciliate  the  Jews  to  their  newly  adopted  brethren  of 
 the  Gentiles  ;  it  appears  to  me  highly  probable,  that  a  more  spi- 
 ritual meaning  also  may  have  been  intended  in  the  prohibition. 
 It  may  be  that  the  apostle  had  a  higher  object  in  view,  by  insti- 
 tuting these  four  laws  for  their  Gentile  converts,  and  that  these 
 enactments  contain  a  complete  summary  of  Christian  doctrine 
 and  practice. 
 
 The  prohibition  against  idolatry  does  not  seem  to  me  to  have 
 been  designed  to  forbid  the  mere  oftering  of  idolatrous  worship 
 to  images  of  wood  and  stone;  but  to  condemn  also  the  indul- 
 gence of  those  vices  which  were  sanctioned  by  the  heathens, 
 who  had  appointed  a  god  or  a  goddess  as  the  presiding  patron 
 of  every  vice. 
 
 The  prohibition  to  eat  the  blood  of  the  animal  that  was  per- 
 mitted to  be  used  for  food,  might  not  have  been  designed  only 
 against  luxury;  as  Delaney  imagines  ;  nor  to  prevent  certain 
 idolatrous  practices,  as  Spencer  and  Young  have  represented. 
 It  is  well  known,  that  the  blood  of  the  animal  that  was  to  be 
 ofl'ered  in  sacrifice,  and  afterwards  eaten  by  the  worshipper, 
 was  poured  out  at  the  foot  of  the  altar.  Blood  was  an  emblem 
 of  natural  life  ;  as  the  blood  was  poured  out  at  the  altar,  so  was 
 it  necessary  that  he  w  ho  would  approach  to  God  with  accept- 
 ance, must  sacrifice  the  inferior  and  animal  nature,  and  offer 
 unto  God  aspiritual  homage.  The  blood  aptly  typified  also  that 
 divine  sacrifice,  wh(»se  blood  was  poured  out,  and  who  gave  his 
 life  as  a  sacrifice  for  many  ;  and  thusthe  meaning  of  the  prohibi-  ' 
 
 tion  to  ablain  from  blood  would  be,  "  Remember  Him  who  shed 
 his  blood  for  you,  and  die  unto  the  world,  with  its  atfections  and 
 lusts,  drawing  near  to  God  with  a  pure  and  contrite  heart." 
 
 The  abstaining  from  things  strangled  might  have  had  a  simi- 
 lar meaning.  In  these  the  blood  was  not  poured  out,  and  the 
 •acrincc  could  not  be  accepted.  This  still  declared,  that  with- 
 out the  shedding  ol  blood  there  is  no  remission  of  sin — that  tlie 
 sacrifice  ofllcsh  is  required  of  all  of  us  that  we  may  become  new 
 t reatures. 
 
 The  last  command  to  abstain  from  impurity,  requires  no  ob- 
 servation. 
 
 1  am  confirmed  in  this  view  of  the  meaning  of  the  apostohc 
 decree,  by  the  consideration  that  all  the  rites  and  ceremonies  of 
 •  he  Mosaic  law  had  a  spiritual  as  well  as  a  typical  signification. 
 'I'hey  were  designed  to  keep  the  Jews  as  a  distinct  people,  and 
 to  serve  as  a  wall  or  partition  between  the  Gentiles  and  thcm- 
 •x'lves;  but  they  all  afiorded  likewise  a  moral  instruction,  and  thus 
 brranir  the  schoolmaster  to  bring  them  to  the  Christ,  who  was 
 J"  ronir  :  in  i|,c  same  way  these  enactments  might  have  been 
 lormcd  to  mlbrce  the  remembrance  of  that  Messiah  who  had 
 now  appeared,  and  was  exalted  to  the  right  band  of  God. 
 
PAUL  AND  BARNABAS  go  dp  to  JERUSALEM— CHAP.  XI.  185 
 
 Julian  Pe-    to  Antioch,  with  Paul  and  Barnabas;  namely  Judas  sur- Jerusalem. 
 
 riod,4760. 
 
 VulgariEra, 
 
 49.  It  cannot  be  necessary  to  stop  here  to  refute  the  conjecture 
 
 ofBently,  that  instead  of  Tropvtcaf,  in  this  passage,  we  should 
 read  xotpfiac,  as  this  emendation  is  unsupported  by  the  autho- 
 rity of  any  manuscript.  Neither  does  the  interpretation  of  the 
 word  TTopveia,  by  Michaelis,  who  refers  it  to  flesh  offered  to  idols, 
 and  sold  in  the  shambles,  appear  worthy  of  farther  notice. 
 
 Dr.  Delaney  has  endeavoured  to  prove  that  the  prohibition  to 
 eat  blood  is  still  binding  upon  the  Churches  of  Christ ;  and  Dr. 
 A.  Clarke  has  embraced  his  opinion.  I  cannot  say  their  reason- 
 ing appears  to  be  conclusive.  The  arguments  of  Dr.  Hammond, 
 Dean  Graves,  &c.  &c.  appear  much  more  supported— that  the 
 prohibition  has  ceased  upon  this  principle,  that  laws  are  no 
 longer  binding,  when  the  reasons  for  their  enactment  cease  to 
 exist.  If  at  some  future  day,  when  it  shall  please  God  to  bring 
 about  the  accomplishment  of  his  prophecies,  and  receive  the 
 Jews  into  his  Church  again,  the  eating  of  blood  and  of  things 
 strangled  shall  prove  a  stumbling-block  to  the  converts,  it  will 
 then  perhaps,  and  not  before  that  time,  become  the  duty  of 
 Christians  to  obey  the  decree  of  the  apostolic  council. 
 
 Grotius(/)  asserts  that  the  converts  were  bound  to  abstain 
 from  blood,  because  it  was  so  ordained  to  all  the  sons  of  Noah. 
 He  quotes  from  Tertullian,  that  the  Emperor  Leo  considered  it 
 unwholesome,  and  prohibited  it  by  an  edict.  He  further  argues, 
 that  the  observance  of  a  command  so  easy,  was  not  liable  to  the 
 charge  of  superstition,  and  that  the  eating  blood  made  men 
 fierce  and  savage. 
 
 He  then  endeavours  to  prove  that  the  Christians  were  not 
 commanded  to  abstain  from  blood,  merely  lest  the  Jews  should 
 be  offended,  which  he  would  prove  from  the  fact,  that  the  con- 
 verts abstained  from  blood,  where  no  Jews  were  present,  a  cir- 
 cumstance which  rests  upon  the  authority  of  Eusebius  and  Ter- 
 tullian. Grotius  proceeds  to  demonstrate  this  point  from  the 
 •  apostolical  constitutions. 
 
 Dorschaeus  replies  to  these  assertions,  that  the  precepts  of 
 Noah  obliged  only  the  Proselytes  of  the  Gate — that  it  is  even 
 doubtful  if  these  precepts  are  other  than  a  Rabbinical  tradition 
 — it  is  doubtful  if  all  the  precepts  of  Adam  and  Noah  were  bind- 
 ing on  mankind  in  general.  He  asserts,  it  is  not  true  that 
 Christ  took  nothing  from  the  precepts  of  Adam  and  Noah, 
 and  only  added  to  them  new  precepts.  He  then  invalidates  the 
 authority  of  Tertullian,  and  the  Emperor  Leo  ;  and  in  reply  to 
 the  two  last  observes,  that  the  facility  of  obedience  is  no  crite- 
 rion of  the  reasonableness  of  a  command,  and  ridicules  the  opi- 
 nion, that  eating  blood  in  a  state  prepared  by  cookery  can  be 
 injurious. 
 
 Dorschaeus  then  attempts  to  shew  that  it  was  by  no  means  an 
 universal  opinion  among  Christians,  that  they  were  to  abstain 
 from  blood,  and  refuses  to  depend  on  arguments  drawn  exclu- 
 sively from  the  apostolical  constitutions. 
 
 Witsius  has  sliown,  in  his  discussion  on  the  council  at  Jerusa- 
 lem, that  the  more  rcllccting  Jews  believed  that  the  pious  among 
 the  heathen  might  bo  t>avcd  without  circumcision.  And  he  ob- 
 serves, that  the  discussion  at  the  Council  of  Jerusalem  does  not 
 weaken  the  claim  of  the  apostles  to  inspiration.  They  were 
 unanimous,  but  it  was  necessary  to  satisfy  the  consciences  of 
 their  converts. 
 
 (a)  See  Homer  Odyss.  V  4T0,  ami  N  26.  Virg.  Eel.  3.  77,  &c.  &c. 
 {ft)  Horn.  Odyss.  18.  v.  25. — Schoetgcii,  Horan  Hebr.  vol.  i.  p.  461, 
 •juotcs— Apicius  dc  artt  cocjuin,  1.  viii,  c.  8.— See  too  Tacit.  Anoal.  xii. 
 
1S6  PAUL  AND  BARNABAS  return  to  ANTIOCH—CHAP.  XI. 
 
 Julian  Pe-    named  Barsabas,  and  Silas,  chief  men  among  the  bre-  Jerusalem. 
 
 riod,  4T60.     ^.j^j.^^  . 
 
 49.  ^'^'^  ^^'  23  And  they  wrote  letters  by  them  after  this  manner, 
 The  apostles,  and  elders,  and  brethren,  send  greeting 
 unto  the  brethren  which  are  of  the  Gentiles  in  Antioch, 
 and  Syria,  and  Cilicia : 
 
 24  Forasmuch  as  we  have  heard,  that  certain  which 
 went  out  from  us  have  troubled  you  with  words,  subvert- 
 ing your  souls,  saying,  Ye  must  be  circumcised,  and  keep 
 the  law :  to  whom  we  gave  no  such  commandment  : 
 
 25  It  seemed  good  unto  us,  being  assembled  with  one 
 accord,  to  send  chosen  men  unto  you,  with  our  beloved 
 Barnabas  and  Paul. 
 
 26  Men  that  have  hazarded  their  lives  for  the  name  of 
 our  Lord  Jesus  Christ. 
 
 27  We  have  sent  therefore  Judas  and  Silas,  who  shall 
 also  tell  you  the  same  things  by  mouth. 
 
 28  For  it  seemed  good  to  the  Holy  Ghost,  and  to  us, 
 to  lay  upon  you  no  greater  burden  than  these  necessary 
 things : 
 
 29  That  ye  abstain  from  meats  offered  to  idols,  and 
 from  blood,  and  from  things  strangled,  and  from  fornica- 
 tion :  from  which,  if  ye  keep  yourselves,  ye  shall  do  well. 
 Fare  ye  well. 
 
 SECTION  XIV. 
 
 St.  Paul  and  Barnabas  return  to  the  Church  at  Antioch^ 
 with  the  Decree  of  the  Church  at  Jerusalem^  on  the  sub- 
 ject of  the  necessity  of  Circumcision. 
 
 ACTS  XV.  30 — 35. 
 
 30  So  when  they  were  dismissed,  they  came  to   An-  Antioch. 
 tioch  :  and  when  they  had  gathered  the  multitude   to- 
 gether, they  delivered  the  epistle  : 
 
 31  Which  when  they  had  read,  they  rejoiced  for  the 
 consolation. 
 
 32  And  Judas  and  Silas,  being  prophets"'   also  them- 
 
 47.  The  instance  of  Cataline's  practical  alhision  to  customs  of  this  nature 
 is  well  known,  (t)  See  Reland's  Sacred  Antiquities  of  the  Hebrews, 
 (rf)  De  Bell.  Judaic,  lib,  vii.  cap.  iii.  sect.  iii.  (e)  Grotius  in  proleg. 
 ad  Luc.  (/)  In  the  Treatise  de  Sanguine,  et  Suflbcato,  of  J.  Geo. 
 Dorschaeus,  ap.  Critici  Sacri,  vol.  xiii.  p.  451 — 460.  Spencer  de  legib. 
 Hebrasor. — Delanej's  Treatise  in  Revelation  examined  with  candour. 
 ■ — Young's  Religion,  designed  to  prevent  superstition,  2  vols.  8vo. — 
 Harrington's  Miscellanea  Sacra. — Witsius  de  vita  Pauli  Melctem. — 
 Leidens  cap.  iv.  sect.  iv.  and  vi. 
 
 ^1  The  chapter  of  this  arrangement  of  the  New  Testament, 
 which  we  have  now  concluded,  contains  an  account  of  the  first 
 preaching;  of  the  Gospel  to  the  Gentiles  by  St.  Paul,  who  was 
 miraculously  elected  from  his  brethren  for  that  particular  pur- 
 pose. In  the  former  stages  of  the  infant  Church,  we  have  hither- 
 to found  that  an  authority  was  exercised  bv  one  instructor  over 
 
PAUL  AND  BARNABAS  betcbn  to  ANTIOCH-CHAP.XI.  187 
 
 Julian  Pe-    selves,  exhorted  the  brethren  with  many  words,  and  con-  Antioolu 
 
 riod,  Aim.    firmed  them. 
 
 Vulgar^ra, — 
 
 ^^'  another,  and  that  the  higher  order  possessed  powers  which  were 
 
 not  enjoyed  by  the  lower.  The  Gentile  Churches  were  princi- 
 pally  ibunded  by  the  apostle  St.  Paul ;  and  the  question  there- 
 fore respecting  the  constitution  of  these  Churches  divides  itself 
 into  several  branches,  first,  whether  any,  or  what  control  was 
 exercised  by  the  apostle  himself  over  the  Churches  m  general 
 under  his  jurisdiction ;  and  secondly,  whether  there  are  any 
 proofs  that  he  delegated  to  others  the  powers  he  had  himself 
 exerted.  These  points  appear  to  be  at  once  decided  by  two 
 passage  of  Scripture,  the  one  Acts  xiv  23  where  we  read  that 
 the  apostles  Barnabas  and  Saul  ordained  them  elders  in  every 
 Church:  and  the  other  in  Titus  i.  and  v.  where  St.  Paul  tells 
 Titus-"  I  left  thee  in  Crete,  that  thou  shouldest  ordain  elders 
 in  every  city,  as  I  had  appointed  thee  j»  and  he  then  proceeds  to 
 descant  on  the  necessary  qualifications  of  hira,  on  whom  the 
 honour  of  ordination  should  be  conferred. 
 
 The  Church  at  this  time  was  one  Society,  and  it  was  subject 
 throughout  to  the  superintendence  of  the  apostles. 
 
 The  apostles  at  Jerusalem  till  this  time  took  care  to  super- 
 intend  all  the  converts  :  they  commissioned  Barnabas  to  go  as 
 far  as  Antioch,  where  the  greatest  number  of  proselytes  were 
 assembled.  He  obeyed,  and  visited  the  several  Churches  as  far 
 as  Antioch,  and  confirmed  the  converts  in  their  taith.  Ibe 
 account  of  his  mission  is  so  briefly  related,  that  we  are  inform, 
 ed  only  in  the  most  general  terms  of  the  mannerin  which  he 
 exerted  his  authority.  But  this  instance  proves  that  the  apos- 
 tles possessed  the  right  of  superintendence  over  th^  Churches 
 out  of  Judea,  as  well  as  those  in  their  own  country,  or  they 
 could  have  had  no  authority  to  send  one  of  their  number  to  the 
 Church  ot  Antioch.  ,        .  *^  t  ,  j«o 
 
 The  title  "  Prophets,"  which  is  given  in  this  passage  to  Judas 
 and  Silas,  and  is  applied  to  a  class  of  teachers  interior  to  the 
 apostles,  naturally  leads  us  to  inquire  concerning  the  nature  of 
 the  gifts  that  were  imparted  to  the  Church  at  this  time,  as  well 
 as  the  consequent  gradations  in  the  ministry  which  those  gifts 
 were  intended  to  produce.  ,       .«,  j  j  j- 
 
 Even  in  the  bestowment  of  these  holy  gifts  an  order  and  dis- 
 Unction  was  observed,  which  clearly  points  out  a  distinct  gra- 
 dation  of  rank  in  ecclesiastical  government.  We  will  begin 
 with  the  apostles,  who  were  distinguished  above  all  the  others 
 by  the  most  excellent  gifts  and  powers;  next  to  ^^'om  ^^^e 
 placed  the  prophets,  who  were  inspired  men,  foretod  luture 
 events,  and  were  also  preachers  of  the  Gospel:  while  others, 
 from  the  portion  of  grace  they  had  received,  necessarily  were 
 considered  of  subordinate  rank.  .      .    ^,       ,„„.«rur«v; 
 
 There  is  ever  an  harmonious  uniformity  in  the  plans  ol  provi- 
 dence, enforcing  the  same  divine  truths.  ,  .     .,        MJ 
 
 -  As  at  the  first  settling  of  the  Church  of  Israel  in  the  wilder- 
 ness (says  the  deeply  learned  Lightfoot),  ^\'\y'%'\^}Zi^^^^ 
 settling  of  the  Gospel.  The  first  fathers  of  the  banhedrim  in 
 the  wilderness  were  endued  with  divine  g'^ts,  such  as  we  are 
 speaking  of;  but  when  that  generation  was  expired,  those  that 
 were  to  succeed  in  that  function  and  employment,  were  such  as 
 were  qualified  for  it  by  education,  study,  and  parts  acquired. 
 So  was  it  with  this  first  age  of  the  Gospel,  and  the  ages  succeed- 
 ing.  At  the  first  dispersing  of  the  Gospel,  it  was  absolutely 
 needful  that  the  first  planters  should  be  furnished  with  5»ch  ex- 
 traordinary gift-s,  or  else  it  was  not  possible  it  should  bo  planted, 
 
188  PAUL  AND  BARNABAS  return  to  ANTIOCH— CHAP.XI. 
 
 Julian  Pe-        33  And  after  they  had  tarried  there  a  space,  they  were  Antioch. 
 
 VafgaSk  ^^^  S°  ^"  P^^^^  ^^^"^  '^^  brethren  unto  the  apostles. 
 
 49.  ' 
 
 as  may  appear  by  a  plain  instance — Paul  comes  to  a  place 
 where  the  Gospel  had  never  come  ;  he  stays  a  month  or  two, 
 and  begets  a  Church  j  and  then  he  is  to  go  his  way,  and  to  leave 
 them.  Who  now,  in  this  Church,  is  fit  to  be  their  minister? 
 they  being  all  alike  but  very  children  in  the  Gospel ;  but  Paul 
 is  directed  by  the  Holy  Ghost  to  lay  his  hands  upon  such  and 
 such  of  them  ;  and  that  bestows  upon  them  the  gift  of  tongues 
 and  prophesying ;  and  now  they  are  able  to  be  ministers,  and  to 
 teach  the  congregation.  But,  after  that  generation,  when  the 
 Gospel  was  settled  in  all  the  world,  and  committed  to  writing, 
 and  written  to  be  read  and  studied,  then  was  study  of  the  Scrip- 
 tures the  way  to  enable  men  to  unfold  the  Scriptures,  and  lit 
 them  to  be  ministers  to  instruct  others  ;  and  revelations  and  in- 
 spirations neither  needful  nor  safe  to  be  looked  after,  nor  hope- 
 ful to  be  attained  unto.  And  this  was  the  reason  why  Paul, 
 coming  but  newly  out  of  Ephesus  and  Crete,  when  he  could 
 have  ordained  and  qualified  ministers  with  abilities  by  the  im- 
 position of  his  hands,  would  not  do  it,  but  left  Timothy  and 
 Titus  to  ordain,  though  they  could  not  bestow  these  gifts  ;  be- 
 cause he  knew  the  way  that  the  Lord  had  appointed  ministers 
 thenceforward  to  be  enabled  for  the  ministry,  not  by  extraordi- 
 nary infusions  of  the  Spirit,  but  b^  serious  study  of  the  Scrip- 
 tures ;  not  by  a  miraculous,  but  by  an  ordinary  ordination." 
 
 1.  The  apostles,  then,  were  expressly  chosen  and  appointed 
 by  our  Lord  himself.  (John  xx.  21.  xvii.  18.  Acts  i.  24,  25.) 
 
 2.  They  had  all  seen  Christ  in  the  flesh,  avroirrai,  (Acts  i.  8.) 
 and  so  became  witnesses  of  his  resurrection.  (1  Cor.  xv.  5.  7.) 
 
 3.  They  were  personally  instructed  by  our  Lord.  (Lukexxiv. 
 45.  John  XX.  22.  Acts  xi.  4.) 
 
 4.  They  were  infallible  in  their  teaching.  (John  xiv.  26.  and 
 xvi.  13.  Lukexii.  11,  12.  Matt.  x.  19,20.) 
 
 5.  They  were  the  common  instructors  of  the  world.  (Matt. 
 xxix.  19.  Mark  xvi.  15.) 
 
 6.  They  had  the  power  of  imparting  to  others  the  gifts  of  the 
 Holy  Spirit.  (Acts  viii.6,  7.  15.  17.) 
 
 7.  They  were  endowed  with  miraculous  powers.  (Matt.  x.  1. 
 Actsiii.6.) 
 
 8.  They  had  miraculous  power  to  punish  offenders.  (Acts  v. 
 8,9.) 
 
 9.  Their  wonderful  success  in  their  ministry  was  miraculous. 
 (Acts  xi.  41,  &c.) 
 
 In  all  these  respects  St.  Paul  was  equal  to  either  of  the  apos- 
 tles. 
 
 1.  He  was  called  by  Christ  himself.  (Gal.  i.  I.) 
 
 2.  He  saw  Christ.  (1  Cor.  ix.  1.) 
 
 3.  Was  taught  by  Christ.  (Gal.  i.  12.) 
 
 4.  Was  infallible.  (2  Cor.  xiii.  3.  1  Thess.  ii.  13.  and  iv.  8.) 
 
 5.  Teacher  of  the  world.  (Acts  ix.  5.  I  Tim.ii.  7.) 
 
 6.  Imparted  the  Spirit.  (Acts  xix.  6.  1  Tim.  iv.  14.) 
 
 7.  Miraculous  powers.  (Acts  xix.  11,  12.  xxii.  9.) 
 
 8.  Power  to  inflict  punishment.  (2  Cor.  x.  3—6.  Acts  xiii.  8.) 
 
 9.  And  no  apostle  was  more  successful  in  his  ministry.  (Acts 
 xxvi.  18.  1  Thess.  xi.  5.  Rom.  xv.  17—19.) 
 
 It  is  exceedingly  diflicult  to  define  with  accuracy  the  precise 
 powers  of  the  miraculous  gifts,  and  the  exact  titles  of  the  minis- 
 ters who  were  severally  endowed  with  them,  and  the  functions 
 which  they  individually  performed  in  the  Church.  Grotius,  Vi- 
 tringa,  Lightfoot,  and  many  others  of  the  most  learned,  have 
 
PAUL  AND  BARNABAS  return  to  ANTIOCH— CHAP.  XI.  189 
 
 Julian  Pe-        34  Notwithstanding,  it  pleased  Silas  to  abide  there  still.  Antioch. 
 Vufgarira       ^^  ^^"^  ^^^^  ^"^  Barnabas  continued  in  Antioch,  teach- 
 49.  'ing  and  preaching  the   word  of  the  Lord,    with   many 
 
 others  also. 
 
 discussed  the  subject,  and  have  come  to  different  conclusions. 
 The  principal  theologian  of  later  days,  who  has  written  on  this 
 part  of  the  sacred  narrative,  is  Lord  Barrington,  with  whom  Dr. 
 Hales,  with  the  exception  of  some  trifling-  ditt'erences  of  opinion, 
 is  generally  agreed. 
 
 The  former  has  arranged  the  gifts  of  the  Spirit,  the  offices  of 
 those  persons  on  whom  they  were  confirmed,  and  their  differenft 
 titles,  in  the  following  manner. 
 
190 
 
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IN  THE  CHURCH  OF  ANTIOCH-CHAP.  XI.  191 
 
 *  .2 .2  "S  rt  ^ 
 
 o.j'^  ^1     ^a^s    .2^  S?S:^5  Shrill  ^•i^^'H? 
 
 fsg-g.'^!  ^^1|   1-5=^ si's |'*:i^2>.|^^^'s« 
 
 g^-'^lirS    e^'^J  s    ?-.2 
 
 H'lHimi ! iff  :;i^ii  :l.a lit 
 
 i1  2J^H^^§l^^|o'g^.2^.2°|S«-."S|s|; 
 
192 
 
 ON  THE  GIFTS,  TITLES,  AND  OFFICES 
 
 Julian  Pe«        ^^'  Hales  objects  in  this  arrangement  of  Lord  Barrington,  to  Antioch. 
 
 riod,  4760.   the  supposition  that  "  helps"  answer  to  "  prophecy,"  and  "  go- 
 
 VulgariEra,  vernments"  to  "  discerning  of  spirits." 
 
 49.  Bishop  Horsley  has  classed  the  gifts  of  the  Spirit  nearly  in  the 
 
 same  manner  as  Lord  Barrington.  He  thus  contrasts  the  nine 
 gifts  described  in  ver.  8—10.  with  the  ecclesiastical  offices 
 enumerated  here. 
 
 GIFTS. 
 
 1.  The  word  of  wisdom 
 
 2.  The  word  of  knowledge 
 
 3.  Faith 
 
 4.  Miracles 
 
 5.  Healing 
 
 6.  Prophecies  or  predictions 
 
 7.  Discerning  of  spirits 
 
 8.  Tongues 
 
 9.  Interpretation  of  tongues 
 
 OFFICES. 
 Apostles 
 
 {i.  c.   expounders  of 
 the  Scriptures  of  the 
 Old  Testament. 
 Teachers  of  Christianity 
 Workers  of  miracles 
 Healers 
 
 rdvTL\r]\piig,     such      as 
 Helps  ^  Mark,  Tychicus,  One- 
 
 i.    simus 
 Governments,  Kytipvijaug 
 Gifted  with  tongues  in  vari- 
 ous ways 
 
 The  fourth  and  fifth  gifts,  miracles  and  healing,  seem,  he  ob- 
 serves, to  have  changed  places  in  the  9th  and  10th  verses.  Mi- 
 racles, it  seems,  must  take  place  as  the  genus,  and  healing  must 
 rank  below  it  as  the  species.  Accordingly  in  ver.  28.  miracles 
 or  powers  are  mentioned  before  healings,  with  this  slight  altera- 
 tion, the  list  of  gifts  in  ver.  8 — 10.  seems  to  answer  exactly  to  the 
 list  of  offices  in  ver.  28. 
 
 Dr.  Doddridge  and  others,  in  consequence  of  the  difficulty 
 which  has  been  experienced  in  the  attempt  to  classify  these 
 gifts,  have  been  of  opinion  that  the  same  persons  might  have 
 possessed  many  of  them,  and  sustained  several  of  these  charac- 
 ters, which  were  not  stated  distinct  offices,  and  might  be  called 
 helpers,  in  reference  to  their  great  dexterity  and  readiness  to 
 help  those  in  distress  ;  and  governments,  in  regard  to  that  ge- 
 nius for  business,  sagacity  in  judging  the  circumstances  of 
 affairs,  and  natural  authority  in  the  councils  and  resolutions  of 
 societies,  which  rendered  them  fit  to  preside  on  such  occasions. 
 
 This  opinion  is  in  some  measure  defended  by  Mr.  Morgan, 
 who  has  made  the  subjoined  arrangement  of  the  holy  gifts,  titles, 
 and  offices. 
 
 OFFICE. 
 
 Eph.  iv.  11, 12. 
 
 ("Knitting  T 
 
 C  Saints.       J 
 P-by-  ?oTth?bc^y??-P^ets 
 "~   "  t.   3 
 
 TITLES. 
 
 Rom.  xii.  6— S.     1  Cor.  xii.  28—30, 
 
 Apo-stles        He  that  ruleth 
 
 Pastors 
 
 3  Prophecy 
 
 f^  He  that  exhorteth 
 
 SHe  that  teacheth 
 Deaconship 
 
 C  of  Christ, 
 
 Cworkof    ^Evange- 
 Deacons <  the  Minis.  >-  lists  s  «„  tv,,f  „;•   n,  -v  ncips 
 
 ^try.  ^Teachers   ^SeSSsCeth mercy ^"teVters 
 
 GIFTS. 
 
 1  Cor.  xii.  8—10. 
 
 r  Word  of  wisdom 
 
 <  Miracles 
 
 C  Discerning  of  Spirits 
 
 r  Prophets  r  Word  of  knowledge 
 
 ■J  Gifts  of  healing  <  Healing 
 
 C  Speakers  with  tongues  t  Kinds  of  tongues 
 
 V  Teachers  V  Faith 
 
 <  Helps  ■<  Prophecies 
 
 Apostles 
 Miracles 
 Governments 
 
 Interpretation  of  tongues 
 
 The  writers  in  the  Critici  Sacri  are  very  unsatisfactory  on 
 this  subject.  Though  Lord  Barrington  appears  to  have  given 
 the  best  explanation,  much  light  will  be  thrown  on  the  meaning 
 of  the  various  gifts,  if  we  endeavour  to  ascertain  from  the  Sep- 
 tuagint,  the  received  signification  of  the  words  which  are  used 
 to  express  them.  This  version  was  generally  adopted  during  the 
 apostolic  age,  and  must  have  been  well  known  by  the  persons  to 
 whom  St.  Paul  addressed  the  Epistle  in  which  these  gifts  are 
 enumerated. 
 
IN  THE  CHliRCII  OF  ANTIOCH-^CHAP.  XI.  ig^ 
 
 riod'47'co"  ( 1  Cor  ""Ji?  7" w  '  ^'^''  enumoraled  by  St.  Paul  are  nil  described  ,  ,.  , 
 VmI^o  i^  ^  i^  '•  ^'^  ^^y  o"c  term,  ;^  <p(a4pcofTiQ  rod  TrveiuaTOC  The  Autiooh. 
 Vulgar^ra  word0a.lp.<r,,  is  not  found  in^heLXX,  but  in  Ser  x  .  6    of 
 
 corresDor."t'"  u'  '''''''''  ^^^'^•"^  '''  '^''   S^ptuugint,  whieh 
 trans7a^t?on   JnH^^^^^^  ^-   ^*^  **^"  authorized   English 
 
 SoLi^  •:  Z  .,  ^^^^'.^"^^  ''^^  "^eet  with  the  word  from  which 
 <pavepwmg  IS  derived ;  Kal  (}>avfpuj(Toj  airoTg,  which  is  the  literal 
 rendenngofDn^  ^n^^,,  "  I  ^viFl  reveal  unto  them.''  Our  rans 
 Jators  have  rendered  the  word  "  The  manifestation  of  the  Sp- 
 rit. I  cannot  but  believe  that  the  full  meaning  of  the  wfmie 
 passage  ,s  ''  That  to  him  who  has  been  favoured  with  the  m  ?a 
 oulousgills  of  the  Holy  Spirit,  in  whatever  degree  tl  ey  maJ 
 have  been  imparted  the  power  is  also  granted  of  manifesting  to 
 others  the  nature  and  extent  of  those  gifts  "  ^ 
 
 The  whole  clause  of  this  passage  in  Jeremiah  is  onb  ^-i^.,,, 
 12a  °'.^^,^"'"^„^h.ch  our  translators  have  literally  and  justly 
 [ruth  "In  wr''  ir""^  ""*^  *''^"^  *''^  abundance  of  peace  ani 
 ual  nt  w  1  /  **'*^y  «''V"PP«''ted  by  the  authority  oflhe  Sep. 
 tuagint;  which  however  does  not  in  all  instances  give  the  accu- 
 rate meaning  of  the  Hebrew.  Dr.  Blayney  rejects  the  Hteral 
 interpretation,  and  translates  the  passage  - 1  will  also  gran  their 
 
 re7v';;;^'^P.r^-^"V''"l'^-"  "^  ^^^^"^^  *^'^  renderrg'by'„'b- 
 Hen  P^;.!?^"^  '^"!f  r  ^"^  J'"^^  •"  ^  ^''^^^"t,  fervent  manner. 
 Hence  n^M^  may  well  be  construed  a  devout  and  fervent  prayer  • 
 
 ot  It.       The  learned  author  should  have  been  fully  warranted  in 
 
 "norsfffi'"'^^'''P^^^^  "^'"^^  ^"^^^'  to  grant^apiaje       It 
 passale  in  ^'"*  ;"  endeavouring  to  ascertain  the  meaning  of  a 
 but  wini  •?  r  Pf  ♦^'r''  '"r^"^  ''^'^^  ""'^y  '^^  th^  possible  sense  ; 
 If  wo  r     J     fift  the  hteral,   and  then  the  secondary  meaning 
 11  ^e  render    he  word  n-iny  by  "  fervent  prayer,"  instead  of 
 
 abundance  "  we  are  still  unwarranted  in  render  ng  the  word 
 Fvpn  /  ^^'"/'•f  t'"  ^hichis  unsupported  by  any  authorUy 
 Even  If  we  adopt  Its  usual  primary  meaning  -I  will  reveal  " 
 and  translate  the  rest  of  the  passage  as  Dr.  Blavney  proposes 
 we  shal  obtain  only  a  probable  signification.  The  prophet  i' 
 predicting  the  future  prosperity  of  Jerusalem,   aid  itrtempora 
 
 Ta  ses'Is'  uTu'  \r'  ^'"^'^^n'  i^^""'  *'''^  predictZhe 
 passes  as  is  usual,  to  a  more  spiritual  promise,  and  prophecies 
 the  full  manifestation  of  their  devout  prayer  for  peace  and  tmf^! 
 in  the  latter  days.  Peace  and  truth  were  spidtual  bless  L  of 
 wh.ch  the  restoration  of  the  Jews  from  their  cap  ivv^were 
 KosYl'e'al  uded  ;""V-tive  Neither  is  it  imp?obab-le  that 
 ine  apostle  al  uded  to  this  prediction  when  he  used  the  word 
 tZV"-\\  ""'""^  .''  only  found  twice  in  the  New  Testamen7  [n 
 ^.nn^F'f "'  *°  ''•"  Corinthians,  1  Cor.  xii.  7.  2  Cor  Tv  2  \ 
 the  word  nrnr^R''?'^'''"  ""^  ^"^'^^^'^^  ^^'  ^^^"^  "--"dering 
 lators  who  U..  i^'i^'*  supports  the  sense  given  by  our  trans- 
 nirL^  '  ^t^'»o"Jd  ever  be  remembered  by  the  proposers  of 
 o^rvTrr/e^fnerage!"^^"^  ^'^  most  emineni  Hebr^ew^scholarl 
 .  Jllfn  ^'k'  ^'Yl''^'  ^r  *''"'  i-epresented  as  bestowed  for   the 
 
 nCor  xiiT  H^''^'"''  ""'r^^^'  ""^^''  ^'"•^  general  heads! 
 (1  Cor.  xu.  4-b.)  and  are  then  divided  into  ninu  particulars 
 The  three  general  heads  are—  I'^nituiars. 
 
 ,        fxaptfT^^rfrwv    )diftercncesf  of  gifts  r  but   the  same  Smr.f 
 
 ^.aep..«,j^.a.o..a)v       ^         or         \       'administrations r''%\'l' fc 
 I  Ivepyrifiarujv )  diversities  I      operations  (  same  God 
 
 It'^freauemi!  ''''^^  "'"^  \l  ^l'  ^^^^  Testament  in  this  passage. 
 vnT^"'"^  ""'"'""  *^^  Septuagint  i„  the  same  sense  in 
 
194  SPIRITUAL  GIFTS,  TITLES,  AND  OFFICES 
 
 Julian  Pc-     which  our  translators  have  rendered  it.     It  corresponds  with  Antiocb. 
 nod,  4760.    the  Hebrew  words  npbnD  I  Par.  24.  1.   chap.  xxvi.   1.  12.   19. 
 VuJgar^Era,  <'  The  divisions,"  or  "  classes,"  which  would  be  possibly  a  bet- 
 49.  ter  word  to  express  the  meaning  of  the  apostle  than  either  "dif- 
 
 ferences" or  "  diversities." 
 
 The  word  x«p«'(Tjwa  does  not  occur  in  the  Septuagint.  It  is 
 however  derived  from  xapiroo/iai,  which  is  frequently  used.  Its 
 evident  meaning-  is  a  spiritual  gift,  or  endowment  of  the  mind, 
 which  could  not  he  mistaken  for  the  natural  or  cultivated  talent 
 of  the  teacher,  upon  whom  it  was  conferred. — See  Rom.  i.  11. 
 2Cor.  i.  11. 
 
 AiaKovia  does  not  occur  in  the  Septuagint,  but  it  is  found  in 
 1  Maccabees  xi.  58.  where  it  is  used  to  describe  the  service  or 
 furniture  which  Antiochus  sent  to  Jonathan  the  High  Priest, 
 for  the  service  of  the  temple,  in  addition  to  the  golden  vessels — 
 ctTrsffTeiXsv  avrui  %|0y(7w/iarrt  Kai  dinKoviav.  Schleusner  quotes 
 from  Athenaeus,  lib.  v.  t.  ii.  p.  342.  a  passage  in  which  diuKoviai 
 is  used  to  denote  the  instruments  which  are  in  daily  use. 
 
 In  the  New  Testament  the  word  is  repeatedly  used  to  describe 
 the  general  office  or  ministry  consigned  by  our  Lord  to  the 
 apostles  and  teachers  of  the  Church.  (Acts  i.  17.  xx.  24.  xxi. 
 19.  Rom.  xi.  13.)  The  services  they  were  commanded  to  per- 
 form were  the  appointed  means  of  grace,  for  the  perpetual  and 
 common  service  of  the  Church. 
 
 Evspy7]ixa  is  not  to  be  found  in  the  Old  Testament,  but  in  the 
 Apocr3'pha  only.  Sir.  xvi.  16.  see  Compl.  It  is  derived  from 
 Ivtpyko),  and  is  well  translated  by  Macknight,  In-workings — it 
 is  used  but  twice  in  the  New  Testament.  Is  it  not  possible  as 
 these  in-workings  are  ascribed  to  God  the  Father,  that  they 
 may  mean  both  those  ordinary  influences  which  proceed  from 
 the  holy  Spirit  of  God,  by  which  we  alone  can  become  the  chil- 
 dren of  God,  and  say  Abba,  Father,  and  the  right  efiForts  of  rea- 
 soning and  the  natural  powers  of  the  mind,  which  God  as  the 
 Creator  has  implanted  in  all  human  beings.  They  appear  to  be 
 different  from  the  x«piCiLtara  of  the  Spirit,  and  to  be  distin- 
 guished from  them. 
 
 It  will  be  observed  that  the  various  gifts  which  build  up  the 
 Christian  Church,  though  they  are  all  called  the  gifts  of  the 
 Spirit,  are  ascribed  in  their  arrangement  by  St.  Paul,  to  the 
 three  persons  of  the  Holy  Trinity.  This  is  done,  however,  in 
 such  a  manner,  that  the  character  under  which  each  has  been 
 revealed  lo  mankind,  is  carefully  preserved.  The  Father  is  the 
 Creator  of  man,  to  Him  is  assigned  the  internal  natural  energy 
 or  operations  which  he  originally  implanted  in  the  human  cre- 
 ation, or  creature,  and  upon  which,  and  with  which  the  Spirit  of 
 God  acts.  The  Son  of  God  is  the  Redeemer;  to  him  are 
 ascribed  the  ministrations  or  offices  which  himself  established 
 as  the  appointed  means  of  grace.  The  Spirit  of  God  is  the 
 Sanctitier,  to  Him  are  assigned  the  gifts  which  produce  holiness 
 within,  and  convince  the  world  of  the  truth  of  the  Gospel,  of 
 righteousness,  and  judgment.  And  all  these  are  rightly  said  to 
 be  the  gifts  of  the  Spirit,  as  it  is  the  Spirit  of  God  alone,  which 
 by  its  sacred  office,  overrules  and  changes  the  natural  energies 
 of  will,  understanding,  and  all  the  powers  of  mind  which  God 
 has  given  us,  and  which  makes  all  the  means  of  grace  appointed 
 by  Christ  effectual ;  and  by  pouring  into  the  soul  of  man  its  own 
 purifying,  consoling,  peaceful  influences,  makes  us  spiritually 
 fit  to  become  for  ever  the  companions  of  superior  beings. 
 
 From  this  general  classification  of  the  gifts  of  the  Holy  Spirit, 
 or  of  the  Holy  Trinity,  we  proceed  to  the  particulars. 
 
 The  first  is  Xoyog  ao(piaQ,  which  seems  to  have  been  peculiar 
 to  the  apostles.     The  word  (xo^ia  is  repeatedly  used  in  the  LXX. 
 
ii\  THE  CHURCH  AT  ANTIOCII-CHAP.  XII  J95 
 
 Julian  Pe-    ft  corresponds  to  no3,  Prov.  ii.  3.  and  iii.  .0.  understundini--  Ar.fiorf, 
 nod.  4700.    to  ny-r,  knowledge,  Prov.  i.  7.  and  lo  nr^Dn,  wisdom,  Isu.  xi.  2. 
 Vuigar^ra,  where^  (to0/«  is  described  as  one  of  those  gifts  of  tbe  Spirit  which 
 ^J.  Should  rest  upon  Christ.     In  the  enumeration  in  the  passage  in 
 
 Isaiah,  are  three  words,  which  in  various  other  passages  of  the 
 lj.AA.  are  rendered  by  aocpia,  nosn,  nyn,  ny-r,  and  which  are  in 
 tbis  place  respectively  rendered  by  the  LXX  (ro0i«,  avve(ng,  and 
 yvuxTig  This  circumstance  might  appear  at  first  sight  to  destroy 
 toe  validity  ol  any  argument  as  to  the  meaning  of  the  word  (rocpiag 
 irom  the  LXX,  if  we  did  not  take  into  consideration  the  diffi- 
 culty which  the  Septuagint  translators  unavoidably  found  in  dis- 
 covering a  variety  of  phrases  to  express  the  synonymous  terms 
 in  tbe  Hebrew. 
 
 Some  further  light  may  be  thrown  upon  the  meaning  of  the 
 word  <ro<pla,  in  this  passage,  if  we  consider  the  use  of  the  word 
 ^^^P'  to  which  it  corresponds  in  Isa.xi.  2.  in  the  description 
 of  the  Sephiroth  of  the  Jewish  Cabbala  («).  The  learned  Vi- 
 tringa  is  of  opinion,  that  the  Sephiroth  was  an  emblematical 
 description  of  the  Messiah.  Whether  this  hypotliesis  be  tenable 
 we  cannot  now  stop  to  inquire.  The  first  of  the  ten  Sephiroth 
 was  the  nnD,  or  crown,  which  was  placed  on  the  head  of  the 
 personage,  whom  Vitringa  has  represented  as  the  emblem  of  the 
 Messiah.  The  two  next  were  nDDn  and  n3^a,  wisdom  and  pru- 
 dence, or  knowledge. 
 
 «  T''^«T^°^*^  '^''^'''  ^^  likewise  used  in  the  Apocryphal  book  of 
 the  Wisdom  of  Solomon,"  to  express,  as  Schleusner  conjec- 
 tures the  art  of  governing  :  in  which  sense  it  is  peculiarly  ap- 
 plicable to  the  apstles.  Upbg  'ifjiag  olv  Co  rvpawoi  01  Xoyoi  aov, 
 iva  fiaUrjre  <To<piav—Vnio  you,  O  rulers,  my  words  are  address- 
 ed, that  ye  may  learn  wisdom.  As  the  word  is  used  in  these 
 various  significations,  each  of  them  so  peculiarly  applicable  to 
 the  powers  and  gifts  with  which  the  apostles  were  endued,  we 
 may  conclude  that  each  sense  was  intended  to  be  combined  by 
 the  apostle  in  the  passage  before  us.  The  word  of  wisdom, 
 tlierelore,  would  imply  all  supernatural  intelligence,  and  the 
 highest  endowments  of  mind,  by  whatever  name  they  may  be 
 distinguished;  together  with  the  skill,  talent,  and  power  of  .ro- 
 veniing  as  wise  men,  the  Churches  they  had  already  planted! 
 
 1  he  next  gift  of  the  Spirit  is  yi/aiai^.  This  is  a  gift  inferior 
 to  wisdom  (6).  It  corresponds  to  nvi.  As  it  was  the  gift  pos- 
 sessed by  the  prophets  of  the  New  Testament,  it  must  denote 
 the  know  edge  of  future  events  ;  and,  as  they  were  teachers  also 
 It  probably  included  the  learning  that  was  usually  acquired  by 
 industry,  the  experience  given  by  lime,  age,  and  long  inter- 
 course with  the  world,  and  other  talents,  demanded  by  the  cir- 
 cumstances of  difliculty  or  danger  in  which  they  were  placed. 
 Lord  Barrmgton  supposes  that  these  prophets  were  likewise 
 apostles      It  does  not  appear  that  his  proofs  are  dccisi;e. 
 
 rhe  third  gift  of  the  Spirit  is  Trhig,  faith,  and  it  was  that 
 which  was  imparted  to  the  dcod<T,:a\oi,  or  teachers.  The  word 
 TTi^ig  IS  too  well  known  to  require  explanalion.  In  the  New 
 lestament  it  is  variou;ily  used  to  denote  conviction,  firm  belief, 
 or  unfeigned  assent  to  the  truth  of  Revelation.  It  denotes  also 
 the  profession  of  religion,  I  Cor.  ii.  o.  xv.4.  2Pet.  i.  5,&c.  &c 
 and  the  mass  or  collected  body  of  truths  and  doctrines  tauirht 
 by  the  apostles.  Acts  vi.  7,  &c.  2  Tim.  ii.  18.  iii.  8.  Titus  i  4 
 -iPet.  I.  I.  Jude  3, 
 
 All  these  we  may  justly  assign  to  the  first  teachers  of  Chris- 
 tianity, who  were  neither  honoured  with  the  apostolic  nor  nro- 
 phetic  gifts.  They  would  all  firmly  believe,  profess,  and  prac- 
 tise, the  doctrines  and  the  duties  of  their  new  religion.     The 
 
 tinnTfu  "^^'^  r^"^  endowed  with  the  same  degree  of  inspira- 
 tion as  the  prophets. 
 
 o  2 
 
196  SPIRITUAL  GIFTS,  TITLES,  AND  OFFICES 
 
 Julian  Pe-         Uhig,  in  the   LXX,  corresponds  to  the  word  i?3K  ;  see  Deut.  Antioch 
 riod,  4700.    xxxi.  20.  where  it  is  rendered  "  faith  "  by  mir  translators.  The 
 Vulgar^ra,  primary  meaning  of  the  word  px,  is  steadiness,  or   firmness, 
 49.  constancy  and  stability,     God  is  called,  in  Isa.  ixv.  16.  pN  -nbK, 
 
 The  God  of  truth  or  faithfulness. 
 
 Another  meaning  is  given  to  the  word  iok,  in  Nehem.  ix. 
 38,  (c)  where  it  seems  to  signify  a  sure  or  firm  treaty.  The  Sep- 
 tuagint  translate  the  phrase  haTiOs^eOa  ttitiv.  Our  translators 
 render  the  word  nsox,  adjectively.  Their  version  of  the  passage 
 is,  "  we  make  a  sure  covenant."  In  the  book  of  Ecclesiasticus 
 we  meet  with  -jrhig,  in  the  same  sense  in  which  it  is  used  in  the 
 New  Testament,  chap.  i.  33.  xl.  12,  &c.  &c.  In  these  senses 
 the  word  may  be  considered  applicable  to  the  passage  before  us. 
 It  was  necessary  that  the  teachers  of  the  new  religion  should 
 have  "  stability  and  constancy,"  as  well  as  belief  and  purity  ; 
 neither  was  it  less  necessary  that  they  should  enter  into  cove- 
 nant with  God,  in  consideration  of  the  fulfilment  of  his  pro- 
 mises in  Christ;  as  the  legislator  of  Israel  had  done,  when  he 
 had  recapitulated  the  mercies  of  God  to  himself,  his  people,  and 
 their  common  ancestors. 
 
 The  fourth  of  these  sacred  gifts  requires  no  discussion :  the 
 gift  of  healing  was  the  power  of  curing  diseases  ;  the  most 
 common,  though  at  the  same  time  not  the  least  wonderful  of 
 these  mighty  powers.  Some  confusion  has  been  occasioned 
 by  the  word  dwdneiQ,  which  is  used  in  two  different  senses,  in 
 ver.  28  and  29.  But  on  referring  to  the  Septuagint,  it  will  be 
 seen  that  the  word  is  there  used  in  the  same  manner.  It  cor- 
 responds to  nD,  strength,  power,  &c.  I  Paral.  xxix.  2.  2  Par. 
 xxii.  9.  and  Esther  ii.  18.  to  -rny,  a  servant.  The  persons  in- 
 vited by  the  king  of  Persia  to  his  banquet,  mentioned  in  this 
 passage,  were  the  great  oflicers  of  his  court ;  his  higher  and 
 confidential  servants.  The  officers  of  the  Christian  Church 
 were  peculiarly  honoured,  and  received  the  same  appellation 
 which  designated  the  companions  of  a  sovereign 
 
 The  fifth  is  evidently  transposed  in  the  three  lists.  The  word 
 ivepyrjua  does  not  occur  in  the  LXX,  though  it  is  found  in 
 Eccles.  xvi.  16.  as  we  have  observed.  It  seems  to  refer  to  the 
 highest  possible  enlargement  of  the  natural  faculties,  by  which 
 the  teachers  of  Christianity  were  enabled  to  perform  wonderful 
 cures.  They  were  supernaturally  instructed,  perhaps,  to  anti- 
 cipate the  knowledge  and  discoveries  of  a  future  age  ;  and  to 
 efiect  likewise  wonderful  healings  of  disease,  by  an  agency  su- 
 perior to  any  eflorts  of  medical  science,  past,  present,  or 
 future. 
 
 In  the  next  division  of  the  miraculous  gifts,  prophecy,  irpo- 
 (prjTSia,  and  the  discerning  of  spirits,  are  classed  together  with 
 'Avrt\r/\//£if,  "helps,"  and  Kvtepvriang,  "governments;"  which 
 titles  are  equivalent,  according  to  the  arrangement  in  the  third 
 list,  with  rXwccraif  XaXsvreg,  speakers  of  tongues.  This  divi- 
 sion, as  wc  may  judge  from  the  order,  which  has  hitherto  pro- 
 ceeded regularly  from  the  apostles  to  the  lower  gradations  of 
 the  ministry,  and  the  inferior  gifts  imparted  to  them,  ought  to 
 signify  something  inferior  to  the  gifts  and  titles  which  have 
 been  already  enumerated.  If  we  may,  as  we  propose,  fix  the  mean- 
 ing of  these  much  controverted  words  from  the  LXX,  we  shall 
 find  this  opinion  most  singularly  confirmed.  The  word  Trpo- 
 <pi]Ttia  is  used  in  the  LXX  for  the  Hebrew  prn,  vision,  or  ex- 
 stacy,  2  Paral.  xxxii.  32.  Dan.  xi.  IL  which  was  a  lower  de- 
 gree of  inspiration  to  that  which  was  given  to  Moses,  who 
 talked  with  the  Divine  Leader  of  Israel  '*  face  to  face;"  and 
 consequently  lower  than  was  imparted  to  the  apostles,  who 
 were  honoured  in  the  same  manner  by  the  Sacred  Oracie  him- 
 
IN  THE  CHURCH  OF  ANTIOCH— CHAP.  XI.  197 
 
 Julian  Pe-    sclf(d).     Lord  Barringtou's  opinion,  therefore,  thougli  derived  Antioch. 
 riod,  4760.    from  other  considerations,  that  a  hjwer  degree  of  prophecy  is 
 Vulgar.Ei a,  here  understood,  appears  to  be  correct;  as  is  likewise  his  ad- 
 49.  ditional  remark,  that  in  the  word  prophecy  must  be  included 
 
 the  gift  of  teaching.  As  a  necessary  consequence,  or  as  the  in- 
 separable attendant  of  this  gift,  was  the  power  of  discerning  of 
 spirits  ;  which  was  the  talent  or  faculty  of  discerning  both  the 
 truth  and  certainty  of  wliat  was  spoken  by  other  prophets,  and 
 likewise  of  ascertaining  the  thoughts  and  secrets  of  the  hearts 
 of  those  who  might  enter  the  Christian  assemblies,  and  conse- 
 quently of  knowing  the  precise  mode  of  teaching  which  his  cir- 
 cumstances might  demand. 
 
 The  persons  who  possessed  these  lesser  gifts  of  prophecy,  and 
 knowledge  of  the  thoughts  of  men,  are  called  'AvrtXij-^ljeig,  and 
 Kv€epvr](Tsig.  The  Hrst  of  which  answers  to  miy,  help,  Ps.  xxi. 
 19.  (ap.  LXX,)  and  xxii.  19.  of  the  English  version. 
 
 The  word  KvtspvIjcreiQ,  says  Lightfoot,  is  used  by  the  LXX 
 to  translate  mbann,  (Prov.  i.  5.  xi.  14.  xx.  18.  and  xxiv.  6.) 
 which  word  imports  not  the  act,  but  the  ability  to  govern  ;  and 
 the  words  dvTi\r]-^eig  and  Kv^epvrjaeig,  in  1  Cor.  xii.  28,  29,  30. 
 imply  helps  to  interpret  the  languages,  and  sense  of  those  who 
 spake  with  tongues  (</). 
 
 The  speaking  with  tongues  was  the  gift  more  commonly  im- 
 parted than  any  other,  as  we  read  in  the  narrative  of  the  conver- 
 sion of  Cornelius  and  his  household.  It  was  therefore  of  inferior 
 estimation  to  those  which  were  more  rare.  This  consideration 
 harmonizes  with  the  rest  of  this  perplexing  division  both  of  the 
 miraculous  gifts,  and  of  those  on  whom  they  were  conferred. 
 The  speakers  with  tongues  were  the  assistants  to  the  higher  mi- 
 nisters, and  were  often  of  inferior  degree ;  they  possessed  the 
 ability  to  govern,  and  were  thus  prepared  for  the  higher  offices 
 in  the  Church;  they  received  the  lower  gift  of  prophccv,  and 
 the  discerning  of  spirits. 
 
 The  last  of  these  miraculous  gifts  requires  no  discussion.  It 
 appears  to  refer  to  a  further  division,  of  a  still  lower  and  infe- 
 rior miraculous  endowment.  The  converts  who  were  baptized 
 with  Cornelius  spake  with  tongues.  I  should  conclude,  from 
 this  division  of  the  miraculous  gills,  not  that  every  convert  was 
 able  to  speak  every  known  language,  but  only  a  certain  nunj- 
 ber  :  and,  with  respect  to  the  interpreters  here  mentioned,  we 
 may  conclude  that  they  were  persons  who  repeated  to  some  of 
 the  people,  in  their  own  language,  those  addresses  of  the  pro- 
 phets which  were  spoken  to  another  portion  of  the  congrega- 
 tion, in  their  native  tongue.  As  the  Jews  were  every  where 
 dispersed,  the  congregations  of  the  primitive  Christians  mu.st 
 liave  generally  consisted,  of  the  Israelites  who  spake  the  Aramaic 
 or  Syriac  dialects,  and  of  the  natives  of  the  countries  w  here  they 
 sojourned.  In  commercial  towns  there  would  be  frequently  as- 
 semblies, composed  of  strangers  from  the  most  opposite  quar- 
 ters of  the  world,  to  whom  these  divisions  of  the  miraculous 
 gifts  would  be  the  most  convincing  of  all  arguments. 
 
 Whatever  might  have  been  the  nature  of  the  miraculous  gifts 
 which  were  imparted  by  the  Spirit  of  God  to  the  lirst  teachers 
 of  the  Gospel,  it  is  certain  they  were  all  subject  to  the  apostles, 
 and  the  apostles  to  each  other,  in  council.  Their  powers  were 
 not  derived  from  the  people,  though  they  were  imparted  for  the 
 instruction  of  the  poorest,  and  meanest,  and  most  despised 
 among  them.  They  were  accountable  to  God  and  to  his  apos- 
 tles. The  caprice  of  the  multitude  was  not  their  rule  of  action  : 
 and  while  they  oedulously  laboured  for  the  common  benefit, 
 they  never  derived  their  do(  trincs  from  tho^^e  whom  they  were 
 ordained  to  superintend  and  teach  ;  nor  did  they  allon"  their 
 
198  SPIRITUAL  GIFTS,  TITLES,  OFFICES,  &c. 
 
 Jalian  Pe-    separate  congregations  to  dictate  to  them  as  to  the  doctrines  Antioch 
 
 riod,  4700.    they  were  to  inculcate. 
 
 VulgariEra,      The  flocks  did  not  then  choose  their  shepherds  ;  the  children 
 
 49.  did  not  ordain  their  spiritual  fathers.   Free  from  all  inferior  mo- 
 
 tives, unambitious  of  honour  and  popularity,  careless  of  wealth, 
 undaunted  by  persecution,  unsubdued  by  danger  and  difficulty, 
 the  first  teachers  of  the  Gospel  regarded  with  equal  aflection, 
 the  favour  or  the  hatred  of  the  rich  or  poor.  Bold,  zealous, 
 lirm,  and  holy,  their  lips  preserved  knowledge,  and  the  people 
 learned  the  law  from  their  mouth.  Happy  is  that  Church  whose 
 clergy  are  thus  devoted  to  the  service  of  the  people  committed 
 to  their  charge — who  are  faithful  in  the  discharge  of  their  sacred 
 duties,  not  with  eye-service,  as  men  pleasers,  but  with  singleness 
 of  heart,  as  unto  God. 
 
 Such  were  the  gifts,  titles,  and  olBces,  by  which  the  Christian 
 Church  was  now  united.  It  formed,  at  this  time,  wherever  it 
 was  dispersed,  one  large  society.  The  persons  who  presided  over 
 it  (and  no  society  can  exist  without  some  order  or  form  of  go- 
 vernment,) derived  their  authority  not  from  the  people,  but 
 from  God.  These  divinely  appointed  heads  in  the  process  of 
 lime  ordained  lit  persons,  who  were  generally  known  to  and 
 approved  by  the  people,  among  whom  they  lived,  to  the  office 
 of  teacher.  If  these  teachers  deviated  from  the  form  of  sound 
 words  and  the  apostolic  doctrine,  they  were  responsible  to  the 
 authority  which  had  empowered  and  commissioned  them  to 
 teach:  and  the  apostles  themselves,  as  in  the  instance  of  St. 
 Peter,  v/ere  controlled  by  their  equals  in  power.  Christ  was 
 the  invisible  head  of  the  Church,  and  the  supremacy  of  Peter,  or 
 of  Rome,  was  unknown  ;  all  was  rightly  and  efficiently  organized 
 for  the  building  up  in  this  evil  world  the  outward  and  visible 
 Church  of  Christ,  by  which  the  invisible  and  the  spiritual 
 Church,  as  in  the  days  of  Noah,  might  be  conducted  safely  to 
 the  kingdom  of  Christ  and  God.  Wicked  and  inconsistent 
 Christians,  as  we  learn  from  the  Epistles,  were  members  of  the 
 visible  Church  even  in  the  apostolic  age — it  is  so  at  present. 
 God  alone  can  separate  the  good  from  the  bad  at  the  last.  It 
 is  our  duty,  while  we  are  in  the  body,  to  continue  to  build  up 
 the  visible  Church  j  to  establish  and  to  insist  upon  external 
 religion,  the  means  of  grace,  the  right  administration  of  the 
 sacraments,  the  purity,  honour,  and  independence  of  the  Chris- 
 tian priesthood  ;  and  to  maintain,  "  in  spite  of  scorn,"  its 
 scriptural  government  in  the  world.  Thus  by  obedience  to 
 the  example  of  the  apostles  of  God,  we  may  bring  many  mil- 
 lions of  our  forsaken  brethren  of  mankind  from  among  every 
 nation  under  heaven,  within  the  visible  Church  on  earth,  and 
 lead  them  by  the  power  of  the  Spirit  of  God  to  the  spiritual 
 Church  above  (/). 
 
 (a)  Lib.  i.  cap.  cxi.  p.  loL3.  "rnD  coronam  sequuntiir  ordine  n?23n  and 
 nyD  sapientiaet  intelli^entia,  quas  ad  caput  referendas  esse,  res  ipsa  lo- 
 quitur. Quisignorat,  bmas  hascevirtutes  Domino  nostroJesuChristo  fre- 
 quenter adraodum  attribui  in  Codice  sacro?  En  verl)a  Jesaiai  vby  nnDT 
 njOT  nnDn  nn  mn-mi  et  quiescet  super  ipsum  spiritus  Jeliova :  spi- 
 ritus  sapientias  et  intelligentiie.  n?33n  solet  j»ngijl30,  vel  n3l3n 
 aut  nyD,  ut  et  Paulus  aocpiav  Kai  fov}}<nv  aut  yv(o(Tiv  sappe  con- 
 jungit.  Sapiential  comes  est  prudentia  et  circumspectio,  qua  secun- 
 <Uim  sapientiae  regulas  per  amorem  et  timorem  Dei  reprobatur  ma- 
 lum et  eligitur,  quod  optimum  est,  in  bona  conscientia.  Et  alibi 
 n33  est  prudentia,  <ppovi]aiQ.  Dexteritas  Judicandi  et  eligendi  secun- 
 dum boni  conscientiam.  Nam  prudentia  utitur  sapientia  tv  Trpafc- 
 toIq.  Hinc  junguntur  naOT  nD3n  (Toipia  Kai  (pp6i'f)cric.  Prudentia 
 mater  est  ^apipn1i;^,  sapientia  est  virtus  intellectus,  qua  res  intelligimus 
 in  caussis  et  finihus  :  prude^ilia  judicii,  quarts  el  actus  ad  fines  illis 
 convenientcs  disponimus,  c»  diiigimus. — Vitringae  Dissert,  sccunda  de 
 
ST.  PAUL'S  SECOND  JOURNEY—CHAP.  Xll.  ^99 
 
 CHAPTER  XII. 
 
 St.  Pauls  second  Apostolical  Journey. 
 
 SECTION  I. 
 
 After  remaining  some  time  at  Antioch,  St.  Paul  j)roposes  to 
 
 Barnabas  to  commence  another  visitation  of  the  Churches. 
 
 ACTS  XV.  SQ, 
 
 riod*4T6L        ^^  ^^^  ^^^^^  ^^^^   ^^^^^'  ^^"^  ^^^^   ""^*^  Barnabas,  Antioch. 
 VulgariEra,  I^^t  US  go  again  and  visit  our  brethren,  in   every  city 
 50.  where  we  have  preached  the  word  of  the  Lord,  and  see 
 
 how  they  do '. 
 
 SECTION    II. 
 
 St,  Paul  separating  from  Barnabas,  proceeds  from  Antioch 
 
 to  Syria  and  Cilicia. 
 
 ACTS  XV.  37,  to  the  end.     xvi.  4,  5. 
 
 37  And  Barnabas  determined  to  take  with  them  John,  ^3'!;'^  and 
 whose  surname  was  Mark.  tihcxa. 
 
 38  But  Paul  thought  not  good  to  take  him  with  them, 
 who  departed  from  them  from  Pamphyha,  and  went  not 
 with  them  to  the  work. 
 
 39  And  the  contention  was  so  sharp  between  them, 
 that  they  departed  asunder  one  from  the  other  ■ :  and  so 
 Barnabas  took  Mark,  and  sailed  unto  Cyprus  : 
 
 Sepliiroth  Cabbalistaruni.  Observ.  Sacr.  lib.  i.cap.  iii.vol.  i.  p.  151, 152. 
 See  also  Burnet's  Archajologfiae  Pliilos.  p.  48.  (b)  Etymol.  ined.  ap. 
 Schleusner,  Lexicon  in  LXX — yvoJaiQ  aotpiaq  Siacpeperai.  yvuxjiq  fikv 
 tan  TO  eidevai  rd  ovra'  cro^ict  dk  Kal  to  to.  ovtci  yivuxTKeiv,  Kai  to 
 Tijv  TiSv  dvTLTnTTTovTOJV  XixTiv  eiTi(TTa(r6ai.  (c)  In  Arius  Mon- 
 tanus  Bible,  in  the  Septuagint,  and  in  our  own  Bibles  this  passage 
 is  chap.  ix.  ver.  38.  But  in  Bagster's  small  Hebrew  Bibles  it  is 
 Nehem.  x.  ver.  1.  (rf)  Alter  Revelationis  internaa  modus  est, — quo 
 vigilantes  rapiuntur  in  ecstasin,  cessante  ad  tempus  usu  sensoriorum 
 exterorum,  dum  a  spiritu  divino,  aut  Angelo  Dei  jussu  imagination!  ex- 
 hibentur  et  alte  infiguntur  imagines  quredam,  sive  figura"  rerum  mysticas 
 et  propheticae  ;  aut  Deus  ipse,  vel  angehis,  verba  veluti  cum  iis  faciens, 
 eos  de  praeseutibus  aut  futuris  edocet.  Hac  specie  Deus  se  praecipue 
 prophetis.  certe  illustrioribus,  manifestum  fecit,  diciturque  ea  stylo 
 Scripturie  V.T.  pTn  visio  ctTroKciXvxpig. — Vitringa,  Observ.  Sacrae,  lib. 
 vii.  cap:  ii.  p.  7.  (e)  Life  of  Lightfoot,  by  Strype.  The  assembly  of 
 divines  wished  to  justify  the  lay  eldership  of  the  Presbyterians  from  the 
 word  KugfpvTicTfig, 'in  this  passage,  which  Lightfoot  answered  by  the 
 above  criticism.  (/)  Lord  Barrington's  Miscellanea  Sacra,  vol.  i.  p. 
 166,  167.  This  treatise  is  one  of  the  tracts  in  the  collection  of  Bishop 
 Watson. — Hales's  Analysis  of  Chronology,  vol.  ii.  part  ii.  p.  968. — 
 Doddridge's  Family  Expositor,  vol.  iv.  p."  67. — Morgan's  Platform  of 
 the  Christian  Church. 
 
 '  The  principal  reason  which  prompted  St.  Paul  to  com- 
 mence his  second  apostolical  journey  at  this  time,  was  probably 
 his  learning  that  the  Churches  in  the  provinces  were  divided  in 
 opinion;  and  that  theharmonyoftheinfantChurch  was  disturbed 
 on  account  of  the  controversies  on  the  siihject  of  conformity  to 
 the  Mosaic  law.  They  were  anxious  to  ascertain,  -n-iog  fxovffi 
 fjuomodo  se  habcant,  ac  constanles  sint  in  |)rolitcnda  doclrina. 
 
 -  Their  dispute  about  John  Mark,  is  a  prool'  of  human  infir- 
 
200  ST.  PAUL  PROCEEDS  TO  DERBE  -CHAP.  XII. 
 
 Julian  Pe-        40  And  Paul  chose  Silas,   and  departed,  being  recom-  Sym  and 
 Vu*i 'S:Va  «^ended  by  the  brethren  unto  the  grace  of  God.  ^'^**'*** 
 
 5o!  ^^    *^'      41   And  he  went  through  Syria  andCiHcia^  confirming 
 the  churches, 
 
 ACTS  xvi.  4,  5. 
 
 4  And  as  they  went  through  the  cities,  they  delivered 
 them  the  decrees  for  to  keep,  that  were  ordained  of  the 
 apostles  and  elders  which  were  at  Jerusalem. 
 
 5  "  And  so  were  the  churches  established  in  the  faith, 
 and  increased  in  number  daily. 
 
 SECTION  III. 
 
 St.   Paul  2^foceeds   to  Derhe,  and  Lystra  in  Iconinm  — 
 Timothy  his  Attendant. 
 
 ACTS  xvi.   1  —  6. 
 
 1  Then  came  he  to  Derbe  and  Lystra  :  and  behold,  a  Derbe  and 
 certain  disciple  was  there,  named  Timotheus,  the  son  of  a  l^ystf*- 
 certain  woman,  which  was  a  Jewess,  and  believed :  but 
 
 his  father  7vas  a  Greek  : 
 
 2  Which  was  well  reported  of  by  the  brethren  that 
 were  at  Lystrg.  and  Iconium. 
 
 3  Him  would  Paul  have  to  go  forth  with  him  ;  and 
 took  and  circumcised  him,  because  of  the  Jews  which 
 were  in  those  quarters  ^ :  for  they  knew  all  that  his  father 
 was  a  Greek. 
 
 mity,  which  cannot  be  justified,  though  it  admits  of  extenua- 
 tion. There -was  some  breach  of  charity  between  them  ;  on  one 
 side  it  may  be  said  that  Paul's  zeal  carried  him  too  far,  and  on 
 the  other  that  Barnabas  was  too  indulgent  to  his  kinsman  — 
 6  UavXog  £^?jr£i  to  ducalov,  o  Bapvatag  to  ^ikavBpu)-ov.  This 
 rupture,  however,  did  not  end  in  hatred,  as  appears  from  the 
 manner  in  which  Barnabas  is  mentioned  by  Paul  in  his  Epistles. 
 Barnabas  went  to  Cyprus,  and  Paul  into  Syria  and  Cilicia. — 
 Witsius  Meleteni.  Leidens.  dc  Vit.  Pauli.  cap.  iv.  sect.  15. 
 
 3  It  is  probable  that  St.  Paul  went  from  Cilicia  to  Crete  ;  and 
 having  preached  there,  left  Titus  to  complete  his  work,  and  to 
 ordain  elders.— See  Witsius,  Meletem.  Leidens.  de  Vil.  Paul, 
 chap.  V. 
 
 ^  The  fourth  and  fifth  verses  of  chap.  xvi.  are  added  to  the  end 
 of  chap.  XV.  on  the  authority  of  Lord  Barrington,  whose  opi- 
 nion is  advocated  by  Dr.  Paley  and  Dr.  Clarke. — See  Miscel- 
 lanea Sacra,  Paley*s  Horae  Paulinae,  and  Dr.  Clarke's  Commen- 
 tary. 
 
 5  In  order  to  judge  rightly  of  Paul's  conduct  in  this  affair, 
 which  some  have  censured  (as  they  do  other  things  in  Chris- 
 tianity), because  they  did  not  understand  it,  we  must  always  re- 
 collect that  he  always  openly  avowed,  "  that  the  Gentiles  were 
 free  from  the  yoke  of  the  Mosaic  ceremonies,  and  that  the  Jews 
 were  not  to  accept  salvation  by  them :"  and  he  also  taught,  that 
 they  were  not  in  conscience  obliged  to  observe  them  at  all,  ex- 
 cept in  cases  where  an  omission  of  them  would  give  offence. 
 But  because  his  cncniics  rtpiescnled  him  as  leaching  people  to 
 
50. 
 
 TO  GALATIA,  TROAS,  AND  SAMOTHRACE-CHAP.XII.  201 
 
 Julian  Pe-  SECTION  IV. 
 
 VulgariEra        They  proceed  from  Iconium  to  Phrygia  and  Galatia, 
 
 ACTS  xvi.  6. 
 
 6  Now  when  they  had  gone  throughout  Phrygia  and  q^S**"^ 
 the  region  of  Galatia,  and  were  forbidden  of  the  Holy 
 Ghost  to  preach  the  word  in  Asia. 
 
 SECTION  V. 
 
 From  Galatia  to  Mys'iat  and  Troas, 
 ACTS  xvi.  7 — 10. 
 
 7  After  they  were  come  to  Mysia,  they  assayed  to  go  Mysia  and 
 into  Bithynia  :  but  the  Spirit  suffered  them  not.  Troa». 
 
 8  And  they  passing  by  Mysia,  came  down  to  Troas. 
 
 9  And  a  vision  appeared  to  Paul  in  the  night ;  There 
 stood  a  man  of  Macedonia,  and  prayed  him,  saying,  Come 
 over  into  Macedonia,  and  help  us. 
 
 10  And  after  he  had  seen  the  vision,  immediately  we 
 endeavoured  to  go  into  Macedonia,  assuredly  gathering 
 that  the  Lord  had  called  us  for  to  preach  the  gospel  unto 
 them. 
 
 SECTION  VI. 
 
 From  Troas  to  Samothrace, 
 ACTS  xvi,  part  of  ver.  11. 
 
 11  Therefore  loosing  from  Troas,    we  came  with   a  Samothrace. 
 straight  course  to  Samothracia  ^. 
 
 despise  the  law  of  Moses,  and  even  as  blaspheming  it,  he  there- 
 fore took  some  opportunities  of  conforming  to  it  publicly  him- 
 self, to  shew  how  far  he  was  from  condemning  it  as  evil ;  an 
 extravagance  into  which  some  Christian  heretics  early  ran. 
 And  though,  when  the  Jewish  zealots  would  have  imposed  upon 
 him,  to  compel  Titus,  who  was  a  Greek,  to  be  circumcised,  even 
 while  he  was  at  Jerusalem,  he  resolutely  refused  it,  (Gal.  ii.  3 — 
 5.)  yet  here  he  voluntarily  persuaded  Timothy  to  submit  to 
 that  rite,  knowing  the  omission  of  it  in  him,  who  was  a  Jew  by 
 the  mother's  side,  would  have  given  offence  ;  and  being  the 
 more  desirous  to  obviate  any  prejudices  against  this  excellent 
 youth,  whose  early  acquaintance  with  the  Scriptures  of  the  Old 
 Testament  (2  Tim.  iii.  15.)  might  render  him  peculiarly  capable 
 of  preaching  in  the  synagogues  with  advantage  ;  which,  had  he 
 been  uncircumcised,  would  not  have  been  permitted.  Grotius 
 observes,  this  was  probably  the  beginning  of  Luke's  acquaint- 
 ance wiih  Timothy,  though  Paul  knew  him  long  before.— See 
 Doddridge's  Family  Expositor,  in  loc. 
 
 ^  Much  service  would  be  rendered  to  the  world  by  any  stu- 
 dent who  would  write  a  history  of  Samothrace.  This  island 
 was  the  earliest  European  seat  of  the  ancient  idolatry  which 
 overspread  Europe  from  India,  Canaan,  and  Egypt.  Mr.  Fabcr 
 has  prepared  the  way  for  the  successful  prosecution  of  all  re- 
 
202  CONVERSION  OF  LYDIA— CHAP.  XII. 
 
 Julian  Pe-  SECTION  VII.  Neapolis. 
 
 Vuigar^Era,  From  SamotJirace  to  Neapolis. 
 
 ACTS  xvi.  part  of  ver.  11. 
 
 1 1  And  the  next  day  to  Neapolis. 
 
 SECTION   VIII. 
 
 From  Neapolis  to  Philippi — where  the  Pythoness  is  dispos- 
 sessed— and  the  Jailor  converted. 
 ACTS  xvi.  12.  to  the  end. 
 
 12  And  from  thence  to  Philippi,  which  is   the  chief  Pt'lii'pi- 
 city '  of  that  part  of  Macedonia,  and  a  colony.     And  we 
 
 were  in  that  city  abiding  certain  days. 
 
 13  And  on  the  sabbath  we  went  out  of  the  city  by  a 
 river  side,  where  prayer  was  wont  to  be  made :  and  we 
 sat  down,  and  spake  unto  the  women  which  resorted 
 thither. 
 
 14  And  a  certain  woman  named  Lydia,  a  seller  of  pur- 
 ple, of  the  city  of  Thyatira,  which  worshipped  God,  heard 
 iLS  :  whose  heart  the  Lord  opened,  that  she  attended  unto 
 the  things  which  were  spoken  of  Paul. 
 
 13  And  when  she  was  baptized,  and  her  household,  she 
 besought  us,  saying.  If  ye  have  judged  me  to  be  faithful 
 to  the  Lord,  come  into  my  house,  and  abide  there.  And 
 she  constrained  us. 
 
 16  And  it  came  to  pass,  as  we  went  to  prayer,  a  cer- 
 tain damsel  possessed  with  a  spirit  of  divination  met  us, 
 which  brought  her  masters  much  gain  by  soothsaying  ^: 
 
 searches  of  this  nature.  I  have  not  the  means  of  ascertaining 
 what  progress  has  been  made  of  late  years  in  those  branches  of 
 knowledge,  which  were  so  successfully  cultivated  by  Sir  William 
 Jones,  and  various  members  of  the  Society  over  which  he  pre- 
 sided. It  is,  however,  to  be  hoped,  that  great  additions  will 
 eventually  be  made  to  our  present  information  on  the  early  his- 
 tory of  the  world,  from  the  Sanscrit  records. 
 
 "^  It  is  very  uncertain  for  what  reason  St.  Luke  should  call 
 Philippi  the  chief  city  of  that  part  of  Macedonia,  as  it  was  not 
 the  metropolis  of  that  country. 
 
 Amphipolis  is  mentioned  by  Livy,  (lib.  xiv.  cap.  29.)  as  the 
 chief  city  of  this  first  region  of  Macedonia,  in  which  Philippi 
 Jay.  Mr.  Pierce  (Pref  to  his  Notes  to  Phil.)  therefore  would 
 follow  the  Syriac  in  this  passage,  as  Chrysostom  also  does,  read- 
 ing TrpdJTTi  Tijg,  though  it  be  true,  as  Mr.  Biscoe  well  observes, 
 (chap.  X.  sect.  2.  pp.  367,  368.)  that  Amphipolis  was  then  on  the 
 decline.  Raphelius  (ex  Herod,  p.  374.)  supposes  it  may  signify 
 only,  it  was  the  first  city  they  met  with  in  their  journey;  but 
 the  authorities  he  produces  seem  by  no  means  satisfactory. 
 Grotius  explains  it,  the  first  city  that  was  a  colony.  See  Kui- 
 noel,  vol.  iv.  p.  535, 
 
 ^  1  have  already  observed  upon  the  folly  of  making  our  pre- 
 sent experience  the  criterion  of  truth.  The  age  in  which  wc 
 live  is  undoubtedly,  for  the  most  part,  by  God's  mercy,  delivered 
 from  the  terrible  spectacle  of  human  beings  evidently  possessed 
 
THE  PYTHONESS  DISPOSSESSED— CHAP.  XII. 
 
 203 
 
 Julian  Pe-        17  The  same  followed  Paul  and  us,  and  cried,  saying,  Philippi. 
 
 riod,4761.    [ ^     ^  ^^ 
 
 VulgarjEra, 
 
 50.  by  evil  spirits.     But  evil   still  exists  amongst  us,   although 
 
 in  a  less  avowed  and  terrible  form,  and  it  still  but  too  fre- 
 quently, and  too  efl'ectually  withdraws  our  hearts  from  the  ser- 
 vice of  its  Maker. 
 
 If  it  appeared  to  me  to  be  warranted  by  the  sacred  text,  I 
 would  willingly  interpret  this  passage  with  Michaelis,  Heinrich, 
 Kuinoel,  Benson,  and  many  others,  and  believe  that  the  damsel 
 at  Philippi  was  either  an  impostor,  a  ventriloquist,  insane,  dis- 
 eased with  melancholy,  or  overpowered  with  her  own  fancies  ; 
 but  I  cannot  render  the  plain  language  of  St.  Luke  in  any  but 
 the  literal  manner.  My  reason  shall  always  submit  to  Scrip- 
 ture ;  and  I  cannot  wrest  the  words  of  this  Scripture  to  any 
 other  meaning  than  the  usual  one,  that  an  evil  spirit  had  in- 
 fluence over  the  mind  and  body  of  this  person  ;  enabling  her 
 to  utter  oracular  responses. 
 
 The  priestess  of  Apollo  at  Delphos,  when  placed  on  the  tri- 
 pod, uttered  confused  words  and  phrases,  among  strange  con- 
 tortions and  gesticulations.  Her  words  were  interpreted  by 
 the  priests,  and  were  considered  prophetic.  The  damsel  at 
 Philippi,  when  agitated  by  the  evil  spirit,  by  which  she  was 
 possessed,  was  probably  much  convulsed,  uttered  her  oracular 
 responses  with  various  contortions  and  gesticulations.  It  was 
 either  on  account  of  this  parallel  between  her  actions,  appear- 
 ance, and  language,  and  those  of  the  Pythian  Priestess,  that 
 she  is  here  said  to  have  the  spirit  of  Python  ;  or  because  the 
 evil  spirit  by  which  she  was  actuated  was  of  the  same  nature 
 and  power  as  that  which  prompted  the  priestess  of  the  Pagan 
 deity.  The  damsel  at  Philippi  is  generally  supposed  to  have 
 been  one  of  the  eyya'^piixvOoi — that  is,  she  spoke  from  the  inside 
 as  a  ventriloquist,  in  the  same  manner  as  the  priestess  of  Apollo 
 spoke  from  the  tripod. 
 
 Biscoe  has  reasoned  with  much  justice  on  the  question, 
 whether  this  narrative  proves  that  an  evil  spirit  possessed  this 
 damsel  or  not.  He  sufficiently  shews  that  it  cannot  be  consi- 
 dered as  a  trick  on  the  part  of  the  girl,  or  that  the  apostles 
 discovered  the  imposture,  and  reproved  the  deceiver. 
 
 Supposing  this  woman's  speaking  inwardly,  he  observes,  as 
 from  her  belly  or  breast,  were  a  trick  of  her  own  acquiring,  and 
 no  ways  owing  to  any  demon  or  spirit  that  spake  from  within 
 her,  how  could  St.  Paul's  saying  those  words,  "  I  command 
 thee  to  come  out  of  her,"  discover  the  trick,  reveal  the  se- 
 cret, and  convince  the  by-standers  that  she  was  a  mere 
 impostor,  and  had  no  spirit  of  divination  within  her:  would 
 it  not  rather  convince  them,  that  in  his  opinion  she  had 
 such  a  spirit  within  her?  But  let  us  suppose,  what  is  not 
 so  much  as  hinted  in  the  text,  that  St.  Paul  spent  much 
 time  in  preaching  to  the  people,  and  shewing  them  that 
 tiiis  woman,  by  a  particular  formation  of  the  organ  of  speech, 
 and  by  long  practice,  had  gained  a  habit  of  speaking  so  as 
 that  no  one  should  see  her  lips  move,  and  the  voice  should 
 seem  to  come  from  her  breast ;  I  am  yet  at  a  loss  to  know  how 
 this  could  deprive  her  masters  of  their  gain:  for  surely  this 
 would  go  but  a  little  way  towards  convincing  the  people,  that 
 she  could  not  really  predict  things  future.  Her  reputation  was 
 established;  there  was  a  general  belief  that  she  did  forete! 
 things,  and  a  great  concourse  of  jicoplc  aft«>r  her  to  make  in- 
 quiry into  Iheir  future  fortunes.  It  is  expressly  said,  that  "  shr 
 brought  her  musters  much  gain  by  soothsaying."    The  shewing 
 
204  THE  PYTHONESS  DISPOSSESSED-CHAP.  XIL 
 
 Julian  Pe-    These  men  are  the  servants  of  the  most  high  God,  which  Pbilippi. 
 
 riod  "  -      -        - 
 
 Vul 
 
 50. 
 
 nod,  4761.   shew  unto  us  the  way  of  salvation. 
 VuIgariEra,  ^ 
 
 that  it  was  possible  for  her,  by  long  practice,  to  attain  the  art 
 of  speaking  inwardly,  would  no  ways  dissuade  persons  from 
 following  her,  so  long  as  they  retained  a  notion  that  she  really 
 prophesied.  We  will  advance  therefore  one  step  further,  and 
 suppose  that  St.  Paul,  not  only  discovered  her  trick  of 
 speaking  inwardly,  but  that  he  also  argued  against  her  being  a 
 diviner  or  prophetess,  and  plainly  laid  before  them,  that  she 
 usually  made  her  answers  in  ambiguous  and  general  terms  ;  that 
 they  much  oftener  proved  false  than  true;  and  that  it  was 
 owing  to  mere  accident,  if  at  any  time  there  seemed  to  be  truth 
 in  what  she  had  said.  If  we  judge  of  the  experience  we  have  of 
 mankind,  we  cannot  reasonably  suppose  that  these  arguments 
 should  immediately  prevail  with  all  the  by-standers,  or  indeed 
 any  considerable  part  of  them,  to  lay  aside  the  opinion  they 
 had  entertained  of  this  woman's  gift.  However,  we  will  sup- 
 pose that  all  the  by-standers  were  at  once  convinced  of  the 
 truth  and  weight  of  the  apostle's  argument.  Would  they  imme- 
 diately be  able  to  spread  the  same  persuasion  among  all  the  in- 
 habitants of  Philippi  ?  And  if  all  Philippi  had  believed  her  an 
 impostor,  might  not  her  masters  have  sent  her  to  another  city, 
 where  by  the  practice  of  the  same  arts  she  might  still  have 
 brought  them  much  gain.  The  plain  truth,  therefore  is,  St. 
 Paul  prevented  her  future  prophesying;  or,  if  the  word  trick 
 pleases  better,  he  wholly  disabled  her  from  doing  the  trick  any 
 more.  He  cast  out  the  spirit  which  spake  within  her,  so  that 
 she  was  heard  no  more  to  speak  as  from  her  belly  or  breast. 
 Her  masters  soon  perceived  that  she  was  no  longer  inspired  or 
 possessed,  that  she  could  now  utter  no  more  divinations  or  pro- 
 phecies ',  and  therefore  all  hope  of  their  gains  from  her,  whether 
 in  Philippi,  or  any  other  city,  were  wholly  gone. 
 
 After  all,  it  is  a  dispute  among  learned  men,  whether  she  did 
 speak  inwardly,  as  from  her  belly  or  breast  (a).  They  say  the 
 words  do  not  necessarily  imply  this  meaning,  but  only  in  gene- 
 ral, that  she  was  possessed  of  a  spirit  of  divination,  or  fore- 
 telling things  to  come.  And  they  urge,  that  when  she  followed 
 St.  Paul,  and  said,  ''  These  men  are  the  servants  of  the  most 
 High  God,  which  shew  unto  us  the  v.ay  of  salvation,"  she 
 spake  out  with  a  loud  and  distinct  voice.  If  this  were  the  case, 
 what  trick  had  the  woman,  that  St.  Paul  could  discover  to  the 
 people?     Vid.  WoltiiCur.  in  loc. 
 
 Another  thing,  which  demonstrates  the  absurdity  of  this  in- 
 terpretation, is  the  rage  of  the  multitude  against  St.  Paul.  For 
 no  sooner  had  the  masters  of  the  girl  accused  him  and  Silas  to 
 the  magistrates,  but,  it  is  said,  "  that  the  multitude  rose  up 
 together  against  them,"  v.  22.  Had  he,  as  this  interpretation 
 supposes  him  to  have  done,  convinced  the  whole  city  of  Phi- 
 lippi that  this  maid-servant  was  an  impostor,  and  could  foretel 
 things  future  no  more  than  any  other  person,  no  doubt  they 
 would  have  taken  part  with  St.  Paul,  and  not  with  the  masters 
 of  the  girl.  They  would  have  thought  themselves  obliged  to 
 him  for  having  discovered  the  cheat,  and  preventing  their  U\. 
 lure  expense  in  needless  and  fruitless  applications  to  one  who 
 could  only  amuse  and  deceive  them,  but  not  I'orctt  1  any  thing 
 future.  If  they  were  incensed  against  any  person,  it  is  natural 
 to  suppose  it  should  have  been  against  the  girl  and  her  masters, 
 for  having  imposed  upon  them,  and  tricked  them  out  of  their 
 money.     But  that   they  should  lake  part  with  the  masters  of 
 
THE  PYTHONESS  DISPOSSESSED-CHAP.  XII.  205 
 
 Julian  Pe-        18  And  this   did  she   many  days.     But  Paul,  being  Philippi. 
 Vufgar^ra,  grieved,  turned  and  said  to  the  spirit,  I  command  thee  in 
 50.  '  . . 
 
 this  impostor  against  the  person  who  had  discovered  the  fraud, 
 is  so  contrary  to  all  the  experience  we  have  of  mankind,  that  it 
 is  a  demonstration  of  the  absurdity  of  this  comment.  On  the 
 other  hand,  if  we  take  the  story  in  the  plain  and  literal  sense, 
 how  natural  is  it,  that  the  multitude  of  the  city  should  side 
 with  the  master,  as  being  fully  persuaded  that  it  was  not  only  a 
 great  piece  of  injustice  done  to  them  by  the  apostle,  but  a 
 public  injury  of  a  very  heinous  nature;  as  they  had  hereby  lost 
 what  they  esteemed  an  oracle,  to  which  they  might  apply  upon 
 all  urgent  and  doubtful  occasions.  Nor  is  there  any  the  least 
 hint  in  the  text  of  a  change  in  the  multitude,  as  though  they 
 had  been  first  for  St.  Paul,  and  afterwards,  by  some  secret  ma- 
 nagement, brought  over  to  side  with  the  masters. 
 
 We  may  justly  therefore  conclude  with  the  majority  of  com- 
 mentators, and  the  concurrent  testimony  of  the  Church,  that 
 this  also  was  a  demoniacal  possession,  and  being  so,  that  it 
 afforded  another  instance  of  the  influence  the  evil  spirit  main- 
 tained over  mankind,  till  the  power  and  mercy  of  the  Saviour 
 delivered  us  from  the  bondage  and  tyranny  of  the  destroyer. 
 
 The  object  of  the  evil  spirit,  in  bearing  testimony  to  the  truth 
 of  the  apostle's  preaching,  is  well  explained  by  a  modern  com- 
 mentator. The  evil  spirit,  he  observes,  well  knew  that  the 
 Jewish  law  abhorred  all  magic,  incantations,  magical  rites,  and 
 dealings  with  familiar  spirits  ;  he  therefore  bore  what  was  in 
 itself  a  true  testimony  to  the  apostles,  that  by  it  he  might  de- 
 stroy their  credit,  and  ruin  their  usefulness.  The  Jews,  by  this 
 testimony,  would  be  led  at  once  to  believe  that  the  apostles 
 were  in  compact  with  these  demons;  and  that  the  miracles 
 they  wrought  were  done  by  the  agency  of  these  wicked  spirits; 
 and  that  the  whole  was  the  effect  of  magic  :  and  this  of  course 
 would  harden  their  hearts  against  the  preaching  of  the  Gospel. 
 The  Gentiles  again,  when  they  saw  that  their  own  demon  bore 
 testimony  to  the  apostles,  would  naturally  consider  that  the 
 whole  was  one  system  ;  that  they  had  nothing  to  learn,  nothing 
 to  correct;  and  thus  the  preaching  of  the  apostles  must  be  use- 
 less to  them.  In  this  situation,  nothing  could  have  saved  the 
 credit  of  the  apostles,  but  their  dispossessing  this  woman  of 
 her  familiar  spirit;  and  that  in  the  most  incontestable  manner  : 
 for,  what  could  have  saved  the  credit  of  Moses,  and  Aaron, 
 when  the  magicians  of  Egypt  turned  their  rods  into  serpents, 
 had  not  Aaron's  devoured  theirs?  And  what  could  have  saved 
 the  credit  of  these  apostles,  but  the  casting  out  of  this  spirit  of 
 divination,  with  which,  otherwise,  both  Jews  and  Gentiles  would 
 have  believed  them  incompetent  (6)  ? 
 
 (a)  Probabilis  taraeii  est  sententia  Delingii  Obss.  sac.  part  2. 
 p.  201.  Wolfiii  curis  ad  h.  1.  Walchius  observes — Feminam  illaiii, 
 iyKa(Trpi[.ivO(i)Vy  numero  non  esse  adscribendaui,  cum  Lucas  v.  17. 
 verba  distincte  prolata  ei  tribuat,  cum  earn  secutam  esse  dicat  Paulum 
 ejusqne  comites,  atque  adeo  per  id  signilicet  eam  per  plateas  et  cur- 
 sitando  vaticinatam  esse  :  eyya'^piixvOoi,  vero  vel  insidentes  cuidam 
 loco  vel  prostrati  in  terra  oracula  sua  ediderint  V.  Walchii  Diss.  1. 
 de  servis  etc.  sect.  7.  Kuinoel,  vol.  iv.  p.  .540.  (6)  See  on  the  sub- 
 ject of  this  note,  Dickinson's  Delphi  Phicnicizantes — the  beginning  of 
 Faber's  Origin  of  Pagan  Idolatry — the  references  in  Kuinoel — Biscoe 
 on  the  Acts,  vol.  i.  p.  198,  &c. — Whitby — Hammond — Dr.  A.  Clarke, 
 and  on  the  manner  in  which  the  Pythian  Priestesses  received  their 
 inspiration,  the  Treatise  on  Saul  and  the  Witch  of  Endor,  in  die  Critici 
 Sacri. 
 
206  THE  JAILOR  OF  PIIITJPPI— CHAP.  XII. 
 
 Julian  Pe-    the  name  of  Jesus  Christ,  to  come  out  of  her.     And  he  PI»«J'PP» 
 
 Vd'at^Ela   ^^^^  ^"^  ^^^^  ^^^^  ^^°"^* 
 
 50.  ^^'       19  And  when  her  masters  saw  that  the  hope  of  their 
 
 gains  was  gone,  they  caught  Paul  and  Silas,  and  drew 
 
 them  into  the  market-place,  unto  the  rulers, 
 
 20  And  brought  them  to  the  magistrates,  saying,  These 
 men,  being  Jews,  do  exceedingly  trouble  our  city, 
 
 21  And  teach  customs  which  are  not  lawful  for  us  to 
 receive,  neither  to  observe,  being  Romans. 
 
 22  And  the  multitude  rose  up  together  against  them  : 
 and  the  magistrates  rent  off  their  clothes,  and  commanded 
 to  beat  them. 
 
 23  And  when  they  had  laid  many  stripes  upon  them 
 they  cast  thejn  into  prison,  charging  the  jailor  to  keep 
 them  safely : 
 
 24)  Who  having  received  such  a  charge,  thrust  them 
 into  the  inner  prison,  and  made  their  feet  fast  in  the 
 stocks. 
 
 25  And  at  midnight  Paul  and  Silas  prayed,  and  sang 
 praises  unto  God  :  and  the  prisoners  heard  them. 
 
 26  And  suddenly  there  w^as  a  great  earthquake,  so  that 
 the  foundations  of  the  prison  were  shaken  :  and  immedi- 
 ately all  the  doors  were  opened,  and  every  one's  bands 
 were  loosed. 
 
 27  And  the  keeper  of  the  prison  awaking  out  of  his 
 sleep,  and  seeing  the  prison  doors  open,  he  drew  out  his 
 sword,  and  would  have  killed  himself,  supposing  that  the 
 prisoners  had  been  fled. 
 
 28  But  Paul  cried  with  a  loud  voice,  saying,  Do  thy- 
 self no  harm  ;  for  we  are  all  here. 
 
 29  Then  he  called  for  a  light,  and  sprang  in,  and 
 came  trembling,  and  fell  down  before  Paul  and  Silas  ; 
 
 30  And  brought  them  out,  and  said,  Sirs,  what  must 
 1  do  to  be  saved  ? 
 
 31  And  they  said,  Believe  on  the  Lord  Jesus  Christ, 
 and  thou  shalt  be  saved,  and  thy  house. 
 
 32  And  they  spake  unto  him  the  word  of  tlic  Lord, 
 and  to  all  that  were  in  his  house. 
 
 33  And  he  took  them  the  same  hour  of  the  niglu,  and 
 washed  their  stripes ;  and  was  baptized,  he  and  all  liis, 
 straightway. 
 
 34  And  when  he  had  brought  them  into  his  house,  he 
 set  meat  before  them,  and  rejoiced,  believing  in  God, 
 with  all  his  house. 
 
 35  And  when  it  was  day,  the  magistrates  sent  the  Ser- 
 jeants, saying,  Let  those  men  go. 
 
 30  And  the  keeper  of  the  prison  told  this  saying  to 
 Paul,  The  magistrates  have  sent  to  let  you  go :  now 
 therefore  depart,  and  go  in  peace. 
 
 37  But  Paul  said  unto   them.  They  have  beaten    us 
 
ST.  PAUL  PROCEEDS  TO  TIIESSALONICA-CHAP.  XII.  207 
 
 Julian  Pe-    openly  uncondemned,  being  Romans,  and  have  cast  us  Philippi. 
 riod,4761.   into  prison:  and  now  do  they  thrust  us  out  privily?  nay 
 VulgariEra,  ^^^.^^  ^^  ^^^  j^^.  ^^^^^^  ^^^^  themselves,  and  fetch  us  out. 
 
 38  And  the  Serjeants  told  these  words  unto  the  magis- 
 trates: and  they  feared,  when  they  heard  that  they  were 
 Romans. 
 
 38  And  they  came  and  besought  them,  and  brought 
 ihem  out,  and  desired  them  to  depart  out  of  the  city. 
 
 SECTION  IX.  ' 
 
 From  Philippi  through  Amphipolis,  and  Apollonia  to  Thes- 
 
 salonica,  where  they  are  opposed  by  Jason. 
 
 ACTS  xvii.  1 — 10. 
 
 1  Now  when  they  had  passed  through  Amphipolis  and  Thessalo- 
 Apollonia,  they  came  to  Thessalonica,  where  was  a  syna-  "•«'*• 
 gogue  of  the  Jews : 
 
 2  And  Paul,  as  his  manner  was,  went  in  unto  them, 
 and  three  sabbath-days  reasoned  with  them  out  of  the 
 Scriptures  ^ 
 
 3  Opening  and  alleging,  that  Christ  must  needs  have 
 suffered,  and  risen  again  from  the  dead;  and  that  this 
 Jesus,  whom  1  preach  unto  you,  is  Christ.  .  ,  t,     , 
 
 4  And  some  of  them  believed,  and  consorted  with  Paul 
 
 9  This  passage  is  generally  quoted  as  one  of  those  which 
 prove  the  identity  of  the  service  of  the  primitive  Church  with 
 that  of  the  synagogue.  In  the  instance  of  reading  the  Scrip- 
 tures in  both,  the  parallel  certainly  exists.  This  subject, 
 however,  having  been  already  in  some  measure  considered, 
 I  shall  merely  observe,  in  this  place,  that  we  never  read 
 that  any  one  of  the  primitive  Churches  had  such  an  oihcer 
 as  the  Archisynagogus,  or  were  governed  by  the  ten  the 
 twenty-three,  Scc^neither  were  the  primitive  Churches  built  by 
 the  side  of  rivers  ;  and  many  other  points  of  dissimilarity  might 
 
 be  shewn.  .  ..         ^  a 
 
 Some  writers  indeed  have  gone  to  the  opposite  extreme,  and 
 derived  the  principal  customs  which  prevailed  among  the  early 
 Christians  to  the  Heathen  institutions  established  among  them. 
 The  fact  seems  to  be,  that  as  the  Jewish  synagogues  were  ne- 
 cessarily the  first  places  of  worship,  very  many  useful  customs 
 were  derived  from  the  Jewish  synagogue-service :  and,  as  the 
 number  of  the  Gentile  converts  increased  from  the  Heathen 
 worship,  some  customs  might  be  derived  from  them  also.  The 
 Churches,  in  things  indiflerent,  were  left  to  their  own  discre- 
 tion  •  there  was,  however,  a  general  similarity  of  worship,  as 
 well  as  an  unity  of  faith,  among  all  the  primitive  Churches. 
 As  at  the  Reformation,  our  Church-service  was  not  formed  upon 
 the  model  of  the  service  of  the  Romish  Church  ;  yet  our  re- 
 formers wisely  retained  whatever  was  useful ;  so  were  many 
 customs  of  the  synagogues  preserved.  The  worship  of  God  was 
 placed  upon  a  right  foundation  :  there  was  neither  a  servile  de- 
 ference paid  to  antiquity,  neither  was  there  any  capricious,  or 
 useless,  or  jealous  removal  of  ancient  customs,  merely  because 
 they  were  established. 
 
208  THE  EPISTLE  TO  THE  GALATIANS-CHAP.  Xll. 
 
 Julian  Pe-    and  Silas  ;  and  of  the  devout  Greeks  a  great  multitude,  Tbessalo- 
 v°f '  ^^^'  ^"^  ^^  ^^^^  *^^"^^  women  not  a  few.  n»ca. 
 
 5l"  ^^^  ''^^*  5  But  the  Jews  which  believed  not,  moved  with  envy, 
 took  unto  them  certain  lewd  fellows  of  the  baser  sort,  and 
 gathered  a  company,  and  set  all  the  city  on  an  uproar, 
 and  assaulted  the  house  of  Jason,  and  sought  to  bring 
 them  out  to  the  people. 
 
 6  And  when  they  found  them  not,  they  drew  Jason 
 and  certain  brethren  unto  the  rulers  of  the  city,  crying, 
 These  that  have  turned  the  world  upside  down,  are  come 
 hither  also  : 
 
 7  Whom  Jason  hath  received :  and  these  all  do  con- 
 trary to  the  decrees  of  Cesar,  saying  that  there  is  another 
 king,  one  Jesus. 
 
 8  And  they  troubled  the  people,  and  the  rulers  of  the 
 city,  when  they  heard  these  things. 
 
 9  And  when  they  had  taken  security  of  Jason,  and  of 
 the  other,  they  let  them  go. 
 
 SECTION  X. 
 
 St.  Paul  writes  his  Epistle  to  the  Galatians,  to  iwove,  in 
 opposition   to  the   Judaizing    Teachers,     that  faith    in 
 Christy  and  not  their  imjoerfect  obedience  to  the  Ceremo- 
 nial Law,  was  the  cause  of  their  salvation  *°. 
 §  1.      GAL.  i.    1 — 5. 
 
 Paul  vindicates  his  Apostleship,  and  salutes  the  Brethren. 
 1  Paul,  an  apostle,  (not  of  men,   neither  by  man,  but 
 
 '"  Revelation  is  the  language  of  heaven,  spoken  by  the  lips  of 
 men  ;  and  no  where  through  the  volume  of  Scripture  do  we  more 
 legibly  read  its  characters  of  light,  than  in  the  portion  to  which, 
 we  have  now  arrived,  the  Epistles  of  St.  Paul.  It  is  here  that 
 the  discoveries  are  made  which  complete  the  perfection  of  the 
 Christian  dispensation.  The  preaching  of  Christ  was  past — the 
 generation  of  witnesses  who  heard  him  speak  "  as  man  never 
 spake,"  was  rapidly  dying  away;  the  reign  of  the  Holy  Spirit 
 had  began,  and  the  divine  teaching  was  recalled  to  the  minds  of 
 the  Evangelists,  and  the  deepest  mysteries  of  God  were  impart- 
 ed to  the  apostles.  In  the  Gospels  we  read  what  Christ  in  his 
 humility  declared  on  earth,  in  the  Epistles  are  recorded  what 
 Christ  on  his  throne  of  glory  spake  through  the  Spirit  from 
 heaven.  Why  should  it  excite  our  surprise,  therefore,  that  all 
 those  who  passionately  long,  or  serenely  hope,  for  their  eventual 
 attainment  of  the  promises  of  God,  should  be  so  much  attached 
 to  this  portion  of  their  holy  Revelation  ;  when  others  again,  of 
 a  difi'ercnt  character,  who  seem  unable  to  appreciate  their  sub- 
 lime excellencies,  would  altogether  exclude  them,  as  abounding 
 with  observations  and  directions  which  were  primarily  of  a 
 temporary  nature  only,  and  consequently,  as  they  assert,  irre- 
 levant to  the  Christians  of  the  present  age.  On  this  principle 
 nearly  the  whole  of  our  Scriptures  may  be  rejected  as  use- 
 less, for  all  the  sacred  books,  either  wholly,  or  in  part, 
 were  tirst  written  to  answer  some  temporary  object,  how- 
 ever profitable  they  may  have  been  for  instruction,  reproof, 
 and  doctrin(>  to  the  Catholic  Church  for  ever.      Man    is   the 
 
THE  EPISTLE  TO  THE  GALATIANS— CHAP.  XII.  209 
 
 Julian  Pe-    by  .Tesus  Christ,  and   God  the  Fatlier,  who  raised  him  Thessalu- 
 rioa47G^.     from  the  dead  ;)  "■'^''• 
 
 51.  
 
 same  in  all  ages,  and  in  all  countries.  However  his  customs  and 
 habits  may  did'er,  the  same  principle  of  evil  within  him  every 
 where  prevails — as  the  body  is  the  same  in  one  nation  as  in 
 another,  though  the  manner  of  his  clothing  and  the  ornaments 
 of  his  dress  may  vary.  It  is  to  the  principle  within,  "  to  the 
 inner  man,"  that  the  Scripture  is  addressed ;  and  if  therefore 
 we  meet  either  in  the  Old  or  New  Testament  with  any  passages 
 which  refer  to  customs  that  are  now  obsolete,  we  may  consider 
 the  appeal  of  inspiration  as  directed  to  the  motives  of  action  ; 
 and  we  shall  Ihen  hnd  that  all  Scripture  is  of  universal  applica- 
 tion, and  is  written  for  our  instruction  in  righteousness.  It 
 proceeds  from  the  Father  of  Spirits,  and  is  by  him  revealed  to 
 the  spirit  of  man  within  him. 
 
 Here  it  is  that  we  are  presented  with  a  picture  of  the  heart 
 of  man,  and  of  the  human  nature  with  which  we  are  born  into 
 the  world,  so  faithful  that  when  we  look  within  us,  we  acknow- 
 ledge its  justice  with  indignation,  with  sorrow,  or  remorse  ;  yet 
 so  vivid,  so  animated  in  its  colouring — its  impression  so  pow- 
 erful, that  we  never  cease  to  remember  the  terrible  portrait 
 of  ourselves,  which  is  drawn  by  the  inspired  pencil.  Here 
 it  is  that  the  supernatural  energy  of  inspiration  triumphs. 
 We  may  call  in  to  our  aid  the  flatteries  of  our  self-love,  and 
 arm  ourselves  with  speculations  on  the  dignity  of  human  na- 
 ture, and  the  infinite,  uncovenanted  mercy  of  God — We  may 
 palliate  vice,  and  endeavour  to  satisfy  ourselves  that  the  natu- 
 ral or  animal  man  may  become  a  participator  of  a  spiritual 
 existence  without  change  or  repentance,  or  divine  influence; 
 if,  however,  we  contemplate  the  likeness  of  ourselves  as  the 
 character  of  the  heart  is  drawn  in  these  divine  compositions, 
 we  shall  deeply  feel  the  absolute  necessity  of  the  same  Spirit 
 of  God,  which  inspired  these  holy  writers,  to  cleanse  the 
 thoughts  of  our  hearts  within  us,  that  we  may  perfectly  love 
 and  worthily  magnify  him.  Here  it  is  that  we  read  in  a  clearer 
 and  fuller  manner,  than  in  any  other  part  of  the  SMcred  volume, 
 the  mysteries  of  the  world  to  come — the  nature  of  our  I'uture  ex- 
 istence— the  recesses  of  the  human  heart— the  majesty  of  the 
 Son  of  God — the  intimate  union  which  may  be  formed  while  we 
 are  still  on  earth  between  the  human  soul  and  God  its  Creator— 
 and  the  unspeakable  consolations  which  Christianity  alone  can 
 afl'ord  us  in  the  prospect  of  death,  and  the  hour  of  our  most 
 painful  sufferings.  It  would  be  easy  to  detail  these  at  great 
 length  :  each  of  them  appeals  to  the  heart,  as  the  angel  Jeho- 
 vah, when  he  followed  our  first  parents  in  the  recesses  of  tht; 
 garden,  and  exclaimed,  "  Where  art  thou  ?"  In  the  devotional 
 parts  of  St.  Paul's  Epistles,  a  voice  from  heaven,  as  the  trum- 
 pet of  the  archangel,  seems  to  appeal  to  the  Son  of  Man,  where 
 art  thou  ?  what  are  thy  employments  ?  to  what  world  art  thou 
 going? 
 
 The  errors  which  distracted  the  Church  in  the  apostolic  age, 
 are  the  same  in  principle  as  those  which  have  always  flourished^ 
 and  which  are  abundantly  prevalent  in  our  own  day.  Even 
 now  the  advocates  of  natural  religion,  and  the  asserters  of  the 
 power  of  human  reason,  like  the  Gnostics  of  the  apostolic  age, 
 embarrass  themselves  and  their  readers  with  vain  philosophy, 
 and  crude  speculations  on  the  existence  of  God,  the  nature  of 
 the  soul,  the  origin  of  the  world,  or  the  eternity  of  matter. 
 Antichristiau  metaphysicians  still  deserve  the  censure  of  "  pro- 
 fane and  vain  babblings."  The  Greek,  the  Oriental,  and  Jewish 
 VOL.  II.  P 
 
210  THE  EPISTLE  TO  THE  GALATIANS— CHAP.  XII. 
 
 Jnliao  Pe-        2  And  all  the  brethren  which  are  with  me,  unto  the  Thessalo- 
 
 riod.  4762.   churclies  of  Galatia  :  «ica. 
 
 VulgaryEra, 
 
 51.  — — — — —  -  ■ — 
 
 philosophy,  united  all  their  jargon  to  oppose  a  system  of  spiri- 
 tual religion,  which  did  not,  and  could  not  amalgamate  with 
 their  metaphysical  theories  ;  and  every  Deistical  dream  which 
 has  been  since  invented,  is  uniformly  opposed  to  the  same 
 object.  Revelation  is  the  only  guide  to  the  reason  of  man  ; 
 when  its  bright  light  is  obscured,  or  disregarded,  man  must 
 always  stumble  on  the  dark  mountains  of  error. 
 
 Did  the  Gnostics  "  forbid  to  marry,  and  command  to  abstain 
 from  meats  ?"  The  apostle,  in  condemning  them,  passes  his 
 censure  upon  those  corrupters  of  Christianity,  who  still  in  the 
 Church  of  Rome  inculcate  the  same  doctrines — Did  any  pro- 
 fess to  consider  Christ  as  inferior  to  the  Father  ?  The  apostle  is 
 more  especially  urgent  upon  this  fundamental  point  to  enforce 
 on  the  Church,  that  the  Christ  who  took  upon  him  our  nature, 
 is  over  all  God  blessed  for  ever — Did  others  maintain  that  Christ 
 came  into  the  world  not  to  expiate  tlie  sins  of  man,  or  to  ap- 
 pease the  wrath  of  an  offended  Deity,  but  only  to  communicate 
 to  the  human  race  the  long  lost  knowledge  of  the  Supreme 
 Being  ?  The  Epistle  to  the  Hebrews  satisfied  the  ancient 
 Church  of  the  folly,  absurdity,  and  wickedness  of  this  wilful 
 blindness,  and  condemns,  in  language  which  modern  cour- 
 tesy would  shrink  from  as  illiberal  and  bigoted,  the  pre- 
 sumption of  the  German  speculatist,  and  the  blasphemy  of  the 
 half-reasoning  Unitarian.  All  metaphysical  inventions  which 
 clash  with  the  common-sense  opinions  which  have  originated  in 
 Scripture  respecting  God,  the  soul,  the  compound  nature  of 
 man,  the  origin,  continuance,  and  eventual  conquest  of  evil, 
 are  alike  condemned  by  the  inspired  Epistles. 
 
 Among  the  various  errors  of  the  apostolic  age  which  are  cen- 
 sured in  their  different  compositions,  we  meet  with  no  traces  of 
 that  fatal  error  which  has  been  reserved  only  for  modern  pre- 
 sumption :  we  find  no  denial,  of  the  miraculous  evidences  upon 
 which  Christianity  is  founded,  or  of  the  facts  which  it  records, 
 as  the  basis  of  the  doctrines  it  enforces.  This  effort  of  the 
 enemy  oCtlie  Church  was  reserved  for  the  present  critical  and 
 enlightened  age,  in  which  that  reasoner  is  considered  the  most 
 wise  who  departs  farthest  from  the  only  true  wisdom  ;  and 
 bewildered  in  the  clouds  and  mists  of  error,  puts  darkness  for 
 light,  and  light  for  darkness. 
 
 If  we  turn  to  those  subjects  in  which  man  may  imagine  himself 
 to  be  more  personally  interested,  as  an  immortal  being,  to  the 
 discoveries  which  it  has  pleased  the  Spirit  of  God  to  make  to  us 
 by  his  apostles  concerning  the  Saviour  of  the  world,  we  might 
 transcribe  at  great  length  the  lofty  titles  and  magnificent  de- 
 scriptions with  which  the  inspired  language  of  the  apostles 
 describe  Him,  who  is  the  brightness  of  his  Father's  glory,  and 
 the  express  image  of  his  person — the  exact  impression  of  his 
 manner  of  existence— the  image  of  the  invisible  God,  in  whom 
 dwelleth  the  fulness  of  the  Deity— who  is  highly  exalted— at 
 whose  name  all  created  things  shall  bow,  whether  in  heaven  or 
 in  earth;  visible  or  invisible — the  object  of  the  worship  of 
 angels — the  Judge  of  the  world.  He  is  here  described  as  the 
 one  who  was  before  all  things:  as  the  manifested  Saviour,  from 
 the  creation  to  the  judgment.  It  is'in  these  Epistles  that  we 
 are  enabled  in  a  greater  degree  to  penetrate  beyond  the  scaling 
 of  our  own  destiny. 
 
 The  distant  throne,  the  sapphire  blaze 
 Where  angels  tremble  while  tliey  ga/.e. 
 
THE  EPISTLE  TO  THE  G ALATIANS-CIIAP.  XII.  o|{ 
 
 JiUian  Pe-        3  Grace  he  to  you,  and  peace,  from  God  the  Father,  Tlicssalo- 
 riod,  1702.    and  from  our  Lord  Jesus  Christ,  "•^^• 
 
 5I4  — — 
 
 In  them  we  are  confirmed  in  the  belief  of  our  own  resurrec- 
 tion—in the  assurance  that  this  corruptible  must  put  on  incor- 
 ruption.  They  corroborate  the  events  related  in  the  Gospels, 
 and  are  the  most  decisive  evidences  vye  can  possess  of  the  rapid 
 increase  of  Christianity.  In  thctn  v»c  hear,  as  it  were,  the  angel 
 of  God  declare,  that  "  time  shall  be  no  more.''  We  see  the  Sa- 
 viour of  the  world  resign  his  mediatorial  kingdom  to  his  Father, 
 that  God  may  be  all  in  all — the  harvest  of  the  Church  gathered 
 in — the  eternity  that  is  past  united  to  the  eternity  that  is  to 
 come,  and  man  made  partaker  of  a  heavenly  and  glorious  im- 
 mortality. 
 
 With  respect  to  the  crime  of  dividing  or  disturbing  the 
 Churches,  the  apostolic  Epistles  every  where  abound  with  the 
 most  explicit  injunctions  on  this  point—"  1  beseech  )'ou,  bre- 
 thren, by  the  name  of  our  Lord  Jesus  Christ,  that  ye  all  speak 
 the  same  thing,  and  that  there  bo  no  divisions  among  you; 
 but  that  ye  be  perfectly  joined  together  in  the  same  mind,  and 
 in  the  same  judgment:  for  it  hath  been  declared  unto  nie,  of 
 you,  my  brethren,  that  there  are  contentions  among  you.  Sub- 
 rait  to  those  that  have  the  rule  over  you,  for  they  watch  for 
 your  souls,  as  those  that  must  give  an  account;"  with  many 
 other  passages  to  the  same  purpose. 
 
 Still  farther  ;  there  are  various  portions  of  the  Epistles, 
 which  incootrovertibly  relate  to  our  own  timesj  and  to  times 
 yet  to  arrive  :  those  portions,  namely,  which  are  predictive. 
 Of  this  description  are  the  Epistle  of  St.  Judc;  a  part  of  the 
 second  Epistle  of  St.  Peter  ;  of  St.  Paul's  second  Epistle  to 
 the  Thessalonians,  and  of  both  his  Epistles  to  Timothy  ;  and  of 
 the  Epistles  of  St.  John.  It  is  needless  to  name  other  passages, 
 or  to  enlarge  on  those  prophecies  which  have  been  specified  ; 
 for  who  will  deny  them  to  pertain  to  the  faith  and  the  practice 
 of  the  present  age  ? 
 
 We  must  not,  however,  regard  the  Epistles  as  communica- 
 tions of  religious  doctrines  not  disclosed  before:  as  displaying 
 the  perfection  of  a  system,  of  which  merely  the  rude  elements 
 had  been  indicated  in  the  writings  of  the  four  Evangelists. 
 The  object  of  the  Gospels  seems  supposed  to  be  almost  exclu- 
 sively this  :  to  prove,  by  a  genuine  narrative  of  miraculous 
 facts,  that  Jesus  Christ  was  the  promised  Redeemer  ;  and  thus 
 to  lay  ground  for  the  belief  of  the  doctrinal  truths,  which  he 
 should  afterwards  reveal  by  the  Holy  Ghost  in  the  Epistles. 
 
 Is  this  opinion,  says  a  learned  modern  (a),  consistent  with 
 antecedent  probability?  Does  it  appear  a  natural  expecta- 
 tion, that  our  blessed  Redeemer,  "  in  wljom  dwelt  all  the 
 fulness  of  the  Godhead  bodily,"  to  whom  the  "  Holy  Ghost 
 was  given  without  measure,"  should  restrict  within  such  scanty 
 limits  his  persona!  communications  of  divine  truths  to  his  dis- 
 ciples: that  he  should  thus  restrict  such  communications  to 
 his  apostles  during  the  whole  period  of  his  public  ministry, 
 before  his  crucifixion  an<l  after  his  resurrection  ?  Is  this  oj)i- 
 nion  easily  reconcileable  with  the  declaratioti.s  of  the  inspired 
 writers,  that,  while  our  Lord  '*  dwelt  among  them,  they  beheld 
 his  glory,  as  the  glory  of  the  only  begotten  of  the  Father,  full 
 of  grace  and  truth,"  (John  i.  14.):  and  that  *'  alter  his  passion 
 he  was  seen  of  them  forty  days,  speaking  of  the  things  pertaining 
 to  the  kingdom  of  God  f"  (Acts  i.  3.) 
 
 To  bring  the  point   in  debate  to  the  speediest  issue,  we  will 
 
 inquire,  what  are  the  new  articles,  what  is  the  new  article,  of 
 
 r  2 
 
212  THE  EPISTLE  TO  THE  GALATIANS— CHAP.  XII. 
 
 Julian  Pe-        4  Who  gave  himself  for  our  sins,  that  he  might  deliver  Thessalo- 
 
 riod,4762. '^^^^' 
 
 Vulj^aryEra, 
 
 51.  faitb  revealed  for  the  flrsi  time  in  any  one  of  the  Epistles  ? 
 
 What  are  the  articles  of  faith,  what  is  the  solitary  article,  on 
 which  any  one  of  the  Epistles  throws  such  additional  light,  as 
 in  any  degree  to  warrant  an  assertion,  even  with  any  ordinary 
 benefit  of  hyperbole,  that  the  Epistle  imparts  a  religious  doc- 
 trine not  previously  and  clearly  revealed  in  the  Gospels,  nor  in 
 the  antecedent  Scriptures  of  the  Old  Testament,  which  are 
 continually  receiving  in  the  Gospels  the  plainest  and  the  strong- 
 est sanction  of  our  Lord  ? 
 
 Is  it  the  doctrine  of  the  unity  of  God?  A  claim  will  not  be 
 advanced  as  to  that  article. 
 
 Is  it  the  doctrine  of  the  union  of  three  divine  persons  in  one 
 Godhead  ?  Has  the  Old  Testament  then  maintained  silence  on 
 that  article  of  faith  ?  Have  the  Gospels  maintained  silence  ?  I 
 mean  not  to  multiply  testimonies.  But  is  there  no  passage  in 
 the  writings  of  Isaiah,  which  styles  the  predicted  Saviour  "  the 
 mighty  God,  God  with  us  r"  Is  there  no  passage  in  the  Gospels 
 which  avers,  that  **  in  the  beginning  was  the  Word,  that  the 
 Word  was  with  God,  that  the  Word  vi'as  God  ?"  Is  there  no 
 passage  in  which  our  Lord  affirms  concerning  himself,  "  Before 
 Abraham  was,  I  am ;  I  and  my  Father  are  one?"  Does  no 
 Gospel  pronounce  blasphemy  against  the  Holy  Ghost  unpar- 
 donable ;  or  unite  that  Divine  Spirit  with  the  Father  and  the 
 Son,  as  the  God  to  whom  we  are  dedicated  in  baptism? 
 
 Is  it  the  agency  of  our  Lord  in  creating  the  universe  ?  The 
 first  chapter  of  St.  John's  Gospel  answers  the  question. 
 
 Is  it  the  propitiatory  sacrifice  of  our  Saviour  ?  Have  our 
 copies,  then,  of  the  Old  Testament  lost  the  fifty-third  chapter 
 of  Isaiah  ?  Do  our  copies  of  the  Gospels  no  longer  speak  of 
 "  the  Lamb  of  God  that  taketh  away  the  sins  of  the  world  :"  of 
 "  the  good  Shepherd  who  came  to  lay  down  his  life  for  the 
 sheep,  to  give  his  life  a  ransom  for  many  ;"  of  one  who  "  came 
 down  from  heaven  to  give  his  flesh  for  the  life  of  the  world  ?" 
 
 Is  it  the  universality  of  the  offer  of  redemption?  If  the  re- 
 ferences in  the  preceding  paragraph  have  not  rendered  an 
 answer  superfluous ;  does  no  Gospel  instruct  us  that  Christ 
 ♦«  was  lifted  up"  on  the  cross,  "  that  whosoever  believeth  in 
 Him  should  not  perish,  but  have  everlasting  life?"  Is  there  no 
 Gospel  still  recording  his  final  command  to  his  apostles  to  "  go 
 into  all  the  world,  and  preach  the  Gospel  to  every  creature?" 
 Is  there  no  Gospel  still  recording  his  accompanying  assurance  : 
 "  He  that  believeth,  and  is  baptized,  shall  be  saved?" 
 
 Is  it  our  Lord's  exaltation  in  his  human  nature  to  glory  ?  He 
 replies  by  his  Evangelists,  "  I  ascend  to  my  Father  :  all  power 
 is  given  unto  me  in  heaven  and  in  earth." 
 
 is  the  deficient  article  the  corruption  of  human  nature  ?  Not 
 while  the  Old  Testament  emphatically  records,  that  after  the 
 fall  the  sons  of  Adam  were  born  in  his  image,  no  longer  that  of 
 God.  Not  while  it  records  the  declarations  of  the  Most  High, 
 before  the  deluge  and  after  it,  that  "  the  imagination  of  man's 
 heart  is  evil  from  his  youth  ;"  or  his  averment  by  the  lips  of  Je- 
 remiah, that  "  the  heart  is  deceitful  above  all  things,  and  des- 
 perately wicked."  Not  while  the  fifteenth  chapter  of  St.  Mat- 
 thew's Gospel,  or  the  seventh  chapter  of  that  of  St.  Mark, 
 retains  the  catalogue  of  sins  pronounced  by  our  Saviour  to  be 
 the  offspring  of  the  heart.  Not  while  another  Gospel  produces 
 his  words  :  "  As  the  branch  cannot  bear  fruit  of  itself  except  it 
 abide  in  the  vine,  no  more  can  ye,  except  ye  abide  in  me  :  with- 
 out me  ye  can  do  nothing  ?" 
 
THE  EPISTLE  TO  THE  GALATIANS— CHAP.  XII.  213 
 
 Julian  Pe-    US  from  this  present  evil  world,  according  to  the  will  of  Thessalo- 
 riod,  1762.    God  and  our  Father  :  "^^*- 
 
 Vulcjar.Era, 
 
 51. 
 
 Is  it  the  necessity  of  the  entire  renewal  of  the  heart  by  the 
 Holy  Spirit?  Not  if  the  third  chapter  of  St.  John's  Gospel  be 
 part  of  the  canon  of  Scripture. 
 
 Is  it  justilication  by  faith  in  the  blood  of  Christ  ?  Not  while 
 the  corruption  of  human  nature,  and  the  necessity  of  a  com- 
 plete renewal  of  the  heart  by  the  Holy  Spirit,  are  doctrines  of 
 the  Old  Testament  and  of  the  Gospels.'  Not  while  the  Old  Tes- 
 tament continues  to  exhibit  the  example  of  the  father  of  the 
 faithful,  who  believed  God,  and  it  was  counted  to  him  for  righ- 
 teousness ;  who  saw  by  faith  the  day  of  Christ,  and  rejoiced  to 
 see  it.  Not  while  the  Almighty  proclaims  by  the  prophet  Ha- 
 bakkuk,  that  "  the  just  shall  live  by  his  faith."  Not  while  the 
 passages  already  noticed  respecting  the  atoning  sacriOce  of  the 
 Son  of  God,  and  the  consequences  of  believing  in  Him,  shall  be 
 found  in  the  Old  Testament  and  the  Gospels. 
 
 Is  it  the  resurrection  of  the  dead,  the  final  judgment,  the  glory 
 of  heaven,  the  damnation  of  hell  ?  On  each  of  these  points  the 
 Gospels  are  acknowledged  to  speak  with  decisive  clearness. 
 
 Can  it  be  necessary  to  pursue  the  inquiry  further  ?  There  is 
 yet  a  topic,  the  omission  of  whicli  would  expose  me  to  the 
 charge  of  keeping  out  of  sight  the  example,  held  in  the  estima- 
 tion of  many  pious  men  to  be  the  most  adverse  to  my  present 
 argument.  By  certain  of  our  brethren,  the  Calvinistic  tenets 
 are  deemed  to  be  signally  developed  in  parts  of  the  Epistles. 
 And  it  is  natural  that  persons  regarding  those  tenets  not  merely 
 as  religious  verities,  but  as  the  basis  of  Christian  comfort  and 
 of  Christian  useAilncss,  should  be  led  to  think  and  to  speak  of 
 the  Epistles  as  containing  the  previously  undisplayed  perfection 
 of  Christianity.  A  deliberate,  and,  as  I  would  humbly  hope,  an 
 honest  comparison  of  "things  spiritual  with  spiritual,"  (1  Cor. 
 ii.  13.)  has  not  discovered  to  me  Calvinistic  tenets  in  any  part 
 of  the  sacred  volume.  But  our  brethren,  who  have  formed  an 
 opposite  conclusion  concerning  the  divine  plan  of  redemption, 
 may  be  the  more  easily  induced  to  an  exact  appreciation  of  the 
 Epistles,  when  they  recollect  that  there  are  various  passages  in 
 the  Old  Testament  and  in  the  Gospels  which  the  Calvinistic 
 divines  consider  as  satisfactory  proofs  of  their  own  system. 
 
 "  I  have  yet  many  things  to  say  unto  you  ;  but  ye  cannot 
 bear  them  now.  Howbeit,  when  He,  the  Spirit  of  truth,  is 
 come,  He  will  guide  you  into  all  truth,''  (John  xvi.  12,  13.) 
 This  address  of  our  Lord  to  his  apostles  is  commonly  alleged  in 
 support  of  the  assertion,  that  additional  doctrines  were  to  be 
 propounded  in  the  Epistles.  That  such  cannot  be  the  meaning 
 of  the  passage,  the  preceding  inquiry  as  to  the  several  articles 
 of  Christian  belief  has  proved.  If  the  Epistles  do  not  contain 
 any  new  article  of  faith,  to  new  articles  our  Saviour  did  not 
 allude.  Nor  in  the  articles  of  faith  stated  in  the  Epistles  does 
 there  appear  to  be  any  point,  which  would  be  offensive  to  the 
 known  prepossessions  and  inclinations  of  the  disciples.  To 
 what  particulars  then  did  our  Saviour  allude  ?  To  truths  not 
 indeed  new,  for  the  Scriptures  of  the  Old  Tcotamenl  had  an- 
 nounced them,  for  repeatedly  had  he  inculcated  them  himself; 
 truths  which,  like  his  predictions  of  his  own  snfl'erings,  and 
 death,  and  resurrection,  the  apostles  had  frequently  heard  from 
 bim  and  still  disbelieved  ;  truths  in  the  highest  degree  offensive 
 to  their  prejudices  and  their  desires  :  that  Christ  wa5  to  be  a 
 light  to  lighten  the  Gentiles,  no  less  than  theglory  of  the  people 
 of  Israel  ;  that  the  peculiar   privileges  of  the  Jews  were  at  ati 
 
214  THE  EPISTLE  TO  THE  GALATIANS-CHAP.  XII. 
 
 Julian  Pe-        5  To  whom  be  glory  for  ever  and  ever.     Amen.  Thessalo- 
 
 riod,  4702.  nica. 
 
 Vulgan^ra,  "~  ~~  ~ 
 
 ^1'  end:  thai  the  Samaritan,  the  Greek,  and  the  Barbarian,  were 
 
 to  stand  on  a  level  with   the  Israelite  in  the  Christian  Church, 
 in  the  grace  of  the  Gospel,  in  the  kingdom  of  God.    Allusion 
 appears  also  to  be  intended  to  other  very  unexpected  and  un- 
 welcome facts :  that  Christ  did  not  purpose  to  enthrone  himself 
 in  worldly  sovereignty,  and  to  constitute  his  apostles  the  great 
 men  of  the  earth:  that  it  was  not  His  will  to  restore  at  that  time 
 the  kingdom  to  Israel.     On  the  subject  of  the  former  class  of 
 particulars  the  narrative  of  the  Acts  of  the  Apostles  proves  how 
 great  was  the  need  of  the  instructive  interposition  of  the  Holy 
 Ghost;  and  with  what  energy  the  instruction  was  imparted. 
 When  the  persecution,  commencing  with  the  death  of  Stephen, 
 scattered  the  Christians  from  Judea  as  far  as  Phoenicia,  Cyprus, 
 and  Antioch,  they  "went  everywhere  preaching  the  word,  to 
 none  (however,  as  it  is  emphatically  added)  but  unto  the  Jews 
 only.'^  (Acts  viii.  1.  4.  xi.  19.)     When  the  Ethiopian  was  to  be 
 converted,  it  was  the  Sinrit  that  said  unto  Philip,   Go  near,  and 
 join  thyself  to  this  chariot.  (Acts  viii.  29.)    When  the  messen- 
 gers of  Cornelius  came  for  Peter,  "the  Spirit  said  unto  him, 
 Go  with  them,  doubting  nothing,  for  I  have  sent  them."  (Acts  x. 
 20.)     The  language  of  Peter  to  Cornelius  was  that  of  a  man  re- 
 cently overruled  and  enlightened.     "  God  hath  shewed  me  that 
 1  should  not  call  any  man  unclean,     Of  a  truth  I  perceive  that 
 God  is  no  respecter  of  persons  :  b«t  in  every  nation   he  that 
 feareth  him  and  workctb  righleous,ness,  is  accepted  with  him." 
 (Acts  X.  28.  34,  35.)    On   his  return  to  Jerusalem^  when  the 
 Jewish  converts  reproved  him  for  haying  associated  with  the 
 household  of  a  Gentile,  how  did  lie  vindicate  himself  ?     "The 
 Spirit  bade  me  go  with  them.     What  was  I  that  I  could  with- 
 stand God?"  (Acts  xi.  12.  17.)    When  the  hearers  confessed  the 
 decisiveness  of  the  authority,  their  expressions  of  submission 
 were  equally  those  of  surprize:  "  Then  hath  God  also  to  the 
 Gentiles  granted  repentance  unto  life.**  (Acts  xi.    18.)     With 
 respect  to  the  speedy  restoration  of  the  kingdom  to  Israel,  an 
 event  connected  in  the  mind  of  the  apostles  with  an  earthly 
 sovereignty  on  the  part  of  Christ,  and  with  earthly  aggrandize- 
 ment on  their  own  ;  though  they  pressed  our  Lord  on  the  point 
 to  the  very  time  of  his  ascension,  and  then  received  from  Him  a 
 reply  which,  while  it  denied  precise  information,  lelt  them  in 
 .suspense  (Acts  i.   6,   7.):  yet   after  the   descent   of  the  Holy 
 Ghost  on  the  day  of  Pentecost,  we  hear  no  more  of  the  expecta- 
 tion.    On  the  contrary,   we  hear  the  Holy  Ghost  negativing  it 
 by  the  inspired  writings  of  the  apostles.     St.  James,  in  his  con- 
 cluding chapter,  apparently  alludes  to  the  impending  destruc- 
 tion of  Jerusalem.     St.  Paul  anticipates  the  downfall,  when  he 
 describes  the  Jews  as  "  filling  up  their  sins;"  and  the  wrath  of 
 God  as  "  come  upon  them  to  the  uttermost."  (1  Thess.  ii.   16.) 
 And  the  same  apostle,  when  led  by  his  argument  to  dilat(^  on 
 Iheir  approaching  dis])ersion  and  their  subscquetit  n^storation, 
 treats  of  the  tv/o  events  in  a  manner  which  implies,  that  it  was 
 by  a  long  interval  that  they  were  to  be  separated.  (Rom.  xi.) 
 
 The  post  then  which  the  Epistles  occupy  in  the  sacred  depo- 
 sitory of  revelation,  is  not  that  of  communications  olnew  doc- 
 trines. They  fill  their  station  as  additional  records,  as  inspired 
 corroborations,  as  argumentative  concentrations,  as  instructive 
 expositions,  of  truths  already  revealed,  of  commandments  al- 
 ready prtMnulgaled.  In  some  few  instances  a  new  circum- 
 stance, collateral  to  an  established  doctrine,  is  added:  as  when 
 St.  Paul,  in  applying  to  the  consolation  of  the  Thcssalonians 
 
THE  EPISTLE  TO  THE  GALATIANS-CHAP.  Xil.  ^15 
 
 rioci'47^2  ^^'      ^^^^•^— ^1-  Thessaio. 
 
 VulgarTEr'a,  ^^'  P^^^  repwves  the  Galatians  for  their  departure  from  "^*^** 
 SI*  his  Gospel. 
 
 6  I  marvel  that  ye  are  so  soon  removed  from  him  that 
 called  you  into  the  grace  of  Christ  unto  another  gospel : 
 
 the  future  resurrection  of  their  departed  friends,  subjoins  the 
 intelligence,  that  the  dead  in  Christ  shall  rise  first  to  meet  the 
 Lord  in  the  air,  before  the  generation  alive  at  the  coming  of  our 
 Saviour  shall  exchange  mortal  life  for  immortality.  In  the  ex- 
 plication of  moral  precepts,  the  Epistles  frequently  enter  into 
 large  and  highly  beneficial  details.  And  as  one  of  their  princi- 
 pal objects  at  the  time  of  their  publication  was  to  settle  contro- 
 versial dissensions,  to  refute  heresies,  and  to  expose  perversions 
 of  scriptural  truth,  they  in  consequence  abound  in  discussions 
 illustrating  the  nature  and  the  scope  of  sound  doctrine  j  and 
 guarding  it  against  the  false  and  mischievous  interpretations  of 
 the  ignorant,  of  the  subtle,  of  the  unholy.  So  he  who  rejects 
 one  portion  of  Scripture  rejects  all,  for  "  all  Scripture  is  given 
 by  inspiration  of  God." 
 
 The  New  Testament  contains  twenty-one  Epistles,  which 
 are  generally  divided  into  two  classes,  those  of  St.  Paul,  and  the 
 Catholic  Epistles.  The  latter  are  seven  in  number,  and  consist 
 of  the  letters  of  St.  James,  Peter,  John,  and  Jude  ;  these,  as 
 their  name  implies,  were  addressed  to  Christians  in  general. 
 The  remaining  fourleen  were  written  by  the  great  apostle  of 
 the  Gentiles  ;  and  they  have  been  religiously  preserved  and 
 enrolled  from  the  earliest  periods  among  the  number  of  the 
 sacred  writings.  It  has  been  a  matter  of  doubt,  whether  St. 
 Paul  be  the  author  of  the  Epistle  to  the  Hebrews  j  but  there 
 ^  are  so  many  forcible  reasons  for  attributing  it  to  this  apostle,  at 
 least  the  matter  of  it,  that  ils  authenticity  seems  to  be  fully 
 substantiated.  With  respect  to  the  other  thirteen,  they  are  in- 
 contestibly  acknowledged  as  St.  Paul's. 
 
 It  is  true  they  have  been  rejected  by  various  ancient  heretics, 
 by  the  Cerinthians(6),  and  particularly  by  the  Ebionites,  who 
 looked  upon  this  apostle  as  an  apostate  and  forsaker  of  the  law; 
 but  this  is  not  surprizing,  as  they  were  the  disciples  of  some 
 false  teachers,  who  maintained  the  necessity  of  the  ceremonial 
 law.  Marcion(c)  received  only  ten  epistles  of  St.  Paul,  and 
 destroyed  many  passages  of  them  that  overturned  his  impiety. 
 The  Gnostics  rejected  the  two  Epistles  to  Timothy  (d),  be- 
 cause the  apostle  evidently  alluded  to  these  teachers  in  these 
 words—"  That  they  had  erred  concerning  the  faith."  (1  Tim. 
 yi.  20,  21.)  But  although  each  of  these  heretics  have  re- 
 jected the  Epistles  of  St.  Paul,  either  wholly  or  in  part,  they 
 have  not  ventured  to  deny  that  they  were  his,  so  that  their  tes- 
 timony is  united  to  that  of  the  whole  Church,  in  attributing 
 them  to  this  apostle.  Moreover  the  same  style,  the  same  doc- 
 trine, the  same  spirit,  though  they  have  been  written  after  the 
 space  of  iilleen  or  sixteen  years,  are  throughout  perceivable. 
 
 Antiquity  has  made  mention  of  some  other  works  attributed 
 to  St.  Paul.  Eusebius  speaks  of  a  book  entitled,  "  The  Acts  of 
 St.  Paul,"  which  in  one  place  he  ranks  among  the  doubtful  (t) 
 Scriptures,  and  in  another  among  the  supposed  (/)  Scriptures. 
 There  was  likewise  an  "  Epistle  to  the  Laodiceans,"  which  was 
 in  existence  in  St.  Jerom's  time,  and  which  he  aOirms  to  be  re- 
 jected by  every  one(//).  Marcion  had  one  of  them  of  the  same 
 title;  but  there  is  no  doubt  but  that  vas  the  Epistle  to  the 
 
216  THE  EPISTLE  TO  THE  GALATIANS— CHAP.  XII. 
 
 Julian  Pe-        7  Which  is  not  another  :  but  there  be  some  that  trou-  Thessalo- 
 V^'t' ^^m'    ^^®  y*'"'  ^"^  would  pervert  the  gospel  of  Christ.  "•''** 
 
 51.  ' 
 
 Epbesians,  which  was  inscribed  to  the  Laodiceans,  in  his  Apos- 
 toHc,  that  is  to  say,  in  his  collection  of  St.  Paul's  Epistles. 
 There  has  also  been  brought  from  Asia,  in  these  (/i)  latter  ages, 
 a  "Letter  from  the  Church  of  Corinth  to  St.  Paul,"  and  an 
 Epistle  of  St.  Paul  to  the  Corinthians.  But  the  Armenians, 
 through  whom  these  two  compositions  have  come  down  to  us(i), 
 acknowledge  themselves  that  they  arc  Apocryphal.  There  are 
 also  the  Epistles  of  St.  Paul  to  Seneca,  and  of  Seneca  to  St. 
 Paul,  which  St.  Jerom(fe),  contrary  to  his  usual  discrimination, 
 seems  willing  to  receive,  although  they  are  generally  deemed 
 spurious,  and  are  without  any  marks  of  veracity.  Eusebins 
 was  either  not  acquainted  with  them,  or  it  is  imagined  did  not 
 consider  them  as  worthy  of  mention.  But  with  respect  to  the 
 Epistles  of  St.  Paul  (I),  the  same  historian  testifies,  that  they 
 were  universally  acknowledged  to  be  the  work  of  that  apostle. 
 
 The  Epistles  of  St.  Paul  are  addressed  to  some  Churches 
 or  to  some  individuals  with  the  view  of  instruction  and  edifi- 
 cation, as  Providence  furnished  the  occasion,  or  the  subjects. 
 They  record  the  doctrine  the  aposlles  preached ;  the  first 
 heresies  that  arose  in  the  Church ;  the  decision  of  various 
 questions  proposed  to  St.  Paul ;  some  prophecies  relative  to 
 future  events  ;  excellent  precepts  of  morality  ;  a  sublime  system 
 of  divinity;  the  government  of  the  apostolic  Church  ;  the  pro- 
 gress of  the  Gospel  throughout  the  world ;  the  gifts  that  the 
 Holy  Ghost  infu.sed  on  its  ministers,  or  rather  on  the  faithful ; 
 lastly,  fine  examples  of  zeal,  courage,  patience,  disinterested- 
 ness, humility,  charity,  hope,  and  faith.  It  must  also  be  re- 
 marked, that  the  Epistles  of  St.  Paul,  as  Dr.  Paley  has  proved 
 at  large,  serve  to  authenticate  the  history  of  the  Acts,  as  the 
 historyof  the  Acts  in  their  turn  corroborate  the  Epistles;  which 
 is  of  no  trifling  consequence  in  establishing  the  veracity  and 
 authority  of  these  sacred  writings. 
 
 The  excellent  Epistles  of  St.  Paul  have  been  preserved  for  us 
 with  great  integrity,  as  may  be  seen  by  comparing  the  ancient 
 versions,  and  the  quotations  of  the  old  fathers,  with  the  original 
 text.  The  several  readings  or  variations  that  have  been  col- 
 lected from  different  manuscripts,  are  not  by  any  means  so 
 numerous  as  those  that  are  found  in  the  manuscripts  of  the 
 Gospels;  which  perhaps  may  be  attributed  to  the  copyists,  who 
 having  in  mind  the  expressions  of  a  different  Evangelist,  might 
 easily  refer  them  to  that  which  they  were  transcribing.  They 
 seem  indeed  to  have  done  it  sometimes  designedly,  in  order  to 
 clear  one  passage  by  another.  This  has  less  frequently  happen- 
 ed in  St.  Paul's  Epistles;  and  among  these  various  readings 
 that  remain,  we  dare  assert,  that  there  are  none  of  them  that 
 can  do  any  injury,  either  to  the  authenticity  of  those  divine 
 writings,  or  to  the  apostolic  doctrine  which  they  inculcate. 
 
 These  Epistles  have  been  long  ranked  in  the  order  in  which 
 they  at  present  stand.  Epiphanius  (?n),  who  censures  Mar- 
 cion  for  having  overturned  this  order,  informs  us  that  in  his 
 time  the  Epistle  to  the  Romans  was  the  first  in  all  the  authentic 
 copies.  He  remarks  only,  that  the  Epistle  to  Philemon,  which 
 was  the  last  in  most  of  the  manuscripts,  was  placed  the  thirteenth 
 in  some  others;  and  that  in  some  the  Epistlr  to  the  Hebrews 
 was  the  tenth,  and  preceded  the  Epistles  to  Timothy,  Titus, 
 and  Philemon.  It  is  certain  that  the  Epistles  are  not  chrono- 
 logically  arranged  (/»)•    The  Epistle  to  the  Galalians  appears  to 
 
THE  EPISTLE  TO  THE  GALATIANS-CHAP.  XII.  217 
 
 Julian  Pe-        8  But  though  we,  or  an  an^el  from  heaven,  preach  any  Thessalo- 
 
 liod,  4762. nica. 
 
 ValgariEra,  ~~ 
 
 ^l"  have  been  the  first  written  of  them  all :  the  Epistle  to  the  Ro- 
 
 mans the  eighth  or  ninth.  The  latter  has  probably  been  placed 
 first,  either  on  account  of  the  pre-eminence  of  the  city  of  Rome, 
 or  on  account  of  the  excellency  of  the  Epistle  itself,  which  has 
 always  been  looked  upon  as  St.  Paul's  master-piece,  and  the  most 
 polished  of  the  apostolic  monuments. 
 
 The  epistles  were  spread  by  slow  degrees  from  one  Church  to 
 another.  St.  Paul  commands  the  Colossians  (1  Coloss.  iv.  16.) 
 to  send  to  the  Laodiceans  what  he  wrote  to  them,  in  order  "  to 
 be  there  read  in  the  Church,  and  to  cause  to  be  read  in 
 theirs  those  they  should  receive  from  Laodieea."  There  is 
 no  doubt  but  that  the  Churches  of  the  metropolitan  cities  sent 
 authentic  copies  of  the  letters  addressed  to  them  from  the  apos- 
 tles, to  others  of  their  province.  Hence  these  letters  passed 
 to  Churches  more  remote.  The  Christians,  who  diligently- 
 sought  after  those  of  the  martyrs,  did  not  assuredly  neglect 
 those  of  the  apostles.  It  is  evident,  from  the  letter  that  Poly- 
 carp  wrote  to  the  Philippians,  that  he  asked  them  for  those  of 
 St.  Ignatius.  "  I  send  you,"  says  Polycarp,  "  the  letters  that 
 Ignatius  has  written  to  me,  and  in  general  all  those  that  I  have, 
 as  you  have  commanded  me(o)."  He  means  the  letters  that 
 Polycarp,  who  was  at  Smyrna,  in  Asia,  might  have  collected, 
 either  from  the  apostles,  or  from  the  disciples  of  the  apostles ; 
 for  he  adds,  ''  that  they  might  be  of  use  in  strengthening  them 
 in  patience  and  faith." 
 
 With  respect  to  the  time  in  which  the  Epistles  of  St.  Paul 
 began  to  be  dispersed,  it  is  very  difficult  to  mark  it  precisely, 
 since  there  are  very  few  complete  records  of  that  time  remain- 
 ing. Clement  of  Rome,  who  was  cotemporary  with  the  apostle, 
 has  written  a  letter  to  the  Church  of  Corinth,  which  is  pre- 
 served, in  which  he  speaks  of  the  First  Epistle  of  St.  Paul  to 
 the  same  Church.  '*  Receive,"  says  ho,  ''  the  epistle  of  the 
 happy  apostle  St.  Paul,  what  he  has  written  to  you  at  the  time 
 that  you  were  only  beginning  to  receive  the  Gospel  (p)."  He 
 afterwards  mentions  the  divisions  with  which  the  apostle  re- 
 proaches the  Corinthians  on  account  of  Cephas,  Apollos,  and 
 himself.  There  are,  moreover,  in  this  letter  of  St.  Clement, 
 some  quotations,  or  manifest  imitations  of  the  Epistle  to  the 
 Hebrews  (g),  which  prove,  doubtless,  that  he  had  seen  that 
 epistle. 
 
 St.  Ignatius,  Bishop  of  Antioch,  and  a  disciple  of  the  apos- 
 tles, has  written  more  letters,  which  Eusebius  (r)  mentions,  and 
 of  which,  in  these  later  ages,  we  have  found  the  MS.  which 
 do  not  appear  to  have  been  at  all  altered  (s).  Writing  to  the 
 Ephesians,  he  tolls  them,  "  You  are  the  companions  («)  of  the 
 faith  of  Paul,  who  has  been  sanctified,  who  has  suffered  martyr- 
 dom, who  has  obtained  the  highest  happiness,  and  who, 
 throughout  his  epistle,  makes  honourable  mention  (?*)  of  you  in 
 Jesus  Christ."  There  is  also  another  letter  of  S.  Polycarp,  the 
 disciple  of  St.  John,  where  he  quotes  this  remarkable  passage 
 of  ICor.  iv.  "Know  ye  not  that  the  saints  will  judge  the 
 world(.r)?"  There  are  moreover  in  it  some  instructions  for 
 the  deacons  and  deaconesses,  evidently  copied  from  those  which 
 St.  Paul  gave  to  Timothy  and  Titus  respecting  those  persons. 
 In  general,  Polycarp  speaks  of  St.  Paul's  Epistles  to  the 
 Churches  that  knew  God,  at  a  time  (y)  when  lliorc  was  not  as 
 yet  any  Christian  Church  at  Smyrna.  This  is  what  he  sends  to 
 the  Philippians  respecting  the  apostle,  "  Neither  I,  nor  any  of 
 my  equals,  were  able  to  obtain  the  knowledge  of  the  happy  and 
 
218  THE  EPISTLE  TO  THE  GALATIANS-CHAP.  XII. 
 
 Julian  Pe-    Other  gospel  unto  you  than  that  which  we  have  preached  Thessalo- 
 riod,  4702.    unto  YOU,  let  him  be  accursed.  °**^** 
 
 Vuk'ariEra,  -^ 
 
 51.  — — 
 
 glorious  Apostle  Paul  who  has  been  aforetime  among  you, 
 those  who  lived  then  have  seen  in  person  ;  who  has  taught 
 you  the  clear  and  true  doctrine  most  exactly ;  and  who  being 
 absent  wrote  some  letters  to  you,  which  all  can  now  edify 
 you  in  the  faith,  if  you  attentively  consider  them."  These  tes- 
 timonies evince  the  Epistles  of  St.  Paul  to  have  been  propa- 
 gated at  the  period  here  spoken  of.  There  is  also  a  very  de- 
 cisive proof  that  they  were  dispersed  before  this  period,  as  St. 
 Peter,  writing  to  the  faithful  Jews  who  were  scattered  through 
 Asia  Minor,  speaks  to  them  not  only  of  the  epistles  that  the 
 apostle  had  addressed  to  the  Churches  of  Asia,  but  even  of 
 those  that  he  had  written  to  others  (z),  as  of  works  that  were 
 known,  and  which  they  might  then  peruse.  It  is  likewise  evi- 
 dent, in  reading  these  compositions  of  the  first  ages  of  Chris- 
 tianity, that  the  Epistles  of  the  apostles  were  communicated 
 immediately  to  the  neighbouring  Churches  by  those  who  had 
 received  them,  and  passed  slowly  to  the  Churches  more  remote, 
 Eusebius  has  observed  {aa),  that  Papias,  Bishop  of  Jerusa- 
 lem, has  quoted  the  earliest  Epistles  of  St.  Peter  and  St.  John. 
 Polycarp  refers  often  to  the  first  Epistle  of  St.  Peter.  Each  of 
 them  was  in  Asia.  There  arc,  however,  no  evident  quotations 
 from  the  Epistle  to  the  Romans,  which  hatting  been  sent  into 
 the  west,  passed  very  late  into  the  east  j  and  therefore  could 
 not  have  been  so  early  recognized. 
 
 The  eloquence  of  St.  Paul  does  not  consist  in  the  style.  It 
 consists  in  the  sublimity  of  thoughts,  in  the  force  of  reasoning, 
 in  the  admirable  use  he  makes  of  the  Scriptures,  in  the  bold- 
 ness and  brilliancy  of  expression,  in  the  justness  of  images, 
 and  in  the  multiplicity  and  beauty  of  figures.  He  is  animated, 
 cogent,  rapid,  compact;  frequently  abrupt;  often  led  away 
 from  his  subject  by  an  accidental  word  or  expression,  and  re- 
 turning to  it  again  without  the  usual  forms  of  connection :  in 
 other  places  he  is  pathetic,  afl"ecting,  moving,  and  ever  dis- 
 playing that  tender  love  and  unction  of  the  Holy  Spirit,  with 
 which  he  was  aflected.  He  knew  how  to  unite  authority  with 
 compliance,  and  all  the  meekness  of  the  apostle  St.  John,  with 
 the  severity  of  the  Baptist ;  but,  as  has  been  remarked,  his 
 style  is  in  many  places  extremely  negligent  (&6).  St.  Jerome 
 speaks  on  this  point  with  great  freedom  (cc),  he  gives  him, 
 nevertheless,  in  other  respects,  the  greatest  praise;  as  well  as 
 Eusebius  {dd),  who  does  not  hesitate  to  declare  that  St.  Paul 
 has  surpassed  all  the  other  aposlles,  both  in  thought  and  ex- 
 pression. His  excessive  zeal  leads  him  into  many  particula- 
 rities. He  abounds  with  broken  sentences,  and  the  most  con- 
 strained metaphors,  which  occasion  many  and  repeated  difti- 
 culties.  To  account  for  his  own  declaration  of  himself,  that 
 when  he  should  be  rude  and  as  "  an  idiot  with  respect  lo 
 speech,  he  was  not  with  respect  to  knowledge  (ct),"  it  must  be 
 remembered  that  he  was  born  in  the  city  of  Tarsus  (//"),  where 
 the  (ircck  language  was  not  very  pure,  and  that  the  Plebrew, 
 or  Syriac  language,  being  as  familiar  to  him  as  the  Greek,  his 
 style  was  consequently  less  polished  ;  and  is  frequently  mixed 
 with  Hebraisms,  which  render  it  a  little  harsh.  He  makes  use  also 
 of  some  Greek  particles  in  a  sense  we  may  term  Hebraic,  on 
 which  account  they  have  not  always  determinate  signilicalions. 
 
 Many  of  llio  illuslrations  of  St.  Paul  are  traceable  to  his 
 private  Wi'v,  and  circumstances.  Tarsus,  where  he  was  born,  was 
 one  of  the  most  celebrated  places  of  exercise  then  in  Asia; 
 
Julian  Pe- 
 riod, 47.62. 
 Vulgar^^ra 
 
 THK  EPISTLE  TO  THE  GALATIANS-CHAP.  XI.  219 
 
 9  As  we  said  before,  so  say  I  now  again,  If  any  w«r»  The^ssalo- 
 
 vulgar  itiira, 
 
 51.  and,  as  Dr.  Powell  observes,  apud  Bowyer,  p.  432,  there  is  no 
 
 matter  from  which  the  apostle  borrows  his  words  and  iniages 
 more  than  from  the  public  exercises.    He  frequently  considers 
 the  life  of  a  Christian  as  a  race,  a  wrestling,  or  a  boxing;  the 
 rewards  which  good  men  expect  hereafter,  he   calls  the  prize, 
 the  victor's  crown  ;  and  when   he  exhorts  his  disciples  to  the 
 practice  of  virtue,  he  does  it  usually  in  the  very  same  terms  m 
 which  he  would  have  encouraged  the  combatants.    From  the 
 auostle's  country  we  descend   to   his  Jamilyy  and  here  we  hnd 
 another  source  of  his  iigurative  expressions.     His  parents  being 
 Roman  citizens;  words  or  sentiments,  derived  from  the  laws 
 of  Rome,  would  easily  creep  into  their  conversation.    No  won- 
 der then  that  their  son  sometimes  uses  forms  of  speech  peculiar 
 to  the  Roman  lawyers,  and  applies  many  of  the  rules  of  adop- 
 tion,  manumission,  and  testaments,  to  illustrate  the  counsels 
 of  God  in  our  redemption.    Nor  are  there  wanting  in  St.  Paul  s 
 style  some  marks  of  his  occupation.    To  a  man  employed  m 
 making  tents,  the  ideas  of  making  camps,  arras,  armour,  war- 
 fare   military  pay,  would  be  familiar;  and  he  introduces  these 
 and  their  concomitants  so  frequently,  that  his  language  seems 
 to  be  such  as  might  rather  have  been  expected  from  a  soldier, 
 than  from  one  who  lived  in  quiet  times,  and  was  a  preacher  of 
 the  Gospel  of  peace.     When  we  consider  these  things,  with  the 
 others  that  have  been  already  noticed,  there  will  remain  nothing 
 that  is  peculiar  in  St.  Paul's  manner  of  writing,  of  which  the 
 origin  may  not  easily  be  discovered. 
 
 He  pursues  an  idea  that  presents  itself,  and  leaves  for  a  nio- 
 ment  the  main  one,  to  return  to  it  again  afterwards.  With  this 
 there  are  frequent  ellipses,  or  words  understood,  which  must 
 be  supplied  cither  by  what  has  preceded  or  by  what  follows. 
 In  the  parallel  which  he  draws,  in  the  hfth  chapter  of  the 
 Epislle  to  the  Romans,  between  Adam,  the  author  ot  sin  and 
 condemnation,  and  Jesus  Christ,  the  author  of  J««fhcat.on 
 and  life,  his  style  is  so  concise  and  so  elliptic,  that  a  mere  literal 
 translation,  without  any  supplement,  would  be  not  only  bar- 
 barous, but  unintelligible.  It  is  the  same  in  the  fourteenth 
 chapter  of  the  first  Epistle  to  the  Corinthians,  where  the  turn 
 and  the  construction  of  the  original  is  obliged  to  be  changed, 
 and  some  words  added  in  italics,  (that  the  reader  may  be  able 
 to  distinguish  what  does  not  belong  to  the  text)  before  the 
 apostle's  meaning  can  be  properly  understood.  .  ,^.,  ..„ 
 
 The  subiccls  of  which  he  treats,  add  also  to  the  obscurity 
 of  the  Epistles  of  St.  Paul.  He  discusses  things  which  were 
 onlv  known  at  his  time,  and  he  answers  some  objections, 
 which  he  sometimes  only  mentions.  All  this,  liowcver  is  no 
 reason  why  the  meaning  of  St.  Paul  may  not  be  sulhciently  clear 
 in  every  essential  point.  The  only  thing  necessary,  is  to  find 
 out  whether  every  interpretation  thai  can  be  given  to  the  words 
 is  irue  in  the  end,  and  agrees  with  the  doctrine  ol  Christianity. 
 The  obscurity  again  Ihal  is  met  wilh  in  these  epistles,  arisx^s, 
 very  often,  from  comtncnitalors,  who  pivss  s(»me  words  too  far, 
 which  they  lay  as  foundations  on  which  lliey  build  ill-founded 
 systems,  because  they  do  not  pay  sullicicnt  attention  to  the  de- 
 sign of  the  author,  and  to  the  general  system  oi  rehgion,  which 
 ought  to  serve  as  a  light  to  clear  up  dark  passages. 
 
 St  Paul  had  been  bionglit  up  in  the  school  ol  Gamaliel,  and 
 had  been  inslruclcd  in  all  the  learning  of  the  Jewish  theology. 
 This  was  the  knowledge  in  highest  eslcem  among  the  nation. 
 **  We  reckon  as  wise  among  us,"  says  Josephus(i/5f),       thobc 
 
220  THE  EPISTLE  TO  THE  GALATIANS— CHAP.  XI. 
 
 Julian  Pe-    preach  any  other  gospel  unto  you  than  that  ye  have  re-  Tbessalo- 
 riod,  4762.  ceived,  let  him  be  accursed.  nica. 
 
 Vulgar^ra, 
 
 only  who  have  acquired  so  thorough  a  knowledge  of  our  laws, 
 and  the  holy  writings,  as  to  be  capable  of  explaining  them, 
 which  is  a  circumstance  so  rare,  that  scarcely  two  or  three 
 have  succeeded  in  it,  and  deserved  that  honour."  This  know- 
 ledge, however,  is  what  St.  Paul  has  termed  Judaism,  Gal.  i. 
 14.  in  which  he  testifies  himself,  that  he  had  made  very  great 
 progress.  Hence  it  is  that  so  many  more  vestiges  of  this  theo- 
 logy are  visible  in  his  writings,  than  in  those  of  the  other  apos- 
 tlesj  and  that  many  of  his  arguments  against  the  Jews  are  drawn 
 from  their  own  books  (M),  and  from  their  own  expositions  of 
 Scripture. 
 
 His  quotations  from  the  Old  Testament  are,  for  the  most 
 part,  taken  from  the  Septuagint  version.  This  version  was  re- 
 ceived by  the  Jews,  who  were  called  Hellenists,  and  who  were 
 dispersed  among  the  Greeks,  speaking  their  language.  It  is  to 
 these  Jews,  and  the  Gentiles  who  had  embraced  the  Gospel, 
 that  St.  Paul  has  written  all  his  epistles,  except  the  Epistle  to 
 the  Hebrews.  But  besides  the  quotations  from  Scripture, 
 there  are  some  others  that,  according  to  the  testimony  of  the 
 ancients,  are  taken  from  some  apocryphal  books  of  the  Jews. 
 The  apostles  having  a  "  spirit  of  discrimination,"  had  the 
 power  of  separating  the  true  from  the  false,  that  was  to  be  met 
 with  in  those  books,  and  they  quoted  them  without  mentioning 
 the  books  themselves.  However,  we  may  here  make  use  of  a 
 very  wise  observation  of  St.  Jerom  («),  that  it  is  by  no  means 
 necessary  to  refer  always  to  those  apocryphal  books,  in  order 
 to  find  out  St.  Paul's  allegations  ;  that  it  cannot  be  found  in 
 the  same  terms  in  the  canonical  books,  because  in  quoting 
 Scripture  he  sometimes  unites  many  passages  together,  without 
 distinguishing  what  is  taken  from  one  prophet  from  that  which 
 is  taken  from  another,  and  because  he  rather  relates  the  sense 
 than  the  words.  His  interpretation  of  the  Old  Testament  is 
 most  commonly  mystical,  and  what  St.  Jerom  calls  sensus  re- 
 conditij  hidden  meanings.  The  Jews,  who  studied  the  Holy 
 Scriptures,  were  persuaded  that  beside  the  sense  that  naturally 
 presented  itself  to  the  understanding,  there  was  a  concealed 
 sense,  a  spiritual  sense,  which  was  the  principal  object  of  their 
 study.  They  were  consequently  very  much  infatuated  with  al- 
 legories, in  which  they  were  imitated  in  a  dangerous  degree  by 
 some  of  the  Christian  teachers  and  fathers.  This  method  of 
 explaining  the  Scriptures  being  authorised,  the  apostle  has 
 made  use  of  it  under  the  divine  direction.  The  Jews  could 
 apply  only  to  their  sacred  books  their  own  particular  and  ordi- 
 nary knowledge,  whereas  the  apostles  had  received  the  spirit  of 
 prophecy,  that  is  to  say,  the  gift  of  explaining  the  ancient 
 oracles,  and  they  trusted  their  interpretations  less  to  reason, 
 than  to  a  demonstration  of  spirit  and  power.  They  had  the 
 key  of  those  sacred  sayings,  those  '*  hidden  mysteries,"  whose 
 mystical  senses,  however  vague  and  uncertain  before,  were 
 made  valid  in  the  mouths  of  the  apostles,  on  account  of  Ihe  gift 
 of  prophecy  and  miracles. 
 
 We  must  discriminate  in  the  passages  which  St.  Paul  quotes 
 from  the  Old  Testament,  between  those  that  are  only  allusions 
 and  applications,  and  those  which  arc  mentioned  as  oracles, 
 which  serve  as  proofs.  Thus,  when  the  apostle  applies  to  Gos- 
 pel  justification,  what  Moses  has  said  respecting  the  law,  *♦  Say 
 not  in  your  hearts,  or  in  yourselves,  who  shall  ascend  to 
 heaven  ?"  it  cannot  be  imagined  that  this  is  a  prophecy,  of  which 
 
THE  EPISTLE  TO  THE  GALATIANS-CHAP.  XI.  221 
 
 Julian  Pe-        10  For  do  I  now  persuade  men,  or  God  ?  or  do  I  Thessalo- 
 
 riod,  4762.  "'ca. 
 
 VuIgariEra, 
 
 he  discovers  the  profound  and  concealed  sense.  It  is  a  mere 
 application  of  what  has  been  said  of  the  law,  to  the  Gospel ; 
 but  a  very  beautiful  and  just  application.  The  same  may  be 
 observed  of  these  words  of  the  nineteenth  Psalm,  *'  Their  words 
 are  gone  out  to  the  ends  of  the  earth,"  which  were  said  of  the 
 stars,  and  which  St.  Paul  applies  to  the  ministers  of  the  Gospel. 
 
 From  the  internal  evidence  aflbrded  by  the  epistle  itself — 
 from  the  general  testimony  of  antiquity— and  the  arguments 
 both  of  Michaelis  and  Macknight,  I  am  induced  to  place  this 
 Epistle  to  the  Galatiaus  before  the  others  ;  and  assign  the  year 
 49  or  50  as  its  date.  Semler  quotes  and  approves  the  opinion 
 of  another  German  writer,  that  the  epistle  was  written  before 
 the  council  at  Jerusalem.  I  have  not  been  able  to  procure  the 
 work  to  which  he  alludes,  neither  can  I  discover  sufficient  ar- 
 guments to  confirm  his  opinion. 
 
 Various  opinions  have  been  entertained  by  the  learned,  as  to 
 the  date  of  this  epistle.  Theodoret  thought  it  one  of  those 
 epistles  which  the  apostle  wrote  during  his  first  confinement  at 
 Rome,  in  which  he  is  followed  by  Lightfoot  and  others.  But 
 seeing  in  the  other  epistles  which  the  apostle  wrote  during  his 
 first  confinement  he  hath  often  mentioned  his  bonds,  but  hath 
 not  said  a  word  concerning  them  in  this,  the  opinion  of  The- 
 odoret cannot  be  admitted.  Because  there  is  nothing  said 
 in  the  Epistle  to  the  Galatians  of  St.  Paul's  having  been  in  Gala- 
 tia  more  than  once.  L'Enfant  and  Beausobre  think  it  was  written 
 during  his  long  abode  at  Corinth,  mentioned  Acts  xviii.  11.  and 
 between  his  first  and  second  journey  into  Galatia. 
 
 This  opinion  Lardner  espouses,  and  assigns  the  year  52  as 
 the  date  of  this  epistle.  The  author  of  the  Miscellanea  Sacra, 
 who  is  followed  by  Benson,  supposes  it  to  have  been  written 
 from  Corinth.  Capel,  Witsius,  and  Wall,  say  it  was  written  at 
 Ephesus,  alter  Paul  had  been  a  second  time  in  Galatia.  See 
 Acts  xviii.  23.  xix.  1.  Fabricius  thought  it  was  written  from 
 Corinth  during  the  apostle's  second  abode  there,  and  not  long 
 after  he  wrote  his  Epistle  to  the  Romans.  This  likewise  was 
 the  opinion  of  Grotius. 
 
 Mill  places  it  after  the  Epistle  to  the  Romans,  but  supposes 
 it  to  have  been  written  from  Troas,  while  the  apostle  was  on 
 his  way  to  Jerusalem  with  the  collections ;  to  which  he  fancies 
 the  apostle  refers,  Gal.  ii.  10.  and  that  the  brethren  who  joined 
 him  in  writing  to  the  Galatians  i.  2.  were  those  mention- 
 ed Acts  xxii.  4.  Beza,  in  his  note  on  Gal.  i.  2.  gives  it  as 
 his  opinion,  that  the  brethren  who  joined  St.  Paul  in  his  letter 
 to  the  Galatians,  were  the  eldership  of  the  church  at  Antioch, 
 and  that  it  was  written  in  that  city,  in  the  interval  between 
 Paul  and  Barnabas's  return  from  Paul's  first  apostolical 
 journey  and  their  going  up  to  Jerusalem  to  consult  the  apostles 
 and  elders  concerning  the  circumcision  of  the  Gentiles.  Ter- 
 tullian,  as  Grotius  informs  us  in  his  Preface  to  the  Galatians, 
 reckoned  this  one  of  Paul's  first  epistles.  Macknight's  opinion 
 is,  that  St.  Paul's  Epistle  to  the  Galatians  was  written  from  An- 
 tioch, after  the  council  of  Jerusalem,  and  before  Paul  and 
 Silas  undertook  the  journey  in  which  they  delivered  to  the 
 Gentile  Churches  the  decrees  of  the  council,  as  related  Acts 
 xvi.  4.  To  this  date  of  the  epistle  he  is  led  by  the  following 
 circumstances : — The  earnestness  with  which  St.  Paul  established 
 his  apostleship  in  the  first  and  second  chapters  of  this  epistle, 
 and  the  things  which  he  advanced  for  that  purpose,  shew  that 
 the  Judaizcrs,  who  urged   the   Galatians  to  receive  circumci- 
 
222  THE  EPISTLE  TO  THE  GALATIANS  -CHAP.  XI. 
 
 Julian  Pe-    seek  to  please  men  ?  for  if  I  yet  pleased  men,  I  should  Thessalo- 
 
 riod,  4762.   j^^^  y^^  ^j^g  servant  of  Christ.  nica. 
 
 vulgar^ra, 
 
 51. 
 
 sion,  denied  his  apostleship;  aud,  in  support  of  their  denial, 
 alleged  that  he  was  made  an  apostle  only  by  the  Church  at  An- 
 tioch,  and  that  he  had  received  all  his  knowledge  of  the  Gospel 
 from  the  apostles.  This  the  Judaizers  might  allege  with  some 
 plausibility,  before  Paul's  apostleship  was  recognized  at  Jeru- 
 salem. But  after  Peter,  James,  and  John,  in  the  time  of  the 
 council;,  gave  him  the  right  hand  of  fellowship,  as  an  apostle 
 of  equal  authority  with  themselves,  and  agreed  that  he  should 
 go  among  the  Gentiles,  and  they  among  the  Jews,  his  apostle- 
 ship would  be  called  in  question  no  longer  in  any  Church,  than 
 while  the  brethren  of  that  Church  were  ignorant  of  what  had 
 happened  at  Jerusalem. 
 
 We  may  therefore  believe,  that  immediately  after  the  council, 
 the  apostle  would  write  his  Epistle  to  the  Galatians,  in  which 
 he  not  only  gave  them  an  account  of  his  having  been  acknow- 
 ledged by  the  three  chief  apostles,  but  related  many  other  parti- 
 culars, by  which  his  apostleship  was  raised  beyond  all  doubt. 
 
 This  argument,  however,  does  not  prove  that  the  epistle  was 
 necessarily  written,  as  the  learned  author  supposes,  at  Antioch, 
 though  it  might  be  written  not  long  after  the  council. 
 
 Macknight's  second  reason  is  taken  from  the  inscription  of  the 
 epistle,  in  which  it  is  said,  that  all  the  brethren  who  were  with 
 St.  Paul  joined  him  in  writing  it.  For  as  the  only  view  which 
 any  of  the  brethren  could  join  the  apostle  in  writing  to  the  Ga- 
 latians, was  to  attest  the  facts  which  lie  advanced  in  the  lirst 
 and  second  chapters,  for  proving  his  apostleship,  the  brethren 
 who  joined  him  in  writing  it  must  have  been  such  as  knew  the 
 truth  of  these  facts.  Wherefore  they  could  be  neither  the  bre- 
 thren of  Corinth,  nor  of  Ephesus,  nor  of  Rome,  nor  of  Troas, 
 nor  of  any  other  Gentile  city,  where  this  epistle  has  been  dated, 
 except  Antioch.  As  little  could  they  be  the  brethren  who  ac- 
 companied the  apostle  in  his  travels  among  the  Gentiles,  as 
 Hammond  conjectures.  For  none  of  them,  except  Silas,  had 
 any  notice  of  the  facts  advanced  in  this  epistle,  but  what  they 
 received  from  the  apostle  himself:  so  that  their  testimony  was 
 in  reality,  the  apostle's  own  testimony.  The  only  brethren  wiu) 
 could  bear  effectual  testimony  to  these  things,  were  those  who 
 lived  in  Judea  and  its  neighbourhood,  particularly  the  brethren 
 of  Antioch,  who,  by  their  intercourse  with  those  of  Jerusalem, 
 must  have  known  what  happened  to  St.  Paul  there,  as  fully  as  they 
 knew  what  happened  to  him  in  their  own  city,  where  he  had  re- 
 sided often  and  long.  I  therefore  have  no  doubt  that  the  Epis- 
 tle to  the  Galatians  was  written  from  Antioch,  and  that  the  bre- 
 thren who  joined  St.  Paul  in  writing  it,  were  the  brethren  there, 
 whose  testimony  merited  the  highest  credit.  For,  among  thcui 
 were  various  prophets  and  teachers,  whose  names  are  mention- 
 ed, Acts  xiii.  1.  with  others  of  respectable  characters,  whose 
 place  of  residence,  early  conversion,  eminent  station  in  the 
 Church,  and  intercourse  with  the  brethren  in  Jerusalem,  gave 
 them  an  opportunity  of  knowing  St.  Paul's  manner  of  life  before 
 his  conversion.  His  being  made  an  apostle  by  Christ  himself — his 
 being  acknowledged  as  an  apostle  by  his  brethren  in  Jerusalem 
 — his  teaching  uniformly  that  men  are  saved  by  faith,  without 
 obedience  to  the  law  of  Moses— his  having  stnuiuously  main- 
 tained that  doctrine  in  the  hearing  of  the  Church  at  Antioch — 
 his  having  publicly  reproved  St.  Peter  for  seeming  to  depart  from 
 it,  by  refusing  to  eat  with  the  converted  Gentiles  ;  ixmi  that  on 
 being  reproved  by  St.  Paul,  St.  Peter  acknowledged  his  miscon- 
 
THE  EPISTLE  TO  THE  GALATIANS— CHAP.  XI.  223 
 
 Julian  Pe-  §  3.      GAL.  i.  11.  to  the  end.      ii.  1 — 10.  Thessalo- 
 
 VutgatXa,  ^i'  -P^"^*  ^'^  Answer  to  the  False  Teachers,  asserts  he  re.  '"*'^* 
 
 duct,  by  making  no  reply.  All  these  things  the  brethren  ofAntioch 
 could  attest,  as  matters  which  they  knew  and  believed  ;  so  that, 
 with  the  greatest  propriety,  they  joined  the  apostle  in  writing 
 the  letter  wherein  Ihey  are  asserted. 
 
 Dr.  Macknight,  however,  has  omitted  to  observe  that  the  cir- 
 cumstances of  St.  Paul's  conversion,  preaching,  and  call  to  the 
 apostleship,  were  known  to  all  the  brethren,  whether  of  Rome, 
 Corinth,  Ephesus,  or  any  other  place  ;  and  therefore  the  testi- 
 mony of  any  who  were  well  acquainted  with  these  facts  would 
 be  sufficiently  satisfactory  to  the  Galatian  converts.  It  is  not 
 necessary  therefore  to  suppose  that  the  brethren  who  are  men- 
 tioned in  the  inscription  of  the  epistle,  must  have  been  of 
 Antioch. 
 
 Dr.  Macknight's  third  argument  for  the  early  date  is  derived 
 from  the  omission  by  St.  Paul  of  his  usual  command,  that  the 
 persons  to  whom  he  wrote  should  remember  the  poor.  This  is 
 evidently  an  unsafe  mode  of  reasoning. 
 
 When  the  apostle  wrote  his  Epistle  to  the  Galatians,  he  had 
 heard  of  the  defection  of  some  of  them  from  the  true  doctrine  of 
 the  Gospel.  This  defection  he  represents  as  having  happened 
 soon  after  they  were  converted,  Gal.  i.  6.  "  I  wonder  that  ye  are 
 so  soon  removed  from  him  who  called  you  into  the  grace  of 
 Christ."  But  if  the  Epistle  to  the  Galatians  was  written  either 
 from  Rome,  during  the  apostle's  first  confinement  there;  or 
 from  Corinth,  during  his  eighteen  months  abode  in  that  city ; 
 or  from  Ephesus,  where  he  abode  three  years ;  or  from  Troas, 
 in  his  way  to  Jerusalem  with  the  collections,  the  defection  of  the 
 Galatians  must  have  happened  a  considerable  time  after  their 
 conversion,  on  the  supposition  that  they  were  first  called  when 
 Paul  and  Barnabas  went  into  their  country  from  Lycaonia. 
 Wherefore  if  the  apostle's  expression,  "  I  wonder  that  ye  are  so 
 soon  removed,"  is  proper ;  the  Epistle  to  the  Galatians  could 
 not  be  written  later  than  the  interval  between  the  council  of  Je- 
 rusalem and  the  apostle's  second  journey  into  the  Gei^ile 
 countries  with  Silas,  when  they  delivered  to  the  Churches  tho 
 decrees  of  the  council. 
 
 These  arguments  seem  to  prove,  that  the  Epistle  to  the  Gala- 
 tians was  written  soon  after  the  council  of  Jerusalem:  the  ex- 
 act time  seems,  however,  to  be  more  satisfactorily  ascertained 
 by  Michaelis,  who  has  assigned  it  to  some  part  of  this  second 
 apostolical  journey,  before  St.  Paul  came  to  Beroea,  where  the 
 brethren  appear  to  have  left  him.  St.  Paul's  first  visit  to  the 
 Galatians  was  not  long  after  the  council  which  had  been  held 
 in  Jerusalem,  as  appears  from  Acts  xvi.  4,  5,  6.  "And  as  they 
 (namely,  Paul  and  Silas),  went  through  the  cities,  they  deli- 
 vered them  the  decrees  for  to  keep,  which  were  ordained  of  the 
 apostles  and  elders  which  were  at  Jerusalem  :  and  so  were  the 
 Churches  established  in  the  faith,  and  increased  in  numbers 
 daily.  Now  when  they  had  gone  through  Phrygia,  and  the  re- 
 gion of  Galatia,  and  were  forbidden  of  the  Holy  Ghost  to 
 preach  the  word  in  Asia,"  &c.  &c.  From  this  passage  we  see 
 that  St.  Paul  preached  the  Gospel  in  Galatia  ;  for  the  prohibi- 
 tion  was  confined  to  the  Roman  proconsular  province  of  Asia, 
 to  which  Galatia  is  here  opposed.  This  is  further  confirmed  by 
 Acts  xviii.  23.  where  St.  Luke  relates,  that  St.  Paul  again 
 visited  Galatia,  strengthening  his  disciples,  so  that  converts 
 must  have  have  been  made  on  his  first  visit  (/ife).  Now  let  us 
 follow  St.  Paul  on  his  first  journey  from  Galatia  lo   Berea,  in 
 
224  THE  EPISTLE  TO  THE  GALATIANS     CHAP.  XII. 
 
 Julian  Pe-        ceived  his  Apostleship  from  God,  and  relates  his  Conver-  Thessalo- 
 riod,  4762.       gj^j^   Commission,  and  General  History,  "ica. 
 
 VulgariEra,  '  "^ 
 
 55-  1 1  But  I  certify  you,  brethren,  that  the  gospel  which 
 
 was  preached  of  me  is  not  after  man. 
 
 Macedonia,  where  he  seems  to  have  arrived  in  the  same  year, 
 and  we  shall  be  convinced  that  he  wrote  his  Epistle  to  the  Ga- 
 latians  upon  this  journey. 
 
 When  he  left  the  Gaiatians  he  was  accompanied  by  several 
 brethren,  namely,  by  Silas  (or  Silvanus),  chap.  xv.  40.  by  Ti- 
 mothy, chap.  xvi.  3.  and  perhaps  by  others.  This  circumstance 
 is  particularly  to  be  noted.  They  travelled  through  Mysia  to 
 Troas,  ver.  8.  where  St.  Paul  had  a  remarkable  dream,  which 
 induced  him  to  go  into  Macedonia.  Before  he  left  Troas,  St. 
 Luke  was  added  to  St.  Paul's  other  companions,  and  in  their 
 company  he  travelled  to  Philippi,  ver.  11,  12.  where  he  preached 
 the  Gospel,  ver.  13 — 40.  and  thence  to  Thessalonica,  chap, 
 xvii.  1 — 9:  here  some  of  the  brethren  appear  to  have  left  St. 
 Paul,  and  he  travelled  with  Silas  alone  to  Beroea,  ver.  10. 
 
 When  he  was  no  longer  in  safety  here,  he  left  Galatia,  he  left 
 Silas  beliind,  and  went  to  Athens,  so  that  when  he  arrived  in 
 that  city,  none  of  the  brethren  were  with  him,  in  whose  com- 
 pany he  had  travelled  from  Galatia. 
 
 Now  St.  Paul's  Epistle  to  the  Gaiatians  is  written  not  only  in 
 his  own  name,  but  in  the  name  of  all  the  brethren  who  were  with 
 him.  Who,  then,  were  these  brethren  ?  Were  they  known 
 or  unknown  to  the  Gaiatians  ?  St.  Paul  would  hardly  have 
 written  to  them  in  the  name  of  all  the  brethren  who  were  with 
 him,  without  determining  who  those  brethren  were,  unless  they 
 had  been  the  same  who  attended  when  he  left  Galatia,  and  who 
 therefore  were  known  to  the  Gaiatians  without  any  farther  de- 
 scription. 
 
 Consequently  this  Epistle  must  have  been  written  before  St. 
 Paul  separated  from  these  brethren,  that  is,  before  he  left  Thes- 
 salonica. Whether  it  was  written  in  this  city,  or  before  he  arriv- 
 cdAhere,  I  will  not,  says  Michaelis,  attempt  to  determine  j  but 
 it  certainly  was  written  during  the  interval  which  elapsed  be- 
 tween St.  Paul's  departure  from  Galatia,  and  his  departure  from 
 Thessalonica. 
 
 Again,  St.  Paul  in  the  two  first  chapters,  gives  the  Gaiatians 
 a  general  review  of  his  life  and  conduct  from  his  conversion  to 
 apostolic  council  in  Jerusalem,  and  at  the  farthest  at  his  return 
 to  Antioch.  Here  he  breaks  off  his  narrative.  It  is  probable, 
 therefore,  that  from  that  time  to  the  time  of  his  writing  to  the 
 Gaiatians,  nothing  remarkable  had  happened  except  their  con- 
 version. Lastly,  the  supposition  that  St.  Paul  wrote  to  the  Ga- 
 iatians at  the  period  which  I  have  assigned,  accounts  more  easily 
 than  any  other  for  St.  Paul's  mentioning  to  the  Gaiatians,  that 
 he  had  not  obliged  Titus  to  undergo  the  rite  of  circumcision, 
 namely,  because  he  had  obliged  Timothy  to  submit  to  it  imme- 
 diately before  his  first  visit  to  the  Gaiatians ;  and  St.  PauPs 
 adversaries  had  appealed,  perhaps,  to  this  in  support  of  their 
 doctrine,  that  the  Levitical  law  should  be  retained. 
 
 The  particular  year  of  the  Christian  era  (continues  Mi- 
 chaelis), in  which  the  Epistle  to  the  Gaiatians  was  written,  it  is 
 difficult  to  determine  with  precision,  though  we  arc  especially 
 interested  in  the  date  of  this  Epistle,  because  it  appears  from 
 chap.  iv.  10.  that  the  Gaiatians  were  on  the  point  of  celebrating 
 the  Jewish  Sabbatical  year,  and  in  that  of  their  seduction  by  the 
 Jewish  z&alots,  of  leaving  their  lands  uncultivated  for  a  whole 
 
THE  EPISTLE  TO  THE  GALATIANS— CHAP.  XII.  2: 
 
 Julian  Pe-        12  For   I  neither  received  it  of  man,  neither  was  I  Thessalo 
 Vdc^aSa  ^^"g^»t  it,  but  by  the  revelation  of  Jesus  Christ.  "'<^'»- 
 
 year,  though  the  law  of  Moses  on  this  article  could  not  possibly 
 extend  to  Galatia. 
 
 What  Michaelis  conjectured  (says  Dr.  Hales),  but  was  not 
 able  to  establish,  from  the  discordant  systems  of  chronology  in 
 his  time,  may  be  now  proved.  The  first  year  of  our  Lord's 
 public  ministry,  A.D.  28,  was  a  sabbatical  year,  and  also  a 
 jubilee.  Therefore  A.D.  49,  which  was  3  +  7—27  years  after, 
 was  also  a  sabbatical  year.  It  is  more  probable,  however, 
 that  the  Epistle  was  not  written  during  the  sabbatical  year 
 itself,  in  which  Paul  attended  the  council  at  Jerusalem,  (Gal, 
 xi.  I.)  but  rather  the  year  after,  A.D.  50,  during  the  apostle's 
 circuit  through  the  Churches  of  Syria  and  Cilicia,  to  confirm 
 them  in  the  faith,  and  to  communicate  to  them  the  apostolical 
 decree,  (Acts  xvi.  36 — 41.  xvi.  4  )  and  to  this  year  I  have  assign- 
 ed it. 
 
 To  understand  the  design  of  this  Epistle,  we  must  take  into 
 consideration  certain  opinions  which  were  prevalent  in  the 
 apostolic  age. 
 
 The  Jews  believed  that  God  demanded  implicit  obedience  to 
 the  law  of  Moses — that  this  obedience  would  justify  them,  or 
 place  them,  with  respect  to  God,  in  the  same  situation  in  which 
 they  would  have  been,  if  they  had  not  transgressed  ;  and  it  h:i<l 
 the  power  of  obtaining  for  them  also  eternal  life.  They  thought 
 that  man  was  not  so  fallen,  but  that  he  was  of  himself  able  to 
 obey  the  law,  and  thus  fulfil  the  conditions  on  which  eternal  life  . 
 was  promised.  These  opinions  were  so  blended  in  the  minds  of 
 the  Jews,  with  undoubted  truths,  that  it  would  have  been  diffi- 
 cult to  have  answered  them  satisfactorily,  unless  by  divine  in- 
 spiration. The  apostle,  however,  proves  by  irrefragable  argu- 
 ments, both  here,  in  his  Epistle  to  the  Galatians,  and  in  his 
 Epistle  to  the  Romans — that  the  justitication  of  man  could  not 
 be  accomplished  by  his  own  obedience.  It  was  utterly  impossi- 
 ble that  man  could  fully  and  satisfactorily  obey  the  demands  of 
 a  law,  which  was  designed  rather  to  convince  men  of  sin,  and 
 enforce  upon  them  the  conviction  that  something  more  was 
 necessary  to  obtain  the  favour  of  God,  and  that  the  ceremonies 
 of  their  Levitical  law  were  only  typical  of  some  better  and  more 
 perfect  salvation  :  the  law  was  as  a  servant,  leading  them  as 
 children  from  the  painfulness  and  bondage  of  school,  to  t he  glo- 
 rious liberty  of  the  sons  of  God  and  heirs  of  heaven. 
 
 In  opposition  to  this  Judaizing  heresy,  St.  Paul  addresses 
 the  Galatians,  and  endeavours  to  convince  them,  by  a  masterly 
 strain  of  argument,  that  the  doctrine  of  salvation  by  faith  alone 
 is  the  doctrine  of  Scripture.  After  having  established  his  apos- 
 tolic commission  against  the  attacks  of  the  false  teacher.-.,  he 
 asserts,  that  as  the  law  has  no  power  to  gire  life,  it  is  useless  lo 
 compel  the  Gentiles,  or  the  Christian  converts,  to  conform  to 
 the  full  observance  of  the  ceremonial  law.  He  assures  them  no 
 llesh  shall  be  justified  by  the  law,  but  by  the  faith  of  Christ 
 Jesus,  for  if  righteousness  come  by  the  law,  then  Christ  shall  be 
 dead  in  vain;  and  he  proves  the  superiority  of  the  new  covenant, 
 by  referring  to  those  gifts  they  had  received  from  the  Holj  Spirit 
 since  their  admission  into  the  Christian  dispensation. 
 
 He  further  assures  them,  that  the  Christian  covenant  was 
 founded  on  the  promi.se  given  to  Abraham  and  to  his  .seed,  which 
 was  made  and  confirmed  by  God  in  Christ,  four  hundred  and 
 thirty  years  before  the  law  ;  therefore  it  was  not  possible  that 
 the  law  should  disannul  or  make  the  promise,  of  a  redeeming 
 Saviour  of  Isaac's  line  of  none  effect.     If,  then,  the  Gospel  wa* 
 
 VOL.   II.  Q 
 
22G  THE  EPISTLE  TO  THE  GALATIANS— CHAP.  XII. 
 
 Julian  Pe-        13  For  ye  have  heard  of  my  conversation  in  time  past  Thessalo- 
 
 riod,  4762.     _____ nica. 
 
 VuigariEra,  preached  before  unto  Abraham,  and  we  through   him   (and  not 
 51-  through  the  law  are  to  be  blessed),  we  must  inquire  into  that 
 
 faith  which  rendered  this  eminent  father  acceptable  in  the  sight 
 of  his  Almighty  Creator.  He  believed  God,  and  it  was  account- 
 ed to  him  for  righteousness.  Christ  himself  declares,  that 
 Abraham  saw  his  day  afar  off,  and  was  glad— like  the  holy  mar- 
 tyrs of  the  Christian  dispensation,  the  faithful  Abraham  was 
 called  to  give  an  evidence  of  his  integrity,  by  the  most  painful 
 of  all  human  sacrifices — he  was  required  not  indeed  to  offer  up 
 himself  but  his  son,  his  only  son,  the  beloved  companion  of 
 his  age,  in  whom  all  the  blessings  and  promises  of  God  were  to 
 be  fulfilled,  and  from  whom  the  Saviour  of  the  world  was  to  be 
 born — without  any  revelation  as  to  the  manner  in  which  this 
 apparently  contradictory  command  could  he  made  to  agree  with 
 the  former  important  predictions.  His  faith  was  the  substance 
 of  things  hoped  for — the  evidence  of  things  not  seen.  He  un- 
 derstood the  promise  conveyed  in  those  gracious  words — "  In 
 thee  shall  all  nations  be  blessed."  He  knew  that  the  same 
 Almighty  Being  who  gave  life  could  restore  it  •  and  in  this  faith 
 he  acted  ;  he  took  the  knife,  and  in  the  full  assurance  of  faith, 
 the  father  prepared  to  become  the  slayer  of  his  only  son,  "  ac- 
 counting," as  the  apostle  tells  us,  '<  that  God  was  able  to  raise 
 him  up  even  from  the  dead."  (Heb.  xi.  17.)  Abraham  was  justi- 
 fied by  his  faith,  and  by  works  was  his  faith  made  perfect  ;  and 
 if  we  would  become  his  children,  we  must  give  the  same  evi- 
 dence of  our  sincerity  and  faith.  We  must  declare  our  faith  by 
 our  works. 
 
 Macknight  remarks  on  this  subject,  referring  to  the  Epistle 
 of  St.  James,  that  faith  and  works  are  inseparably  connected  as 
 cause  and  effect;  that  faith,  as  the  cause,  necessarily  produces 
 good  works  as  its  effect,  and  that  good  works  must  flow  from 
 faith,  as  their  principle  ;  that  neither  of  them,  separately,  are 
 the  means  of  our  justification,  but  that,  when  joined,  they  be- 
 come effectual  for  that  end.  Wherefore,  when  in  Scripture  we 
 are  said  to  be  "justified  by  faith,"  it  is  a  faith  accompanied  by 
 good  works.  On  the  other  hand,  when  we  are  said  to  be  justi- 
 fied by  works,  it  is  works  "  proceeding  from  faith."  Therefore, 
 in  this  Epistle,  St.  Paul  must  be  considered  as  arguing  against 
 the  possibility  of  salvation  or  justification  by  works  of  the  law, 
 while  he  enforces,  by  the  example  of  Abraham,  the  necessity  of 
 good  works  on  the  principle  of  a  well-grounded  or  justifying 
 faith  on  the  Son  of  God.  This  doctrine  of  justification,  how- 
 ever, has  been  infinitely  discussed  and  controverted — many 
 depreciating  good  works  in  favour  of  faith  alone  ;  but  this  error 
 frequently  arises  for  want  of  a  proper  consideration  of  the  apos- 
 tle's arguments.  It  is  dangerous,  so  far  as  it  checks  exertions, 
 and  insidiously  draws  men  from  those  outward  forms  which  are 
 the  land-marks  of  religion.  Under  the  pretence  of  encourag- 
 ing, it  destroys  internal  religion  ;  by  representing  it  as  a  system 
 of  pious  feelings,  which  are  independant  of  those  outward  ordi- 
 nances which  were  ordained  by  Christ  himself.  The  whole 
 system  of  revelation  corroborates  the  view  here  taken  of  ''  jus- 
 tification by  faith."  It  is  illustrated  by  all  the  eminent  charac- 
 ters of  the  Old  Testament,  and  is  confirmed  in  the  New,  by 
 the  parables  and  actions  of  our  Lord  himself. 
 
 It  will  excite  surprise  among  those  who  are  interested  in  the- 
 ological studies,  that  I  have  made  little  or  no  use  of  the  labours 
 of  two  writers,  who  of  late  years  have  paid  great  attention  to 
 these  Epistles— Mr.  Belsham,  and  Dr.  Semler  of  Halle.  My 
 /easons  shall  be  briefly  given. 
 
THE  EPISTLE  TO  THE  GALATIANS-CHAP.  XII.  nn 
 
 Julian  Pe-    in  the  Jews'  religion,  liow  that  beyond  measure  I  perse-  Thpssalo- 
 riod,  4762.  ^  j   j  jj^^  chuich  of  God,  and  wasted  it :  "'*'^* 
 
 VulgarJEra,  
 
 51.  ~ ~ — ~ ~  ~ 
 
 I  am  unwilling  to  occupy  the  time  of  the  reader  with  ditficul- 
 lies  and  objections,  which  are  not  generally  known,  merely  to 
 refute  them.  Both  these  theologians  have  deviated  so  widely 
 from  the  beaten  track,  that  the  Christianity  which  they  have 
 deduced  from  the  inspired  writings,  bears  no  similarity  to  that 
 which  is  received,  and  has  ever  been  received,  by  the  Christian 
 Church.  The  Protestant  Churches  have  been  long  divided  upon 
 the  question  of  Church  government;  the  Church  of  Rome,  and 
 the  Protestants  in  general,  have  been  divided  concerning  seve- 
 ral articles  of  faith  and  discipline  ;  but  all  these  have  hitherto 
 maintained,  and  I  trust  will  long  maintain,  the  doctrines  of  the 
 atonement  and  divinity  of  Christ ;  ihe  inspiration  of  Scripture, 
 and  its  freedom  from  error.  Both  of  these  writers  deny  the 
 whole  of  these  fundamental  truths.  Seraler  considers  the  New 
 Testament  as  any  other  uninspired  book,  and  expresses  his  sur- 
 prise that  we  should  pay  regard  to  the  Jewish  mythology,  which 
 abounds  in  it ;  and  Mr.  Belsham  reproves  St.  Paul  for  false  and 
 incorrect  reasoning.  It  is  not  my  wish  to  direct  attention  to 
 these  works;  one  quotation  from  each  which  I  now  subjoin, 
 will  sufficiently  justify  me  in  saying,  that  as  the  principles  upon 
 which  we  proceed  arc  so  diametrically  opposite,  it  will  be  better 
 to  reserve  for  another  opportunity  the  discussion  of  the  good  or 
 evil  to  be  found  in  their  labours  (ll). 
 
 (a)  See  Mr.  Prebendary  Gisborne's  first  sermon  on  the  Epistle  to  the 
 Colossians,  p.  13,  &c.  (6)  Iren.  lib.  i.  c.  26.  Crimen,  adver.  eels.  1.  S. 
 in  fine.  Euseb.  Hist.  Eccl.  1.  a.  c,  2T.  Epiphan.  Hsures.  30.  sect.  xvi. 
 and  XXV.  Euseb.  Hist.  Eccl.  I.  4.  c.  29.  (c)  Tertul.  cotitr.  >larc.  1.  5. 
 Epiph.  Hajres.  42.  {d)C\em.  Alexand.  Strom.  1.  2.  p.  383.  (e)  Euseb. 
 Hist.  Ecc.  1.  3.  c.  3.  (/)  Ibid,  c.  25— tv  Tolg  voOoig.  We  have 
 nothing  remaining  of  this  book  but  a  fraajnient  of  a  line  or  two,  in  the 
 Latin  version  of  a  work  of  Origen,  entitled  "  Principles,"  lib.  i.  c.  2. 
 ig)  Hieron.  de  Scrip.  Ecc.  in  Paulo.  We  have  even  at  thi.s  present 
 day  an  Epistle  of  St.  Paul's  to  the  Laodiceans,  which  is  nearly  of  tlie 
 size  of  the  Epistle  to  Philemon,  but  it  is  doubtful  whether  it  be  that  which 
 St.  Jerom  had  seen,  (k)  Usser  in  Notis  ad  Epis.  Ign.  ad  Tral.  Pag.  70. 
 (i)  Cotel  in  Notis  ad  Const.  Apoit.  lib.  vi.  c.  26.  p.  354.  These  two 
 Epistles  were  printed  in  Armenia,  and  translated  into  Latin  bj  Mr.  Wil- 
 kins,  a  learned  Englishman.  They  are  very  short,  and  bear  manifest 
 marks  of  supposition,  (k)  Hieron.  De  Scrip.  Eccl.  in  Seneca.  (/) 
 Hist.  Ecc.  lib.  iii.  c.  25.— Kai  ravra  fLiv  Iv  ojuoXfyov/xf rott,-.  Eusebiu.s 
 in  this  place  speaks  of  four  Gospels,  of  the  Acts  of  the  Apostles,  of  thir- 
 teen Epistles  of  St.  Paul  (for  we  must  not  here  include  the  Episfle  to  the 
 Hebrews),  of  one  of  St.  John,  and  of  one  of  St.  Peter,  (m)  Epiph. 
 Hzeres.  42.  The  Epistle  to  the  Galatians  was  the  fiist  in  the  Apostolic  of 
 Marcion  :  the  Epistle  to  the  Romans,  was  the  fourth  only.  It  is  not 
 known  what  order  this  heretic  pursued,  for  he  placed  the  second  Epistle  to 
 the  Thessalonians  after  the  Epistle  to  the  Roniaus,  though  they  are  cer- 
 tainly more  ancient,  (n)  St.  Chrysostom  has  also  remarked  the  same, 
 in  his  Preface  to  the  Epistle  to  the  Roniaiis  ;  and  he  adds,  that,  in  the 
 arrangement  of  the  prophets,  the  chronological  order  has  not  been  pur- 
 sued, (o)  Polycarp.  Epis.  ad  Philip.  This  passage  of  Polycarp's  let- 
 ter is  mentioned  by  Euseb.  Ecc.  Hist.  lib.  iii.  c.  36.  (/>)  Clem.  Ep.  ad 
 Corinth,  sect,  xlvii.     The  Greek  expression  is  tv  aoxn  t(^^'  tuuyyeXiov,  •" 
 
 which  I  understand  to  mean,  "  From  the  beginning  of  the  preaching  of 
 the  Gospel  at  Corinth."  St.  Paul  makes  use  of  the  same  expression  in 
 the  like  sense,  (Phil,  i  v.  15.)  See  also  the  37th  and  IDth  sections  of  St. 
 Clement's  Epist.  and  compare  1  Cor.  xii.  and  xiii.  (q)  Sect.  xii.  xvii. 
 xxxvi.  and  compare  them  with  Heb.  ix.  31.  37.  and  i.  3—7.  (r)  Euseb. 
 Ecc.  Hist.  lib.  iii.  c.  36.  (s)  Ignatius  ad  Ephes.  sect.  xii.  (<)  2w/*- 
 fciorai.  (u)  What  is  here  translated  by  making  an  honourable  mention, 
 is  in  the  original  fivtifjovivti  vftwv.     Moreover  there  is  to  be  found  in 
 
22S  THE  EPISTLE  TO  THE  GALATIANS—CHAP.  XII. 
 
 Julian  Pc-         1 4<  And  profited  in  the  Jews'  religion  above  many  my  Thessalo- 
 V°?'  ^^^'-   ^^^^^s  ^"  "^"^^  ^^^'^  nation,  being  more  exceedingly  zea-  ^^^^' 
 5l"  ^^^    ^'^'  lous  of  the  traditions  of  my  fathers. 
 
 15  But  when  it  pleased  God,  who  separated  me  from 
 my  mother's  womb,  and  called  me  by  his  grace, 
 
 1 6  To  reveal  his  Son  in  me,  that  I  might  preach  him 
 among  the  heathen  ;  immediately  I  conferred  not  with 
 flesh  and  blood  : 
 
 1 7  Neither  went  I  up  to  Jerusalem  to  them  which  were 
 apostles  before  me  ;  but  I  went  into  Arabia,  and  returned 
 again  unto  Damascus. 
 
 1 8  Then  after  three  years  I  went  up  to  Jerusalem  to 
 see  Peter,  and  abode  with  him  fifteen  days. 
 
 the  same  Epistle  some  quotations  from  1  Cor.  and  among  others  these 
 words  (chap,  i.)  Troy  cto^oQ'  ttov  <TvZi]T7}Tr]g  ;  "  Where  is  the  Scribe  ? 
 where  is  the  profound  and  subtle  teacher?  (.r)  Epist.  Polycarp  ad 
 Philip,  sect.  iii.  See  also  sect.  i.  iv.  vi.  in  the  same  Epistle  ;  and  com- 
 pare Eph.  ii.  8.  and  1  Tim.  vi.  7. 10.  Gal.  iv.  7.  Rom.  xii.  17.  and  xiv. 
 10.  12.  (y)  The  Latin  version  has  (the  Greek  text  of  a  part  of  this  let- 
 ter being  lost),  Nos  autem  non  noveramus,  which  is  understood  of  the 
 Church  of  Smyrna,  of  others  of  Polycarp  himself,  (z)  2  Pet.  iii.  15, 16. 
 St.  Peter  appears  in  particular  to  mean  the  Epistle  to  the  Hebrews  in  the 
 15th  verse;  for  though  it  were  addressed  to  the  Hebrews  of  Judea,  it 
 related  in  general  to  all  the  faithful  of  that  nation.  He  speaks  in  the  16th 
 verse  of  some  other  Epistles  of  St.  Paul—"  In  all  his  Epistles,"  &c. 
 (aa)  Euseb.  Hist.  Ecc.  lib.  iii.  c.  39.  in  fine,  {bb)  See  some  examples  of 
 it — Rom.  ii.  26.  xi.  16.  Eph.  ii.  1 — 5.  &c.  (cc)  Hieron.  Comment,  in  Ep. 
 ad  Ephes.  cap.  3.  initio  Epist.  151.  ad  Algas.  Quasst.  10.  (dd)  Euseb. 
 Hist.  Eccl.  lib.  iii.  c.  2-4.  ttcivtojv  tv  TrapaCKtv?)  Xoywv  SwaTOiTaroVy 
 vor][ia(yi  ra  iKaviorarog.  Clement  of  Alexandria  often  gives  the  title  of 
 "  this  illustrious  apostle,"  "  this  divine  apostle,"  to  St.  Paul — yivvaiog 
 A TrooToXot",  ^taTikaiOQ  ATroaToKoQ.  Strom,  lib.  i.  p.  316.  ii.  p.  420, 
 &:c.  (ee)  2  Cor.  xi.  6.  Indeed,  St.  Jerome  observes  on  this  passage — 
 Illud,  quod  crebro  diximus,  etsi  imperitus  sermone,  non  tamen  scientia, 
 nequaquum  Paulum  de  humilitate,  sed  de  conscientia?  veritate  dixisse, 
 etiam  nunc  apjirobamus.  Hieron.  ubi  supra.  He  allows,  nevertheless, 
 St.  Paul  to  possess  Syrian  or  Hebrew  eloquence,  {ff)  Quera  sermonera 
 cum  in  vernacu'a  lingua  habeat  disertissimum,  quippe  Hebrajus  ex  He- 
 braeis,  et  cruditus  ad  pedes  Gamalielis,  viri  in  lege  ductissimi,  se  ipsnm 
 interpretari  capiens  involvitur,  Sec.  {gg)  Joseph.  Antiq.  lib.  xxii.  last 
 chapter,  (/j/t)  Hand  inusitata  res  est  passim  in  Novo  Instrumento,  quin 
 Christus  et  Aposloli  Judasos,  o  suis  ipsorum  Scriptis  et  concessionibus 
 redarguant.  Lightfoot,  toni.  ii.  p.  117.  \ti)  Hoc  autem  totum  nunc 
 ideo  observavimus,  ut  etiam  in  ceteris  locis  sicubi  testimonia  quasi  de 
 prophetis  et  de  veteri  testamento  ad  aposiolis  usurpata  siut,  et  in  nostris 
 codicibus  non  habentur,  nequaquam  statim  ad  Apocryphorum  ineptias  et 
 deliramenta  recurramus ;  sed  sciamus  ea  qiiidem  scripta  esse  in  \'eteri 
 testamento,  sed  non  ita  ab  apostolis  edita,  et  sensum  magis  usurpatum, 
 nee  facile  nisi  a  studiosis  posse  ubi  scripta  sunt  inveniri.  Hieron.  Comm. 
 in  Ep.  ad  Eph.  ch.  v.  b.  i.  {kk)  Macknight's  Preface  to  the  Galatians, 
 vol.  iii.  p.  84,  &c. — Marsh's  Michaelis,  vol.  iv.  p.  9.  chap.  xi. — 
 Hales's  Analysis  of  Chronology,  vol.  ii.  part  ii.  p.  1117.  (U)  Nemo 
 porro  retinet  aut  tuetur  istam  explicationem  beneficii,  quo  Christus  nos 
 att'ecit,  suscepto  isto  supplicio  crucis  :  quo  diabolum  felellisse  et  vicisse, 
 mortisque  istud  tani  antiquum  imperium  disiecisse,  et  primi  peccati 
 funestam  poenam  sustnlisse  dicebatur ;  licet  antiqua  sit,  et  multa  per 
 secula  continuata  fuerit  ilia  explicatio,  niultisque  declamaudi  artificiis 
 exornata,  a  graocislatinisque  rhetoribus. — Semlcr  Prolegom.  ad  Galatas, 
 p.  202. — Belsham  on  the  Epistles — Such  is  the  train  of  the  apostle's  rea- 
 soning, the  defect  of  whicli  need  not  be  pointed  out.  Vol.  i.  p.  112.  This 
 argument  of  St.  Paul  appears  to  me  irrelevant  and  inconclusive.  Vol.  ii. 
 p.  105,  with  many  others. 
 
THE  EPISTLE  TO  THE  GALATIAXS— CHAP.  XII.  229 
 
 Julian  Pe-        19  But  Other  of  the  apostles  saw  I  none,  save  James  Thessalo- 
 
 riod.  4762.     -r     t       j'     i       ^i.  lica. 
 
 VulgaVra,  ^^^  ^^^^  ^  brother. 
 
 51.  20  Now  tlie  things  which   I  write  unto  you,  behold, 
 
 before  God,  I  he  not. 
 
 21  Afterwards  I  came  into  the  regions  of  Syria  and 
 Cihcia  ; 
 
 22  And  was  unknown  by  face  unto  the  churches  of 
 Judea  which  were  in  Christ : 
 
 23  But  they  had  heard  only.  That  he  which  persecuted 
 us  in  times  past,  now  preacheth  the  faith  which  once  he 
 destroyed. 
 
 24  And  they  glorified  God  in  me. 
 
 1  Then,  fourteen  years  after,  I  went  up  again  to  Jeru- 
 salem with  Barnabas,  and  took  Titus  with  me  also. 
 
 2  And  I  went  up  by  revelation,  and  communicated 
 unto  them  that  gospel  which  I  preach  among  the  Gen- 
 tiles :  but  privately  to  them  which  were  of  reputation, 
 lest  by  any  means  I  should  run,  or  had  run,  in  vain. 
 
 3  But  neither  Titus,  who  was  with  me.  being  a  Greek, 
 was  compelled  to  be  circumcised  : 
 
 4  And  that  because  of  false  brethren  unawares  brought 
 in,  who  came  in  privily  to  spy  out  our  liberty  which  we 
 have  in  Christ  Jesus,  that  they  might  bring  us  into  bon- 
 dage : 
 
 5  To  whom  we  gave  place  by  subjection,  no,  not  for 
 an  hour  ;  that  the  truth  of  the  gospel  might  continue  with 
 you. 
 
 6  But  of  those  who  seemed  to  be  somewhat,  whatso- 
 ever they  were,  it  maketh  no  matter  to  me  :  God  accept- 
 eth  no  man*s  person  :  for  they  who  seemed  to  be  some- 
 what, in  conference  added  nothing  to  me  ; 
 
 7  But  contrariwise,  when  they  saw  that  the  gospel  of 
 the  uncircumcision  was  committed  unto  me,  as  the  gospel 
 of  the  circumcision  was  unto  Peter  ; 
 
 8  (For  he  that  wrought  effectually  in  Peter  to  the  apos- 
 tleship  of  the  circumcision,  the  same  was  mighty  in  me 
 toward  the  Gentiles  ;) 
 
 9  And  when  James,  Cephas,  and  John,  who  seemed  to 
 be  pillars,  perceived  the  grace  that  was  given  unto  me, 
 they  gave  to  me  and  Barnabas  the  right  hands  of  fellow- 
 ship ;  that  we  should  go  unto  the  heathen,  and  they  unto 
 the  circumcision. 
 
 10  Only  they  would  that  we  should  remember  tiie  poor; 
 the  same  which  I  also  was  forward  to  do. 
 
 §  4.     GAL.  ii.    11—21. 
 
 St.  Paul  reproves  Peter  for  Judaizing — He  maintains  the 
 Doctrine  of  Juslijication  by  Faith,  and  argues,  that  if 
 those  Jews  who  had  embraced  Christianity  were  convinced 
 of  the  insufficiency  of  the  Ceremonial  Law,  as  the  means 
 
230  THE  EPISTLE  TO  THE  GALATIANS— CHAP.  XII. 
 
 Julian  Pe-        oj  salvation ;  it  was  impossible  that  the  Gentiles  should^^^^i^^o- 
 riod,47()2.        ^^  expected  to  conform  to  it,  or  that  it  should  be  oblisa-  "*^** 
 5j  *"  '      tory  on  them. 
 
 1 1  But  when  Peter  was  come  to  Antioch,  I  withstood 
 him  to  the  face,  because  he  was  to  be  blamed. 
 
 12  For  before  that  certain  came  from  James,  he  did 
 eat  with  the  Gentiles  :  but  when  they  were  come,  he  with- 
 drew and  separated  himself,  fearing  them  which  were  of 
 the  circumcision. 
 
 13  And  the  other  Jews  dissembled  likewise  with  him, 
 insomuch  that  Barnabas  also  was  carried  away  with  their 
 dissimulation. 
 
 14  But  when  I  saw  that  they  walked  not  uprightly, 
 according  to  the  truth  of  the  gospel,  I  said  unto  Peter 
 before  them  all,  If  thou,  being  a  Jew,  livest  after  the  man- 
 ner of  Gentiles,  and  not  as  do  the  Jews,  why  compellest 
 thou  the  Gentiles  to  live  as  do  the  Jews  ? 
 
 15  We  who  are  Jews  by  nature,  and  not  sinners  of  the 
 Gentiles, 
 
 16  Knowing  that  a  man  is  not  justified  by  the  works 
 of  the  law,  but  by  the  faith  of  Jesus  Christ,  even  we  have 
 believed  in  Jesus  Christ,  that  we  might  be  justified  by  the 
 faith  of  Christ,  and  not  by  the  works  of  the  law  :  for  by 
 the  works  of  the  .law  shall  no  flesh  be  justified. 
 
 1 7  But  if,  while  we  seek  to  be  justified  by  Christ,  we 
 ourselves  also  are  found  sinners,  is  therefore  Christ  the 
 minister  of  sin  ?     God  forbid. 
 
 1 8  For  if  I  build  again  the  things  which  I  destroyed,  I 
 make  myself  a  transgressor". 
 
 22  That  is,  as  St.  Chrysostom  observes,  "  by  setting  up  that 
 law  which  I  allow  God  has  abolished  ;"  for  if,  as  the  apostle  ar- 
 gues, th(?  Jewish  law  can  give  salvation,  then  Christ  is  the  minis- 
 ter of  sin,  as  encouraging  us  to  seek  justification  through  him  j 
 or,  as  the  preceding  verse  (17.)  may  be  read  without  an  interro- 
 gation— "  If  we  be  sinners  in  seeking  to  be  justiiied  by  Christ, 
 then  Christ  is  the  minister  of  sin."  God  forbid.  But  as  a 
 Christian  I  am  dead  to  the  Jewish  or  ceremonial  law,  and  I  live 
 by  the  faith  of  the  Son  of  God,  who  gave  himself  for  me.— See 
 also  Pyle's  Paraphrase,  vol.  ii.  p.  14. 
 
 As  the  professed  design  of  the  Epistle  was  to  establish  the  ex- 
 emption of  the  Gentile  converts  from  the  law  of  Moses,  and  as 
 the  apostolic  decree  pronounced  and  confirmed  that  exemption, 
 it  may  seem  extraordinary,  says  Dr.  Paley,that  no  notice  what- 
 ever is  taken  of  that  determination  by  St.  Paul  on  the  present 
 occasion,  nor  any  appeal  made  to  its  authority.  Much,  however, 
 of  the  weight  of  this  objection,  which  applies  also  to  some  other 
 of  the  apostle's  epistles,  is  removed  by  the  following  rclleclions  : 
 —I.  It  was  not  St.  Paul's  manner,  nor'  agreeable  to  it,  to  resort  or 
 defer  much  to  the  authority  of  the  other  apostles,  especially 
 whilst  he  was  insisting,  as  he  does  generally  throughout  this 
 Epistle  insist,  upon  Jiis  own  original  inspiration.  He  who 
 could  speak  of  the  very  chiefesl  of  the  apostles  in  such  terms  as 
 the  following-  "  Of  those  who  seemed  to  be  somewhat  (whatso- 
 ever thry  were  it  maketh  no  matter  to  me),  God  acceptclh  no 
 
THE  EPISTLE  TO  THE  GALATIANS-CHAP.  XII.  231 
 
 Julian  Pe-        19  For  I  through  the  law  am  dead  to  the  law,  that  I  l^^ssalo- 
 riod,  4762.   miffht  live  unto  God. 
 
 Vuigar.^ra.      ^^  j  ^^  crucified  with  Christ :  nevertheless  I  live  ;  yet 
 not  I,  but  Christ  liveth  in  me  :  and  the  life  which  I  now 
 
 man's  person,  for  they  who  seemed  to  be  somewhat  in  confer- 
 ence added  nothing  to  me"-he,  I  say,  was  not  likely  to  sup- 
 port himself  by  their  decision.     2.  The  Epistle  argues  the  point 
 upon  principle  ;  and  it  is  not  perhaps  more  to  be  wondered  at, 
 that  in  such  an  argument  St.  Paul  should  not  cite  the  apostolic 
 decree,  than  it  would  be  that,  in  a  discourse  designed  to  prove 
 the  moral  and  religious  duty  of  observing  the  Sabbath,  the  writer 
 should  not  quote  the  thirteenth  canon.     3.  The  decree  did  not 
 jvo  the  length  of  the  position  maintained  in  the  Epistle ;  the  de- 
 cree only  declares  that  the  apostles  and  elders  at  Jerusalem  did 
 not  impose  the  observance  of  the  Mosaic  law  upon  the  Gentile 
 converts,  as  a  condition  of  their  being  admitted  into  the  Chris- 
 tian Church.    One  Epistle  argues  that  the  Mosaic  institution 
 itself  was  at  an  end,  as  to  all  effects  upon  a  future  state,  even 
 with  respect  to  the  Jews  themselves.    4.  They  wbose  error  St. 
 Paul  combated,  were  not  persons  who  submitted  to  the  Jewish 
 law,  because  it  was  imposed  by  the  authority,  or  because  it  was 
 made  part  of  the  law  of  the  Christian  Church  ;  but  they  were 
 persons  who  having  already  become  Christians,  afterwards  vo- 
 luntarily took  upon  themselves  the  observance  of  the  Mosaic 
 code  under  a  notion  of  pertaining  thereby  to  a  greater  perlec- 
 tion.     This,  I  think,  is  precisely  the  opinion  which  St.  faul 
 opposes  in  this  Epistle.     Many  of  his  expressions  apply  exactly 
 to  it-"  Are  ye  so  foolish,  having  begun  in  the  Spuit    are  ye 
 now  made  perfect  in  the  llesh?"  (chap.  i.i.  3.)     '   TeU  me,  ye 
 that  desire  to  be  under  the  law,  do  ye  not  hear  the  law  ?       chap. 
 iv.21.)     "How  turn   ye  again  to  the  weak  and  beggarly  ele- 
 ments whereunto  ye  desire  again  to  be  in  bondage?    (chap.iv.y.) 
 It  cannot  be  thought  extraordinary  that  St.  Paul  should  resist 
 this  opinion  with  earnestness  ;  for  it  both  changed  the  charac- 
 ter of  the  Christian  dispensation,  and  derogated  expressly  from 
 the  completeness  of  that  redemption,  which  Jesus  Christ  liaa 
 wrought  for  those  that  believed  in  him.     But  it  was  to  no  pur- 
 nose  to  allege  to  such  persons  the  decision  at  Jerusalem,  lor  that 
 only  shewed  they  were  not  bound  to  these  observances  by  any 
 law  of  the  Christian  Church.     Nevertheless  they  imagined  there 
 was  an  etlicacy  in  these  observances,  a  m^.^'V.^T^?Tf "  .  wSn 
 to   favour,  a  ground  for  acceptance  with   God    l^^r  those  who 
 complied  with  them.     This  was  a  situation  of  thought  to  which 
 the  tenor  of  the  decree  did  not  apply.     Accordingly  bt   i'au's 
 address  to  the  Galatians,  which  throughout  is  adapted  to  tbis 
 situation,  runs  in  a  strain  widely  different  from  the  language  oi 
 the  decree-"  Christ  is  become  of  no  effect  unto  you,  whosoever 
 of  you  are  justified  by  the  law,"  (chap.  v.  4.)  whosoever  places 
 his   dependance  upon  any    merit   he   may  ^PP;-.^.''^"^,.^^.  ^^^f  -  " 
 legal  observances.      The  decree   had   said    nothing   1  kc  this  , 
 therefore  it  would  have  been  useless  to  have  produced  the  dc- 
 cree,  in   an  argument  of  which  this  was  the  burden.     J"    dee 
 manner,  as   contending  with   an   anchori  e,  who  should  in. i.t 
 upon  the  severe  holiness  of  a  recluse  ascetic  li  e,  and  the  val  le 
 of  such  morliiications  in  the  sight  of  God,  .     ^^^J'l^  ,»^^«/o    « 
 purpose  to  prove  that  the  laws  of  the  <''^»"--»»  ^^''^ '^"Vr,?"'  ^ 
 these  vows,  or  even  to  prove  ll«^^t  they   cxpivssly    left  e  c  y 
 Christian  to  his  liberty.     This  would  avail   litlle  towards  abat- 
 his  estimation  of  their  merit,  or  toward,   sclllmg  the  point 
 
 m 
 
 in  controversy 
 
232  THE  EPISTLE  TO  THE  GALATIANS— CHAP.  XII. 
 
 Julian  Pe-    live  in  the  flesh,  I  live  by  the  faith  of  the  Son  of  God,  who  Thessalo- 
 v^f '  ^^^^'   loved  me,  and  gave  himself  for  me.  o'ca. 
 
 ^ulgariEra.      ^^  j  ^^  ^^^  frustrate  the  grace  of  God  :  for  if  righte- 
 ousness come  by  the  law,  then  Christ  is  dead  in  vain. 
 
 §  5.  GAL.  iii.  1 — 5. 
 St.  Paul  reproves  the  Galatians  for  deserting  their  first 
 Principles  of  Faith,  in  supposing  that  the  New  Dispen- 
 sation was  not  sufficient  for  Salvation ;  although  it  had 
 been  confirmed  to  them,  by  those  spiritual  blessings  and 
 gifts  which  were  unknown  to  the  Mosaic  Law. 
 
 1  O  Foolish  Galatians,  who  hath  bewitched  you,  that 
 ye  should  not  obey  the  truth,  before  whose  eyes  Jesus 
 Christ  hath  been  evidently  set  forth,  crucified  among  you  ? 
 
 2  This  pnly  would  I  learn  of  you,  Received  ye   the 
 '  Spirit  by  the  works  of  the  law,  or  by  the  hearing  of  faith  ? 
 
 3  Are  ye  so  foolish  ?  having  begun  in  the  Spirit,  are 
 ye  now  made  perfect  by  the  flesh  ? 
 
 4  Have  ye  suffered  so  many  things  in  vain  ?  if  it  be 
 yet  in  vain, 
 
 5  He  therefore  that  ministereth  to  you  the  Spirit,  and 
 worketh  miracles  among  you,  doeth  he  it  by  the  works  of 
 the  law,  or  by  the  hearing  of  faith  ? 
 
 §  6.     GAL.  iii.  6—18. 
 St.  Paul  j)roves  the  Truth  of  his  Doctrine  by  the  Example 
 of  Abraham,  who  was  justified  by  his  Faith  in  the  Pro- 
 mises of  God. 
 
 6  Even  as  Abraham  believed  God,  and  it  was  account- 
 ed to  him  for  righteousness. 
 
 7  Know  ye  therefore,  that  they  which  are  of  faith,  the 
 same  are  the  children  of  Abraham. 
 
 8  And  the  scripture,  foreseeing  that  God  would  justify 
 the  heathen  through  faith,  preached  before  the  gospel  unto 
 Abraham,  saying.  In  thee  shall  all  nations  be  blessed. 
 
 9  So  then  they  which  be  of  faith "  are  blessed  witl) 
 faithful  Abraham. 
 
 10  For  as  many  as  are  of  the  works  of  the  law,  are 
 under  the  curse  :  for  it  is  written,  Cursed  is  every  one 
 that  continueth  not  in  all  things  which  are  written  in  the 
 book  of  the  law  to  do  them. 
 
 1 1  But  that  no  man  is  justified  by  the  law  in  the  sight 
 of  God,  it  is  evident :  for,  The  just  shall  live  by  faith. 
 
 23  ^j\fp  are  all  justified  by  a  religious  faith  in  the  promises  of 
 God,  like  that  of  faithful  Abraham,  producing  good  works  ;  and 
 not  by  the  rigid  observances  of  all  the  rites  of  a  typical  law, 
 which  enacted  an  undeviating  conformity,  under  the  penalty  of 
 death,  w,hich  it  had  not  the  power  to  redeem.  Had  the  Jewish 
 dispensation  continued,  the  Gentiles  could  not  liave  been  united 
 with  the  Jews,  as  the  children  of  promise,  but  ni'ist  have  remain- 
 ed with  Ihcmthc  children  of  law,  and  of  bondage. 
 
THE  EPISTLE  TO  THE  GALATIANS-CHAP.  XII.  233 
 
 JplianPe-         jg  And  the  law  is  not  of  faith:  but,  The  man  that  Tl.essalo- 
 VulgaryEia,  do^th  them  shall  live  in  them.  "^^^' 
 
 51.  13  Christ  hath  redeemed  us  from  the  curse  of  the  law, 
 
 being  made  a  curse  for  us :  for  it  is  written.  Cursed  is 
 
 every  one  that  hangeth  on  a  tree  : 
 
 14  That  the  blessing  of  Abraham  might  come  on  the 
 Gentiles  through  Jesus  Christ ;  that  we  might  receive  the 
 promise  of  the  Spirit  through  faith. 
 
 15  Brethren,  I  speak  after  the  manner  of  men; 
 Though  it  be  but  a  man's  covenant,  yet  if'  it  be  confirmed, 
 no  man  disannulleth,  or  addeth  thereto. 
 
 1()  Now  to  Abraham  and  his  seed  were  the  promises 
 made.  He  saith  not.  And  to  seeds,  as  of  many  ;  but  as 
 of  one,  and  to  thy  seed,  which  is  Christ  ^\ 
 
 '•'^  Lord  Barrington,  in  an  ingenious  dissertation  on  this 
 much-discussed  passage,  supposes  the  word  Christ  here  signifies 
 anointed,  as  it  does  in  Ps.  cv.  15.  "  Touch  not  mine  anointed,'* 
 (rendered  XpiTRf,  according  to  the  LXX.)  and  Heb.  xi.  26.  That 
 the  seed,  or  the  one  seed,  v.  16.  signiiies  all  those  of  the  works 
 of  the  law,  and  of  faith,  who  are  made  one  by  being  anointed 
 with  one  spirit,  or  by  being  baptized  into  one  spirit,  as  the  one 
 spirit  of  the  one  Lord  (Mediator),  and  of  one  God,  even  the 
 Father.  But  the  covenant,  or  the  promises  that  God  made  to 
 Abraham,  he  made  to  his  seed,  (Gen.  xii.  13.  xvii.  7,  8.  xxii.  18.) 
 then  it  cannot  be  two  seeds ;  for,  says  he,  that  one  seed  is  Christ, 
 or  the  two  different  sorts  of  people,  Jews  and  Gentiles,  consi- 
 dered as  one,  being  anointed  with  the  same  spirit,  and  therefore 
 the  promises  and  blessings  belong  to  the  Gentiles,  who  are  of  the 
 one  seed  of  faith,  and  have  by  it  received  the  Spirit,  as  well  as 
 the  Jews.  If  then  it  should  be  asked,  why  was  the  law  added  ? 
 St.  Paul  answers,  it  was  added  to  shew  the  Israelites  the  pu- 
 nishment due  to  transgression,  that  they,  seeing  themselves  so 
 manifestly  concluded  under  sin,  by  the  frequent  breaches  of  the 
 numerous  laws  they  were  under,  which  were  often  followed  by 
 death,  might  be  led  by  the  law  to  the  Gospel,  which  promised 
 them  righteousness  and  life.  But  this  law  was  only  added  till 
 that  one  seed  should  come,  to  whom  the  promise  of  life  and 
 blessedness  is  made  ;  which  one  seed  is  composed  of  a  body  of 
 Jews  and  Gentiles,  by  one  faith  in  one  God,  through  one  Lord, 
 and  by  one  Spirit.  The  believing  Jews  receiving  the  Spirit  first 
 after  Christ's  ascension,  and  afterwards  the  Gentiles,  both  ido- 
 latrous and  devout.  Now,  argues  the  apostle,  the  law  w.is  or- 
 dained by  angels  in  the  hand  of  a  mediator,  (v.  19.)  Moses.  But 
 still,  says  he,  the  law  could  not  vacate  the  promise  made  to 
 Abrahatn,  and  his  seed;  because  Moses  (as  Mr.  Locke  first 
 shewed  us)  was  only  the  mediator  at  the  giving  of  the  law  of 
 Sinai,  therefore  only  one  of  the  parties  concurred  to  that  of 
 Abraham's  covenant,  which  was  between  God  and  Abraliam, 
 and  his  one  seed  of  faith  in  God's  promises;  therefore  the  cove- 
 nant of  works  entered  into  with  Moses,  and  the  carnal  seed  of 
 Abraham,  could  in  no  way  disannul  the  covenant  of  promise 
 made  unto  Abraham,  and  his  sj>iritual  seed  of  all  nations.  If 
 then  we  are  one  (seed)  in  Christ  Jesus;  that  is,  by  faith  in 
 God,  through  Christ  Jesus,  then  are  we  Abraham's  (one) 
 hced,  to  whom  the  promise  was  made,  (Gon.  xii.  3.)  as  ex- 
 plained Gen.  xviii.  7,  8.  and  conlirmed  xxii.  18.  and  (conse- 
 quently) heirs  according  to  thai  promise.     If  it  should  be  ob- 
 
234  THE  EPISTLE  TO  THE  GALATIANS— CHAP.  XII. 
 
 Julian  Pe-        1 7  And  this  I  say,   That  the  covenant,  that  was  con-  Tbessalo- 
 Vut'Sa  ^^^^^  before  of  God  in  Christ,  the  law,  which  was  four  °'^*- 
 51.  '  hundred  and  thirty  years  after,  cannot  disannul,  that  it 
 
 should  make  the  promise  of  none  effect. 
 
 1 8  For  if  the  inheritance  he  of  the  law,  it  is  no  more 
 of  promise  :  but  God  gave  it  to  Abraham  by  promise. 
 
 §  7.     GAL.  iii.  19—29. 
 
 St,  Paul  declares  the  Object  of  the  Mosaic  Law  was  to  pre- 
 serve the  Jews,  from  whom  Christ  was  to  be  born,  from 
 the  idolatrous  Practices  and  Rites  of  the  Heathens,  and 
 to  educate  them  in  the  Hope  and  Expectation  of  the 
 promised  Messiah. 
 
 19  Wherefore  then  serveth  the  law  ?  It  was  added  be- 
 cause of  transgressions,  till  the  seed  should  come  to  whom 
 the  promise  was  made ;  and  it  was  ordained  by  angels  in 
 the  hand  of  a  mediator. 
 
 20  Now  a  mediator  is  not  a  mediator  of  one ;  but  God 
 is  one. 
 
 21  Is  the  law  then  against  the  promises  of  God?  God 
 forbid  :  for  if  there  had  been  a  law  given  which  could 
 have  given  life,  verily  righteousness  should  have  been  by 
 the  law. 
 
 22  But  the  Scripture  hath  concluded  all  under  sin,  that 
 the  promise  by  faith  of  Jesus  Christ  might  be  given  to 
 them  that  believe. 
 
 23  But  before  faith  came,  we  were  kept  under  the  law, 
 
 jected  against  the  sense  I  have  given  to  the  word  Christ,  (ver. 
 16,  17.)  viz.  anointed,  the  seed  anointed  by  the  Spirit ;  I  an- 
 swer, that  it  is  not  an  uncommon  thing  to  find  St.  Paul  keep  his 
 term  and  vary  his  sense.  But  I  must  observe,  that  it  is  not  likely 
 that  he  has  done  so  in  this  chapter.  He  here  varies  his  term, 
 and  his  sense  together  ;  for  there  are  very  good  copies  tliat 
 give  us  other  readings  in  these  verses:  ver.  13.  some  copies 
 read  Kvpiog.  ver.  24.  Xpi^ov  Iijasv.  ver.  27.  some  copies  read  as 
 ver.  24.  and  ver.  29.  is  read  with  the  same  addition.  I  prefer, 
 says  Lord  Barrington,  these  readings  to  Stephens's,  which  our 
 translators  followed;  because  I  find,  that  whenever  St.  Paul 
 designed  to  denote  Christ's  person  by  the  name  Christ,  in 
 every  other  verse  of  this  chapter,  he  adds  Jesus  to  it :  an 
 addition  that  he  does  not  always  make  elsewhere  ;  as  if  he 
 designed  to  reserve  the  word  Xphog,  to  denote  this  one  seed 
 anointed  by  the  Spirit,  whether  Jews  or  Gentiles  ;  and  so 
 added  Jesus  to  Christ  every  where  else  in  the  chapter,  to  pre- 
 vent mistakes. 
 
 Mediator  non  est  unins  partis  sed  duarnm,  carumque  dissi- 
 dcntium.  Cum  igitur  Moses  Mediatorem  agcret  inter  Deum,  et 
 populum,  hoc,  ipso  tcstatur— esse  dissidium  inter  duas  istas 
 partes.  Dcus  autom  unus  est.  Is(|uc  semper  idem,  semper 
 sibi  constans.  Dissidium  igilur  illud  non  Dei,  sed  hominis 
 niulalioni  dcputandum  est.  Jac.  Capcllus,  ap.Cradock  Apost. 
 Harmony,  p.  H8. 
 
THE  EPISTLE  TO  THE  GALATIANS— CHAP.  XII.  235 
 
 -^."''^^Ff "    shut  up  unto  the  faith  whicli  should  afterwards  be  re-  Thessalo- 
 
 51.  24  Wherefore  the  law  was  our  schoolmaster  to  bring 
 
 us  unto  Christ,  that  we  might  be  justified  by  faith. 
 
 25  But  after  that  faith  is  come,  we  are  no  longer  under 
 a  schoolmaster. 
 
 26  For  ye  are  all  the  children  of  God  by  faith  in  Christ 
 Jesus. 
 
 27  For  as  many  of  you  as  have  been  baptized  into 
 Christ  have  put  on  Christ  *^. 
 
 28  There  is  neither  Jew  nor  Greek,  there  is  neither 
 bond  nor  free,  there  is  neither  male  nor  female  :  for  ye 
 are  all  one  in  Christ  Jesus. 
 
 2d  And  if  ye  be  Christ's,  then  are  ye  Abraham's  seed, 
 and  heirs  according  to  the  promise. 
 
 J  8.     GAL.  iv.  1  —  11. 
 
 SU  Paul  adds  another  Illustration,  shewing  the  Purport  of 
 the  Law,  and  reproving  the  Jewish  and  Gentile  Converts 
 for  their  Desire  again  to  place  themselves  in  Bondage — 
 His  Fear  on  that  account, 
 
 1  Now  I  say,  That  the  heir,  as  long  as  he  is  a  child, 
 (iifFereth  nothing  from  a  servant,  though  he  be  lord  of  all ; 
 
 2  But  is  under  tutors  and  governors,  until  the  time  ap- 
 pointed of  the  father. 
 
 .3  Even  so  we,  when  we  were  children,  were  in  bondage 
 under  the  elements  of  the  world : 
 
 4  But  when  the  fulness  of  the  time  was  come,  God  sent 
 forth  his  Son,  made  of  a  woman,  made  under  the  law, 
 
 5  To  redeem  them  that  were  under  the  law,  that  we 
 might  receive  the  adoption  of  sons. 
 
 6  And  because  ye  are  sons,  God  hath  sent  forth  the 
 Spirit  of  his  Son  into  your  hearts,  crying,  Abba,  Father. 
 
 7  Wherefore  thou  art  no  more  a  servant,  but  a  son ; 
 and  if  a  son,  then  an  heir  of  God  through  Christ. 
 
 8  Howbeit,  then  when  ye  knew  not  God,  ye  did  ser- 
 vice unto  them  which  by  nature  are  no  gods. 
 
 9  But  now,  after  that  ye  have  known  God,  or  rather 
 are  known  of  God,  how  turn  ye  again  to   the  weak  and 
 
 25  In  the  extracts  from  Photius,  at  the  end  of  the  fiflh  volume 
 of  Wollius  Curae  Philologicae,  p.  737,  is  a  curious  illustration 
 of  this  passgc — tvSvfia  St  to  irvtiifia  to  ayiov  XeytTai  rwr  TrtTwj/, 
 ouK  faig  ifiaTiov,  aW  oig  ivdverai  ciStjpog  to  rrvp.  ouk  kKu9(v 
 TTtpifiaWofitvoc,  fiW  oXoQ  Si  oXh—ovto  yap,  &c.  &c.  ancl  it  is 
 very  certain  thai  if  we,  by  the  assistance  of  the  grace  of  God, 
 can  ever  be  said  to  put  on  the  Spirit — to  put  on  Christ— lo  be 
 clothed  with  the  Spirit,  &c.  &c.  it  can  or»ly  then  be,  when  the 
 whole  man  is  so  embiicd  with  a  desire  to  fear  God,  and  to  love 
 and  serve  him,  that  the  inferior  or  animal  nature,  shall  be  con- 
 formed into  that  more  ^piiilual  nature,  io  which  we  are  com- 
 manded to  aspire. 
 
236  THE  EPISTLE  TO  THE  GALATIANS— CHAP.  XII. 
 
 Julian  Pe-    beggarly  elements  whereunto  ye  desire  again  to  be  in  Thessalo- 
 
 Vul'at^?a   ^O"^^^^^-  "'''*• 
 
 ^ugar    ra,      ^^  yg   observe   days,    and   months,    and   times,   and 
 years  ^\ 
 
 1 1  I  am  afraid  of  you,  lest  I  have  bestowed  on  you  la- 
 bour in  vain. 
 
 §  9.     GAL.  iv.  12—20. 
 
 St.  Paul  appeals  to  the  Jews  by  their  former  Z'ealy  and  their 
 
 Affection  for  him. 
 
 12  Brethren,  I  beseech  you,  be  as  I  am;  for  1  am  as 
 ye  are  :  ye  have  not  injured  me  at  all. 
 
 13  Ye  know  how  through  infirmity  of  the  flesh  I 
 preached  the  gospel  unto  you  at  the  first : 
 
 14  And  my  temptation  which  was  in  my  flesh  ye  de- 
 spised not,  nor  rejected  :  but  received  me  as  an  angel  of 
 God,  even  as  Christ  Jesus. 
 
 15  Where  is  then  the  blessedness  ye  spake  of?  for  I 
 bear  you  record,  that,  if  it  had  been  possible,  ye  would 
 have  plucked  out  your  own  eyes,  and  have  given  them  to 
 me. 
 
 16  Am  I  therefore  become  your  enemy,  because  I  tell 
 you  the  truth  ? 
 
 1  7  They  zealously  affect  you,  but  not  well ;  yea,  they 
 would  exclude  you^^,  that  ye  might  affect  them. 
 
 18  But  it  is  good  to  be  zealously  affected  always  in  a 
 good  thing,  and  not  only  when  I  am  present  with  you. 
 
 19  My  little  children,  of  whom  I  travail  in  birth  again 
 until  Christ  be  formed  in  you, 
 
 20  I  desire  to  be  present  with  you  now,  and  to  change 
 my  voice  ;  for  I  stand  in  doubt  of  you. 
 
 §  10.     GAL.  iv.  21 — 31. 
 aS*^.  Paul  continues  his  Appeal  by  an  Illustration  from  the 
 Old  Testament f  demonstrating  the  inferiority  of  the  Law 
 to  the  Gospel  Covenant. 
 
 21  Tell  me,  ye  that  desire  to  be  under  the  law,  do  ye 
 not  hear  the  law  ? 
 
 22  For  it  is  written,  That  Abraham  had  two  sons  ;  the 
 one  by  a  bond-maid,  the  other  by  a  free-woman. 
 
 ^  By  a  very  iusi^enious  conjecture,  which  has  been  already  al- 
 luded to,  Michaelis  reckons,  that  these  years  (Gal.  iv.  8—10.) 
 meant  Jewish  sabbatical  years  ;  and  that  the  Galatians  were 
 then  on  the  point  of  keeping  such  a  year,  by  leaving  their  lands 
 uncultivated  ;  though  the  Mosaical  law,  designed  for  the  Holy 
 Laud,  certainly  did  not  extend  to  Galatia.  But  the  year  A.D. 
 49,  the  year  of  the  lirst  apostolic  council  held  at  Jerusalem,  on 
 the  question  whether  the  Gentile  Church  was  bound  to  observe 
 the  law  of  Moses,  he  suspected  was  a  sabbatical  year,  and  the 
 same  in  which  the  epistle  itself  was  written. — Marsh's  Micha- 
 elis, lulroduc!.  vol.  iv.  p.  11.  Hales's  Annal.  vol.  ii.  p.  I  117. 
 
 '^  That  is,  from  the  Christian  covenant,  unless  you  are  cir- 
 cunicised,  and  follow  the  opinions  of  the  Judaizing  teachers. 
 
\  THE  EPISTLE  TO  THE  GALATIANS-CHAP.  XII.  237 
 
 Julian  Pe-        23  But  he  who  was  of  the  bond-woman  was  born  after  Tliessalo- 
 VutrarMta.  ^^^^  ^^^^  '   ^"'  ^^  ^^  ^^^  free-woman  was  by  promise.  "^^^* 
 
 51."  24  Which  things  are  an  allegory":  for  these  are  the 
 
 two  covenants  ;  the  one  from  the  mount  Sinai,  which  gen- 
 
 dereth  to  bondage,  which  is  Agar. 
 
 25  For  this  Agar  is  mount  Sinai  in  Arabia,  and  an- 
 
 swereth   to  Jerusalem  which  now  is,  and  is  in  bondage 
 
 with  her  children. 
 
 2Q  But  Jerusalem  which  is  above  is  free,  which  is  the 
 
 mother  of  us  all. 
 
 27  For  it  is  written,  Rejoice,  thou  barren,  that  bearest 
 not ;  break  forth  and  cry,  thou  that  travailest  not ;  for 
 the  desolate  hath  many  more  children  than  she  which  hath 
 an  husband. 
 
 28  Now  we,  brethren,  as  Isaac  was,  are  the  children 
 of  promise. 
 
 29  But  as  then  he  that  was  born  after  the  flesh,  perse- 
 cuted him  that  was  horn  after  the  Spirit,  even  so  it  is  now. 
 
 30  Nevertheless,  what  saith  the  Scripture  ?  Cast  out 
 the  bond-woman  and  her  son  ;  for  the  son  of  the  bond- 
 woman shall  not  be  heir  with  the  son  of  the  free-woman. 
 
 31  So  then,  brethren,  we  are  not  children  of  the  bond- 
 woman, but  of  the  free. 
 
 §   11.       GAL.  V. 
 
 St.  Paul  asserts  that  all  those  who  depend  upon  the  Jewish 
 Law  for  Salvation^  deprive  themselves  of  the  Blessings  of 
 the  Christian  Dispensation^  and  become  Debtors  to  the 
 whole  Law — He  exhorts  them  to  practise  the  Graces  and 
 
 28  Many,  says  Bishop  Marsh,  have  endeavoured  to  prove,  that 
 the  Mosaic  history  is  mere  allegory,  by  appealing  to  this  pas- 
 sage. Since  an  allegory  is  a  picture  of  the  imagination,  or  a 
 fictitious  narrative,  they  conclude  that  St.  Paul  himself  has  war- 
 ranted, by  his  own  declaration,  that  mode  of  allegorical  inter- 
 pretation, which  they  themselves  apply  to  the  subversion  of 
 Scripture  history. 
 
 If  the  pretext,  which  infidelity  thus  derives  from  the  words  of 
 our  authorized  version,  had  been  afl'orded  also  by  the  words  of 
 the  original,  we  might  have  found  it  difficult  to  reply.  But  as 
 soon  as  we  have  recourse  to  the  words  of  the  original,  the  fal- 
 lacy of  the  appeal  is  visible  at  once.  If  St.  Paul  himself  had 
 been  quoted,  instead  of  the  translators  of  St.  Paul,  it  would 
 have  instantly  appeared  that  the  apostle  did  not  apply,  as  is 
 supposed  by  English  readers,  the  title  of  allegory  to  any  por- 
 tion of  the  Mosaic  history.  The  word  'AX\>/yoptrt,  lias  never 
 been  used  by  St.  Paul,  in  any  one  instance,  throughout  all  his 
 epistles,  nor  indeed  doesit  occur  any  where  in  the  Greek.  Testa- 
 ment, nor  even  in  the  Greek  version  of  the  Old  Testament.  At  the 
 place  in  question,  St.  Paul  did  not  pronounce  the  history  itself 
 an  allegory,  he  declared  only  that  it  was  allegorized.  His  own 
 words  are,  Arivd  tariv  aWijyo^ovfiiva,  which  have  a  very  dif- 
 ferent meaning  from  the  interpretation  of  them  in  our  autho- 
 rized version. — On  the  subject  of  this  passage  see  Schoetgen,  , 
 Ilor.  Hebr.  vol.  i.  p.  120.0.  Vitringa,  Obser.  Sacra.^  vol.  i.  lib.  I. 
 cap.  6.  p.  215, 
 
238  THE  EPISTLE  TO  THE  GALATIANS-CHAP.  XII. 
 
 Julian  Pe-         Virtues  required  by  the  Spiritual  Religion  of  the  Gospel,  Thessalo- 
 
 Vuf 'aJS?a       '"^"'^^  ^^^^  ^^  ^^^^^  ^^^^^  ^^^^  Offences  which  the  Law  "*^^- 
 51.  ^^'    '^*'      of  Moses  condemned,  and  suppressing  that  Spirit  of  Fain 
 Glory  and  Desire  of  Distinction,  which  is  the  cause  of  so 
 much  Provocation  and  Envying  among  Christians. 
 
 1  Stand  fast  therefore  in  the  Hberty  wherewith  Christ 
 hath  made  us  free,  and  be  not  entangled  again  with  the 
 yoke  of  bondage. 
 
 2  Behold,  I  Paul  say  unto  you,  That  if  ye  be  circum- 
 cised, Christ  shall  profit  you  nothing. 
 
 3  For  I  testify  again  to  every  man  that  is  circumcised, 
 that  he  is  a  debtor  to  do  the  whole  law. 
 
 4  Christ  is  become  of  no  effect  unto  you,  whosoever  of 
 you  are  justified  by  the  law :  ye  are  fallen  from  grace. 
 
 5  For  we  through  the  Spirit  wait  for  the  hope  of 
 righteousness  by  faith. 
 
 6  For  in  Jesus  Christ  neither  circumcision  availeth  any 
 thing,  nor  uncircumcision  ;  but  faith  which  worketh  by 
 love. 
 
 7  Ye  did  run  well ;  who  did  hinder  you,  that  ye  should 
 not  obey  the  truth  ? 
 
 8  This  persuasion  cometh  not  of  him  that  calleth  you. 
 
 9  A  little  leaven  leaveneth  the  whole  lump. 
 
 10  1  have  confidence  in  you  through  the  Lord,  that  ye 
 will  be  none  otherwise  minded  :  but  he  that  troubleth  you 
 shall  bear  his  judgment,  whosoever  he  be. 
 
 11  And  I,  brethren,  if  I  yet  preach  circumcision,  why 
 do  I  yet  suffer  persecution  ?  then  is  the  offence  of  the 
 cross  ceased. 
 
 12  I  would  they  were  even  cut  off  which  trouble  you. 
 
 13  For,  brethren,  ye  have  been  called  unto  liberty; 
 only  use  not  liberty  for  an  occasion  to  the  flesh,  but  by 
 love  serve  one  another. 
 
 14  For  all  the  law  is  fulfilled  in  one  word,  even  in  this, 
 Thou  shalt  love  thy  neighbour  as  thyself 
 
 15  But  if  ye  bite  and  devour  one  another,  take  heed 
 that  ye  be  not  consumed  one  of  another. 
 
 1 6  This  I  say  tlien.  Walk  in  the  Spirit,  and  ye  shall 
 not  fulfil  the  lust  of  the  flesh. 
 
 17  For  the  flesh  lusteth  against  the  Spirit,  and  the 
 Spirit  against  the  flesh  :  and  these  are  contrary  the  one 
 to  the  other ;  so  that  ye  cannot  do  the  things  that  ye 
 would. 
 
 18  But  if  ye  be  led  of  the  Spirit,  ye  are  not  under  the 
 law. 
 
 19  Now  the  works  of  the  flesh  are  manifest  :  wliich  are 
 these;   Adultery,  fornication,  uncleanness,  lasciviousness, 
 
 20  Idolatry,  witchcraft,  hatred,  variance,  emulations, 
 wrath,  strife,  seditions,  heresies, 
 
THE  EPISTLE  TO  THE  GALATIANS—CHAP.  XII.  239 
 
 Julian  Pe-        21  Envyings,  murders,  drunkenness,  revellings,  and  Thessalo- 
 Vulgal-lt'a,  swell  like:  of  the  which  I  tell  you  before,  as  I  have  also  "■'«^- 
 51.  '  told  you  in  time  past,  that  they  which  do  such  things  shall 
 
 not  inherit  the  kingdom  of  God. 
 
 22  But  the  fruit  of  the  Spirit  is  love,  joy,  peace,  long- 
 suffering,  gentleness,  goodness,  faith, 
 
 23  Meekness,  temperance  :  against  such  there  is  no 
 law. 
 
 24  And  they  that  are  Christ's  have  crucified  the  flesh 
 with  the  affections  and  lusts. 
 
 25  If  we  live  in  the  Spirit,  let  us  also  walk  in  the  Spirit. 
 
 26  Let  us  not  be  desirous  of  vain  glory,  provoking  one 
 another,  envying  one  another. 
 
 §  12.      GAL.  vi.    1  —  10. 
 
 St.  Paul  exhorts  them  to  Christian  Charity,  from  a  Consi- 
 deration of  their  own  Weaknesses— from  the  Necessity  of 
 examining  their  Actions,  for  which  all  shall  he  accountable 
 — and  from  the  Duty  of  contributi?ig  to  the  Support  of  the 
 Ministry,  and  to  the  Necessities  of  all  Mankind,  particu- 
 larly to  our  fellow  Christians. 
 
 1  Brethren,  if  a  man  be  overtaken  in  a  fault,  ye  which 
 are  spiritual  restore  such  an  one  in  the  spirit  of  meekness  ; 
 considering  tliyself,  lest  thou  also  be  tempted. 
 
 2  Bear  ye  one  another's  burdens,  and  so  fulfil  the  law 
 of  Christ. 
 
 3  For  if  a  man  think  himself  to  be  something,  when  he 
 is  nothing,  he  deceiveth  himself. 
 
 4  But  let  every  man  prove  his  own  work,  and  then 
 shall  he  have  rejoicing  in  himself  alone,  and  not  in  ano- 
 ther : 
 
 5  For  every  man  shall  bear  his  own  burden. 
 
 6  Let  him  that  is  taught  in  the  word  communicate 
 unto  him  that  teacheth  in  all  good  things. 
 
 7  Be  not  deceived  ;  God  is  not  mocked  :  for  wliat- 
 soever  a  man  soweth,  that  shall  he  also  reap. 
 
 8  For  he  that  soweth  to  his  flesh,  shall  of  the  flesh  reap 
 corruption  :  but  he  that  soweth  to  the  Spirit,  shall  of  the 
 Spirit  reap  life  everlasting. 
 
 9  And  let  us  not  be  weary  in  well  doing  :  for  in  due 
 season  we  shall  reap,  if  we  faint  not. 
 
 10  As  we  have  therefore  opportunity,  let  us  do  good 
 unto  all  7nen,  especially  unto  them  who  are  of  the  house- 
 hold of  faith. 
 
 §  13.     GAL.  vi.  11.  to  the  end. 
 
 St.  Paul  concludes,  by  reminding  the  Galatians,  that  the 
 Zealots  for  Judaism  did  not  keep  the  Law,  and  desired 
 only  to  have  their  Proselytes  circumcised,  that  they 
 themselves  might  escape  Persecution  ;  but  St.  Paul,  on 
 
240  ST.  PAUL  GOES  TO  BEREA  -CHAP.  XII. 
 
 Julian  Pe-         the  contrary,  declares  that  he  cannot  be  actuated  by  such  Thessulo- 
 VuJ-at^E^a       ^^^^^^  Motives,  for  he  bears  in  his  Body  the  Marks  of  his  '"''^• 
 51.  "  "^    «a,       Sufferings  for  the  Lord  Jesus ;  and  testifies,  that  Holiness 
 
 alone  availeth  with  God.    He  prays  for  a  Blessing  on  the 
 
 Church. 
 
 1 1  Ye  see  how  large  a  letter  I  have  written  unto  you 
 with  mine  own  hand. 
 
 12  As  many  as  desire  to  make  a  fair  shew  in  the  flesh, 
 they  constrain  you  to  be  circumcised,  only  lest  they  should 
 suffer  persecution  for  the  cross  of  Christ. 
 
 13  For  neither  they  themselves  who  are  circumcised 
 keep  the  law ;  but  desire  to  have  you  circumcised,  that 
 they  may  glory  in  your  flesh. 
 
 14  But  God  forbid  that  I  should  glory,  save  in  the 
 cross  of  our  Lord  Jesus  Christ,  by  whom  the  world  is 
 crucified  unto  me,  and  I  unto  the  world. 
 
 15  For  in  Christ  Jesus  neither  circumcision  availeth 
 any  thing,  nor  uncircumcision,  but  a  new  creature. 
 
 16  And  as  many  as  walk  according  to  this  rule,  peace 
 be  on  them,  and  mercy,  and  upon  the  Israel  of  God. 
 
 1 7  From  henceforth  let  no  man  trouble  me  ;  for  I  bear 
 in  my  body  the  marks  of  the  Lord  Jesus. 
 
 18  Brethren,  the  grace  of  our  Lord  Jesus  Christ  be 
 with  your  spirit.     Amen. 
 
 \_End  of  the  Epistle  to  the  Galatians.~\ 
 
 SECTION  XI. 
 
 From   Thessalonica  to  Berea — The   Causes  for  which  the 
 Bereans  are  favourably  disposed  to  receive  the  Gospel. 
 ACTS  xvii.   10  — 14. 
 '     1 0  And  the  brethren  immediately  sent  away  Paul  and  Berea. 
 Silas  by  night  unto  Berea  :  who  coming  thither,  went  into 
 the  synagogue  of  the  Jews. 
 
 1 1  These  were  more  noble  than  those  in  Thessalonica, 
 in  that  they  received  the  word  with  all  readiness  of  mind, 
 and  searched  the  Scriptures  daily,  whether  those  things 
 were  so. 
 
 12  Therefore  many  of  them  believed  :  also  of  honour- 
 able women  whicli  were  Greeks,  and  of  men,  not  a  few. 
 
 13  But  when  the  Jews  of  Thessalonica  had  knowledge 
 that  the  word  of  God  was  preached  of  Paul  at  Berea,  they 
 came  thither  also,  and  stirred  up  the  people. 
 
 14  And  then  immediately  the  brethren  sent  away  Paul, 
 to  go  as  it  were  to  the  sea  :  but  Silas  and  Timotheus 
 abode  there  still. 
 
 SECTION    XII. 
 
 From  Berea,  having  left  there  Silas  and  Timothy,  St.  Paul 
 proceeds  to  Athens,  where  he  preaches  to  the  Philoso- 
 phers and  Students. 
 
ST.  PAUL'S  CONDUCT  AT  ATIIENS-CIIAP.  XII.  241 
 
 Julian  Pe-  ACTS  xvii.    15—34. 
 
 Vulgar^Era,      ^^  And  they  that   conducted  Paul  brought  him  unto  Athens. 
 51.  Athens  :  and  receiving  a  commandment  unto  Silas  and 
 
 Timotheus,  for  to  come  to  him  with  all  speed,  they  departed. 
 
 16  Now  while  Paul  waited  for  them  at  Athens,  his  spi- 
 rit was  stirred  in  him,  when  he  saw  the  city  wholly  given 
 to  idolatry. 
 
 17  Therefore  disputed  he  in  the  synagogue  with  the 
 Jews,  and  with  the  devout  persons,  and  in  the  market 
 daily  with  them  that  met  with  him  ^9. 
 
 29  The  wisdom  of  St.  Paul's  conduct,  in  varying  his  manner 
 of  address,  according  to  the  persons  to  whom  he  spoke,  and  the 
 circumstances  in  which  he  was  placed,  renders  him  the  model  by 
 which  every  minister  of  God,  and  particularly  every  one  who 
 assumes  the  arduous  office  of  a  missionary,  should  form  his  own 
 plans  of  action.  When  he  spoke  to  the  Jews  he  reasoned  with 
 them  from  their  own  Scriptures,  referring  them  to  the  law  and 
 the  prophets:  when  he  pleaded  before  Agrippa,  he  availed  him- 
 self of  the  king's  inward  convictions,  (which  St.  Paul,  as  a  dis- 
 cerner  of  spirits,  discovered,)  as  well  as  his  known  acquirements 
 in  the  Jewish  law. 
 
 But  the  wisdom  of  the  apostle's  conduct  will  be  further  con- 
 spicuous by  a  review  of  the  circumstances  in  which  he  found 
 himself  at  Athens. 
 
 In  ver.  16.  we  read — "  His  spirit  was  slirred  within  him." 
 The  original  may  mean  rather,  "  He  was  vehemently  agitated, 
 on  beholding  the  idolatry  of  the  Athenians."  He  did  not,  how- 
 ever, proceed  rashly  and  unadvisedly.  He  made  use  only  of 
 all  the  opportunities  which  lawfully  presented  themselves.  He 
 began  (ver.  17.)  by  endeavouring  to  attract  the  attention  of  the 
 Athenians  in  the  most  gradual  manner,  first,  by  his  usual  cus- 
 tom of  appealing  to  the  Jews  ;  then,  by  conversing  with  those 
 devout  persons,  or  proselytes  of  righteousness,  who  frequented 
 the  synagogue,  and  worshipped  Jehovah,  yet  would  not  comply 
 with  the  whole  Mosaic  ritual.  And  having  thus  in  some  mea- 
 sure made  himself  known,  he  proceeded  to  the  public  places  of 
 resort ;  where  he  was  well  assured  he  should  meet  with  many 
 persons,  who,  on  seeing  that  he  was  a  stranger,  would  question 
 him  on  various  subjects,  according  to  their  usual  custom. 
 
 *'  The  market-place"  (ver.  17.)  is  an  expression  which  ought 
 rather  to  have  been  rendered  ''  the  Forum,  or  Agora."  Of  these 
 there  were  many  at  Athens,  but  the  two  most  celebrated  were 
 the  old  Forum  in  the  Ceramicus,  which  extended  both  within 
 and  without  the  town  on  one  side,  and  the  new  Forum,  which 
 was  out  of  the  Ceramicus,  in  the  place  which  was  called  Eretria. 
 It  is  probable  that  the  Evangelist  refers  here  to  the  latter. 
 There  was  no  forum,  except  these,  which  was  called  "  the  Fo- 
 rum," as  some  epithet  was  always  given  to  the  others,  to  distin- 
 guish them  from  each  other.  We  learn  from  Strabo  that  in 
 the  tinje  of  Augustus,  that  forum  which  was  called  "  the  Fo- 
 rum," was  removed  from  the  Ceramicus  to  Eretria,  and  it  was 
 there  that  the  greatest  assemblage  of  persons  was  always  col- 
 lected. We  read,  too,  in  the  next  verse,  that  while  St.  Paul 
 was  thus  conversing  in  the  iorura,  certain  of  the  Stoics  and 
 Epicureans  encountered  him.  The  forum  Eretria  was  opposite 
 the  porch  in  which  the  Stoics  held  their  disputations. 
 
 The  conversations  of  St.  Paul  having  now  attracted  attention, 
 some  of  the  more  distinguished  philosophers  of  the  Stoics  and 
 VOL.  II,  R 
 
242  ST.  PAUL'S  CONDUCT  AT  ATHENS— CHAP.  XII. 
 
 Julian  Pe-        18  Then  certain  philosophers  of  the  Epicureans,  and  Athens, 
 nod,  4762.    q£  ^^^  Stoics,  encountered  him.     And  some  said.  What 
 
 Vulgar/Era, 1 
 
 ^^'  Epicureans  were  induced  to   question  him.     The  Epicureans 
 
 were  Atheists.  According  to  them  the  world  was  made  by 
 chance,  out  of  materials  which  had  existed  from  eternity.  Ac- 
 knowledging, from  complaisance,  the  gods,  who  were  publicly 
 worshipped,  they  excluded  them  from  any  concern  in  human 
 affairs  j  and  affirmed,  that  regardless  of  the  prayers  and  actions 
 of  men,  they  contented  themselves  with  the  enjoyment  of  indo- 
 lent felicity.  They  pronounced  pleasure  to  be  the  chief  good, 
 and  the  business  of  a  wise  man  to  consist  in  devising  the  means 
 of  spending  life  in  ease  and  tranquillity.  All  genuine  motives 
 to  the  practice  of  virtue,  and  all  just  ideas  of  virtue  itself,  were 
 banished  from  the  philosophy  of  the  Epicureans  ;  which  made 
 self-love  the  sole  spring  of  our  actions,  and  gave  loose  reins  to 
 the  sensual  appetites. 
 
 The  system  of  the  Stoics  was  of  a  different  character  ;  they 
 believed  the  existence  of  God,  his  government  of  the  universe, 
 and  the  subsistence  of  the  soul  after  the  death  of  the  body. 
 But  they  confounded  the  Deity  with  his  own  works,  and  sup- 
 posed him  to  be  the  soul  of  the  world.  If  on  the  subject  of  Pro- 
 vidence they  expressed  many  just  and  sublime  sentiments,  they 
 connected  with  it  the  doctrine  of  fate,  or  of  an  inexplicable 
 necessity,  the  immutable  decrees  of  which,  God,  as  well  as  man, 
 was  compelled  to  obey.  Their  notions  respecting  the  soul  were 
 very  different  from  the  Christian  doctrine  of  immortality  ;  for 
 they  imagined,  that  in  the  future  state  it  should  lose  all  sepa- 
 rate consciousness,  and  be  resolved  into  the  divine  essence. 
 Unlike  the  herd  of  Epicureans,  they  placed  the  happiness  of 
 man  in  the  practice  of  virtue,  and  inculcated  a  comparatively 
 pure  and  exalted  morality  ;  but  the  praise  to  which  this  part  of 
 their  system  entitled  them,  was  forfeited  by  a  spirit  of  pride, 
 strained  to  the  most  audacious  impiety. 
 
 Can  we  be  surprized  that  among  such  men  the  stranger 
 Hebrew,  one  of  a  despised  people,  whose  personal  appearance  is 
 supposed  to  have  been  by  no  means  in  his  favour,  who  ventured 
 in  his  conversation  to  differ  from  the  decisions  of  the  gay  and 
 the  proud,  should  be  treated  with  contempt?  The  word  airep- 
 fioXoyog  (babbler),  by  which  they  expressed  their  bitter  ridi- 
 cule, is  very  expressive.  It  is  said  that  the  term  (r-TrepfioXoyoQ 
 was  originally  applied  to  a  bird  that  picks  up  seeds  in  the  high- 
 way. It  was  then  used  of  mean  persons,  that  were  used  to  pick 
 up  the  refuseof  things  that  had  been  brought  to  market:  then  it 
 came  figuratively  to  denote  those  who  retailed  thesayings  of  other 
 men.  The  apostle,  we  may  suppose,  was  gradually  led,  from  his 
 conversing  and  questioning,  to  more  lengthened  discussion,  for 
 it  is  said  he  preached  to  them  Jesus  and  the  resurrection. 
 
 Many  indeed  have  been  of  opinion  that  St.  Paul  was  taken  by 
 violence  to  the  court  of  Areopagus,  and  compelled  to  plead  his 
 cause  before  the  assembled  members,  to  whom  appeal  was  made 
 in  all  matters  of  religion  ;  and  capital  punishment  was  inflicted 
 upon  all  who,  upon  their  private  authority,  introduced  the  wor- 
 ship of  new  gods.  There  does  not,  however,  appear  to  be  suf- 
 ficient proof,  in  support  of  this  opinion.  It  seems  more  proba- 
 ble, that  the  philosophers,  who  crowded  round  him,  removed  him 
 for  their  own  convenience  to  an  eminence  on  the  Mars'  Hill ;  as 
 a  higher  part  of  the  city,  where  the  principal  persons  who  would 
 interest  themselves  in  any  novel  philosophical  discussion,  might 
 assemble,  and  listen  without  interruption.  Through  the  whole 
 of  the  narrative  there  is  no  appearance  of  a  trial.  We  read 
 neither  of  accusers  nor  judges  ;  nor  does  St.  Paul  argue  as  if  he 
 Mas  defending  himself  against  any  charge  (a). 
 
ST.  PAUL'S  CONDUCT  AT  ATHENS— CHAP.  XII.  243 
 
 Julian  Pe-    ^^^^  this  babbler  say  ?  other  some,  He  seemeth  to  be  a  Athens, 
 riod,  4762.   setter  forth  of  strange  gods :  because  he  preached  unto 
 Vulgar^ra,  jj^^^  Jesus,  and  the  resurrection.  ^ 
 
 Amidst  this  assemblage  of  philosophers,  disputers,  senators, 
 statesmen,  and  rhetoricians,  stood  the  despised  and  insulted 
 stranger  j  surrounded  by  the  professed  lovers  of  pleasure  on  one 
 side,  and  the  proud  supporters  of  the  perfectibility  of  human 
 reason  and  wisdom  on  the  other.  St.  Paul,  without  the  smallest 
 compromise  of  his  personal  dignity,  or  the  least  departure  from 
 the  purity  of  his  faith,  endeavours  to  conciliate  the  good  will  of 
 his  assembled  hearers,  by  commencing  at  the  points  on  which 
 they  are  all  united. 
 
 By  taking  advantage  of  the  professed  ignorance  of  the  Athe- 
 nians, he  shields  himself  from  the  power  of  that  law  which  con- 
 siders the  introduction  of  a  new  God  into  the  state  as  a  capital 
 oflence,  and  avails  himself  of  that  acknowledgment  to  declare 
 the  nature  and  attributes  of  that  God,  who  was  already  sanc- 
 tioned by  the  state,  although  confessedly  unknown. 
 
 He  offends  no  prejudice,  makes  no  violent  opposition — he 
 keeps  back  all  that  was  ditBcult  or  mysterious  in  his  own  belov- 
 ed and  holy  faith,  till  those  who  heard  him  might  be  able  to  bear 
 it.  He  appealed  to  them  from  their  own  principles  and  prjic- 
 tice,  however  deficient  the  former,  or  corrupt  the  latter.  He 
 united  at  once  zeal,  judgment,  faithfulness,  and  discretion.  He 
 declared  the  unknown  God,  whom  the  Athenians  ignorantly 
 worshipped,  to  be  the  great  Creator  of  the  world,  in  whom,  and 
 by  whom,  all  things  were  made,  and  exist.  From  the  visible 
 proofs  of  his  Providence,  in  his  government  of  the  world,  he 
 leads  them  to  the  consideration. of  his  spiritual  nature  j  and  thus 
 condemns  the  idolatrous  worship  of  the  Athenians,  while  he 
 gradually  unfolds  to  his  philosophical  audience,  the  important 
 truths  of  their  accountableness  and  immortality,  which  were 
 demonstrated  by  the  fact  of  Christ's  resuerretion  from  the  dead. 
 The  same  mode  of  reasoning  is  to  be  observed  in  all  St.  Paul's 
 Epistles.  With  the  Jews,  he  constantly  alludes  to  some  acknow- 
 ledged principles  of  their  belief,  and  endeavours  to  overcome 
 their  prejudices  against  Christianity,  by  explaining  to  them  the 
 spiritual  intention  of  their  own  law;  and  by  referring  them  to 
 the  declarations  of  their  own  prophets.  Witli  the  Genlilcs,  on 
 the  contrary,  he  begins  by  asserting  those  simple  and  evident 
 truths  which  must  be  acknowledged  by  all;  and  having  once 
 established  the  existence  and  attributes  of  a  God,  and  the  neces- 
 sity of  a  moral  conduct,  he  gradually  reveals  those  great  and 
 important  doctrines  which  are  the  very  basis  of  Christianity. 
 In  all  the  pursuits  of  life,  in  all  the  acquirements  of  science, 
 there  must  be  some  progressive  initiation,  some  previous  intro- 
 duction. Is  it,  then,  to  be  believed,  that  the  highest  attain- 
 ments to  which  human  intellect  and  human  wisdom  can  aspire, 
 the  knowledge,  both  of  God,  and  of  the  immortal  accountable 
 spirit,  rcfjuires  no  such  elementary  preparation  ?  Oiir  Saviour  has 
 set  the  question  at  rest,  by  beautifully  inculcating  this  system  of 
 instruction,  and  the  gradual  development  of  his  Gospel  in  his 
 parable  of  the  man  who  should  cast  seed  into  the  ground  ;  in 
 which  we  read,  as  in  the  usual  course  of  vegetation,  the  seed  of 
 the  word  of  God  must  first  produce  "  the  blade,  then  the  ear, 
 after  that  the  full  corn  in  the  ear."  This  system  of  revelation 
 has  been  adopted  throughout  the  whole  economy  of  Provi- 
 dence(6),  from  the  fall  of  Adam  till  the  ])rescnt  day ;  it  was 
 acted  upon  by  the  apostles,  and  unless  it  be  persisted  in,  the 
 great  work  of  evangelizing  the  world  can  never  be  so  efl'ectu- 
 ally,  consistently,  or  advantageously  carried  on,  and  must  con- 
 R  2 
 
244  ST.  PAUL'S  CONDUCT  AT  ATHENS— CHAP.  XII. 
 
 Jplian  Pe-         19  And  they  took  him,  and  brought  him  unto  Areopa-  Athens. 
 Vuw!lta  o^^'  ^^y^"o'  May  we  know  what  this  new  doctrine,  where- 
 51.  'of  thou  speakest,  is  ? 
 
 sequently  fall  short  of  our  highest  and   fondest  hopes  or  expec- 
 tations. 
 
 The  conduct  of  St.  Paul  at  Athens  is  a  model  for  the  mis- 
 sionary to  foreign  lands.  He  proves  to  us  that  whatever  be  the 
 zeal,  the  talents,  the  piety,  the  disinterestedness,  of  a  minister 
 of  Christ,  sobriety,  prudence,  and  discretion,  must  direct  all  his 
 actions  if  he  would  succeed  in  his  holy  warfare.  The  apostle 
 obtained  the  victory  at  Athens  by  the  blessing  of  God,  upon 
 these  humbler  means.  He  succeeded  by  reasoning  with  the 
 Athenians  on  their  own  principles,  and  thereby  directed  his  suc- 
 cessors in  the  vineyard  to  proceed  on  a  similar  plan  of  action. 
 
 Does  the  self-devoted  missionary  hazard  his  life  among  the 
 learned  and  intelligent  idolaters  of  Hindostan  !  would  it  not  be 
 possible  to  demonstrate  to  the  Brahmin  that  the  facts  which  are 
 recorded  in  the  first  books  of  Scripture,  are  probably  the  foun- 
 dation of  his  religion  ;  and  that  the  corruptions  of  those  truths 
 may  be  severally  traced  to  various  periods  of  a  comparatively  late 
 date  ?  Might  it  not  be  shewn  that  their  belief  in  the  incarnations 
 of  Chrishna,  for  instance,  originated  in  the  general  expectation 
 of  the  one  incarnate  God,  who  has  now  appeared  among  men, 
 and  established  a  pure  faith  ?  Could  not  the  imagined  atone- 
 ments of  their  self-inflicted  tortures  be  traced  to  the  perversion 
 of  the  great  truth,  that  "  without  shedding  of  blood  there  is  no 
 remission,"  but  that  a  greater  and  more  perfect  dispensatiou 
 now  prevails  ? 
 
 The  Buddhist  believes  in  the  doctrine  of  an  incarnate  spiritual 
 being;  could  noi;  this  truth  be  gradually  explained  without 
 offence,  and  the  true  Incarnate  be  pointed  out  ? 
 
 The  Mahomedan  acknowledges  that  Christ  is  a  great  pro- 
 phet :  on  this  confession  could  not  another  be  grafted,  and  the 
 infatuated  follower  of  Mahomet  be  led  to  acknowledge  the  divine 
 nature  of  the  Son  of  Man  ? 
 
 The  grossest  idolater  believes  in  his  superiority  to  the  brutes  j 
 could  not  even  this  conviction  be  made  the  means  of  imparting 
 to  him  the  great  doctrines  of  his  accountableness  and  immorta- 
 lity ? 
 
 It  is,  however,  an  easy  task  to  sit  at  home  and  form  plans  for 
 the  conduct  of  the  noble-minded  servants  of  God  who  have  ha- 
 zarded their  lives  unto  death  ;  and  met  the  spiritual  wickedness 
 of  the  world  in  its  own  high  places.  Hannibal  smiled  with  con- 
 tempt when  the  theoretical  tactitian  lectured  on  the  art  of  war. 
 We  who  remain  in  our  homes  in  Europe,  may  be  called  the  pre- 
 torian  bands  of  Christianity.  The  missionary,  like  the  legion- 
 ary soldier,  goes  forth  to  the  defence  of  the  frontier,  to  combat 
 with  the  barbarian  enemy.  Peace  be  with  the  ministers  of  God, 
 and  may  the  days  of  the  kingdom  of  universal  righteousness 
 come!  But  the  Scripture  is  the  common  charter,  and  it  pre- 
 scribes system,  discipline,  and  regulation  to  the  best,  as  well  as 
 conquest  over  the  worst,  feelings.  The  cause  of  missions  would 
 no  longer  be  the  source  of  misapprehension  among  many  ;  if  in 
 the  teaching  of  the  missionary,  they  were  all  united  in  doing 
 good  in  the  appointed  way.  Happy  too  would  it  be  for  mankind, 
 if  every  Christian  society  could  be  bound  together,  as  one  holy 
 family,  by  one  law  of  union — if  they  were  subject  to  the  same  ac- 
 countableness and  discipline,  as  the  best  security  against  their 
 own  infirmities,  and  the  errors  as  well  as  the  vices  of  the  world  (c). 
 (a)  Bishop  Pearce,  and  the  majority  of  comnicntators,  support  the 
 general  opinion,  that  St.  Paul  was  taken  violently  (so  they  render  Uie 
 
ST.  PAUL  PREACHES  AT  ATHENS— CHAP.  XII.  245 
 
 Julian  Pe-         20  For  thou  bringest   certain   strange   things  to  our  Athens. 
 v?i  ^^^'    6^1's :  we  would  know  therefore  what  these  things  mean. 
 51.  21  (tor  all  the   Athenians,  and  strangers  which  were 
 
 there,  spent  their  time  in  nothing  else,   but  either  to  tell 
 
 or  to  hear  some  new  thing.) 
 
 22  Then  Paul  stood  in  the  midst  of  Mars'  Hill,  and 
 said.  Ye  men  of  Athens,  I  perceive  that  in  all  things  ye 
 are  too  superstitious. 
 
 23  For  as  I  passed  by,  and  beheld  your  devotions,  I 
 found  an  altar  with  this  inscription,  TO  THE  UN- 
 KNOWN GOD.  Whom  therefore  ye  ignorantly  wor- 
 ship, him  declare  I  unto  you. 
 
 24  ^°  God  that  made  the  world,  and  all  things  therein, 
 
 word  S7rtXa§6/i£Vot,  (ver.  19.)  see  Luke  xxiii.  26.  and  Acts  xx.  26.)  to 
 the  court  of  Areopagus,  as  a  teacher  of  strange  gods,  to  be  there  tried  as 
 a  criminal.  Bishop  Warburton,  and  Kuinoel,  whose  work  is  before  me, 
 and  whose  reasoning  I  have  adopted,  espouse  the  contrary  opinion.  It 
 lias  been  said  that  there  is  so  little  appearance  of  a  defence  in  St. 
 Paul's  address,  because  he  was  not  permitted  to  conclude,  being 
 interrupted  when  he  had  merely  finished  his  introduction.  It  seems 
 to  me  on  the  contrary,  that  the  apostle  was  permitted  to  conclude,  as 
 the  address  is  complete,  as  we  now  receive  it.  Markland  observes  on 
 the  words  eTriXa^ofuvol  ts  avrov,  not  with  violence  or  fear  ([jLtTO.  (HaQ^ 
 ver.  26.)  but  in  a  friendly  manner  ;  probably  kTzikatoyLtvoi  Tijg  x^f-pog^ 
 as  being  desirous  to  hear  what  he  had  to  say.  This  further  appears 
 from  the  language  ijyayov,  they  conducted  him,  not  biXkov,  they  drag- 
 ged him,  though  this  is  not  certain  ;  and  from  cvvcijuda  yvuivai, 
 may  we  know? — Markland  ap.  Bowyer's  Critical  Conjectures,  p.  389. 
 (&)  See  various  notes  on  this  subject  in  the  arrangement  of  the  Old  Tes- 
 tament, and  Lord  Barrington's  Essay  on  the  Dispensations.^ — Law's 
 Theory  of  Religion,  (c)  See  on  this  note  the  Dissertation  De  Gestis 
 Pauli,  in  Urbe  Atheniensium,  ap.  Critici  Sacri,vol.  xiii.  p.  661,  &c.  and 
 the  next  to  it  ou  the  same  subject  by  J.  Ludov.  Schlosser,  and  Kuinoel, 
 who  refers  to  Meursii  Diss,  de  Ceramico  gemino,  sect.  xvi.  and  Potter's 
 Antiquities.  I  may  remark  here,  that  it  is  with  great  satisfaction  that  I 
 have  observed  the  very  high  rank  which  the  English  theologians  seem  to 
 bear  among  the  continental  divines.  Every  where  among  the  references 
 of  Kuinoel,  Wolfius,  Carpzovius,  Walchius,  Michaelis,  and  others, 
 whose  names  do  not  immediately  occur  to  me,  I  have  observed  the  re- 
 spect paid  to  our  theological  writers. 
 
 ^'^  Whetherthls  altar  at  Athens  was  raised,  as  some  have  told  us, 
 to  the  unknown  God,wlioru  the  philosophic  Athenians  invoked  in 
 the  time  of  a  pestilence,  after  they  had  uselessly  paid  their  ado- 
 rations to  all  the  greater  and  lesser  deities  of  their  Pantheon  j 
 or  whether  it  was  raised  to  Pan,  whom  they  had  hitherto  neg- 
 lected, or  to  the  God  of  th(;  Jews,  whom  the  Athenians  thus  de- 
 scrii)ed  from  the  manner  in  vvhicli  the  Jews  spoke  of  Jehovah, 
 as  unutterable  and  incomprehensible — is  e«iualiy  uncertain. 
 
 Diogenes  Laertiuj  thus  accounts  for  the  erection  of  this  and 
 other  altars,  bearing  the  same  inscription — "  The  Athenians 
 being  afflicted  with  pestilence,  invited  Epimenides  to  lustrate 
 their  city-  The  method  adopted  by  him  was  to  carry  several 
 sheep  to  the  Areopagus,  w  hence  they  were  left  to  wander  as  they 
 pleased,  under  the  observation  of  persons  sent  to  attend  Ihera.  '^ 
 
 As  each  sheep  lay  down  it  was  sacrificed  0.1  the  sp6t  to  the  pro- 
 pitious God.  By  this  ceremony  it  is  said  lh(^  city  was  relieved  ; 
 but  as  it  was  still  unkn(nvn  what  deity  was  propitious,  an  altar 
 was  erected  to  the  nnhnoivn  Cod,  on  every  spot  where  a  sheep 
 had  been  sacriliced  (a).'*     Atheuj  at  this  time  was   lilicd  wilU 
 
246  ST.  PAUL  PREACHES  AT  ATHENS-CHAP.  XII. 
 
 Julian  Pc-    seeing  that  he  is  Lord  of  heaven  and  earth,  dwelleth  not  Aihens> 
 riod,  4762.    j^  temples  made  with  hands  : 
 
 VuIgar^Era, t 
 
 ^1'  idols;  and  Pausanias  asserts  it  to  have  contained  more  than  all 
 
 the  rest  of  Greece.  Witsius  supposes  that  the  Athenians  had 
 obtained  some  obscure  notions  of  the  God  of  the  Jews  through 
 the  medium  of  commerce. 
 
 The  doctrine  of  the  existence  of  one  God  the  Creator  of  the 
 world,  is  the  foundation  of  all  religion  :  it  is  the  immutable  and 
 solid  foundation  upon  which  the  whole  structure  of  faith  must 
 be  raised.  The  disputes  of  the  last  century  respecting  matter 
 and  spirit  seem  to  have  restored  much  of  the  quibbling  of  the 
 ancient  schools  of  philosophy. 
 
 A  Creator,  without  a  creation— a  king,  without  subjects — a 
 God,  without  an  object  either  of  his  wisdom  or  his  benevolence, 
 his  love  or  his  power — a  Aijixiovpybg  dviv  riov  ^rjniovpytjijidrojv, 
 and  a  IlavroKjodrwp  dvev  rdjv  Kparovfievuiv — is  certainly  a  mystery 
 which  overwhelms  the  faculties  of  man.  But  the  opposite  diffi- 
 culty, that  this  beautiful  frame  of  the  visible  creation  is  eternal, 
 and  therefore  self-existent;  and  by  unavoidable  consequence, 
 independent  of  a  Deity,  is  much  more  incomprehensible.  Ig- 
 norant as  we  undoubtedly  are,  and  limited  as  are  the  powers  of 
 our  reason,  the  weakest  understanding  can  discover  the  infi- 
 nitely greater  probability  that  this  magnificent  and  beautiful 
 world  should  have  been  created  by  some  wise  and  powerful 
 God  ;  rather  than  its  suns  and  stars  should  have  kindled  their 
 own  lamps,  or  the  flower  have  formed  its  own  fragrance,  and 
 every  proof  of  design  visible  throughout  the  universe,  should  be 
 an  effect  without  a  first  and  adequate  cause.  If  we  deny  the 
 true  origin  of  the  world,  that  it  was  produced  from  nothing 
 by  the  sovereign  will  of  an  omnipotent  Being,  we  are  reduced 
 to  the  necessity  of  embracing  one  of  the  following  hypo- 
 theses (&),  each  of  which  are  alike  repugnant  to  reason  and  re- 
 velation. 
 
 Either  the  world  must  have  existed  from  eternity  as  it  now  is, 
 or  matter  is  eternal,  though  not  in  its  present  form,  and  the 
 Deity  has  merely  reduced  it  to  order,  and  fashioned  the  creation 
 from  pre-existent  substance.  The  great  argument  upon  which 
 this  hypothesis  rests,  is  the  celebrated  axiom,  ex  nihilo  nihil  Jit. 
 The  difficulties  involved  by  this  hypothesis  are  greater  than 
 those  of  the  other.  The  Deity  thus  introduced,  as  forming  the 
 visible  universe  from  this  eternal  collection  of  matter,  is  limited 
 in  his  power  by  something  which  is  inde})cndent  of  hinjsclf. 
 Either  the  Deity  must  or  must  not  be  omnipotent ;  if  he  is 
 omnipotent,  pre-existent  matter  is  not  necessary  to  the  forma- 
 tion of  his  worlds  ;  if  he  is  not  omnipotent,  lie  must  be  subject 
 to,  and  inferior  to  that  which  he  cannot  control ;  and  the  in- 
 telligence which  can  frame  a  world,  is  indebted  to  the  inert 
 masses  of  vvhich  it  is  composed.  His  power  must  be  infinite  t«) 
 enable  him  to  govern,  and  at  the  same  time  it  is  not  infinite, 
 for  he  is  dependant  upon  matter,  and  cannot  execute  his  will. 
 
 If  matter  be  eternal,  it  must  be  unproduced,  and  tlierelbre  ol 
 necessary  existence  :  it  must  have  caused  itself,  and  be  possess- 
 ed therefore  of  infinite  power  ;  it  compels  God  to  be  sulyect  to 
 its  laws,  instead  of  receiving  its  laws  from  God,  with  many 
 other  absurdities. 
 
 Another  hypothesis  which  presents  itself  to  our  choice,  i ; 
 that  the  world  arose  from  a  fortuitous  concourse  of  atoms  ;  an 
 idea  whicVi  appears  to  me  as  abslird,  as  to  suppose  thai  many 
 thousand  alphabets  might  be  Aishioned  by  chanre  into  an  Iliad  j 
 yet  this  would  l)e  easier  than  that  they  should  form  one  limb  of 
 an  animal,  or  one  blade  of  grasb. 
 
ST.  PAUL  PREACHES  AT  ATHENS-CHAP.  XII.  247 
 
 Julian  Pe-        25  Neither  is  worshipped  with  men's  hands,  as  though  Athens. 
 
 riod,4762. — 
 
 VuIgarJira,  If  these  hypotheses  will  not  please,  the  last  is  perhaps  more 
 ^1'  plausible,  that  the  universe  originated  from  the  eternal  laws  of 
 
 motion  and  matter.  Such  are  the  inconsistencies  to  which  men 
 are  compelled  to  have  recourse,  when  they  forsake  the  fountain 
 of  living  waters,  and  hew  out  to  themselves  the  broken  cisterns 
 of  false  philosophy  and  science.  If  there  are  laws  to  matter,  who 
 is  the  lawgiver?  As  every  house  is  builded  by  some  man,  so  He 
 who  built  all  things  is  God :  this  is  the  only  rational  conclusion 
 of  Scripture  and  common  sense,  which  have  never  yet  been  at 
 variance. 
 
 Setting  aside,  therefore,  all  ideas  of  the  eternity  of  matter, 
 whether  in  its  present  or  in  any  other  state,  we  receive  the  lesser 
 difficulty — that  God  reigned  alone  supreme  before  the  borders  of 
 the  world  stood,  or  the  innumerable  company  of  angels  were 
 gathered  together. 
 
 The  Christian,  then,  who  believes  that  a  period  has  been 
 when  the  Omnipotent  alone  existed,  will  not  shrink  from  the 
 questions  of  the  boldest  inquirer  (c).  He  will  not  shrink  from 
 the  question — If  the  world  were  made  by  a  Deity,  why  was  it 
 not  made  by  him  sooner  ?  or  since  it  was  unmade,  why  did  He 
 make  it  at  all  ?  Cur  mundi  aedificator  repente  extiterit  innu- 
 merabilia  ante  saecula  dormierit  (rf)  ?  How  came  this  builder 
 and  architect  of  the  world,  to  start  up  on  a  sudden,  after  he  had 
 slept  for  infinite  ages,  and  bethink  himself  of  making  a  world  ? 
 Was  something  wanting  to  his  happiness  ?  Was  he  completely 
 happy  without"  this  new  world,  then  "  wanting  nothing,"  he 
 made  superfluous  things  (e)  ? 
 
 To  these,  and  all  such  questions,  we  may  answer — Although 
 God  was  perfectly  happy  in  himself,  he  created  the  world  from 
 his  overflowing  goodness,  that  other  beings,  from  the  archangel 
 to  the  lowest  scale  of  created  lil'e,  might  be  happy  likewise. 
 He  created  all  things  for  his  own  glory,  and  of  that  glory  the 
 happiness  of  sentient  beings  is  permitted  to  form  a  part ;  if  tlu^y 
 had  not  been  created,  the  sum  of  Isappincss  would  have  been  dimi- 
 nished. To  the  question  if  God's  goodness  were  the  cause  of  his 
 making  the  world,  why  was  it  not  made  sooner?  we  might  with  equal 
 propriety  inquire,  why  was  not  the  world  an  eternal  emanation 
 from  an  eternal  cause  ?  why  was  it  not  self-existent  ?  As  far  as 
 our  faculties  can  comprehend  God,  we  shall  find  that  there  is 
 as  great  an  impossibility  that  the  world  should  be  eternal,  as 
 that  two  and  two  should  make  five.  If  it  was  created,  it  must 
 have  had  a  beginning.  Time,  which  is  well  defined  by  Locke  to 
 be  only  a  measured  portion  of  eternity,  began  at  the  commence- 
 ment of  the  world  j  before  which  there  was  no  sooner  or  later, 
 which  are  indeed  but  terms  to  express  the  succession  of  ideas  in 
 the  minds  of  finite  beings.  With  the  Deity  is  neither  change, 
 contingency,  nor  succession.  To  him  the  world  was  equally 
 present,  whether  made  or  unmade.  Spac(>  is  the  theatre,  and 
 eternity  the  duration  of  his  agency  in  the  universe;  neither 
 may  we  comprehend  if  any  other  causes  may  influence  the  divine 
 will,  than  those  which  have  been  revealed  to  us.  In  this  stage  of 
 our  existence  we  are  enabled  to  discover,  both  from  revelation 
 and  reason,  that  the  visible  world  w as  commanded  to  exist,  and 
 it  existed.  The  curiosity  of  presumption  which  pro|)()ses  the  in- 
 quiry, for  what  reason  the  world  was  created  a  millenary  earlier 
 or  later,  cannot  be  satisfied  with  any  auswcrs  t)f  speculative 
 philosophy. 
 
 When,  however,  we  have  established  the  certainty  of  the  cre- 
 ation of  the  world;  we  arc  taught  that  the  world  itself  is  one 
 jrrcal  delusion,  that  matter  docs  nol  exist. 
 
248  ST.  PAUL  PREACHES  AT  ATHENS-CHAP.  XII. 
 
 ■^•'"^i^^ffio     ^"^  T^^^^^^  any  thing  ;  seeing  he  giveth  to  all,  life,  and  Athens. 
 VulgaVlra,  breath,  and  all  things  ; 
 
 "  The  existence  of  bodies,"  says  Berkeley,  "  out  of  the  mind 
 perceiving  them,  is  not  only  impossible,  and  a  contradiction  in 
 terms,  but  were  it  possible,  and  even  real,  it  were  impossible 
 -sve  should  ever  know  it."  Or,  in  other  words,  when  I  am  not 
 in  London,  London  does  not  exist.  Reliafion,  affection  law 
 duty,  science,  and  all  the  arts  of  life,  are  founded  on  facts'-  but 
 of  the  certainty  that  any  one  single  fact  has  taken  place,  which 
 the  mind  has  not  perceived,  we  have  no  demonstration,  and 
 consequently  our  belief  in  their  reality  may  be  erroneous 
 
 *'  Thus  the  wisdom  of  philosophy  is  set  in  opposition  to  the 
 common  sense  of  mankind.  Philosophy  pretends  to  demon- 
 strate that  there  can  be  no  material  world  ;  that  every  object  is 
 merely  a  sensation  in  the  mind,  or  an  image  of  those  sensations 
 in  the  memory,  and  imagination;  having,  like  pain  and  joy,  no 
 existence,  unless  thought  of.  Common  sense  can  conceive  no 
 otherwise  of  this  opinion  than  a  kind  of  metaphysical  lunacy 
 and   concludes   that  too   much  learning  is  apt  to   make  men  '^ 
 
 mad  (/),"  &c.  &c.  It  is,  indeed,  with  some  difficulty  that  men 
 of  sober  judgment,  unsophisticated  by  the  delusions  of  these 
 grave  absurdities,  can  believe  that  men  of  talent  and  learning 
 have  been  thus  misled. 
 
 The  arguments  by  which  the  system  of  Berkeley  is  defended 
 are  to  be  found  in  Reid's  Inquiry  into  the  Human  Mind  ;  Beattie 
 on  the  Immutability  of  Truth  ;  the  Philosophical  Essays  of  Du- 
 gald  Stewart,  with  the  Notes  and  Illustrations,  p.  518,  549.  1st 
 edit.  4to.  and  the  Appendix  to  part  second  of  Doddridge's 
 Lectures,  edited  by  Kippis.  The  subject  is  too  extensive  to 
 be  entered  upon  largely  in  this  place.  I  shall  content  myself 
 with  mentioning  the  quibble  upon  which  the  whole  controversy 
 hinges. 
 
 All  our  knowledge,  says  Berkeley,  is  gained  by  the  senses : 
 but  by  the  senses,  we  have  knowledge  of  nothing,  but  our  sen- 
 sations: but  our  sensations  are  qualities  of  the  mind,  and  have 
 no  resemblance  therefore  to  any  thing  inanimate. 
 
 This  system  confounds  two  things,  which  are  entirely  distinct 
 from  each  other  :  sensation  and  perception.  Extension,  figure, 
 motion,  are  ideas  of  sensation,  or  they  are  not.  If  they  are 
 sensations  only,  Berkeley  cannot  be  refuted,  though  he  may  be 
 rejected  :  if  they  are  however  ideas,  accompanying  sensations, 
 as  Ilutcheson  describes  them,  and  Reid  asserts,  thcideal  system 
 is  the  dream  of  a  visionary. 
 
 The  word  properties  is  generally  used  to  express  with  greater 
 accuracy  the  idea  we  may  form  of  the  creation  of  the  world  from 
 nothing.  Matter,  says  Locke,  is  the  adherence  of  certain  qua- 
 lities in  some  unknown  substratum.  The  idea  of  this  imagined 
 substratum  is  now  exploded.  If  we  define  matter  to  be  th°e  ad- 
 herence of  properties,  we  may  understand  in  what  manner  a 
 visible  creation  might  be  formed,  where  no  material  substance 
 had  hitherto  existed.  God  commanded  this  union  of  properties 
 to  take  place.  Extension,  solidity,  and  motion,  were  combined 
 with  colour,  variety,  and  order.  As  modern  chemistry  can  dis- 
 solve water  into  its  component  airs,  and  the  hardest  substances 
 into  gases  invisible  to  the  human  eye,  and  by  other  processes 
 can  change  that  which  was  before  invisible  to  the  eye.  and  im- 
 perceptible to  the  touch,  into  hard,  solid  (</)  and  tangible  bodies  ; 
 so,  to  compare  great  things  Avith  small,  it  is  easily  conceivable 
 that  Omnipotence  might  call  every  object  of  our  senses  to  life, 
 without  previous  material,  as  the  chemist  presents  to  the  two 
 senses  of  sight  and  touch  an   object  hitherto  imperceptible  to 
 
ST.  PAUL  PREACHES  AT  ATIIENS-CHAP.   XII.  249 
 
 Julian  Pe-        26  And  hath  made  of  one  blood  all  nations  of  men,  for  Athens. 
 VulgariEra,  ^^  dwell  on  all  the  face  of  the  earth  ;  and  hath  determined 
 51.  the  times  before  appointed,  and  the  bounds  of  their  habi- 
 
 tation ; 
 
 27  That  they  should  seek  the  Lord,  if  haply  they  might 
 feel  after  him,  and  find  him,  though  he  be  not  far  from 
 every  one  of  us  : 
 
 28  For  in  him  we  live,  and  move,  and  have  our  being  ; 
 as  certain  also  of  your  own  poets  have  said,  For  we  are 
 also  his  offspring  ^\ 
 
 both.  As  a  rustic  could  not  comprehend  how  the  man  of  science 
 could  perform  this  apparent  miracle,  neither  can  the  most  stu- 
 dious researches  of  the  learned  penetrate  the  veil  which  con- 
 ceals the  wisdom  of  Omnipotence.  There  is  however  some  slight 
 analogy  between  the  manner  in  which  the  limited  skill  of  an 
 educated  man  can  astonish  an  ignorant  mind,  and  that  incom- 
 prehensible wisdom,  before  which  the  genius  of  Newton,  and 
 the  sagacity  of  Aristotle,  are  more  inferior  than  the  prattlings 
 of  an  infant  to  the  sublimest  efforts  of  these  lofty  intellects. 
 
 (a)  See  Home's  Critical  Introduct.  vol.  i.  p.  241  ;  but  on  the  subject  of 
 the  altar  erected  at  Athens  to  the  unknown  God,  seeWolfius,  Curaa  Philo- 
 log.  in  loc.  Witsius,  Meletem  Leidens.  DeVit.  Pauli,  p.  84.  Whitby,  and 
 the  references  in  Kuinoel,  where  the  quotations  from  Lucian,  Philos- 
 tratus,  Diogenes,  Laertius,  and  Jerome,  who  all  mention  this  altar,  are 
 collected.  (6)  Stillingfleet's  Origines  Sacrag,  b.  iii.  chap.  2.  sec.  2. 
 p.  266.  fol.  edit,  (c)  Cudworth's  Intellectual  System,  b.  i.  ch.2.  sec.  19. 
 (rf)  Velleius  ap.  Cicer.  de  natura  Deorum,  lib.  i.  cap.  9.  (e)  fxijdtv 
 tWuTTiov  Kevalg  tfieWiv  eTrixfiptTv  irpa^kai — ap.  Cudvvorth,  where 
 see  much  more  on  this  intereresting  subject,  b.  i.  ch.  5.  (/)  Vide  Reid 
 on  the  Human  Mind,  ch.  v.  sec.  7.  Oii  the  Existence  of  the  Material 
 World.  Reid  has  written  an  admirable  book.  He  does  not  think  it  ne- 
 cessary to  be  a  Sceptic,  to  prove  his  right  to  the  title  of  philosopher. 
 {g)  Hardness  is  the  property  which  resists  the  touch  with  greater 
 power.  Solidity,  that  by  which  one  body  excludes  another  from  the 
 place  it  occupies.  Gold  and  water  are  equally  solid  :  though  gold  is 
 harder  than  water.  Vide  Locke.  (Ji)  Vide  the  quotations  from  Hutche- 
 son — Crouzaz,  (the  man  who  was  so  unjustly  ridiculed  by  Pope) — Bax- 
 ter's Immateriality  of  the  Soul,  and  from  D'Alembert's  Elemens  de  la 
 Philosophie,  article  Metaphysique  ;  with  the  subsequent  observations  of 
 Mr.  Dugald  Stewart,  in  note  F.  to  the  Philosophical  Essays,  p.  552. 
 
 3'  Bishop  Harrington  suggests  that  this  quotation  might  have 
 been  made,  with  a  slight  variation,  from  the  beautiful  hymn  of 
 Cleanthcs  to  the  Supreme  Being,  and  not,  as  is  generally  sup- 
 posed, from  Aratus.  He  refers  to  II.  Steph.  Poesis  Philosoph. 
 p.  49.  and  Fabricii  Bibl.  Grasc.  vol.  ii.  p.  397.  Sec  also  Cud- 
 worth's  Intcllec.  System,  vol.  i.  4to.  edit.  (Birch's),  p.  432.  The 
 passage  is  from  the  fourth  line — 
 
 Kwoie'  dQavdriov,  trnXvoivviit,  TrayKpartg  aid 
 Ztvf,  (j)V(Tti>)Q  dpxvy^  vofxa  fitrd  TiivTa  Kv^epvwv 
 XaXps.   Se  yap  Tram  ^^/mg  3'r?jroTm  Trnocravddv. 
 'Ek  (Tov  yap  yivog  la^tp,  tJx**  fiip-ijixa  Xaxovrtg 
 Movvovj  oaa  ^aȣi  te  kuI  ipiru  BvijT'  tTri  yaXav. 
 
 Duport,  the  once  celebrated  Greek  professor,  who  translated 
 the  Psalms  into  Greek  verse,  has  translated  this  hynui  into  very 
 elegant  Latin  verse.     I  subjoin  his  version  of  the  above  lines. 
 
 Magne  Pater  Divum,  cui  nomiua  niuMa  sed  una, 
 Omnipotens  semper  virtus,  tu  Jupiter  ;iutor 
 Natura;,  ccrta  qui  singula  lege  gubernas. 
 
250  ST.  PAUL  GO^S  TO  CORINTH-CHAP.  XII. 
 
 Julian  Pe-        29  Forasmuch  then  as  we  are  the  offspring  of  God,  we  Athens. 
 
 Vuf'at^Era  ^"^^^  "°^  '°  ^^""^  ^^^^*  ^^^^  Godhead  is  like  unto  gold,  or 
 51"  ^*     '  '  silver,  or  stone,  graven  by  art  and  man's  device. 
 
 30  And  the  times  of  this  ignorance  God  winked  at ; 
 but  now  commandeth  all  men  every  where  to  repent : 
 
 31  Because  he  hath  appointed  a  day,  in  the  which  he 
 will  judge  the  world  in  righteousness,  by  that  man  whom 
 he  hath  ordained  ;  whereof  he  hath  given  assurance  unto 
 all  merij  in  that  he  hath  raised  him  from  the  dead. 
 
 32  And  when  they  heard  of  the  resurrection  of  the 
 dead,  some  mocked ;  and  others  said.  We  will  hear  thee 
 again  of  this  matter. 
 
 33  So  Paul  departed  from  among  them. 
 
 34  Howbcit  certain  men  clave  unto  him,  and  believed  : 
 among  the  which  was  Dionysius  the  Arcopagite,  and  a 
 woman  named  Damaris,  and  others  with  them. 
 
 SECTION  XIII. 
 
 From  Athens  St,  Paul  proceeds  to  Corinth,  where  he  is 
 reduced  to  labour  for  his  Support — Silas  and  Timothy 
 join  him  at  Corinth. 
 
 ACTS  xviii.   1 — 5. 
 
 1  After  these  things,  Paul  departed  from  Athens,  and  Coiintii 
 came  to  Corinth : 
 
 2  And  found  a  certain  Jew  named  Aquila,  born  in 
 Pontus,  lately  come  from  Italy,  with  his  wife  Priscilla  ; 
 (because  that  Claudius  had  commanded  all  Jews  to  depart 
 from  Rome^":)  and  came  unto  them. 
 
 Rex  salve.     Te  nempe  licet  mortalibus  aegris 
 Cunctis  compellare  ;  omnes  namque  tua  propago 
 Nos  sumus,  aeterniE  quasi  imago  vocis,  et  echo 
 Tantum,  quotquot  Immi  spirantes  repimas. 
 
 32  Suetonius  lias  made  mention  (a)  of  this  banishment,  with- 
 out taking  notice  of  the  time  of  it.  Neither  Tacitus,  Josephus, 
 nor  Dionysius,  say  any  thing  of  it.  It  is  certain  Clandins  Avas 
 not  partial  to  the  Jews  ;  he  would  have  driven  (Dion.  iih.  (JO. 
 p.  667.)  them  out  in  the  beginning-  of  his  reign,  had  he  not  been 
 in  fear  of  a  disturbance,  for  they  were  very  numerous.  The 
 edicts  which  he  at  first  made  in  their  favour,  were  the  cfl'ect  of 
 his  esteem  and  gratitude  to  Agrippa.  (Joseph.  Antiq.  lib.  15. 
 c.  4.)  We  cannot  perceive,  by  any  means,  that  they  excited  any 
 troubles  in  Rome  during  the  reign  of  Claudius.  There  were 
 some  under  the  government  of  Cumanus,  in  Judea(i),  and,  if 
 it  were  on  that  account  that  Claudius  banished  them,  this  ex- 
 pulsion will  have  been  about  the  year  51.  If  they  were  banished 
 at  the  time  the  astrologers  were,  (Set.  Calvisi  ad  An.  Pear- 
 son Annal.  Paul,  p.  12.)  it  will  have  been  in  52.  But  was 
 it  not,  perhaps,  to  appease («)  the  Roman  citizens,  oppressed  by 
 an  extreme  famine  in  Rome  (d)  in  the  year  51  ?  Under  similar 
 circumstances,  the  emperors  obliged  every  foreignir  lo  leave 
 Rome.     If  this  conjecture  be  true,  we  shall  see  the  reason  why  ^ 
 
 neilh(;r  Josephus  nor  Tacitus  have  mentioned  this  expulsion  of 
 the  Jews.    There  was  nothing  that  lixed  any  sligma  upon  them. 
 
SILAS  AND  TIMOTHY  JOIN  ST.  PAUL-CHAP.  XIT.  251 
 
 Julian  Pe-      3  And  because  he  was  of  the  same  craft,  he  abode  with  Corimh. 
 riocl,4762,    them,  and   wrought:  for  by  their  occupation  they  were 
 
 VulgariEra,  ^^^t.^^kers.  ,  ,      ,  . 
 
 4  And  he  reasoned  in  the  synagogue  every  sabbath,  and 
 persuaded  the  Jews  and  the  Greeks. 
 
 5  And  when  Silas  and  Tiraothcus  were  come  from  Ma- 
 cedonia, Paul  was  pressed  in  the  spirit  ^^  and  testified  to 
 the  Jews  that  Jesus  ivas  Christ.       ^^^ 
 
 since  it  was  common  to  all  otber  foreigners  who  dvvclt  in  Rome. 
 However  it  mav  be,  St.  Paul  came  to  Corinth  about  the  year  .01 : 
 S,d  the  proconsulship  of  Gallio  (e),  before  whom  the  aposlle 
 appeared,  as;rees  with  this  period. 
 
 (a)  Juda.os'lmpulsore  Chresto  assidue  tumultantes  Roma  e^^it  Sue- 
 ton  in  Claudio,  c:26.      If  Suetonius  here  understood  our  Lord  Jesus 
 Chrt^ie  has  committed  a  very  gross  error;  but  if  he  understood  any 
 chief  of  the  Jews,  whom  he  named  Chrestus,  it  is  a  person  entirely  un- 
 known to  the  hTstorians.     (6)  Cumanus  succeeded  menus  A  exan^^^^^ 
 at  the   time  of   the  death   of  Herod    king  of  Calchis.     JJ'^^^^^^ 
 died  the  eighth  of  Claudius.    Joseph.  Antiq.  lib.  xx.  c.  3.  or  the  W  ar  ot 
 the  Jews    lib.  ii.  c.ll.    The  troubles  in  Judea  must  l»ave  happened    n 
 50  or  51.'  Joseph.  Antiq.  lib.  xxii.  c.  5.     But  it  is  very  hard  to  attribu  e 
 this  expulsion^of  the  Jews  to  the  troubles  of  Judea.     Josephus  and  fa- 
 citus,  who  mention  the  disturbances,  would  have  said  what  was   he  pu- 
 nishment of  them.  Tacit.  Annal.  lib.  xii.  c.  54.     Moreover  Claudius,  who 
 nunrherCuman^s.  who  sacrificed  the  tribuneCeler  to  the  Jew«^  ^ce  t^ 
 L  have  banished  them  from  Rome,  for  a  ma  ter  which  ^^  as  ^J^J^'^'^ 
 them?     (c)  This  is  the  opinion  of  H.  de  Valois.  Auct.  i°  Euseb.  "'st. 
 Eccl.  lib.  i  .  2.  28.  Augustus,  says  this  author,  had  done  the  same    and 
 ^  J^:    uccess^rs  very  of'en  made  use  of  the  same  Practice,   when  Rome 
 was  aftected  with  a  famme.    (rf)  There  was  an  excessive  famine  at  Rome 
 in  the  year  51,  insomuch  that  the   peoide  be.ng  7\>    "\"'^h  pressed, 
 Claudius  could  scarcely  save  himself  in  h.s  pa  ace     (e)  Art.  ^^»"-  J'  »;f- 
 Claudius  banished  Seneca,  the  brother  of  Ga  ho.    He  reca  led  Seneca  as 
 soon  as  he  married  Agrippina    which  was  i"  the  "mh  year  of  '"^r^'^;; 
 Tacitus  Ann.  lib.  xii.  c.  8.     It  is   very  probable,  indeed    that  this  was 
 not  till  after  Gallio  was  proconsul  of  Achaia,  Pears.  Ann.  p.  15. 
 
 33  The  present  reading?  of  this  passage  in  the  Greek  vulgalc, 
 is  avveixero  rJ  Trv^^art.     Griesbach  admits  into  t^«    •J^*'  ;"- 
 stead  of  rJ  xv.v^art,'^ r J  Xoyo,,  on   the  authority  of  the  Alex- 
 andrian and  other  MSS.     The   passage    therefore,  with   this 
 reading,  may  mean,  He  was  afiected  with  the  report  winch  Silas 
 and  Timothy  had  brought  to  him  from  Macedonia      The  Vul- 
 gate translates  it,  instabat  verbo,  pressed  or  urged  th«  ;^«J«| 
 The  late   Dr.  Gosset  would   read  \6yo>,  with   Griesbach,  and 
 translate  the  passage  with  Krebsius-magna  orationis  vi   uis- 
 putabat.     Bishop  Pearce  would  paraphrase  the  ,)assage  thus  :- 
 ''And  when  Silas  and  Timotheus  were  come  from  Macedonia, 
 Paul  set  himself  together  with  them,  wholly  to  the  word  ;  i.e. 
 he  was  fully   employed  now  that   he   had    th.ir  assistance   in 
 nreachin-r  the  Gospel,  (called  word,  in  chap.  iv.  4.  xxvi.O.  32. 
 and  xvi!    11.       SI.  Luice  seems  to  have  intended  to  express  here 
 something  relating  to  St.  Paul,  which  was  the  consequence  of 
 rtmiSg  of  Silas  and  Timotheus.     We  may  therefore  regard 
 both  these'interpretations  as  correct.     He  pressed,  o     "Jged 
 thew<,rd,  alter  the  arrival  of  S.las   andl.mothy,  to  H"  J^^'f 
 in  his  preaching  ;  ^nd  in  his  great  anx.el.v  on  Ihcir  account,  ho 
 ^  enforced  it  in  his  Epibllc  to  the  Thessalonians. 
 
252  ST.  PAUL  WRITES  FROM  CORINTH  HIS 
 
 Julian  Pe-  .       SECTION    XIV.  Corinth, 
 
 riod,  4T62.    St.  Paul  writes  his  First  Epistle  to  the  Thessaloniaris,  to 
 VulgariEra,      establish  them  in  the  Faith,  when  they  were  exposed  to 
 
 the  Attacks  of  the  Unconverted  Jews,  by  enforcing  the 
 
 Evidences  of  Christianity  ^\ 
 
 3*  Silas  and  Timothy,  with  St.  Paul,  had  preached  the  Gospel  to 
 the  JewsatThessalonica,  in  the  synagogues  of  that  place,  (Acts 
 xvii.  1.)  They  were  interrupted  in  this  work,  and  compelled  to 
 leave  the  city,  by  the  persecution  there  raised  against  them ;  they 
 then  proceeded  to  Berea,  whither  they  were  followed  by  the  same 
 unbelieving  Jews.  St.  Paul  then  went  to  Athens,  but  Silas  and 
 Timothy  remained  at  Berea,  till  they  received  orders  from  Paul 
 to  follow  him  to  that  city,  (Acts  xvii.  15.)  Timothy,  we  learn, 
 (1  Thess.i.  2.)  was  then  immediately  dispatched  to  Thessalonica, 
 and  it  is  most  probable  Silas  accompanied  him,  as  they  generally 
 were  commissioned  two  and  two,  according  to  the  first  appoint- 
 ment of  our  Lord.  It  is  not,  however,  expressly  asserted  how 
 Silas  was  employed  at  this  time  ;  they  both  rejoined  Paul  at  Co- 
 rinth, (Acts  xviii.  5.)  and  it  is  natural  to  suppose  they  there 
 gave  him  a  full  account  of  their  labours  :  when,  as  we  read 
 (Acts  xviii.  5.)  "  he  was  pressed  in  spirit  j"  or,  as  it  may  be 
 read,  he  was  deeply  aftected  with  the  account  brought  to 
 him  by  his  coadjutors,  which,  from  the  nature  of  the  first  Epis- 
 tle to  the  Thessalonians,  and  the  previous  occurrence  which 
 occasioned  St.  Paul's  separation  from  them,  it  appears  probable, 
 related  to  the  unceasing  persecutions  to  which  the  Thessalo- 
 nians were  exposed.  Under  the  influence  of  this  impression,  I 
 believe  the  apostle  to  have  composed  this  epistle.  That  it  was  . 
 written  from  Cornnth,  during  his  present  residence,  in  the  year 
 51,  or  soon  after,  may  be  considered  as  almost  the  unanimous 
 opinion  of  commentators;  although  the  particular  occasion  is 
 disputed.  The  general  object  of  the  epistle  is  certainly  to  con- 
 firm the  Thessalonians  in  their  faith,  by  enforcing  the  evidences 
 of  the  Christian  religion,  while  he  opposes  some  opinions  held 
 by  the  Heathens. 
 
 The  immediate  design  of  St.  Paul  in  writing  this  epistle, 
 seems  to  have  been  to  supply  the  converts  with  arguments 
 against  the  reasonings  of  the  philosophers  and  men  of  learning, 
 who  might  have  endeavoured,  as  mere  theoretical  speculatisls 
 have  uniformly  done,  to.  argue  against  facts,  by  suggesting  their 
 improbability — or  have  called  the  doctrines  of  Christianity 
 foolishness — its  precepts  severe — its  discipline  superstition. 
 The  exceeding  utility  of  this  epistle  to  the  preachers  of  Chris- 
 tianity, is  particularly  evident.  In  all  liis  epistles,  or,  as  they 
 may  be  called,  his  written  sermons,  he  uniformly  enforces  Chris- 
 tian morality,  upon  Christian  principles;  but  in  this  epistle 
 he  enters  into  the  evidences  on  which  those  principles  were 
 founded. 
 
 In  t  he  Greek  Vulgate,  the  present  reading  of  Acts  xvii.  4  is  tCjv 
 <re(56fitv(i)v"EXKr]viov  ttoXvttXijOoq,  which  is  rendered  by  our  tran- 
 slators "  Of  the  devout  Greeks,  a  great  multitude."  The  Codex 
 Alex,  and  Codex  Beza,  with  some  others,  read  nov  at^oiitviov  ical 
 'iXXijvcjv,  which  Dr.  Paley  would  render — those  who  worshipped 
 the  true  God,  and  of  the  Greeks— that  is,  of  those  who  had 
 been  previously  Heathens,  ( 1  Thess.  i.  9.)  He  would  infer,  from 
 the  passage  thus  translated,  that  the  Church  at  Thessalonica 
 consisted  of  some  few  Jews,  many  who  worshipped  the  one  true 
 God,  and  many  of  the  Heathens,  and  of  the  chief  women.  It  was 
 highly  necessary  therefore  that  St.  Paul,  under  these  circum- 
 stances, should  slrengthen  the  faith  of  th(  sc  his  converts,  who 
 had  "  turned  to  God  from  idols,"  by  every  possible  argument 
 and  encouragement. 
 
51 
 
 FIRST  EPISTLE  to  the  THESSALONIANS— CHAP.  XII.  253 
 
 Julian  Pe-  §  1.      thESS.  i.  1—4.  ^^""^^• 
 
 nod,  4T62.  ^ 
 
 VuigariEra,  The  Introduction  and  Salutation, 
 
 1  Paul  and  Silvanus,  and  Timotheus,  unto  the  church 
 of  the  Thessalonians,  which  is  in  God  the  Fatlier  and  in 
 the  Lord  Jesus  Christ :  Grace  he  unto  you,  and  peace, 
 from  God  our  Father  and  the  Lord  Jesus  Christ. 
 
 2  We  give  thanks  to  God  always  for  you  all,  making 
 mention  of  you  in  our  prayers  ; 
 
 3  Remembering  without  ceasing  your  work  of  faith, 
 and  labour  of  love,  and  patience  of  hope  in  our  Lord  Je- 
 sus Christ,  in  the  sight  of  God  and  our  Father  ; 
 
 4  Knowing,  brethren  beloved,  your  election  of  God. 
 
 §  2.      1  THESS.  i.  5 — 10. 
 
 St.  Paul  derives  hisjirst  Argument  for  the  Truth  of  Chris- 
 tianity y  from  the  Miraculous  Gifts  of  the  Holy  Spirit 
 — He  rejoices  in,  and  commends  their  steady  Jdherencey 
 to  the  Christian  Faith. 
 
 5  For  our  Gospel  came  not  unto  you  in  word  only,  but 
 also  in  power,  and  in  the  Holy  Ghost,  and  in  much  as- 
 surance ;  as  ye  know  what  manner  of  men  we  were  among 
 you  for  your  sake. 
 
 6  And  ye  became  followers  of  us,  and  of  the  Lord, 
 having  received  the  word  in  much  affliction,  with  joy  of 
 the  Holy  Ghost ; 
 
 7  So  that  ye  were  ensamples  to  all  that  believe  in  Ma- 
 cedonia and  Achaia. 
 
 8  For  from  you  sounded  out  the  word  of  the  Lord  not 
 only  in  Macedonia  and  Achaia,  but  also  in  every  place 
 your  faith  to  God-ward  is  spread  abroad  ;  so  that  we 
 need  not  to  speak  any  thing. 
 
 9  For  they  themselves  shew  of  us  what  manner  of  en- 
 tering in  we  had  unto  you,  and  how  ye  turned  to  God 
 from  idols,  to  serve  the  living  and  true  God ; 
 
 1 0  And  to  wait  for  his  Son  from  heaven,  whom  he  raised 
 from  the  dead,  even  Jesus,  which  delivered  us  from  the 
 wrath  to  come. 
 
 §3.     1  THESs.  ii.  1 — 13. 
 
 From  the  Character,  Conduct,  and  Sufferings  of  the 
 Preachers  of  the  Gospel,  St.  Paul  demonstrates  its 
 Truth—and  thanks  God  that  the  Thessalonians  had  re- 
 ceived it,  not  as  a  System  of  Philosophy,  hut  as  the  Word 
 of  God — which  was  shewn  hy  its  Influence  on  their 
 Conduct, 
 
 1  For  yourselves,  brethren,  know  our  entrance  in  unto 
 you,  that  it  was  not  in  vain  : 
 
 2  But  even  after  that  we  had  suffered  before,  and  were 
 shamefully  entreated,  as  ye  know,  at  Philippi,  we  were 
 
254  ST.  PAUL  WRITES  FROM  CORINTH  HIS 
 
 Jaliaii  Pe-    bold  ill  our  God  to  speak  unto  you  the  gospel  of  God  Corinth. 
 V°f '-^^TF^'    ^^^^^  miicli  contention. 
 
 5]"  ^'^"^    '^^'      3  For  our  exhortation  was  not  of  deceit,  nor  of  un- 
 cleanness,  nor  in  guile  : 
 
 4  But  as  we  were  allowed  of  God  to  be  put  in  trust 
 with  the  gospel,  even  so  we  speak ;  not  as  pleasing  men, 
 but  God,  which  trieth  our  hearts. 
 
 5  For  neither  at  any  time  used  we  flattering  words,  as 
 ye  know,  nor  a  cloke  of  covetousness  ;  God  is  witness  : 
 
 6  Nor  of  men  sought  we  glory,  neither  of  you,  nor  yet 
 of  others,  when  we  might  have  been  burdensome,  as  the 
 apostles  of  Christ. 
 
 7.  But  we  were  gentle  among  you,  even  as  a  nurse 
 cherisheth  her  children : 
 
 8  So  being  affectionately  desirous  of  you,  we  were 
 willing  to  have  imparted  unto  you,  not  the  gospel  of 
 God  only,  but  also  our  own  souls,  because  ye  were  dear 
 unto  us. 
 
 9  For  ye  remember,  brethren,  our  labour  and  travail : 
 for  labouring  night  and  day,  because  we  would  not  be 
 chargeable  unto  any  of  you,  we  preached  unto  you  the 
 gospel  of  God. 
 
 10  Ye  are  witnesses,  and  God  also,  how  holily  and 
 justly  and  unblameably  we  behaved  ourselves  among  you 
 that  believe : 
 
 11  As  ye  know  how  we  exhorted  and  comforted  and 
 charged  every  one  of  you,  as  a  father  doth  his  children, 
 
 12  That  ye  would  walk  worthy  of  God,  who  hath 
 "ailed  you  unto  his  kingdom  and  glory. 
 
 13  For  this  cause  also  thank  we  God  without  ceasing, 
 because,  when  ye  received  the  word  of  God  which  ye 
 heard  of  us,  ye  received  it  not  as  the  word  of  men,  but, 
 as  it  is  in  truth,  the  word  of  God,  which  effectually  work- 
 eth  also  in  you  that  believe. 
 
 §  4.  1  THESS.  ii.  14 — 20. 
 St.  Paul  shews  the  'persecuting  Spirit  of  the  Jews^  by 
 which  the  Power  of  the  Gospel,  and  the  Faith  of  Converts 
 is  tried — their  Repugnance  to  the  Gospel  being  preached 
 to  the  Gentiles —  their  Iniquity  and  Destruction — He  de- 
 clares his  Love  for  them,  and  his  Desire  to  see  them,  which 
 has  only  been  prevented  by  the  Influence  of  Satan  over 
 the  Hearts  of  his  Opponents. 
 
 14  For  ye,  brethren,  became  followers  of  the  churches 
 of  God  which  in  Judea  are  in  Christ  Jesus  :  for  ye  also 
 have  suffered  like  things  of  your  own  countrymen,  even 
 as  they  have  of  the  Jews  ; 
 
 15  Who  both  killed  the  Lord  Jesus  and  their  own  pro- 
 phets, and  have  persecuted  us  ;  and  they  please  not  God, 
 and  are  contrary  to  all  men  ; 
 
FIRST  EPISTLE  to  the  TIIESSALONIANS— CHAP.  XII.  255 
 
 Julian  Pe-        16  Forbidding  us  to  speak  to  the  Gentiles  that  they  Corinth. 
 Vufrat^Er'   ^^S^^  ^^  saved,  to  fill  up  their  sins  alway  :  for  the  wrath 
 51.  '  is  come  upon  them  to  the  uttermost. 
 
 1 7  But  we,  brethren,  being  taken  from  you  for  a  short 
 time  in  presence,  not  in  heart,  endeavoured  the  more 
 abundantly  to  see  your  face  with  great  desire. 
 
 18  Wherefore  we  would  have  come  unto  you,  even  I 
 Paul,  once  and  again  ;   but  Satan  hindered  us. 
 
 19  For  what  is  our  hope,  or  joy,  or  crown  of  rejoicing  ? 
 Are  not  even  ye  in  the  presence  of  our  Lord  Jesus  Christ 
 at  his  coming  ? 
 
 20  For  ye  are  our  glory  and  joy. 
 
 §  .5.     1  THEss.  iii.  1 — 5. 
 
 St.  Paul  declares  his  Anxiety  for  the  Thessalonians,  and 
 reminds  them  that  he  had  sent  Timofheus  to  confirm  their 
 Faith,  and  comfort  them  in  those  various  Afflictions  to 
 which  all  Christians,  as  they  had  been  before  warned, 
 were  exposed, 
 
 1  Wherefore,  when  we  could  no  longer  forbear,  we 
 thought  it  good  to  be  left  at  Athens  alone ; 
 
 2  And  sent  Timotheus,  our  brother,  and  minister  of 
 God,  and  our  fellow-labourer  in  the  gospel  of  Christ,  to 
 establish  you,  and  to  comfort  you  concerning  your  faith  ; 
 
 3  That  no  man  should  be  moved  by  these  afflictions : 
 for  yourselves  know  that  we  are  appointed  thereunto. 
 
 4  For  verily,  when  we  were  with  you,  we  told  you  be- 
 fore that  we  should  suffer  tribulation  ;  even  as  it  came  to 
 pass,  and  ye  know. 
 
 5  For  this  cause,  when  I  could  no  longer  forbear,  I 
 sent  to  know  your  faith,  lest  by  some  means  the  tempter 
 have  tempted  you,  and  our  labour  be  in  vain. 
 
 §  6.     1  THESS.  iii.  6 — 13. 
 
 St.  Paul  declares  himself  to  he  comforted  by  Timothy  s 
 Account  of  them — He  desires  another  Opportunity  of 
 seeing  them  again — and  prays  for  their  Perseverance  in 
 Holiness  till  the  coming  of  Christ. 
 
 6  But  now,  when  Timotheus  came  from  you  unto  us, 
 and  brought  us  good  tidings  of  your  faith  and  charity,  and 
 that  ye  have  good  remembrance  of  us  always,  desiring 
 greatly  to  see  us,  as  we  also  to  see  you  ; 
 
 7  Therefore,  brethren,  we  were  comforted  over  you,  in 
 all  our  affliction  and  distress,  by  your  faith  : 
 
 8  For  now  we  live,  if  ye  stand  fast  in  the  Lord. 
 
 9  For  what  thanks  can  we  render  to  God  again  for 
 you,  for  all  the  joy  wherewith  we  joy  for  your  sakes  be- 
 fore our  God ; 
 
256  ST.  PAUL  WRITES  FROM  CORINTH  HIS 
 
 Julian  Pe-        10  Night  and  day  praying  exceedingly  that  we  might  <^o""t'' 
 
 nod,  4762.    g^^  your  face,  and  miffht  perfect  that  which  is  lackinof  in 
 Vul^rar^Era,  "^  />  •  i   o  ox  o 
 
 51.  yO"l'  1^1^"  • 
 
 1 1  Now  God  himself  and  our  Father,  and  our  Lord 
 Jesus  Christ,  direct  our  way  unto  you. 
 
 12  And  the  Lord  make  you  to  increase  and  abound  in 
 love  one  toward  another,  and  toward  all  men^  even  as  we 
 do  toward  you : 
 
 13  To  the  end  he  may  establish  your  hearts  unblame- 
 able  in  holiness  before  God,  even  our  Father,  at  the  com- 
 ing of  our  Lord  Jesus  Christ  with  all  his  saints. 
 
 §  7.     1  THESS.  iv.  1  — 12. 
 
 St,  Paul  shews  the  Gentile  Converts  the  Necessity  of  Holi- 
 ness and  Purity f  and  warns  them  against  those  Vices  to 
 which  they  had  been  before  addicted,  and  which  were  still 
 j)ractised  by  the  Heathens — He  exhorts  them  to  Bro- 
 therly LovCf  and  Industry  in  their  Callings. 
 
 1  Furthermore  then  we  beseech  you,  brethren,  and 
 exhort  you  by  the  Lord  Jesus,  that  as  ye  have  received  of 
 us  how  ye  ought  to  walk  and  to  please  God,  so  ye  would 
 abound  more  and  more. 
 
 2  For  ye  know  what  commandments  we  gave  ygu  by 
 the  Lord  Jesus. 
 
 3  For  this  is,  the  will  of  God,  even  your  sanctification, 
 that  ye  should  abstain  from  fornication  : 
 
 4  That  every  one  of  you  should  know  how  to  possess 
 his  vessel  in  sanctification  and  honour  ; 
 
 5  Not  in  the  lust  of  concupiscence,  even  as  the  Gentiles 
 which  know  not  God  : 
 
 6  That  no  man  go  beyond  and  defraud  his  brother  in 
 any  matter  ;  because  that  the  Lord  is  the  avenger  of  all 
 such,  as  we  also  have  forewarned  you  and  testified. 
 
 7  For  God  hath  not  called  us  unto  uncleanness,  but 
 unto  holiness. 
 
 8  He  therefore  that  despiseth,  despiseth  not  man,  but 
 God,  who  hath  also  given  unto  us  his  holy  Spirit. 
 
 9  But  as  touching  brotherly  love,  ye  need  not  that  I 
 write  unto  you  ;  for  ye  yourselves  are  taught  of  God  to 
 love  one  another. 
 
 10  And  indeed  ye  do  it  toward  all  the  brethren  which 
 are  in  all  Macedonia  :  but  we  beseech  you,  brethren,  that 
 ye  increase  more  and  more  : 
 
 1 1  And  that  ye  study  to  be  quiet,  and  to  do  your  own 
 business,  and  to  work  with  your  own  hands,  as  we  com- 
 manded you  ; 
 
 12  That  ye  may  walk  honestly  toward  them  that  are 
 without,  and  that  ye  may  have  lack  of  nothing. 
 
FIRST  EPISTLE  to  the  THESSALONIANS-CHAP.  XII.  057 
 
 JnlianPe-  §8.       1  TIIESS.  iv.   13— 18.  Corinth. 
 
 Vulgar^ra,  ^^'  -P^^Z  ivams  them  against  those  zealous  Jews  who  would 
 51-  deprive  them  of  their  Hope  of  a  future  Happiness — the?/ 
 
 are  called  upon  not  to  indulge  as  the  Heathens  did  in  immo- 
 derate Grief  over  their  Dead,  whom  they  supposed  would 
 not  rise  again — As  an  additional  Evidence  of  the  great 
 Truth  of  the  Resurrection,  St.  Paul  describes  its  manner y 
 as  he  had  been  taught  by  Christ  Himself 
 
 13  But  I  would  not  have  you  to  be  ignorant,  bretliren, 
 concerning  them  whicli  are  asleep,  that  ye  sorrow  not 
 even  as  others  which  have  no  hope. 
 
 1 4  For  if  we  believe  that  Jesus  died  and  rose  again, 
 even  so  them  also  which  sleep  in  Jesus  will  God  bring 
 with  him. 
 
 1 5  For  this  we  say  unto  you  by  the  word  of  the  Lord, 
 that  we  which  are  alive,  and  remain  unto  the  coming  of 
 the  Lord,  shall  not  prevent  them  which  are  asleep. 
 
 16  For  the  Lord  himself  shall  descend  from  heaven 
 with  a  shout,  with  the  voice  of  the  archangel,  and  with  the 
 trump  of  God  :  and  the  dead  in  Christ  shall  rise  first : 
 
 17  Then  we  which  are  alive  and  remain,  shall  be  caught 
 up  together  with  them  in  the  clouds,  to  meet  the  Lord  in 
 the  air  :  and  so  shall  we  ever  be  with  the  Lord. 
 
 1 8  Wherefore  comfort  one  another  with  these  words. 
 
 §  9,       1  THESS.  v.  1  — 11. 
 
 St.  Paul  shews  the  Necessity  of  Holiness  from  the  sudden  and 
 terrible  Appearance  of  Christy  and  the  inevitable  De- 
 struction of  the  Wicked,  and  of  those  who  are  not  prepar- 
 ed for  the  Day  of  his  Coming — Those  who  continue  firm 
 in  the  Faith  and  Practice  of  the  Gospel,  are  comforted 
 with  the  Assurance  that  this  Day  will  be  a  Day  of  Salva- 
 tion to  them  through  Jesus  Christ. 
 
 1  But  of  the  times  and  the  seasons,  brethren,  ye  have 
 no  need  that  I  write  unto  you. 
 
 2  For  yourselves  know  perfectly  that  the  day  of  the 
 Lord  so  Cometh  as  a  thief  in  the  night. 
 
 3  For  when  they  shall  say,  Peace  and  safety,  then 
 sudden  destruction  cometh  upon  them,  as  travail  upon  a 
 woman  with  child  ;  and  they  shall  not  escape. 
 
 4  But  ye,  brethren,  are  not  in  darkness,  that  that  day 
 should  overtake  you  as  a  thief. 
 
 5  Ye  are  all  the  children  of  light,  and  the  children  of  the 
 day  :  we  are  not  of  the  night,  nor  of  darkness. 
 
 G  Therefore  let  us  not  sleep,  as  do  others  ;  but  let  us 
 watch  and  be  sober. 
 
 7  For  they  that  sleep,  sleep  in  the  night ;  and  they 
 that  be  drunken,  are  drunken  in  the  night. 
 
 8  But  let  us  who  are  of  the  day,   be  sober,  putting  on 
 
 VOL.  II.  S 
 
258  FIRST  EPISTLE  to  the  THESSALONIANS— CHAP.  XII. 
 
 Julian  Pe-    the  breast-plate  of  faith  and  love ;  and  for  an  helmet,  the  Corinth, 
 riod,  4762.  }jope  of  salvation. 
 
 VulgariEra,      ^  -p^^  q^j  j^^^.^  ^^^  appointed  us  to  wrath,  but  to  obtain 
 salvation  by  our  Lord  Jesus  Christ, 
 
 10  Who  died  for  us,  that,  whether  we  wake  or  sleep, 
 we  should  live  together  with  him. 
 
 1 1  Wherefore  comfort  yourselves  together,  and  edify 
 one  another,  even  as  also  ye  do. 
 
 §  10.      1  THESS.  V.    12-— 28. 
 St,  Paul  admonishes  them  to  have  a  due  regard  for  their  spi- 
 ritual Instructors,  with  various  other  impressive  Exhor- 
 tations— and  concludes  rvith  Prayers  and  Salutations. 
 
 12  And  we  beseech  you,  brethren,  to  know  them 
 which  labour  among  you,  and  are  over  you  in  the  Lord, 
 and  admonish  you  ; 
 
 13  And  to  esteem  them  very  highly  in  love  for  their 
 work's  sake.     And  be  at  peace  among  yourselves. 
 
 14  Now  we  exhort  you,  brethren,  warn  them  that  are 
 unruly,  comfort  the  feeble-minded,  support  the  weak,  be 
 patient  toward  all  men. 
 
 15  See  that  none  render  evil  for  evil  unto  any  man; 
 but  ever  follow  that  which  is  good,  both  among  your- 
 selves, and  to  all  men. 
 
 16  Rejoice  evermore. 
 
 1 7  Pray  without  ceasing. 
 
 1 8  In  every  thing  give  thanks  :  for  this  is  the  will  of 
 God  in  Christ  Jesus  concerning  you. 
 
 19  Quench  not  the  Spirit. 
 
 20  Despise  not  prophesyings. 
 
 21  Prove  all  things ;  hold  fast  that  which  is  good. 
 
 22  Abstain  from  all  appearance  of  evil. 
 
 23  And  the  very  God  of  peace  sanctify  you  wholly : 
 and  /  pray  God  your  whole  spirit  and  soul  and  body  be 
 preserved  blameless  unto  the  coming  of  our  Lord  Jesus 
 Christ. 
 
 24  Faithful  is  he  that  calleth  you,  who  also  will  do  it. 
 
 25  Brethren,  pray  for  us. 
 
 26  Greet  all  the  brethren  with  an  holy  kiss. 
 
 27  I  charge  you  by  the  Lord,  that  this  epistle  be  read 
 unto  ail  ^^  the  holy  brethren.  
 
 35  St.  Paul  addresses  himself  to  the  whole  Church  in  many  of  his 
 epistles— in  those  to  the  Romans,  Corinthians,  Galatians,  Ephe- 
 sians,  Philippians,  Colossians,  and  Thessalonians;  but  here  be 
 does  it  in  a  most  solemn  and  peculiar  manner— adjuring  them  "  by 
 the  Lord,  that  it  should  be  read  to  all  the  holy  brethren."  From 
 this  deviation  from  his  usual  manner,  it  is  conjectured  that  the 
 apostle  might  have  had  some  cause  of  suspicion.  It  is  possible  that 
 at  this  time  the  Scriptures  were  prohibited  from  the  people  at 
 large,  and  that  the  adjuration  of  the  apostle  was  directed  to  the 
 
FIRST  EPISTLE  to  the  TliESSALONXANS— CHAP.  XII.  259 
 
 Julian  Pe-        28  The  grace  of  our  Lord  Jesus  Christ  be  with  you.  Corinth. 
 "«f'47q2.  Amen. 
 
 Vulgar/Lra, 
 
 51.  The  first  epistle    unto    the  Thessalonians  was   written  from 
 
 Athens. 
 
 '*  mystery  of  iniquity  which  then  began  to  work."  (See  2d  Epis. 
 chap,  ii.) 
 
 In  the  Romish  Church,  the  Scriptures  are,  in  general,  with- 
 held from  the  people ;  or  suflered  to  be  read  under  such  restric- 
 tions, and  with  such  notes,  as  totally  subvert  the  sense  of  those 
 passages  on  which  this  Church  endeavours  to  build  her  unscrip- 
 tural  pretensions.  It  is  generally  allowed  that  the  Vulgate  ver- 
 sion is  the  most  favourable  to  these  pretensions ;  and  yet  even 
 that  version  the  rulers  of  the  Church  dare  not  trust  in  the 
 hands  of  any  of  their  people,  even  under  their  general  eccle- 
 siastical restrictions,  without  their  counteracting  notes  and 
 comments.  Surely  truth  has  nothing  to  fear  from  the  Bible. 
 When  the  Romish  Church  permits  the  free  use  of  this  book, 
 she  may  be  stripped,  indeed,  of  some  of  her  appendages,  but 
 she  will  lose  nothing  but  her  dross  and  tin,  and  become,  what 
 the  original  Church  at  Rome  was,  "beloved  of  God,  called  to 
 be  saints,  and  have  her  faith  once  more  spoken  of  throughout 
 all  the  world,"  Rom.  i.  7,  8.  She  has  in  her  own  hands  the 
 means  of  her  own  restoration  ;  and  a  genuine  Protestant  will 
 wish,  not  her  destruction,  but  her  reformation  :  if  she  consent 
 not  to  be  reformed,  her  total  destruction  is  inevitable. 
 
 It  is  evident,  from  this  passage,  that  the  epistles  of  St. 
 Paul  were  not  designed  merely  for  the  teachers  of  the  Churches. 
 The  Spirit  of  God,  which  gave  the  Scriptures  of  the  Old  Testa- 
 ment for  the  common  benefit  of  the  Jewish  Church,  was  now 
 completing  the  New  Testament  for  the  use  of  all  mankind. 
 Wherever,  therefore,  the  doctrines  of  Christianity  are  to  be  in- 
 culcated, the  Scriptures  are  to  be  in  the  possession  of  the  people. 
 Their  perusal  is  one  means  of  grace.  In  this  opinion  all  de- 
 scriptions of  Protestants  are  united.  It  is  curious  to  observe 
 the  manner  in  which  opposite  errors  meet.  The  Romish  Church 
 prohibits  the  universal  perusal  ofthe  Scriptures,  and  the  learned 
 Semler,  the  Unitarian  theologian,  has  argued  that  the  epistles 
 were  not  designed  for  the  people  at  large  (a.) 
 
 There  has  been,  it  is  true,  of  late  years,  much  discussion  re- 
 specting the  manner  in  which  the  Scriptures  ought  to  be  distri- 
 buted. That  the  common  people,  however,  should  receive 
 them,  and  read  and  study  them,  is  the  opinion  of  all  Protes- 
 tants. One  class  of  religionists  would  distribute  them  in  every 
 way  possible,  whenever  an  opportunity  presents  itself;  and 
 would  unite  for  that  purpose  every  description  of  persons, 
 whatever  be  their  theological  opinions,  as  in  any  other  chari- 
 table labour.  Another  class,  however,  have  decided,  that  in  all 
 our  attempts  to  do  good,  regard  must  be  paid  to  the  means,  as 
 w-ell  as  to  the  end ;  and  that  the  indiscriminate  union,  for  reli- 
 gious purposes,  of  the  maintainors  of  every  opposite  opinion, 
 sanctions  error.  The  only  controversy,  therefore,  between 
 Protestants  is— not  whether  the  people  should  read  the  Scrip- 
 tures, but  by  whom  they  should  bo  given  to  the  people. 
 
 (a)  Communis  fuit  doctrinii,  sed  nou  fuit  in  omnium  manibus  episto- 
 larum  aut  lilirorum  alioruni  exemplura;  doctriua  tradebatur  a  presbj- 
 teris,  qui  doctrinai  auctoritatein  derivabant  ex  his  libris,  quos,  ab  apos- 
 tolo  alii  atque  alii  acceperant.  Itaque  recte  quidem  epistolaj  dicuntur 
 destinari  ecclesiae  seu  ecclesiis,  sed  intelligitar  doctrina,  quam  pres- 
 byteri,  et  doctores  ex  libris,  vel  epistolis  apostolorum  hauriunt  ;  et 
 Christianis,  per  partes  commodas,  impertiunt,  Manserunt  igitur  omnes 
 libri  «acri  in  manibus  clericorura,  seu  ministrorum;  quidam  tradebau- 
 
 s2 
 
260  ST.  PAUL  sTiLt  PREACHES  AT  CORINTH— CHAP.  XII. 
 
 Julian  Pe-  SECTION  XV.  Corinth. 
 
 Vutgal-^Era,  ^^'  ^^^^^  ^^^^^  rejected  by  the  Jews,  continues  at  Corinth, 
 
 51.  '  preaching  to  the  Gentiles, 
 
 ACTS  xviii.  6 — 11. 
 
 6  And  when  they  opposed  themselves,  and  blasphemed, 
 he  shook  his  raiment,  and  said  unto  them,  Your  blood 
 he  upon  your  own  heads  :  I  am  clean  :  from  henceforth  I 
 will  go  unto  the  Gentiles. 
 
 7  And  he  departed  thence,  and  entered  into  a  certain 
 man's  house,  named  Justus,  one  that  worshipped  God, 
 whose  house  joined  hard  to  the  synagogue. 
 
 8  And  Crispus,  the  chief  ruler  of  the  synagogue,  be- 
 lieved on  the  Lord,  with  all  his  house  :  and  many  of  the 
 Corinthians  hearing,  believed,  and  were  baptized. 
 
 9  Then  spake  the  Lord  to  Paul  in  the  night  by  a  vision. 
 Be  not  afraid,  but  speak,  and  hold  not  thy  peace : 
 
 10  For  I  am  with  thee,  and  no  man  shall  set  on  thee, 
 to  hurt  thee  :  for  I  have  much  people  in  this  city. 
 
 11  And  he  continued  there  a  year  and  six  months, 
 teaching  the  word  of  God  among  them. 
 
 SECTION  XVI. 
 
 Julian  Pe-    St.  Paul  writes  his  Second  Epistle  to  the  Thessalonians,  in 
 Vul  anEra       Order  to  refute  an  Error  which  they  had  fallen  into  con- 
 
 52.  '      cerning  the  sudden  coming  of  the  Day  of  Judgment — He 
 
 prophesies  the  rise,  prosperity,  and  overthrow  of  a  great 
 Apostacy  in  the  Christian  Church 
 
 36 
 
 tur  lectoribus ;  alii  presbjteris  et  episcopis  tantura  patebant.  Quod  vel 
 istis  narrationibus,  de  traditoribus  confiriuatur  ;  nemo  ex  laicis  unquam 
 traditor  fuit,  quia  esse  non  potuit :  nee  enini  libros  sacros  manibus  suis 
 ipse  umquam  usurpavit.     Seuiler  Prologomena  ad  Galatas,  p.  29. 
 
 ^  The  Second  Epistle  to  the  Thessaloniaus  is  generally  sup- 
 posed to  have  been  written  by  St.  Paul  a  few  months  after  the 
 Ibrmer.  It  is  dated  from  the  same  place,  Corinth  ;  and  Silva- 
 nus  and  Titus  are  both  mentioned  in  the  Introduction.  It  was 
 most  probably  written  a  little  before,  or  a  little  after,  the  insur- 
 rection of  the  Jews  at  Corinth,  when  St.  Paul  was  dragged  be- 
 fore Gallio,  (Acts  xviii.  12.)  as  the  apostle,  in  2  Thess.  iii.  2. 
 seems  either  to  apprehend,  or  anticipate  this  violence,  or  else 
 prays  to  be  delivered  from  these  unreasonable  and  unbelieving 
 persecutors.  It  has  been  already  shewn,  that  the  majority  of 
 the  Church  of  Thessalonica  had  been  converted  from  among 
 the  idolatrous  Gentiles,  and  that  the  first  epistle  was  addressed 
 to  those  who  had  been  so,  and  had  become  Christians.  It 
 seems  no  less  evident,  that  the  present  epistle  was  sent  to  the 
 same  persons,  from  the  various  allusions  it  contains  to  the  first 
 epistle. 
 
 St.  Paul  having  been  informed  that  some  expressions  in  his 
 first  epistle  had  been  either  perverted  or  misunderstood  by  the 
 Thessalonians,  (sec  I  Thess.  iv.  \d.  17.  v.  4.  6.)  who  supposed 
 Ihe  end  of  the  world  and  the  con)ing  of  Christ  to  be  at  hand, 
 immediately  addresses  them  for  the  purpose  of  refuting  this 
 error;  which,  while  resting  on  apostolical  authority,  would  be 
 
Second  EPISTLE  to  the  THESSALONIANS—CHAP.  XIL  261 
 
 Julian  Pe-  §1.      2  THESS.  i.   1,  2.  ^°"°*^- 
 
 Vulgar/Era.  '^^'  Paul's  Salutation. 
 
 52.  1  Paul,  and  Silvanus,  and  Timotheus,  unto  the  church 
 
 of  the  Thessalonians  in  God  our  Father  and  the  Lord  Je- 
 sus Christ : 
 
 2  Grace  unto  you,  and  peace,  from  God  our  Father  and 
 the  Lord  Jesus  Christ. 
 
 §  2.     2  THEss.  i.  3—6. 
 
 St.  Paul  rejoices  at  their  Constancy  under  Persecution;  and 
 assures  them  that  their  j^citient  endurance  is  an  Evidence 
 of  a  future  Judgment,  when  they  will  receive  their  Re- 
 ward. 
 
 3  We  are  bound  to  thank  God  always  for  you,  bre- 
 thren, as  it  is  meet,  because  that  your  faith  groweth  exceed- 
 ingly, and  the  charity  of  every  one  of  you  all  toward 
 each  other  aboundeth : 
 
 4  So  that  we  ourselves  glory  in  you  in  the  churches  of 
 God,  for  your  patience  and  faith  in  all  your  persecutions 
 and  tribulations  that  ye  endure  ^  ; 
 
 5  Which  is  a  manifest  token  of  the  righteous  judgment 
 of  God,  that  ye  may  be  counted  worthy  of  the  kingdom  of 
 God,  for  which  ye  also  suffer : 
 
 6  Seeing  it  is  a  righteous  thing  with  God  to  recom- 
 pense tribulation  to  them  that  trouble  you. 
 
 §3.     2  THESs.  i.  7 — 12. 
 St.  Paul  predicts  the  coming  of  Christ  to  Judgment,  and 
 the  everlasting  Destruction  of  all  who  have  rejected  his 
 Gospel. 
 
 7  And  to  you  who  are  troubled  rest  with  us  ;  when  the 
 
 alike  injurious  to  his  Christian  converts,  and  to  the  continued 
 propagation  of  the  Gospel.  Grotius  would  rather  refer  this 
 epistle  to  the  year  of  our  Lord  38,  in  the  second  year  of  the 
 reign  of  Caligula:  but  his  arguments  arc  overthrown  by  the 
 fact  that  Silvanus  and  Timothy,  who  joined  with  St.  Paul  in 
 the  introduction  to  this  epistle,  were  not  converts  to  the  Chris- 
 tian faith  till  long  after  the  death  of  Caligula ;  and  Timothy 
 was  but  a  youth  (I  Tim.  iv.  12.)  when  St.  Paul  wrote  his  first 
 epistle  to  him,  in  the  year  of  Christ  57,  or  58,  and  of  Nero  four  ; 
 and  seems  to  have  been  converted  by  St.  Paul  and  Barnabas, 
 in  the  year  of  Christ  46,  and  of  Claudius  six  ;  and  not  to  have 
 become  the  companion  of  Paul  till  about  four  years  after  ;  at 
 which  time  Silvanus  also  became  his  fellow-labourer.  The  same 
 learned  divine  has  also  endeavoured  to  prove  that  this  was  not 
 the  Second  Epistle  to  the  Thessalonians,  their  order  being  in- 
 verted— but  on  this  point  he  is  sufliciently  refuted  by  its  own 
 internal  evidence. 
 
 =^7  In  the  former  epistle  (1  Thess.  i.  3.  6—10.  ii.  14.  and  xiv. 
 9,  10.)  the  apostle  thanks  God  for  the  beginnings  of  their  faith, 
 love,  and  patience— in  this  and  the  following  verses  he  men- 
 lions  their  increase.  In  1  Thess.  i.  '.>.  he  speaks  of  their  ready 
 reception  of  the  Gospel.  St.  Paul  dud  hi^  fcliow-labouicrs  now 
 glory  in  them. 
 
262  Second  EPISTLE  to  the  THESSALONIANS— CHAP.  XII. 
 
 Julian  Pe-    Lord  Jesus  shall  be  revealed  from  heaven  with  his  mighty  Corinth. 
 riod,47G3.    ^r^frpW 
 
 62.  8  In  tlammg  tire,  takmg  vengeance  on  them  that  know 
 
 not  God,  and  obey  not  the  gospel  of  our  Lord  Jesus 
 Christ : 
 
 9  Who  shall  be  punished  with  everlasting  destruction 
 from  the  presence  of  the  Lord,  and  from  the  glory  of  his 
 power : 
 
 10  When  he  shall  come  to  be  glorified  in  his  saints,  and 
 to  be  admired  in  all  them  that  believe  (because  our  testi- 
 mony among  you  was  believed)  in  that  day. 
 
 1 1  Wherefore  also  we  pray  always  for  you,  that  our 
 God  would  count  you  worthy  of^  this  calling,  and  fulfil  all 
 the  good  pleasure  of  his  goodness,  and  the  work  of  faith 
 with  power ; 
 
 12  That  the  name  of  our  Lord  Jesus  Christ  may  be 
 glorified  in  you,  and  ye  in  him,  according  to  the  grace  of 
 our  God  and  the  Lord  Jesus  Christ. 
 
 §  4.  2  THESs.  ii.  1 — 12. 
 The  Apostle  here  begins  to  rectify  their  Errors  with  regard 
 to  the  speedy  coming  of  Christ  to  Judgment — He  rvarns 
 them  against  any  pretended  Revelations  or  spurious  Epis- 
 tles, and  calls  to  their  Memory  rvhat  he  had  already  told 
 them,  that  a  grand  Apostacy  must  first  take  place :  the 
 Character  of  which  he  fully  describes  ^^, 
 
 3^  Dr.  Macknight  Las  very  satisfactorily  proved,  against  Gro- 
 tius,  Locke,  and  others,  in  his  Preface  to  this  Epistle,  that  St. 
 Paul,  and  the  other  apostles,  did  not  expect  the  day  of  judg- 
 ment in  their  own  age. 
 
 3^  When  the  religious  opinions  of  a  large  body  of  the  com- 
 munity have  become  the  subject  of  frequent  discussion  in  the 
 legislature  of  a  country,  the  judgment  which  the  theological 
 student  may  either  form  or  express,  concerning  those  opi- 
 nions, will  unavoidably  appear  to  connect  itself  with  the  poli- 
 tical discussions  of  the  day.  In  considering  this  passage  of 
 Scripture,  and  in  adopting  that  interpretation  which  Benson 
 and  various  other  Protestant  commentators  have  given  of  St. 
 Paul's  prophecy  of  the  apostacy  from  the  purity  of  the  Church, 
 and  of  the  power  of  the  Man  of  Sin,  I  have  no  wish  to  obtrude 
 my  opinion  on  the  political  question,  whether  the  state  would 
 be  justified  in  granting  legislatorial  privileges  to  a  certain  class 
 of  subjects ;  I  confine  myself  to  the  religious,  or  theological 
 part  of  the  question,  as  all  Protestants  ought  in  some  measure 
 to  consider  it,  and  cautiously  avoid  any  further  allusion  to  the 
 political  part  of  the  subject. 
 
 The  rapid  increase  of  the  grossest  superstitions  of  popery 
 within  the  last  half  century,  has  rendered  it  an  imperious  duty 
 on  all  who  are  convinced  of  its  fatal  tendency,  to  examine  its 
 pretensions,  and  expose  their  danger  and  fallacy.  This  system 
 of  error  has  extended  so  widely  among  mankind— it  has  pre- 
 vailed so  many  centuries— its  characteristics  arc  so  opposiJe 
 to  those  which  distinguished  the  Church  of  Jerusalem,  the 
 perfect  model  of  a  Church,  (as  Churches  ought  to  be  cslablished 
 among  every  nation),  that  wc  may  justly  suppose  the  spirit  of 
 
Second  EPISTLE  to  the  THESSALONIANS-CHAP.  XII.  263 
 
 Julian  Pe-        1  Now  we  beseech  you,  brethren,  by  the  coming  of  Corinth. 
 
 YuJgaflr'a,  prophecy,  which  instructed  ^is  .servants  the  apostles    m^^^ 
 52.  ^  things  that  were  to  take  place  in  h.s  Church  til    the  s^^ond 
 
 advent,  would  have  related  to  them  the  P^^^'P^^/f^"/.^^  .^^^ 
 this  ch  ef  corruption  of  Christianity.  Manj  passages  are  to  be 
 fo^d  wtch,  in'the  opinion  of  the  P-^estant  dmnes  and  be- 
 fore them  of  the  early  opponents  of  the  corruptions  o!  tho 
 Churc  of  Rome'  fully  and  satisfactorily  confirm  this  opinion. 
 The  Ob  ectors  to'the  Protestant  i^terpretat  on  o  the  passage 
 in  question,  alHrm  that  t^ey  are  merely  descripivc  of  the  va- 
 rious sects  and  heresies  which  disgraced  the  Church  ol  Christ 
 ii  the  days  of  the  apostles.  But  this  solution  would  by  no 
 means  set  \he  controversy  at  rest.  Even  if  we  suppose  that 
 U,e  apostle  did  not  prophesy  the  rise  and  profess  of  the 
 ChurTh  of  Rome,  but  merely  of  various  sects  of  ^^^stics  &c. 
 &c.  his  condemnation  of  the  practices  and  «P;»^«"^  ^^  ^hose 
 sects,  would  be  still  our  warning  against  s^"»»*^  customs  and 
 error's  wherever  they  prevail.  If,  for  '"Stance  St.  Pau,m  h.s 
 Epistle  to  Timothy,  censures  those  teachers  in  a  Ch"'^^';^^^^^^^ 
 foVbid  to  marry  :  the  Gnostics,  or  other  heretics  ^^^o  tausht 
 this  absurditv  are  not  more  certainly  condemned  on  this  at- 
 count7than  the  Church  of  Rome,  which  still  enforces  the  same 
 unrequired  austerity:  and  the  same  mode  ol  reasomng  is  apph- 
 cable  to  various  false  doctrines,  which  need  not  at  present  be 
 
 "ius'no?;  however,  against  P-tioular  errors  only  that  we 
 may  thus  anticipate  the  denunciations  of  the  spirt  of  prophec^^ 
 As  the  ancient  "  dark  idolatries  ol  ^henated  Juda  ^^^^  d«, 
 scribed  and  condemned  as  systems  of  deUisionnd  falsehood 
 so  also  has  the  same  spirit  of  prophecy  described  tic  mass  ot 
 errors  which  characterise  the  corrupt  and  ^.^ducmg  supcist.- 
 tions  of  the  unaltered  and  unalterable  Church  of  Rone  One 
 of  the  nrincipal  passages  which  delineates  this  ^}\Y^''\  '^""^ 
 lond'cha^t'er'ofthe  Second  Epistlo^to  the  Thes^vlori^^^^^^^^ 
 which  has  been  amply  discussed  by  »»^^P«"^7•  J  *"^  l"^^.?,"^"' 
 writer  has  examined,  with  true  liberality  and  candour,  tic  va- 
 io lis  interpretation^  of  the  chapter,  and  concludes  with  em- 
 bracing the  general  opinion  of  the  Protestant  writers,  that  tho 
 cS  of  Rome  is  described  and  condemned  by  the  spirit  of 
 nrophecv  in  the  language  of  St.  Paul.  As  the  subject  in  the 
 Tre  ent,'anS  indeed ^i  ^every  age,  till  the  second  coming  oi 
 Christ, 'is  of  so  much  importance  to  all  Chnst.ans  I  shd^ 
 subioiA  a  view  of  the  principal  topics  of  his  admirable  d.sscr- 
 tation,  with  their  corroboration  from  other  authors 
 
 IIcLet^inswith  examining  the  various  interprcta  ions  w.ch 
 have  been  given  of  this  prophecy.     Grolius  ^ould  pcr-u-  d^^^^^ 
 that  Caius  Caligula,  the  Roman  emperor  was  l^^re  predicted 
 whereas  this  fistic  was  written  about  twelve   years  alter  his 
 
 time. 
 
 D;.  Hammond  would  refer  it  to  Simon  Magus  fnd  the  Gnos 
 tics-  but  the  former  had  already  appeared,  and  was  therefore 
 a  re-  dv  revealed.  Others  suppose  it  foretells  the  persecution 
 of  the'chrlstians  by  the  unb'efieving  Jews,  »|<^  "-  -  f^^^^^^^ 
 tinn  of  Jerusalem.  But  as  the  other  parts  of  the  prophecy  do 
 not  atee  wit  this  interpretation  ;  the  unbelieving  Jews  never 
 "in'^been  united  undclr  one  head,  or  !-;»-;  ----  ^^-'^f, 
 been  able  to  exalt  themselves  even  to  in  penal  f  .^"  t>  'c  i 
 more  above  "  all  that  is  called  God,  sitting  in  the  temple  of 
 Sod,  towing  himself  to  be  God-  this  explanation  entirely 
 
 ^' D*r.  Whitby,  and  some  others,  would  have  the  unbelieving 
 
264  THE  GREAT  APOSTACY  PREDICTED— CHAP.  XII. 
 
 Julian  Pe-    oui*  Lord  Jesus  Christ,  and  by  our  gathering  together  unto  Corinth. 
 
 riod,47ti3.    him, 
 
 Vulgar^ra, 
 
 52. — 
 
 Jews  who  revolted  from  the  Romans,  and  the  Jewish  converts 
 who  apostatized  from  the  Jewish  to  the  Christian  religion,  to  be 
 here  signified.  Whereas  it  is  evident  that  one  sort  of  apostacy 
 is  only  here  mentioned— an  apostacy  from  the  true  religion— as 
 the  word  diro'^aaia  implies  in  other  parts  of  Scripture.  The 
 apostle  confines  himself  to  this  point,  and  intimates  that  this 
 apostacy  would  be  carried  on  and  supported  by  pretended  mi- 
 racles, and  all  the  deceit  of  unrighteousness,  and  it  would  pre- 
 vail among  those  persons  "  who  believed  not  the  truth,"  but 
 preferred  a  lie,  and  '*  had  pleasure  in  unrighteousness." 
 
 The  unbelieving  Jews  could  not  have  apostatized  from  the 
 Christian  religion,  because  they  liad  never  embraced  it — Ma- 
 homet never  professed  the  Christian  religion,  he  therefore  could 
 not  be  called  an  apostate.  This  prediction,  however,  has  been 
 considered  as  relating  to  him,  as  he  was  the  cause  of  the  apos- 
 tacy of  many  Christians,  and  his  religion  was  partly  built  upon 
 the  ruin  and  corruption  of  Christianity  ;  on  w  hich  account  he 
 is  said  by  some  "  to  sit  in  the  temple  of  God."  It  is  likewise 
 stated  that  Mahomet  was  also  a  man  of  sin — a  prophet— (and  in 
 allusion  to  the  prophecy  of  St.  John,  which  is  considered  the 
 same  as  that  of  St.  Paul,)  that  Constantinople,  the  residence  of 
 the  Grand  Turk,  his  successor,  stands  upon  seven  hills.  To 
 this  it  is  answered,  that  Rome  also  stood  upon  seven  hills— and 
 that  Constantinople  is  not  the  city  which  in  St.  John's  time 
 reigned  over  the  kings  of  the  earth  ;  whereas  these  two  marks  are 
 both  united  in  St.  John's  prophetic  description  of  the  spiritual 
 Babylon.  (Rev.  xvii.  9.  xviii.  2.)  The  man  of  sin  was  also  "  to 
 come  after  the  working  of  Satan,  with  all  powers,  and  signs, 
 and  lying  wonders."  That  is,  with  open  and  great  pretensions 
 to  miracles,  whereas  few  miracles  are  ascribed  to  Mahomet, 
 which  are  entirely  renounced  by  their  learned  men  j  and  Maho- 
 met, in  his  Koran,  lays  no  claim  to  the  power  of  working 
 miracles. 
 
 The  ^yriters  in  the  communion  of  the  Church  of  Rome  would 
 refer  this  prophecy  to  the  reformation  from  popery,  to  the  fall- 
 ing away  of  the  Protestants  from  the  Church  of  Rome  ;  whereas 
 it  does  not  appear  that  there  was  a  Christian  Church  at  Rome, 
 when  St.  Paul  wrote  his  second  Epistle  to  the  Thessalonians, 
 nor  are  the  Protestants  united  under  one  common  and  visible 
 head  upon  earth  ;  nor  do  they  pretend  to  establish  their  doc- 
 trine by  miracles. 
 
 As  we  have  rejected  these  interpretations,  the  next  thing  is 
 to  point  out  the  apostle's  meaning;  and  I  think  it  may  be  said, 
 that  no  prophecy  could  be  more  exactly  accomplished  than  this 
 has  been  in  the  Bishop  of  Rome,  and  his  adherents.  This  apos- 
 tacy is  plainly  of  a  religious  nature,  and  has  been  predicted  by 
 Daniel  in  the  old  dispensation,  by  St.  Paul  in  the  new,  and  by 
 St.  John  in  the  Revelations,  (chap.  xvii.  1.)  In  the  original  it 
 is  distinguished  as  the  apostacy;  the  article  being  added  to  give 
 it  strength,  on  which  account  it  is  supposed  to  allude  to  some 
 previous  prophecy,  and  that  St.  Paul  referred  to  the  prediction 
 of  Daniel  (chap.  vii.  25.  and  ix.  36.)  is  clear,  as  he  has  adopted 
 the  same  ideas  and  expressions.  The  article  is  also  placed  be- 
 fore "the  man  of  sin,"  (or,  as  it  may  be  rendered,  the  lawless 
 one,)  to  give  it  a  similar  emphasis.  This  phrase  may  relate 
 either  to  a  single  man,  or  a  succession  of  men,  but  as  it  was 
 used  in  Daniel  in  relation  to  the  latter,  there  are  good  grounds 
 lor  considering  it  in  the  same  sense  here.     The  comparison  be- 
 
THE  GREAT  APOSTACY  PREDICTED— CHAP.  XII.  265 
 
 Julian  Pe-        2  That  ye  be  not  soon  shaken  in  mind,  or  be  troubled  Corbth. 
 
 riod,4763.     
 
 VulgariEra,  ~  ' 
 
 52.  tween  these  two  prophecies  of  Daniel  and  St.  Paul  is  well  given 
 
 by  Macknight  in  the  following  passages. 
 
 2  Thess.  ii.  3.  And  that  man  of  sin  be  revealed,  the  son  of  per- 
 dition. 
 
 2  Thess.  ii.  4.  Who  opposeth  and  exaltcth  himself  above  all 
 that  is  called  God,  or  that  is  worshipped  ;  so  that  he,  as  God, 
 sitteth  in  the  temple  of  God,  shewing  himself  that  he  is  God. 
 
 Dan.  vii.  21.  And  the  same  horn  made  war  with  the  saints,  and 
 prevailed  against  them. 
 
 Ver.  25.  And  he  shall  speak  great  words  against  the  Most 
 High,  and  shall  wear  out  the  saints  of  the  Most  High. 
 
 Dan.  xi.  36.  And  the  king  shall  do  according  to  his  will  j  and 
 he  shall  exalt  himself  above  every  god,  and  shall  speak  marvel- 
 lous  things  against  the  God  of  gods. 
 
 Dan.  viii.  25.  He  shall  also  stand  up  against  the  Prince  of 
 princes. 
 
 2  Thess.  ii.  7.  Only  he  who  now  letteth,  will  let,  until  he  be 
 taken  out  of  the  way. 
 
 2  Thess.  ii.  8.  And  then  shall  that  wicked  one  be  revealed. 
 
 Dan.  vii.  8.  I  considered  the  horns,  and  behold  there  came 
 up  among  them  another  little  horn,  before  whom  there  were 
 three  of  the  first  horns  plucked  up  by  the  roots. 
 
 1  Tim.  iv.  1.  Giving  heed  to  seducing  spirits,  and  doctrines 
 of  devils. 
 
 Ver.  3.  Forbidding  to  marry. 
 
 Dan.  vii.  25.  And  he  shall  think  to  change  times  and  laws, 
 and  they  shall  be  given  into  his  hand.     See  Dan.  viii.  24. 
 
 Dan.  xi.  38.  In  his  state  he  shall  honour  the  God  of  forces 
 (Mahuzzin),  gods  who  are  protectors,  that  is,  tutelary  angels 
 and  saints. 
 
 Dan.  xi.37.  Neither  shall  he  regard  the  God  of  his  fathers, 
 nor  the  desire  of  women. 
 
 2  Thess.  ii.  8.  Whom  the  Lord  shall  consume  with  the  spirit 
 of  his  mouth,  and  shall  destroy  with  the  brightness  of  his  coming. 
 
 Dan.  vii.  11.  I  beheld  then,  because  of  the  voice  of  the  great 
 words  which  the  horn  spoke,  I  beheld,  even  till  the  beast  was 
 slain,  and  his  body  destroyed  and  given  to  the  burning  flame. 
 
 Ver.  26.  And  they  shall  take  away  his  dominion,  to  consume 
 and  to  destroy  it  to  the  end. 
 
 Dan.  viii.  25.  He  shall  be  broken  without  hand. 
 
 It  will  be  now  necessary  to  examine  the  particular  clauses  of 
 this  extraordinary  prediction.  The  apostle  first  foretells,  that 
 before  the  coming  of  the  Lord,  there  will  be  a  Hilling  away,  or 
 an  apostacy.  And  accordingly  we  find  the  members  of  the 
 Church  of  Rome,  instead  of  relying  on  one  Mediator  between 
 God  and  man,  have  substituted  the  doctrine  of  demons,  that 
 is,  of  the  spirits  of  men,  who  have  departed  this  life  j  and  not 
 considering  the  atonement  and  intercession  of  Christ  all-suffi- 
 cient, they  make  to  themselves  other  mediators  and  other  advo- 
 cates— invoking  the  Virgin  Mary  and  the  saints,  more  fre- 
 quently than  God  himself.  They  have  succeeded  Rome  in  the 
 seat  of  emi)ire,  and  have  also  apostatized   to   her  imagery  and  ^ 
 
 idolatry.  When  the  grand  apostacy  had  arrived  at  its  height, 
 then  was  to  be  revealed  one  who  should  be  deservedly  called 
 the  man  of  sin,  on  account  of  his  wickctlncss,  and  the  son  of 
 perdition,  because  of  the  great  and  terrible  punishment  which 
 blioiild  eventually  ])e  inflicted  t)n  him. 
 
 The  man  of  sin  began  accordingly  to  bo  reirealcd  as  soon  as 
 the  Roman  Emperors,  and  the  heathen  magistrates,  lost  their 
 
2g6  THE  GREAT  APOSTACY  PREDICTED— CHAP.   XII. 
 
 Julian  Pe-    neither  by  spirit,  nor  by  word,  nor  by  letter,  as  from  us,  Corintb. 
 
 riod,  4763.   as  that  the  day  of  Christ  is  at  hand. 
 
 VuIgariEra, 
 
 52. ^ 
 
 power.  As  soon  as  Constantine  became  a  Christian,  the  power 
 of  heathen  Rome  was  restrained,  and  the  Christians  ceased  to 
 be  persecuted  ;  then  it  was  that  the  man  of  sin  gradually  ex- 
 alted himself  i  then  it  was  that  the  worship  of  saints  and  angels 
 was  introduced,  robbing  God  of  the  honour  due  to  his  name. 
 Celibacy  was  recommended  by  feigned  visions  of  angels,  and 
 certain  kinds  of  meats  prohibited  j  miraculous  cures  were  attri- 
 buted to  the  bones  and  relics  of  the  martyrs ;  and  departed 
 spirits  returned  to  earth,  in  order  to  prescribe  particular  forms 
 and  ceremonies  for  the  reliefer  mitigation  of  their  sufferings  in 
 purgatory.  By  these  decrees,  and  by  these  artifices,  the  man  of 
 sin  was  first  revealed. 
 
 The  apostle  continues,  by  describing  him  as  opposing  and  ex- 
 alting himself  above  all  that  is  called  God  ;  sitting  in  the  tem- 
 ple of  God.  The  word  Ofoc,  used  here  without  an  article,  (in 
 opposition  to  6  Otbg,  the  supreme  Deity),  signifies  a  God  (a  name 
 given  in  Scripture  to  princes  and  magistrates,  Ps.  Ixxxii.  6.) 
 and  particularly  to  the  Roman  Emperors,  whose  title  in  the 
 time  of  the  apostle  was  (n^aaroQ,  and  who  are  here  signified  by 
 ae€a<Tfjia,  as  God  is  by  the  word  Oeiov.  If,  then,  we  thus  inter- 
 pret the  word,  St.  Paul  here  declares  that  the  man  of  sin  would 
 exalt  himself  above  all  the  great  of  the  earth,  and  even  above 
 the  imperial  dignity.  And  in  this  point  of  view  all  history  bears 
 record  of  the  signal  fulfilment  of  this  prophecy.  The  Bishop  of 
 Rome  has  been  styled  a  God,  who  ought  not  to  be  called  to  an 
 account;  the  supreme  Deity  upon  earth,  by  whom  princes 
 reign,  and  upon  whom  the  right  of  kings  depends.  The  Bi- 
 shops of  Rome  have  dethroned  princes,  absolved  subjects  from 
 their  allegiance,  and  made  emperors  their  vassals;  treading 
 upon  the  neck  of  one  king,  and  kicking  oft'  the  imperial  crown 
 of  another  with  his  foot.  He  sits  also  in  the  temple  of  God, 
 shewing  himself  that  he  is  God.  The  temple  of  God  is  here 
 supposed  to  signify  the  Christian  Church,  as  it  is  not  probable 
 it  referred  to  the  temple  of  Jerusalem,  whose  approaching  de- 
 struction was  known  to  the  apostle  By  this  prophetic  intima- 
 tion we  are  taught  to  expect  that  the  man  of  sin  would  profess 
 himself  a  Christian  ;  and  we  consequently  find  that  the  Bishops 
 of  Rome  exalted  themselves  above  all  other  bishops,  and  cen- 
 tred in  themselves  all  ecclesiastical  authority  and  influence, 
 claiming  infallibility,  and  anathematizing  all  those  who  did  not 
 fall  into  their  unprincipled  plans  and  intrigues;  till  at  last  they 
 succeeded  in  establishing  a  spiritual  and  civil  tyranny  ovej-  the 
 whole  Christian  world. 
 
 The  obstacle  that  impeded  the  revealing  of  the  man  of  sin  is 
 generally  supposed  by  the  ancient  fathers  to  be  the  Roman 
 empire.  (See  also  Rev.  xiii.  and  xvii.)  The  cautious  manner  in 
 which  the  apostle  hints  at  it,  avoiding  even  the  mention  of  the 
 restraining  power  in  writing,  although  he  had  previously  de- 
 clared it  to  the  Thessalonians,  strengthens  this  suggestion. 
 And  it  is  a  remarkable  circumstance,  that  so  much  was  this  the 
 general  opinion  of  the  primitive  Christians,  that  they  were  ac 
 customed  lo  pray  for  the  continuance  of  the  Roman  empire, 
 being  well  convinced  that  the  moment  the  Roman  empire  was  dis- 
 solved, the  man  of  sin  would  be  revealed.  That  this  part  of  the 
 prophecy  was  not  misunderstood,  is  clear  from  the  event ;  for  in 
 proportion  as  the  power  of  the  empire  decreased,  the  power  of 
 the  Church  increased,  till  at  last  the  man  of  sin  was  fully  re- 
 vealed.   The  Roman  empire,  the  obstructing  power,  began  lo 
 
THE  GREAT  APOSTACY  PREDICTED— CHAP.  XII.  ggj 
 
 Julian  Pe-        3  Let  no  man  deceive  you  by  any  means  :  for  that  day  Corimh. 
 Vu?t^^ra  *^^^^  ^^'  comey  except  there  come  a  falling  away  first,  and 
 52.  '  that  man  of  sin  be  revealed,  the  son  of  perdition  ; 
 
 be  **  taken  out  of  the  way,'*  when  the  barbarous  nations  made 
 their  first  incursions,  after  which  the  western  empire  was  divided 
 into  the  ten  kingdoms  prefigured  in  Daniel's  vision  as  the  ten 
 horns  of  the  fourth  beast,  when  the  Bishops  of  Rome  made 
 themselves  its  sovereigns,  and  became  at  the  same  time  the  pre- 
 dieted  little  horn  which  had  **  the  eyes  of  a  man,  and  a  mouth 
 speaking  great  things."  In  process  of  time  they  obtained  pos- 
 session of  three  of  the  divided  kingdoms  of  the  western  empire, 
 fulfilling  the  prophecy  of  the  little  horu  plucking  up  by  the  roots 
 three  of  the  horns  of  Daniel's  fourth  beast ;  and  they  assumed 
 the  title  of  the  vicars  of  Christ,  and  pretended  that  Christ  had 
 transferred  to  them  all  his  divine  authority.  But  unlike  their 
 holy  Master,  they  called  down  fire  from  heaven,  on  all  who  ven- 
 tured to  differ  from  or  oppose  them,  and  by  their  cruel  and 
 bloody  persecutions  they  wore  out  the  saints  of  the  Most  High, 
 and  were  drunk  with  the  blood  of  the  saints  and  martyrs  of 
 Jesus.  (Rev.  xvii.  6.)  They  assumed  uncontrollable  and  su- 
 preme power,  inventing  new  ceremonies  and  conditions  of  sal- 
 vation, opening  the  gates  of  heaven,  and  shutting  them  at 
 their  pleasure,  according  to  their  own  avarice  and  caprice  j 
 or  to  the  wealth  and  relative  situation  of  the  supplicant, 
 making  the  word  of  God  of  none  effect  by  their  traditions. 
 The  coming  of  the  man  of  sin,  or  the  lawless  one,  is  after 
 the  working  (or  energy)  of  Satan  with  all  power  and  signs 
 and  lying  wonders,  and  with  all  deceivableness  of  unrighteous- 
 ness :  this  prediction  is  abundantly  fulfilled  by  the  records  of 
 every  age,  which  fully  prove  the  many  pretences  to  miracles 
 made  by  the  Church  of  Rome.  This  Church,  indeed,  from  its 
 earliest  infancy,  has  been  supported  by  feigned  miracles  and 
 visions,  impostures  and  artifices  of  various  kinds.  Even  in  our 
 own  day  the  miracles  of  the  Church  of  Rome  have  revived.  The 
 mystery  of  iniquity,  we  read  ver.  7,  began  to  show  itself  in  the 
 apostle's  time;  idolatry  was  stealing  into  the  Church,  (1  Cor.  x. 
 14.)  and  a  voluntary  humility  and  worshipping  of  angels,  (Colos, 
 ii.  18.)  adulterating  the  word  of  God,  (2  Cor.  ii.  17.  iv.  2.)  a 
 vain  observation  of  festivals,  and  distinctions  of  meat,  (Gal.  iv. 
 10.  1  Cor.  viii.  8.)  with  many  other  innovations  and  corrup- 
 tions. May  we  not  add  to  these  beginnings,  that  system  of  igno- 
 rance which  was  essential  to  the  success  of  the  Romish  supersti- 
 tions and  observances,  which  induced  the  necessity  of  keeping 
 the  Scriptures  from  the  common  people  ^  and  had  not  St.  Paul 
 suspected  that  this  Epistle  would  not  have  been  read  to  all  the 
 Church  of  Thessalunica,  is  it  probable  he  would  have  command- 
 ed it  to  have  been  done  in  so  solemn  a  manner  ?  We,  who  have 
 lived  to  see  the  wonderful  accomplishment  of  this  [)rophccy,  by 
 the  concurrent  testimony  of  history,  must  consider  it  as  ano- 
 ther evidence  of  the  truth  of  Revelation,  and  one  safeguard 
 against  the  attacks  and  innovations  of  Popery.  It  is  the  fashion, 
 indeed,  of  the  present  day,  to  make  \o\u\  boasts  of  liberality  and 
 candour,  and  to  suppose  that  the  Church  of  Rome  is  too  enlight- 
 ened to  retain  any  longer  the  former  persecuting  spirit,  or  more 
 irrational  dogmas.  A  great  change  is  said  to  liave  taken  place 
 — But  in  what  is  the  Church  of  Rome  changed?  Has  it  abated 
 any  one  of  its  lofty  pretensions  to  inlallibility,  miracle,  or  the 
 po:,session  of  exclusive  truth  ?  lla.s  iiny  council  been  called  to 
 repeal  one  objectionable  dogma  of  their  religious  faith  ?     Has 
 
ggg  THE  GREAT  APOSTACY  PREDICTED-CHAP.  XII. 
 
 Julian  Pe-        '^  ^^^^  opposeth  and  exalteth  himself  above  all  that  is  Corinth, 
 riod,  4763.  Called  God,  or  that  is  worshipped ;  so  that  he,  as   God, 
 VulgariEra,  gitteth  ill  the  temple  of  God,  shewing  himself  that  he  is 
 ^^'  God. 
 
 5  Remember  ye  not,  that,  when  I  was  yet  with  you,  I 
 told  you  these  things  ? 
 
 6  And  now  ye  know  what  withholdeth,  that  he  might 
 be  revealed  in  his  time. 
 
 7  For  the  mystery  of  iniquity  doth  already  work : 
 only  he  who  now  letteth,  will  let,  until  he  be  taken  out  of 
 the  way. 
 
 8  And  then  shall  that  Wicked  be  revealed,  whom  the 
 Lord  shall  consume  with  the  spirit  of  his  mouth,  and  shall 
 destroy  with  the  brightness  of  his  coming  : 
 
 9  Even  him^  whose  coming  is  after  the  working  of 
 Satan,  with  all  power  and  signs  and  lying  wonders, 
 
 10  And  with  all  deceivableness  of  unrighteousness  in 
 them  that  perish  ;  because  they  received  not  the  love  of 
 the  truth,  that  they  might  be  saved. 
 
 1 1  And  for  this  cause  God  shall  send  them  strong  de- 
 lusion, that  they  should  believe  a  lie  : 
 
 12  That  they  all  might  be  damned  who  believed  not 
 the  truth,  but  had  pleasure  in  unrighteousness. 
 
 any  bull  from  their  spiritual  father  commanded  them  to  prefer 
 their  allegiance  to  their  sovereign,  as  Christian  subjects,  to  their 
 imaginary  duty  to  the  Roman  Pontiff  ?  Are  the  poor  allowed 
 the  free  use  of  the  Scripture  ?  Are  they  allowed  to  read  and  to 
 meditate  on  the  word  of  life?  The  members  of  the  Church  of 
 Rome  are  still  kept  in  the  same  darkness,  still  bound  by  the 
 same  spiritual  tyranny,  and  actuated  even  at  the  present  day 
 by  the  same  mad,  cruel,  and  ferocious  fanaticism.  They  declare 
 their  Church  unalterable,  and  are  themselves  unaltered. 
 
 The  causes  which  lirst  compelled  our  ancestors  to  preserve 
 their  liberties  and  religion  by  vigilant  jealousy  of  the  members 
 of  the  Church  of  Rome,  exist  in  their  original  force — the  Papist 
 remains  the  same — the  Protestant  alone  is  changed,  and  has 
 become,  it  is  to  be  feared,  too  lukewarm  and  too  indilVerent. 
 Under  the  well-meant  disguise  of  universal  charity  and  tolera- 
 tion, he  welcomes  the  enemy  to  the  citadel,  with  bows  and 
 smiles.  He  feels  himself  enlightened,  and  supposes  the  Papist  is 
 equally  so.  He  forgets  that  infallibility  or  unchangeableness  is 
 the  very  foundation  of  the  creed  of  tlie  Romanist,  precluding 
 thereby  all  possibility  of  reformation.  The  errors  of  the 
 Church  of  Rome  are  not  merely  to  be  attributed  to  the  dark- 
 ness and  superstitions  of  any  particular  age,  but  are  interwoven 
 with  the  very  frame-work  of  this  corrupt  religion.  Unless  the 
 pages  of  history  are  written  in  vain,  and  the  experience  of  the 
 past  is  to  direct  us  no  longer,  the  statesmen  of  a  Protestant 
 country  are  required  to  preserve  to  the  present  generation,  and 
 to  hand  down  unimpaired  to  our  posterity,  that  code  of  laws 
 which  secures  to  the  majority  of  the  people  of  England  a  pure 
 religion,  and  well  dellned  liberties;  and  provides  also  for  a 
 succession  of  rulerj  who  shall  maintain  the  same,  so  long  as  it 
 shall  please  God  to  continue  the  power,  the  splendour,  orcvcu 
 the  existence  of  the  monarchy. 
 
Second  EPISTLE  to  the  THESSALONIANS— CHAP.  XII.  269 
 
 Julian  Pe-  §5.      2  THESS.  ii.    13 — 17.  Corinth. 
 
 VnlearyEra  -^^  vejoices  over  the    Thessalonians,  and  exhorts  them  to 
 52.  continue  steadfast  in   the  Doctrines  in  which  they  had 
 
 been  instructed, 
 
 13  But  we  are  bound  to  give  thanks  alway  to  God  for 
 you,  brethren  beloved  of  the  Lord,  because  God  hath 
 from  the  beginning  chosen  you  to  salvation  through  sanc- 
 tification  of  the  spirit  and  belief  of  the  truth  ; 
 
 1 4  Whereunto  he  called  you  by  our  gospel,  to  tlie  ob- 
 taining of  the  glory  of  our  Lord  Jesus  Christ. 
 
 15  Therefore,  brethren,  stand  fast,  and  hold  the  tradi- 
 tions which  ye  have  been  taught,  whether  by  word  or  our 
 epistle. 
 
 1 6  Now  our  Lord  Jesus  Christ  himself,  and  God  even 
 our  Father,  which  hath  loved  us,  and  hath  given  us  ever- 
 lasting consolation  and  good  hope  through  grace, 
 
 1 7  Comfort  your  hearts,  and  stablish  you  in  every  good 
 word  and  work. 
 
 J  6.  2  THESS.  iii.  1 — 5. 
 St.  Paul  desires  them  to  pray  for  him  and  his  Compa- 
 nions, that  the  Gospel  of  God  may  he  glorified  as  much 
 in  other  Gentile  Nations  as  with  them ;  and  that  they 
 may  he  delivered  from  their  Persecutors — He  repeats 
 his  Prayer  for  their  Faith  and  Patience, 
 
 1  Finally,  brethren,  pray  for  us,  that  the  word  of  the 
 Lord  may  have  free  course,  and  be  glorified,  even  as  it  is 
 with  you  : 
 
 2  And  that  we  may  be  delivered  from  unreasonable 
 and  wicked  men  :  for  all  7nen  have  not  faith. 
 
 3  But  the  Lord  is  faithful,  who  shall  stablish  you,  and 
 keep  you  from  evil. 
 
 4  And  we  have  confidence  in  the  Lord  touching  you, 
 that  ye  both  do  and  will  do  the  things  which  we  command 
 you. 
 
 5  And  the  Lord  direct  your  hearts  into  tlie  love  of 
 God,  and  into  the  patient  waiting  for  Christ. 
 
 §  7.     2  THESs.  iii.  G.  to  the  end. 
 St,  Paul  here  advises  the  Thessalonians  how  to  act  towards 
 those  who  still  continue  to    live  a   disorderly  and  idle 
 Life,  contrary  to  the  express  Commands  they  had  recciv^ 
 ed  from  him — His  Prayer  and  Blessing. 
 
 6  Now  we  command  you,  brethren,  in  the  name  of  our 
 Lord  Jesus  Christ,  that  ye  withdraw  yourselves  from  every 
 brother  that  walketh  disorderly,  and  not  after  tlic  tradi- 
 tion which  ye  received  of  us  ^". 
 
 '•"  In  his  First  Epistle  to  the  Thessalonians,  chap.  iv.  II,  12. 
 St.  Paul  had  exhorted  some  disorderly  Christians  not  to  be  un- 
 
270  ST.  PAUL  IS  BROUGHT  BEFORE  GALLIC— CHAP.   XII. 
 
 Julian  Pe-        7  For  yourselves  know  how  ye  ought  to  follow  us :  for  Corinth. 
 
 V**?'  ^!^*    ^®  behaved  not  ourselves  disorderly  among  you  : 
 
 52"  ^^^    "'      8  Neither  did  we  eat  any  man's  bread  for  nought ;  but 
 
 wrought  with  labour  and  travail  night  and  day,  tliat  we 
 
 might  not  be  chargeable  to  any  of  you : 
 
 9  Not  because  we  have  not  power,  but  to  make  our- 
 selves an  ensample  unto  you  to  follow  us. 
 
 10  For  even  when  we  were  with  you,  this  we  com- 
 manded you,  that  if  any  would  not  work,  neither  should 
 he  eat. 
 
 1 1  For  we  hear  that  there  are  some  which  walk  among 
 you  disorderly,  working  not  at  all,  but  are  busy  bodies. 
 
 12  Now  them  that  are  such  we  command  and  exhort 
 by  our  Lord  Jesus  Christ,  that  with  quietness  they  work, 
 and  eat  their  own  bread. 
 
 13  But  ye,  brethren,  be  not  weary  in  well  doing. 
 
 14  And  if  any  man  obey  not  our  word  by  this  epistle, 
 note  that  man,  and  have  no  company  with  him,  that  he 
 may  be  ashamed. 
 
 15  Yet  count  him  not  as  an  enemy,  but  admonish  hhn 
 as  a  brother. 
 
 16  Now  the  Lord  of  peace  himself  give  you  peace 
 always  by  all  means.     The  Lord  he  with  you  all. 
 
 1 7  The  salutation  of  Paul  with  mine  own  hand  *',  which 
 is  the  token  in  'every  epistle  :  so  I  write. 
 
 18  The  grace  of  our  Lord  Jesus  Christ  be  with  you  all. 
 Amen. 
 
 SECTION  XVII. 
 
 St.  Paul  still  at  Corinth,  is  brought  before  the  Judgment 
 Seat  of  GalliOf  the  Proconsul,  the  Brother  of  Seneca. 
 
 ACTS  xviii.  12.  to  partof  ver.  18. 
 
 12  And  when  Gallio  was  the  deputy  of  Achaia,  the 
 Jews  made  insurrection  with  one  accord  against  Paul,  and 
 brought  him  to  the  judgment-seat, 
 
 13  Saying,  This  fellow  persuadeth  men  to  worship 
 God  contrary  to  the  law. 
 
 ruly  and  slothful.  He  here  enlarges  on  the  subject,  and  re- 
 proves them  more  sharply,  as  not  having  attended  to  his  former 
 admonitions.  Some  understand  by  "  the  tradition  which  they 
 had  received,"  the  example  of  St.  Paul  and  his  companions. 
 Perhaps  he  had  both  these  arguments  in  view  j  in  either  case 
 the  reading  remains  the  same. 
 
 *^  This  verse  appears  to  corroborate  the  idea  already  hinted 
 at  in  chap.  ii.  ver.  2.  which  seems  to  intimate  that  the  Thessa- 
 lonians  had  been  led  to  misinterpret  St.  Paul's  Epistle  by  some 
 •spurious  writing,  as  he  here  teaches  them  how  to  distinguish  his 
 genuine  Epistles  from  those  which  might  be  forged.  Had  there* 
 been  no  letters  of  this  description,  tokens  of  authenticity  would 
 have  been  unnecessary. 
 
ST.  PAUL  IS  BROUGHT  BEFOBE  GALLIC— CHAP.  XII.  271 
 
 Julian  Pe-        14  And  when  Paul  was  now  about  to  open  his  mouth,  Corinth, 
 nod,  4763.    q^^-q  g^j^j  ^^10  the  Jews,  If  it  were  a  matter  of  wrong, 
 v^uigarAra,  ^^  ^-^^^^^  lewdness,  O  ye  Jews,  reason  would  that  I  should 
 bear  with  you : 
 
 15  But  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. 
 
 16  And  he  dravethem  from  the  judgment-seat. 
 
 17  Then  all  the  Greeks  took  Sosthenes,  the  chief  ruler 
 of  the  synagogue,  and  beat  him  before  the  judgment-seat. 
 And  Gallio  cared  for  none  of  those  things  '\ 
 
 18  And  Paul  after  this  tarried  there  yet  a  good  while, 
 and  then  took  his  leave  of  the  brethren. 
 
 SECTION  XVIII. 
 
 ,S'^  Paul  having  left  Corinth  for  Crete,  is  compelled  on  his 
 Return  to  winter  at  N'icopolis,  from  whence  he  writes 
 his  Epistle  to  Titus,  whom  he  had  left  in  Crete,  with 
 power  to  ordain  Teachers,  and  govern  the  Church  in  that 
 Island  '\ 
 
 TITUS  i.   1 — 4. 
 
 §  1,     aS'^  Paul's  Salutation. 
 Julian  Pe-         1  Paul,  a  servant  of  God,   and  an  apostle  of  Jesus  Nicopolis. 
 riod,  47G4.    Qirist,  accordinff  to  the  faith  of  God's  elect,   and  the 
 
 VulgariEra, 
 
 53.  42  From  the  accounts  of  Roman  authors,  Gallio  appears  to 
 
 have  been  a  man  erainout  for  his  talents  and  literary  attain- 
 ments J  and  his  character  is  represented  in  the  most  amiable 
 light.  His  conduct  on  this  occasion  deserves  a  mixture  of  ap- 
 plause and  censure:  his  liberal  turn  of  mind  was  evinced  in  his 
 refusal  to  punish  a  man  for  his  religious  opinions  only,  and  his 
 willingness  to  permit  the  Jews  to  think  as  they  pleased,  and  set- 
 tle their  disputes  among  themselves.  We  must,  however,  repro- 
 bate the  contemptuous  indifference  with  which  he  treated  mat- 
 ters of  such  stupendous  moment.  Sosthenes,  the  ruler  of  the 
 synagogue,  appears  to  have  been  favourably  disposed  to  Paul. 
 On  this  account,  perhaps,  the  Jews  incited  the  Greeks  to  beat 
 him.  Some,  however,  suppose,  that  this  Sosthenes  was  one  of 
 the  most  clamorous  among  the  Jews  for  the  punishment  of  Paul, 
 and  that  the  Greeks,  standing  round  the  tribunal,  inflicted  this 
 punishment  on  the  ringleader,  as  the  most  effectual  way  of 
 quelling  the  tumult.  Gallio  was  to  blame  for  permitting  this 
 violation  of  the  laws  immediately  under  his  own  eyes. — Sec 
 "Witsius  Meletem.  Leidens.  cap.  vii.sect.  iv.  &c,  &c. 
 
 ^^  The  Epistle  to  Titus  is  placed  thus  early  in  the  arrange- 
 ment of  the  apostolic  letters,  on  the  united  authority  of  Dr. 
 Hales  and  Michaelis.  The  arguments  of  these  eminent  theolo- 
 gians appear  to  be  strengthened  by  the  consideration,  that 
 there  is  no  allusion  to  St.  Paul's  sufferings  or  approaching  death 
 —to  his  age  or  imprisonment :  all  of  which  things  are  frequently 
 mentioned  in  these  Epistles,  which  we  have  more  decided  reason 
 for  referring  to  a  late  period  of  the  apostle's  life.  The  verbal 
 harmony  between  this  Epistle  and  that  to  Timothy,  may  be  ac- 
 counted for  from  the  circumstance,  that  they  were  both  written 
 on  similar  occasions,  and  for  the  same  purposes.— Compare  I 
 
272  ST.  PAULS  SALUTATION  TO  TITUS-CHAP.  XII. 
 
 Julian  Pe.    acknowledging  of  the  truth  which  is  after  godliness  ;  Nicopolis. 
 
 Vuf '  ^!e*'       ^  ^"  ^^^P^  ^^  eternal  life,  which  God,  that  cannot  lie, 
 ^  u  gar    ra,  pj^^j-j^fsg^i  before  the  world  began  ; 
 
 Tim.  i.  1—3.  with  Titus  i.  4, 5 ;  I  Tim.  i.  4.  with  Tit.  i.  14  j  1  Tim. 
 iv.  12.  with  Tit.  ii.  7—15;  and  1  Tim.  iii.  2—4.  with  Tit.  i.6— 8. 
 
 Titus  was  a  Greek,  and  one  of  Paul's  early  converts,  who  at- 
 tended him  and  Barnabas  to  the  first  council  of  Jerusalem,  A.D. 
 49.  and  afterwards  on  his  ensuing  circuit.  (Gal.  ii.  1—3.  Acts 
 XV.  2.) 
 
 During  St.  Paul's  stay  at  Corinth  for  a  year  and  a  half,  the  first 
 time,  about  A.D.  51,  and  A.D.  52,  it  is  most  likely  that  he  made 
 a  voyage  to  theisland  of  Crete,  in  order  to  preach  the  Gospel 
 there,  and  took  with  him  Titus  as  an  assistant,  whom  he  left 
 behind  him,  to  regulate  the  concerns  of  that  Church.  (Tit.  i..5.) 
 Shortly  after  his  return,  probably  to  Corinth,  he  wrote  this  let- 
 ter of  instructions  to  Titus,  how  to  conduct  himself  in  his  epis- 
 copal office,  with  directions  to  come  back  to  him  at  Nicopolis, 
 where  he  meant  to  winter.  (Tit.  iii.  12.)  The  superscription 
 supposes  that  this  was  "  Nicopolis,  a  city  of  Macedonia,"  but  this 
 is  certainly  a  mistake,  for  by  this  is  meant,  Nicopolis  on  the 
 river  Nessus,  in  Thrace,  built  by  the  Emperor  Trajan,  alter 
 this  period.  Further,  St.  Paul,  when  he  wrote,  was  just  return- 
 ed from  a  voyage,  therefore  the  city  must  have  jjeen  not  far  from 
 the  sea;  hence  it  could  not  have  been  Nicopolis  ad  Hasmum,  or 
 ad  Istrum,  though  so  imagined  by  Theophylact.  Still  less  the 
 Nicopolis  in  Armenia,  or  any  other  in  the  middle  of  Asia  Minor. 
 Neither  might  it  be  the  Nicopolis  in  Egypt,  near  Alexandria. 
 His  residence  in  that  case  would  have  been  probably  in  Alex- 
 andria itself.  The  most  celebrated  city  of  this  name  lay  in 
 Epirus,  opposite  the  promontory  of  Actium,  and  was  built  by 
 Augustus,  on  his  victory  over  Anthony.  This  appears  to  be  the 
 Nicopolis  here  intended. 
 
 The  Acts  arc,  indeed,  equally  silent  on  St.  Paul's  visit  to  Ni- 
 copolis; and  many  have  supposed  that  both  events  took  place 
 after  the  close  of  that  history  ;  but  the  time  between  his  first  and 
 second  imprisonment  at  Rome  scarcely  admits  of  it. 
 
 It  is  certain  that  St.  Paul  made  many  voyages  before  the  close 
 of  the  history  of  the  Acts,  when  Luke  was  not  with  him,  and 
 which  he  has  not  recorded,  as  2  Cor.  xi.  25.  an  epistle  v/ritten 
 soon  after  his  departure  from  Ephesus,  (Acts  xx.  1.)  It  is  pro- 
 bable that  this  Epistle  to  Titus  was  written  before  that  second 
 Epistle  to  the  Corinthians. 
 
 St.  Paul  spent  a  year  and  a  half  at  Corinth,  (Acts  xviii.  11.) 
 and  three  years  at  Ephesus.  If  we  are  hence  to  suppose,  that 
 four  years  and  a  half  were  devoted  to  those  two  cities  alone,  the 
 assertion  (2  Cor.  xi.  25.)  is  irreconcileable  with  St.  Luke's  nar- 
 rative. But,  that  the  apostle  did  make  an  excursion  during  this 
 interval,  and  returned  to  Corinth,  appears  from  2  Cor.  xii.  14. 
 xiii.  1.  where  he  terms  the  third  time,  v»'hat  we  usually  call  his 
 second  visit.  If,  then,  St.  Paul's  voyage  to  Crete  was  from  Co- 
 rinth, the  Nicopolis,  where  he  passed  the  winter,  and  expected 
 Titus,  was  certainly  that  in  Epirus.  It  is  true,  that  in  return- 
 ing from  Crete  Epirus  lay  out  of  his  way,  but  he  might  have  been 
 driven  there  by  a  storm  ;  and  perhaps  suffered  one  of  the  three 
 shipwrecks  he  has  mentioned.  In  this  case  he  would  have  passed 
 the  winter  in  that  city,  and  *<  preached  the  Gospel,"  as  he  says, 
 (Rom.  XV.  19.)  "roundabout  unto  Illyricum,"  previous  to  his 
 coming  to  Corinth  the  second  time,  when  he  wrote  the  Epistle 
 to  the  Romans. 
 
 That  Apollos  took  part  in  the  conversion  of  the  Cretans  agrees 
 
ST.  PAUL'S  SALUTATION  TO  TITUS-CHAP.  XII.  g^ 
 
 rior4fm.  „reth.W^wr 'r  ^"^  '^''  manifested  his  word  through  Nicopoiis 
 Vulgar^ra,  Pleaching,  which  IS  committed  unto  me,  according  to  the 
 53.  commandment  nf  n^A  ^„^  d^..'   ° 
 
 commandment  of  God  our  Saviour  ; 
 
 ^^phe  us  to  Connth,  before  St   Paul  left  that  city.  (Aets  xviii. 
 
 ite  to  rrVtP  ]A  r'^  ^:?^^^h  *b^»-^fo»-«»  Ihat  St.  Paul's  voy- 
 age  to  Crete,  his  stay  in  ^lcopolls,  and  his  Epistle  to  Titus  all 
 belong  to  th.s  period.  The  two  other  opinions,  and  the  objec- 
 tions to  them,  m«y  be  seen  in  Michaelis.  ^ 
 I.  J.*"' H*'P'";r  «*■  Michaelis,  says  Dr.  Hales,  is  much  more  pro- 
 bable  than  the  period  assigned    by  Larduer    namelv    HnrJno. 
 
 f„'."'t'l  "«"k,'  "f  *"  ?'''''  '  -  t'-  latest  VS/'(foIlow? 
 hf  t  ^P  T^^'  chronology),  during  Paul's  third  visit!  bet  ver„ 
 the  time  of  his  leaving  Rome  the  first  time,  until  his  return  and 
 martyrdom  there.  Fortheseeond  circuit  s  deer  bed  so  parU 
 culariy  in  the  Acts  that  there  does  not  seem  to  be  time  or^pTace 
 for  this  voyage,  and  wintering  at  Nicopolis,  and  stilUess  iE  the 
 
 n   hrs'econd'E^iaT'^^t  't'^'  ?.""  *^'  '"^•^-'^^  account  of  it 
 «ol   /^       •    Epistle  to  Timothy,  written  by  Paul  durin-  his 
 
 HenoeX^°'"'"^"*.  ^""^^'  ^^^''^y  "^'^^'^^^'^^  death        " 
 tl.  ..       there  IS  no  date  so  controverted  as  that  of  this  Epis- 
 
 Cr^le  Mi'nhV  r''^'  t''^^'"'"'  hypotheses  of  St.  Paul's  voyag^to 
 m^nt  of ^  p' f/.rF^"??'  "'-".^  "u^"  *'^^  chronological  arrange- 
 second  Enth^  t  .J^P'n^^u"''  \^  '^^"'^  ^^  placed  between  the 
 E^lp^n  tl!  r    l^t.^''^''^'''"'^"''  (A.D.52.)   and  the  first 
 
 this^early  part  of  Paul's  ministry,  when  there  is  fulT'Lmfo? 
 
 wJ'ur''"^^  **^*^^  ^^'^  Epistle  A.D.56r  Barrinirton  A  D  57  - 
 Whitby,  Pearson,  Paley,  Snd  the  Bible  Chrondogy,  A.D  6^  ' 
 apDears"'to'm'^Vr'^''''^^  ^'^  «P^"'«"  ^^^h  dfffidenc;_:*  It 
 Paul  wast  TnC-  ""^'"V^f'  /  ^"^'^  P^^'^^'^'y  th^t  at  this  time 
 Paul  was  in  lllyricum  and  Crete,  but  I  cannot  digest  the  order 
 
 p  287^''AnT^-''r^'^V^"^*^„^^^  not  related  them."  (Vol.  v' 
 p.  ^87.)  And  Michaehs  has  well  described  the  cradual  change  nf 
 
 "  LThe^rst'^io'^  rec  ived  till  the  last,  i n 'which  he ^effeS 
 scribed  the  PnuVi.''^^^^.  introduction,"  he  observes,  "  I  de- 
 sinment  at  R^^  t\?^'*"'  ^'  ^''"^^  ^^^'  St.  Paul's  impri- 
 n^or  Wl  en  T  nnl  1  'I  '5'.^ 'r.^  "^'"«"  I  ^^^'^•'C<1  i"  this  opi- 
 nr?.hLKi  !.  /♦P"''i'''*''*  ^^^  *'"''d  edition,  I  thought  it  hiffhlv 
 probable  that  the  Epistle  was  written  long  before  St  Paul's 
 anTt'h'/'  ^P^.'-"^--.  to  Italy  (when  he  onl^ouched  at  Crete 
 T.^^VtlTZIT''^  the  advice  of  wintering  there,  A  t s 
 h^in^T  Kf'f,  ../-^  P''^'^"^  '"  the  fourth  edition,  1780,)  I 
 have  no  doubt  that  this  Epistle  was  written  long  before  St.  Paul's 
 
 1>Xv"i7h;rHrr '"  P^Y  ^"'-  '"-  P-  ^^^  ^^^^^^^  transSn 
 r«.;»  '  ^'  I  -""r"^'  ^^"''D*.  Sives  the  following  hypothetic 
 
 route  as  he  terms  ,t,  of  the  apostle's  last  journey.  "^  "yP'''''^t.c 
 It  we  maybe  allowed  to  suppose  that  St.  Paul  after  hi«i 
 l.beration  at  Rome,  sailed  into  Asia,  taking  Cre?e  in  his  wav 
 and  that  Irom  Asia  and  from  Ephcsus,  the  capital  of  ha  coun' 
 ry  he  proceeded  into  Macedonia,  and  crossing  this  peninsula* 
 IpV'^^r'''.  ."^'""  '"to  the  neighbourhood  o'f  nTc^pTs  ' 
 ntrnnr^M"  "^'!  !^'[',  -  -'th  e^ery  thing.    It  exc^t  ^ 
 
 „♦„„..  ^"  '^'•'>  >"  >vjiii  every  inin";.     it  executes  Ihp 
 
 nte„t,„„  expres.0,1  l,y  the  apostle  of  vlsiting-Colosse  (PhtaoB, 
 
 T 
 
074  ST.  PAUL'S  SALUTATION  TO  TITUS-CHAP.  XII. 
 
 Julian  Pe-       4  To  Titus,   mine  ovfn  son    after   the  common  faith :  NicopoUs. 
 riod,  4766.   Grace,  mercy,  and  peace,  from  God  the  Father  and  the 
 VulgariEra,  j^^^^  j^^^^  Christ  our  Saviour. 
 
 ver.  22.)  and  Philippi  (Phil.  ii.  24.)  as  soon  as  he  should  be  set  at 
 liberty  at  Rome.  It  allows  him  to  leave  "  Titus  at  Crete,  (Tit. 
 i.  5.)  and  Timothy  at  Ephesus,  as  he  went  into  Macedonia,  (1 
 Tim.  i.  3.)  and  to  write  to  both  not  long  after,  from  the  Penin- 
 sula of  Greece,  and  probably  the  neighbourhood  of  Nicopolis, 
 thus  bringing  together  the  dates  of  these  two  letters,  and  there- 
 by accounting  for  that  affinity  between  them  both  in  subject  and 
 language  which  our  remarks  have  pointed  at. 
 
 It  is  really  a  pity,  says  Dr.  Hales,  that  so  simple  and  consis- 
 tent an  hypothesis  throughout,  "including  a  great  number  ot 
 independent  circumstances  without  contradiction,"  should  be 
 destitute  of  solid  foundation. 
 
 The  second  Epistle  to  Timothy  (which  Paley  acknowledges 
 was  written  during  Paul's  second  imprisonment),  in  the  last 
 chapter,  completely  overturns  his  hypothesis. 
 
 i:  There  is  no  notice  taken  there  of  any  voyage  by  sea  to 
 Asia:  but  not  to  rest  on  this  negative  argument,  let  us  trace 
 the  actual  route  through  Corinth,  Troas,  and  Miletus,  and  pro- 
 bably through  Colosse  and  Philippi. 
 
 2.  Titus  could  not,  then,  be  left  in  Crete,  for  he  was  actually 
 in  Dalmatia,  near  lllyricum.  (ver.  10.) 
 
 3  Timothy  was  not  left  at  Ephesus,  because  the  apostle  did 
 not  visit  Ephesus  ;  he  sailed  by  it  on  his  last  journey  to  Jerusa- 
 lem (  Acts  XX.  1 6.)  though  he  stopped  at  Miletus,  in  its  neighbour- 
 hood, and  there  told  the  Presbyters  of  Ephesus,  whom  he  sent  for, 
 that  thev  should  see  his  face  no  more,  which  afflicted  them  with 
 ffreat  grief.  (Actsxx.  17—36).  Paley  supposesthat  the  apostle  said 
 this  rather  despondingly,  than  by  the  Spirit  (p.  326).  But  we 
 can  see  no  good  reason  for  the  contrary,  for  what  inducement 
 could  he  have  to  re-visit  a  city  where  he  had  been  already  so  ill 
 treated  and  persecuted,  only  to  provoke  fresh  persecution. 
 When  he  was  forced  to  quit  Ephesus,  in  the  uproar  raised  by 
 the  shrine-makers  of  Diana,  (Acts  xix.  25—40.)  he  seems  to  have 
 taken  a  last  farewell  of  them  there  {affTraadfiivog),  Acts  xx.  1. 
 
 Paul,  it  is  true,  left  Trophimus  sick  at  Miletus,  the  last  time, 
 (ver.  20.)  But  why  should  he  communicate  this  intelligence,  if 
 Timothy  was  now  at  Ephesus,  in  that  neighbourhood,  especially 
 as  Trophimus  was  an  Ephesian,  (Acts  xxi.  29.)  and  must  have 
 had  intercourse  with  his  friends  there.  But  Timothy  was  not 
 at  Ephesus,  he  was  rather  in  the  northern  part  of  Asia,  in  Pon- 
 tus,  perhaps  with  Aquila  and  PrisciUa,  (ver.  19.)  who  were  of 
 that  country,  (Acts  xviii.  21.)  And  from  Pontus,  Timothy's 
 route  to  Corinth,  where  Paul  left  Erastus,  (2  Tim.  iv.  20.)  lay 
 directly  through  Troas,  whence  he  was  commissioned  to  bring 
 with  him  the  letter-case,  or  trunk,  the  books,  and  especially  the 
 parchments,  which  the  apostle  had  left  behind  himthere,  (2  Tim. 
 
 ^4.  Nicopolis,  near  Actium,  was  quite  out  of  the  route  to  Rome 
 from  Corinth,  therefore  the  Apostle  did  not  visit  it,  and  certa.nly 
 had  not  time  to  winter  there  on  his  last  journey. 
 
 5.  The  resemblance  between  the  Epistles  to  Titus  and  Timo- 
 thv,  which  Paley  indeed  has  ingeniously  and  skilfully  traced, 
 does  not  require  that  they  should  be  written  about  the  same 
 time.  It  may  naturally  be  ascribed  to  the  sameness  of  their  si- 
 tuations and  circumstances  in  the  discharge  of  their  respective 
 episcopal  functions. 
 
 (a)  See  Dr.  Hales's  Analysis  of  Chronology,  vol.  ii.  part  ii.  p.  H18.— 
 Elsley,  vol.  iii.  p.  297.— Michaelis,  vol.  iv.  p.  32.— Paley  s  Horac  Pau- 
 lina, p.  366, 367,  &c.  &c. 
 
TITUS-CHARACTER  of  the  CRETANS-CHAP.  XIL  075 
 
 S,\?£.  ^  ^'     "T^s  i.  5^9.  Nicopolis. 
 
 Vulgar^ra,  St.  Paul  enumerates  the  necessary  Qualifications  required  of 
 those  whom  Titus  was  appointed  to  ordain— more  espe- 
 cially as  the  Teachers  were  called  upon  to  oppose,  and 
 confute  the  Judaizing  Christians,  who  were  endeavouring 
 to  influence  the  Gentile  Converts. 
 
 5  For  this  cause  left  I  thee  in  Crete,  that  thou  should- 
 est  set  in  order  the  things  that  are  wanting,  and  ordain 
 elders  in  every  city,  as  I  had  appointed  thee  : 
 
 6  If  any  be  blameless,  the  husband  of 'one  wife,  havino- 
 faithful  children,  not  accused  of  riot,  or  unruly.  * 
 
 7  For  a  bishop  must  be  blameless,  as  the  steward  of 
 God  ;  not  self-willed,  not  soon  angry,  not  given  to  wine, 
 no  striker,  not  given  to  filthy  lucre  ; 
 
 8  But  a  lover  of  hospitality,  a  lover  of  good  men, 
 sober,  just,  holy,  temperate  ; 
 
 9  Holding  fast  the  faithful  word,  as  he  hath  been 
 taught,  that  he  may  be  able  by  sound  doctrine  both  to 
 exhort  and  to  convince  the  gainsayers. 
 
 §  3.     TITUS  i.  10 — 16. 
 
 St.  Paul  draws  the  Character  of  the  Cretans,  piarticularly 
 
 the  Judaizing  Teachers. 
 
 10  For  there  are  many  unruly  and  vain  talkers  and 
 deceivers,  specially  they  of  the  circumcision  : 
 
 1 1  Whose  mouths  must  be  stopped  ;  who  subvert 
 whole  houses,  teaching  things  which  they  ought  not,  for 
 filthy  lucre's  sake. 
 
 12  One  of  themselves,  even  a  prophet  of  their  own, 
 said.  The  Cretans  are  always  liars,  evil  beasts,  slow 
 bellies. 
 
 13  This  witness  is  true.  Wherefore  rebuke  them 
 sharply  ;  that  they  may  be  sound  in  the  faith, 
 
 14  Not  giving  heed  to  Jewish  fables,  and  command- 
 ments of  men  that  turn  from  the  truth. 
 
 15  Unto  the  pure  all  things  are  pure ;  but  unto  them 
 that  are  defiled  and  unbelieving  is  nothing  pure  ;  but  even 
 their  mind  and  conscience  is  defiled. 
 
 16  They  profess  that  they  know  God;  but  in  works 
 they  deny  him,  being  abominable,  and  disobedient,  and 
 unto  every  good  work  reprobate. 
 
 §  4.  TITUS  ii.  1 — 8. 
 St.  Paul  directs  Titus  to  enforce  Christian  Virtues,  in  op- 
 position  to  the  Vices  of  the  Cretans,  and  the  Rites  mid 
 Ceremonies  they  wished  to  introduce — Titus  is  further 
 commanded  to  illustrate  the  Purity  of  his  Doctrine,  by 
 his  otvn  personal  Example. 
 
 1  But  speak  thou  the  things  which  become  sound  doc- 
 trine : 
 
 T  2 
 
276  TITUS— CHRISTIANITY  binding  on  ALL—CHAP.  XII. 
 
 Julian  Pe-        2  That  the  aged  men  be  sober,  grave,  temperate,  sound  Nicopolis. 
 
 v"*?'  ^^^*    ^"  faith,  in  charity,  in  patience. 
 
 53"  ^^^    '^'      3  The  aged  women  likewise,  that  they  be  in  behaviour 
 
 as  becometh  holiness,  net  false  accusers,  not  given  to  much 
 
 wine,  teachers  of  good  things  ; 
 
 4  That  they  may  teach  the  young  women  to  be  sober, 
 to  love  their  husbands,  to  love  their  children, 
 
 5  To  be  discreet,  chaste,  keepers  at  home,  good,  obe- 
 dient to  their  own  husbands,  that  the  word  of  God  be  not 
 blasphemed. 
 
 6  Young  men  likewise  exhort  to  be  sober-minded  : 
 
 7  In  all  things  shewing  thyself  a  pattern  of  good  works ; 
 in  doctrine  shewing  uncorruptness,  gravity,  sincerity, 
 
 8  Sound  speech  that  cannot  be  condemned ;  that  he 
 that  is  of  the  contrary  part  may  be  ashamed,  having  no 
 evil  thing  to  say  of  you. 
 
 §  5.  TITUS  ii.  9.  to  the  end. 
 Titus  is  directed  to  exhort  Servants  to  Fidelity,  on  Christian 
 Principles — He  is  reminded  that  the  Christian  Religion 
 is  equally  binding  upon  all  Ranks  and  Descriptions  of 
 People,  holding  forth  the  same  Hope,  and  requiring  the 
 same  Holiness  from  all, 
 
 9  Exhort  servants  to  be  obedient  unto  their  own  mas- 
 ters, and  to  please  them  well  in  all  things ;  not  answering 
 again ; 
 
 10  Not  purloining,  but  shewing  all  good  fidelity  ;  that 
 they  may  adorn  the  doctrine  of  God  our  Saviour  in  all 
 things. 
 
 1 1  For  the  grace  of  God  that  bringeth  salvation  hath 
 appeared  to  all  men, 
 
 12  Teaching  us,  that,  denying  ungodliness  and  worldly 
 lusts,  we  should  live  soberly,  righteously,  and  godly,  in 
 this  present  world  ; 
 
 13  Looking  for  that  blessed  hope,  and  the  glorious  ap- 
 pearing of  the  great  God  and  our  Saviour  Jesus  Christ ; 
 
 14  Who  gave  himself  for  us,  that  he  might  redeem  us 
 from  all  iniquity,  and  purify  unto  himself  a  peculiar  peo- 
 ple, zealous  of  good  works. 
 
 15  These  things  speak,  and  exhort ;  and  rebuke  with 
 all  authority.     Let  no  man  despise  thee  *\ 
 
 •*4  In  this  Epistle  to  Titus  a  complete  and  perfect  rule  for  the 
 formation  and  government  of  Christian  Churches  is  laid  down. 
 A  Christian  teacher  goes  into  a  country  with  which  he  has  no 
 natural  alliance,  and  by  authority  delegated  to  him  by  an  in- 
 spired apostle,  he  is  appointed  \o  ordain  a  class  of  men  for  the 
 public  service  of  the  Church.  "The  less  is  blessed  of  the 
 greater."  As  Titus  set  apart  the  eld»-rs  of  the  Cretan  Churches, 
 we  infer  that  elders  are  to  be  set  apart  for  the  service  of  God  in 
 other  Churches,  and  by  a  similar  authority.  If  Scripture  is 
 given  to  us  for  use  and  instruction,  we  are  required  to  be  guided 
 
TITUS—scBMissiON  TO  RULERS  enforced— CHAP.  XII.  977 
 
 riod^4rC6  ^  ^'      '^^^"^  "^-  ^""^*  Nicopolis. 
 
 Vulgar^ra,  Titus  is  directed,  in  Opposition  to  the  Judaizing  Christians^ 
 ^^'  to  impress  upon  the  Minds  of  his  Converts  the  Duty  of 
 
 Submission  to  their  civil  Governors,  of  rvhatsoever  Nation 
 or  Religion ;  and  from  the  Consideration  of  the  great 
 Love  and  Mercy  of  Christ  towards  themselves,  Titus  is 
 desired  to  inculcate  the  Duty  of  brotherly  Love  and 
 Kindness  to  alL 
 
 1  Put  them  in  mind  to  be  subject  to  principalities  and 
 powers,  to  obey  magistrates,  to  be  ready  to  every  good 
 work. 
 
 2  To  speak  evil  of  no  man,  to  be  no  brawlers,  but 
 gentle,  shewing  all  meekness  unto  all  men. 
 
 3  For  we  ourselves  also  were  sometimes  foolish,  diso- 
 bedient, deceived,  serving  divers  lusts  and  pleasures,  liv- 
 ing in  malice  and  envy,  hateful  and  hating  one  another. 
 
 4  But  after  that  the  kindness  and  love  of  God  our  Sa- 
 viour toward  man  appeared, 
 
 5  Not  by  works  of  righteousness  which  we  have  done, 
 but  according  to  his  mercy  he  saved  us,  by  the  washing 
 of  regeneration,  and  renewing  of  the  Holy  Ghost ; 
 
 6  Which  he  shed  on  us  abundantly  through  Jesus 
 Christ  our  Saviour  ; 
 
 7  That  being  justified  by  his  grace,  we  should  be  made 
 heirs  according  to  the  hope  of  eternal  life. 
 
 8  This  is  a  faithful  saying  ;  and  these  things  I  will  that 
 thou  affirm  constantly  ;  that  they  which  have  believed  in 
 God  might  be  careful  to  maintain  good  works.  These 
 things  are  good  and  profitable  unto  men. 
 
 §  7.     TITUS  iii.  9. 
 
 St,  Paul  commands  the  Teachers  of  Christianity  to  avoid 
 
 the  Discussion  of  useless  Questions  and  Speculations, 
 
 9  But  avoid  foolish  questions,  and  genealogies,  and 
 contentions,  and  strivings  about  the  law  ;  for  they  are  un- 
 profitable and  vain. 
 
 §  8.     TITUS  iii.  10,  11. 
 
 St.  Paid  directs  Titus  in  what  manner  he   is   to  proceed 
 
 with  respect  to  Heretics. 
 
 10  A  man  that  is  an  heretic,  after  the  first  and  second 
 admonition  reject ; 
 
 Jl  Knowing  that  he  that  is  such,  is  subverted,  and 
 sinneth,  being  condemned  of  himself. 
 
 by  its  directions.  If,  however,  as  we  arc  sometimes  told,  the  cir- 
 cumstances of  mankind  arc  such  in  the  present  day,  that  scrip- 
 tural precedents  are.to  direct  us  no  longer,  we  declare  one  part, 
 at  least,  of  Scripture  to  be  useless;  and  that  part,  too,  which 
 the  primitive  Church,  and  after  it  Christians  in  all  ages  have 
 esteemed  most  valuable. 
 
278  ST.  PAUL  GOES  TO  CENCHREA— CHAP.  XII. 
 
 Julian  Pe-  §9.      TITUS  iii.    12 — 14.  Nicopolis. 
 
 VdgariEra,  Titus  is  directed  to  proceed  to  Nicopolis,  on  the  Arrival  of 
 53.  Artemas  and  Tychicus ;  and  to  provide  for  Zenas  and 
 
 Apollos,  if  they  should  pass  through  the  Island. 
 
 12  When  I  shall  send  Artemas  unto  thee,  or  Tychi- 
 cus **,  be  diligent  to  come  unto  me  to  Nicopolis  :  for  I 
 have  determined  there  to  winter. 
 
 13  Bring  Zenas  the  lawyer,  and  Apollos  on  their  journey 
 diligently,  that  nothing  be  wanting  unto  them. 
 
 14  And  let  our's  also  learn  to  maintain  good  works  for 
 necessary  uses,  that  they  be  not  unfruitful. 
 
 §  10.     TITUS  iii.  15. 
 St.  Paul's  Salutations  and  Conclusion. 
 
 15  All  that  are  with  me  salute  thee.  Greet  them  that 
 love  US  in  the  faith.     Grace  be  with  you  all.     Amen. 
 
 SECTION  XIX. 
 
 St,  Paul  proceeds  to  Cenchrea* 
 ACTS  xviii.  part  of  ver.  18. 
 Julian  Pe-        18  — And  sailed  thence  into  Syria,  and  with  him  Pris-  Cendnea. 
 Vufjat^Er'a  ^^^^^  ^"^  Aquila ;  having  shorn  his  head  in  Cenchrea :  for 
 r,4.         '  '  he  had  a  vow  ^^ 
 
 54. 
 
 45  See  Ephes.  vi.  21.   Coloss.  iv.  7. 
 
 ^  It  is  uncertain  whether  St.  Luke  here  refers  to  St.  Paul  or 
 Aquila.  Witsius  supposes  the  vow  to  relate  to  Aquila,  as  being 
 more  zealous  of  the  Jewish  rites  and  ceremonies  than  St.  Paul, 
 who  refused  to  consider  the  Mosaic  law  as  any  longer  binding. 
 Others,  however,  would  rather  interpret  it  of  St."  Paul;  and 
 impute  to  him  the  observance  of  avow  from  prudential  motives, 
 that  the  Jews  might  not  consider  him  as  the  enemy  of  the  law 
 of  Moses.  Witsius  observes,  that  it  is  absurd  to  suppose  the 
 apostle  would  bind  himself  by  that  yoke,  which  he  was  so 
 anxious  to  break  away  from  the  neck  of  others  ;  but  that  he 
 made  certain  compliances  with  the  legal  ritual,  to  avoid  giving 
 offence  to  the  more  ignorant  or  prejudiced  among  his  country- 
 men.    See  Acts  xxi.  26.     This  also  was  the  opinion  of  Calvin. 
 
 Many  commentators  understand  this  vow  to  be  that  of  the 
 Nazarite.  To  the  objection  that  the  Nazarite  was  compelled  to 
 shave  his  hair  at  the  door  of  the  tabernacle,  when  the  Israelites 
 were  in  the  wilderness,  and  in  the  temple  when  they  had  taken 
 possession  of  Canaan,  (Numb.  vi.  18.)  Grotius  replies,  that 
 these  laws,  as  well  as  many  others  respecting  sacrilices,  were 
 not  binding  upon  the  Jews  out  of  Canaan.  The  testimony  of 
 Maimonides  is  quoted  to  prove  this  point.  Yet  the  difficulty  in 
 question  seemed  so  great  to  Salmasius,  that  he  endeavoured  to 
 shew  the  vow  could  not  have  been  that  of  the  Nazarite;  but 
 that  cither  St.  Paul  or  Aquila  had  made  a  vow  that  they  would 
 not  shave  the  head  till  they  had  arrived  at  Cenchrea.  This, 
 however,  is  very  improbable ;  it  was  useless  in  itself,  and  not 
 required  by  existing  circumstances. 
 
 A  very  curious  interpretation  of  the  passage  is  given  by  the 
 learned  Petit.  He  would  refer  the  words,  ^'  for  he  had  a  vow," 
 not  to  the  previous  cutting  off  of  the  hair,  but  to  a  previous  vow 
 which  the  apostle  had  before  made,  which  was  now  the  cause  of 
 his  proceeding  to  Jerusalem.     He  supposes  that  St.  Paul,  while 
 
END  OP  ST.  PAUL'S  second  JOURNEY— CHAP.  XII.  279 
 
 Julian  Pe-  SECTION    XX.  Ephesut. 
 
 VulgariEra  Pi'^^"^  Ceuchrea   to  Ephesus — where  he  disputed  with  the 
 54.  Jews, 
 
 ACTS  xviii.  19. 
 
 19  And  he  came  to  Ephesus,  and  left  them  there:  but 
 he  himself  entered  into  the  synagogue,  and  reasoned  with 
 the  Jews. 
 
 SECTION  XXI. 
 
 From  Ephesus  St.  Paul  proceeds  to  Cesarea ;  and  having 
 saluted  the  Church  at  Jerusalem^  completes   his  second 
 Apostolical  Journey^  by  returning  to  Antioch,  in  Syria. 
 ACTS  xviii.  20 — 22, 
 
 20  When  they  desired  him  to  tarry  longer  time  with  Cesarea, 
 them  he  consented  not ;  Antioch  ?n 
 
 21  But  bad  them  farewell,  saying,  I  must  by  all  means  Svria. 
 keep  this  feast  that  cometh  in  Jerusalem  :  but  I  will  re- 
 turn again  unto  you,  if  God  will.     And  he  sailed  from 
 Ephesus. 
 
 22  And  when  he  had  landed  at  Cesarea,  and  gone  up, 
 and  saluted  the  church,  he  went  down  to  Antioch  ". 
 
 he  resided  among  the  Corinthians,  let  his  hair  grow  :  long  hair 
 being  much  valued  among  the  Greeks.  But  when  he  was  about 
 to  return  to  Jerusalem,  he  cut  olf  his  hair,  and  prepared  him- 
 self for  his  own  country.  Among  the  Greeks  he  had  become  a 
 Greek,  and  among  the  Jews  he  shewed  himself  a  Jew,  1  Cor.  ix. 
 that  he  might  by  all  means  win  them  to  Christ  (a). 
 
 The  vow,  by  others,  is  supposed  to  have  been  the  same  as  that 
 mentioned  by  Joscphus.  Berenice,  he  tells  us,  went  to  Jeru- 
 salem, to  perform  her  vows  to  God.  For  it  was  the  custom  with 
 those  who  had  laboured  under  any  disease,  or  had  met  with 
 diflic'.ilties  and  afllictions,  to  pass  thirty  days  in  prayer  before 
 they  sacrificed  their  victims;  during  which  they  abstained  from 
 wine,  women,  and  shaving  the  hair.  The  custom  prevailed 
 among  the  Heathen,  of  oftering  the  hair  to  the  gods  after  any 
 great  calamity  (6). 
 
 (a)  Witsius  Meletera.  Leidens.  de  vit  Pauli.  chap.  vii.  sect.  15,  &:c. 
 (6)  See  the  whole  subject  discussed  in  Kuinoel  and  Witsius. 
 
 ''^  It  does  not  seem  necessary  to  make  many  observations  on 
 the  condition  of  the  Christian  Church  at  this  period.  The  very 
 fact  of  St.  Paul's  journeying  from  Church  to  Church,  and  pro- 
 vince to  province,  to  superintend  the  converts,  implies  tlie  only 
 truth  which  it  is  at  all  necessary  to  prove;  that  the  ministers 
 or  elders  of  the  Churches  were  ordained,  and  the  Churches 
 themselves  directed  and  ruled  by  a  power  which  was  superior  to 
 that  of  the  stationary  teachers.  If  the  rulers  of  the  Church  of 
 Christ  had  been  as  anxious  and  as  clamorous  for  truth,  during 
 the  last  three  centuries,  as  they  have  been  for  liberty,  liberality, 
 toleration,  or  any  other  popular  cry,  the  worshippers  of  Christ 
 would  have  been  more  united  against  the  ancient  superstition 
 which  preceded,  and  the  unscriptural  innovations  which  fol- 
 lowed, the  Reformation.  Toleration  and  candour  are  the  se- 
 cond class  of  Christian  blessings.  Truth  and  union  are  the  first. 
 That  Church  and  nation  alone  arc  happy,  in  which  they  flourish 
 together. 
 
280  ST.  PAUL  BEGINS  his  third  JOURNEY-CHAP.  XIII. 
 
 Julian  Pe-  CHAPTER    XIII.  Galatia  and 
 
 riod,  4768.  ^  _  Phrygia. 
 
 VulgaruEra,  Third  ApostoUcul  Joumey  of  St.  Paul, 
 
 SECTION  I. 
 
 St.  Paul  again  leaves  Antiochy  to  visit  the   Churches  of 
 
 Galatia  and  Phrygia. 
 
 ACTS  xviii.  23. 
 
 23  And  after  he  had  spent  some  time  tkerey  he  de- 
 parted, and  went  over  all  the  country  of  Galatia  and 
 Phrygia  in  order,  strengthening  all  the  disciples. 
 
 SECTION   II. 
 
 History  of  Apollos,  who  was  now  preaching  to  the  Church 
 
 at  Ephesus,  planted  by  St.  Paul. 
 
 ACTS  xviii.  24,  to  the  end. 
 
 24  And  a  certain  Jew  named  Apollos ',  born  at  Alex-  Ephesus. 
 andria,  an  eloquent  man,  and  mighty  in  the  Scriptures, 
 
 came  to  Ephesus. 
 
 25  This  man  was  instructed  in  the  way  of  the  Lord  ; 
 and  being  fervent  in  the  spirit,  he  spake  and  taught  diH- 
 gently  the  things  of  the  Lord,  knowing  only  the  baptism 
 of John. 
 
 26  And  he  began  to  speak  boldly  in  the  synagogue  : 
 whom  when  Aquila  and  Priscilla  had  lieard,  they  took 
 him  unto  thenif  and  expounded  unto  him  the  way  of  God 
 more  perfectly. 
 
 27  And  when  he  was  disposed  to  pass  into  Achaia,  the 
 brethren  wrote,  exhorting  the  disciples  to  receive  bim : 
 who,  when  he  was  come,  helped  them  much  which  had 
 believed  through  grace : 
 
 28  For  he  mightily  convinced  the  Jews,  and  that  pub- 
 licly, shewing  by  the  scriptures  that  Jesus  was  Christ  ^ . 
 
 *  In  one  of  the  early  numbers  of  the  Quarterly  Review,  is  a 
 very  curious  article ;  in  which  an  attempt  is  made  to  prove 
 the  identity  of  the  Apollos  of  the  Acts,  with  Apollonius  of 
 Tyanea. 
 
 2  The  publicity  with  which  the  apostles  preached  the  new  re- 
 ligion, is  justly  considered  a  decisive  proof  of  their  conviction 
 of  its  truth.  They  uniformly  appealed  to  those  audiences  who 
 were  most  capable  of  examining  the  evidences  of  Christianity, 
 and  were  at  the  same  time  prejudiced  against  its  doctrines. 
 
 Even  after  the  crucifixion  of  our  Lord,  the  apostles  and  be- 
 lievers went  to  the  temple,  the  most  public  place,  and  in  the 
 most  public  manner  taught  and  worked  miracles.  Jerusalem, 
 the  seat  of  the  doctors,  the  judges  of  religion,  was  the  first  place 
 in  which,  by  the  command  of  their  Lord,  the  disciples  preached 
 Christ  crucified.  They  were  therefore  not  afraid  to  have  their 
 cause  tried  by  the  most  rigid  test  of  Scripture,  and  in  the  very 
 spot  too  where  that  Scripture  was  best  understood. 
 
 When  the  same  apostles  carried  this  Gospel  to  Heathen  coun- 
 tries, did  they  go  to  the  villages  among  the  less  informed,  or 
 
JuIiauPe 
 rio( 
 Vu 
 55. 
 
 ST.  PAUL  GOES  TO  EPIIESUS-CIIAP.  XIII.  281 
 
 SECTION  III.  Ephesas. 
 
 riod,  4768.    c^^  p^^i  proceeds  from  Phryma  to  Ephesus,  and  disputes 
 
 YulgaryEra,  ^  -^^^^^^  ^-^^  ^f^^  j^^^^^ 
 
 ACTS  xix.  1 — 10. 
 
 1  And  it  came  to  pass,  that  while  ApoUos  was  at  Co- 
 rinth, Paul  having  passed  through  the  upper  coasts,  came 
 to  Ephesus  ;  and  finding  certain  disciples, 
 
 2  He  said  unto  them,  Have  ye  received  the  Holy 
 Ghost  since  ye  believed?  And  they  said  unto  him,  We 
 have  not  so  much  as  heard  whether  there  be  any  Holy 
 
 Ghosts  XT  ^        1- 
 
 3  And  he  said  unto  them.  Unto  what  then  were  ye 
 baptized  ?     And  they  said,  Unto  John's  baptism. 
 
 4  Then  said  Paul,  John  verily  baptized  with  the  bap- 
 tism of  repentance,  saying  unto  the  people,  That  they 
 should  believe  on  him  which  should  come  after  him,  that 
 is,  on  Christ  Jesus. 
 
 5  When  they  heard  this,  they  were  baptized  in  the 
 name  of  the  Lord  Jesus. 
 
 6  And  when  Paul  had  laid  his  hands  upon  them,  the 
 Holy  Ghost  came  on  them;  and  they  spake  with  tongues, 
 and  prophesied. 
 
 7  And  all  the  men  were  about  twelve. 
 
 8  And  he  went  into  the  synagogue,  and  spake  boldly 
 for  the  space  of  three  months,  disputing,  and  persuading 
 the  things  concerning  the  kingdom  of  God. 
 
 9  But  when  divers  were  hardened,  and  believed  not, 
 but  spake  evil  of  that  way  before  the  multitude,  he  de- 
 parted from  them,  and  separated  the  disciples,  disputing 
 daily  in  the  school  of  one  Tyrannus  *. 
 
 comparatively  ignorant  Greeks,  in  order  to  form  a  party,  and 
 protect  themselves  by  thefavour  of  the  multitude?  They  went 
 to  Csesarea,  to  Antioch,  to  Thessalonica,  to  Athens,  to  Co- 
 rinth,  to  Ephesus,  to  the  very  places  where  learning  nou- 
 rished most,  where  sciences  were  best  cultivated;  where  im- 
 posture was  most  likely  to  be  detected,  and  where  the  secular 
 power  existed  in  the  most  despotic  manner,  and  could  at  once 
 have  crushed  them,  if  they  could  have  been  proved  to  be  impos- 
 tors, or  if  they  had  not  been  under  the  immediate  protection  o! 
 Heaven  ;  for  it  is  evident  that  these  holy  men  feared  no  rational 
 investigation  of  their  doctrines. 
 
 They  preached  Christ  crucified,  where  it  was  the  most  so- 
 lemn  interest  of  the  Jews  to  disprove  their  doctrine,  that  the^ 
 might  exculpate  themselves  from  the  murder  ol  Jesus  Christ. 
 They  preached  the  same  Christ,  and  the  vanity  of  idolatry, 
 where  idolatry  existed  in  the  plenitude  of  its  power;  and 
 where  all  its  interests  required  it  to  make  the  most  desperate 
 and  formidable  stand  against  those  innovators.  See  Dr.  Clarke  s 
 
 8  They  had  not  heard  of  the  miraculous  descent  of  the  Spirit 
 
 on  the  day  of  Pentecost.  ,  •   ,   ol    «     i 
 
 *  Lightibot  was  of  opinion,  that  the  school  in  which  St.  Paul 
 
282  ST.  PAUL  AT  EPHESUS-CHAP.  XIH. 
 
 Julian Pe-         10  And  tliis  continued  by  the  space  of  two  years;  so  Ephesus. 
 
 VatarXa    '^^^  ^"   '^^^  ^^^^^  ^^^^'  '^  ^^'^  ^^^^^   '^®  ^ord  of  the 
 
 55.  ^         '  Lord  Jesus,  both  Jews  and  Greeks. 
 
 SECTION  IV. 
 
 St,  Paul  continues  two  Years  in  Ephesus — the  People  burn 
 their  magical  Books, 
 
 ACTS  xix.  11 — 20. 
 
 ^^^\^^J^^        ^  ^  ^^^  Go^  wrought  special  miracles  by  the  hands  of 
 nod,  4709.     pi .  o         i.  j 
 
 VulgariEra,  *^^"^  *  o       i        /> 
 
 56.  12  So  that  from  his  body  were  brought  unto  the  sick 
 
 handkerchiefs  or  aprons,  and  the  diseases  departed  from 
 them,  and  the  evil  spirits  went  out  of  them. 
 •     13  Then  certain  of  the  vagabond   Jews,    exorcists*, 
 
 preached  was  a  Beth  Midrash,  in  which  the  Jews  were  instruct- 
 ed. Rosenmiiller,  on  the  contrary,  v/ith  whom  Kuinoel  agrees, 
 supposes  this  to  be  improbable,  as  St.  Paul  had  been  ejected 
 from  the  synagogue  an  account  of  the  Jews  •  and  those  who  at- 
 tended him  would,  consequently,  have  separated  themselves 
 from  the  Jewish  assemblies,  into  a  place  set  apart  from  them. 
 Suidas  mentions  a  sophist  of  the  name  of  Tyrannus — (to^it)}^ — 
 TT^pl  'rdaetjv  Kal  diaipiaEujg  \6ys  (SitXia  deKa.  Whether  this  was 
 the  person  referred  to  in  the  Acts  is  uncertain. 
 
 5  The  study  of  magic  was  prosecuted  with  so  much  zeal  at 
 Ephesus,  that  Ephesian  incantations  were  proverbial ;  and  the 
 "  Ephesian  letters"  were  certain  words,  which  were  believed  to 
 have  sovereign  efficacy  in  charms  and  invocations.  About  this 
 time  magic,  although  forbidden  by  the  Mosaic  law,  was  held 
 in  much  esteem  among  the  Jews,  who  excused  themselves  for  its 
 practice  by  ascribing  the  books  they  retained  on  this  subject  to 
 their  king  Solomon.  The  vagabond  Jews  here  mentioned  had, 
 in  all  probability,  been  long  engaged  in  the  pursuit  of  magical 
 rites  and  incantations,  but  linding  that  the  name  of  Jesus  pos- 
 sessed power  infinitely  superior  to  any  they  could  command, 
 they  attempted  a  trial  of  its  efficacy  in  tiie'  present  instance, 
 using  it  as  a  substitute  for  their  usual  forms  of  exorcism.  The 
 result  clearly  proved  the  vanity  of  magic,  and  demonstrated  be- 
 yond a  doubt,  that  the  miracles  of  the  Gospel  were  perfectly 
 independent  of  that  unholy  science,  and  were  performed  by  a 
 power  which  demons,  while  they  trembled,  acknowledged  and 
 obeyed.  It  served  to  convince  the  Ephesians  of  the  truth  of 
 that  Gospel  which  was  attested  by  the  manifest  power  of  God, 
 evidently  working  with  the  apostles.  It  brought  magic  into 
 contempt  in  its  strongest  hold — the  name  of  the  Lord  Jesus  was 
 magnified,  and  the  people  gave  the  best  proofs  of  their  contri- 
 tion by  burning  their  curious  volumes,  see  ver.  19.  As  the  mi- 
 racles of  Moses  baffled  the  pretensions  of  the  Egyptian  magi- 
 cians, the  same  Holy  Spirit,  from  whom  no  secrets  are  hid, 
 enabled  the  apostles  to  conquer  the  deceivers  of  their  own  age. 
 
 The  Ephesian  characters,  or  letters,  appear  to  have  been 
 amulets,  inscribed  with  strange,  or  barbarous  words.  They 
 were  worn  about  the  person,  for  the  purpose  of  curing  diseases 
 expelling  demons,  and  preserving  from  evils  of  diflerent  kinds. 
 The  books  brought  together  on  this  occasion  were  such   as 
 
TIMOTHY  IS  SENT  TO  MACEDONIA— CHAP.  XIII.  283 
 
 Julian  Pe-    took  upon  them  to  call  over  them  which  had  evil  spirits,  Ephesus. 
 Vu?'ar^    the  name  of  the  Lord  Jesus,  saying,  We  adjure  you  by 
 56.  '  Jesus,  whom  Paul  preacheth. 
 
 14  And  there  were  seven  sons  of  one  Sceva,  a  Jew,  and 
 chief  of  the  priests,  which  did  so. 
 
 15  And  the  evil  spirit  answered  and  said,  Jesus  I 
 know,  and  Paul  I  know ;  but  who  are  ye  ? 
 
 1 6  And  the  man  in  whom  the  evil  spirit  was,  leaped  on 
 them,  and  overcame  them,  and  prevailed  against  them,  so 
 that  they  fled  out  of  that  house  naked  and  wounded. 
 
 1 7  And  this  was  known  to  all  the  Jews  and  Greeks  also 
 dwelling  at  Ephesus ;  and  fear  fell  on  them  all,  and  the 
 name  of  the  Lord  Jesus  was  magnified. 
 
 18  And  many  that  believed,  came,  and  confessed,  and 
 shewed  their  deeds. 
 
 19  Many  of  them  also  which  used  curious  arts,  brought 
 their  books  together,  and  burned  them  before  all  men : 
 and  they  counted  the  price  of  them :  and  found  it  fifty 
 thousand  pieces  of  silver. 
 
 20  So  mightily  grew  the  word  of  God,  and  prevailed. 
 
 SECTION  V. 
 
 St.  Paul  sends  Timothy  and  Erastus  to  Macedonia  and 
 
 Achaia, 
 
 ACTS  xix.  21  to  part  of  22. 
 
 21  After  these  things  were  ended,  Paul  purposed  in  the 
 
 taught  the  science,  manner  of  formation,  use,  &c.  of  these 
 charms. 
 
 Suidas,  under  E^ema  ypanfia-a,  Ephesian  letters,  gives  us  the 
 following  account: — "  Certain  obscure  incantations. — When 
 Milesius  and  Ephesius  wrestled  at  the  Olympic  games,  Milesius 
 could  not  prevail,  because  his  antagonist  had  the  Ephesian  let- 
 ters bound  to  his  heels  ;  when  this  was  discovered,  and  the  let- 
 ters taken  away,  it  is  reported  that  Milesius  threw  him  thirty 
 times." 
 
 The  information  given  by  Hesychius  is  still  more  curious  : 
 — "  The  Ephesian  letters,  or  characters,  were  formerly  six,  but 
 certain  deceivers  added  others  afterwards  ;  and  their  names, 
 according  to  report,  were  these :  Askion,  Kataskion,  Lix,  Te- 
 Irax,  Damnameneus,  and  Aisian.  It  is  evident  that  asldan  sig- 
 nilies  darkness;  katasMan,  light;  lix,  the  earth;  Ictrax,  the 
 year  ;  damnameneus,  the  sun  ;  and/nsioji,  truth.  These  are  holy 
 and  sacred  things."  The  same  account  may  be  seen  in  Clemens 
 Alexandrinus,  Strom,  lib.  v.  cap.  8.  where  he  attempts  to  give 
 the  etymology  of  these  dilferent  terms.  These  words  served,  no 
 doubt,  as  the  keys  to  different  spells  and  incantations;  and 
 were  used  in  order  to  the  attainment  of  a  great  variety  of  ends. 
 The  abraxas  of  the  Basilidians,  in  the  second  century,  were 
 formed  on  the  basis  of  the  Epiiesian  letters ;  for  those  instru- 
 ments of  incantation,  are  inscribed  with  a  number  of  words 
 and  characters  equally  as  unintelligible  as  the  above,  and  in 
 many  cases  more  so. —See  Dr.  Clarke's  Comment,  in  loc.  and 
 Kuinocl. 
 
284  FIRST  EPISTLE  to  the  CORINTHIANS— CHAP.  XIII. 
 
 Julian  Pe-    Spirit,  when  he  had  passed  through  Macedonia  and  Achaia,  Ephesus. 
 riod,  4769.    j^  „q  ^q  Jerusalem,  saying,  After  I  have  been  there,  I 
 
 Vu  ear^ra,         °      i  r> 
 
 56.  *'  must  also  see  Kome. 
 
 22  So  he  sent  into  Macedonia  two  of  them  that  minis- 
 tered unto  him,  Timotheus  and  Erastus. 
 
 SECTION  VI. 
 
 St.  Paul  writes  his  First  Epistle  to  the  Corinthians,  to  as- 
 sert his  Apostolic  Authority — to  reprove  the  Irregula- 
 rities and  Disorders  of  the  Church,  and  to  answer  the 
 Questions  of  the  Converts,  on  various  Points  of  Doctrine 
 and  Discipline  ^ 
 
 §  1.     1  COR.  i.  1 — 3. 
 St.  Paul's  Introduction,  in  which  he  asserts  his  Apostleship, 
 and  the  Unity  of  those  who  believe  in  Christ  Jesus* 
 Julian  Pe-         1   Paul,  called  to  he  an  apostle  of  Jesus  Christ  through 
 Vultr'arTEra,  ^^^  ^"^^^  ^^  ^^^'  ^"^  Sosthenes  our  brother, 
 
 67. 
 
 6  The  date  of  this  Epistle  is  ascertained  from  the  Epistle 
 itself.     St.  Paul,  on  leaving-  Corinth,  as  we  have  already  seen, 
 proceeded  to  Asia,  and  visited  Ephesus,  Jerusalem,  and  An- 
 tioch.     Leaving  this  metropolis  of  the  converted  Gentiles,  he 
 passed  through  Galatia  and  Phrygia,  and  returned  to  Ephe- 
 sus,   where    lie    remained    three    years.      During    the    latter 
 part  of  that   time,  St.  Paul  vs^rote  this  Epistle  to  the  Corin- 
 thians, as  we  learn  from  the  internal  evidence  of  1  Cor.  xvi, 
 8.  where  we  read;  "  I  will  tarry  at  Ephesus  until  Pentecost" 
 —  and  that  it  was  written   at  the  preceding  passover,  is  fur- 
 ther  certain   from  the  expression   (ver.  7.)  *•  Ye  are  unlea- 
 vened," that  is,  "  Ye  are  now  celebrating  the  feast  of  unlea- 
 vened bread."     St.  Paul  left  Ephesus  A.D.  57,  in  which  year, 
 therefore,   this  Epistle   must  have   been    written.      The    sub- 
 scription of  the  Epistle  purports  to  liave  been  written  at  Phi- 
 lippi,  but   as  this   assertion  is  at  variance  with  the   apostle's 
 words,  it  cannot  be  correct,    Michaelis  would  explain  the  dis- 
 crepancy by  interpreting  the  word  dupxofiai  (xvi.  5.)  to  mean, 
 «*  I  am   now  travelling  through,"   instead  of  '*   my   route    is 
 through   Macedonia,"  which   it  evidently  means  (a).     Corinth 
 itself  was  a  place  of  considerable  trade  and  opulence,  contain- 
 ing a   great  variety  of  people— its  inhabitants  were   naturally 
 quick  and  ingenious,  and  it  abounded  in  philosophers  and  ora- 
 tors, who  boasted  of  their  human  learning  and  accomplishments. 
 It  was  the  residence  also  of  many  Jews,  as  we  find  in  Acts  xviii. 
 4.  and  to  them  St.  Paul  first  addressed  himself ;  but  finding  their 
 opposition  to  the  Gospel  unremitting,  he  turns  to  the  Gentiles, 
 (ver.  7.)   of  whom  the  Church  was  principally  composed.     On 
 St.  Paul's  departure  from  Corinth,  he  was  succeeded  by  Apol- 
 los,  who  preached  the  Gospel  with  great  success,  (Acts  xviii. 
 24—28.)  to  whom  also  may  be  added  Aquila  and  Sosthenes. 
 (Acts  xviii.  3.  1  Cor.  i.  1.)     False  teachers,  however,  soon  aris- 
 ing, the  peace  of  the  Church  was  disturbed,  and  great  disorders 
 ensued.     Some  Gentile  converts  set  themselves  up  for  teachers, 
 confounding  the  Christian  doctrine  with  their  own  philosophi- 
 cal speculations,  and  out  of  respect  to  the  oratory  of  Apollos, 
 called  tht.msclves  his  disciples.     On  the  other  hand,  some  of  the 
 Jewish  converts  contended  strenuously  for  the  observance  of 
 
St.  PAUL  UEjoicES  at  their  CONVERSION— CHAP.  XIII.  285 
 
 Julian  Pe-        2  Unto  the  church  of  God  which  is  at  Corinth,  to  them  Ephesus. 
 v°f'  ^^L^'   that  are  sanctified  in  Christ  Jesus,  called  to  be  saints,  with 
 57.  ^^^    ^^'  all  that  in  every  place  call  upon  the  name  of  Jesus  Christ 
 our  Lord,  both  their's  and  our's  : 
 
 3  Grace  be  unto  you,  and  peace,  from  God  our  Father, 
 and/ro?»  the  Lord  Jesus  Christ. 
 
 §  2.     1  COR.  i.  4 — 9. 
 
 St.  Paul  rejoices  at  their  Conversion,  and  at  the  spiritual 
 Gifts  which  they  had  received  in  Testimony  of  the  Truth 
 of  Christ. 
 
 4  I  thank  my  God  always  on  your  behalf,  for  the  grace 
 of  God  which  is  given  you  by  Jesus  Christ ; 
 
 5  That  in  every  thing  ye  are  enriched  by  him,  in  all 
 utterance,  and  in  all  knowledge ; 
 
 6  Even  as  the  testimony  of  Christ  was  confirmed  in 
 you : 
 
 7  So  that  ye  come  behind  in  no  gift ;  waiting  for  the 
 coming  of  our  Lord  Jesus  Christ : 
 
 8  Who  shall  also  confirm  you  unto  the  end,  that  ye 
 may  be  blameless  in  the  day  of  our  Lord  Jesus  Christ. 
 
 9  God  is  faithful,  by  whom  ye  were  called  unto  the 
 fellowship  of  his  Son  Jesus  Christ  our  Lord. 
 
 the  Mosaic  ceremonies,  and  styled  themselves  the  followers  of 
 Cephas,  that  is,St.  Peter,  the  apostle  of  the  circumcision;  while 
 many  of  the  native  Corinthian  converts  still  continued  addicted 
 to  that  uncleanness  and  lasciviousness  which  had  been  common 
 to  them  in  their  heathen  state.  Two  factions  were  raised  in  the 
 Church,  and  the  apostle  was  called  upon  to  fight  against  Jewish 
 superstition,  heathen  licentiousness,  and  all  the  sophistry  of 
 human  learning,  which  were  alike  leagued  against  him,  derogat- 
 ing from  his  authority. 
 
 On  hearing  of  the  lamentable  state  of  his  newly  established 
 Church,  it  appears  that  the  apostle  sent  Timothy  and  Erastus  to 
 the  Corinthians,  as  his  messengers  and  fellow-labourers  in  the 
 Gospel,  intending  shortly  to  visit  them  himself  (x4cts  xix.  22.) ; 
 but  before  he  could  accomplish  this,  he  received  messengers 
 from  Corinth,  with  a  letter  from  the  Church,  requesting  his 
 advice  and  directions  on  various  subjects,  which  hud  been  the 
 occasion  of  so  many  animosities  and  divisions  among  them,  (1 
 Cor.  vii.  1.  16,  17.)  and  on  which  those  who  remained  stedfast  to 
 him  were  anxious  to  obtain  his  opinion.  This  Epistle  appears 
 to  have  been  written  in  answer  to  these  applications— St.  Paul 
 vindicates  his  apostolic  character  frotn  the  aspersions  of  the  op- 
 posing parties,  for  the  satisfaction  of  those  converts  who  still 
 adhered  to  him — his  endeavours  to  lessen  the  inllucnce  of  the 
 false  teachers,  by  pointing  out  their  errors  and  licentious  con- 
 duct— he  applies  suitable  remedies  to  tlie  various  disorders  and 
 abuses  which  had  so  abundantly  crept  into  the  Church,  and  he 
 gives  satisfactory  answers  to  all  those  points  on  which  he  had 
 been  consulted. 
 
 («)  See  Michaelis,  vol.  iv.  p.  43. 
 
286  THEY  ARE  EXHORTED  TO  UNITY— CHAP.  XIII. 
 
 J>iIianPe-  §3,      1  COR.  i.    10—17.  Ephesas. 
 
 riod,  4770.  ^ 
 
 VuigariEra,  St.  Paul  exhorts  them  to  unity  in  the  Name  of  Jesus  Christy 
 ^^'  in  whom  was  no  Division,  in  Opposition  to  those  Leaders 
 
 under  whose  Names  they  had  enlisted  themselves. 
 
 10  Now  I  beseech  you,  brethren,  by  the  name  of  our 
 Lord  Jesus  Christ,  that  ye  all  speak  the  same  thing,  and 
 that  there  be  no  divisions  among  you  ;  but  that  ye  be 
 perfectly  joined  together  in  the  same  mind  and  in  the  same 
 judgment. 
 
 1 1  For  it  hath  been  declared  unto  me  of  you,  my  bre- 
 thren, by  them  which  are  of  the  house  of  Chloe,  that  there 
 are  contentions  among  you. 
 
 12  Now  this  I  say,  that  every  one  of  you  saith,  I  am 
 of  Paul ;  and  I  of  Apollos  ;  and  I  of  Cephas ;  and  I  of 
 Christ. 
 
 13  Is  Christ  divided  ?  was  Paul  crucified  for  you?  or 
 were  ye  baptized  in  the  name  of  Paul  ? 
 
 14  I  thank  God  that  I  baptized  none  of  you  but  Cris- 
 pus  and  Gains  ; 
 
 15  Lest  any  should  say  that  I  had  baptized  in  mine 
 own  name. 
 
 16  And  I  baptized  also  the  household  of  Stephanas: 
 besides,  I  know  not  whether  I  baptized  any  other. 
 
 17  For  Christ  sent  me  not  to  baptize,  but  to  preach 
 the  Gospel. 
 
 §  4.     1  COR.  i.  part  of  ver.  17.  to  the  end. 
 
 St.  Paul  asserts  that  he  was  sent  to  preach  the  Gospel  not 
 with  learned  and  skilful  Eloquence,  lest  the  Power  of 
 God  should  he  overlooked — He  declares  that  the  Truths 
 of  the  Gospel  are  not  to  he  discovered  hy  human  Wisdom  or 
 Acquirements — And  although  the  preaching  of  the  Cross 
 seems  Foolishness  to  those  who  dishelieve,  yet  it  surpasses 
 the  Wisdom  of  Men,  and  is  the  Power  of  God  unto  Sal- 
 vation, hoth  to  the  converted  Jew  and  Greek — that  God 
 has  chosen  the  most  despised  among  Men  to  confound 
 the  learned  Philosophers,  and  the  great  Men  of  the 
 Jews,  who  opposed  themselves  to  the  Wisdom  of  the 
 Gospel,  shewing  hy  Comjmrison  the  inferiority  of  all 
 human  Attainments,  that  no  Flesh  should  have  occasion  to 
 glory  but  in  the  Lord. 
 
 17  Not  with  wisdom  of  words,  lest  the  cross  of  Christ 
 should  be  made  of  none  effect. 
 
 1 8  For  the  preaching  of  the  cross  is  to  them  that  perish 
 foolishness  ;  but  unto  us  which  are  saved  it  is  the  power 
 of  God. 
 
 19  For  it  is  written,  I  will  destroy  tlic  wisdom  of  the 
 
THE  GOSPEL  NOT  FOUNDED  ON  PHILOSOPHY— CHAP.  XIII.  287 
 
 Julian  Pe-    wise,  and  will  bring  to  nothing  the  understanding  of  the  Epbesus. 
 
 ^^ugar  ra,  ^^  Where  is  the  wise?  where  is  the  scribe?  where  is 
 the  disputer  of  tliis  world  ?  hath  not  God  made  foolish 
 the  wisdom  of  this  world  ? 
 
 21  For  after  that,  in  the  wisdom  of  God,  the  world  by 
 wisdom  knew  not  God,  it  pleased  God  by  the  foolishness 
 of  preaching  to  save  them  that  believe. 
 
 22  For  the  Jews  require  a  sign,  and  the  Greeks  seek 
 after  wisdom. 
 
 23  But  we  preach  Christ  crucified,  unto  the  Jews  a 
 stumbling-block,  and  unto  the  Greeks  foolishness  ; 
 
 24-  But  unto  them  which  are  called,  both  Jews  and 
 Greeks,  Christ  the  power  of  God,  and  the  wisdom  of 
 God. 
 
 25  Because  the  foolishness  of  God  is  wiser  than  men  ; 
 and  the  weakness  of  God  is  stronger  than  men. 
 
 26  For  ye  see  your  calling,  brethren,  how  that  not 
 many  wise  men  after  the  flesh,  not  many  mighty,  not 
 many  noble,  are  called  : 
 
 27  But  God  hath  chosen  the  foolish  things  of  the  world, 
 to  confound  the  wise;  and  God  hath  chosen  the  weak 
 things  of  the  world,  to  confound  the  things  which  are 
 mighty ; 
 
 28  And  base  things  of  the  world,  and  things  which  are 
 despised,  hath  God  chosen,  yea,  and  things  which  are  not, 
 to  bring  to  nought  things  that  are  ; 
 
 20  That  no  flesh  should  glory  in  his  presence. 
 
 30  But  of  him  are  ye  in  Christ  Jesus,  who  of  God  is 
 made  unto  us  wisdom,  and  righteousness,  and  sanctifica- 
 tion,  and  redemption: 
 
 31  That,  according  as  it  is  written.  He  that  glorieth, 
 let  him  glory  in  the  Lord. 
 
 §  5.     1  Cor.  ii.  1—5. 
 
 St.  Paul  declares,  that  when  he  preached  the  Gosjjel  to 
 them,  unlike  their  false  Teachers  he  adorned  it  with  no 
 human  Learning  or  Eloquence,  but  that  his  Arguments 
 were  drawn  from  the  Testimony  of  Divine  Revelation, 
 confirmed  by  the  power  of  Miracles — therefore  their  Faith 
 should  not  be  founded  on  the  Wisdom  or  Philosophy  of 
 Men. 
 
 1  And  I,  brethren,  when  I  came  to  you,  came  not  with 
 excellency  of  speech  or  of  wisdom,  declaring  unto  you  the 
 testimony  of  God : 
 
 2  For  I  determined  not  to  know  any  thing  among  you, 
 save  Jesus  Christ,  and  him  crucified. 
 
 3  And  I  was  with  you  in  weakness,  and  in  fear,  and  in 
 much  trembling. 
 
 4  And  my  speech  and  my  preaching  was  not  with  en- 
 
288  '         THE  GOSPEL  bevealed  by  the  HOLY  SPIRIT-CHAP.  XIII. 
 
 Julian  Pe-    ticing  words  of  man's  wisdom,  but  in  demonstration  ofEpbesas. 
 riod,  4770.    ^j^g  Spirit  and  of  power  ; 
 
 Vulgar.Era,      ^  rpj^^^  ^^^^  ^^j^j^  should  not  Stand  in  the  wisdom  of 
 men,  but  in  the  power  of  God. 
 
 §  6.     1  COR.  ii.  6.  to  the  end. 
 
 The  Apostle  next  shews,  that  although  he  uses  not  worldly 
 fVisdcytn,  the  Corinthians  have  no  cause  to  glory  in  their 
 false  Teachers,  for  he  (St.  Paul)  speaks  the  hidden 
 Mystery  of  God  revealed  to  him  by  the  Spirit,  which  no 
 human  Industry  or  Study  could  attain  to ;  and  declares 
 to  them  by  the  preaching  of  the  Holy  Ghost,  the  deep 
 Things  of  God,  which  can  be  revealed  only  by  the  Spirit 
 of  God,  and  cannot  even  be  received  by  the  natural  or 
 animal  Mant  who  has  no  other  help  but  his  human  Facul- 
 ties. 
 
 6  Howbeit  we  speak  wisdom  among  them  that  are  per- 
 fect :  yet  not  the  wisdom  of  this  world,  nor  of  the  princes 
 of  this  world,  that  come  to  nought ; 
 
 7  But  we  speak  the  wisdom  of  God  in  a  mystery,  even 
 the  hidden  ivisdom,  which  God  ordained  before  the  world 
 unto  our  glory : 
 
 8  Which  none  of  the  princes  of  this  world  knew :  for 
 had  they  known  i^,  they  would  not  have  crucified  the  Lord 
 of  glory. 
 
 9  But,  as  it  is  written.  Eye  hath  not  seen,  nor  ear 
 heard,  neither  have  entered  into  the  heart  of  man,  the 
 things  which  God  hath  prepared  for  them  that  love 
 him. 
 
 10  But  God  hath  revealed  them  unto  us  by  his  Spirit: 
 for  the  Spirit  searcheth  all  things,  yea,  the  deep  things  of 
 God. 
 
 11  For  what  man  knoweth  the  things  of  a  man,  save 
 the  spirit  of  man  which  is  in  him  1  even  so  the  things  of 
 God  knoweth  no  man,  but  the  Spirit  of  God. 
 
 12  Now  we  have  received,  not  the  spirit  of  the  world, 
 but  the  Spirit  which  is  of  God  ;  that  we  might  know  the 
 things  that  are  freely  given  to  us  of  God, 
 
 13  Which  things  also  we  speak,  not  in  the  words  which 
 man's  wisdom  teacheth,  but  which  the  Holy  Ghost  teach- 
 eth  ;  comparing  spiritual  things  with  spiritual. 
 
 14  But  the  natural  man  receiveth  not  the  things  of  the 
 Spirit  of  God  :  for  they  are  foolishness  unto  him  :  neither 
 can  he  know  them,  because  they  are  spiritually  dis- 
 cerned. 
 
 15  But  he  that  is  spiritual  judgeth  all  things,  yet  he 
 himself  is  judged  of  no  man. 
 
 IG  For  who  hath  known  the  mind  of  the  Lord,  that  he 
 may  instruct  him  ?  but  we  have  the  mind  of  Christ. 
 
DIVISIONS  INJURIOUS  TO  A  CHURCII-CIIAP.  XIII.  289 
 
 Julian  Pe-  §7.     1  COR.  iii.   1.  to  part  of  ver.  10.  Ephesus. 
 
 riod,4770. 
 
 Vulgar^Era,  St.  Paul  shews  that  Divisions  in  a  Church,  arising  from 
 the  Opinions  of  the  People  on  the  various  Qualifications  of 
 their  Ministers,  are  destructive  of  Spirituality, 
 
 1  And  I,  brethren,  could  not  speak  unto  you  as  unto 
 spiritual,  but  as  unto  carnal,  even  as  unto  babes  in  Christ. 
 
 2  I  have  fed  you  with  milk,  and  not  with  meat  :  for 
 hitherto  ye  were  not  able  to  hear  it,  neither  yet  now  are 
 ye  able. 
 
 3  For  ye  are  yet  carnal :  for  whereas  there  is  among 
 you  envying,  and  strife,  and  divisions,  are  ye  not  carnal, 
 and  walk  as  men  ? 
 
 4  For  while  one  saith,  I  am  of  Paul ;  and  another,  I 
 am  of  Apollos  ;  are  ye  not  carnal  t 
 
 5  Who  then  is  Paul,  and  who  is  Apollos,  but  ministers 
 by  whom  ye  believed,  even  as  the  Lord  gave  to  every 
 man? 
 
 6  I  have  planted,  Apollos  watered  ;  but  God  gave  the 
 increase. 
 
 7  So  then  neither  is  he  that  planteth  any  thing,  neither 
 he  that  watereth  ;  but  God  that  giveth  the  increase. 
 
 8  Now  he  that  planteth  and  he  that  watereth  are  one; 
 and  every  man  shall  receive  his  own  reward  according  to 
 his  own  labour. 
 
 9  For  we  are  labourers  together  with  God  :  ye  are 
 God's  husbandry,  ye  are  God's  building. 
 
 10  According  to  the  grace  of  God  which  is  given  unto 
 me,  as  a  wise  master-builder,  I  have  laid  the  foundation, 
 and  another  buildeth  thereon. 
 
 {8.     1  COR.  iii.  part  of  ver.  10 — 15. 
 
 Jesus  Christ  the  only  Foundation  of  Christianity — those 
 who  build  upon  this  Foundation  are  cautioned  to  take 
 heed,  as  they  must  pass  a  severe  Examination — the 
 Teacher  who  has  introduced  false  Doctrines,  will  see  his 
 Converts  fall  away  in  the  Time  of  Persecution,  as  Wood, 
 Hay,  and  Stubble  in  the  Fire,  escaping  themselves 
 with  difficulty — On  the  other  hand,  with  those  who  have 
 built  upon  this  Foundation  sound  and  good  Doctrine^ 
 their  Converts,  like  Silver  and  Gold,  will  pass  through 
 the  Trial  of  Fire,  and  the  Teacher  himself  will  receive  the 
 Reward  of  his  Labours. 
 
 10  But  let  every  man  take  heed  how  he  buildeth  there- 
 upon. 
 
 1 1  For  other  foundation  can  no  man  lay  than  that  is 
 laid,  which  is  Jesus  Christ. 
 
 12  Now  if  any  man  build  upon  this  foundation  gold, 
 silver,  precious  stones,  wood,  hay,  stubble  ; 
 
 13  Every  man's  work  shall  be  made  manifest :  for  the 
 
 VOL.  II.  U 
 
290  HEATHEN  PHILOSOPHY  VANITY— CHAP.  XIII. 
 
 Julian  Pe-    day  shall  declare  it,  because  it  shall  be  revealed  by  fire  :  Ephesus. 
 v"f '  ^^^'   ^^^  ^^^  ^^^  ^^^^^  *^y  every  man's  work  of  what  sort  it  is. 
 ^u  gar    ra,      j^,  jf  ^j^y  nian's  work  abide  which  he  hath  built  there- 
 upon, he  shall  receive  a  reward. 
 
 15  If  any  man's  work  shall  be  burned,  he  shall  suffer 
 loss  :  but  he  himself  shall  be  saved  ;  yet  so  as  by  fire. 
 
 §  9.  1  Cor.  iii.  16.  to  the  end. 
 St,  Paul  declares^  that  the  Teitcher  who  wilfully  introduces 
 false  Doctrine  into  the  Church  will  he  destroyed,  how- 
 ever successful  in  his  attempt — The  Wisdom  of  this  World 
 is  Folly  in  the  Sight  of  God,therefore  they  should  not  glory 
 in  their  Teachers  nor  their  boasted  Philosophy,  making 
 Divisions  in  the  Church — The  true  Glory  of  a  Christian 
 is  in  Christ,  who  is  God's,  through  whom  alone  we  obtain 
 the  Promises  of  Salvation,  which  cannot  be  given  by  the 
 Preachers  of  the  Gospel* 
 
 1 6  Know  ye  not  that  ye  are  the  temple  of  God,  and 
 that  the  Spirit  of  God  dwelleth  in  you  ? 
 
 1 7  If  any  man  defile  the  temple  of  God,  him  shall  God 
 destroy ;  for  the  temple  of  God  is  holy,  which  temple  ye 
 are. 
 
 18  Let  no  man  deceive  himself.  If  any  man  among 
 you  seemeth  to  be  wise  in  this  world,  let  him  become  a 
 fool,  that  he  may  be  wise. 
 
 19  For  the  wisdom  of  this  world  is  foolishness  with 
 God :  for  it  is  written.  He  taketh  the  wise  in  their  own 
 craftiness. 
 
 20  And  again,  The  Lord  knoweth  the  thoughts  of  the 
 wise,  that  they  are  vain. 
 
 21  Therefore  let  no  man  glory  in  men :  for  all  things 
 are  your's  : 
 
 22  Whether  Paul,  or  Apollos,  or  Cephas,  or  the  world, 
 or  life,  or  death,  or  things  present,  or  things  to  come  ;  all 
 are  your's  ; 
 
 23  And  ye  are  Christ's  ;  and  Christ  is  God's. 
 
 §  10.  1  COR.  iv.  1 — 5. 
 The  Apostles,  as  Servants  of  Christ,  are  required  to  dis- 
 pense the  Mysteries  of  the  Gospel  as  Men  were  prep)ared 
 to  receive  them — In  vindication  of  the  Censure  ^ja5'5e<i 
 upon  him  by  the  false  Teachers,  for  not  having  instruct- 
 ed the  Corinthians  in  the  deeper  Doctrines  of  Chris- 
 tianity, St.  Paul  declares  it  is  of  little  moment  to  be 
 condemned  by  Mans  Judgment;  for  God  alone  can 
 judge  righteously,  to  whom  only  the  Secrets  of  the 
 Hearts  are  known — He  exhorts  them,  therefore,  not  to 
 pass  Judgment  on  their  spiritual  Instructors. 
 
 1  Let  a  man  so  account  of  us,  as  of  the  ministers  of 
 Christ,  and  stewards  of  the  mysteries  of  God. 
 
True  and  false  TEACIIP^RS  compared— CHAP.  XIII.  291 
 
 Julian  Pe-        2  Moreover,  it  is  required  in  stewards,   that  a  man  be  Ephesus. 
 
 Vui'aSa  ^«"nd  faithful. 
 
 57.  ^^^  ''^^'      3  But  with  mc  it  is  a  very  small  thinj^  that  I  should  be 
 
 judged  of  you,  or  of  man's  judgment ;   yea,  I  judge  not 
 
 mine  own  self: 
 
 4  For  I  know  nothing  by  myself;  yet  am  I  not  hereby 
 justified  :  but  he  that  judgeth  me  is  the  Lord. 
 
 5  Therefore  judge  nothing  before  the  time,  until  the 
 Lord  come,  wlio  both  will  bring  to  light  the  hidden  things 
 of  darkness,  and  will  make  manifest  tlie  counsels  of  the 
 hearts  :  and  then  shall  every  m.an  have  praise  of  God. 
 
 §  11.     1  COR.  iv.  6—13. 
 
 St.  Paul  declares  he  has  made  use  of  his  own  Name^  and 
 that  of  Apollos,  that  they  might  learn  not  to  think  too 
 highly  of  their  separate  Leaders,  and  so  become  jmffed 
 up  with  Anger  and  Contempt  for  each  other — St,  Paul 
 and  A])oUos  ivere  only  the  Servants  of  Christ,  by  whose 
 Ministry  the  Christians  had  believed — They  disclaimed 
 all  Titles  and  Distinctions  among  them,  that  by  their 
 Example  the  Corinthians  might  learn  not  to  esteem  their 
 Teachers  above  7vhat  he  had  written — The  Ajjoslle  then 
 addresses  Himself  to  the  false  Teachers  — The  former  are 
 called  igonrant  and  foolish,  because  they  preach  the  first 
 Article  of  the  Christian  Faith  ;  while  the  false  Teachers, 
 from  their  Speculations  and  Traditions^  are  considered  wise 
 Men,  and  Philosophers  — The  Apostles  are  despised — 
 They  are  honoured— The  Apostles  are  exposed  to  every 
 kind  of  Danger,  7vhile  they  are  in  the  full  Enjoyment  of 
 Affluence  and  every  Comfort. 
 
 6  And  these  things,  brethren,  I  have  in  a  figure  trans- 
 ferred to  myself  and  to  ApoUos  for  your  sakes ;  that  ye 
 might  learn  in  us  not  to  think  of  men  above  that  which  is 
 written,  that  no  one  of  you  be  puffed  up  for  one  against 
 another. 
 
 7  For  who  maketh  thee  to  difter  from  another  ?  and 
 what  hast  thou  that  thou  didst  not  receive  ?  Now  if  thou 
 didst  receive  it,  why  dost  thou  glory,  as  if  thou  hadst  not 
 received  it? 
 
 8  Now  ye  arc  full,  now  ye  are  rich,  ye  have  reigned  as 
 kinos  without  us  :  and  I  would  to  God  ye  did  reign ; 
 that  we  also  might  reign  with  you. 
 
 9  For  I  think  that  God  hath  set  forth  us  the  apostles 
 last,  as  it  were  appointed  to  death  :  for  we  are  made  a 
 spectacle  unto  the  world,  and  to  angels,  and  to  men. 
 
 10  We  are  fools  for  Christ's  sake,  but  ye  are  wise  in 
 Christ :  we  are  weak,  but  ye  are  strong  :  ye  are  honour- 
 able, but  we  are  despised. 
 
 11  Even  unto  this  present  hour   wc  both  hunger  and 
 
 u  2 
 
292  SUPEIINATURAL   POWERS   APPEALED   TO— CHAP.    XIII. 
 
 Julian  Pe-    thirst,  and  are  naked,  and  are  buiFeted,  and  have  no  cer-  Ephesus. 
 
 v**?'  ^^m'  *^^"  dwelling-place  ; 
 
 ^^«  gar    ra,      ^^  And  labour,  working  with  our  own  hands;  being 
 reviled,  we  bless ;  being  persecuted,  we  suffer  it ; 
 
 1 3  Being  defamed,  we  entreat :  we  are  made  as  the 
 filth  of  the  earth,  and  are  the  off-scouring  of  all  things 
 unto  this  day. 
 
 §  12.     1  COR.  iv.  14.— 17. 
 
 St.  Paul  declares  he  does  not  write  these  things  to  shame, 
 but  to  instruct  them,  and  to  rvarn  them  from  those  false 
 Teachers,  who  will  not  be  to  them  as  he  was,  their  spiri- 
 tual Father — He  therefore  intreats  them  to  imitate  Him, 
 and  sends  Timotheus  to  them,  who  should  remind  them  of 
 his  Instruction, 
 
 14  1  write  not  these  things  to  shame  you,  but  as  my 
 beloved  sons  I  warn  you. 
 
 15  For  though  ye  have  ten  thousand  instructors  in 
 Christ,  yet  have  ye  not  many  fathers ;  for,  in  Christ  Jesus, 
 I  have  begotten  you  through  the  gospel. 
 
 16  Wherefore  I  beseech  you,  be  ye  followers  of  me. 
 
 17  For  this  cause  have  1  sent  unto  you  Timotheus, 
 who  is  my  beloved  son,  and  faithful  in  the  Lord,  who  shall 
 bring  you  into  remembrance  of  my  ways  which  be  in 
 Christ,  as  I  teach  every  where  in  every  church. 
 
 §  13.     1  COR.  iv.  18.  to  the  end. 
 
 The  false  Teacher  having  declared  that  St.  Paul  feared  to 
 encounter  such  learned  and  eloquent  Opposers — He  de- 
 clares his  Intention  of  visiting  them  shortly,  when  he 
 would  inquire  not  into  the  Speech,  but  into  the  supernatural 
 Powers  of  his  Opposers,  as  the  Gospel  is  not  established 
 by  the  boasted  Wisdom  of  its  Preachers,  but  in  the  Mi- 
 raculous Powers  which  arc  imparted  to  them  for  its 
 Confirmation — He  then  asks  them  if  his  own  superna- 
 tural Powers  should  be  exercised  tojvards  them  in  Punish- 
 ment, or  if  he  should  come  to  them  in  the  Spirit  of  Peace 
 and  in  Love,  on  account  of  their  having  corrected  their 
 Errors, 
 
 1 8  Now  some  arc  puffed  up,  as  though  I  would  not 
 come  to  you. 
 
 19  But  I  will  come  to  you  shortly,  if  the  Lord  will; 
 and  will  know,  not  the  speech  of  them  which  are  puffed 
 up,  but  the  power. 
 
 20  For  the  kingdom  of  God  is  not  in  word,  but  in 
 power. 
 
 21  What  will  ye?  shall  I  come  unto  you  with  a  rod, 
 or  in  love,  and  in  the  spirit  of  meekness  ? 
 
CHRISTIANS  TO  AVOID  EVIL  SOCIETY-CHAP.  XIII.  093 
 
 hKo-      ,    p     ,  ^\^-     1^0^-v.l.tothecnd.  Ephesus. 
 
 Viilgar^ra,  '^^'  ^«^«  commands  the  public  Excommunication  of  the  In- 
 57.  cestuous  Person-^He  condemns  their  boasting     in    the 
 
 Knowledge  of  their  false  Teacher,  who  has  tolerated  this 
 enormity,  and  shews  the  infectious  Nature  of  Sin,  by 
 comparing  it  to  leaven— They  are  prohibited  from  asso- 
 ciating with  Christians  openly  profane,  who  are  to  be 
 delivered  over  to  the  Censure  of  the  Church—But  the 
 wicked  Heathens,  as  being  without  the  Pale  of  the 
 Church,  are  to  be  left  to  the  Judgment  of  God, 
 
 1  It  is  reported  commonly  that  there  is  fornication 
 among  you,  and  such  fornication  as  is  not  so  much  as 
 named  among  the  Gentiles,  that  one  should  have  his  fa- 
 ther's wife. 
 
 2  And  ye  are  puffed  up,  and  have  not  rather  mourned, 
 that  he  that  hath  done  this  deed  might  be  taken  awav 
 from  among  you. 
 
 3  For  I  verily,  as  absent  in  body,  but  present  in  spirit, 
 have  judged  already,  as  though  I  were  present,  concerning 
 him  that  hath  so  done  this  deed ; 
 
 4  In  the  name  of  our  Lord  Jesus  Christ,  when  ye  are 
 gathered  together,  and  my  spirit,  with  the  power  of  our 
 liord  Jesus  Christ, 
 
 5  To  deliver  such  an  one  unto  Satan  for  the  destruc- 
 tion of  the  flesh,  that  the  spirit  may  be  saved  in  tlie  day 
 of  the  Lord  Jesus.  '' 
 
 6  Your  glorying  is  not  good.  Know  ye  not  that  a  little 
 leaven  leaveneth  the  whole  lump  ? 
 
 7  Purge  out  therefore  the  old  leaven,  that  ye  may  be  a 
 new  lump,  as  ye  are  unleavened.  For  even  Christ  our 
 passover  is  sacrificed  for  us : 
 
 8  Therefore  let  us  keep  the  feast,  not  with  old  leaven, 
 neither  with  the  leaven  of  malice  and  wickedness,  but  with 
 the  unleavened  bread  of  sincerity  and  truth, 
 fornicar^'''^-^  ""^"^  ^""^  '"  ^"  epistle'  not  to  company  with 
 
 10  Yet  not  altogether  with  the  fornicators  of  this  world, 
 
 ./«f  «^  ^^^  concluded,  from  this  passage,  that  the  Epi^ 
 A  limV  H ''  ;"  '''''^  ''"•'  P^^^'^'^J'^  was  contained,  has  perished! 
 A  little  attention  however  to  the  passage  will  place  the  whole 
 matter  ,n  a  very  d.fterent  point  of  viewf  In  the  first  place  we 
 must  remark  that  the  words  which  are  here  translated  in  an 
 epistle,  ought,  Without  any  doubt,  to  be  rendered  in  the,  or 
 in  this  epistle,  such  being  the  sense  of  the  article  in  the  ori-Mnal 
 Accordingly  we  find  in  the  beginning  of  the  chapter  the  very 
 precept  m  question.     "  It  is  reported  commonly  that  th.^re  is 
 
 ■  fenrrf '  ""l-r''"?/.?  "•;'  ^'^  ^^'^'^^^^^  the  compinv  of  such  of- 
 fi^^nders,"  like  a  little  leaven  would  leaven  the  whole  lump," 
 the  apostle  commands  them  to  "  purge  out  therefore  the  old  lea- 
 defile  thrm  ^*7^^^«'"'*^ators  whose  society  would  corrupt  and 
 mand    .    to    11^  h«^cver,  they  should  so  far  mistake  the  com- 
 
 Loo^fie  Anhrn    ^  '"'"ir'^'^f  ""^^  '""^'"'^^  ^"-""^  »he  world,  the 
 apostle  explains  himself,  and  informs  them  that  his  injunction 
 
294-  CHRISTIANS  TO  AVOID  EVIL  SOCIETY— CHAP.  XIU. 
 
 Julian  Pe-    or  with  the  covetous,  or  extortioners,  or  with  idolaters ;  Ephesus. 
 t';"*,''  ^^IP'  for  then  must  ye  needs  go  out  of  the  world. 
 
 VuIgariEra, 1 2 ■  
 
 does  not  extend  to  fornicators  among  the  Heathen,  for  with 
 such,  in  the  ordinary  intercourse  of  hfe,  they  must  associate, 
 but  that  it  appHes  only  to  their  Christian  brethren. 
 
 **  9.  I  wrote  to  you  in  an  epistle  not  to  company  with  forni- 
 cators. 
 
 "  10.  Yet  not  altogether  with  the  fornicators  of  this  world,  or 
 with  the  covetous,  or  extortioners,  or  idolaters,  for  then  must 
 ye  needs  go  out  of  the  world. 
 
 "11.  But  now  have  I  written  unto  you  not  to  keep  company, 
 if  any  man  that  is  called  a  brother  be  a  fornicator,  or  covetous, 
 or  an  idolater,  or  a  railer,  or  a  drunkard,  or  an  extortioner — 
 with  such  an  one  no  not  to  eat." 
 
 As  an  additional  proof  of  an  error  in  the  translation,  we  arc 
 to  observe,  that  the  identical  word,  which  in  the  ninth  verse  is 
 translated,  "  I  wrote,"  in  the  eleventh  verse  is  translated  "I 
 have  written."  Let  the  latter  tense  be  adopted,  as  it  ought  to 
 be,  in  both  verses,  and  with  the  addition  of  the  demonstrative 
 article,  the  sense  of  the  passage  will  be  perfectly  clear,  without 
 having  recourse  to  the  improbable  supposition  of  any  previous 
 epistle.  The  following  paraphrase  of  the  verses  in  question, 
 which  very  nearly  coincides  with  that  of  Mr.  Jones,  may,  per- 
 haps, be  thought  satisfactory. 
 
 **  9.  I  have  written  to  you,  a  little  above,  (vcr.  2.)  in  this 
 letter,  that  you  should  separate  yourselves  from  those  who  arc 
 fornicators,  and  because  you  may  be  in  danger  of  being  polluted 
 by  them,  that  you  should  purge  them  out  irom  among  you,  as 
 the  old  leaven,  (ver.  5,  6.) 
 
 *'  10.  Do  not,  however  mistake  me :  I  do  not  mean  that  you 
 should  separate  from  such  among  the  heathen  as  are  fornica- 
 tors, extortioners,  or  idolaters:  for  if  you  were  to  do  so,  you 
 might  as  well  go  out  of  the  world. 
 
 "  11.  But  this  is  the  meaning  of  what  I  have  written  to  yon  ; 
 that  you  should  not  hold  any  communication,  nor  admit  to  the 
 supper  of  the  Lord,  any  among  your  Christian  brethren,  who 
 are  offenders  in  these  points." 
 
 There  are  muny  passages  indeed  in  this  epistle,  which  lead  us 
 to  think  that  it  was  the  first  communication  of  the  apostle  to 
 the  Corinthians,  since  his  departure  from  them.  In  the  begin- 
 ning both  of  the  second  and  of  the  fifteenth  chapters,  he  recalls 
 their  attention  to  his  residence  among  them,  and  to  what  he 
 then  said  and  did,  as  if  he  had  sent  them  nothing,  which  might 
 cither  have  refreshed  their  faith  or  renewed  their  obligations. 
 Now  as  in  the  second  epistle,  he  refers  perpetually  to  the  first, 
 we  might  fairly  suppose  that  in  this  epistle,  which  we  now  call 
 the  first,  he  would  have  referred  also  in  a  manner  equally  deci- 
 sive, to  his  former  one,  if  any  such  had  ever  existed.  Such  a  re- 
 ference indeed  would  liave  been  especially  necessary,  as,  if  we 
 suppose  a  former  epistle,  we  must  also  suppose  that  the  offence 
 against  which  he  forewarned  them,  had  been  subsequently  re- 
 peated J  he  would  not  therefore  have  failed  to  have  charged  them 
 with  direct  disobedience  to  his  positive  command.  So  lar,  how- 
 ever, from  this  being  the  case,  it  appears  from  the  very  expres- 
 sions which  he  uses,  that  he  had  but  recently  heard  of  the  offence. 
 This  circumstance  of  itself  militates  against  the  supposition  of 
 any  previous  epistle;  for  if  the  crime  had  prevailed  to  such  a 
 degree,  as  to  have  already  required  the  interference  of  the 
 apostle,  he  would  not  have  written  the  second  time,  as  if  he  had 
 but  jusl  heard  of  the  accusation  IVom  common  report,  "  It  is 
 reported  commonly  that  there  is  fornication  among  you."  Be- 
 sides, the  verv  words  in  which  he  parses  his  judgment  of  cxcom- 
 
On  settling  DISPUTES  among  CHRISTIANS-CHAP.  XIII.  295 
 
 Julian  Pe-        1 1  But  HOW  I  have  written  unto  you  not  to  keep  com-  Ephesus. 
 y^^'^^/p'   P^"y»  if  ^"y  iTf^an  that  is  called  a  brother  be  a  fornicator, 
 57.  ^^'    ^^'  or  covetous,  or  an  idolater,  or  a  railer,  or  a  drunkard,  or 
 an  extortioner ;  with  sucli  an  one  no  not  to  eat. 
 
 12  For  what  liave  I  to  do  to  judge  them  also  that  are 
 without?  do  not  ye  judge  them  that  are  witliin? 
 
 13  But  them  that  are  without  God  judgeth.  Therefore 
 put  away  from  among  yourselves  that  wicked  person. 
 
 §  15.  1  COR.  vi.  1—8. 
 The  Christians  are  reproved  for  referring  their  Differences 
 to  Heathen  Courts  of  Judicature,  by  which  their  Chris- 
 tian Profession  is  dishonoured — Instead  of  laying  them 
 before  their  iiispired  Teachers,  who  gave  Larvs  for  the 
 present  ruling  of  the  World — They  are  rebuked  also 
 for  attempting  to  injure  and  defraud  their  Christian 
 Brethren, 
 
 1  Dare  any  of  you,  having  a  matter  against  another, 
 go  to  law  before  the  unjust,  and  not  before  the  saints  ? 
 
 2  Do  ye  not  know  that  the  saints  shall  judge  the  world  ? 
 and  if  the  world  shall  be  judged  by  you,  are  ye  unworMiy 
 to  judge  the  smallest  matters  ? 
 
 3  Know  ye  not  that  we  shall  judge  angels  ?  how  much 
 more  things  that  pertain  to  this  life. 
 
 4  If  then  ye  have  judgments  of  things  pertaining  to 
 this  life,  set  them  to  judge  who  are  least  esteemed  in  the 
 church. 
 
 5  I  speak  to  your  shame.  Is  it  so,  that  there  is  not  a 
 wise  man  among  you  ?  no,  not  one  that  shall  be  able  to 
 judge  between  his  brethren  ? 
 
 6  But  brother  goeth  to  law  with  brother,  and  that  be- 
 fore the  unbelievers. 
 
 7  Now  therefore  there  is  utterly  a  fault  among  you, 
 because  ye  go  to  law  one  with  another.  Why  do  ye  not 
 rather  take  wrong  ?  why  do  ye  not  rather  suffer  yourselves 
 to  be  defrauded. 
 
 8  Nay,  ye  do  wrong  and  defraud,  and  that  your  bre- 
 thren. 
 
 §  16.  1  Cor.  vi.  9,  to  the  end. 
 The  Apostle  here  confutes  the  Arguments  of  the  false 
 Teacher,  by  which  he  appears  to  have  sanctioned  Luxury 
 and  Fornication,  and  declares  that  no  unclean  Person 
 can  inherit  the  Blessings  of  the  Gospel —  The  immoderate 
 Indulgence  of  things  in  themselves   lawful,  is  sinfid  in 
 
 munication  against  the  oflcnder,  (ver.  3,  4,  5,)  lead  us  to  believe 
 that  it  was  now  passed  for  the  first  time.  The  supposition, 
 llicrcforc,  of  a  lost  epistle  is  groundless ;  nor  do  the  words  of 
 the  apostle,  when  fairly  examined,  lead  to  any  sueb  conclu- 
 sion (a). 
 
 ^  («)  Sec  the  late  lamented  Mr.  Reunell's  tract  on  Inspiration.  See  the 
 subject  discussed  in  Home,  and  the  references,  p.  149 — 152. 
 
296  Excess  in  LAWFUL  things  is  UNLAWFUL-CHAP.  XIII. 
 
 Julian  Pe-         Christians^  who  are   God's  both  by   Creation  and  Re-  Ephesus. 
 
 57.  9  Know  ye  not  that  the  unrighteous  shall  not  inherit 
 
 the  kingdom  of  God  ?  Be  not  deceived  ;  neither  forni- 
 cators, nor  idolaters,  nor  adulterers,  nor  effeminate,  nor 
 abusers  of  themselves  with  mankind, 
 
 10  Nor  thieves,  nor  covetous,  nor  drunkards,  nor  re- 
 vilers,  nor  extortioners,  shall  inherit  the  kingdom  of  God. 
 
 1 1  And  such  were  some  of  you  :  but  ye  are  washed, 
 but  ye  are  sanctified,  birtye  are  justified,  in  the  name  of 
 the  Lord  Jesus,  and  by  the  Spirit  of  our  God. 
 
 12  All  things  are  lawful  unto  me,  but  all  things  are 
 not  expedient :  all  things  are  lawful  for  me,  but  I  will  not 
 be  brought  under  the  power  of  any. 
 
 1 3  Meats  for  the  belly,  and  the  belly  for  meats :  but 
 God  shall  destroy  both  it  and  them.  Now  the  body  is 
 not  for  fornication,  but  for  the  Lord ;  and  the  Lord  for 
 the  body. 
 
 14  And  God  hath  both  raised  up  the  Lord,  and  will 
 also  raise  up  us  by  his  own  power. 
 
 15  Know  ye  not  that  your  bodies  are  the  members  of 
 Christ  ?  shall  I  then  take  the  members  of  Christ,  and  make 
 them  the  members  of  an  harlot  ?     God  forbid. 
 
 16  What?  know  ye  not  that  he  which  is  joined  to  an 
 harlot  is  one  body  ?  for  two,  saith  he,  shall  be  one  flesh. 
 
 17  But  he  that  is  joined  unto  the  Lord  is  one  spirit. 
 
 18  Flee  fornication.  Every  sin  that  a  man  doeth  is 
 without  the  body;  but  he  that  committeth  fornication 
 sinneth  against  his  own  body. 
 
 1 9  What  ?  know  ye  not  that  your  body  is  the  temple  of 
 the  Holy  Ghost  which  is  in  you,  which  ye  have  of  God, 
 and  ye  are  not  your  own? 
 
 20  For  ye  are  bought  with  a  price:  therefore  glorify 
 God  in  your  body,  and  in  your  spirit,  which  are  God's. 
 
 §  17.      1  COR.  vii.  1 — 17. 
 St,  Paul  proceeds  to  answer  the  Questions  of  the  Corin- 
 thians, and  gives  Rules  of  Conduct  both  to  married  and 
 single  Persons,  according  to  their  several  Tempers,  and 
 the  present  State  of  the  Church  in  a  time  of  Persecution. 
 
 1  Now  concerning  the  things  whereof  ye  wrote  unto 
 me:  It  is  good  for  a  man  not  to  touch  a  woman. 
 
 2  Nevertheless,  to  avoid  fornication,  let  every  man 
 have  his  own  wife,  and  let  every  woman,  have  her  own 
 husband. 
 
 3  Let  the  husband  render  unto  the  wife  due  benevo- 
 lence :  and  likewise  also  the  wife  unto  the  husband. 
 
 d-  The  wife  hath  not  power  of  her  own  body,  but  the 
 husband :  and  likewise  also  the  husband  hath  not  power 
 of  his  own  body,  but  tlie  wife. 
 
 5  Defraud  ye  not  one  the  other,  except  it  be  with  con- 
 
RULES  OF  CONDUCT  to  the  MAllRIED-CHAP.  XIII.  297 
 
 Julian  Pe-    sent  for  a  time,  that  ye  may  give  yourselves  to  fasting  Ephesus. 
 riod,  4770.    and  prayer :  and  come  together  agam,  that  batan  tempt 
 Vulgar^ra,         ^^^  ^^^  ^^^^  incontinency. 
 
 6  But  I  speak  this  by  permission,  and  not  of  command- 
 ment ^ 
 
 8  It  has  been  said,  by  many  very  respectable  divines,  that  St. 
 Paul  did  not  consider  himself  to  have  been  ''^l^y^;^^"^?^ ^f  ?  .^"^ 
 that  he  has  distinguished  between  those  parts  of  his  epistles 
 which  were  dictated  by  the  Spirit  of  God,  and  those  that  were 
 1  This  i  the  only  chapter  in  any  of  his  epistles  where  this 
 Zv  at  first  sight  appear  to  be  so;  a  little  attention,  however 
 wi  Ishew  that  the  notion  is  founded  on  a  total  misconception  of 
 the  meaning  of  the  apostle ;  who,  so  far  from  denying  his  ple- 
 nary inspiration,  vindicates  its  existence  to  the  very  utmost. 
 
 The  Corinthians,  it  appears,  had  written  to  «>e  aposto  to 
 know  his  opinion,  first,  concerning  marriage  and  the  duties  ol 
 the  marriale  state',  witii  reference  perhaps  to  the  peculiar  cir- 
 cumstances of  the  Church  under  its  impending  troubles.  To  this 
 inquiry  the  apostle  in  substance  replies,  that  a  state  of  celibacy 
 wal  go^od,  buf  that  as  the  power  of  continency  ^f"«t  universal, 
 it  was  better  for  those  who  felt  so  disposed,  to  enter  »nto  the  mar- 
 riage state,  and  for  those  who  were  already  married  to  live  to- 
 gether. «  But,"  says  he,  "  I  speak  this  by  permission,  and  not 
 Kmmandment,"  ver.  6^  The'sense  of  which  -ords  is  clear  y 
 this,  that  the  Gospel  gave  no  command  either  with  respect  to 
 marriage,  or  to  an  abstinence  from  it-but  that  it  permitted 
 Tery^an  to  act  as  from  his  own  self-experience  he  m.sh  think 
 to  be  l,est.  The  commandment  then,  and  t»i%l>5^^7,f;?'  '^^^^^ 
 reference  not  to  the  writing  of  the  apostle,  but  to  the  conduct 
 of  the  Corinthians.  ,  ,     ,  ,. 
 
 The  next  point  on  which  the  Corinthians  had  consulted  urn, 
 related  to  the  preservation  of  the  marriage  bond  among  those 
 Chr  stians  who  were  already  married.  "  Unto  the  married  I 
 command,  yet  not  I  but  the  Lord  ;  Let  not  the  ^^^  depart  from 
 her  husband,"  &c.  ver.  10.  Here,  then  t»>ere  was  no  latitude 
 of  permission,  but  a  positive  command  Iro'^.J^^'^'^^  ^.'™t  h'  'h 
 whose  code  of  morality  this  preservation  of  the  marriage  bond 
 rrmed  a  very  new  and  striking  feature.  To  Christ  himselt 
 therefore  he  refers,  who.  Matt.  v.  32.  had  most  decisivdy  for- 
 bidden all  divorces,  excepting  in  the  case  of  adultery.  A  he  Co- 
 rinthians knew  the  command  of  the  Lord  too  well  to  need  that 
 it  should  be  either  reiterated  or  reinforced  by  himself;  nor  was 
 it  any  disparagement  of  his  apostolical  power  to  appeal  to  the 
 words  of  his  heavenly  Master.  ,.    ,  ,  •      .     .  u,;^ 
 
 The  third  point  on  which  they  had  consulted  nim  was  this— 
 whether  the  marriage  of  a  believer  and  an  unbeliever  ought  to 
 be  dissolved.  This  being  a  new  case,  he  writes  upon  it  at  some 
 length.  "  To  the  rest  speak  I,  not  the  Lord,  if  any  brother 
 hath  a  wife  that  believeth  not,"  &c.  ver.  12  As  therefore  this 
 was  an  extraordinary  circumstance,  respecting  which  Christ 
 had  not  left  any  command,  St.  Paul  proceeds  to  supply  the  de- 
 ficiency, and  gives  a  very  decisive  opinion,  that  no  separa  ion 
 ought  to  take  place  on  the  part  of  the  believer.  So  far  indeed 
 is  he  from  undervaluing  his  power,  that  in  the  ful  persuasion 
 and  consciousness  of  his  inspired  authority,  he  concludes,  And 
 so  ordain  I  in  all  the  Churches,"  ver.  17.  ,.   ^  ^  .  , 
 
 The  fourth  point  upon  which  they  had  consulted  him,  respect 
 those  who  had  never  yet  been  married.  Upon  this  point  he  thus 
 rommences  his  decision.  "  Now  concerning  virgins,  I  have  no 
 €ommundment  of  the  Lord;  yet  I  give  my  judgment,  as  one 
 
298  RULES  FOR  MARRIED  PERSONS— CHAP.  XIII. 
 
 Julian  Pe-        7  For  I  would  that  all  men  were  even  as  I  myself.  But  Ephesus. 
 riod,  4770.  every  man  hath  his  proper  gift  of  God,  one  after   this 
 VulgariEra,^^^^^^^  and  another  after  that. 
 
 that  hath  obtained  mercy  to  be  faithful,"  ver.  25.  As  then  Christ 
 had  left  no  command  upon  the  point,  the  apostle  proceeds  to 
 decide  the  matter  upon  his  own  authority.  But  how  does  he 
 decide  it  ?  Not  as  an  ordinary  man, — but  as  "  one  who  had  ob- 
 tained mercy  to  be  faithful."  The  word,  which  is  translated 
 faithful,  signifies  in  this,  as  in  various  other  places,  *'  worthy 
 of  confidence  or  credit."  The  same  terra,  both  in  the  original 
 and  in  the  translation,  is  applied  to  God  himself,  1  Cor.  i.  9. 
 "  God  is  faithful."  Again  we  find,  Tit.  i.  19.  "  The  faithful 
 word,"  i.  e.  the  Gospel.  In  1  Tim.  i.  12.  we  find  the  word  pe- 
 culiarly applied  to  the  inspired  ministry,  "  I  thank  Jesus  Christ 
 our  Lord,  w  ho  hath  enabled  me,  for  that  he  counted  me  faithful, 
 putting  me  into  the  ministry."  When,  therefore,  St.  Paul 
 speaks  of  his  having  obtained  mercy  of  the  Lord  to  be  faithful, 
 he  asserts  the  grace  and  authority  of  an  inspired  minister  and 
 apostle,  and  as  such  he  pronounces  his  solemn  determination 
 and  judgment. 
 
 Such  a  judgment  was  not  his  own  private  opinion  and  decree, 
 but  it  was  the  determination  of  a  mind  divinely  assisted  and  in- 
 spired. This  the  apostle  again  asserts,  in  the  words  with  which 
 the  subject  is  concluded.  "  She  is  happier,  if  she  so  abide,  after 
 my  judgment,  and  I  think  also  that  I  have  the  Spirit  of  God." 
 These  latter  words,  which  many  have  imagined  to  imply  a  doubt 
 or  hesitation  in  the  mind  of  St.  Paul  respecting  his  inspiration, 
 are,  if  rightly  understood,  the  strongest  affirmation  of  it. 
 Some  have  considered  the  doubt  as  an  ironical  expression,  with 
 a  view  to  put  his  adv-ersaries  to  shame.  But  in  reality  he  has 
 expressed  no  doubt  or  hesitation  at  all.  The  misconception  has 
 arisen  from  the  double  meaning  of  the  English  word  "  think  ;" 
 which  ordinarily  expresses  a  degree  of  uncertainty  in  the  mind 
 of  the  speaker,  with  respect  to  the  fact  in  question.  Whereas 
 the  word,  in  the  original,  signifies  "  I  am  of  opinion,"  or  "  I 
 profess,"  impl^fing  thereby  a  very  high  degree  of  confidence  and 
 self-persuasion.  This  language,  therefore,  so  far  from  impeach- 
 ing his  inspiration,  is  even  stronger  than  if  it  were  only  a 
 simple  affirmation  of  the  fact.  It  is  an  asseveration  upon  the 
 credit  of  his  own  personal  knowledge  and  assurance. 
 
 Before  we  dismiss  this  chapter  from  our  consideration,  we 
 may  remark  two  other  circumstances,  which  arc  both  of  import- 
 ance with  respect  to  our  present  inquiry.  First,  that  when  St. 
 Paul  says,  *•  To  the  rest  speak  I,  not  the  Lord,"  he  refers  to 
 Christ  personally,  and  to  his  ministry  upon  earth.  The  influ- 
 ence of  the  Holy  Spirit  is  in  these  words  neither  mentioned 
 nor  alluded  to.  There  is  r  o  distinction,  therefore,  drawn  be- 
 tween Paul  when  inspired,  and  Paul  when  uninspired  j  nor  is  it 
 asserted  that  in  the  one  Cu,se  he  spoke  with  the  Spirit,  and  in 
 /  the  other  without  it.  The  distinction  is  this — that  in  the  one 
 case  there  existed  a  direct  command  of  Christ,  but  that  in  the 
 other  there  did  nol.  The  inspiration  of  the  apostle,  then,  is 
 not  the  point  in  question.  We  may  remark,  secondly,  that  in 
 this  chapter,  as  indeed  in  other  places,  the  term  "  I  speak,"  is 
 applied  by  St.  Paul  to  his  writing.  This  is  a  strong  argument, 
 if  any  indeed  were  wanting,  for  considering  his  preaching  and 
 his  writings  as  armed  with  the  same  authority,  and  as  dictated 
 by  the  same  Spirit. 
 
 From  this  chapter,  therefore,  wc  may  conclude  that  St.  Paul 
 unequivocally   asserts   his  plenary  and  perpetual  inspiration. 
 
CHRISTIANITY  does  not  cuange  our  natural  DUTIES.  ggg 
 
 Julian  Pc-        8  I  say  therefore  to  the  unmarried  and  widows,  It  is  Ephesus. 
 v^t'  ^^^*  S^^^  ^^^  them  if  they  abide  even  as  I. 
 57.  ^^'^  '  ^^'      9  But  if  they  cannot  contain,  let  them  marry  :  for  it  is 
 better  to  marry  than  to  burn. 
 
 10  And  unto  the  married  I  command,  yet  not  I,  but 
 the  Lord,  Let  not  the  wife  depart  from  her  husband  : 
 
 1 1  But  and  if  she  depart,  let  her  remain  unmarried,  or 
 be  reconciled  to  hei-  husband :  and  let  not  the  husband 
 put  away  his  wife. 
 
 12  But  to  the  rest  speak  I,  not  the  Lord  :  If  any  bro- 
 ther hath  a  wife  that  believeth  not,  and  she  be  pleased  to 
 dwell  with  him,  let  him  not  put  her  away. 
 
 13  And  the  woman  which  hath  an  husband  that  be- 
 lieveth not,  and  if  he  be  pleased  to  dwell  with  her,  let  her 
 not  leave  him, 
 
 14  For  the  unbelieving  husband  is  sanctified  by  the 
 wife,  and  the  unbelieving  wife  is  sanctified  by  the  hus- 
 band :  else  were  your  children  unclean :  but  now  are  they 
 holy. 
 
 15  But  if  the  unbelieving  depart,  let  him  depart.  A 
 brother  or  a  sister  is  not  under  bondage  in  such  cases:  but 
 God  hath  called  us  to  peace. 
 
 1 6  For  what  knowest  thou,  O  wife,  whether  thou  shalt 
 save  thy  husband  ?  or  how  knowest  thou,  O  man,  whether 
 thou  shalt  save  thy  wife  ? 
 
 1 7  But  as  God  hath  distributed  to  every  man,  as  the 
 Lord  hath  called  every  one,  so  let  him  walk.  And  so 
 ordain  I  in  all  churches. 
 
 §  18.     1  COR.  vii.  18—24. 
 
 St.  Paul  teaches  that  Christianity  makes  no  change  in  the 
 common  Relations  and  natural  Obligations  of  Life. 
 
 18  Is  any  man  called  being  circumcised?  let  him  not 
 become  uncircumcised.  Is  any  called  in  uncircumcision  ? 
 let  him  not  be  circumcised. 
 
 19  Circumcision  is  nothing,  and  uncircumcision  is 
 nothing,  but  the  keeping  of  the  commandments  of  God. 
 
 20  Let  very  man  abide  in  the  same  calling  wherein  he 
 was  called. 
 
 21  Art  thou  called  bciiig  a  servant?  care  not  for  it: 
 but  if  thou  mayest  be  made  free,  use  it  rather. 
 
 22  For  lie  that  is  called  in  the  Lord,  being  a  servant, 
 is  the  Lord's  freeman :  likewise  also  he  that  is  called, 
 bcinif  free,  is  Christ's  servant. 
 
 that  he  entertains  no  doubt,  nor  admits  any  qualification, 
 cilhcr  as  to  ils  inllucnco  or  its  extent.  He  claims  it  every  where, 
 and  thai  claim,  as  Christians,  we  must  admit  (rt). 
 
 {a)  See  Mr.  Rcnncll's  tract  ou  luspiratioji,  aud  Ijis  rcicrcuces  at  the 
 cud. 
 
^QQ  CELIBACY   BEST   IN   TIMES    OF  PERSECUTION— CHAP.   XIII. 
 
 Julian  Pe-        23  Ye  are  bought  with  a  price ;  be  not  ye  the  servants  Ephe 
 riod,  4770.   of  men. 
 
 VulgarJira,      24  Brethren,    let   every  man,    wherein  he  is    called, 
 therein  abide  with  God. 
 
 §  19.     1  COR.  vii.  25,  to  the  end. 
 
 St»  Paul  recommends  both  Virgins  and  Widows  to  continue 
 unmarried  in  times  of  Persecution ;  and  to  make  them  less 
 solicitous  about  the  present  Cares  and  Pleasures  of  Life, 
 he  reminds  them  of  its  Shortness  and  Insignificance. 
 
 25  Now  concerning  virgins  I  have  no  commandment  of 
 the  Lord,  yet  I  give  my  judgment,  as  one  that  hath  ob- 
 tained mercy  of  the  Lord  to  be  faithful. 
 
 26  I  suppose  therefore  that  this  is  good  for  the  present 
 distress  ;  /  say,  that  it  is  good  for  a  man  so  to  be. 
 
 27  Art  thou  bound  unto  a  wife  ?  seek  not  to  be  loosed. 
 Art  thou  loosed  from  a  wife  ?  seek  not  a  wife. 
 
 28  But  and  if  thou  marry,  thou  hast  not  sinned ;  and 
 if  a  virgin  marry,  she  hath  not  sinned.  Nevertheless  such 
 have  trouble  in  the  flesh :  but  I  spare  you. 
 
 29  But  this  I  say,  brethren,  the  time  is  short :  it  re- 
 maineth,  that  both  they  that  have  wives  be  as  though  they 
 had  none ; 
 
 30  And  they  that  weep,  as  though  they  wept  not ;  and 
 they  that  rejoice,  as  though  they  rejoiced  not;  and  they 
 that  buy,  as  though  they  possessed  not ; 
 
 31  And  they  that  use  this  world,  as  not  abusing  it :  for 
 the  fashion  of  this  world  passeth  away. 
 
 32  But  I  would  have  you  without  carefulness.  He  that 
 is  unmarried  careth  for  the  things  that  belong  to  the  Lord, 
 how  he  may  please  the  Lord  : 
 
 33  But  he  that  is  married  careth  for  the  things  that  are 
 of  the  world,  how  he  may  please  his  wife. 
 
 34  There  is  difference  also  between  a  wife  and  a  vir- 
 gin. The  unmarried  woman  careth  for  the  things  of  the 
 Lord,  that  she  may  be  holy  both  in  body  and  in  spirit : 
 but  she  that  is  married  careth  for  the  things  of  the  world, 
 how  she  may  please  her  husband. 
 
 35  And  this  I  speak  for  your  own  profit ;  not  that  I 
 may  cast  a  snare  upon  you,  but  for  that  which  is  comely, 
 and  that  ye  may  attend  upon  the  Lord  without  distraction. 
 
 36  But  if  any  man  think  that  he  behaveth  himself  un- 
 comely toward  his  virgin,  if  she  pass  the  flower  of  her 
 age,  and  need  so  require,  let  him  do  what  he  will,  he 
 sinneth  not :  let  them  marry. 
 
 37  Nevertheless  he  that  standeth  stedfast  in  his  heart, 
 having  no  necessity,  but  hath  power  over  his  own  will, 
 and  hath  so  decreed  in  his  heart  that  he  will  keep  his  vir- 
 gin, doeth  well. 
 
All  offences  to  the  WEAK  to  be  avoided— CHAP.  XIII.  30I 
 
 Julian  Pe-        38  So  then  he  that  giveth  her  in  marriage  doeth  well :  Ephesus. 
 riod,  4770.    but  he  that  giveth  her  not  in  marriage  doeth  better. 
 VulgariEra,      ^^  ^j^^  ^j^^  -^  ^^^^^  ^^  ^^^  law  as  long  as  her  husband 
 
 liveth ;  but  if  her  husband  be  dead,  she  is  at  liberty  to  be 
 married  to  whom  she  will  :  only  in  the  Lord. 
 
 40  But  she  is  happier  if  she  so  abide,  after  my  judg- 
 ment :  and  I  think  also  that  I  have  the  Spirit  of  God. 
 
 §  20.  1  COR.  viii.  1.  to  the  end. 
 St.  Paul,  in  Reply  to  the  Converts,  instructs  them  that 
 though  the  eating  of  things  offered  to  Idols  was  indiffer- 
 ent in  itself,  the  Custom  was  to  he  avoided,  as  their  Ex- 
 ample might  lead  the  weaker  Brethren  into  Sin,  by  en- 
 couraging them  in  the  Idea  that  their  Idol  is  a  real  God, 
 
 1  Now  as  touching  things  offered  unto  idols,  we  know 
 that  we  all  have  knowledge.  Knowledge  puffeth  up,  but 
 charity  edifieth. 
 
 2  And  if  any  man  think  that  he  knoweth  any  thmg,  he 
 knoweth  nothing  yet  as  he  ought  to  know. 
 
 S  But  if  any  man  love  God,  the  same  is  known  of  him. 
 
 4  As  concerning  therefore  the  eating  of  those  things 
 that  ate  offered  in  sacrifice  unto  idols,  we  know  that  an 
 idol  is  nothing  in  the  world,  and  that  there  is  none  other 
 God  but  one. 
 
 5  For  though  there  be  that  are  called  gods,  whether  m 
 heaven  or  in  earth,  (as  there  be  gods  many,  and  lords 
 many,) 
 
 6  But  to  us  there  is  but  one  God,  the  Father,  of  whom 
 are  all  things,  and  we  in  him  ;  and  one  Lord  Jesus  Christ, 
 by  whom  are  all  things,  and  we  by  him  \ 
 
 7  Howbeit  there  is  not  in  every  man  that  knowledge : 
 for  some,  with  conscience  of  the  idol  unto  ttiis  hour,  eat 
 it  as  a  thing  offered  unto  an  idol ;  and  their  conscience 
 being  weak  is  defiled. 
 
 8  But  meat  commendeth  us  not  to  God :  but  neither, 
 
 9  This  passage  has  frequently  been  considered  as  one  prin- 
 cipal support  of  the  Socinian  opinions.  This  mistake  has  arisen 
 solely  from  not  observing-  the  cause  of  St.  Paul's  reasoning.  He 
 is  speaking  of  the  many  non-entities  whom  the  Heathen  worship, 
 and  then  adds,  in  contradiction,  To  us  there  is  but  one  God, 
 the  Father,  (or  producing  generating  cause)  of  whom  are 
 all  things.  Here  he  contrasts  their  theism  with  the  Gentile 
 polytheism— but  many  of  the  wiser  Heathens  had  attained  so  far 
 towards  the  truth,  and  therefore  he  adds,  (to  distinguish  be- 
 tween the  Christian  and  philosophic  theist,)  "  and  one  Lord 
 Jesus  Christ,  by  whom  are  all  things  ;"  that  is,  ("  by  whom  God 
 made  the  worlds,  or  bv  whom  he  gave  the  ministry  of  reconci- 
 liation,") and  we  by  Inm  ;  that  is,  by  him  we  arc  that  in  which 
 we  ditVer  from  other  men,  purified  and  sanctified.  The  passage 
 has  not  the  least  reference,  one  way  or  another,  with  the 
 question  of  Unitarianism,  and  is  only  tantamount  to  the  com- 
 mencement of  the  creed,  I  believe  in  God  the  Father,  &c.  and 
 in  Jesus  Christ  his  only  Son  our  Lord. 
 
.302  ST.  PAUL  ASSERTS  HIS  RIGHT  TO 
 
 •^5jj''^»  Pe-    if  we  eat,  are  we  the  better ;  neither,  if  we  eat  not,  are  Ephesus. 
 
 WlgarX'a.  ^e  th^  ^«7\      ^,         , 
 
 57.  9  But  take  need  lest  by  any  means  this  liberty  of  your's 
 
 become  a  stumbling-block  to  them  that  are  weak. 
 
 10  For  if  any  man  see  thee  which  hast  knowledge  sit 
 at  meat  in  the  idol's  temple,  shall  not  the  conscience  of 
 him  which  is  weak  be  emboldened  to  eat  those  things 
 which  are  offered  to  idols  ; 
 
 1 1  And  through  thy  knowledge  shall  a  weak  brother 
 perish,  for  whom  Christ  died  ? 
 
 12  But  when  ye  so  sin  against  the  brethren,  and  wound 
 their  weak  conscience,  ye  sin  against  Christ. 
 
 13  Wherefore,  if  meat  make  my  brother  to  offend,  I 
 will  eat  no  flesh  while  the  world  standeth,  lest  I  make  my 
 brother  to  offend. 
 
 §  21.  1  COR.  ix.  1—14. 
 The  Apostle  here  vindicates  his  Apostleship  by  appealing 
 to  their  own  Conversion  from  Heathenism,  and  the  spirit 
 tual  Gifts  he  had  corf  erred  upon  them — He  argues 
 against  the  Objections  made  against  his  Apostolic  Cha-' 
 racter  by  his  Enemies^  whose  Views  and  Conduct  were 
 totally  ojoposite  to  his  own  :  by  asserting,  that  although 
 he  declined  receiving  Maintenance  from  the  CorinthianSy 
 he  was  fully  entitled  to  demand  it  both  for  himself  and 
 for  his  Sister,  or.  Wife,  as  well  as  the  other  Apostles — 
 He  defends  his  right  to  a  Maintenance  from  the  common 
 Practice  of  Mankind  ;  by  the  Law  of  Moses ;  and  like- 
 wise by  the  express  Command  of  Christ, 
 
 1   Am  I  not  an  apostle  ?  am  I  not  free?  have  I  not  seen 
 
 Jesus  Christ  our  Lord  ?  are  not  ye  my  work  in  the  Lord  ? 
 
 _  2  If  I  be  not  an  apostle  unto  others,  yet  doubtless  I 
 
 am  to  you  :  for  the  seal  of  mine  apostleship  are  ye  in  the 
 
 Lord, 
 
 3  Mine  answer  to  them  that  do  examine  me  is  this ; 
 
 4  Have  we  not  power  to  eat  and  to  drink  ? 
 
 5  Have  we  not  power  to  lead  about  a  sister,  a  wife,  as 
 .   well  as  other  apostles,  and  as  the  brethren  of  the  Lord, 
 
 and  Cephas  ? 
 
 6  Or  I  only  and  Barnabas,  have  not  we  power  to  for- 
 bear working  ? 
 
 7  Wlio  goeth  a  warfare  any  time  at  his  own  charges  ? 
 who  planteth  a  vineyard,  and  catcth  not  of  the  fruit  there- 
 of? or  who  feedeth  a  flock,  and  eateth  not  of  the  milk  ol' 
 the  flock  ? 
 
 8  Say  I  these  things  as  a  man  ?  or  saitli  not  the  law 
 the  same  also? 
 
 9  For  it  is  written  in  the  law  of  Moses,  Thou  shalt  not 
 muzzle  the  mouth  of  the  ox  that  trcadotli  out  the  corn. 
 Doth  God  take  care  for  oxen  ? 
 
A  MAINTENANCE  FROM  THE  CHURCH -CHAP.  XIIl.  qqs 
 
 Julian  Pe-        1 0  Or  saith  he  it  altogether  for  our  sakes  ?  For  our  Ephesus. 
 Vu?gM-^^*a  sakes,  no  doubt,  this  is  written:  that  he  that  plougheth 
 57.  '  should  plough  in  hope  ;  and  that  he  that  thresheth  in  hope 
 
 should  be  partaker  of  his  hope. 
 
 11  If  we  have  sown  unto  you  spiritual  things,  is  it  a 
 great  thing  if  we  should  reap  your  carnal  things  ? 
 
 12  If  others  be  partakers  of  this  power  over  you,  ai'e 
 not  we  rather?  Nevertheless  we  have  not  used  this 
 power  ;  but  suffer  all  things  lest  we  should  hinder  the 
 gospel  of  Christ. 
 
 13  Do  ye  not  know,  that  they  which  minister  about 
 holy  things  live  of  the  things  of  the  temple  ?  and  they 
 which  wait  at  the  altar  are  partakers  with  the  altar  ? 
 
 14  Even  so  hath  the  Lord  ordained,  that  they  which 
 preach  the  gospel  should  live  of  the  gospel. 
 
 §22.  I  COR.  ix.  15,  to  the  end. 
 aS'^  Paul  gives  his  Reasons  for  not  having  asserted  his  Right 
 to  a  Maintenance  froni  the  Christian  Church  at  Corinth, 
 in  the  Fear  that  by  burthening  them  he  might  make  the 
 Gospel  less  successful — He  declares  his  great  desire  to 
 excel  in  his  Ministry ;  contenting  himself  with  the  indis- 
 pensable Duty  of  preaching,  he  shows  his  Condescension 
 and  Conformity  to  the  Weaknesses  and  Prejudices  of  all 
 sorts  of  People,  that  he  might  win  them  to  Christ — The 
 Apostle  (v.  24.)  proves  the  propriety  of  his  Conduct  in 
 thus  exposing  himself  to  Hardships  and  unnecessary  La- 
 hours,  by  an  allusion  to  the  Customs  of  their  own  Coun- 
 trymen, who  only  Hope  to  obtain  a  corruptible  Crown; 
 and  invites  all  the  Converts  to  follow  his  Example,  being 
 encouraged  with  the  certain  Hope  of  an  incorruptible  one 
 — They  are  exhorted  to  a  Life  of  continued  self-denial 
 and  Abstinence, 
 
 15  But  I  have  used  none  of  these  things  :  neither  have 
 I  written  these  things,  that  it  should  be  so  done  unto  me  : 
 for  it  were  better  for  me  to  die,  than  that  any  man  should 
 make  my  glorying  void. 
 
 16  For  though  I  preach  the  gospel,  I  have  nothing  to 
 glory  of:  for  necessity  is  laid  upon  me ;  yea,  woe  is  unto 
 me  if  I  preach  not  the  gospel. 
 
 17  For  if  I  do  this  thing  willingly,  I  have  a  reward  : 
 but  if  against  my  will,  a  dispensation  of  the  gospel  is  com- 
 mitted unto  me. 
 
 18  What  is  my  reward  then?  Verily  tliat,  when  I 
 preach  the  gospel,  I  may  make  the  gospel  of  Christ  with- 
 out charge ;  that  I  abuse  not  my  power  in  the  gospel. 
 
 19  For  though  I  be  free  from  all  men,  yet  have  I  made 
 myself  servant  unto  all,  that  I  might  gain  the  more. 
 
 20  And  unto  the  Jews  I  became  as  a  Jew,  that  I  might 
 gain  the  Jews ;  to  them  that  arc  under  the  law,  as  under 
 
304  Wicked  CHRISTIANS  cannot  escape  PUNISHMENT. 
 
 Julian  Pe-    the   law,  that   I    might  gain  them   that  are   under   theEphesus. 
 
 riod,  4770.     law  ; 
 
 Vulgar^ra,  ^l  To  them  that  are  without  law,  as  without  law,  (be- 
 ing not  without  law  to  God,  but  under  the  law  to  Christ,) 
 that  I  might  gain  them  that  are  without  law. 
 
 22  To  the  weak  became  I  as  weak,  that  I  might  gain 
 the  weak :  I  am  made  all  things  to  all  men,  that  I  might 
 by  all  means  save  some. 
 
 23  And  this  I  do  for  the  gospel's  sake,  that  I  might  be 
 partaker  thereof  with  you. 
 
 24  Know  ye  not  that  they  which  run  in  a  race  run  all, 
 but  one  receiveth  the  prize  ?    So  run,  that  ye  may  obtain. 
 
 25  And  every  man  that  striveth  for  the  mastery  is  tem- 
 perate in  all  things.  Now  they  do  it  to  obtain  a  cor- 
 ruptible crown ;  but  we  an  incorruptible. 
 
 26  I  therefore  so  run,  not  as  uncertainly  ;  so  fight  I, 
 not  as  one  that  beateth  the  air : 
 
 27  But  I  keep  under  my  body,  and  bring  it  into  sub- 
 jection ;  lest  that  by  any  means,  when  I  have  preached  to 
 others,  I  myself  should  be  a  cast- way. 
 
 §  23.  1  COR.  X.  1—12. 
 The  Apostle,  from  the  Conduct  of  the  Israelites  of  old, 
 wishes  to  convince  the  Corinthians  that  as  the  favoured 
 People  of  God  were  so  severely  punished  for  their  Irre- 
 gularities and  Idolatry ;  so  also  the  Christians,  under  the 
 Gospel  Dispensation,  who  indulge  in  the  same  sinful  Con- 
 duct and  Gratifications,  will  he  as  certainly  punished  as 
 the  Israelites  under  the  Law — He  cautions  them  from 
 these  Examples  to  avoid  the  same  Offences^  and  warns 
 them  not  to  have  too  much  Confidence  in  themselves,  as 
 being  Members  of  the  Christian  Church,  but  to  take  heed 
 lest  they  also  fall  into  Sin. 
 
 1  Moreover,  brethren,  I  would  not  that  ye  should  be 
 ignorant,  how  that  all  our  fathers  were  under  the  cloud, 
 and  all  passed  through  the  sea ; 
 
 2  And  were  all  baptized  unto  Moses  in  the  cloud  and 
 in  the  sea ; 
 
 3  And  did  all  eat  the  same  spiritual  meat ; 
 
 4  And  did  all  drink  the  same  spiritual  drink :  for  they 
 drank  of  that  spiritual  Rock  that  followed  them  :  and  that 
 Rock  was  Christ. 
 
 5  But  with  many  of  them  God  was  not  well  pleased  ; 
 for  they  were  overthrown  in  the  wilderness. 
 
 G  Now  these  things  were  our  examples,  to  the  intent 
 we  should  not  lust  after  evil  things,  as  they  also  lusted. 
 
 7  Neither  be  ye  idolaters,  as  7vcre  some  of  them  ;  as  it 
 is  written,  The  people  sat  down  to  eat  and  drink,  and 
 rose  up  to  play. 
 
 S  Neither  let  us  commit  fornication,   as  some  of  them 
 
All  exposed  to  the  same  TEMPTATIONS—CHAP.  XIII.  S05 
 
 Iwrmo    ^^"l"'^"^^'  a»^  fell  in  one  day  three  and  twenty  thou-  Epbesus. 
 
 Vulgar^r;,  Sand. 
 
 57.  9  Neither  let  us  tempt  Christ,  as  some  of  them  also 
 
 tempted,  and  were  destroyed  of  serpents. 
 
 10  Neither  murmur  ye,  as  some  of  them  also  murmur- 
 ed, and  were  destroyed  of  the  destroyer. 
 
 11  Now  all  these  things  happened  unto  them  for  en- 
 samples  ;  and  they  are  written  for  our  admonition,  upon 
 whom  the  ends  of  the  w  orld  are  come. 
 
 12  Wherefore  let  him  that  thinketh  he  standeth  take 
 heed  lest  he  fall. 
 
 ^  24.  1  COR.  X.  13—22. 
 The  Corinthians  exposed  only  to  similar  Temptations  as 
 others,  are  exhorted  to  abstain  fro?u  Idolatry,  and  from 
 eating  of  Things  offered  to  Idols—The  Apostle  proves 
 by  a  reference  to  our  own  Communion,  and  to  the  Cere- 
 monial Law,  that  by  such  an  Action  there  was  an  out- 
 ward Worshipping  of  the  Demons  on  whose  Sacrifices 
 they  feasted,  and  to  whom  they  united  themselves— The 
 Worship  of  the  true  God  and  Idols  incompatible,  and 
 derogatory  to  the  Honour  of  Christ. 
 
 13  There  hath  no  temptation  taken  you  but  such  as  is 
 common  to  man  :  but  God  is  faithful,  who  will  not  suffer 
 you  to  be  tempted  above  that  ye  are  able ;  but  will  with 
 the  temptation  also  make  a  way  to  escape,  that  ye  may  be 
 able  to  bear  it.  ^ 
 
 14  Wherefore,  my  dearly  beloved,  flee  from  idolatry. 
 
 15  I  speak  as  to  wise  men  ;  judge  ye  what  I  say. 
 
 16  The  cup  of  blessing  which  we  bless,  is  it  not  the 
 communion  of  the  blood  of  Christ  ?  the  bread  which 
 we  break,  is  it  not  the  communion  of  the  blood  of 
 Christ  ? 
 
 17  For  we,  being  many,  are  one  bread,  and  one  body  ; 
 lor  we  are  all  partakers  of  that  one  bread. 
 
 IS  Behold  Israel  after  the  flesh:  are  not  they  which 
 eat  of  the  sacrifices  partakers  of  the  altar  ? 
 
 19  What  say  I  then?  that  the  idol  is  anything?  or 
 that  which  IS  offered  in  sacrifice  to  idols  is  any  thin^r  ? 
 
 20  But  /  say,  that  the  things  which  the  Gentiles^'sacri- 
 fice,  they  sacrifice  to  devils,  and  not  to  God :  and  I  would 
 not  that  ye  should  have  fellowship  with  devils. 
 
 21  Ye  cannot  drink  the  cup  of  the  Lord,  and  the  cup 
 of  devils  :  ye  cannot  be  partakers  of  the  Lord's  table,  and 
 of  the  table  of  devils. 
 
 22  Do  we   provoke  the  Lord    to  jealousy?    ar( 
 stronger  than  he  ? 
 
 VOL.  II.  -.  X 
 
306  CHRISTIANS  to  AVOID  giving  OFFENCE— CHAP.  XIII. 
 
 Julian  Pe-  §  25.      1  COR.  X.    26.  to  the  end.      xi.  1.  Ephesus. 
 
 VulgariEra,  St.  Paul  affirms,  that  though  all  Meats  under  the  Gospel 
 67.  Dispensation  were  lawful,  in  Opposition  to  the  false 
 
 Teachers  he  declares  them  not  expedient,  as  the  Edifica- 
 tion of  others  should  be  the  first  consideration — The  Co- 
 rinthians are  permitted  to  eat  whatever  was  sold  in  the 
 Shambles,  or  placed  on  the  Table  of  a  Heathen,  unless 
 by  so  doing  they  offend  the  Conscience  of  weaker  Brethren 
 — Christians  are  required  to  consult  even  in  the  most  in- 
 different Actions  the  Glory  of  God,  and  the  Advantage 
 of  others,  rather  than  their  own  Inclinations — They  are 
 called  upon  to  follow  the  Disinterestedness  of  St.  Paul, 
 who  followed  Christ. 
 
 23  All  things  are  lawful  for  me,  but  all  things  are  not 
 expedient :  all  things  are  lawful  for  me,  but  all  things 
 edify  not. 
 
 24  Let  no  man  seek  his  own,  but  every  man  another's 
 wealth. 
 
 25  Whatsoever  is  sold  in  the  shambles,  that  eat,  asking 
 no  question  for  conscience  sake  : 
 
 26  For  the  earth  is  the  Lord's,  and  the  fulness  thereof. 
 
 27  If  any  of  them  that  believe  not  bid  you  to  a  feast, 
 and  ye  be  disposed  to  go  ;  whatsoever  is  set  before  you, 
 eat,  asking  no  question  for  conscience  sake. 
 
 28  But  if  any  man  say  unto  you,  This  is  offered  in  sa- 
 crifice unto  idols,  eat  not,  for  his  sake  that  shewed  it  and 
 for  conscience  sake  :  for  the  earth  is  the  Lord's,  and  the 
 fulness  thereof: 
 
 29  Conscience,  I  say,  not  thine  own,  but  of  the  other : 
 for  why  is  my  liberty  judged  of  another  man*s  conscience? 
 
 30  For  if  I  by  grace  be  a  partaker,  why  am  I  evil  spo- 
 ken of  for  that  for  which  I  give  thanks  ? 
 
 31  Whether  therefore  ye  eat  or  drink,  or  whatsoever  ye 
 do,  do  all  to  the  glory  of  God. 
 
 32  Give  none  offence,  neither  to  the  Jews,  nor  to  the 
 Gentiles,  nor  to  the  church  of  God  : 
 
 33  Even  as  I  please  all  men  in  all  things^  not  seeking 
 mine  own  profit,  but  the  profit  of  many,  that  they  may  be 
 saved. 
 
 I  Be  ye  followers  of  me,  even  as  I  also  am  of  Christ. 
 
 §  26.     1  COR.  xi.  2—16. 
 
 St.  Paul  commends  them  for  havirig  observed  his  Ordi- 
 nances— He  explains  their  Nature,  by  shewing  the  Su- 
 bordination of  all  Men  to  Christ,  of  the  Woman  to  the 
 Man,  and  the  Subordination  of  Christ  to  God — The  Veil 
 being  a  mark  of  Inferiority  and  Subjection,  Women  are 
 forbidden  to  appear  unveiled. 
 
WOMEN  TO  WORSHIP,  VEILED-CHAP.  XIII.  ^^y 
 
 Vuigar^ra,  „" ,  ""^''  ''"^  ^'^^P  ^^'^  Ordinances  as  I  delivered  them  to 
 
 3  But  I  would  have  you  know,  that  the  head  of  everv 
 man  ,s  Christ;  and  the  head  of  the  ^voman  is  the  man^ 
 and  the  head  of  Christ  is  God.  ' 
 
 jj,^''\  ^^^^y^^'^^^l^^^t^r^yeih  or  prophesieth  with 
 her  head  uncovered,  dishonoureth  her  head:  forthaf  i. 
 even  all  one  as  if  she  were  shaven. 
 
 6  For  if  the  woman  be  not  covered  let  her  also  be 
 shorn :  but  if  it  be  a  shame  for  a  woman  to  be  shorn  or 
 shaven,  let  her  be  covered. 
 
 7  For  a  man  indeed  ought  not  to  cover  his  head,  foras. 
 much  as  he  is  the  image  and  glory  of  God :  but  the  woman 
 IS  the  glory  of  the  man. 
 
 8  For  the  man  is  not  of  the  woman  ;  but  the  woman  of 
 tne  man. 
 
 9  Neither  was  the  man  created  for  the  woman ;  but 
 the  woman  for  the  man. 
 
 10  For  this  cause  ought  the  woman  to  have  power  on 
 her  head,  because  of  the  angels  '". 
 
 1 1  Nevertheless,  neither  is  the  man  without  the  woman 
 neither  the  woman  without  the  man,  in  the  Lord. 
 
 12  For  as  the  woman  is  of  the  man,  even  so  is  the  man 
 also  by  the  woman  ;  but  all  things  of  God. 
 
 13  Judge  in  yourselves:  is  it  comely  that  a  woman 
 pray  unto  God  uncovered  ? 
 
 14  Doth  not  even  nature  itself  teach  you,  that,  if  a  man 
 iiave  Jong  hair,  it  is  a  shame  unto  him  ? 
 
 1.5  But  if  a  woman  have  long  hair,  it  is  a  glory  to  her  • 
 lor  her  hair  is  given  her  for  a  covering. 
 
 16  But  if  any  man  seem  to  be  contentious,  we  have  no 
 such  custom,  neither  the  churches  of  God. 
 
 §  27.  1  COR.  xi.  17.  to  the  end. 
 The  Apostle  reproves  them  for  their  Divisions  and  separate 
 I  arties,when  they  meet  together  for  the  Celebration  of  the 
 J-ordsSupper-^They  are  required  7iot  only  to  assemble 
 themselves  m  one  Place,  but  to  receive  the  Lord's  Suimer 
 as   one   Body,    uniting    in   commemorating    the   Death 
 
 '"  Mr.  Locke  observes  on  this  passage-"  What  the  meaning 
 of  these  words  is,  I  confess  I  do  not  understand."  The  .^ene? 
 ralitj^  of  commentators,  after  Mede  and  Heinsius,  suppose  the 
 word  power  to  signify  veil-either  from  the  Heb;ew  nn-,,  root 
 nni-or  to  distinguish  them  from  the  unmarried-or  as  an  ac- 
 know  cdgment   of  their  husband's  aulhority.-See  Mr.  Slade's 
 
 mat" Vr'L'  «l^'-E'-^'f '  ^^ '-"-  ^'-^  -'t--ni.  of  Michaelis 
 »vnuuy,  &.C.  &c,  &c.  are  well  summed  up. 
 
 jp. 
 X  2 
 
308  DIRECTIONS  FOR  THE  COMMUNION— CHAP.  XIII. 
 
 Julian  Pe-        of  Christ — He  condemns  them  for  bringing  Meat  into  Ephesus. 
 ;^oj.4770.        IfiQ  Church,  and  joining  it  to  the  Lord's   Supper,  pro- 
 ^^u  gar    ra,     Janing  the  Holy  Ordinance — To  correct  these  Disorder Sy 
 the  Apostle  gives  an  Account  of  the  Institution  of  the 
 Eucharist,  with  Directions  for  its  due  observance. 
 
 17  Now  in  this  that  I  declare  unto  you  I  praise  you  not, 
 that  ye  come  together  not  for  the  better,  but  for  the 
 worse. 
 
 18  For  first  of  all,  when  ye  come  together  in  the 
 church,  I  hear  that  there  be  divisions  among  you ;  and  I 
 partly  believe  it. 
 
 19  For  there  must  be  also  heresies  among  you,  that 
 they  which  are  approved  may  be  made  manifest  among 
 you. 
 
 20  When  ye  come  together  therefore  into  one  place, 
 this  is  not  to  eat  the  Lord's  supper. 
 
 21  For  in  eating  every  one  taketh  before  other  his  own 
 supper  :  and  one  is  hungry,  and  another  is  drunken. 
 
 22  What  ?  have  ye  not  houses  to  eat  and  to  drink  in  ? 
 or  despise  ye  the  church  of  God,  and  shame  them  that 
 have  not?  What  shall  1  say  to  you?  shall  I  praise  you 
 in  this  ?  I  praise  you  not. 
 
 23  For  I  have  received  of  the  Lord  that  which  also  I 
 delivered  unto  you.  That  the  Lord  Jesus,  the  same  night 
 in  which  he  was  betrayed,  took  bread  : 
 
 24  And  when  he  had  given  thanks,  he  brake  it,  and 
 said.  Take,  eat ;  this  is  my  body,  which  is  broken  for 
 you :  this  do  in  remembrance  of  me. 
 
 25  After  the  same  manner  also  he  took  the  cup,  when 
 he  had  supped,  saying,  This  cup  is  the  new  testament  in 
 my  blood  :  this  do  ye,  as  oft  as  ye  drink  it,  in  remem- 
 brance of  me. 
 
 26  For  as  often  as  ye  eat  this  bread,  and  drink  this 
 cup,  ye  do  shew  the  Lord's  death  till  he  come. 
 
 27  Wherefore,  whosoever  shall  eat  this  bread,  and  drink 
 •   this  cup  of  the  Lord  unworthily,  shall  be  guilty  of  the 
 
 body  and  blood  of  the  Lord. 
 
 28  But  let  a  man  examine  himself,  and  so  let  him  eat 
 of  that  bread,  and  drink  of  that  cup. 
 
 29  For  he  that  eateth  and  drinketh  unworthily,  eateth 
 and  drinketh  damnation  to  himself,  not  discerning  the 
 Lord's  body. 
 
 30  For  this  cause  many  are  weak  and  sickly  among 
 you,  and  many  sleep. 
 
 31  For  if  we  would  judge  ourselves,  we  should  not  be 
 judged. 
 
 32  But  when  we  are  judged,  we  are  chastened  of  the 
 Lord,  that  we  should  not  be  condemned  with  the 
 world. 
 
VARIOUS  SPIRITUAL  GIFTS  IMPARTED— CHAP.  XIII.  309 
 
 Julian  Pe-        33  Wherefore,  my  brethren,  when  ye  come  together  to  Ephesus. 
 
 Vu^atTr'a,  ^^^'  '^''y  °"^  ^«^'  '-^"^^her. 
 
 57.  '      34  And  if  any  man  hunger,  let  him  eat  at  home  ;  that 
 
 ye  come  not  together  unto  condemnation.     And  the  rest 
 will  I  set  in  order  when  1  come. 
 
 §28.     1  COR.  xii.   1.  to  part  of  ver.  31. 
 
 The  power  of  Christ  shewn  io  he  superior  to  the  Idols,  hy 
 the  spiritual  Gifts  he  imparted— The  Christians  are  de- 
 sired to  judge  of  the  Lisjnration  of  their  Teachers  by  the 
 Doctrines  they  taught — Spiritual  Gifts,  however  various^ 
 derived  from  one  and  the  same  Holy  Spirit,  and  for  the 
 same  End,  the  common  Benefit  of  the  Christian  Church 
 —  Which  is  exemplified,  hy  a  comparison  to  the  Human 
 Body  and  its  Members, 
 
 1  Now  concerning  spiritual  gifts,  brethren,  I  would 
 not  have  you  ignorant. 
 
 2  Ye  know  that  ye  were  Gentiles,  carried  away  unto 
 these  dumb  idols,  even  as  ye  were  led. 
 
 3  Wherefore  I  give  you  to  understand,  that  no  man 
 speaking  by  the  Spirit  of  God  calleth  Jesus  accursed  ;  and 
 that  no  man  can  say  that  Jesus  is  the  Lord,  but  by  the 
 Holy  Ghost. 
 
 4  Now  there  are  diversities  of  gifts,  but  the  same 
 Spirit. 
 
 5  And  there  are  differences  of  administrations,  but  the 
 same  Lord. 
 
 6  And  there  are  diversities  of  operations  ;  but  it  is  the 
 same  God  which  worketh  all  in  all. 
 
 7  But  the  manifestation  of  the  Spirit  is  given  to  every 
 man  to  profit  withal. 
 
 8  For  to  one  is  given,  by  the  Spirit,  the  word  of  wis- 
 dom ;  to  another  the  word  of  knowledge,  by  the  same 
 Spirit ; 
 
 9  To  another  faith,  by  the  same  Spirit ;  to  another  the 
 gifts  of  healing,  by  the  same  Spirit ; 
 
 10  To  another  the  working  of  miracles  ;  to  another 
 prophecy;  to  another  discerning  of  spirits;  to  another 
 divers  kinds  of  tongues  ;  to  another  the  mterpretation  of 
 tongues ; 
 
 11  But  all  these  worketh  that  one  and  the  self-same 
 Spirit,  dividing  to  every  man  severally  as  he  will, 
 
 12  For  as  the  body  is  one,  and  hath  many  members, 
 and  all  the  members  of  that  one  body,  being  many,  are 
 one  body  ;  so  also  is  Christ. 
 
 13  For  by  one  Spirit  are  we  all  baptized  into  one  body, 
 ^yhetller  we  he  Jews  or  Gentiles,  whether  we  be  bond  or 
 free;  and  have  been  all  made  to  drink  into  one  Spirit. 
 
310  VARIOUS  GIFTS,  TITLES,  AND  OFFICES 
 
 Julian  Pe-        1 4  For  the  body  is  not  one  member,  but  many.  Ephesus. 
 
 Vu?gaS*a       ^^  ^^^^^  ^^°*^  ^^^^^  ^^y'  Because  I  am  not  the  hand,  I 
 57.  '  am  not  of  the  body ;  is  it  therefore  not  of  the  body  ? 
 
 16  And  if  the  ear  shall  say,  Because  I  am  not  the  eye, 
 I  am  not  of  the  body  ;  is  it  therefore  not  of  the  body  "  ? 
 
 17  If  the  whole  body  were  an  eye,  where  were  the  hear- 
 ing ?  If  the  whole  were  hearing,  where  were  the  smel- 
 ling? 
 
 18  But  now  hath  God  set  the  members,  every  one  of 
 them  in  the  body,  as  it  hath  pleased  him. 
 
 1 9  And  if  they  were  all  one  member,  where  were  the 
 body  ? 
 
 20  But  now  are  they  many  members,  yet  but  one  body. 
 
 21  And  the  eye  cannot  say  unto  the  hand,  I  have  no 
 need  of  thee  :  nor  again,  the  head  to  the  feet,  I  have  no 
 need  of  you. 
 
 22  Nay  much  more,  those  members  of  the  body  which 
 seem  to  be  more  feeble,  are  necessary  : 
 
 23  And  those  Tnembers  of  the  body  which  we  think  to 
 be  less  honourable,  upon  these  we  bestow  more  abundant 
 honour;  and  our  uncomely  2iarts  have  more  abundant 
 comeliness. 
 
 24  For  our  comely  parts  have  no  need  :  but  God  hath 
 tempered  the  body  together,  having  given  more  abundant 
 honour  to  that  part  which  lacked  : 
 
 25  That  there  should  be  no  schism  in  the  body ;  but 
 that  the  members  should  have  the  same  care  one  for  ano- 
 ther. 
 
 26  And  whether  one  member  suffer,   all  the   members 
 
 "  Benzelius  (as  quoted  by  Macknight  in  loc.)  thinks  that  in 
 Ibis  allegory  the  foot  signifies  the  common  people  in  the  Church; 
 the  hand  the  presidents  ;  the  eyes  the  teachers ;  and  the  ears 
 the  learners.  The  apostle  affirms  (continues  Macknight),  that 
 the  eye  and  the  head,  the  two  principal  members  of  the  body, 
 need  the  service  of  the  inferior  members,  (ver.  21,  &c.)  to  teach 
 such  as  hold  the  most  honourable  offices  of  the  Church,  not  to 
 despise  those  who  arc  placed  in  the  lowest  stations.  For,  as  in 
 the  body,  the  hands  need  the  direction  of  the  eye,  and  the  eye 
 the  assistance  of  the  hands,  so  in  the  Church  they  who  follow 
 the  active  occupations  of  life,  need  the  direction  of  the  teachers  ; 
 and,  on  the  other  hand,  the  teachers  need  the  support  of  the 
 active  members. 
 
 Were  we  to  interpret  this  part  of  the  allegory  strictly,  so  as 
 by  "  the  head"  to  understand  Christ,  it  would  be  equally  true  of 
 him  in  quality  of  head  of  the  Church,  as  it  is  of  the  head  of  the 
 natural  body,  that  he  could  not  say  to  any  of  his  members,  "  I 
 have  no  need  of  thee."  AH  the  members  of  the  Church  arc 
 necessary  to  render  it  complete,  and  fit  it  for  supporting  itself- 
 not  excepting  such  members  as  are  unsound.  For  by  censuring 
 them,  and  cutting  them  oft',  the  sincere  are  powerfully  instrnet- 
 ^-d,  corrected,  and  strengthened.— -Macknight  on  the  Firbt  of 
 Corinthians  in  loc. 
 
IN  THE  CORINTHIAN  CHURCH—CHAP.  XIII.  311 
 
 Julian  Pe-    sufFer  with  it ;  or  one  member  be  honoured,  all  the  mem-  Ephesus. 
 
 &^^^^^'     bers  rejoice  with  it. 
 
 vaigar.±.ra,      ^^  ^^^  ^^  ^^^  ^^^^  ^^^^  ^^  Christ,  and  members  in 
 
 particular. 
 
 28  And  God  hath  set  some  in  the  church  ;  first,  apos- 
 tles ;  secondarily,  prophets  ;  thirdly,  teachers  ;  after  that, 
 miracles;  then  gifts  of  healings,  helps,  governments,  diver- 
 sities of  tongues. 
 
 29  Are  all  apostles?  are  all  prophets  ?  arc  all  teachers  ? 
 are  all  workers  of  miracles  ? 
 
 30  Have  all  the  gifts  of  healing  ?  do  all  speak  with 
 tongues  ?  do  all  interpret  ? 
 
 31  But  covet  earnestly  the  best  gifts. 
 
 }  29.     1  COR.  xii.  part  of  ver.  31.     xiii.  1.  to  the  end. 
 
 Charity  founded  on  the  Love  of  God  is  preferable  to  the 
 
 best  spiritual  Gifts. 
 
 31   And  yet  shew  I  unto  you  a  more  excellent  way. 
 
 1  Though  I  speak  with  the  tongues  of  men  and  of 
 angels,  and  have  not  charity,  I  am  become  as  sounding 
 brass,  or  a  tinkling  cymbal. 
 
 2  And  though  I  have  the  gift  q/*  prophecy,  and  under- 
 stand all  mysteries,  and  all  knowledge:  and  though  I 
 have  all  faith,  so  that  I  could  remove  mountains,  and  have 
 not  charity,  I  am  nothing. 
 
 3  And  though  I  bestow  all  my  goods  to  feed  the  poor, 
 and  though  I  give  my  body  to  be  burned,  and  have  not 
 charity,  it  profiteth  me  nothing. 
 
 4  Charity  suffereth  long,  and  is  kind  ;  charity  envieth 
 not ;  charity  vaunteth  not  itself,  is  not  puffed  up, 
 
 5  Doth  not  behave  itcclf  unseemly,  seeketh  not  her 
 own,  is  not  easily  provoked,  thinketh  no  evil ; 
 
 6  Rejoiceth  not  in  iniquity,  but  rejoiceth  in  the  truth ; 
 
 7  Beareth  all  things,  believeth  all  things,  hopeth  all 
 thhigs,  endureth  all  things. 
 
 8  Charity  never  faileth  :  but  whether  there  he  prophe- 
 cies, they  shall  fail ;  whether  iAerc  he  tongues,  they  shall 
 cease ;  whether  there  he  knowledge,  it  shall  vanish  away. 
 
 9  For  we  know  in  part,  and  we  prophesy  in  part. 
 
 10  But  when  that  which  is  perfect  is  come,  then  that 
 which  is  in  part  shall  be  done  away. 
 
 1 1  When  I  was  a  child,  I  spake  as  a  child,  I  under- 
 stood as  a  child,  I  thought  as  a  child ;  but  wlien  I  be- 
 came a  man,  I  put  away  childish  things. 
 
 12  For  now  we  see  through  a  glass,  darkly  ;  but  then 
 face  to  face  :  now  I  know  in  part ;  but  then  shall  I  know 
 even  as  also  I  am  known. 
 
 13  And  now  abideth  faith,  hope,  charity,  these  three; 
 but  the  greatest  of  these  is  charity. 
 
SI  2  PftOPHECY  SliPEniOR  TO  THE  GiPT  OF  TONGUES— CII AP.   XIII. 
 
 Julian  Pe-  §  30.      1  COR.  xiv.    1 — 25.  Ephesus. 
 
 riod,  4770.  .  7  ay/^      l    • 
 
 VulgariEra,  The  miraculous  Crijts  being  sometimes  2^erverted,   by  being 
 S7.  jised  to  ostentation,   St.  Paul  shews  that  Prophecy  is  to 
 
 be  preferred  to  Tongues y  as  it  tends  more  to  the  Edifica- 
 tion of  the  Church. 
 
 1  Follow  after  charity,  and  desire  spiritual  gifts ;  but 
 rather  that  ye  may  prophesy. 
 
 2  For  he  that  speaketh  in  an  unhnorvn  tongue  speaketh 
 not  unto  men,  but  unto  God  :  for  no  man  understandeth 
 him ;  howbeit  in  the  spirit  he  speaketh  mysteries. 
 
 3  But  he  that  prophesieth  speaketh  unto  men  to  edifi- 
 cation, and  exhortation,  and  comfort. 
 
 4  He  that  speaketh  in  an  unhnorvn  tongue  edifieth  him- 
 self ;  but  he  that  prophesieth  edifieth  the  church. 
 
 5  I  would  that  ye  all  spake  with  tongues,  but  rather 
 that  ye  prophesied :  for  greater  is  he  that  prophesieth 
 than  he  that  speaketh  with  tongues,  except  he  interpret, 
 that  the  church  may  receive  edifying. 
 
 6  Now,  brethren,  if  I  come  unto  you  speaking  with 
 tongues,  what  shall  I  profit  you,  except  I  shall  speak  to 
 you  either  by  revelation,  or  by  knowledge,  or  by  prophe- 
 sying, or  by  doctrine  ? 
 
 7  And  even  things  without  life  giving  sound,  whether 
 pipe  or  harp,  ex<;ept  they  give  a  distinction  in  the  sounds, 
 how  shall  it  be  known  what  is  piped  or  harped  ? 
 
 8  For  if  the  trumpet  give  an  uncertain  sound,  who  shall 
 prepare  himself  to  the  battle? 
 
 9  So  likewise  ye,  except  ye  utter  by  the  tongue  words 
 easy  to  be  understood,  how  shall  it  be  known  what  is 
 spoken  ?  for  ye  shall  speak  into  the  air. 
 
 10  There  are,  it  may  be,  so  many  kinds  of  voices  in 
 the  world,  and  none  of  them  is  without  signification. 
 
 1 1  Therefore  if  I  know  not  the  meaning  of  the  voice,  I 
 shall  be  unto  him  that  speaketh  a  barbarian  ;  and  he  that 
 speaketh  shall  be  a  barbarian  unto  me. 
 
 12  Even  so  ye,  forasmuch  as  ye  are  zealous  of  spiri- 
 tual gifts,  seek  that  ye  may  excel  to  the  edifying  of  the 
 church. 
 
 1^  Wherefore  let  him  that  speaketh  in  an  unknown 
 tongue,  pray  that  he  may  interpret. 
 
 14  For  if  I  pray  in  an  unknown  tongue,  my  spirit  pray- 
 eih  ;  but  my  vmderstanding  is  unfruitful. 
 
 15  What  is  it  then?  I  will  pray  with  the  spirit,  and 
 I  will  pray  with  the  understanding  also  :  I  will  sing 
 with  the  spirit,  and  I  will  sing  with  the  understanding 
 also. 
 
 16  Else,  when  thou  shalt  bless  with  the  spirit,  how 
 bhall   he  that  occupieth   the  room  of  the  unlearned,  say 
 
Directions  FOR  THE  miraculously  endowed— CHAP.  XIII.  313 
 
 Julian  Pe-    Amen  at  thy  giving  of  thanks?  seeing  he  understandeth  Ephesus. 
 
 V^W  ^^m'  "°^  ^^^^^  ^^^°"  say  est. 
 
 50!  ^^^    ^^'      17  For  thou  verily  givest  thanks  well,  but  the  other  is 
 not  edified. 
 
 18  1  thank  my  God,  I  speak  with  tongues  more  than 
 ye  all : 
 
 19  Yet  in  the  church  I  had  rather  speak  five  words  with 
 my  understanding,  that  by  my  voice  I  might  teach  others 
 also,  than  ten  thousand  words  in  an  unknown  tongue. 
 
 20  Brethren,  be  not  children  in  understanding  :  how- 
 beit  in  malice  be  ye  children ;  but  in  understanding  be 
 men. 
 
 21  In  the  law  it  is  written.  With  men  of  other  tongues 
 and  other  lips  will  I  speak  unto  this  people ;  and  yet  for 
 all  that  will  they  not  hear  me,  saith  the  Lord. 
 
 22  Wherefore  tongues  are  for  a  sign,  not  to  them  that 
 believe,  but  to  them  that  believe  not :  but  prophesying 
 serveth  not  for  them  that  believe  not,  but  for  them  which 
 believe. 
 
 23  If  therefore  the  whole  church  be  come  together  into 
 one  place,  and  all  speak  with  tongues,  and  there  come  in 
 those  that  are  unlearned  or  unbelievers,  will  they  not  say 
 that  ye  are  mad  ? 
 
 24  But  if  all  prophesy,  and  there  come  in  one  that  be- 
 lieveth  not,  or  one  unlearned,  he  is  convinced  of  all,  he  is 
 judged  of  all : 
 
 25  And  thus  are  the  secrets  of  his  heart  made  mani- 
 fest ;  and  so,  falling  down  on  his  face,  he  will  worship 
 God,  and  report  that  God  is  in  you  of  a  truth, 
 
 §31.     1  Cor.  xiv.  26.  to  the  end. 
 
 St.  Paul  gives  Directions  for  the  most  proftahle  rvay  of  ex- 
 ercising their  Gifts  in  the  j)uhlic  Assemblies —  Woinen  are 
 forbidden  to  speak  in  the  Churches — He  submits  the 
 Truth  of  his  Doctrine  to  those  who  rvere  discerners  of  Spi- 
 rits— He  commands  that  every  thing  be  done  in  their 
 Churches  both  decently,  and  according  to  the  Observances 
 already  established  among  Christians, 
 
 26  How  is  it  then,  brethren  ?  when  yc  come  together, 
 every  one  of  you  hath  a  psalm,  hath  a  doctrine,  hath  a 
 tongue,  hath  a  revelation,  hath  an  interpretation.  Let  all 
 things  be  done  unto  edifying. 
 
 27  If  any  man  speak  in  an  unknown  tongue,  let  it  be  by 
 two,  or  at  the  most  by  three,  and  that  by  course ;  and  let 
 one  interpret. 
 
 28  But  if  there  be  no  interpreter,  let  him  keep  silence 
 in  the  church  ;  and  let  him  speak  to  himself,  and  to  God. 
 
 29  Let  the  prophets  speak  two  or  three,  and  let  the 
 otl)er  judge. 
 
314  THE  RESURRECTION  OF  CHRIST  A  FUNDAMENTAL 
 
 JiUian  Pe-        30  If  any  thing  be  revealed  to  another  that  sitteth  by,  Ephesas. 
 riod,  4770.   Jet  the  first  hold  his  peace. 
 
 VulgariEra,      gj  p^j.  y^  ^^^  ^jj  prophesy  one  by  one,  that  all  may 
 learn,  and  all  may  be  comforted. 
 
 32  And  the  spirits  of  the  prophets  are  subject  to  the 
 prophets. 
 
 33  For  God  is  not  the  author  of  confusion,  but  of  peace, 
 as  in  all  churches  of  the  saints. 
 
 34  Let  your  women  keep  silence  in  the  churches ;  for 
 it  is  not  permitted  unto  them  to  speak  ;  but  they  are  com- 
 manded to  be  under  obedience,  as  also  saith  the  law. 
 
 S5  And  if  they  will  learn  any  thing,  let  them  ask  their 
 husbands  at  home  :  for  it  is  a  shame  for  women  to  speak 
 in  the  church. 
 
 3Q  What  ?  came  the  word  of  God  out  from  you  ?  or 
 came  it  unto  you  only  ? 
 
 37  If  any  man  think  himself  to  be  a  prophet,  or  spiri- 
 tual, let  him  acknowledge  that  the  things  that  I  write 
 unto  you  are  the  commandments  of  the  Lord, 
 
 38  But  if  any  man  be  ignorant,  let  him  be  ignorant. 
 3d  Wherefore,  brethren,  covet  to  prophesy,   and  forbid 
 
 not  to  speak  with  tongues. 
 
 40  Let  all  things  be  done  decently  and  in  order. 
 
 §32.      1  COR.  XV.    1  —  11. 
 
 St.  Paul  proceeds  to  refute  a  Judaical  error  which  had  pre- 
 vailed among  the  Corinthians  respecting  the  Resurrec- 
 tion, and  appeals  to  the  Testimony  of  the  Eye-witnesses, 
 as  the  best  Evidence  of  the  Resurrection  of  Christ, 
 
 1  Moreover,  brethren,  I  declare  unto  you  the  gospel 
 which  I  preached  unto  you,  which  also  ye  have  received, 
 and  wherein  ye  stand  : 
 
 2  By  which  also  ye  are  saved,  if  ye  keep  in  memory 
 what  I  preached  unto  you,  unless  ye  have  believed  in 
 vain. 
 
 3  For  I  delivered  unto  you  first  of  all  that  which  I  also 
 received,  how  that  Christ  died  for  our  sins  according  to 
 the  Scriptures  ; 
 
 4  And  that  he  was  buried  and  that  he  rose  again  the 
 third  day  according  to  the  Scriptures : 
 
 5  And  that  he  was  seen  of  Cephas,  then  of  the  twelve  : 
 
 6  After  that,  he  was  seen  of  above  five  hundred  bre- 
 thren at  once  ;  of  whom  the  greater  part  remain  unto  this 
 present,  but  some  are  fallen  asleep. 
 
 7  After  that,  he  was  seen  of  James  ;  then  of  all  the 
 apostles. 
 
 8  And  last  of  all  he  was  seen  of  me  also,  as  of  one  born 
 out  of  due  time. 
 
DOCTRINE  OF  CHRISTIANITY-CHAP.  XIII.  315 
 
 Julian  Pe-        9  For  I  am  the  least  of  the  apostles,   that  am  not  meet  Ephesus. 
 "uigaS-'a,  ^^  ^^  called  an  apostle,  because  I  persecuted  the  church 
 57.  '  of  God. 
 
 10  But  by  the  grace  of  God  I  am  what  I  am  :  and  his 
 grace  which  was  bestowed  upon  me  was  not  in  vain  ;  but 
 I  laboured  more  abundantly  than  they  all :  yet  not  I,  but 
 the  grace  of  God  which  was  with  me. 
 
 1 1  Therefore  whether  it  were  I  or  they,  so  we  preach, 
 and  so  ye  believed. 
 
 §  33.     1  COR.  XV.  12—22. 
 
 St,  Paul  proves  the  certainty  of  the  Resurrection  of  the 
 Dead  from  the  Resurrection  of  Christ — Mankind  sub- 
 jected to  Death  by  Adam,  and  raised  to  Life  by  Christ. 
 
 12  Now  if  Christ  be  preached  that  he  rose  from  the 
 dead,  how  say  some  among  you  that  there  is  no  resurrec- 
 tion of  the  dead  ? 
 
 13  But  if  there  be  no  resurrection  of  the  dead,  then  is 
 Christ  not  risen  : 
 
 14  And  if  Christ  be  not  risen,  then  is  our  preaching 
 vain,  and  your  faith  is  also  vain. 
 
 1 5  Yea,  and  we  are  found  false  witnesses  of  God  ;  be- 
 cause we  have  testified  of  God  that  he  raised  up  Christ : 
 whom  he  raised  not  up,  if  so  be  that  the  dead  rise  not. 
 
 16  For  if  the  dead  rise  not,  then  is  not  Christ  raised  : 
 
 17  And  if  Christ  be  not  raised,  your  faith  is  vain  ;  ye 
 are  yet  in  your  sins. 
 
 1 8  Then  they  also  which  are  fallen  asleep  in  Christ,  are 
 perished. 
 
 19  If  in  this  life  only  we  have  hope  in  Christ,  we  are  of 
 all  men  most  miserable. 
 
 20  But  now  is  Christ  risen  from  the  dead,  and  become 
 the  first-fruits  of  them  that  slept. 
 
 21  For  since  by  man  came  death,  by  man  came  also  the 
 resurrection  of  the  dead. 
 
 22  For  as  in  Adam  all  die,  even  so  in  Christ  shall  all 
 be  made  alive. 
 
 §  S4.     1  COR.  XV.  23—28. 
 
 St.  Paul  reveals  the  Order  of  the  Resurrection— -The  Re- 
 signation of  the  mediatorial  Kingdom  of  Christ,  after  the 
 Resurrection  of  Mankind  from  the  Grave,  and  the  Anni- 
 hilation of  Sin  and  Death. 
 
 23  But  every  man  in  his  own  order ;  Christ  the  first- 
 fruits  ;  afterward  they  that  are  Christ's  at  his  coming. 
 
 24  Then  cometh  the  end,  when  he  sliall  have  delivered 
 up  the  kingdom  to  God,  even  the  Father  ;  when  he  shall 
 have  put  down  all  rule  and  all  authority  and  power. 
 
316  NATURE  OF  THE  FUTURE  BODY— CHAP.  XIII. 
 
 Julian  Pe-        25  For  he  must  reign,  till  he  hath  put  all  enemies  under  Ephesus. 
 
 riod,4770.  his  feet. 
 
 vuigari±.ia,      ^g  r^^^  j^^^  ^^^^^  ^^^^  ^j^^U  ^^  destroyed  is  death. 
 
 27  For  he  hath  put  all  things  under  his  feet.  But 
 when  he  saith,  All  things  are  put  under  him  ;  it  is  mani- 
 fest, that  he  is  excepted  which  did  put  all  things  under 
 him. 
 
 28  And  when  all  things  shall  be  subdued  unto  him, 
 then  shall  the  Son  also  himself  be  subject  unto  him  that 
 put  all  things  under  him,  that  God  may  be  all  in  all. 
 
 §  35,     1  COR.  XV.  29—34. 
 The  Disbelief  of  the  Resurrection  inconsistent  with  the  nature 
 of  our  Baptismal  profession,  and  encourages  Licentious- 
 ness— He  exhorts  them  not  to  he  deceived. 
 
 29  Else  what  shall  they  do  which  are  baptized  for  the 
 dead,  if  the  dead  rise  not  at  all  ?  why  are  they  then  bap- 
 tized for  the  dead  ? 
 
 30  And  why  stand  we  in  jeopardy  every  hour  ? 
 
 311  protest  by  your  rejoicing  which  I  have  in  Christ 
 Jesus  our  Lord,  I  die  daily. 
 
 32  If  after  the  manner  of  men  I  have  fought  with 
 beasts  at  Ephesus,  what  advantageth  it  me,  if  the  dead 
 rise  not  ?     Let  us  eat  and  drink,  for  to-morrow  we  die. 
 
 S'6  Be  not  deceived :  evil  communications  corrupt 
 good  manners. 
 
 34  Awake  to  righteousness,  and  sin  not ;  for  some 
 have  not  the  knowledge  of  God  :  I  speak  this  to  your 
 shame. 
 
 §  SQ.      1  COR.  XV.  35—44. 
 
 St.  Paul  answers  the  philosophical  Objections  raised  to  the 
 Resurrection  of  the  Dead,  from  the  Analogy  of  the  Growth 
 of  a  Plant  from  its  Seed — He  shews  that  the  human 
 Body,  which  is  committed  to  the  Ground,  will  in  the 
 same  Manner  rise  again  at  the  Resurrection,  changed  in 
 its  Properties  and  more  beautiful  in  its  Form, 
 
 35  But  some  inan  will  say.  How  are  the  dead  raised 
 up  ?  and  with  what  body  do  they  come  ? 
 
 36  Thou  fool !  that  which  thou  sowest  is  not  quicken- 
 ed, except  it  die  : 
 
 37  And  that  which  thou  sowest,  thou  sowest  not  that 
 body  that  shall  be,  but  bare  grain,  it  may  chance  of  wheat 
 or  of  some  other  grain  : 
 
 38  But  God  giveth  it  a  body  as  it  hath  pleased  him, 
 and  to  every  seed  his  own  body. 
 
 39  All  flesh  is  not  the  same  flesh:  but  there  is  one  ki7id 
 of  flesh  of  men,  another  flesh  of  beasts,  another  of  fishes, 
 and  another  of  birds. 
 
The  buried  and  rising  bodies  of  men  differ—CHAP.  XIII  317 
 
 Julian  Pe-        40  There  are  also  celestial  bodies,  and  bodies  terres-  Ephesus. 
 Vuf  arSr    ^^^^^ '  ^^^  *^®  glo^Y  of  the  Celestial  is  one,  and  the  glory 
 57.  '  of  the  terrestrial  is  another. 
 
 41  There  is  one  glory  of  the  sun,  and  another  glory  of 
 the  moon,  and  another  glory  of  the  stars  :  for  one  star 
 difFereth  from  another  star  in  glory. 
 
 42  So  also  is  the  resurrection  of  the  dead.  It  is  sown 
 in  corruption  ;  it  is  raised  in  incorruption  : 
 
 43  It  is  sown  in  dishonour  ;  it  is  raised  in  glory:  it  is 
 sown  in  weakness  ;  it  is  raised  in  power  : 
 
 44  It  is  sown  a  natural  body  ;  it  is  raised  a  spiritual 
 body.  There  is  a  natural  body,  and  there  is  a  spiritual 
 body. 
 
 §  S7.     1  coR.  XV.  45—49. 
 
 The   Truth  of  the  Resurrection  proved  to  the  Jews  by  the 
 Analogy  between  the  first  and  second  Adam. 
 
 45  And  so  it  is  written.  The  first  man  Adam  was  made 
 a  living  soul;  the  last  Adam  was  made  a  quickening 
 spirit. 
 
 46  Howbeit  that  was  not  first  which  is  spiritual,  but 
 that  which  is  natural;  and  afterwards  that  which  is 
 spiritual. 
 
 47  The  first  man  is  of  the  earth  earthy :  the  second 
 man  is  the  Lord  from  heaven. 
 
 48  As  is  the  earthy,  such  are  they  also  that  are  earthy  : 
 and  as  is  the  heavenly,  such  are  they  also  that  are 
 heavenly. 
 
 49  And  as  we  have  borne  the  image  of  the  earthy,  we 
 shall  also  bear  the  image  of  the  heavenly. 
 
 §  S^.     1  COR.  XV.  50.  to  the  end. 
 
 St.  Paul  asserts  that  our  present  Bodies  cannot  be  admitted 
 into  a  spiritual  State — He  describes  the  Manner  of  the 
 Resurrection,  and  the  glorious  Change  which  will  take 
 place  in  a  State  of  Immortality ,  with  the  complete  Victory 
 over  Sin  and  Death — From  these  Considerations  the  Co- 
 rinthians are  exhorted  to  an  active  and  steadfast  Faith. 
 
 50  Now  this  I  say,  brethren,  that  flesh  and  blood  can- 
 not inherit  the  kingdom  of  God ;  neither  doth  corruption 
 inherit  incorruption. 
 
 5 1  Behold,  I  shew  you  a  mystery :  We  shall  not  all 
 sleep,  but  we  shall  all  be  changed, 
 
 52  In  a  moment,  in  the  twinkling  of  an  eye,  at  the 
 last  trump  :  for  the  trumpet  shall  sound,  and  the  dead 
 shall  be  raised  incorruptible,  and  we  shall  be  changed. 
 
 53  For  this  corruptible  must  put  on  incorruption,  and 
 this  mortal  must  put  on  immortality. 
 
 54  So  when  this  corruptible  shall  have  put  on  incor- 
 
318  ST.    PAUL  CONCLUDES  HIS  EPISTLE—CIIAP.  XIIL 
 
 Julian  Pe-    ruption,  and  this  mortal  shall  have  put  on   immortality,  Epiiesas. 
 Vut^Sr'a  '^^"  ^^^^^  ^^  brought   to  pass  the  saying  that  is  written, 
 57.  '  Death  is  swallowed  up  in  victory. 
 
 55  O  death  where  is  thy  sting  ?  O  grave,  where  is  thy 
 victory  ? 
 
 56  The  sting  of  death  is  sin ;  and  the  strength  of  sin  is 
 tlie  law. 
 
 57  But  thanks  be  to  God,  which  giveth  us  the  victory 
 through  our  Lord  Jesus  Christ. 
 
 58  Therefore,  my  beloved  brethren,  be  ye  stedfast,  un- 
 moveable;  always  abounding  in  the  work  of  the  Lord,  for- 
 asmuch as  ye  know  that  your  labour  is  not  in  vain  in  the 
 Lord. 
 
 §  39.     1  COR.  xvi.  1 — 4. 
 
 St.  Paul,  in  Reply  to  the  last  Inquiry  of  the  Corinthians, 
 gives  Directions  as  to  the  Manner  Christians  should  pro- 
 vide for  the  Poor,  and  promises  to  send  their  Collections 
 to  Jerusalem. 
 
 1  Now  concerning  the  collection  for  the  saints,  as  I 
 have  given  order  to  the  churches  of  Galatia,  even  so  do 
 ye. 
 
 2  Upon  the  first  day  of  the  week  let  every  one  of  you 
 lay  by  him  in  store,  as  God  hath  prospered  him,  that  there 
 be  no  gatherings  when  I  come. 
 
 3  And  when  I  come,  whomsoever  ye  shall  approve  by 
 your  letters,  them  will  I  send  to  bring  your  liberality  unto 
 Jerusalem. 
 
 4  And  if  it  be  meet  that  I  go  also,  they  shall  go  with 
 me. 
 
 §  40.     1  COR.  xvi.  5.  to  the  end. 
 
 *S'^  Paul  concludes  his  Epistle  with  various  Messages  and 
 Salutations — He  gives  an  Account  of  his  So?i  Timothy, 
 and  A  polioses  intention  of  coming  to  see  them — Recom- 
 mends Timothy  to  them — St.  Paul  exhorts  them  to  Faith 
 and  Charity — Recommends  Stephanus,  Fortunatus,  and 
 Achaicus  to  them — He  concludes  with  Greetings  and  Sa- 
 lutations. 
 
 5  Now  I  will  come  unto  you,  when  I  shall  pass  through 
 Macedonia  :  for  I  do  pass  through  Macedonia. 
 
 C  And  it  may  be  that  I  will  abide,  yea,  and  winter  with 
 you,  that  ye  may  bring  me  on  my  journey  whithersoever 
 
 I  go. 
 
 7  For  I  will  not  see  you  now  by  the  way ;  but  I  trust 
 to  tarry  awhile  with  you,  if  the  Lord  permit. 
 
 8  But  I  will  tarry  at  Ephesus  until  Pentecost. 
 
 i>  For  a  great  door  and  effectual  is  opened  unto  me,  and 
 there  are  many  adversaries. 
 
 10  Now  if  Timotheus  come,  sec  that  he  may  be  with 
 
ST.  PAUL  REMAINS  AT  EPHESUS-CHAP.  XIII.  319 
 
 Julian  Pe-    you  without  fear :  for  he  worketh  the  work  of  the  Lord,  as  Ephesus. 
 
 57.  '      11  Let  no  man  therefore  despise  him  :  but  conduct  him 
 
 forth  in  peace,  that  he  may  come  unto  me :  for  I  look  for 
 him  with  the  brethren. 
 
 1 2  As  touching  our  brother  Apollos,  I  greatly  desired 
 him  to  come  unto  you  with  the  brethren  :  but  his  will  was 
 not  at  all  to  come  at  this  time ;  but  he  will  come  when  he 
 shall  have  convenient  time. 
 
 13  Watch  ye,  stand  fast  in  the  faith,  quit  you  like  men, 
 be  strong. 
 
 14  Let  all  your  things  be  done  with  charity. 
 
 15  I  beseech  you,  brethren,  (ye  know  the  house  of  Ste- 
 phanas, that  it  is  the  first-fruits  of  Achaia,  and  that  they 
 have  addicted  themselves  to  the  ministry  of  the  saints,) 
 
 16  That  ye  submit  yourselves  unto  such,  and  to  every 
 one  that  helpeth  with  us,  and  laboureth. 
 
 17  I  am  glad  of  the  coming  of  Stephanas  and  Fortu- 
 natus  and  Achaicus  :  for  that  which  was  lacking  on  your 
 part  they  have  supplied. 
 
 1 8  For  they  have  refreshed  my  spirit  and  your's :  there- 
 fore acknowledge  ye  them  that  are  such. 
 
 19  The  churches  of  Asia  salute  you.  Aquila  and  Pris- 
 cilla  salute  you  much  in  the  Lord,  with  the  church  that  is 
 in  their  house. 
 
 20  All  the  brethren  greet  you.  Greet  ye  one  another 
 with  an  holy  kiss. 
 
 21  The  salutation  of  we  Paul  with  mine  own  hand. 
 
 22  If  any  man  love  not  the  Lord  Jesus  Christ,  let  him 
 be  Anathema  Maran-atha. 
 
 23  The  grace  of  our  Lord  Jesus  Christ  be  with  you. 
 
 24  My  love  be  with  you  all  in  Christ  Jesus.     Amen. 
 
 SECTION  VII. 
 
 St,  Paul  continues  at  Ephesus — A  Mob  is  occasioned  at 
 that  Place  by  Demetrius. 
 
 ACTS  xix.  part  of  ver.  22.  to  the  end  ^\ 
 
 22  — But  he  himself  stayed  in  Asia  for  a  season. 
 
 23  And  the  same  time  there  arose  no  small  stir  about 
 that  way. 
 
 24  For  a  certain  man  named  Demetrius,  a  silversmith, 
 which  made  silver  shrines  for  Diana,  brought  no  small 
 gain  unto  the  craftsmen  ; 
 
 25  Whom  he  called  together  with  the  workmen  of  like 
 
 **  On  the  shrines  of  Diana — tlie  Asiarchs — the  worshippers  of 
 Diana,  vtuKopoi — and  other  subjects  mentioned  in  this  section. 
 See  Biscoe,  and  his  numerous  references. 
 
320  THE  TUMULT  AT  EPIIESUS—CHAP.  XIII. 
 
 Julian  Pe-    occupation,  and  said,  Sirs,  ye  know  that  by  this  craft  we  Ephesus. 
 
 riod,  4770.    h^ve  our  wealth. 
 
 Vulgar^ra,  ^6  Moreover,  ye  see  and  hear,  that  not  alone  at  Ephe- 
 sus, but  almost  throughout  all  Asia,  this  Paul  hath  per- 
 suaded and  turned  away  much  people,  saying.  That  they 
 be  no  gods  which  are  made  with  hands. 
 
 27  So  that  not  only  this  our  craft  is  in  danger  to  be  set 
 at  nought;  but  also  that  the  temple  of  the  great  goddess 
 Diana  should  be  despised,  and  her  magnificence  should  be 
 destroyed,  whom  all  Asia  and  the  world  worshippeth. 
 
 28  And  when  they  heard  tJiese  sayings^  they  were  full 
 of  wrath,  and  cried  out,  saying,  Great  is  Diana  of  the 
 Ephesians. 
 
 29  And  the  whole  city  was  filled  with  confusion  :  and 
 having  caught  Gains  and  Aristarchus,  men  of  Macedonia, 
 Paul's  companions  in  travel,  they  rushed  with  one  accord 
 into  the  theatre. 
 
 30  And  when  Paul  would  have  entered  in  unto  the 
 people,  the  disciples  suffered  him  not. 
 
 31  And  certain  of  the  chief  of  Asia,  which  were  his 
 friends,  sent  unto  him,  desiring  him  that  he  would  not 
 adventure  himself  into  the  theatre. 
 
 32  Some  therefore  cried  one  thing,  and  some  another ; 
 for  the  assembly  was  confused  ;  and  the  more  part  knew 
 not  wherefore  they  were  come  together. 
 
 ^^  And  they  drew  Alexander  out  of  the  multitude,  the 
 Jews  putting  hiin  forward.  And  Alexander  beckoned 
 with  the  hand,  and  would  have  made  his  defence  unto  the 
 people. 
 
 34  But  when  they  knew  that  he  was  a  Jew,  all  with  one 
 voice  about  the  space  of  two  hours  cried  out.  Great  is 
 Diana  of  the  Ephesians  ! 
 
 ^5  And  when  the  town  clerk  had  appeased  the  people, 
 he  said,  Ye  men  of  Ephesus,  what  man  is  there  that  know- 
 eth  not  how  that  the  city  of  the  Ephesians  is  a  worshipper 
 of  the  great  goddess  Diana,  and  of  the  image  which  fell 
 down  from  Jupiter  ? 
 
 SQ  Seeing  then  that  these  things  cannot  be  spoken 
 against,  ye  ought  to  be  quiet,  and  to  do  nothing  rashly. 
 
 37  For  ye  have  brought  hither  these  men,  which  are 
 neither  robbers  of  churches,  nor  yet  blasphemers  of  your 
 goddess. 
 
 38  Wherefore  if  Demetrius,  and  the  craftsmen  which 
 are  with  him,  have  a  matter  against  any  man,  the  law  is 
 open,  and  there  are  deputies :  let  them  implead  one 
 another. 
 
 39  But  if  ye  enquire  any  thing  concerning  other  mat- 
 ters, it  shall  })e  determined  in  a  lawful  assembly. 
 
 40  For  we  are  in  danger  to  be  called    in  question  for 
 
ST.  PAUL  LEAVES  EPHESUS-CHAP.  XIIL  321 
 
 S^  4770    '^^^  ^^^'^  Uproar,  there  being  no  cause  whereby  we  may  Ephesus. 
 VuIgariEra,  S^^^  ^^  account  of  this  concourse. 
 
 57.  '41   And  when  he  had  thus  spoken,  he  dismissed  tlie 
 
 assembly. 
 
 SECTION  VIIL 
 
 St.  Paul  leaves  Ephesus  and  goes  to  Macedonia. 
 
 ACTS  XX.  1. 
 
 1   And  after  the  uproar  was  ceased,  Paul  called  unto  Macedonia. 
 him  the  disciples,  and  embraced  them^  and  departed,  for 
 to  go  into  Macedonia. 
 
 SECTION   IX. 
 
 St.  Paul  writes  his  First  Epistle  to  Timothy,  to  direct  him 
 how  to  proceed  in  the  Suppression  of  those  false  Doc- 
 trines and  Corruptions  which  the  Jewish  Zealots  were 
 endeavouring  to  establish  in  the  Church  of  Ephesus,  over 
 which  he  was  appointed  to  preside  ". 
 
 '3  Panl  and  Barnabas,  in  the  course  of  their  first  apostolic 
 journey  among  the  GuntiJes,  came  to  Lystra,  a  city  of  Lyca- 
 onia,  where  they  preached  the  Gospel  for  some  lime;  and, 
 though  persecuted,  with  considerable  success.— See  Acts  xiv. 
 5,  6.  It  is  very  likely  that  they  here  converted  to  the  Christian 
 ftiith  a  Jewess,  named  Lois,  with  her  daughter  Eunice,  who  had 
 married  a  Gentile,  by  whom  she  had  Timothy,  and  whose  father 
 was  probably  at  this  time  dead  ;  the  grandmother,  daughter, 
 and  son,  living  together.— Compare  Acts  xvi.  1—3.  with  2  Tim. 
 1.  5.  It  is  also  probable  that  Timothy  was  the  only  child  ;  and  it 
 appears  that  he  had  been  brought  up  in  the  fear  of  God,  and 
 carefully  instructed  in  the  Jewish  religion,  by  means  of  the 
 Holy  Scriptures.— Compare  2  Tim.  i.5.  with  2  Tim.  iii.  15. 
 
 When  the  Apostle  came  from  Antioch,  in  Syria,  the  second 
 time  to  Lystra,  he  found  Timothy  a  member  of  the  Church,  and 
 so  highly  reputed  and  warmly  recommended  by  the  Church  in 
 that  place,  that  St.  Paul  took  him  to  be  his  companion  in  his 
 travels.  Acts  xvi.  1—3.  From  which  passage  we  learn,  that  al- 
 though Timothy  had  been  educated  in  the  Jewish  faith,  he  had  not 
 been  circumcised,  because  his  father,  who  was  a  Gentile,  would 
 not  permit  it.  When  the  apostle  had  determined  to  take  him 
 with  him,  he  found  it  expedient  to  use  that  precaution  ;  not 
 from  any  supposition  that  circumcision  was  necessary  to  salva- 
 tion, but  because  of  the  Jews,  who  would  neither  have' heard  him 
 nor  the  apostle,  had  not  this  been  done;  they  would  not  have 
 received  the  Gospel  from  Timothy,  because  he  was  a  Heathen  ; 
 and  they  would  have  considered  the  apostle  in  the  same  light', 
 because  he  associated  with  such. 
 
 Timothy  had  a  special  call  of  God  to  the  work  of  an  evan- 
 gelist, which  the  elders  of  the  Church  at  Lystra  knowing,  set 
 him  solemnly  apart  to  the  work,  by  the  imposition  of  hands. 
 1  Tim.  iv.  14.  And  they  were  particularly  led  to  this,  by  several 
 prophetic  declarations  relative  to  him,  by  which  his  divine  call 
 was  most  clearly  ascertained.— See  I  Tim.  i.  18.  and  iii.  14. 
 After  this  appointment  by  the  elders,  the  apostle  himself  laid  bis 
 hands  on  him :  not  perhaps  for  the  purpose  of  his  evangelical 
 designation,  but  that  he  might  receive  those  extraordinary  gifts 
 of  the  Holy  Spirit,  so  necessary  in  those  primitive  times,  to 
 VOL.  II.  Y 
 
322  ST.  PAUL  WRITES  HIS  FIRST 
 
 Julian  Pe-  §  !•      1  TIM.  i,  1,  2.  Macedonia. 
 
 v°uUX,  The  Salutation. 
 
 57.  1  Paul  an  apostle  of  Jesus  Christ,  by  the  command- 
 
 demonstrate  the  truth  of  the  Gospel,  See  2  Tim.  i.  6,  7.  Yet 
 it  is  not  probable  that  Timothy  had  two  ordinations  ;  one  by  the 
 elders  of  Lystra,  and  another  by  the  apostle  ;  as  it  is  most  pro- 
 bable that  St.  Paul  acted  with  that  TrptatvTepiov,  or  eldership, 
 mentioned  1  Tim.  iv.  14.  among  whom,  in  the  imposition  of 
 hands,  he  would  undoubtedly  act  as  chief. 
 
 Timothy,  thus  prepared  to  be  the  apostle's  fellow-labourer  in 
 the  Gospel,  accompanied  him  and  Silas,  when  they  visited  the 
 Churches  of  Phrygia,  and  delivered  to  them  the  decrees  of  the 
 apostles  and  elders  at  Jerusalem,  freeing  the  Gentiles  from  the 
 laAV  of  Moses,  as  a  term  of  salvation.  Having  gone  through 
 these  countries,  they  at  length  came  to  Troas,  where  St.  Luke 
 joined  them,  as  appears  from  the  phraseology  of  his  history, 
 Acts  xvi.  10,  11,  &,c.  In  Troas  a  vision  appeared  to  St.  Paul, 
 directing  them  to  go  into  Macedonia.  Loosing  therefore  from 
 Troas,  they  all  passed  over  to  Neapolis,  and  from  thence  went 
 to  Philippi,  where  they  converted  many,  and  planted  a  Chris- 
 tian Church.  From  Philippi  they  went  to  Thessalonica,  leav- 
 ing St.  Luke  at  Philippi;  as  appears  from  his  changing  the 
 phraseology  of  his  history  at  verse  40.  We  may  therefore  sup- 
 pose that,  at  their  departing,  they  committed  the  converted  at 
 Philippi  to  the  care  of  St.  Luke.  In  Thessalonica  they  were 
 opposed  by  the  unbelieving  Jews,  and  obliged  to  flee  to  Berea, 
 whitherthe  Jews  from  Thessalonica  followed  them.  To  elude 
 their  rage,  St.  Paul,  who  was  most  obnoxious  to  them,  departed 
 from  Berea  by  night,  to  go  to  Athens,  leaving  Silas  and  Ti- 
 mothy at  Berea.  ^At  Athens  Timothy  came  to  the  apostle,  and 
 gave  him  such  an  account  of  the  afflicted  state  of  the  Thessa- 
 Ionian  converts,  as  induced  him  to  send  Timothy  back  to  com- 
 fort them.  After  that  St.  Paul  preached  at  Athens,  but  with  so 
 little  success,  that  he  judged  it  proper  to  leave  Athens,  and  go 
 forward  to  Corinth,  where  Silas  and  Timothy  came  to  him, 
 and  assisted  in  converting  the  Corinthians.  And  when  he  left 
 Corinth  they  accompanied  him,  lirst  to  Ephesus,  then  to  Jeru- 
 salem, and  after  that  to  Antioch,  in  Syria.  Having  spent  some 
 time  in  Antioch,  St.  Paul  set  out  with  Timothy  on  his  third 
 apostolical  journey;  in  which,  after  visiting  all  the  churches  of 
 Galatia  and  Phrygia,  in  the  order  in  which  they  had  been 
 planted,  they  came  to  Ephesus  the  second  time,  and  "there  abode 
 for  a  considerable  period.  In  short,  from  the  moment  Timothy 
 first  joined  the  apostle,  as  his  assistant,  he  never  left  him,  ex*- 
 cept  when  sent  by  him  on  some  special  errand.  And  by  his 
 aflection,  fidelity,  and  zeal,  he  so  recommended  himself  to  all  the 
 disciples,  and  acquired  such  authority  over  them,  that  St.  Paul 
 inserted  his  name  in  the  inscription  of  several  of  the  letters 
 which  he  wrote  to  the  Churches,  to  shew  that  their  doctrine 
 was  one  and  the  same.  His  esteem  and  afr(^ction  for  Timothy, 
 the  apostle  expressed  still  more  conspicuously,  by  writing  to  him 
 those  excellent  letters  in  the  canon,  which  bear  his  name,  and 
 which  have  been  of  the  greatest  use  to  the  ministers  of  Christ 
 ever  since  their  publication  ;  by  directing  them  to  discharge  all 
 the  duties  of  their  function  in  a  proper  manner. 
 
 The  date  of  this  epistle  has  been  a  subject  of  much  contro- 
 versy, some  assigning  it  to  the  year  56,  57,  or  58,  which  is  the 
 common  opinion  ;  and  others  to  64  or  65.  I  have  adopted,  with 
 Dr.  Doddridge,  the  hypothesis  which  seems  to  have  prevailed 
 most  generally,  that  it  was  written  about  the  year  of  our  Lord 
 
EPISTLE  TO  TIMOTHY.— CHAP.  XIII. 
 
 523 
 
 Julian  Pe-    rnent  of  God  our  Saviour,  and  Lord  Jesus  Christ,  which  Macedonia. 
 
 nod,  4770.     •  i 
 
 57. __ _ 
 
 57  or  58,  when  St.  Paul  had  lately  quitted  Ephesus  on  account  of 
 the  tumult  raised  there  by  Demetrius,  and  was  gone  into  Mace- 
 donia, Acts  XX.  1.     This  is  the  opinion  of  many  learned  critics, 
 ancient   and   modern,  particularly  of  Athanasius,  Theodoret, 
 Raronius,    Ludovic,    Capellus,    Blonde!,    Hammond,    Grotius, 
 Salmasius,    Lightfoot,    Benson,    Lord  Barringtou,     Michaelis, 
 and  others.     On  the  other  hand,  Bishop  Pearson,  and  after  him 
 Rosenmiiller,  Macknight,  Paiey,  Bishop  Tomline,  &c.  endea- 
 vour to  prove,  that  it  could  not  be  written  till  the  year  64  or 
 65,  between  the  first  and  second  imprisonment  of  St.  Paul  at 
 Rome  J    and  I'Enfant,  without  any  hesitation,  goes  into  this 
 hypothesis.     It  is  universally  allowed  that  St.  Paul  must  have 
 written  this  first  Epistle  to  Timothy  at  some  journey  which  he 
 made  from  Ephesus  to  Macedonia,  having  in   the  mean   time 
 left  Timothy  behind  him  at  Ephesus  ;  for  he  expressly  saith  to 
 Timothy,   1  Tim.  i.  3.  "  I  besought  thee  still  to  abide  at  Ephe- 
 sus, when  I  went  into   Macedonia.'*     Bishop  Pearson  accord- 
 ingly, in  order  to  prove  that  the  date  of  this  epistle  was  as  late 
 as  he  supposes,  having  observed  that  we  read  only  of  three 
 journies  of    St.  Paul  through  Macedonia,    (viz.    Acts    xvi.   9, 
 10.   XX.   1.    3.)    endeavours  to    show,    that    it    could   not    be 
 written   in    any   of  these,  and   must   consequently  have  been 
 written  in  some  fourth  journey,  not  mentioned  in  the  history, 
 which  he  supposes  was  about  the  year  65,  after  St.  Paul  was  re- 
 leased from  his  imprisonment  at  Rome.  That  it  was  not  written 
 at  the  first  or  third  of  these  journies  is  readily  allowed,  and  it 
 appears  from  the  whole  series  of  the  context  in  both   places  ; 
 but   it   is   the  second   that   is  generally   contended   for.     The 
 Bishop  supposes  that  the  epistle  was  not  written  at  this  second 
 journey,  because  it  appears  from   Acts  xix.  22.  that  St.  Paul 
 did  not  leave  Timothy  then  at  Ephesus,  having  sent  him  before 
 into  Macedonia,  and  appointed  him  to  meet  him  at  Corinth. 
 See    1   Cor.  iv.    17.   xvi.    10.      To   this  it  is   answered,    that 
 though  St.  Paul   did  not  indeed  send  Timothy  from  Ephesus, 
 yet,  as  we  are  told  that  St.  Paul  made  some  stay  there  after  that, 
 (Acts  xix.  22.)  Timothy  might  be  returned  before  the   tumult, 
 and  so  the  apostle  might,  notwithstanding,  leave  him  behind  at 
 Ephesus,  when  he  himself  set   out  for   Macedonia.     (For,  it 
 should  be  observed,  that   he    changed  his  scheme,  and,  before 
 he  went  to  Corinth,  where  he  had  appointed  Timothy  to  meet 
 him,  spent  some  time  in  Macedonia;  from  whence  he  wrote  his 
 Second  Epistle  to  the  Corinthians,  in   company  with  Timothy, 
 who  came  to  him  in  his  return  from  Corinth,  and  continued  with 
 himwhile  he  remained  in  these  parts.)  Now  that  Timothy  return- 
 ed to  Ephesus  before  the  apostle  departed  will  indeed  appear 
 very  probable,  if,  (as  Mr.  Boysc  argues  from  Act^  xx.  31.  com- 
 pared  with  xix.  8.  10.)  St.  Paul  spent  three  years  at   Ephesus, 
 and  in  the   neighbouring  parts,  and  sent  Timothy  away  nine 
 months  before  the  tunuilt:   which  would  leave  him  time  enough 
 to  perform  his  commission,   and  return  to  Ephesus  before   the 
 apostle  had  left  it.     (See  Family  Expos,  vol.iii.  sect.  43.  note, 
 p.  189.)    To  which  it  may  be  added,  that  it  appears  from  1  Cor. 
 xvi.  10,  11.  which   epistle  was   written  from   Ephesus,  that  St. 
 Paul  expected  Tinxothy,  alter  his  journey  to  Macedonia  and 
 Corinth,  would  return  to  him  at  that  city. 
 
 The  Bishop  further  objects  to  the  epistle's  being  written  at 
 this  second  journey,  mentioned  Acts  xx.  1.  that  when  the 
 apostle  set  out  he  proposed  to  go  into  Macedonia,  and  visit  the 
 
^oA  FIRST  EPISTLE  TO  TIMOTHY-CHAP.  XIII. 
 
 2  Unto  Timothy,  my  own  son  in  the  faith :    Grace,  Epbesus. 
 
 Julian  Pe- 
 
 Vulirar^ra  Churches  there  and  in  Greece,  which  must  necessarily  take  up 
 57  ^  'a  considerable  time,  whereas,  in    his  Epistle  to  Timothy,  he 
 
 speaks  of  his  intention  to  return  very  soon.  (1  Tim.  iii.  14.  iv. 
 13.)  But  it  is  natural  to  suppose  that  some  unforeseen  accident 
 might  detain  him  longer  than  he  designed,  and  being  disap- 
 pointed of  some  assistance  he  expected  from  Macedonia,  he 
 might  afterwards  send  for  Timothy  to  come  to  him,  who,  as  the 
 passage  by  sea  might  be  dispatched  in  a  few  days,  might  arrive 
 at  Macedonia  before  the  apostle  wrote  his  Second  Epistle  to  the 
 Corinthians. 
 
 The  Bishop  further  argues,  that  it  appears  from  the  Epistle 
 to  Titus,  as  well  as  from  some  passages  in  his  Epistle  to  the 
 Philippians  and  to  Philemon,  that  St.  Paul  actually  made  ano- 
 ther journey  into  those  parts  after  his  imprisonment  at  Rome, 
 in  which  journey  he  left  Titus  behind  him  at  Crete,  which  lay 
 in  his  way  from  Rome,  (Tit.  i.  5.)  Now  it  must  be  allowed  the 
 Bishop,  that  the  supposition  that  Salmasius  makes  is  not  at  all 
 likely,  that  St.  Paul  touched  at  Crete  when  he  was  going  from 
 Achaia  to  Macedonia,  for  then  he  carried  a  collection  with  him, 
 (1  Cor.  xvi.  1.5.  Acts  xxiv.  17.)  and  therefore  it  was  not  proba- 
 ble he  would  go  so  much  out  of  his  way;  and  when  he  was 
 about  to  sail  into  Syria,  and  heard  that  snares  were  laid  for 
 him,  (Acts  xx.  3.)  it  is  not  to  be  supposed  he  would  go  into  the 
 mouth  of  them,  or  that  he  would  take  up  his  time  in  preaching 
 at  Crete,  when  he  was  in  haste  to  be  at  Jerusalem,  (Acts  xx.  6.) 
 or  that  he  would  winter  at  Nicopolis,  (Tit.  iii.  12.)  when  winter 
 was  passed,  and  he  desired  to  be  at  Jerusalem  before  the  pas- 
 sover.  But  then  it  had  been  observed,  that  perhaps  the  Epistle 
 to  Titus  might  be  among  the  first  St.  Paul  wrote,  and  his  voy- 
 age to  Crete,  one  of  the  many  events  before  his  going  up  to  the 
 council  at  Jerusalem,  which,  in  his  history  of  the  Acts,  Luke 
 not  being  in  company  with  him  when  they  occurred,  had  en- 
 tirely passed  over,  and  of  which  there  are  notwithstanding  some 
 traces  in  St.  Paul's  Epistle,  particukirly  2  Cor.  xi.  and  Rom.  xv. 
 19. ;  or  if  it  be  allowed  that  the  Epistle  to  Titus  was  written  by 
 St.  Paul  after  his  first  imprisonment,  it  will  not  follow  from 
 thence,  that  the  first  Epistle  to  Timothy  must  have  been  written 
 at  the  same  time.  This  is  a  brief  account  of  the  arguments  for 
 Bishop  Pearson's  hypothesis,  that  this  Epistle  was  written  about 
 the  year  05,  with  their  respective  answers. 
 
 In  favour,  however,  of  the  later  date  assigned  to  this  Epistle, 
 it  has  been  farther  observed,  that  Timothy  was  left  in  Crete,  to 
 oppose  the  following  errors. 
 
 1.  Fables  invented  by  the  Jewish  doctors,  to  recommend  the 
 observance  of  the  law  of  Moses,  as  necessary  to  salvation. — 2. 
 Uncertain  genealogies,  by  which  individuals  endeavoured  to 
 trace  their  descent  from  Abraham,  in  the  persuasion  that  they 
 would  bo  saved,  merely  because  they  had  Abraham  for  their 
 father.— 3.  Intricate  questions,  and  strifes  about  some  words  in 
 the  law;  perverse  disputings  of  men  of  corrupt  minds,  who 
 reckoned  that  which  produced  most  gain,  to  be  the  best  kind 
 of  godliness  j  and  4.  Oppositions  of  knowledge,  falsely  so  named. 
 And  these  errors,  it  is  said  had  not  taken  place  in  the  Ephe- 
 sian  Church,  before  the  apostle's  departure;  for,  in  his  charge 
 to  the  Ephesian  ciders  at  Milelus,  ho  foretold  that  the  false 
 teachers  were  to  enter  in  among  them  after  his  departing  (Acts 
 XX.  29,  30.)  I  know  that  after  my  departing,  shall  grievous 
 wolves  enter  in  among  you,  not  sparing  the  Hock.  Also  of 
 your  ownselves,  shall  men  arise,  speaking  perverse  things,  to 
 «lraw  away  disciples  after  them.     The   same   thing,   it  is  said, 
 
ST.  PAUL'S  SALUTATION— CHAP.  XIIL  325 
 
 Julian  Pe-    mercy,  and  peace,  from  God  our  Father  and  Jesus  Christ  Ephesus. 
 riod,  4770.   our  Lord. 
 
 VulgariEra 
 
 57.  appears  from  the  two  Epistles  whicli  the  apostle  wrote  to  the 
 
 Corinthians,  the  one  from  Ephesus,  before  the  riot  of  Deme- 
 trius, the  other  from  Macedonia,  alter  that  event;  and,  from 
 the  Epistle  which  he  wrote  to  the  Ephesians  themselves,  from 
 Rome,  during  his  conlinement  there.  For  in  none  of  these  let- 
 ters is  there  any  notice  taken  of  the  above-mentioned  errors,  as 
 subsisting  among  the  Ephesians  at  the  time  they  were  written, 
 which  cannot  be  accounted  for,  on  the  supposition  that  they 
 were  prevalent  in  Ephesus  when  the  apostle  went  into  Mace- 
 donia, after  the  riot.  It  is  inferred,  therefore,  that  the  first 
 Epistle  to  Timothy,  in  which  the  apostle  desired  him  to  abide 
 in  Ephesus,  for  the  purpose  of  opposing  the  Judaizers  and  their 
 errors,  could  not  be  written  either  from  Troas  or  from  Mace- 
 donia, after  the  riot ;  but  it  must  have  been  written  some  time 
 after  the  apostle's  release  from  confinement  in  Rome,  when  no 
 doubt  he  visited  the  Church  at  Ephesus,  and  found  the  Judaiz- 
 ing  teachers  there  busily  employed  in  spreading  their  pernicious 
 errors.— But  it  may  be  answered,  that  it  is  not  certain  what 
 errors  were  alluded  to  in  Acts  xx.  29,  30. ;  and  the  errors  alluded 
 to  in  1  Tim.  every  where  prevailed. 
 
 Again,  in  the  first  Epistle  it  is  said,  the  same  persons,  doc- 
 trines, and  practices,  are  reprobated,  which  are  condemned  in 
 the  second  Compare  1  Tim.  iv.  1—6.  with  2  Tim.  iii.  1—5. 
 and  1  Tim.  vi.  20.  with  2  Tim.  ii.  14.  and  1  Tim.  vi.  4.  with  2 
 Tim.  ii.  16.  The  same  commands,  instructions,  and  encourage- 
 ments are  given  to  Timothy,  in  the  first  Epistle,  as  in  the 
 second.  Compare  I  Tim.  vi.  13,  14.  with  2  Tim.  iv.  1—5.  The 
 same  remedies  for  the  corruptions  which  had  taken  place  among 
 the  Ephesians,  are  prescribed  in  the  first  Epistle,  as  in  the 
 second.  Compare  1  Tim.  iv.  14.  with  2  Tim.  i.  6,  7.  ;  and,  as 
 in  the  second  Epistle,  so  in  the  first  every  thing  is  addressed  to 
 Timothy,  as  superintendant  both  of  the  teachers  and  of  the 
 laity,  in  the  Church  at  Ephesus ;  all  which  imply,  that  the 
 state  of  things  among  the  Ephesians  was  the  same  when  the  two 
 Epistles  were  written  :  consequently,  that  the  first  Epistle  was 
 written  only  a  few  months  before  the  second,  and  not  long  be- 
 fore the  apostle's  death.— It  is  answered,  that  the  Church  at 
 Ephesus  might  require  a  repetition  of  the  same  remonstrances, 
 though  many  years  elapsed  between  the  sending  of  the  two 
 Epistles. 
 
 To  the  late  date  of  this  first  Epistle  there  are  three  objec- 
 tions, w  hich  appear  to  me  to  be  decisive. 
 
 1.  It  is  thought  that,  if  the  first  Epistle  to  Timothy  was 
 written  after  the  apostle's  release,  he  could  not  with  any  pro- 
 priety have  said  to  Timothy  (chap.  iv.  12.)  "  Let  no  man  despise 
 thy  youth."  In  reply  to  which  it  is  said,  that  Servius  Tullius, 
 in  classing  the  Roman  people,  as  Aulus  Gellius  relates,  (lib.  x. 
 c.  28.)  divided  their  age  into  three  periods :  childhood,  ho 
 limited  to  the  age  of  seventeen  ;  youth,  from  that  to  forty-six  ; 
 and  old  age,  from  that  to  the  end  of  life.  Now,  supposing  Ti- 
 mothy to  have  been  eighteen  years  old,  A.D.  50,  when  he  be- 
 came Paul's  assistant,  he  would  be  no  more  than  32,  A.D.  64, 
 two  years  after  the  apostle's  release,  when  it  is  supposed  this 
 Epistle  was  written.  Wherefore,  being  tlien  in  the  period  of 
 life  which,  by  the  Greeks,  as  well  as  the  Romans,  was  considered 
 as  youth,  the  apostle  with  propriety  might  say  to  him,  "  Let  no 
 man  despise  thy  youth." — It  is  not  however  probable,  that  St. 
 Paul  alluded  to  the  artificial  distinctions  of  the  Roman  law,  in. 
 stead  of  the  actual  age  of  Timothy. 
 
326  WHY  TIMOTHY  was  LEFT  at  EPHESUS— CHAP.  XIII. 
 
 Julian  Pe-  §  ^'        1  TIM.  i.  3,  4.  Macedonia. 
 
 Vuka*/4!ra  '^^'  -^^"^  reminds  Timothy  of  the  Causes  for  which  he  had 
 57.      '      '      left  him  at  Ephesus — To  oppose  the  Jewish  Zealots,  who 
 
 endeavoured  to  intermix  Genealogies  and  Traditions  with 
 
 the  Christian  Doctrines. 
 
 3  As  I  besought  thee  to  abide  still  at  Ephesus,  when  I 
 
 2.  When  the  apostle  touched  at  Miletus,  in  his  voyage  to  Je- 
 rusalem, wilh  the  collections,  the  Church  at  Ephesus  had  a 
 number  of  elders,  that  is,  of  bishops  and  deacons,  who  came  to 
 him  at  Miletus,  (Acts  xx.  17.)  what  occasion  was  there,  in  an 
 Epistle  written  after  the  apostle's  release,  to  give  Timothy  di- 
 rections concerning  the  ordination  of  bishops  and  deacons,  in  a 
 Church  where  there  were  so  many  elders  already? — It  is  an- 
 swered, the  elders  who  came  to  the  apostle  at  Miletus,  in  the 
 year  o8,  may  have  been  too  few  for  the  Church  at  Ephesus,  in 
 her  increased  state,  in  the  year  65.  Besides,  false  teachers  had 
 then  entered,  to  oppose  whom  more  bishops  and  deacons  might 
 be  needed  than  were  necessary  in  the  year  58,  not  to  mention 
 that  some  of  the  first  elders  having  died,  others  v/ere  wanted  to 
 supply  their  places.  Of  this,  however,  there  is  no  scriptural 
 proof,  and  the  positive  assertion  of  the  Epistle  is  needlessly  set 
 aside. 
 
 Dr.  Paley  defends  the  later  date  from  the  superscription  of 
 the  second  Epistle  to  the  Corinthians,  which  is  spurious — from 
 the  apparently  short  interval  between  St.  Paul's  leaving  Ephe- 
 sus, to  go  into  Macedonia,  and  the  writing  the  second  Epistle 
 to  the  Corinthians,  in  the  beginning  of  which  Timotliy  is  joined 
 wilh  St.  Paul;  to  which  it  may  be  answered,  that  Timothy  might 
 have  left  Ephesus  for  a  short  time  only,  and  soon  returned.  He 
 endeavours  to  overcome  the  insuperable  difficulty  in  the  opi- 
 nion that  the  Epistle  was  written  so  late— that  it  necessarily 
 implies  that  St.  Paul  visited  Ephesus  after  his  liberation  at 
 Rome,  which  appears  so  contrary  to  what  he  said  to  the  Ephe- 
 sian  Church,  that  they  should  see  his  face  no  more.  Dr.  Paley 
 finds  only  some  presumptive  evidences,  that  the  apostle  must 
 have  visited  Ephesus— the  Epistles  to  the  Philippians  and  to 
 Philemon  were  written  while  the  apostle  was  a  prisoner  at  Rome: 
 to  the  former  he  sa^s,  "  1  tru:st  in  the  Lord,  that  1  also  myself 
 shall  come  shortly  :"  and  to  the  latter,  who  was  a  Colossian,  he 
 gives  this  direction — "  But  withal,  prepare  me  also  a  lodging, 
 for  I  trust  that,  through  your  prayers,  I  thall  be  given  unto 
 you."  An  inspection  of  the  map  will  shew  us,  that  Colosse  was 
 a  city  of  Asia  Minor,  lying  eastward,  and  at  no  great  distance 
 from  Ephesus j  Philippi  was  on  the  other,  i.  o.  the  wes- 
 tern side  of  the  ^Egean  Sea.  Now,  if  the  apostle  executed  his 
 purpose,  and  came  to  Philemon  at  Colosse,  soon  after  his  libe- 
 ration, it  cannot  be  supposed,  says  Dr.  Paley,  that  he  would 
 omit  to  visit  Ephesus,  which  lay  so  near  it,  and  where  he  had 
 spent  three  years  of  his  ministry.  As  he  was  also  under  a  pro- 
 mise to  visit  the  Church  at  Philippi  shortly,if  he  passed  from  Co- 
 losse to  Philippi  he  could  hardly  avoid  taking  Ephesus  in  his  way. 
 
 Arguments  of  this  theoretical  nature  ought  to  weigh  but 
 little,  when  they  defend  a  proposition  which  seems  opposed  to 
 the  plain  and  literal  meaning  of  Scripture.  "When  St.  Paul  told 
 the  ciders  of  Ephesus  that  llicy  should  see  his  face  no  more,  it 
 was  so  solemnly  announced,  that  it  may  be  considered  as  spoken 
 by  the  spirit  of  prophecy  with  which  he  was  gifted. 
 
 MackniL);ht  has  argued  at  great  length  that  St.  Paul  spoke  his 
 strong  persiia-sion  only.    Dr.  Paley,  in  adopting  the  same  by- 
 
Julian  Pe- 
 
 DESIGN  AND  USE  OF  THE  LAW-CHAP.  XIII.  327 
 
 .u..... . .     went  into  Macedonia,  that  thou  mightest  charge  some  that  Macedonia. 
 
 riod,4770.    they  teach  no  other  doctrine, 
 Vulgar^ra.      ^  Neither  give  heed  to  fables  and  endless  genealogies, 
 ^^*  which  minister  questions,  rather  than  godly  edifymg  which 
 
 is  in  faith  ;  so  do. 
 
 §  3.      1  TIM.  i.  5—11. 
 St.  Paul  explains  the  Design  and  Use  of  the  Law,  which  he 
 shews  to  he  perfectly  consistent  with   Chnstmnity,  as  it 
 enforces   rnoral  Goodness,    and  condemns   all   kinds   of 
 Wickedness. 
 
 5  Now  the  end  of  the  commandment  is  charity,  out  of 
 a  pure  heart,  and  of  a  good  conscience,  and  of  faith  un- 
 feigned :  ^    ,  ,      •  1 
 
 6  From  which  some  having  swerved,  have  turned  aside 
 
 unto  vain  jangling ; 
 
 7  Desiring  to  be  teachers  of  the  law  ;  understanding 
 neither  what  they  say,  nor  whereof  they  affirm. 
 
 8  But  we  know  that  the  law  is  good,  if  a  man  use  it 
 
 lawfully ;  i    ^  •  i,* 
 
 9  Knowing  this,  that  the  law  is  not  made  tor  a  righte- 
 ous man,  but  for  the  lawless  and  disobedient,  for  the  un- 
 
 pothesis,  does  not,  however,  mention  his  name.  Nothing  can 
 be  asserted  positively.  I  have  prefer re^d  the  early  f^te  for  this 
 reason,  that  the  allusion  to  the  youth  of  Timothy-the  fact  that 
 Timothy  was  directed  to  ordain  elders,  whom  St.  Paul  atter- 
 wards  met-and  the  solemn  declaration,  that  he  should  see  their 
 face  no  more,  appear  to  be  so  plainly  decisive,  that  I  can  admit 
 no  theoretical  arguments  to  overthrow  what  seems  to  me  the  un- 
 forced deduction  from  Scripture,  that  the  Epistle  ^yas  written 
 after  St  Paul  went  from  Ephesus,  and  left  Timothy  there,  when 
 he  went  into  Macedonia.  There  is  no  mention  of  St.  Paul's 
 P-oinff  from  Ephesus  to  Macedonia  but  once,  and  that  is  in  the 
 passage  after  which  I  have  inserted  this  Epistle,  after  the  not  of 
 Demetrius,  (Acts  xx.  1),  ^his  was  the  consideration  which  in- 
 duced  Theodoret,  among  the  ancients,  and  among  the  moderns, 
 Estius,  Baronius,  Capellus,  Grotius,  Lighlfoot,  Salmasius, 
 Hammond,  Witsius,  Lardner,  Pearson,  and  others,  to  support 
 the  opinion,  that  the  apostle  speaks  of  that  journey  in  his  lirst 
 Epistle  to  Timothy.— See  Home,  Clarke,  Paley,  Macknight, 
 Lardner,  and  Doddridge.  ,.   •  n 
 
 Miohaelis  has  endeavoured  to  prove  that  this  Epistle  was 
 principally  written  against  the  Essen es,  or  Therapeutae.  His 
 references  do  not  appear  to  support  his  hypothesis,  rhesepeo- 
 pie  even  if  they  sometimes  came  into  towns,  could  not  have 
 been  there  in  sufficient  numbers  to  endanger  the  faith  of  the 
 Christian  communities.  We  have  at  least  no  proof  of  this  fact. 
 Josephus  indeed  asserts,  that  they  were  numerous  in  every  city  ; 
 but  their  principal  habitation  being  in  the  deserts,  it  is  impro- 
 bable that  those  who  entered  the  towns  should  have  deviated 
 still  further  from  their  customs,  and  have  become  the  active  par- 
 tizans  of  Judaism,  which  the  folse  teachers  are  represented  to 
 be-  they  were  no  doubt  included  among  the  various  false 
 teachers  whom  St.  Paul  condemned;  but  they  were  not  the  ex- 
 clusive objects  of  his  censure.— See  Michaclis,  vol.  iv.  c.  xv. 
 sect.  i.  ii.  iii.  p.  75. 
 
328  SINNERS  INVITED  TO  REPENTANCE— CHAP.  XIII. 
 
 Julian  Pe-    godly  and  for  sinners,  for  unholy  and  profane,  for  mur-  Macedonia. 
 riod,4770.    derers  of:  fathers  and  murderers  of  mothers,   for  man- 
 
 VuIirarAira,    , 
 
 67.  slayers. 
 
 10  For  whoremongers,  for  them  that  defile  themselves 
 with  mankind,  for  men-stealers,  for  liars,  for  perjured 
 persons,  and  if  there  be  any  other  thing  that  is  contrary 
 to  sound  doctrine ; 
 
 11  According  to  the  glorious  gospel  of  the  blessed 
 God,  which  was  committed  to  my  trust. 
 
 §  4.     1  TIM.  i.  12—17. 
 
 St.  Paul  digresses  to  enlarge  on  the  Goodness  of  Christ  in 
 making  him  an  Apostle  of  this  glorious  Dispensalion^ 
 and  from  God's  Mercy  to  himself,  he  invites  all  Sinners 
 to  Repentance. 
 
 12  And  I  thank  Christ  Jesus  our  Lord,  who  hath 
 enabled  me,  for  that  he  counted  me  faithful,  putting  me 
 into  the  ministry ; 
 
 13  Who  was  before  a  blasphemer,  and  a  persecutor, 
 and  injurious:  but  I  obtained  mercy,  because  I  did  it 
 ignorantly  in  unbelief. 
 
 14  And  the  grace  of  our  Lord  was  exceeding  abundant 
 with  faith  and  love  which  is  in  Christ  Jesus. 
 
 15  This  is  a  faithful  saying,  and  worthy  of  all  accep- 
 tation, that  Christ  Jesus  came  into  the  world  to  save  sin- 
 ners ;  of  whom  I  ^m  chief. 
 
 16  Howbeit  for  this  cause  I  obtained  mercy,  that  in 
 me  first  Jesus  Christ  might  show  forth  all  long-suffering, 
 for  a  pattern  to  them  which  should  hereafter  believe  on 
 him  to  life  everlasting. 
 
 17  Now  unto  the  king  eternal,  immortal,  invisible,  the 
 only  wise  God,  be  honour  and  glory  for  ever  and  ever. 
 Amen. 
 
 §  5.      1  TIM.  i.  18.  to  the  end. 
 
 St.  Paul  reminds  Timothy  that  he  had  been  appointed  by 
 prophecy  to  the  Christian  Ministry,  and  exhorts  him  to 
 persevere  in  the  purity  of  the  Faith  and  a  good  Con- 
 science — Alexander  and  Hymeneus,  who  had  preserved 
 neither  t  are  punished  for  their  Impiety. 
 
 18  This  charge  I  commit  unto  thee,  son  Timothy,  ac- 
 cording to  the  prophecies  which  went  before  on  thee,  that 
 thou  by  them  mightest  war  a  good  warfare  ; 
 
 19  Holding  faith,  and  a  good  conscience  ;  which  some 
 having  put  away,  concerning  faith  have  made  ship- 
 wreck : 
 
 20  Of  whom  is  Hymeneus  and  Alexander ;  whom  1 
 have  delivered  unto  Satan,  that  they  may  learn  not  to 
 blaspheme. 
 
CHRISTIANS  ARE  TO  PRAY  for  ALL  MEN— CHAP.  XIII.  329 
 
 /•   „        ,  ..    -       ^  Macedonia. 
 
 Julian  Pe-  §  6.       1  TIM.  11.  1—7. 
 
 VutaS'a  In  Opposition  to  the  Judaizing  Christians,  St.  Paul  com-- 
 57.  '      mands  the  Christian  Converts,  in  the   benevolent  Spirit 
 
 of  the  Gospel,  to  pray  for  all  Men,  whether  Jews  or 
 Gentiles:  and  especially  for  Kings  and  those  in  Autho- 
 rity, of  whatsover  Nation  or  Country—He  declares  this 
 to  be  acceptable  in  the  Sight  of  God,  who  would  have  all 
 Men  saved ;  and  with  whom  there  is  only  one  Mediator 
 between  God  and  Men,  of  all  Nations—St.  Paul  ap- 
 pointed to  make  these  Truths  known  to  the  Gentiles,  as 
 well  as  the  Jews. 
 
 1  I  exhort  therefore,  that,  first  of  all,  supplications, 
 prayers,  intercessions,  and  giving  of  thanks,  be  made  for 
 all  men ; 
 
 2  For  kings,  and /or  all  that  are  in  authority ;  that  we 
 may  lead  a  quiet  and  peaceable  life  in  all  godliness  and 
 
 honesty.  r /-    i 
 
 3  For  this  is  good  and  acceptable  in  the  sight  ot  Ootl 
 our  Saviour  ; 
 
 4  Who  will  have  all  men  to  be  saved,  and  to  come  unto 
 the  knowledge  of  the  truth. 
 
 5  For  there  is  one  God,  and  one  mediator  between  God 
 and  men,  the  man  Christ  Jesus  ;  •      ,  • 
 
 6  Who  gave  himself  a  ransom  for  all,  to  be  testified  m 
 due  time. 
 
 7  Whereunto  I  am  ordained  a  preacher,  and  an  apostle, 
 (I  speak  the  truth  in  Christ,  and  lie  not,)  a  teacher  of  the 
 Gentiles  in  faith  and  verity. 
 
 §  7.  1  TIM.  ii.  8,  to  the  end. 
 The  Duty  of  Prayer  is  again  enjoined-— Men  are  commanded 
 to  offer  up  public  Prayers,  which  are  not  to  be  confined 
 to  the  Synagogue  or  the  Temple  at  Jerusalem;  but  if 
 offered  with  Devotion  are  acceptable  in  every  Place — 
 Christian  Women  are  exhorted  to  good  Works,  and  to 
 Silence — Their  Dress  is  to  be  consistent  with  their  Holy 
 Profession — The  Woman,  on  Account  of  her  Trans- 
 gression, to  be  subject  to  the  Man — The  Curse  denounced 
 against  her  will  be  mitigated  on  the  Condition  of  Faith 
 and  Holiness. 
 
 8  I  will  therefore  that  men  pray  every  where,  lifting 
 up  holy  hands,  without  wrath  and  doubting. 
 
 9  In  like  manner  also,  that  women  adorn  themselves 
 in  modest  apparel,  with  shamefacedness  and  sobriety  ; 
 not  with  broidered  hair,  or  gold,  or  pearls,  or  costly 
 array ; 
 
 1 0  But  (which  becometh  women  professing  godliness) 
 with  good  works. 
 
 11  Let  the  woman  learn  in  silence  with  all  subjection. 
 
330  QuAuncATiONs  of  BISHOPS  anb  DEACONS— CHAP.  Xlll. 
 
 Julian  Pe-        12  But  I  suffer  not  a  woman  to  teach,  nor  to  usurp  Macedouia. 
 riod,  4770.   authority  over  the  man,  but  to  be  in  silence. 
 Vuigar^ra,      ^^  ^^^  ^^^^^  ^^^  ^^^^  formed,  then  Eve. 
 
 14  And  Adam  was  not  deceived  ;  but  the  woman  being 
 deceived,  was  in  the  transgression. 
 
 15  Notwithstanding  she  shall  be  saved  in  childbearing, 
 if  they  continue  in  faith  and  charity  and  holiness  with 
 sobriety. 
 
 §  8.     1  TIM.  iii.  1 — 7. 
 The  Qualifications  of  a  Bishoi^,  Superintendant  over  several 
 Congregations,  and  of  a  Minister  over  one  Congrega- 
 tion, are  described. 
 
 1  This  is  a  true  saying,  If  a  man  desire  the  office  of  a 
 bishop,  he  desireth  a  good  work. 
 
 2  A  bishop  then  must  be  blameless,  the  husband  of 
 one  wife,  vigilant,  sober,  of  good  behaviour,  given  to 
 hospitality,  apt  to  teach  : 
 
 3  Not  given  to  wine,  no  striker,  not  greedy  of  filthy 
 lucre ;  but  patient,  not  a  brawler,  not  covetous ; 
 
 4  One  that  ruleth  well  his  own  house,  having  his  chil- 
 dren in  subjection  with  all  gravity  ; 
 
 5  (For  if  a  man  know  not  how  to  rule  his  own  house, 
 how  shall  he  take  care  of  the  church  of  God  ?) 
 
 6  Not  a  novice,  lest  being  lifted  up  with  pride  he  fall 
 into  the  condemnation  of  the  devil. 
 
 7  Moreover  he'  must  have  a  good  report  of  them  which 
 are  without ;  lest  he  fall  into  reproach,  and  the  snare  of 
 the  devil. 
 
 §  9.     1  TIM.  iii.  8—13. 
 The  Qualifications  of  the  Deacons  enumerated ;  their  Wives 
 are  to  he  Examples  to  the  People, 
 
 8  Likewise  must  the  deacons  be  grave,  not  double 
 tongued,  not  given  to  much  wine,  not  greedy  of  filthy 
 lucre  ; 
 
 9  Holding  the  mystery  of  the  faith  in  a  pure  con- 
 science. 
 
 10  And  let  these  also  first  be  proved  ;  then  let  them 
 use  the  office  of  a  deacon,  hemg  found  blameless  **. 
 
 11  Even  so  must  their  wives  he  grave,  not  slanderers, 
 sober,  faithful  in  all  things. 
 
 12  Let  the  deacons  be  the  husbands  of  one  wife,  ruling 
 their  children  and  their  own  houses  well. 
 
 1 3  For  they  that  have  used  the  office  of  a  deacon  well, 
 purchase  to  themselves  a  good  degree,  and  great  boldness 
 in  the  faith  which  is  in  Christ  Jesus. 
 
 "  The  priests  under  the  law  were  required  to  be  without  bo- 
 dily infirmities,  (Lev.  xxi.  16.)  typical  of  that  spiritual  purity 
 which  was  the  essential  qualification  of  the  ministers  of  the 
 Christian  dispensation. 
 
Julian  Pe- 
 
 THE  GREAT  APOSTACY  PREDICTED-CHAP.  XIII.  331 
 
 S  10.       1  TIM.  iii.  14.  to  the  end.  Macedonia, 
 
 riod,  4770.    y^^oMv,  as  a  Pillar  and  Ground  of  the  Truth,  u  encou- 
 Vdgar^ra,      ^^^^^   .^  ^^.^  Episcopal  and   Ministerial  Duties  by  the 
 
 Remembrance  of  the  sublhner  Doctrines  of  the  Christian 
 
 Religion. 
 
 14  These  things  write  I  unto  thee,  hoping  to  come  unto 
 
 thee  shortly :  ,        ,  i  l 
 
 15  But  if  I  tarry  long,  that  thou  mayest  know  how 
 thou  oughtest  to  behave  thyself  in  the  house  of  God, 
 which  is  the  church  of  the  living  God,  the  pillar  and 
 ground  of  the  truth.  . 
 
 16  And,  without  controversy,  great  is  the  mystery  ot 
 godliness  :  God  was  manifest  in  the  flesh,  justified  in  the 
 Spirit,  seen  of  angels,  preached  unto  the  Gentiles,  believed 
 on  in  the  world,  received  up  into  glory. 
 
 §11.  1  TIM.  iv.  1 — 11. 
 By  the  Spirit  of  God  St,  Paul  for  etetells  the  Apostacy  of 
 the  Christian  Church,  and  describes  the  Character  of  its 
 Corruptions,  intimating  thereby  that  the  Judaizing 
 Teachers  were  some  of  those  who  were  preparing  its  Way 
 —  Timothy  is  cautioned  against  all  tendencies  to  these 
 Corruptions,  and  exhorted  to  inculcate  the  Practice  of 
 Virtue  and  Piety,  as  the  only  profitable  and  acceptable 
 Service  of  a  Christian— Timothy  is  enjoined  toenjorce 
 this  important  Truth,  although  in  so  doing  he  will  be  re- 
 proached  and  persecuted. 
 
 1  Now  the  Spirit  speaketh  expressly,  that  in  the  latter 
 times  some  shall  depart  from  the  faith,  giving  heed  to 
 seducing  spirits,  and  doctrines  of  devils  ; 
 
 2  Speaking  lies  in  hypocrisy ;  having  their  conscience 
 
 seared  with  a  hot  iron  ;  k  f  o,'.. 
 
 3  Forbidding  to  marry,  and  commanding  to  abstain 
 from  meats,  which  God  hath  created  to  be  received  with 
 thanksgiving  of  them  which  believe  and  know  the  truth. 
 
 4  For  ev?ry  creature  of  God  is  good,  and  nothing  to 
 be  refused,  if  it  be  received  with  thanksgiving: 
 
 5  For  it  is  sanctified  by  the  word  of  God  and  prayer. 
 
 6  If  thou  put  the  brethren  in  remembrance  ot  these 
 things,  thou  Shalt  be  a  good  minister  of  Jesus  Christ, 
 nourished  up  in  the  words  of  faith,  and  of  good  doctrine, 
 whereunto  thou  hast  attained. 
 
 7  But  refuse  profane  and  old  wives  fables,  and  exer- 
 cise thyself  ra«/<er  unto  godhness. 
 
 8  For  bodily  exercise  profiteth  little;  but  god  mess  is 
 profitable  unto  all  things,  having  pronnse  of  the  lite  ttiat 
 now  is,  and  of  that  which  is  to  come. 
 
 9  This  is  a  faithful  saying,  and  worthy  of  all  accepta- 
 tion. 
 
332  MINISTERS  to  be  EXAMPLES  to  Others— CHAP.  XIII. 
 
 Julian  Pe-        10  For  therefore  we  both  labour  and  suffer  reproach,  Macedonia. 
 Yu]'^^M     because  we  trust  in  the  living  God,  who  is  the  Saviour  of 
 57"  ^^^    ^^'  all  men,  especially  of  those  that  believe. 
 
 1 1  These  things  command  and  teach. 
 
 §  12.  1  TIM.  iv.  12.  to  the  end. 
 St.  Paul  gives  Timothy  directions  as  to  his  own  Conduct, 
 and  warns  him  to  put  away  all  Subjects  of  speculative 
 Teaching — To  become  an  Example  to  the  Church — To 
 devote  himself  to  the  Ministry — To  reading — study — 
 meditation^  and  self-government,  for  in  so  doing  he 
 should  save  himself,  and  be  made  the  Instrument  of  Sal- 
 vation to  others, 
 
 12  Let  no  man  despise  thy  youth ;  but  be  thou  an  ex- 
 ample of  the  believers,  in  word,  in  conversation,  in  charity, 
 in  spirit,  in  faith,  and  purity. 
 
 1 3  Till  I  come,  give  attendance  to  reading,  to  exhorta- 
 tion, to  doctrine. 
 
 14  Neglect  not  the  gift  that  is  in  thee,  which  was  given 
 thee  by  prophecy,  with  the  laying  on  of  the  hands  of  the 
 presbytery. 
 
 15  Meditate  upon  these  things;  give  thyself  wholly 
 to  them  ;  that  thy  profiting  may  appear  to  all. 
 
 16  Take  heed  unto  thyself,  and  unto  the  doctrine  ; 
 continue  in  them  :  for  in  doing  this  thou  shalt  both  save 
 tliyself,  and  them  that  hear  thee. 
 
 §  13.  1  TIM.  V.  1— -16 
 Further  directions  are  given  to  Timothy,  for  the  better 
 Success  of  his  Teaching — He  is  instructed  as  to  his  Con- 
 duct to  the  Elders — To  young  Men  and  Women,  and  to 
 Widows  who  were  maintained  by  the  Charity  of  the 
 Church — None  were  to  be  admitted  under  sixty  Years  of 
 Age,  lest  if  younger  Women  were  received,  and  for- 
 bidden to  marry,  they  might  renounce  Christianity,  or 
 bring  Disgrace  upon  the  Christian  Name, 
 
 1  Rebuke  not  an  elder,  but  intreat  him  as  a  father; 
 and  the  younger  men  as  brethren ; 
 
 2  The  elder  women  as  mothers  ;  the  younger  as  sisters, 
 with  all  purity. 
 
 3  Honour  widows  that  are  widows  indeed. 
 
 4  But  if  any  widow  have  children  or  nephews,  let  them 
 learn  first  to  shew  piety  at  home,  and  to  requite  their  pa- 
 rents :  for  that  is  good  and  acceptable  before  God. 
 
 5  Now  she  that  is  a  widow  indeed,  and  desolate,  trusteth 
 in  God,  and  continueth  in  supplications  and  prayers  night 
 and  day. 
 
 6  But  she  that  liveth  in  pleasure  is  dead  while  she 
 livetli. 
 
 7  And  these  things  give  in  charge,  that  they  may  be 
 blameless. 
 
Conduct  of  a  Bishop  totvards  the  Pastors  of  tue  Church.  Qg^. 
 
 Julian  Pe-        8  But  if  any  provide  not  for  his  own,  and  specially  for  Macedonia. 
 v^f'  ^^^*   ^^^^^^  ^^  ^^^  ^^^  house,  he  hath  denied  the  faith,  and  is 
 57.  ^^^  '^^'  worse  than  an  infidel. 
 
 9  Let  not  a  widow  be  taken  into  the  number  under 
 threescore  years  old,  having  been  the  wife  of  one  man, 
 
 1 0  Well  reported  of  for  good  works :  if  she  have 
 brought  up  children,  if  she  have  lodged  strangers,  if  she 
 have  washed  the  saints'  feet,  if  she  have  relieved  the 
 afflicted,  if  she  have  diligently  followed  every  good  work. 
 
 1 1  But  the  younger  widows  refuse :  for  when  they  have 
 begun  to  wax  wanton  against  Christ,  they  will  marry. 
 
 1 2  Having  damnation,  because  they  have  cast  off  their 
 first  faith. 
 
 13  And  withal  they  learn  to  be  idle,  wandering  about 
 from  house  to  house :  and  not  only  idle,  but  tattlers  also, 
 and  busy-bodies,  speaking  things  which  they  ought  not. 
 
 14  I  will  therefore  that  the  younger  women  marry, 
 bear  children,  guide  the  house,  give  none  occasion  to  the 
 adversary  to  speak  reproachfully. 
 
 15  For  some  are  already  turned  aside  after  Satan. 
 
 16  If  any  man  or  woman  that  believeth  have  widows, 
 let  them  relieve  them,  and  let  not  the  church  be  charged  ; 
 that  it  may  relieve  them  that  are  widows  indeed. 
 
 §  14.     1  TIM.  V.  17,  to  the  end. 
 
 Timothy  is  directed  in  his  Conduct  towards  the  Elders,  or 
 the  Pastors  of  the  Church — Good  Ministers  worthy  of 
 double  Honour  and  Emolument — A  suitable  Provision  to 
 he  made  by  the  Church  for  them — The  Elders  are  to  he 
 reproved  only  on  the  fullest  Evidence,  and  then  publicly, 
 as  a  warning  for  others — Timothy  is  solemnly  charged  to 
 be  strictly  impartial  in  his  Govertiment,  and  to  ordain 
 Elders  with  the  greatest  care  and  circumspection^  after 
 a  faithful  Examination  into  their  Characters,  that  he 
 may  he  pure  from  any  future  act  of  Guilt,  or  Misconduct 
 — St.  Paul  advises  him,  in  a  Parenthesis,  as  to  his 
 Health. 
 
 1 7  Let  the  elders  that  rule  well  be  counted  worthy  of 
 double  honour,  especially  they  who  labour  in  the  word  and 
 doctrine. 
 
 18  For  the  Scripture  saith,  Thou  shalt  not  muzzle  the 
 ox  that  treadeth  out  the  corn  :  And,  The  labourer  is 
 worthy  of  his  reward. 
 
 19  Against  an  elder  receive  not  an  accusation,  but  be- 
 fore two  or  three  witnesses. 
 
 20  Them  that  sin  rebuke  before  all,  that  others  also 
 may  fear. 
 
 21  I  charge  thee  before  God,  and  the  Lord  Jesus 
 Christ,  and  the  elect  angels,  that  thou  observe  these  things 
 
334  Natural  Duties  unaltered  by  the  Gospel— CHAP.  XIII. 
 
 Julian  Pe-    without  preferring  one  before  another,  doing  nothing  by   Macedonia. 
 
 57.  22  Lay  hands  suddenly  on  no  man,  neither  be  partaker 
 
 of  other  nnen's  sins  ;  keep  thyself  pure. 
 
 23  Drink  no  longer  water,  but  use  a  little  wine  for  thy 
 stomach's  sake,  and  thine  own  infirmities. 
 
 24  Some  men's  sins  are  open  beforehand,  going  before 
 to  judgment ;  and  some  me7i  they  follow  after. 
 
 25  Likewise  also  the  good  works  of  some  are  manifest 
 beforehand  ;  and  they  that  are  otherwise  cannot  be  hid. 
 
 §  15.  1  TIM.  vi.  1,  2. 
 Because  Christianity  does  not^  alter  the  Relations  of  Society ^ 
 Servants  and  Slaves  are  to  he  commanded  to  'pay  due 
 deference  even  to  their  heathen  Masters — They  are  more 
 especially  caiUioned  to  pay  the  same  Obedience  to  their 
 Christian  Masters^  and  not  to  permit  their  brotherly 
 Union  as  Christians  to  interfere  with  their  hiown  Duties. 
 
 1  Let  as  many  servants  as  are  under  the  yoke  count 
 their  own  masters  worthy  of  all  honour,  that  the  name  of 
 God  and  his  doctrine  be  not  blasphemed. 
 
 2  And  they  that  have  believing  masters,  let  them  not 
 despise  them,  because  they  are  brethren;  but  rather  do 
 them  service,  because  they  are  faithful  and  beloved,  par- 
 takers of  the  benefit.     These  things  teach  and  exhort. 
 
 §.16.      1  TIM.  vi.  3—10. 
 
 I'he  Judaizijig  Teachers  condemned,  who  hold  different  Doc- 
 trines, absolving  Men  from  their  civil  Duties — They  are 
 reproved  for  their  Controversies  and  Strifes  of  Words,  ajid 
 for  preferring  their  own  temporal  Gain  to  the  Honour  of 
 God  and  the  Advancement  of  his  Truth — Contentment  is 
 enforced  in  every  Station,  from  the  Vanity  of  all  earthly 
 Possessions — 7  he  great  Danger  of  an  immoderate  love 
 of  Riches. 
 
 3  If  any  man  teach  otherwise,  and  consent  not  to  whole- 
 some words,  even  the  words  of  our  Lord  Jesus  Christ,  and 
 to  the  doctrine  wliich  is  according  to  godliness, 
 
 4  He  is  proud,  knowing  nothing,  but  doting  about 
 questions  and  strifes  of  words,  whereof  cometh  envy, 
 strife,  railings,  evil  surmisings, 
 
 5  Perverse  disputings  of  men  of  corrupt  minds,  and 
 destitute  of  the  truth,  supposing  that  gain  is  godliness  : 
 from  such  withdraw  thyself 
 
 G  But  godliness  with  contentment  is  great  gain. 
 
 7  For  we  brought  nothing  into  this  world,  a7id  it  is  cer- 
 tain we  can  carry  nothing  out. 
 
 8  And  having  food  and  raiment,  let  us  be  therewith 
 content. 
 
 9  But  they  that  will  be  rich,    fall  into  temptation  and  a 
 
EXHORTATIONS  TO  THE  WEALTHY-CHAP.  XIII.  335 
 
 Julian  Pe-    snare,  and  into  many  foolish  and  hurtful  lusts,  which  drown  Macedonia. 
 
 Vu?' ^^m'    ^^^  ^^  destruction  and  perdition. 
 
 ^^u  gar  ra,  ^^  For  the love  of money  is  the  root  of  all  evil;  which 
 while  some  coveted  after,  they  have  erred  from  the  faith, 
 and  pierced  themselves  through  with  many  sorrows. 
 
 §  17.  1  TIM.  vi.  11—16. 
 Timothy,  as  divinely  inspired^  is  called  upon  to  refranfrom 
 these  evil  Practices,  and  to  follow  after  Godliness — St. 
 Paul  charges  him  as  in  the  Presence  of  God;  and  in  con- 
 sideration  of  the  great  Day  of  Judgment,  that  he  continue 
 stedfast  in  the  Faith,  conscientiously  discharging  his 
 Office,  avoiding  all  worldly  and  sordid  Motives — The 
 Apostle  ends  by  describing  the  great  Glory  of  Christ, 
 which  will  be  hereafter  manifested. 
 
 11  But  thou,  O  man  of  God,  flee  these  things;  and  fol- 
 low after  righteousness,  godliness,  faith,  love,  patience, 
 meekness. 
 
 12  Fight  the  good  fight  of  faith,  lay  hold  on  eternal 
 life,  whereunto  thou  art  also  called,  and  hast  professed  a 
 good  profession  before  many  witnesses. 
 
 13  I  give  thee  charge  in  the  sight  of  God,  who  quick- 
 eneth  all  things,  and  before  Christ  Jesus,  who  before  Pon- 
 tius Pilate,  witnessed  a  good  confession  ; 
 
 14  That  thou  keep  this  commandment  without  spot, 
 unrebukeable,  until  the  appearing  of  our  Lord  Jesus 
 Christ : 
 
 1 5  Which  in  his  times  he  shall  shew,  who  is  the  blessed 
 and  only  Potentate,  the  King  of  kings,  and  Lord  of 
 lords  ; 
 
 16  Who  only  hath  immortality,  dwelling  in  the  light 
 which  no  man  can  approach  unto ;  whom  no  man  hath 
 seen  nor  can  see:  to  whom  be  honour  and  power  everlast- 
 ing.    Amen. 
 
 §  18.     1  TIM.  vi.  17—19. 
 
 Timothy  is  charged  to  admonish  those  who  are  rich,  not  to 
 trust  in  their  uncertain  Possessions,  but  in  God,  who  is  the 
 giver  of  them — They  are  exhorted  to  be  rich  in  good 
 Works,  that  they  may  prepare  for  themselves  more  durable 
 and  eternal  Blessings. 
 
 17  Charge  them  that  are  rich  in  this  world,  that  they 
 be  not  high-minded,  nor  trust  in  uncertain  riches,  but  in 
 the  living  God,  who  giveth  us  richly  all  things  to  enjoy  ; 
 
 18  That  they  do  good,  that  they  be  rich  in  good  works, 
 ready  to  distribute,  willing  to  communicate  ; 
 
 19  Laying  up  in  store  for  themselves  a  good  foundation 
 against  the  time  to  come,  that  they  may  lay  hold  on  eternal 
 life. 
 
33G  ST.  PAUL  PROCEEDS  TO  MACEDONIA— CHAP.  XIII. 
 
 Jalian  Pe-  §  19.      1  TIM.  20.  tO  the  end,  Macedonia, 
 
 vSfg^^E^a  '^^'  P^^^  ^^^^^  ^^  ^  began  the  Epistle,   by  again  exhorting 
 57.  '      Timothy  to  be  stedfast  in  the  Christian  Doctrine,    avoid' 
 
 ing  all  philosophical  and  useless  Speculations^  so  strenu' 
 
 ously  advocated  by  the  false  Teachers, 
 
 20  O  Timothy,  keep  that  which  is  committed  to  thy 
 trust,  avoiding  profane  and  vain  babbhngs,  and  opposi- 
 tions of  science  falsely  so  called  : 
 
 21  Which  some  professing,  have  erred  concerning  the 
 faith.     Grace  be  with  thee.     Amen, 
 
 SECTION  X. 
 
 St.  Paul  proceeds  from  Macedonia  to  Greece,  or  /Ichaia, 
 and  continues  there  three  Months, 
 
 ACTS  XX.  2.  and  part  of  ver.  3. 
 
 2  And  when  he  had  gone  over  those  parts,  and  had 
 given  them  much  exhortation,  he  came  into  Greece  "*. 
 
 3  And  there  abode  three  months. 
 
 SECTION   XI. 
 
 St.  Paul  having  been  informed  of  the  Reception  his  first 
 Ejnstle  had  met  from  the  Corinthians,  writes  his  second 
 Epistle  from  Philippi,  to  justify  his  apostolic  Conduct, 
 and  vindicate  his  Authority,  both  of  which  had  been  im- 
 pugned by  a  false  Teacher^^. 
 
 §  1.     2  coR.  i.  1,  2. 
 Introduction,  and  Benediction  of  St,  Paul. 
 Julian  Pe-         1  Paul,  an  apostle  of  Jesus  Christ  by  the  will  of  God,  Philiopi. 
 
 riod,4771.     . ^*^ 
 
 58,  early  in'  '*  He  did  not,  however,  go  there  immediately;  he  passed 
 the  year.  through  Macedonia,  (ver.  1.)  in  which  he  informs  us  (2  Cor.  vii. 
 5,  6,  7.)  that  he  suftered  much,  both  from  believers  and  infidels  ; 
 but  was  greatly  comforted  by  the  arrival  of  Titus,  who  gave  him 
 a  very  flattering  account  of  the  prosperous  state  of  the  Church 
 at  Corinth.  A  short  time  after  this,  being  slill  in  Macedonia;  he 
 sent  Titus  back  to  Corinth,  (2  Cor.  viii.  16,  17.)  and  forwarded 
 by  him  the  second  Epistle,  which  he  wrote  to  that  Church,  as 
 Theodoret  and  others  su|)pose.  Some  time  after  he  visited  Co- 
 rinth himself,  according  to  his  promise  (1  Cor.  xvi.  5.)  ;  this 
 was  his  third  voyage  to  that  city,  (2  Cor.  xii.  14.  xiii.  1.) 
 
 '^  The  second  Epistle  to  the  Corinthians  was  occasioned  by 
 the  accounts  which  the  apostle  had  received  of  the  reception  of 
 the  first.  This  is  fully  proved  by  the  internal  evidence.  It  was 
 written  soon  after  the  arrival  of  Titus  from  Corinth,  who  com- 
 municated to  the  apostle  the  submission  and  good  disposition  of 
 that  Church.  He  had  the  satisfaction  of  learning  that  in  con- 
 formity to  the  directions  contained  in  his  first  Epistle,  the  in- 
 cestuous person  hadbeen  excommunicated  (2  Cor.  ii.  5 — 11.  vii. 
 11.)  and  that  many  were  anxious  for  his  return,  and  were  zea- 
 lous in  the  vindication  of  his  office  against  those  who  had  calum- 
 
ST.  PAUL'S  SALUTATION-CHAP.  XIII.  ^$7 
 
 Julian  Pe*    and  Timothy  our  brother,  unto  the  church  of  God  which  Pliilippi 
 
 riod  "  - 
 
 Vul 
 
 58. 
 
 l\^^'  ^^l}-    is  at  Corinth,  witli  all  the  saints  which  are  in  all  Achaia : 
 Vulgar.^ra, 
 
 niated  him,  (chap.  vii.  7 — 11.)  The  taction,  however,  headed 
 by  their  false  teacher,  still  continued  their  corrupt  practices, 
 and  endeavoured  as  much  as  possible  to  undermine  the  apostle's 
 authority  and  innuence.  To  understand  the  force  of  this  Epis- 
 tle, it  will  he  necessary  to  bear  in  mind  the  opposite  characters 
 to  whom  it  was  written.  To  those  Christian  converts  who  had 
 shewn  a  ready  obedience  to  his  former  letter,  and  who  remained 
 stedfast  in  his  doctrine,  St.  Paul  addresses  himself  in  this  his 
 second  Epistle,  in  terms  of  commendation  and  encouragement, 
 while  on  the  other  hand  he  attacks,  in  order  to  weaken,  the  fac- 
 tion whicli  the  false  teacher  still  continues  to  form  against  him. 
 He  confutes  the  objections  and  revilings  of  his  opponents  with 
 the  most  masterly  reasonings,  exposing  them  to  contempt,  and 
 threatening;  them  with  punishment.  This  distinction  between 
 the  two  prevailing  parties  at  Corinth  is  evidently  referred  to  in 
 2  Cor.  i.  14.  and  chap.  ii.  5.  and  reconciles  the  otherwise  apparent 
 inconsistencies  of  tjiis  Epistle,  in  which  he  vindicates  himself 
 with  more  boldness,  and  reproves  his  adversaries  with  more 
 severity  than  in  the  first  which  he  addressed  to  them. 
 
 The  second  Epistle  to  the  Corinthians  is  generally  supposed 
 to  have  been  written  about  a  year  after  the  former,  and  this 
 seems  to  be  supported  by  the  words  (chap.  ix.  2.)  "  Achaia  was 
 ready  a  year  ago;"  for  the  apostle,  having  given  instructions 
 for  that  collection,  to  which  he  refers  in  these  words  at  the  close 
 of  the  preceding-  Epistle,  they  would  not  have  liad  the  forward- 
 ness there  mentioned,  till  a  year  had  elapsed,  as  the  apostle  had 
 purposed  to  stay  at  Ephesus  till  Pentecost  (1  Cor.  xvi.  S  ) ;  and 
 he  staid  some  time  in  Asia,  after  his  purpose  to  leave  Ephesus, 
 and  goto  Macedonia  (Acts  xix.21,  22.)  and  yet  making  here  his 
 apology  for  not  wintering  in  Corinth,  as  he  thought,  to  do  (I 
 Cor.  xvi.  6.)  this  Epistle  must  have  been  written  after  the  win- 
 ter ;  and  consequently,  when  a  new  year  was  begun.  It  there- 
 fore, says  Dr.  Whitby,  seems  to  have  been  composed  after  hi.s 
 second  coming  to  Macedonia,  mentioned  Acts  xx.  3.  Fo.r — 1. 
 it  was  written  after  he  had  been  at  Troas,  and  had  left  that  place 
 to  return  to  Macedonia :  now  that  was  at  his  second  going  thi- 
 ther ;  see  chap.  ii.  12. — 2.  It  was  written  when  Timothy  was  with 
 him :  now,  when  he  left  Ephesus  to  go  into  Macedonia,  Timothy 
 went  not  with  him,  but  was  sent  before  him  (Acts  xix.  22.) ;  but 
 at  his  second  going  through  Macedonia,  Timothy  was  with  him, 
 (Acts  XX.  4.) — 3.  He  speaks  of  some  Macedonians,  who  were 
 likely  to  accompany  him  (chap.  ix.  4.).  Now,  at  his  second 
 going  from  Macedonia,  there  accompanied  him  Aristarchus,  Se- 
 cundus,  and  Gaius  of  Thessaloniea,  the  metropolis  of  3Iacedo- 
 nia,  Acts  xx.  4. — 4.  The  postscript  says  that  this  Epistle  was 
 written  from  Pliilippi,  where  St.  Paul  was,  till  the  days  of  unlea- 
 vened bread  (Acts  xx.  6.);  it  therefore  seems  to  have  been  sent 
 from  thence  to  them  by  Titus,  and  some  other  person,  not  long 
 before  St.  Paul's  coming  to  theni ;  which  he  speaks  of  as  in- 
 stant (2  Cor.  xiii.  1.)  and  that  which  he  was  now  ready  to  do, 
 (2  Cor.  xii.  14.)  According  to  Dr.  Lightfoot  he  did  so,  in  his 
 journey  from  Pliilippi  to  Troas,  he  sailing  about  from  Philippi 
 to  Corinth,  to  make  good  his  promise,  whilst  the  rest  that  were 
 with  him  (Acts  xx.  4.)  went  directly  to  Troas,  and  there  waited 
 for  him. 
 
 The  opening  of  this  Epistle  (Dr.  Paley  remarks)  exhibits  a 
 connection  with  the  history  of  the  Acts,  which  alone  may  satisfy 
 u4  that  the  Epistle  was  written    by  St.  Paul,  and  by  St.  Paul  in 
 
 VOL.  II.  Z 
 
J38 
 
 ST.  PAUL  THANKS  GOD  FOR  HIS  DELIVERANCES. 
 
 Julian  Pe-        2  Grace  he  to  you,  and  peace,  from  God  our  Father,  Philippi. 
 riod,  4771.  and  from  the  Lord  Jesus  Christ. 
 
 Vulgar^ra,  ^ 
 
 58.  §  2.      2  COR.  1.    3—7. 
 
 St.  Paul  blesses  God  for  his  Support  and  Deliverance  from 
 all  his  Afflictions  and  Dangers^   because  by  his  Example 
 others  may  be  comforted  under  similar  Sufferings  with  the 
 same  Consolation. 
 3  Blessed  be  God,  even  the  Father  of  our  Lord  Jesus 
 
 the  situation  in  which  the  history  places  him.  Let  it  be  remem- 
 bered, that  in  the  nineteenth  chapter  of  the  Acts,  St.  Paul 
 is  represented  as  driven  away  from  Ephesus,  or  as  leaving 
 Ephesus,  in  consequence  of  an  uproar  in  that  city,  excited  by 
 some  interested  adversaries  of  the  new  religion.  "  Great  is 
 Diana  of  the  Ephesians."  And  after  the  uproar  was  ceased,  Paul 
 called  unto  him  the  disciples,  and  embraced  them,  and  departed, 
 for  to  go  into  Macedonia.  When  he  was  arrived  in  Macedonia, 
 he  wrote  the  second  Epistle  to  the  Corinthians,  which  is  now 
 before  us,  and  he  begins  his  Epistle  in  this  wise — "  Blessed  be 
 God,  even  the  Father  of  our  Lord  Jesus  Christ,  the  Father  of 
 mercies,  and  the  God  of  ail  comfort,  who  comforteth  us  in  p11 
 our  tribulation,  that  we  maybe  able  to  comfort  them  which  are 
 •  in  any  trouble,  by  the  comfort  wherewith  we  ourselves  are  com- 
 
 forted of  God,  &c.  For  we  would  not,  brethren,  have  you  igno- 
 rant of  our  trouble  which  came  to  us  in  Asia,  that  we  were  press- 
 ed out  of  measure,  above  strength,  insomuch  that  we  despaired 
 even  of  life  ;  but  we  had  the  sentence  of  death  in  ourselves,  that 
 we  should  not  trust  in  ourselves,  but  in  God,  which  raiseth  the 
 dead,  who  delivered  us  from  so  great  a  death,  and  doth  deliver  : 
 in  whom  we  trust  that  he  will  yet  deliver  us."  Nothing  could 
 be  more  expressive  of  the  circumstances  in  which  the  history 
 describes  St.  Paul  to  have  been,  at  the  time  when  the  Epistle 
 purports  to  be  written  ;  or  rather,  nothing  could  be  more  ex- 
 pressive of  the  sensations  arising  fx'ora  these  circumstances,  than 
 this  passage.  It  is  the  calm  recollection  of  a  mind  emerged  from 
 the  confusion  of  instant  danger.  It  is  that  devotion  and  so- 
 lemnity of  thought  which  follows  a  recent  deliverance.  There 
 is  just  enough  of  particularity  in  the  passage  to  shew  that  it  is 
 to  be  referred  to  the  tumult  at  Ephesus.  We  would  not,  bre- 
 thren, have  you  ignorant  of  our  trouble  which  came  to  us  in 
 Asia.  And  there  is  nothing  more;  no  mention  of  Demetrius,  of 
 the  seizure  of  St.  Paul's  friends,  of  the  interference  of  the  town 
 clerk,  of  the  occasion  or  nature  of  the  danger  which  St.  Paul 
 had  escaped,  or  even  of  the  city  where  it  happened  ;  in  a  word, 
 no  recital  from  which  a  suspicion  could  be  conceived,  either 
 that  the  author  of  the  Epistle  had  made  use  of  the  narrative  in 
 the  Acts,  or  on  the  other  hand,  that  he  had  sketched  the  outline, 
 which  the  narrative  in  the  Acts  only  filled  up.  That  the  forger 
 of  an  epistle,  under  the  name  of  St.  Paul,  should  borrow  cir- 
 cumstances from  a  history  of  St.  Paul  then  extant,  or  that  the 
 author  of  a  history  of  St.  Paul  should  gather  materials  from  let- 
 ters bearing  St.  Paul's  name,  may  be  credited :  but  I  cannot 
 believe  that  any  forger  whatever  should  fall  upon  an  expedient 
 so  refined,  as  to  exhibit  sentiments  adapted  to  a  situation,  and 
 to  leave  his  readers  to  seek  out  that  situation  from  the  history 
 —still  less  that  the  author  of  a  history  should  go  about  to  frame 
 facts  and  circumstances  fitted  to  supply  the  sentiments  which  he 
 found  in  the  letter. — See  Paley,  iHorne,  Macknight,  Dr.  A. 
 Clarke,  Whitby,  and  Bishop  Tomliue. 
 
HE  DECLARES  HIS  DISINTERESTEDNESS— CHAP.  XIII.  339 
 
 '^•"^i^'iJ*^-    Christ,  the  Father  of  mercies,  and  the  God  of  all  com-  PhiHppi. 
 
 nod,  4771.     fo^^ . 
 
 68.  '      4  Who  comforteth  us  in   all  our  tribulation,  that  we 
 
 may  be  able  to  comfort  them  which  are  in  any  trouble,  by 
 the  comfort  wherewith  we  ourselves  are  comforted  of 
 God. 
 
 5  For  as  the  sufferings  of  Christ  abound  in  us,  so  our 
 consolation  also  aboundeth  by  Christ. 
 
 6  And  whether  we  be  afflicted,  it  is  for  your  consola- 
 tion and  salvation,  which  is  effectual  in  the  enduring  of 
 the  same  sufferings  which  we  also  suffer  :  or  whether' we 
 be  comforted,  it  is  for  your  consolation  and  salvation. 
 
 7  And  our  hope  of  you  is  stedfast,  knowing,  that  as  ye 
 are  partakers  of  the  sufferings,  so  shall  ye  be  also  of  the 
 consolation. 
 
 §  3.     2  COR.  i.  8-— 11. 
 St.  Paul  relates  his  Deliverance  by  the  Power  of  God,  from 
 the  imminent  Danger  to  which  he  7vas  exposed  at  Ephe- 
 sus—  He  acknowledges  their  Prayers  on  his  account. 
 
 8  For  we  would  not,  brethren,  have  you  ignorant  of 
 our  trouble  which  came  to  us  in  Asia,  that  we  were  press- 
 ed out  of  measure,  above  strength,  insomuch  that  we  des- 
 paired even  of  life  : 
 
 9  But  we  had  the  sentence  of  death  in  ourselves,  that 
 we  should  not  trust  in  ourselves,  but  in  God  which  raiseth 
 the  dead : 
 
 10  Who  delivered  us  from  so  great  a  death,  and  dotli 
 deliver  :  in  whom  we  trust  that  he  will  yet  deliver  us ; 
 
 11  Ye  also  helping  together  by  prayer  for  us,  that  for 
 the  gift  bestowed  upon  us  by  the  means  of  many  persons, 
 thanks  may  be  given  by  many  on  our  behalf. 
 
 $  4.     2  COR.  i.  12 — 14. 
 
 In  allusion  to  the  Calumnies  of  the  false  Teacher,  St.  Paul 
 rejoices  in  his  sincerity  and  jmrity  of  Conduct  towards 
 the  Corinthians  y  which  he  declares  to  have  been  free  from 
 all  selfish  or  interested  Motives— He  trusts  that  all  will 
 acknowledge  and  glory  in  him,  as  some  have  already 
 done,  as  they  shall  be  his  rejoicing  in  the  Day  of  the 
 Lord. 
 
 12  For  our  rejoicing  is  this,  the  testimony  of  our  con- 
 science, that  in  simplicity  and  godly  sincerity,  not  with 
 fleshly  wisdom,  but  by  the  grace  of  God,  we  have  had  our 
 conversation  in  the  world,  and  more  abundantly  to  you 
 
 13  For  we  write  none  other  things  unto  you  than  what 
 ye  read  or  acknowledge;  and  I  trust  ye  shall  acknow- 
 ledge even  to  the  end  : 
 
 14  As  also  ye  have  acknowledged  us  in  part,   tliat  vvc 
 
 z  2 
 
340  ST.  PAUL  ASSERTS  his  CONSISTENCY— CHAP.  XIII. 
 
 Julian  Pe-    arc  vour  rejoicing,  even  as  ye  also  are  our's  in  the  day  of  Philippi 
 \j°?'  47p-   the  Lord  Jesus. 
 
 Vulgar^Era, 
 
 58.  §  5.     2  COR.  i.  15,  to  the  end.     ii.  1 — 4. 
 
 The  false  Teacher  having  accused  St.  Paul  of  Irresolution 
 and  carnal  Mindedness,  because  he  failed  in  his  promised 
 Visit  to  the  Corinthians,  he  shews  his  Consistency  in  the 
 uniformity  of  the  Doctrine  which  he  taught,  and  appeals 
 to  the  Unction  of  the  Holy  Spirit,  by  which  God  had  fully 
 established  his  Authority  among  them — He  solemnly  de- 
 clares, his  true  Reason  for  delaying  his  Visit  proceeded 
 from  his  wish  to  spare  them — He  assures  them  that  he 
 wrote  in  the  deepest  Affliction,  instead  of  coming  to  punish 
 them,  that  he  might  have  Joy  in  their  Repentance,  and  con- 
 vince them  of  the  greatness  of  his  Love. 
 
 15  And  in  this  confidence  I  was  minded  to  come  unto 
 you  before,  that  ye  might  have  a  second  benefit ; 
 
 16  And  to  pass  by  you  into  Macedonia,  and  to  come 
 again  out  of  Macedonia  unto  you,  and  of  you  to  be 
 brought  on  my  way  toward  Judea. 
 
 17  When  I  therefore  was  thus  minded,  did  I  use  light- 
 ness ?  or  the  things  that  I  purpose,  do  I  purpose  accord- 
 ing to  the  flesh,  that  with  me  there  should  be  yea,  yea, 
 and  nay,  nay  ? 
 
 18  But  as  Gpd  is  true,  our  word  toward  you  was  not 
 yea  and  nay. 
 
 1 9  For  the  Son  of  God,  Jesus  Christ,  who  was  preached 
 among  you  by  us,  even  by  me  and  Silvanus  and  Timo- 
 theus,  was  not  yea  and  nay,  but  in  him  was  yea. 
 
 20  For  all  the  promises  of  God  in  him  are  yea,  and  in 
 him  amen,  unto  the  glory  of  God  by  us. 
 
 21  Now  he  which  stablisheth  us  with  you  in  Christ, 
 and  hath  anointed  us,  is  God  ; 
 
 22  Who  hath  also  sealed  us,  and  given  the  earnest  of 
 the  Spirit  in  our  hearts. 
 
 23  Moreover  I  call  God  for  a  record  upon  my  soul, 
 that,  to  spare  you,.T  came  not  as  yet  unto  Corinth. 
 
 24  Not  for  that  we  have  dominion  over  your  faith,  but 
 are  helpers  of  your  joy  ;  for  by  faith  ye  stand. 
 
 1  But  I  determined  this  with  myself,  tliat  I  would  not 
 come  again  to  you  in  heaviness. 
 
 2  For  if  I  make  you  sorry,  who  is  he  then  that  maketh 
 me  glad,  but  the  same  which  is  made  sorry  by  me  ? 
 
 3  And  I  wrote  this  same  unto  you,  lest,  when  I  came, 
 I  should  have  sorrow  from  them  of  whom  I  ought  to  re- 
 joice ;  having  confidence  in  you  all,  that  my  joy  is  the  joy 
 of  you  all. 
 
 4  For  out  of  much  aflfliction  and  anguish  of  heart  I 
 wrote  unto  you  witli  many  tears  ;  not  that  ye  should  be 
 grieved,  but  that  ye  might  know  the  love  which  I  have 
 more  abundantly  unto  you. 
 
HIS  SUCCESS,  AND  SINCERITY-CHAP.  XIII.  341 
 
 Julian  Pe-  „, ...      . 
 
 riod,4T71.  i  6.      2  COR.  11.    5—11.  Ph.lippi. 
 
 VulgaryEra,  ,       ,  .  .     ^, 
 
 58.  The  Apostle  here  commands  them  to  receive  again  the  ex- 
 
 communicated Person,  for  whom  theij  have  grieved,  on 
 Ms  sincere  Repentance,  and  to  shew  their  Love  to  him  by  a 
 hind  and  friendly  Conduct,  lest  Satan  should  drive  him 
 to  despair—St.  Paul  expects  they  will  obej/  him  in  re- 
 moving  the  Sentence,  as  they  had  obeyed  him  in  inflicting 
 
 ll J{q  declares,   that  in  both  instances  he  acted  in  the 
 
 Name  and  Authority  of  Christ. 
 
 5  But  if  any  have  caused  grief,  he  hath  not  grieved  me, 
 but  in  part :  that  I  may  not  overcharge  you  all. 
 
 6  Sufficient  to  such  a  man  is  this  punishment,  which 
 7vas  inflicted  of  many. 
 
 7  So  that  contrariwise  ye  ought  rather  to  forgive  him, 
 and  comfort  him,  lest  perhaps  such  a  one  should  be  swal- 
 lowed up  with  over  much  sorrow. 
 
 8  Wherefore  I  beseech  you  that  ye  would  confirm  your 
 love  toward  him. 
 
 9  For  to  this  end  also  did  I  write,  that  1  might  know 
 the  proof  of  you,  whether  ye  be  obedient  in  all  things. 
 
 10  To  whom  ye  forgive  any  thing,  I  forgive  also  :  for 
 if  I  forgave  any  thing,  to  whom  I  forgave  it,  for  your  sakes 
 
 forgave  I  it  in  the  person  of  Christ ; 
 
 1 1  Lest  Satan  should  get  an  advantage  of  us  :  for  we 
 are  not  ignorant  of  his  devices. 
 
 §  7.  2  COR.  ii.  12,  to  the  end. 
 St.  Paul  gives,  as  another  Reason  for  not  having  come  to 
 Corinth  at  the  time  appointed,  his  Anxiety  on  account  of 
 Titus— He  relates  his  Success  at  Macedonia,  and  declares 
 the  great  Consequences  of  his  jweaching,  both  to  those 
 who  receive  and  reject  the  Gospel— He  ends  with  a  severe 
 Reflection  on  the  false  Teacher,  and  a  Profession  of  his 
 own  Sincerity  and  Disinterestedness. 
 
 12  Furthermore,  when  I  came  to  Troas  to  preach 
 Christ's  gospel,  and  a  door  was  opened  unto  me  of  the 
 Lord, 
 
 13  I  had  no  rest  in  my  spii'it,  because  1  tound  not 
 Titus  my  brother  :  but  taking  my  leave  of  them,  I  went 
 from  thence  into  Macedonia. 
 
 14  Now  thanks  be  unto  God,  which  always  causeth  us 
 to  triumph  in  Christ,  and  niaketh  manifest  the  savour  of 
 his  knowledge  by  us  in  every  place. 
 
 15  For  we  are  unto  God  a  sweet  savour  ot  Christ,  in 
 them  that  are  saved,  and  in  them  that  perish : 
 
 1()  To  the  one  we  arc  the  savour  of  death  unto  death  ; 
 and  to  the  other  the  savour  of  life  unto  life.  And  who  is 
 sufficient  for  these  things 
 
 17  For  we  are  not  as  many,   which  corrupt  the  word  of 
 
342  The  CONVERTS,  the  APOSTLE'S  RECOMMENDATION. 
 
 Julian  Pe-    God:  but  as  of  sincerity,  but  as  of  God,   in  the  sight  of  Pb»l»PP»- 
 riod,  4771.    Q  A   speak  we  in  Christ. 
 
 ValgariEra,  *     ^ 
 
 6S.  §  8.     2  COR.  iii.   1—6. 
 
 St.  Paul  here  ironically  inquires  if  it  is  necessary  for  him 
 aliOj  as  well  as  the  false  Teacher^  to  come  to  them  with 
 Letters  of  Recommendation — He  declares  that  they  them- 
 selves are  his  Letters  of  Recommendation,  not  written 
 with  Inkf  but  with  the  Spirit  of  the  living  God;  and 
 consequently  they  were  an  Evidence  of  God's  delegated 
 Authority  to  him  in  the  Ministry  of  the  New  Testa- 
 ment. 
 
 1  Do  we  begin  again  to  commend  ourselves  ?  or  need 
 we,  as  some  others,  epistles  of  commendation  to  you,  or 
 letters  of  commendation  from  you  ? 
 
 2  Ye  are  our  epistle  written  in  our  hearts,  known  and 
 read  of  all  men : 
 
 3  Forasmuch  as  ye  are  manifestly  declared  to  be  the 
 epistle  of  Christ  ministered  by  us,  written  not  with  ink, 
 but  with  the  Spirit  of  the  living  God :  not  in  tables  of 
 stone,  but  in  fleshly  tables  of  the  heart. 
 
 4  And  such  trust  have  we  through  Christ  to  God- 
 ward  :  w 
 
 5  Not  that  we  are  sufficient  of  ourselves  to  think  any 
 thing,  as  of  ourselves  ;  but  our  sufficiency  is  of  God, 
 
 6  Who  also  hath  made  us  able  ministers  of  the  new 
 testament ;  not  of  the  letter,  but  of  the  spirit :  for  the 
 letter  killeth,  but  the  spirit  giveth  life". 
 
 '6  In  this  passage  the  Mystics  imagined  that  St.  Paul  was 
 drawing  a  parallel  between  two  diifcrent  kinds  of  interpreta- 
 tion. Construing,  therefore,  "  litera,"  in  the  Latin  vulgate, 
 by  "  literal  interpretation,"  and  "  spiritus,"  by  "  spiritual  in- 
 terpretation," they  inferred  that  the  apostle  had  condemned 
 the  former,  and  recommended  the  exclusive  employment  of  the 
 latter.  Now  the  apostle,  according  to  his  own  words,  was  draw- 
 ing a  parallel  of  a  totally  different  description — a  parallel, 
 which  had  no  concern  whatever  with  interpretation.  He  was 
 drawing  a  parallel  between  the  Law  of  Moses  and  the  Gospel 
 of  Christ.  The  former  does  not,  the  latter  does  afford  the  means 
 of  salvation.  This,  and  this  only,  is  what  St.  Paul  meant,  when 
 he  said,  "  that  the  one  killeth,  and  that  the  other  giveth  life."  It 
 is  true,  that  he  applied  the  term  Tpajw/ia  to  the  former,  and 
 the  term  Ilvtu/ia  to  the  latter.  But  he  added  explanations  of 
 these  terms,  which  remove  all  ambiguity  ;  the  law  of  Moses  he 
 called  Tpdnfia,  as  AiaKovia  ev  ypdfiixacny  or  as  being  AiaKovia  ivrt- 
 TVTTOjfiivT}  iv  \i9oig — the  Gospel  of  Christ  he  called  Uvivfia,  as 
 being  AiaKovia  tov  Uvtv^iuTog  tv  doKv-  Now,  as  these  explana- 
 tions are  not  not  only  Greek  explanations,  but  Greek  explana- 
 tions of  Greek  terms,  they  arc  absolutely  incapable  of  being 
 transfused  into  any  version.  They  can  be  understood  only 
 with  reference  to  the  words  of  the  original.  It  is  therefore  im- 
 possible that  any  one  who  expounds  this  passage  from  the  words 
 of  a  translation,  should  expound  it  in  the  sense  of  the  author. 
 But  as  the  Mvstics,  like  other  members  of  the  Church  of  Rome, 
 
Julian  Pe 
 riod4771. 
 
 The  gospel  superior  to  the  LAW— CHAP.  XIII.  343 
 
 §  9.    2  COR.  iii.  7,  to  the  end.  P^'^'PP^- 
 
 Vulgar iE'ra,  ^^^  Paul  declares,  in  opposition  to  the  false  Teacher,  the 
 ^^'  glorious  Superiority  of  the   Gospel  Dispensation— 2  he 
 
 Fail  which  covered  the  transient  and  outward  Glory  of 
 Moses,  emblematically  represented  the  Obscurity  and 
 figurative  Nature  of  the  Covenant  of  Death  :  the  Minis- 
 ters of  the  Covenant  of  the  Spirit,  by  a  lasting  and 
 greater  Glory,  in  the  abiding  Gifts  and  Inspiration  of 
 the  Holy  Spirit,  were  enabled  to  unveil,  to  explain^  and 
 to  preach  every  where  the  more  glorious  Covenant  of 
 Righteousness. 
 
 o 
 
 7  But  if  the  ministration  of  death,  written  and  engraven 
 in  stones,  was  glorious,  so  that  the  children  of  Israel 
 could  not  stedfastly  behold  the  face  of  Moses  for  the 
 glory  of  his  countenance ;  which  glory  was  to  be  done 
 
 away ;  •  •   i  i, 
 
 8  How  shall  not  the  ministration  of  the  spirit  be  rather 
 
 glorious  ?  •       J       1 
 
 9  For  if  the  ministration  of  condemnation  be  glory, 
 much  more  doth  the  ministration  of  righteousness  exceed 
 
 in  glory. 
 
 10  For  even  that  which  was  made  glorious  had  no 
 glory  in  this  repect,  by  reason  of  the  glory  that  excelleth. 
 
 1 1  For  if  that  which  was  done  away  was  glorious,  much 
 more  that  which  remaineth  is  glorious. 
 
 12  Seeing  then  that  we  have  such  hope,  we  use  great 
 plainness  of  speech  :  ^  ■     c 
 
 13  And  not  as  Moses,  which  put  a  veil  over  his  tace, 
 that  the  children  of  Israel  could  not  stedfastly  look  to  the 
 end  of  that  which  is  abolished  :  - 
 
 14  But  their  minds  were  blinded  ;  for  until  this  day  re- 
 maineth the  same  vail  untaken  away  in  the  reading  of  the 
 old  testament :  which  vail  is  done  away  in  Christ. 
 
 15  But  even  unto  this  day,  when  Moses  is  read,  the  vail 
 is  upon  their  heart. 
 
 16  Nevertheless  when  it  shall  turn  to  the  Lord,  the  vail 
 shall  be  taken  away.  . 
 
 1 7  Now  the  Lord  is  that  Spirit :  and  where  the  bpirit 
 of  the  Lord  is,  there  is  liberty. 
 
 18  But  we  all,  with  open  face  beholding  as  in  glass  the 
 
 expounded  from  an  authorized  version,  they  fell  into  an  error, 
 which  a  knowled-e  of  the  original  would  have  prevented.  They 
 fell  into  the  error  of  supposing  that  literal  or  grammatical  ex- 
 position not  only  might  he,  hut  ought  to  be  discarded ;  and 
 hence  they  acquired  such  a  contempt  for  every  thing  spiritual 
 or  allegorical,  that  the  plain  and  literal  meaning  of  a  passage 
 was  regarded  as  a  sort  of  husk  and  chall,  lit  only  for  the  carnally- 
 minded,  and  not  suited  to  the  taste  oi  the  godly  (a). 
 
 (a)  See  Bishop  Marsh's  Lectures,  part  iii.  p.  107.  Camb.  1813 
 
3U 
 
 EXCELLENCE  OF  THE  GOSPEL— CHAP.  XIII. 
 
 Julian  Pe- 
 riod, 4771. 
 VulgarjEra. 
 68. 
 
 glory  of  the  Lord,  are  clianged  into  the  same  image  from  Pbilippi. 
 glory  to  glory,  even  as  by  the  Spirit  of  the  Lord  ". 
 
 '7  The  original  word  in  this  passage,  KaTOTrrpi^onevoi,  in  the 
 opinion  of  Locke,  Macknight,  and  others,  should  be  rather 
 translated  "  reflecting  as  a  mirror,"  instead  of  "  beholding  as 
 in  a  mirror."  Both  meanings  may  be  united.  The  mirrors  oi" 
 the  ancients  were  made  of  polished  steel,  and  reflected  therefore 
 upon  the  countenances  of  those  who  looked  upon  them  a  lumi- 
 nous effulgence,  or  glory.  The  apostle  beheld  as  in  the  mirror  of 
 the  Scriptures  the  glory  of  Christ,  and  this  glory  shone  upon 
 the  face  of  the  apostle.  Moses  vailed  the  glory  which  had 
 shone  upon  his  face.  The  apostle,  on  the  contrary,  would  not 
 vail  his  face  ;  but  by  contemplating  more  and  more  the  glory  of 
 Christ,  endeavoured  to  diffuse  the  knowledge  of  that  glory  to 
 the  world. 
 
 The  superiority  of  the  law  of  Christ  to  that  of  Moses,  is  ad- 
 mirably shewn  by  Whitby,  in  his  notes  to  this  chapter. 
 
 The  glory  appearing  on  mount  Sinai  made  the  people  afraid  of 
 death,  saying,  "Let  not  God  speak  to  us  anymore,  lest  we 
 die."  Exod.  xx.  19.  Deut.  xviii.  16.  and  thus  they  received 
 "  the  spirit  of  bondage  to  fear,"  Rom.  viii.  15.  whilst  we  have 
 given  to  us  "  the  spirit  of  power  and  love,  and  of  a  sound 
 mind,"  2  Tim.  i.  7.  and  the  spirit  of  adoption,  whereby  we  cry 
 Abba,  Father  !  and  to  this  difference  the  Epistle  to  the  Hebrews 
 alludes,  chap.  xii.  18 — 24. 
 
 Moses,  with  all  his  glory,  was  only  the  minister  of  the  law, 
 written  on  tables  of  stone :  the  apostles  are  ministers  of  the 
 Gospel,  written  on  the  hearts  of  believers.  Moses  gave  the 
 Jews  only  the  letter  that  killeth  :  the  apostles  gave  the  Gospel, 
 which  is  accompanied  with  the  Spirit  that  gives  life. 
 
 The  glory  which  Moses  received  at  the  giving  of  the  law,  did 
 more  and  more  diminish,  because  his  law  was  to  vanish  away  ; 
 but  the  glory  which  is  received  from  Christ  is  an  increasing 
 glory  ;  the  doctrine  and  the  Divine  influence  remaining  for 
 ever  ;  and  as  the  law  was  vailed  under  types  and  shadows,  the 
 Gospel  was  delivered  with  great  plainness  and  perspicuity. 
 
 Again,  the  Jews  only  saw  the  shining  of  the  face  of  Moses 
 through  a  veil  ;  but  we  behold  the  glory  of  the  Gospel  of  Christ 
 in  the  person  of  Christ,  our  law-giver,  with  open  face. 
 
 They  saw  through  a  vail,  which  prevented  the  reflection,  or 
 shining  of  it,  upon  them  ;  and  so  this  glory  shone  only  on  the 
 face  of  Moses,  but  not  at  all  upon  the  people.  Whereas  the 
 glory  of  God,  in  the  face  of  Jesus  Christ,  shines  as  in  a  mirror, 
 which  reflects  the  image  upon  Christian  believers,  so  that  they 
 are  transformed  into  the  same  image,  deriving  the  glorious  gifts 
 and  graces  of  the  Spirit  with  the  Gospel  from  Christ  the  Lord 
 and  distributor  of  them,  1  Cor.  xii.  5.  and  so  the  glory  which 
 He  had  from  the  Father,  He  has  given  to  his  genuine  followers, 
 John  xvii.  22.  It  is,  therefore,  rather  with  true  Christians,  as 
 it  was  with  Moses  himself,  concerning  whom  God  speaks  thus  : 
 "With  him  will  I  speak  mouth  to  mouth,"  even  apparently, 
 and  not  in  dark  speeches  ;  and  the  similitude,  rrjv  dS^av  Kvpis, 
 the  glory  of  the  Lord,  shall  he  behold.  Numb.  xii.  8.  For  as 
 he  saw  the  glory  of  God  apparently,  so  we  with  open  face  behold 
 the  glory  of  the  Lord;  as  he,  by  seeing  of  this  glory,  w^^as 
 changed  into  the  same  likeness,  and  his  face  shone,  or  was  hco- 
 Kn(T{ih>7],  made  glorious  ;  so  we  beholding  the  glory  of  the  Lord 
 in  the  face  of  Jesus  Christ,  chap.  vi.  6.  arc  changed  into  the 
 same  glory.  But  though  this  may  in  some  measure  be  enlarged 
 to  the  Church  in  general,  in  which  these  gills  were  exercised, 
 1  think  it  chirfly.  and  more  cminenlly,  refers  to  the  apostles, 
 mentioned  vcr.  12. 
 
The  gospel  prockeds  from  GOD  alone.  — CHAP.  XIII  345 
 
 Julian  Pe-  §    10.      2  COR.  iv.    1—6.  Philippi. 
 
 riod,  4771. 
 
 VulgariEra,  g^^  p^^i  ^/^^^^  ^/^^^  the  glorious  Ministry  entrusted  to  Umy 
 Jills  him  with  Hope  and  Diligence — He  desires  to  com- 
 mend himself  by  a  full  Manifestation  of  the  Truths  of 
 the  Gospel,  which  can  only  he  hid  from  the  Worldly- 
 minded,  who  are  blinded  by  their  Lusts  and  Passions — 
 St.  Paul  declares  that  he  seeks  not  his  own  Glory — God 
 having  enlightened  his  Heart,  that  he  might  communicate 
 the  Knowledge  and  Glory  of  God,  which  had  been  made 
 manifest  in  Jesus  Christ, 
 
 1  Therefore,  seeing-  we  have  this  ministry,  as  we  have 
 received  mercy,  we  faint  not ; 
 
 2  But  have  renounced  the  hidden  things  of  dishonesty, 
 not  walking  in  craftiness,  nor  handling  the  word  of  God 
 deceitfully  ;  but  by  manifestation  of  the  truth  commend- 
 ing ourselves  to  every  man's  conscience  in  the  sight  of 
 God. 
 
 3  But  if  our  gospel  be  hid,  it  is  hid  to  them  that  are 
 lost : 
 
 4  In  whom  the  god  of  this  world  hath  blinded  the 
 minds  of  them  which  believe  not,  lest  the  light  of  the 
 glorious  gospel  of  Christ,  who  is  the  image  of  God, 
 should  shine  unto  them. 
 
 5  For  we  preach  not  ourselves,  but  Christ  Jesus  the 
 Lord  ;  and  ourselves  your  servants  for  Jesus'  sake. 
 
 6  For  God,  who  commanded  the  light  to  shine  out  of 
 darkness,  hath  shined  in  our  hearts,  to  give  the  light  of 
 the  knowledge  of  the  glory  of  God  in  the  face  of  Jesus 
 Christ. 
 
 §  11.     2  coR.  iv.  7—12 
 
 St.  Paul  declares,  by  comparing  the  Ministers  of  the  Gos- 
 pel to  Earthen  Vessels,  that  God  chose  illiterate  and 
 insignificant  Men  for  his  Apostles,  to  shew  that  the  Ex- 
 cellency of  the  Power  by  which  his  Religion  was  propa- 
 gated proceeded  from  God,  and  not  from  Men — He 
 enumerates  the  Difficulties  to  which  they  were  exposed, 
 as  a  j)roof  that  their  Deliverance  from  them  did  not  pro' 
 ccedfrom  themselves,  hut  from  God, 
 
 7  But  wc  have  this  treasure  in  earthen  vessels,  that  the 
 excellency  of  the  power  may  be  of  God,  and  not  of  us. 
 
 8  We  are  troubled  on  every  side,  yet  not  distressed ; 
 wc  are  perplexed,  but  not  in  despair  ; 
 
 9  Persecuted,  but  not  forsaken;  cast  down,  but  not 
 destroyed ; 
 
 10  Always  bearing  about  in  the  body  the  dying  of  the 
 Lord  Jesus,  that  the  life  also  of  Jesus  might  be  made 
 manifest  in  our  mortal  llcsh. 
 
346  ST.  PAUL  ANTICIPATES  HIS  FUTURE  REWARD. 
 
 Julian  Pe-        1 1  For  we  which  live  are  always  delivered  unto  death  Philippi. 
 y^^'^^Jf'-    ^*^^  Jesus'  sake,  that  the  life  also  of  Jesus  might  be  made 
 53"  ^^^    '^"'  manifest  in  our  mortal  flesh. 
 
 12  So  then  death  worketh  in  us,  but  life  in  you. 
 
 §  12.     2  COR.  iv.  13,  to  the  end. 
 
 St,  Paul  shews  that  through  Faith  in  Christ,  and  the  Hope 
 of  a  glorious  Immortality,  he  is  enabled  to  overcome  all  the 
 Difficulties  and  Dangers  of  his  Christian  Ministry — He 
 tells  them  that  for  their  Sakes  he  endured  these  Sufferings, 
 that  they  being  convinced  of  his  Sincerity,  7night  give 
 Thanks  to  God — He  declares  his  Conviction  that  his 
 Sufferings  for  the  Sake  of  the  Gospel,  will  procure  for 
 him  a  proportionate  Reward  in  Heaven ;  for  which  cause 
 he  looks  not  for  the  temporal  Advantages  of  this  World, 
 but  for  the  eternal  Glories  of  the  invisible  State. 
 
 13  We  having  the  same  spirit  of  faith,  according  as  it 
 is  written,  I  believed,  and  therefore  have  I  spoken ;  we 
 also  believe,  and  therefore  speak  ; 
 
 14  Knowing  that  he  which  raised  up  the  Lord  Jesus, 
 shall  raise  up  us  also  by  Jesus,  and  shall  present  us  with 
 you. 
 
 1 5  For  all  things  are  for  your  sakes,  that  the  abundant 
 grace  might,  through  the  thanksgiving  of  many,  redound 
 to  the  glory  of  God. 
 
 1 6  For  which  cause  we  faint  not ;  but  though  our  out- 
 ward man  perish,  yet  the  inward  mun  is  renewed  day  by 
 day. 
 
 1 7  For  our  light  affliction,  which  is  but  for  a  moment, 
 worketh  for  us  a  far  more  exceeding  and  eternal  weight 
 of  glory; 
 
 18  While  we  look  not  at  the  things  which  are  seen,  but 
 at  the  things  which  are  not  seen  :  for  the  things  which  are 
 seen  are  temporal ;  but  the  things  which  are  not  seen  are 
 eternal. 
 
 §  IS.     2  COR.  V.  1—10. 
 
 St.  Paul  continues  his  Argument  by  showing  how  greatly 
 superior  our  heavenly  Habitation  will  be  to  that  which  we 
 at  present  dwell  in — He  asserts  that  God  prepares  us  for 
 this  immortal  State,  and  gives  us  his  Spirit  as  a  Pledge 
 of  it — This  Consideration  gives  him  boldness  in  his 
 Preaching,  and  makes  him  willing  to  leave  this  Body, 
 that  he  may  be  present  with  the  Lord ;  but  whether  liv- 
 ing or  dying,  his  aim  is  to  be  accepted  of  God,  to  whom 
 all  are  accountable. 
 
 1  For  we  know  that  if  our  earthly  house  of  this  taber- 
 nacle were  dissolved,  we  have  a  building  of  God,  an  house 
 not  made  with  hands,  eternal  in  the  heavens. 
 
The  future,  puefriuble  to  thje  PRESENT  WORLD.  S4i7 
 
 Julian  Pe-        o  For  in  this  we  groan,  earnestly  desiring  to  be  clothed  Philippi. 
 VulffariEra  ^P*^'^  ^^^^  ^^^  house  which  is  from  heaven  ^  : 
 78.  '      3  If  so  be  that  being  clothed  we  shall  not  be  found 
 
 naked. 
 
 4?  For  we  that  are  in  this  tabernacle  do  groan,  being 
 burdened  :  not  for  that  we  would  be  unclothed,  but  clothed 
 upon,  that  mortality  might  be  swallowed  up  of  life. 
 
 5  Now  he  that  hath  wrought  us  for  the  self  same  thing 
 is  God,  who  also  hath  given  unto  us  the  earnest  of  the 
 Spirit. 
 
 6  Therefore  we  are  always  confident,  knowing  that,  whilst 
 we  are  at  home  in  the  body,  we  are  absent  from  the  Lord ; 
 
 7  (For  we  walk  by  faith,  not  by  sight :) 
 
 8  We  are  confident,  /  say,  and  willing  rather  to  be 
 absent  from  the  body,  and  to  be  present  with  the  Lord. 
 
 23  The  expressions  used  by  the  apostle  in  this  passage  arc  all 
 Jewish,  and  should  be  interpreted  according  to  their  use  of  them. 
 Schoetgen  has  entered  largely  into  the  argument  here  employed 
 by  the  apostle,  and  brought  forth  much  useful  information. 
 
 He  observes,  first,  the  the  Hebrew  word  u'lb,  which  answers 
 to  the  apostle's  kvSvaaaOai,  to  be  clothed,  signifies  to  be  sur- 
 rounded, covered,  or  invested  with  any  thing.  So,  to  be  clothed 
 with  the  uncircumcision  signifies  to  be  uncircumcised.  Yaleut. 
 Rubeni,  fol.  163. 
 
 We  read  in  the  book  Zohar,  on  the  words,  Exod.  xxvi.  18. 
 *'  Moses  went  into  the  midst  of  the  cloud,"  and  gat  him  up  into 
 the  mount.  He  went  into  the  midst  of  the  cloud,  as  if  one  put 
 on  a  garment :  so  he  was  clothed  with  the  cloud,  tt'nbnNi  ]no3 
 KWn  u'a'^nN  -dd  "Dh  Nii-iaba— and  in  Zohar.  Levit.  fol.  29.  col. 
 114.  The  righteous  are  in  the  terrestrial  paradise,  where  their 
 souls  are  clothed  with  the  lucid  crowns,  K-nn:n  vii^yn  lU'ibnn. 
 
 2d.  The  word  n-n,  house,  in  Hebrew,  often  denotes  a 
 case,  or  clothing.  So  in  the  Targum  of  Onkelos,  "Sk  n-n, 
 the  house  of  the  face,  is  a  vail :  and  so  D-yn^^N  n-n,  the 
 house  of  the  fingers ;  and,  -i-  n-n,  the  house  of  the  hand,  sig- 
 nifies gloves,  the  house  of  the  feet,  shoes,  &c.  &c.  Therefore, 
 oiKT]Ti]pwv  tirtvdixTaaOaiy  to  be  clothed  on  with  a  house  may  sig- 
 nify any  particular  qualities  of  the  soul;  what  we,  following 
 the  very  same  form  of  speech,  call  a  habit ;  i.  e.  a  coat,  or  vest- 
 ment. So  wc  say  the  man  has  got  a  habit  of  vice,  a  habit  of 
 virtue,  a  habit  of  swearing,  of  humility,  &c.  &c. 
 
 3d.  The  Jews  attribute  garments  to  the  soul,  both  in  this  and 
 the  other  world :  and  as  they  hold  that  all  human  souls  pre-exist, 
 they  say  that,  previously  to  their  being  appointed  to  bodies, 
 they  have  a  covering  which  answers  the  same  end  to  them,  be- 
 fore they  come  into  life,  as  their  bodies  do  afterwards.  And 
 they  state,  that  the  design  of  God,  in  sending  souls  into  the 
 world  is,  that  they  may  get  themselves  a  garment  by  the  study  of 
 the  law,  and  good  works. 
 
 By  this  garment  of  the  soul  they  mean  also  the  image  of  God, 
 or  being  made  holy — the  image  which  Adam  and  all  his  posterity 
 have  lost,  and  of  which  being  now  deprived,  they  may  be  said 
 to  be  naked.  They  assign  also  certain  vehicles  to  separate  spi- 
 rits, and  believe  that  upon  the  death  of  the  body  the  angel  of 
 death  takes  oil'  the  garments  of  this  mortal  life,  and  puts  on  the 
 garments  of  paradise. — But  see  the  dissertation  in  Schoetgen, 
 Hora3  Heb.  vol.  1.  p.  692—702,  and  Clark  in  loc. 
 
348  TuE  JEWS  AND  GENTILES  form  ONE  CHURCH. 
 
 Julian  Pe-        9  Wherefore  we  labour,  that,  whether  present  or  ab-  Philippi. 
 
 v^Kr  ^^L^'    "5^"*'  ^^  ^^y  ^^  accepted  of  him. 
 
 iis!  *  '"^'  10  For  we  must  all  appear  before  the  judgment-seat  of 
 Christ ;  that  every  one  may  receive  the  things  done  in  his 
 body,  according  to  that  he  hath  done,  whether  it  be  good 
 or  bad. 
 
 §  14.     2  COR.  V.   11—15. 
 
 The  Apostle,  knowing  the  Terrors  of  the  future  Judgment, 
 was  more  earnest  in  his  endeavour  to  preach  the  Gospel, 
 and  to  persuade  Men  to  he  Christians — He  discharges 
 his  Dut.ijy  as  being  manifest  to  God ;  and  he  hoped  also 
 to  the  Conviction  of  the  Corinthians — He  then  defends 
 himself  from  the  Attacks  of  the  false  Teachers,  that  his 
 Converts  wight  be  provided  with  Reasons  for  glorying  in 
 him  as  an  Aj)ostle,  and  declares  that  whether  he  preach- 
 ed the  Gospel  at  the  risk  of  his  Life,  and  was  therefore 
 by  the  Faction  considered  as  mad,  or  whether  he  acted 
 soberly  in  shunning  Persecution,  it  was  for  the  sake  of 
 his  Disciples, 
 
 1 1  Knowing  therefore  the  terror  of  the  Lord,  we  per- 
 suade men  ;  but  we  are  made  manifest  unto  God,  and  I 
 trast  also  are  made  manifest  in  your  consciences. 
 
 12  For  we  commend  not  ourselves  again  unto  you,  but 
 give  you  occasion  to  glory  on  our  behalf,  that  ye  may 
 have  somewhat  to  answer  them  which  glory  in  appearance, 
 and  not  in  heart. 
 
 13  For  whether  we  be  beside  ourselves,  it  is  to  God  : 
 or  whether  we  be  sober,  it  is  for  your  cause. 
 
 14  For  the  love  of  Christ  constraineth  us;  because 
 we  thus  judge,  that  if  one  died  for  all,  then  were  all 
 dead : 
 
 1 5  And  that  he  died  for  all,  that  they  which  live  should 
 not  henceforth  live  unto  themselves,  but  unto  him  which 
 died  for  them,  and  rose  again. 
 
 §  15.     2  COR.  v.  IG,  to  the  end. 
 
 From  the  Consideration  that  Christ  died  for  all  Mankind, 
 St,  Paul  proceeds  to  argue  that  from  henceforth  there  is 
 no  Distinction  between  Jew  and  Gentile,  Christ  being  no 
 longer  esteemed  as  a  Jew  according  to  the  Flesh — All 
 who  are  united  to  Christ  by  Faith  become  new  Creatures 
 — Their  old  and  sinful  Practices  have  ceased — The  Ad- 
 vantages and  Blessings  of  this  new  State  of  being  are 
 derived  from  God  alone,  who  has  reconciled  the  World  to 
 himself  by  Christ  Jesus,  and  has  committed  the  Word  of 
 Reconciliation  to  the  Apostles — ^S"^.  Paul  in  Christ's 
 stead  exhorts  all  Men  to  come  to  God,  and  accept  the 
 Pardon  which  has  been  purchased  for  them  through  the 
 
CHARACTER  of  a  FAITHFUL  MINISTER  of  CHRIST.  349 
 
 Julian  Pe-        Atonement  and  Sufferings  of  his  Son,  who  had  been  made  Philippi. 
 Vu?gaXa,      *^^  -SiTZ  Offering  for  Mankind. 
 
 16  Wherefore  henceforth  know  we  no  man  after  the 
 flesh  :  yea,  though  we  have  known  Christ  after  the  flesh, 
 yet  now  henceforth  know  we  him  no  more. 
 
 17  Therefore  if  any  man  be  in  Christ,  he  is  a  new  crea- 
 ture :  old  things  are  passed  away  ;  behold,  all  things  are 
 become  new. 
 
 1 8  And  all  things  are  of  God,  who  hath  reconciled  us 
 to  himself  by  Jesus  Christ,  and  hath  given  to  us  the  mi- 
 nistry of  reconciliation ; 
 
 19  To  wit,  that  God  was  in  Christ,  reconciling  the  world 
 unto  himself,  not  imputing  their  trespasses  unto  them  ;  and 
 hath  committed  unto  us  the  word  of  reconciliation. 
 
 20  Now  then  we  are  ambassadors  for  Christ ;  as  though 
 God  did  beseech  you  by  us,  we  pray  you  in  Christ's  stead, 
 Be  ye  reconciled  to  God. 
 
 21  For  he  hath  made  him  to  be  sin  for  us,  who  knew 
 no  sin ;  that  we  might  be  made  the  righteousness  of  God 
 in  him. 
 
 §  16.     2  COR.  vi.  1—10. 
 
 St,  Paul,  as  the  Ambassador  of  Christ,  entreats  the  Co- 
 rinthians not  to  receive  the  Graee  of  God  in  vain,  but  to 
 perform  all  that  the  Gospel  requires — The  Apostle,  by 
 describing  his  own  Sufferings,  drarvs  the  Picture  of  a 
 faithful  Minister  of  the  Gospel — Thereby  proving  the 
 Inferiority  of  the  false  Teacher. 
 
 1  We  then,  as  workers  together  rvith  him,  beseech  you 
 also  that  ye  receive  not  the  grace  of  God  in  vain. 
 
 2  (For  he  saith,  I  have  heard  thee  in  a  time  accepted, 
 and  in  the  day  of  salvation  have  I  succoured  thee  :  behold, 
 now  is  the  accepted  time ;  behold,  now  is  the  day  of  sal- 
 vation.) 
 
 3  Giving  no  offence  in  any  thing,  that  the  ministry  be 
 not  blamed : 
 
 4  But  in  all  things  approving  ourselves  as  the  ministers 
 of  God,  in  much  patience,  in  afflictions,  in  necessities,  in 
 distresses, 
 
 5  In  stripes,  in  imprisonments,  in  tumults,  in  labours, 
 in  watchings,  in  fastings  ; 
 
 6  By  pureness,  by  knowledge,  by  long-suffering,  by 
 kindness,  by  the  Holy  Ghost,  by  love  unfeigned, 
 
 7  By  the  word  of  truth,  by  the  power  of  God,  by  the 
 armour  of  righteousness  on  the  right  hand  and  on  the  left, 
 
 8  By  honour  and  dishonour,  by  evil  report  and  good 
 report :  as  deceivers  and  yet  true  ; 
 
 9  As  unknown,  and  yet  well  known ;  as  dying,  and, 
 behold,  we  live  ;  as  chastened,  and  not  killed : 
 
350  CHRISTIANS  lo  ALLY  themselves  \vith  CHRISTIANS. 
 
 Julian  Pe-        10  As  sorrowful,  yet   alway  rejoicing;    as  poor,  yet  Philippi 
 nod,477i.    making?  many  rich ;  as  having  nothing,  and  yet  possess- 
 
 Vulgar^ra,.^^  ^11  things. 
 
 §  17.  2  COR.  vi.  11,  to  the  end.  vii.  1. 
 St.  Paul  declares  his  great  Love  and  Affection  for  the  Co- 
 rinthians—  Reproves  them  for  their  want  of  Love,  and 
 exhorts  them,  as  his  Children,  to  have  their  Hearts  en- 
 larged towards  him,  as  their  spiritual  Father — He  for- 
 bids them  either  to  form  Marriages  with  Infidels,  to  con- 
 tract Friendships,  or  to  enter  into  any  hind  of  familiar 
 Intercourse  with  them — God's  Promise  to  those  who  sepa- 
 rate themselves  from  such  unholy  Alliances,  should  he 
 their  strongest  Motive  to  aim  at  Perfection. 
 
 W  O  ije  Corinthians,  our  mouth  is  open  unto  you,  our 
 heart  is  enlarged. 
 
 12  Ye  are  not  straitened  in  us,  but  ye  are  straitened  in 
 your  own  bowels. 
 
 1 3  Now  for  a  recompense  in  the  same,  (I  speak  as  unto 
 my  children,)  be  ye  also  enlarged. 
 
 14  Be  ye  not  unequally  yoked  together  with  unbe- 
 lievers '^^ :  for  what  fellowship  hath  righteousness  with  un- 
 righteousness ?  and  what  communion  hath  light  with 
 darkness  ? 
 
 15  And  what  cpncord  hath  Christ  with  Belial  ?  or  what 
 part  hath  he  that  believeth  with  an  infidel  ? 
 
 16  And  what  agreement  hath  the  temple  of  God  with 
 idols  ?  for  ye  are  the  temple  of  the  living  God  ;  as  God 
 hath  said,  I  will  dwell  in  them,  and  walk  in  them;  and 
 I  will  be  their  God,  and  they  shall  be  my  people. 
 
 17  Wherefore  come  out  from  among  them,  and  be  ye 
 separate,  saith  the  Lord,  and  touch  not  the  unclean 
 thing ;  and  I  will  receive  you. 
 
 18  And  will  be  a  Father  unto  you,  and  ye  shall  be  my 
 sons  and  daughters,  said  the  Lord  Almighty. 
 
 1  Having  therefore  these  promises,  dearly  beloved,  let 
 us  cleanse  ourselves  from  all  filthiness  of  the  flesh  and 
 spirit,  perfecting  holiness  in  the  fear  of  God. 
 
 ^  Tbis  expression  «<  unequally  yoked  together,"  evidently 
 alludes  to  the  ceremonial  law  of  the  Jews,  (Deut.  xxii.  10.  and 
 Levit.  xix.  19.)  which  prohibited  their  ploughing  with  an  ox 
 and  an  ass  together,  and  gives  its  full  and  spiritual  interpreta- 
 tion. See  also  ver.  IG.  whore  the  promise  given  to  the  Israel- 
 ites, (Levit.  xxvi.  11,  12.)  was  now  realized  by  the  Spirit  of 
 God  dwelling  in  them  by  his  miraculous  gifts.  In  ver.  17.  .the 
 spiritual  signification  of  the  law  of  the  clean  and  unclean  ani- 
 mals, (Levit.  XX.  24,  25.)  is  again  clearly  revealed.  God  or- 
 dained this  distinction  between  meats  and  animals,  for  the  pur- 
 pose of  inculcating  a  mental  sanctiiication  and  purity — sepa- 
 rating his  chosen  people  from  the  company  of  Heathens  and  ido- 
 laters, and  any  thing  that  defileth. 
 
THEin  ZEAL  and  OBEDIENCE  abe  COMMENDED.  351 
 
 Julian  Pe-  §18-        2  COR.  vii.  2-4.  P^i^iPP^' 
 
 riod,477l.  yr,  Avostle  entreats  the  Corinthians  to  acJcnowledge  htm 
 Vulgar^ra,  ^^  J  j  ^6,  and  by  mentioning  his  own  claims  to  their 
 Affection— He  insinuates  the  opposite  Conduct  oj  the 
 false  Teacher-He  assures  them  he  speaks  not  this  to 
 condemn  them,  hut  from  the  greatest  Love  for  them-^He 
 rejoices  in  their  good  Dispositions  and  Obedience. 
 
 2  Receive  us  ;  we  have  wronged  no  man,  we  have  cor- 
 rupted no  man,  we  have  defrauded  no  rnan. 
 
 3  I  speak  not  this  to  condemn  you ;  for  I  have  said  be- 
 fore   that  ye  are  in  our  hearts  to  die  and  live  with  you, 
 
 4' Great  i5  my  boldness  of  speech  towards  you,  great 
 i*  my  glorying  of  you:  I  am  filled  with  comfort,  I  am 
 exceeding  joyful  in  all  our  tribulation. 
 
 §19.  2  COR.  vii,  5,  to  the  end. 
 St.  Paul,  as  a  proof  of  his  Affection,  relates  to  the  Co^ 
 rinthians  his  anxiety  of  Mind  on  their  Account,  least 
 they  should  have  been  perverted  by  the  false  Teacher— 
 His  Joy  on  the  arrival  of  Titus  with  the  Intelligence  of 
 their  Submission  and  Love— He  speaks  to  them  of  his 
 First  Epistle,  and  assures  them  that  he  ordered  the  in- 
 cestuous  Person  to  be  excommunicated,  to  shew  his  great 
 Care  of  them— He  ccrmmends  their  Obedience,  Zeal,  and 
 Repentance— He  expresses  the  Consolation  he  received 
 from  their  Conduct,  and  the  Joy  of  Titus  on  seeing  their 
 Union  and  Obedience. 
 
 5  For  when  we  were  come  into  Macedonia,  our  flesh 
 had  no  rest,  but  we  were  troubled  on  every  side ;  with- 
 out were  fightings,  within  were  fears. 
 
 6  Nevertheless  God  that  comforteth  those  that  are  cast 
 down,  comforted  us  by  the  coming  of  Titus  ; 
 
 7  And  not  by  his  coming  only,  but  by  the  consolation 
 wherewith  he  was  comforted  in  you,  when  he  told  us  your 
 earnest  desire,  your  mourning,  your  fervent  mind  toward 
 me  ;  so  that  I  rejoiced  the  more. 
 
 8  For  though  I  made  you  sorry  with  a  letter,  I  do  not 
 repent,  though  I  did  repent ;  for  I  perceive  that  the  same 
 epistle  hath  made  you  sorry,  though  it  were  but  for  a 
 season. 
 
 9  Now  I  rejoice,  not  that  ye  were  made  sorry,  but  that 
 ye  sorrowed  to  repentance:  for  ye  were  made  sorry, 
 after  a  godly  manner,  that  ye  might  receive  damage  by 
 us  in  nothing. 
 
 10  For  godly  sorrow  worketh  repentance  to  salvation 
 not  to  be  repented  of:  but  the  sorrow  of  the  world  work- 
 eth death. 
 
 11  For  behold  this  self-same  thing,  that  ye  sorrowed 
 after  a  godly  sort,  what  carefulness  it  wrought  in  you, 
 yea,  what  clearing  of  yourselves,  yea,  tvhat  indignation. 
 
352  A  LIBERAL  SPIRIT  approved  by  GOD— CHAP.  XIIL 
 
 Julian  Pe-    yea,   what   fear,  yea,  what   vehement   desire,  yea,   what  Philippi. 
 
 Vd '  ^^M-    ^^^^'  ^^^'  ^'^^^  revenge  !     In  all  things  ye  have  approved 
 5g"  ^^^    '  *'  yourself  to  be  clear  in  this  matter. 
 
 12  Wherefore  though  I  wrote  unto  you,  /  did  it  not  for 
 his  cause  that  had  done  the  wrong,  nor  for  his  cause  that 
 suffered  wrong,  but  that  our  care  for  you  in  the  sight  of 
 God  might  appear  unto  you. 
 
 13  Therefore  we  were  comforted  in  your  comfort:  yea, 
 and  exceedingly  the  more  joyed  we  for  the  joy  of  Titus, 
 because  his  spirit  was  refreshed  by  you  all. 
 
 14  For  if  I  have  boasted  any  thing  to  him  of  you,  I  am 
 not  ashamed  ;  but  as  we  spake  all  things  to  you  in  truth, 
 even  so  our  boasting,  which  /  made  before  Titus,  is  found 
 a  truth. 
 
 15  And  his  inward  affection  is  more  abundant  toward 
 you,  whilst  he  remembereth  the  obedience  of  you  all,  how 
 with  fear  and  trembling  ye  received  him. 
 
 16  1  rejoice,  therefore,  that  I  have  confidence  in  you 
 in  all  things, 
 
 §  20.      2  COR.  viii.  1—15. 
 
 St.  Paul  exhorts  the  Corinthians^  by  the  Example  of  the 
 Churches  in  Macedonia,  which  were  in  very  straitened 
 Circumstances,  to  contribute  liberally  to  the  Relief  of  the 
 Christian  Brethren  in  Judea — He  declares  he  does  not 
 give  this  Injunction  by  commandment,  because  Works  of 
 Kindness  must  be  voluntary,  but  hopes  they  will  abound 
 in  them,  from  the  Example  and  Love  of  Christ — He  calls 
 upon  them  to  complete  the  Collections  already  begim 
 without  loss  of  Time,  according  to  their  ability,  as  God 
 regards  the  willingness  of  the  Giver  more  than  the  Value 
 of  the  Gift — The  Amount  of  their  Liberality  to  be  applied 
 only  to  the  jwor  Brethren  in  Judea,  who  in  their  turn  may 
 be  able  to  supply  the  Hants  of  the  Corinthians. 
 
 1  Moreover,  brethren,  we  do  you  to  wit  of  the  grace 
 of  God  bestowed  on  the  churches  of  Macedonia  ; 
 
 2  How  that,  in  a  great  trial  of  affliction,  the  abundance 
 of  their  joy  and  their  deep  poverty  abounded  unto  the 
 riches  of  their  liberality. 
 
 3  For  to  their  power  (I  bear  record)  yea,  and  beyond 
 their  power,  they  were  willing  of  themselves  ; 
 
 4  Praying  us  with  much  intreaty  that  we  would  receive 
 the  gift,  and  take  upon  us  the  fellowship  of  the  ministering 
 to  tlie  saints. 
 
 5  And  this  they  did,  not  as  we  hoped,  but  first  gave 
 their  ownselves  to  the  Lord,  and  unto  us  by  the  will  of 
 God. 
 
 5  Insomuch  that  we  desired  Titus,  that  as  he  had  be- 
 gun, so  he  would  also  finish  in  you  the  same  grace  also. 
 7  Therefore,  as  ye  abound  in  every  thing,  in  faith,  and 
 
THE  CONDESCENSION  OF  CHRIST-CHAP.  XIII.  3 
 
 Julian  Pe-    Utterance,  and  knowledge,  and  in  all  diligence,  and  in  Philippi 
 
 \^^\' ^^Jf'    y^"^  ^^^^  *^  "^'  *^^  ^^^^  y^  abound  in  this  grace  also, 
 ^ugar    I  a,      g  j  g^^^j^  ^^^  ^^  commandment,  but  by  occasion  of 
 
 the  forwardness  of  others,  and  to  prove  the  sincerity  of 
 your  love. 
 
 9  For  ye  know  the  grace  of  our  Lord  Jesus  Christ,  that 
 though  he  was  rich,  yet  for  your  sakes  he  became  poor, 
 that  ye  through  his  poverty  might  be  rich. 
 
 10  And  herein  I  give  my  advice:  for  this  is  expedient 
 for  you,  who  have  begun  before,  not  only  to  do,  but  also 
 to  be  forward  a  year  ago. 
 
 1 1  Now  therefore  perform  the  doing  of  it ;  that  as  there 
 nas  a  readiness  to  will,  so  there  may  be  a  performance 
 also  out  of  that  which  ye  have. 
 
 1 2  For  if  there  be  first  a  willing  mind,  it  is  accepted 
 according  to  that  a  man  hath,  and  not  according  to  that 
 he  hath  not. 
 
 13  For  /  mean  not  that  other  men  be  eased,  and  ye 
 burdened  : 
 
 14  But  by  an  equality,  that  now  at  this  time  your 
 abundance  may  be  a  supply  for  their  want,  that  their 
 abundance  also  may  be  a  supply  for  your  want,  that 
 there  may  be  equality  : 
 
 15  As  it  is  written,  He  that  had  gathered  much  had 
 nothing  over  :   and  he  that  had  gathered  little  had  no 
 
 *Exod.  xTi.  lack*. 
 
 1^-  §21.2  coR.  viii.  16.  to  the  end. 
 
 St.  Paul  thanks  God  for  having  made  Titus  as  anxious  about 
 them  as  he  was — His  Diligence  induced  him  to  become  the 
 Bearer  of  this  Epistle — The  Apostle  informs  them  he 
 sends  with  Titus  a  Brother  of  great  reputation,  who  had 
 been  chosen  by  the  Macedonian  Churches,  as  a  Witness  of 
 the  Administration  of  their  Gifts,  that  no  Suspicion  of 
 Blame  should  be  attached  as  to  theDisposal  of  the  Abund- 
 ance etitrustedto  them — Another Felloru -labourer  is  likewise 
 sent,  who  is  more  than  commonly  active  on  the  present 
 Occasion,  from  the  Report  of  their  good  Dispositions — He 
 instructs  them  how  to  answer  the  Inquiries  of  the  Faction, 
 and  exhorts  them  to  give  to  these  Messengers  and  to  the 
 Churches  a  proof  of  their  Love,  and  of  his  Confidence  in 
 them. 
 
 16  But  thanks  be  to  God,  which  put  the  same  earnest 
 care  into  the  heart  of  Titus  for  you. 
 
 17  For  indeed  he  accepted  the  exhortation;  but  being 
 more  forward,  of  his  own  accord  he  went  unto  you. 
 
 18  And  we  have   sent   with  him  the   brother,  whose 
 praise  is  in  the  gospel,  throughout  all  the  churches ; 
 
 19  And  not  that  only,  but  who  was  also  chosen  of  the 
 churches  to  travel  with  us  with  this  grace,  which  is  admi- 
 
 voL.  II.  A  a 
 
354  EXHORTATION  TO  LIBERALITY— CHAP.  XIII. 
 
 Julian  Pe-    nistered  by  us  to  the  glory  of  the  same  Lord,  and  decla-  Philippi. 
 
 v°?'  ^^*'   '""^'^^  ^^  y^"**  ready  mind  : 
 
 ss!  ^^^    ^'^'      20  Avoiding  this,  that  no  man  should  blame  us  in  this 
 abundance  which  is  administered  by  us  : 
 
 21  Providing  for  honest  things,  not  only  in  the  sight  of 
 the  Lord,  but  also  in  the  sight  of  men. 
 
 22  And  we  have  sent  with  them  our  brother,  whom  we 
 have  oftentimes  proved  diligent  in  many  things,  but  now 
 much  more  diligent,  upon  the  great  confidence  which  / 
 have  in  you. 
 
 23  Whether  any  do  inquire  of  Titus,  he  is  my  partner 
 and  fellow-helper  concerning  you  :  or  our  brethren  be  in- 
 quired of,  they  are  the  messengers  of  the  churches,  and  the 
 glory  of  Christ. 
 
 24  Wherefore  shew  ye  to  them,  and  before  the  churches, 
 the  proof  of  your  love,  and  of  our  boasting  on  your  be- 
 half. 
 
 §  22.  2  COR.  ix.  1—5. 
 St.  Paul  continues  his  Discourse^  by  reminding  the  Corin- 
 thians that  he  had  boasted  to  the  Macedonians  of  their 
 willingness  a  year  ago — Since  which  time,  being  informed 
 by  Titus  of  their  Negligence  in  these  Things^  he  sends 
 Titus  and  his  Companions  to  make  ready  the  Collections 
 before  his  Arrival^  that  he  should  not  be  ashamed  of  his 
 boasting  in  them ;  and  that  what  they  gave  should  be 
 done  freely,  and  not  as  it  were  extorted  from  them  as 
 from  Persons  of  covetous  Dispositions, 
 
 1  For  as  touching  the  ministering  to  the  saints,  it  is 
 superfluous  for  me  to  wTite  to  you : 
 
 2  For  I  know  the  forwardness  of  your  mind,  for  which 
 I  boast  of  you  to  them  of  Macedonia,  that  Achaia  was 
 ready  a  year  ago ;  and  your  zeal  hath  provoked  very 
 many. 
 
 3  Yet  have  I  sent  the  brethren,  lest  our  boasting  of  you 
 should  be  in  vain  in  this  behalf;  that,  as  I  said,  ye  may 
 be  ready : 
 
 4  Lest  haply  if  they  of  Macedonia  come  with  me,  and 
 find  you  unprepared,  we  (that  we  say  not,  ye)  should  be 
 ashamed  in  this  same  confident  boasting. 
 
 5  Therefore  I  thought  it  necessary  to  exhort  the  bre- 
 thren, that  they  would  go  before  unto  you,  and  make  up 
 beforehand  your  bounty,  whereof  ye  had  notice  before, 
 that  the  same  might  be  ready,  as  a  matter  of  bounty,  and 
 not  as  of  covetousness. 
 
 §  23.    2  COR.  ix.  G.  to  the  end. 
 
 St.  Paul  exhorts  the  Corinthians  to  Liberality,  from  the 
 
 Consideration  that  we  shall  be  rewarded  in  another  World 
 
 according  to  our  Actions  here — He  admonishes  them  to  give 
 
 with  Cheerfulness — The  Power  of  God,  by  blessing  their 
 
ST.  PAUL  ASSERTS  IIIS  MIRACULOUS  POWERS.  SI 
 
 Julian  Pe-        Labours,  to  supply  them  with  all  the  Sufficiency  of  this  PbiUppi. 
 riod,  4771.        World's  goods,  both  for  their  own  Maintenance,  and  for 
 Vulgar^ra.      ^^^.^  ^^^^^^  ^^  Charity —The  Joy  of  those  relieved— 
 — Their  Gratitude  to  God,  and  Prayers  for  tJwir  Bene- 
 factors. 
 
 6  But  this  /  say,  He  which  soweth  sparingly  shall  reap 
 also  sparingly  ;  and  he  which  soweth  bountifully  shall  reap 
 also  bountifully. 
 
 7  Every  man  according  as  he  purposeth  in  his  heart, 
 so  let  him  give ;  not  grudgingly,  or  of  necessity  :  for  God 
 loveth  a  cheerful  giver. 
 
 8  And  God  is  able  to  make  all  grace  abound  to  ware; 
 you  ;  that  yo,  always  having  all  sufficiency  in  all  things, 
 may  abound  to  every  good  work. 
 
 9  (As  it  is  written,  He  hath  dispersed  abroad  ;  he  hath 
 given  to  the  poor  :  his  righteousness  remaineth  for  ever. 
 
 10  Now  he  that  ministereth  seed  to  the  sower  both  mi-    ' 
 nistcr  bread  for  your  food,  and  multiply  your  seed  sown, 
 and  increase  the  fruits  of  your  righteousness  ;) 
 
 1 1  Being  enriched  in  every  thing  to  all  bountifiilness, 
 which  causeth  through  us  thanksgiving  to  God. 
 
 12  For  the  administration  of  this  service  not  only  sup- 
 plieth  the  want  of  the  saints,  but  is  abundant  also  by  many 
 thanksgivings  unto  God  ; 
 
 13  Whiles  by  the  experiment  of  this  ministration  they 
 glorify  God  for  your  professed  subjection  unto  the  gospel 
 of  Christ,  and  for  your  liberal  distribution  unto  them,  and 
 unto  all  men ; 
 
 1 4  And  by  their  prayer  for  you,  which  long  after  you 
 for  the  exceeding  grace  of  God  in  you. 
 
 15  Thanks  be  unto  God  for  his  unspeakable  gift. 
 
 J  24.     2  COR.  X.   1  —  6. 
 
 St.  Paul  here  particularly  addresses  the  false  Teacher,  and 
 his  Adherents,  who  had  calumniated  him,  by  asserting 
 that  he  was  mild%ily  when  present,  but  bold  in  his  Let- 
 ters, when  absent — He  now,  though  absent,  ironically 
 beseeches  those  who  accuse  him  of  walking  after  the 
 Flesh,  that  he  may  not  when  present  have  cause  to  prove 
 his  Boldness — He  declares  the  extraordinary  Powers 
 conferred  on  him  by  God  for  the  Purpose  of  pulling  down 
 every  thing  opposed  to  the  Gospel ;  and  asserts  that  he 
 was  prepared  to  shew  his  miraculous  Power  to  imnish 
 Disobedience,  as  soon  as  the  Obedience  of  the  Penitent 
 among  them  should  be  complete. 
 i   Now  I  Paul  myself  beseech  you  by  the  meekness  and 
 
 gentleness  of  Christ,  who  in  presence  am  base  among  you, 
 
 but  being  absent  am  bold  toward  you  : 
 
 2  But  I  beseech  you,   that  I   may  not  be  bold  when  I 
 
 am  present  with  that  confidence,  wherewith  I  think  to  be 
 a  A  a  2 
 
 a- 
 
356  THE  FALSE  TEACHER  UPBRAIDED-CHAP.  XIII. 
 
 Julian  Pe-    bold  against  some,  which  think  of  us  as  if  we  walked  ac-  Pl»il»PP»' 
 VuLSa  cording  to  the  flesh. 
 
 58.  '3  For  though  we  walk  in  the  flesh,  we  do  not  war  after 
 
 the  flesh  : 
 
 4  (For  the  weapons  of  our  warfare  are  not  carnal,  but 
 mighty  through  God  to  the  pulling  down  of  strong 
 holds ;) 
 
 5  Casting  down  imaginations,  and  every  high  thing 
 that  exalte th  itself  against  the  knowledge  of  God,  and 
 bringing  into  captivity  every  thought  to  the  obedience  of 
 Christ ; 
 
 .     6  And  having  in  a  readiness  to  revenge  all  disobedi- 
 ence, when  your  obedience  is  fulfilled. 
 
 §  25.     2  COR  X.  7—11. 
 
 St»  Paul  upbraids  the  false  Teacher  for  judging  from  out- 
 ward  Appearances — He  desires  also  to  he  acknowledged 
 as  the  Minister  of  Christy  boasts  of  the  Power  imjmrted 
 to  him  for  Edification^  and  again  sarcastically  refers  to 
 the  calumniating  Reports  of  his  Opponent^  whom  he  calls 
 upon  from  the  Effects  of  his  Power,  already  seen,  when 
 absent,  in  the  Punishment  of  the  Incestuous  Person,  to 
 conclude  that  rvhen  present  it  would  be  equally  great. 
 
 7  Do  ye  look  on  things  after  the  outward  appearance  ? 
 If  any  man  trust  to  himself  that  he  is  Christ's,  let  him  of 
 himself  think  this  again,  that,  as  he  is  Christ's  even  so  are 
 we  Christ's. 
 
 8  For  though  I  should  boast  somewhat  more  of  our 
 authority,  which  the  Lord  hath  given  us  for  edification, 
 and  not  for  your  destruction,  I  should  not  be  ashamed  : 
 
 9  That  I  may  not  seem  as  if  I  would  terrify  you  by 
 letters. 
 
 10  For  Aw  letters,  say  they,  are  weighty  and  powerful ; 
 but  his  bodily  presence  is  weak,  and  his  speech  contemp- 
 tible. • 
 
 1 1  Let  such  an  one  think  this,  that,  such  as  we  are  in 
 word  by  letters  when  we  are  absent,  such  will  we  be  also 
 in  deed  when  we  are  present. 
 
 §  26.  2  coR.  X.  12.  to  the  end. 
 In  a  continued  strain  of  Irony  St.  Paul  declares  that  he 
 dare  not  compare  himself  to  the  false  Teacher,  who  mea- 
 sures himself  only  by  himself,  and  commends  himself  for 
 the  Things  he  had  done  at  Corinth  ;  but,  on  the  contrary, 
 desires  only  to  rejoice  in  the  Bounds  prescribed  to  him  by 
 God,  in  obedience  to  which  he  had  now  reached  the  Co- 
 rinthians— He  refuses,  like  the  false  Teacher,  to  boast  in 
 the  Labours  of  other  Men,  and  hopes  to  preach  the  GoS' 
 pel  in  those  Countries,  where  it  was  never  before  preach- 
 ed ;  for  not  he  who  glories  in  the  JVorks  of  others,   but 
 
ST.  PAUL  EQUAL  TO  THE  CHIEF  APOSTLES.  357 
 
 Julian  Pe-        he  who  preaches  to  the  Glory  of  God,  and  is  commended  Pbilippi. 
 VaStt^^Era       ^  ^^^'  shewn  hy  the  Gifts  of  the  Spirit,  is  approved, 
 ^^'  12  For  we  dare  not  make  ourselves  of  the  number,  or 
 
 compare  ourselves  with  some  that  commend  themselves  : 
 but  they  measuring  themselves  by  themselves,  and  com- 
 paring themselves  among  themselves,  are  not  wise. 
 
 13  But  we  will  not  boast  of  things  without  oj^r  mea- 
 sure, but  according  to  the  measure  of  the  rule  which  God 
 hath  distributed  to  us,  a  measure  to  reach  even  unto  you. 
 
 14  For  we  stretch  not  ourselves  beyond  our  measure, 
 as  though  we  reached  not  unto  you  :  for  we  are  come  as 
 far  as  to  you  also  in  preaching  the  gospel  of  Christ : 
 
 15  Not  boasting  of  things  without  our  measure,  that  is, 
 of  other  men's  labours  ;  but  having  hope,  when  your  faith 
 is  increased,  that  we  shall  be  enlarged  by  you  according 
 to  our  rule  abundantly, 
 
 16  To  preach  the  gospel  in  the  regions  beyond  you, 
 and  not  to  boast  in  another  man's  line  of  things  made 
 ready  to  our  hand. 
 
 17  But  he  that  glorieth,  let  him  glory  in  the  Lord. 
 
 18  For  not  he  that  comraendeth  himself  is  approved, 
 but  whom  the  Lord  commendeth. 
 
 §  27.     2  COR.  xi.  1—6. 
 
 St.  Paul  having  been  accused  of  commending  himself,  he 
 intreats  the  Corinthians  on  the  present  Occasion  to  hear 
 with  it,  as  he  fears  that  those  whom  he  had  converted  to 
 Christ,  whom  he  was  anxious  at  the  Judgment  to  present 
 as  a  chaste  Virgin  to  their  espoused  Husband,  were  be- 
 guiled from  him  hy  the  false  Teacher — He  urges,  that  if 
 their  pretended  Apostle  2^'>'cached  to  them  any  other 
 Saviour  or  Gospel,  or  conferred  on  them  any  other  Spirit, 
 they  might  bear  with  his  Pretensions — He  affirms,  that 
 he  is  equal  to  the  chief  of  Christ's  Apostles  ;  and  though 
 rude  in  Speech,  it  was  made  manifest  to  them  he  was  not 
 deficient  in  the  Knowledge  necessary  for  a  Minister  of  the 
 Gospel. 
 
 1  Would  to  God  you  could  bear  with  me  a  little  in  my 
 folly  :  and  indeed  bear  with  me. 
 
 2  For  I  am  jealous  over  you  with  godly  jealousy  :  for 
 I  have  espoused  you  to  one  husband,  that  1  may  present 
 you  as  a  chaste  virgin  to  Christ. 
 
 3  But  I  fear,  lest  by  any  means,  as  the  serpent  beguiled 
 Eve,  through  his  subtilty,  so  your  minds  should  be  cor- 
 rupted from  the  simplicity  that  is  in  Christ. 
 
 4  For  if  he  that  comcth  preaclicth  another  Jesus,  whom 
 we  have  not  preached,  or  if  ye  receive  another  spirit, 
 which  ye  have  not  received,  or  another  gospel,  which  ye 
 have  not  accepted,  ye  might  well  bear  with  him. 
 
358  ST.  PAUL  DECLARES  HIMSELF  PRIVILEGED 
 
 Julian  Pe-        5  For  I  suppose  I  was  not  a  whit  behind  the  very  Philippi 
 
 riod,  4771.  chicfest  apostles. 
 
 VulgaryEra,  q  g^.  though  /  be  rude  in  speech,  yet  not  in  know- 
 ledge ;  but  we  have  been  throughly  made  manifest  among 
 you  in  all  things. 
 
 §  28.  2  COR.  xi.  7—15. 
 St.  Paul  explains  his  reason  for  not  receiving  any  Main- 
 tenance from  the  Corinthians — He  declares  it  did  not 
 proceed  from  Unkindness,  as  his  Enemies  would  suggest, 
 but  from  his  Love  for  them,  and  that  he  might  2^revent 
 the  false  Teacher  imputing  his  Exertions  to  temporal 
 Profit — Also,  that  the  false  Teacher  who  received  Gifts 
 in  private,  should  be  compelled  to  lay  aside  this  Practice, 
 and  to  follow  the  Apostle's  Example — Satan  himself  as- 
 suming the  Appearance  of  an  Angel  of  Light,  it  ought 
 not  to  excite  surprise,  that  the  Ministers  of  Satan  should 
 take  upon  themselves  the  Office  of  the  Ministers  or  Apos- 
 tles of  Christ. 
 
 7  Have  I  committed  an  offence  in  abasing  myself  that 
 ye  might  be  exalted,  because  I  have  preached  to  you  the 
 gospel  of  God  freely  ? 
 
 8  I  robbed  other  churches,  taking  wages  of  them,  to 
 do  you  service. 
 
 9  And  when  I  was  present  with  you,  and  wanted,  I  was 
 chargeable  to  no  man :  for  that  which  was  lacking  to  me, 
 the  brethren  which  came  from  Macedonia  supplied  :  and 
 in  all  things  I  have  kept  myself  from  being  burdensome 
 imlo  you,  and  so  will  I  keep  myself. 
 
 10  As  the  truth  of  Christ  is  in  me,  no  man  shall  stop 
 me  of  this  boasting  in  the  regions  of  Achaia. 
 
 1 1  Wherefore  ?  because  I  love  you  not  ?  God  knoweth. 
 
 1 2  But  what  I  do,  that  I  will  do,  that  I  may  cut  off' 
 occasion  from  them  which  desire  occasion  ;  that  wherein 
 they  glory,  they  may  be  found  even  as  we. 
 
 13  For  such  are  false  apostles,  deceitful  workers,  trans- 
 forming themselves  into  the  apostles  of  Christ. 
 
 14  And  no  marvel :  for  Satan  himself  is  transformed 
 into  an  angel  of  light. 
 
 15  Therefore  it  is  no  great  thing  if  his  ministers  also 
 be  transformed  as  the  ministers  of  righteousness ;  whose 
 end  shall  be  according  to  their  works. 
 
 §  20.     2  coil.  xi.  16.  to  the  end. 
 
 St.  Paul  again  intreats  the  Corinthians  to  bear  with  his 
 boasting — As  those  who  are  no  Apostles  glory  after  the 
 Flesh,  it  is  necessary  for  the  Vindication  of  his  Apostolic 
 Character,  thai  he  also  should  glory  in  his  Circumcision 
 and  Jewish  extraction — St.  Paul  shcns  that  the  Corin- 
 
TO  BOAST  IN  HIS  LABOURS,  SUFFERINGS,  &c.  3, 
 
 iiorim.        ^^"^^.*  ^«^  submitted  too  patiently  to  the  overbearing  Dis~  Pl»ilippi- 
 VulgarJir'a,     position  of  others— He  describes  the  Conduct  of  the  false 
 58.  Teacher  towards  them — He  affirms^  in  opposition  to  the 
 
 Reproach  brought  against  him,  of  being  low  Born,  Weak, 
 and  ill  qualified  to  be  an  Apostle,  that  if  any  had  cause 
 of  boasting,  he  had  also — He  compiares  himself  in  these 
 respects  with  the  false  Teacher,  and  shews  his  own  Supe- 
 
 riority  by  an  Appeal  to  his  Labours  and  Sufferings his 
 
 great  Anxiety  for  the  Churches  and  Individuals,  in  sym- 
 pathizing with  the  Weak,  and  being  zealously  active  in 
 reclaiming  the  Misled — ^He  glories  in  his  Weakness 
 particularly  in  his  Deliverance  from  Damascus,  that  the 
 Power  of  God  might  be  displayed, 
 
 16  I  say  again,  Let  no  man  think  me  a  fool ;  if  other- 
 wise, yet  as  a  fool  receive  me,  that  I  may  boast  myself  a 
 little. 
 
 1 7  That  which  I  speak,  I  speak  it  not  after  the  Lord, 
 but  as  it  were  foolishly,  in  this  confidence  of  boasting. 
 
 1 8  Seeing  that  many  glory  after  the  flesh,  I  will  glory 
 also. 
 
 19  For  ye  suffer  fools  gladly,  seeing  ye  yourselves  are 
 wise. 
 
 20  For  ye  suffer,  if  a  man  bring  you  into  bondage,  if  a 
 man  devour  you,  if  a  man  take  of  you,  if  a  man  exalt  him- 
 self, if  a  man  smite  you  on  the  face. 
 
 211  speak  as  concerning  reproach,  as  though  we  had 
 been  weak.  Howbeit  whereinsoever  any  is  bold,  (I  speak 
 foolishly,)  I  am  bold  also. 
 
 22  Are  they  Hebrews  ?  so  am  I.  Are  they  Israelites  ? 
 so  am  I.     Are  they  the  seed  of  Abraham  ?  so  am  I. 
 
 23  Are  they  ministers  of  Christ  ?  (I  speak  as  a  fool,) 
 I  am  more  :  in  labours  more  abundant,  in  stripes  above 
 measure,  in  prisons  more  frequent,  in  deaths  oft. 
 
 24  Of  the  Jews  five  times  received  I  forty  stripes  save 
 one. 
 
 25  Thrice  was  I  beaten  with  rods,  once  was  I  stoned, 
 thrice  I  suffered  shipwreck,  a  night  and  a  day  I  have  been 
 in  the  deep ; 
 
 26  /?z  journeyings  often,  imperils  of  waters,  m  perils  of 
 robbers,  in  perils  by  mine  own  countrymen,  in  perils  by 
 the  heathen,  in  perils  in  the  city,  in  perils  in  the  wilder- 
 ness, in  perils  in  the  sea,  in  perils  among  false  brethren  : 
 
 27  In  weariness  and  painfulness,  in  watchings  often,  in 
 hunger  and  thirst,  in  fastings  often,  in  cold  and  naked- 
 ness. 
 
 28  Beside  those  things  that  are  without,  that  which 
 cometh  upon  me  daily,  the  care  of  all  the  churches. 
 
 29  Who  is  weak,  and  I  am  not  weak  ;  who  is  offended, 
 and  I  burn  not  ? 
 
560  ST.  PAUL  IS  AFFLICTED  WITH  SOME  BODILY 
 
 Julian  Pe-        SO  If  I  must  needs  glory,  I   will  glory  of  the  things  Philippi. 
 V^^l'^^JE^  which  concern  mine  infirmities. 
 
 ss/'^^       '      31   The   God  and  Father  of  our  Lord  Jesus   Christ, 
 which  is  blessed  for  evermore,  knoweth  that  I  lie  not. 
 
 32  In  Damascus  the  governor  under  Aretas  the  king 
 kept  the  city  of  the  Damascenes  with  a  garrison,  desirous 
 to  apprehend  me  : 
 
 33  And  through  a  window  in  a  basket  was  I  let  down 
 by  the  wall,  and  escaped  his  hands. 
 
 §  SO.     2  COR.  xii.   1—6. 
 
 St.  Paul  declares^  that  if  comj^elled  for  their  sakes  to  glory ^ 
 he  will  do  so,  in  the  Revelations  and  Visions  he  had  re- 
 ceived ;  hut  personally  he  is  determined  only  to  glory  in 
 his  Weakness  and  Suffering  ;  for  though  he  might  do  so 
 in  great  Truth,  he  forbear  s^  lest  any  should  form  too  high 
 an  Opinion  of  him. 
 
 1  It  is  not  expedient  for  me  doubtless  to  glory.  I  will 
 come  to  visions  and  revelations  of  the  Lord. 
 
 2  I  knew  a  man  in  Christ  about  fourteen  years  ago, 
 (whether  in  the  body  I  cannot  tell ;  or  whether  out  of 
 the  body,  I  cannot  tell :  God  knoweth  ;)  such  an  one 
 caught  up  to  the  third  heaven. 
 
 3  And  I  knew  such  a  man,  (whether  in  the  body,  or 
 out  of  the  body,  I  cannot  tell :  God  knoweth  ;) 
 
 4  How  that  he  was  caught  up  into  paradise,  and  heard 
 unspeakable  words,  which  it  is  not  lawful  for  a  man  to 
 utter. 
 
 5  Of  such  an  one  will  I  glory  :  yet  of  myself  I  will  not 
 glory,  but  in  mine  infirmities. 
 
 G  For  though  I  would  desire  to  glory,  I  shall  not  be  a 
 fool ;  for  I  will  say  the  truth  ;  but  now  I  forbear,  lest  any 
 man  should  think  of  me  above  that  which  he  seeth  me  to 
 bCi  or  that  he  heareth  of  me. 
 
 §31.     2  coif.  xii.  7—11. 
 
 St.  Paul  asserts,  that  his  bodily  Infirmity,  for  which  he  had 
 been  reproached  by  the  Faction,  was  sent  to  him  by  God, 
 that  he  might  not  be  too  much  exalted  by  the  glorious 
 Revelations  vouchsafed  to  him — It  is  not  to  be  removed, 
 because  by  his  Weakness  the  Power  of  God  is  made  Per- 
 fect— On  this  account  he  rejoices  in  Persecution,  Infirmi- 
 ties, 8^c.  for  in  proportion  to  his  Weakness  the  Grace  of 
 God  dwelling  in  him,  gives  him  Strength — The  Conduct 
 of  the  Corinthians  has  reluctantly  compelled  him  thus  to 
 glory — They  ought  to  have  vindicated  his  Apostlcship, 
 knowing  he  was  in  no  respect  inferior  to  the  chicfcst  of 
 the  Apostles. 
 7  And  lest  I  sliould  be  exalted  above  measure  tlirough 
 
 the  abundance  of  the  revelations,  there  was  given  to  me  a 
 
INFIRMITY,  LEST  HE  BE  TOO  MUCH  EXALTED.  361 
 
 Julian  Pe-    thorn  in  the  flesh,  the  messenger  of  Satan,  to  buffet  me,  Philippi. 
 Vuiga/jEra  ^^^^  ^  shouid  be  exalted  above  measure, 
 78.  '      8  For  this  thing  I  besought  the  Lord  thrice,  that  it 
 
 might  depart  from  me. 
 
 9  And  he  said  unto  me,  My  grace  is  sufficient  for  thee  : 
 for  my  strength  is  made  perfect  in  weakness.  Most 
 gladly  therefore  will  I  rather  glory  in  my  infirmities, 
 that  the  power  of  Christ  may  rest  upon  me. 
 
 10  Therefore  I  take  pleasure  in  infirmities,  in  re- 
 proaches, in  necessities,  in  persecutions,  in  distresses  for 
 Christ's  sake  :  for  when  I  am  weak,  then  am  I  strong. 
 
 1 1  I  am  become  a  fool  in  glorying  ;  ye  have  compelled 
 me :  for  I  ought  to  have  been  commended  of  you  :  for 
 in  nothing  am  I  behind  the  very  chiefest  apostles,  though 
 I  be  nothing. 
 
 §  32.     2  COR.  xii.  12,  to  the  end. 
 
 St.  Paul  continues  to  justify  his  Apostleship  by  his  Mira- 
 cles, and  the  spiritual  Gifts  he  imparted — He  inquires  of 
 them  in  what  respect  he  had  made  them  inferior  to  other 
 Churches,  except  that  he  himself  was  not  burdensome  to 
 them — He  declares  his  intention  of  visiting  them,  and  of 
 still  not  being  burdensome  ;  for  as  their  spiritual  Father 
 he  seeks  not  the  Goods  of  his  spiritual  Children,  but  their 
 Salvation — He  confutes  the  Insinuations  of  his  Adver- 
 saries, charging  him  with  craftily  refusing  to  take  Money 
 from  them  (that  he  might  more  effectually  do  so  by  those 
 whom  he  afterwards  sent)  by  appealing  to  the  disinte- 
 rested Conduct  of  Titus  and  his  Assistant — He  affirms, 
 thas  his  Design  in  sendinii  Titus  to  them  was  not  as  an 
 A2)ology  for  Ids  not  comitig  himself,  (2  Cor.  i.  2'6.J  but 
 to  give  the  Disobedient  time  to  amend  their  Lives — He 
 expresses  his  Fear,  that  when  he  does  visit  themy  he  will 
 be  called  upon  to  lament  over  and  j^unish  those  who 
 have  not  repented  of  the  Sins  and  Impurities  of  which 
 they  had  been  guilty. 
 
 12  Truly  the  signs  of  an  apostle  were  wrought  among 
 you  in  all  patience,  in  signs,  and  wonders,  and  mighty 
 deeds. 
 
 13  For  what  is  it  wherein  you  were  inferior  to  other 
 churclics,  except  it  be  that  I  myself  was  not  burdensome  to 
 you  ?  forgive  me  this  wrong. 
 
 14  Behold,  the  third  time  I  am  ready  to  come  to  you  ; 
 and  I  will  not  be  burdensome  to  you  :  for  I  seek  not 
 yours,  but  you :  for  the  children  ought  not  to  lay  up  for 
 the  parents,  but  the  parents  for  the  children. 
 
 15  And  I  will  very  gladly  spend  and  be  spent  for  you  ; 
 though  the  more  abundantly  I  love  you,  the  less  I  be 
 loved. 
 
362  THE  CORINTHIANS  ARE  THREATENED 
 
 Julian  Pe-        ^  ^  B"'  ^^  ^*  ^°>    ^  ^^^  ^^^  burden  you ;  nevertheless,  Philippi. 
 nod,  4771.    being  crafty,  I  caught  you  with  guile. 
 v^ulgariEra,      jy  pj^  I  make  a  gain  of  you  by  any  of  them  whom  I 
 sent  unto  you  ? 
 
 18  1  desired  Titus,  and  with  him  I  sent  a  brother  : 
 Did  Titus  make  a  gain  of  you  ?  walked  we  not  in  the 
 same  spirit  ?  walked  we  not  in  the  same  steps  ? 
 
 19  Again,  think  ye  that  we  excuse  ourselves  unto  you  ? 
 we  speak  before  God  in  Christ :  but  7ve  do  all  things, 
 dearly  beloved,  for  your  edifying. 
 
 20  For  I  fear,  lest,  when  I  come,  I  shall  not  find  you 
 such  as  I  would,  and  that  I  shall  be  found  unto  you  such 
 as  ye  would  not :  lest  there  be  debates,  envyings,  wraths, 
 strifes,  backbitings,  whisperings,  swellings,  tumults : 
 
 21  And  lest,  when  I  come  again,  my  God  will  humble 
 me  among  you,  and  that  I  shall  bewail  many  which  have 
 sinned  already,  and  have  not  repented  of  the  uncleanness, 
 and  fornication,  and  lasciviousness  which  they  have  com- 
 mitted. 
 
 §  33.     2  COR.  xiii.   1—4. 
 
 St.  Paul  proceeds  by  assuring  the  CorinthianSf  that  when  he 
 next  visits  them  they  shall  be  judged  after  the  Law  and 
 the  Gospel  by  the  Testimony  of  two  or  three  Witnesses — 
 He  reminds  them  of  his  former  Threat  and  Punishment  of 
 the  incestuous  Person,  and  assures  all  those  who  have 
 already  sinned^  and  those  who  continue  in  Sin,  that  they 
 likewise  will  not  be  spared  by  him  ;  more  particularly  as 
 they  require  a  Proof  of  Christ  speaking  by  him,  who 
 already  has  shewn  himself  7iot  in  Weakness,  but  in 
 Strength,  by  the  mighty  Works  he  hath  enabled  him  to 
 accomplish — Christ,  though  crucified  in  the  Weakness  of 
 his  human  Nature,  still  lives  by  the  jiower  of  God — We 
 also  are  Weak  in  Body  with  him,  but  the  Apostle  will 
 shew  that  they  live  with  him  by  the  power  of  God,  mani' 
 fesied  in  their  Punishment. 
 
 1  This  is  the  third  time  I  am  coming  to  you  ^''.  In  tlie 
 mouth  of  two  or  three  witnesses  shall  every  word  be  esta- 
 blished. 
 
 "  Do  not  these  words,  says  Dr.  Palcy,  import  that  the  writer 
 had  beeu  at  Corinth  twice  before?  Yet  if  they  import  this,  they 
 overset  every  congruity  we  have  been  endeavouring  to  establish. 
 The  Acts  of  the  Apostles  record  only  two  jouruies  of  St.  Pan! 
 to  Corinth.  We  have  all  along  supposed,  what  every  mark  of  time 
 except  this  expression  indicates,  that  the  epistle  was  written 
 between  the  first  and  second  of  these  journies.  If  St.  Paul  had 
 been  already  twice  at  Corinth,  this  supposition  must  be  given 
 up;  and  every  argument,  or  observation,  which  depends  upon 
 it  falls  to  the  ground.  Again,  the  Acts  of  the  Apostles  not  only 
 record  no  more  than  two  journies  of  St.  Paul  to  Corinlh,  but 
 do  not  allow  us  to  suppose  that  more  than  two  such  journies 
 
WITH  SEVERE  PUNISHMENT— CHAP.  XIII.  363 
 
 Julian  Pe-        2  I  told  you  before,  and  foretel  you,  as  if  I  were  pre-  Philippi. 
 riod,  4771.   geiit,  the  second  time  ;  and  being   absent  now  I  write  to 
 
 Viilgar^ra, . . 
 
 ^8.  could  be  made  or  intended  by  him  within  the  period  which  the 
 
 history  comprises;  for,  from  his  first  journey  into  Greece  to  his 
 first  imprisonment  at  Rome,  with  which  the  history  concludes, 
 the  apostle's  time  is   accounted  for.     If,  therefore,  the  epistle 
 were  written  after  the  second  journey  to  Corinth,  and  upon  the 
 view  and  expectation  of  a  third,  it   must   have   been   written 
 alter   his   first  imprisonment  at  Rome,  i.  e.  after  the  time  to 
 which  the  history  extends.     When  I  first  read  over  this  epistle, 
 with  the  particular  view  of  comparing-  it  with  the  history,  which 
 I  chose  to  do  without  consulting  any  commentary  whatever,  I 
 own  tiiat  I  felt  myself  confounded  by  the  text.     It  appeared  to 
 contradict  the  opinion  which  I  had  been   led,  by  a  great  variety 
 of  circumstances,  to  form,  concerning  the  date  and   occasion  of 
 the  epistle.     At  length,  however,  it  occurred  to  my  thoughts  to 
 inquire,  whether  the  passage  did    necessarily   imply  that  St. 
 Paul    had  been  at  Corinth  twice,  or  whether,  when   he  says, 
 "  This  is  the  third  time  I  am   coming  to  you,"  he  might  mean 
 only  that  this  was  the  third  time  that  he  was  ready,  that  he  was 
 prepared,  that  he  intended  to  set  out  upon  his  journey  to  Co- 
 rinth.    I  recollected  that  he  had  once  before  this  purposed  to 
 visit  Corinth,  and  had  been  disappointed  in  this  purpose  ;  which 
 disappointment  forms  the  subject  of  much  apology  and  protes- 
 tation in  the  first  and  second  chapters  of  the  epistle.     Now,  if 
 the  journey  in  which  he  had  been  disappointed  was  reckoned  by 
 him  one  of  the  times  in  which  "  he  was  coming  to  them,"  then 
 the  present  would  be  the  third  time,  i.  e.  of  his  being  ready  and 
 prepared  to  come;  although   he  had  been  actually  at  Corinth 
 only  once  before.  This  conjecture  being  taken  up,  a  farther  exa- 
 mination of  the  passage  and  the  Epistle,  produced  proofs  which 
 placed  it  beyond  doubt.     *'  This  is  the  third  time  I  am  coming 
 to  you."  In  the  verse  following  these  words  he  adds,  "  I  told 
 you  before,  and  foretel  you,  as  if  I  were   present  the  second 
 time  ;  and  being  absent,  now  I  write  to  them  which   heretofore 
 have  sinned,  and  to  all  other,  that,  if  I  come  again,  I  will  not 
 spare."     In  this  verse  the  apostle  is  declaring  beforehand  what 
 he  would  do  in   his  intended  visit:  his  expression,  therefore, 
 "as  if  I  were  present  the  second  time,"  relates  to  that  visit. 
 But,  if  his  future  visit  would  only  make  him  present  among  tlicm 
 a  second  time,  it  follows   that  he  had  been  already  there  but 
 once.     Again,  in  the  fifteenth  verso  of  the  first  chapter,  he  tells 
 them,  "  In   this  confidence  I  was  minded  to  come  unto  you 
 before,  that  yc  might  have  a  second  benefit."    Why  a  second, 
 and  not  a  third  benefit  ?   why  divrkpav,   and  not  T(nri]P  xapiv,  if 
 the  rptrov  6()xojLtat,  in  the  thirteenth  chapter,  meant  a   third 
 visit  ?  for,  though  the  visit  in  the  first  chapter  be  that  visit  in 
 which  he  was  disappointed,  yet,  as  it  is  evident  from  the  Epistle, 
 that  ho  had  never  been  at  Corinth  from  the  time  of  the  disap- 
 pointment to  the  time  of  writing  the  Epistle,   it  follows,  that  if 
 it  were  only  a  second  visit  in  which  he  was  disappointed  then, 
 it  could  only  be  a  visit  which   he  proposed  now.     But  the  text, 
 which  I  think  is  decisive  of  the  (jtiestion,  if  any  question  remain 
 upon  the  subject,  is  the  fourteenth  verse  of  the  twelfth  chapter 
 — "  Behold  the  third  time   I   am  ready  to  come  to  you" — 'iSov 
 Tpirov  tr^i;io)Q  txw  tXOeiv.     It  is  very  clear  that  the  tqItov  sroiniog 
 t'xw  f^XOtlv  of  the  twelfth  chapter,   and  the  rpirov  touto  tpxo^ai  of 
 the  thirteenth   chapter,  are  equivalent  expressions,  were  in- 
 tended to  convey  the  same  meaning,  and  to   relate  to  the  same 
 journey.     The  comparison   of  these  phrases  gives  us  St.  Paul's 
 own  cxpUuiation  of  his  own  words  ;  and  it  is  that  very  cxplana- 
 
364  THE  SUPERNATURAL  POWERS  OF  THE  CHURCH 
 
 Julian  Pe-    them  which  heretofore  have  sinned,  and  to  all  other,  that,  Pliil»Pi"* 
 
 riod,  4771.    if  J  come  again,  I  will  not  spare  : 
 
 5^  gar^ra,      g  Since  ye  seek  a  proof  of  Christ  speaking  in  me,  which 
 to  you-ward  is  not  weak,  but  is  mighty  in  you. 
 
 4  For  though  he  was  crucified  through  weakness,  yet 
 he  liveth  by  the  power  of  God.  For  we  also  are  weak  in 
 him,  but  we  shall  live  with  him  by  the  power  of  God  to- 
 ward you. 
 
 §  34.     2  COR.  xiii.  5—10. 
 
 jIs  the  Faction  desired  a  proof  of  Christ's  being  7vith  St. 
 Paulf  he  now  calls  upon  them  to  examine  themselves^  and 
 see  if  they  possess  those  spiritual  Gifts  which  are  the 
 inocf  of  Christ's  presence — He  hopes ^  that  although  they 
 should  be  without  this  proof  that  he  should  not  be  found 
 nanting  in  supernatural  Powers,  were  it  necessary  for  him 
 to  use  them  for  their  Punishment  when  he  came — He 
 prays  -to  God  that  they  should  conduct  themselves  pro- 
 perly, being  much  more  anxious  for  their  Repentance,  than 
 that  he  should  have  an  opportunity  of  exercising  his 
 Proofs,  and  of  shewing  his  Strength — He  affirms  that 
 supernatural  Powers  can  only  be  exerted  in  sujjport  of 
 the  Truth — For  their  Perfection,  St.  Paul  writes  these 
 things,  that  when  he  is  p)resent  with  them,  the  miraculous 
 Powers  imparted  to  him,  for  the  Edification  of  the  Church, 
 may  not  be  used  in  severity. 
 
 5  Examine  yourselves,  whether  ye  be  in  the  faith ; 
 prove  your  own  selves.  Know  ye  not  your  own  selves, 
 how  that  Jesus  Christ  is  in  you,  except  ye  be  reprobates  ? 
 
 6  But  I  trust  that  ye  shall  know  that  we  are  not  repro- 
 bates. 
 
 7  Now  I  pray  to  God  that  ye  do  no  evil ;  not  that  we 
 
 lion  which  we  are  contending  for,  viz.  that  rpirov  touto  tpxafiai 
 does  not  mean  that  he  was  coming  a  third  time,  but  that  this 
 was  the  third  time  he  was  in  readiness  to  come,  toitov  troijuwc 
 l^w.  Upon  the  whole,  the  matter  is  sufficiently  certain  ;  nor 
 do  I  propose  it  as  a  new  interpretation  of  the  text  which  con- 
 tains the  ditliculty,  for  the  same  was  given  by  Grotius  long  ago, 
 but  I  thought  it  the  clearest  way  of  explaining  the  subject,  to 
 describe  the  manner  in  which  the  difficulty,  tlie  solution,  and 
 the  j)roofs  of  that  solution,  successively  presented  themselves 
 to  my  inquiries.  Now,  in  historical  researches,  a  reconciled 
 inconsistency  becomes  a  positive  argument.  First,  because  an 
 impostor  generally  guards  against  the  appearance  of  inconsis- 
 tency ;  and  secondly,  because  when  apparent  inconsistencies 
 are  found,  it  is  seldom  that  any  thing  but  truth  renders  them 
 capable  of  reconciliation.  The  existence  of  the  difficulty 
 proves  the  want  or  absence  of  that  caution,  which  usually  ac- 
 com|>anies  the  consciousness  of  fraud  ;  and  the  solution  proves, 
 that  it  is  not  the  collusion  of  fortuitous  propositions  which  we 
 have  to  deal  with,  but  that  a  thread  of  truth  winds  through  the 
 whole,  which  preserves  every  cireumsluuce  in  its    lace. 
 
A  PROOF  OF  CHRIST'S  PRESENCE-CHAP.  XIII.  365 
 
 Julian  Pe-    should  appear  approved,  but  that  ye  should  do  that  which  Philippi. 
 Vn?'arLVa  ^^  ^^^^^st,  though  we  be  as  reprobates. 
 58.^  '8  For  we  can  do  nothing  against  the  truth,  but  for  the 
 
 truth. 
 
 9  For  we  are  glad,  when  we  are  weak,  and  ye  are 
 strong :  and  this  also  we  wish,  even  your  perfection 
 
 10  Therefore  I  write  these  things  being  absent,  lest 
 being  present  I  should  use  sharpness,  according  to  the 
 power  which  the  Lord  hath  given  me  to  edification,  and 
 not  to  destruction. 
 
 <$  35.     2  COR.  xiii.  11,  to  the  end. 
 
 St.  Paul  having  finished  his  Reproofs  to  the  Faction^ 
 addresses  the  whole  Church,  giving  them  various  Direc- 
 tions— He  concludes  with  Salutations,  and  with  his  apos- 
 tolic  Benediction. 
 
 11  Finally,  brethren,  farewell.  Be  perfect,  be  of  good 
 comfort,  be  of  one  mind,  live  in  peace  ;  and  the  God  of 
 love  and  peace  shall  be  with  you. 
 
 12  Greet  one  another  with  an  holy  kiss. 
 
 13  All  the  saints  salute  you. 
 
 14  The  grace  of  the  Lord  Jesus  Christ,  and  the  love 
 of  God,  and  the  communion  of  the  Holy  Ghost,  he  with 
 you  all.     Amen. 
 
 SECTION  XII. 
 
 St.  Paul  refurjis  from  Achaia  and  Corinth  to  Macedonia, 
 sending  his  C ompanions  forward  to  Troas. 
 
 ACTS  XX.  part  of  ver.  3 — 5. 
 
 3  And  when  the  Jews  laid  wait  for  him,  as  he  was  Corindi. 
 about  to  sail  into  Syria,  he  purposed  to  return  through 
 Macedonia. 
 
 4  And  there  accompanied  him  into  Asia,  Sopater  of 
 Berea  ;  and  of  the  Thessalonians,  Aristarchus  and  Secun- 
 dus  ;  and  Gains  of  Derbe,  and  Timotheus  ;  and  of  Asia, 
 Tychicus  and  Trophimus. 
 
 5  These  going  before,  tarried  for  us  at  Troas. 
 
 SECTION  XIII. 
 
 *S'^.  Paul,  in  his  way  from.  Achaia  to  Macedonia,  writes 
 from  Corinth  his  Epistle  to  the  Jews  and  Gentiles  of 
 Rome — to  the  Gentiles,  tojnove  to  them  that  neither  their 
 boasted  Philosophy,  nor  (heir  moral  Virtue,  nor  the  light 
 of  human  Reason — and  to  the  Jews,  that  neither  their 
 knowledge  of,  nor  obedience  to,  the  Law  of  Moses — could 
 justify  them  before  God ;  but  that  Faith    in   Christ  alone 
 
366  ORIGIN  OF  THE  CHURCH  AT  ROME-CHAP.  XIII. 
 
 Julian  Pe-        mas,  and  always  had  beerit  the  only  way  of  Salvation  to  Corinth. 
 
 T^'^^'^l^'        allMankmd''. 
 
 Vulgar^Era,  , 
 
 58.  ^ 
 
 ^  This  Epistle  is  supposed  to  have  been  placed  first  of  the 
 apostolical  writings,  contrary  to  its  chronology,  by  ;  some  on 
 account  of  the  excellency  of  its  doctrines,  and  by  others  on 
 account  of  the  pre-eminence  of  the  city  to  which  it  was  ad- 
 dressed. Various  years  have  been  assigned  for  its  date.  The 
 most  probable  is  that  supported  by  Bishop  Tomline,  Lardner, 
 Lord  Barrington,  and  Benson,  who  refer  it  to  58.  Its  internal 
 evidence  satisfactorily  proves  that  it  was  written  at  Corinth,  at 
 the  time  the  Aposlle  was  preparing  to  take  the  contributions  of 
 the  churches  to  Jerusalem.  (Rom.  xv.  25—27.)  He  also  men- 
 tions to  the  Romans  the  name  of  the  man  with  whom  he  lodged 
 at  the  time  he  wrote  to  them  at  Corinth,  (Rom.  xvi.  23.)  as  well 
 as  that  of  Erastus,  the  chamberlain  of  that  city.  (2  Tim.  iv.  20.) 
 We  find  it  was  dictated  by  St.  Paul  in  the  Greek  language  to 
 his  amanuensis  Tertius,  (Rom.  xvi.  22.)  and  was  forwarded  to 
 the  Church  at  Rome  by  Phebe,  a  deaconess  of  Ccnchrea,  which 
 was  a  port  of  Corinth.  (Rom.  xvi.   1.) 
 
 It  is  uncertain  at  what  time  the  Church  of  Rome  was  planted. 
 On  the  day  of  Pentecost  there  were  strangers  of  Rome,  Jews 
 and  proselytes,  among  the  witnesses  of  the  miraculous  descent 
 of  the  Holy  Ghost.  It  is  probable,  we  may  say  certain,  that 
 these  persons  would  on  their  return  to  Rome,  relate  both  to  the 
 Jews,  and  to  those  of  the  Gentiles  with  whom  they  had  been 
 acquainted,  the  wonderful  events  which  had  taken  place.  There 
 were  many  thousands  of  Jews  at  Rome  at  this  time.  Josephus 
 informs  us  (Antiq.  Jud.  lib.  xviii.  c.  12.)  that  their  number 
 amounted  to  eight  thousand  ;  and  Dio  Cassius  (lib.  xxxvii.  c. 
 17.)  that  they  had  obtained  the  privilege  of  living  there  according 
 to  their  own  laws.  There  was  also  a  continued  intercourse  be- 
 tween the  Jews  who  remained  in  their  own  country  and  the 
 Jews  of  the  provinces.  The  tribute  money  to  the  temple  was 
 regularly  paid  by  the  latter,  and  the  messengers,  or  apostles  of 
 the  Sanhedrim,  were  as  regularly  sent  from  the  latter.  The 
 events  which  occupied  the  public  attention  of  the  Jewish 
 nation,  the  memory  of  the  miracles  of  Christ,  his  crucifixion,  and 
 asserted  resurrection,  with  the  subsequent  firmness  and  work- 
 ing of  miracles  by  his  former  followers,  would  become  familiar 
 to  a  large  proportion  of  the  Jew  s  and  proselytes  at  Rome,  and 
 the  manner  in  which  the  faith  of  the  Romans  is  represented, 
 (Rom.  i.  8.)  as  being  celebrated  over  the  w hole  world,  as  well  as 
 the  mention  of  the  various  eminent  members  of  the  Church  of 
 Rome,  prove  to  us  also  that  the  Gospel  of  Christ  had  been  fully 
 established  among  them,  though  it  is  uncertain  by  what  means. 
 
 I  have  endeavoured  to  shew  in  a  former  note  the  probability 
 that  St.  Peter  visited  Rome  about  the  time  of  the  Herodian  per- 
 secution, after  he  had  escaped  by  miracle  from  his  prison,  and 
 that  he  was  attended  by  St.  Mark.  Many  arguments  concur 
 also  to  prove  that  this  Evangelist  wrote  his  Gospel  under  the 
 inspection  of  St.  Peter,  for  the  use  of  the  newly  converted  pro- 
 selytes of  the  Romans.  An  opinion  prevailed  very  generally 
 among  the  Jews,  that  the  Holy  Land  was  to  be  the  exclusive 
 scene  of  the  great  events  which  should  attend  the  establishment 
 of  the  Messiah's  kingdom.  Of  all  the  apostles  St.  Peter  appears 
 to  have  been  most  devotedly  attached  to  the  peculiar  sentiments 
 of  his  own  people.  It  was  with  difiiculty  he  could  persuade 
 himself,  even  when  a  vision  from  heaven  commanded  him  to  go 
 to  a  Gentile— that  it  was  his  duty  to  visit  Cornelius.  Though 
 he  had  preached  the  Gospel  to  the  Samaritans  at  Lydda,  and  in 
 
STATE  OF  THE  CHURCH  AT  ROME— CHAP.  XIII.  367 
 
 Julian  Pe-  ROM.    i.    1 — 7.  Corinth. 
 
 Vulgar^ra  '^^'  -P«"^  affirms    his   apostolic  Power,    and  shewing    the 
 58.  human  Nature  of  Christ  by  his  Descent  from  Davidy  and 
 
 the  provinces  of  Judea,  the  thought  does  not  seem  to  have 
 occurred  to  him,  that  the  Gospel  was  to  be  preached  out  of 
 Judea  to  the  Gentile  nations.  For  these  reasons  I  think  we  are 
 justified  in  concluding  that  though  he  might  have  taken  refuge 
 in  Rome,  he  did  not  preach  there  to  the  people,  nor  establish  a 
 Church.  There  certainly  appears  to  be  sufllcient  reason  to  be- 
 lieve that  he  wont  to  Rome,  but  there  is  no  proof  whatever  that 
 he  had  at  this  time,  at  hast,  attempted  to  plant  a  Church.  If 
 he  had  done  so,  he  would  doubtless  have  imparted  the  gifts 
 of  the  Holy  Spirit,  as  he  had  already  done  when  he  went  down  to 
 confirm  the  Samaritans,  after  the  preaching  of  Philip  ;  but  St. 
 Paul  tells  the  Romans,  that  he  longed  to  see  them,  that  he 
 might  impart  unto  them  some  spiritual  gift.  That  St.  Peter  had 
 not  planted  the  Church  of  Rome,  is  implied  also  in  Rom.  xv.  11^ 
 that  St.  Paul  wished  to  confine  his  ministry  to  those  places 
 which  had  not  been  visited  by  other  apostles.  He  wished,  how- 
 ever, to  see  Rome,  and  we  may  conclude  therefore  that  St.  Peter 
 had  not  established  the  Church  in  that  city. 
 
 The  design  of  this  much  controverted  Epistle  is  fully  laid 
 down  in  the  16th  verse  of  the  first  chapter,  in  which  the  apostle 
 affirms  the  perfect  efficacy  of  the  Gospel  to  salvation, both  to  the 
 Jew  and  Gentile.  At  the  time  the  Epistle  was  written  the  great 
 controversy  of  the  Church  originated  from  an  erroneous  inter- 
 pretation of  the  promise  of  God  made  to  Abraham.  The  Jews 
 supposed  obedience  to  the  moral  law  of  Moses,  with  the  atone- 
 ment and  purifications  of  their  ceremonial  law,  were  a  sufficient 
 atonement  and  justification  ;  and,  as  the  chosen  seed  of  Abra- 
 ham, they  considered  themselves  alone  entitled  to  be  heirs  of 
 the  promises  of  God,  and  the  benefits  of  the  kingdom  of  the 
 Messiah.  These  exclusive  claims  rendered  them  unwilling  to 
 receive  the  Gospel  which  maintained  the  ineflicacy  of  their  own 
 law — admitted  the  Gentiles  to  the  same  privileges  with  them- 
 selves— and  declared  that  faith  in  the  promises  of  God  without 
 circumcision  was  the  condition  of  salvation.  The  object  of  the 
 apostle  throughout  the  Epistle  is  evidently  to  confute  these 
 deep-rooted  prejudices,  and  to  convince  the  Jews  that  the  Gos- 
 pel of  Christ,  and  not  the  law  of  Moses,  was  the  appointed  means 
 of  salvation.  These  contests  between  the  Jews  and  Christians 
 were  carried  to  such  a  height  at  Rome,  that  the  contending 
 parties  were  banished  in  the  eleventh  year  of  Claudius  from  the 
 city.  (Acts  xviii.  2.)  Among  these  were  Aquila  and  Priscilla, 
 who  coming  to  Corinth  about  the  time  that  St.  Paul  first  visited 
 that  place,  and  being  of  the  same  occupation  with  him,  they  re- 
 ceived him  into  their  house.  There  is  reason  to  suppose,  there- 
 fore, that  they  made  St.  Paul  acquainted  with  the  disordered 
 state  of  the  Church  at  Rome,  and  that  he  addressed  this  Epistle 
 to  the  Romans  as  soon  as  the  Church  was  again  re-established 
 in  that  city,  during  his  second  visit  to  Corinth. 
 
 The  Christians  at  Rome  were  divided  into  three  classes.  The 
 native  Jews  who  resided  there,  and  in  all  probability  first 
 preached  the  Gospel  to  their  countrymen,  the  proselytes  to  the 
 Jewish  religion,  and  the  idolatrous  Gentiles,  who  had  been  con- 
 verted to  the  faith  of  Christianity. 
 
 The  unbelieving  Romans,  who  were  great  admirers  of  the  phi- 
 losophy of  the  Greeks,  considered  the  light  of  nature  as  a  suffi- 
 cient guide  in  all  matters  of  religion.  Many  converted  Jews 
 joined  the  unbelieving  Jews  in  aflirming  that  the  law  of  Moses 
 
3^8  DESIGN  OF  THE  EPISTLE  TO  THE  ROMANS. 
 
 Julian  Pe-        his  Divine  Nature  by  the  Resurrection^  he  declares  that  Corinth. 
 V^f '  ^^L^'        ^^  received  his  Mission  from  Christ  to  preach  the  Gospel 
 5s!  ^"    ^^'      to  the  Gentiles,  of  whom  the  Church  of  Rome  principally 
 
 was  more  efficacious  than  the  Gospel  of  Christ ;  while  the  Gen- 
 tile converts  rejoicing  in  their  freedom  from  the  bondage  of  the 
 law,  regarded  their  Jewish  brethren  as  superstitious  and  bigot- 
 ted  :  and  to  these  various  parties  the  Epistle  seems  to  be  ad- 
 dressed, as  well  as  lo  the  Church  itself— to  the  Jew  first,  and  then 
 the  Gentile. 
 
 Dr.  Paley,  with  his  usual  perspicuity,  has  shewn  that  the 
 principal  object  of  the  argumentative  part  of  the  Epistle,  is 
 "  to  place  the  Gentile  convert  upon  a  parity  of  situation  with 
 the  Jewish,  in  respect  of  his  religious  condition,  and  his  rank 
 in  the  Divine  favour."  The  Epistle  supports  this  point  by  a 
 variety  of  arguments,  such  as  that  no  man  of  either  description 
 was  justified  by  the  works  of  the  law,  for  this  plain  reason,  that 
 no  man  had  performed  them  ;  that  it  became  therefore  necessary 
 to  appoint  another  medium,  or  condition  of  justification,  in 
 which  new  medium  the  Jewish  peculiarity  was  merged  and  lost ; 
 that  Abraham's  own  justification  was  antecedent  to  the  law,  and 
 independent  of  it ;  that  the  Jewish  converts  were  to  consider 
 the  law  as  now  dead,  and  themselves  as  married  to  another  ;  that 
 what  the  law  in  truth  could  not  do,  in  that  it  was  weak  through 
 the  flesh,  God  had  done  by  sending  his  Son  ;  that  God  had  re- 
 jected the  unbelieving  Jews,  and  had  substituted  in  their  place 
 a  society  of  believers  in  Christ,  collected  indifferently  from  Jews 
 and  Gentiles.  Therefore,  in  an  Epistle  directed  to  Roman  be- 
 lievers, the  point  to  be  endeavoured  after  by  St.  Paul,  was  to 
 reconcile  the  Jewish  converts  to  the  opinion  that  the  Gentiles 
 were  admitted  by  God  to  a  parity  of  religious  situation  with 
 themselves  ;  and'  that,  without  their  being  obliged  to  keep  the 
 law  of  Moses  in  this  Epistle,  though  directed  to  the  Roman 
 Church  in  general,  it  is  in  truth  a  Jev/  writing  to  Jews.  Ac- 
 cordingly, as  often  as  his  argument  leads  him  to  say  any  thing 
 derogatory  from  the  Jewish  institution,  he  constantly  follows  it 
 by  a  softening  clause.  Having  (chap.  ii.  28,  29.)  pronounced, 
 "  that  he  is  not  a  Jew  who  is  one  outwardly,  nor  that  circumci- 
 sion which  is  outward  in  the  flesh,"  he  adds  immediately,  '*  What 
 advantage  then  hath  the  Jew  ?  or  what  profit  is  there  in  circum- 
 cision ?  Much  every  way."  Having  in  the  third  chapter,  verse 
 28.  brought  his  argument  to  this  formal  conclusion,  "  that  a 
 man  is  justified  by  faith,  without  the  deeds  of  the  law,"  he  pre- 
 sently subjoins,  verse  31."  Do  wc  then  make  void  the  law  through 
 faith  ?  God  forbid !     Yea,  we  establish  the  law." 
 
 In  the  seventh  chapter,  when,  in  verse  6,  he  had  advanced 
 the  bold  assertion,  **  that  now  we  are  delivered  from  the  law, 
 that  being  dead  wherein  we  were  held,"  in  the  next  verse  he 
 comes  in  with  this  healing  question,  "  What  shall  we  say  then  ? 
 Is  the  law  sin  ?  God  forbid  !  Nay,  I  had  not  known  sin  but  by 
 the  law."  Having  in  the  following  words  more  than  insinuated 
 the  inefticacyofthe  Jewish  law,  chap.  viii.  3.  "for  what  the  law 
 could  not  do,  in  that  it  was  weak  through  the  flesh, God  sending  his 
 own  Son  in  the  likeness  of  sinful  flesh,  and  for  sin  condemned 
 sin  in  the  flesh,"  after  a  digression  indeed,  but  that  sort  of  a 
 digression  which  he  could  never  resist,  a  rapturous  contempla- 
 tion of  his  Christian  hope,  and  which  occupies  the  latter  part 
 of  this  chapter:  we  find  in  the  next,  as  if  sensible  that  he  had 
 said  something  that  would  give  off"ence,  returning  to  his  Jewish 
 brethren  in  terms  of  the  warmest  aflection  and  respect;  "I 
 say  the  truth  in  Christ  Jesus,  I  lie  not;  my  conscience  also 
 bearing  me  witness  in  the  Holy  Ghost,  that  I  have  great  heavi- 
 
ST.  PAUL'S  SALUTATION  to  the  ROMAN  CHURCH.  ^G9 
 
 TwdTmi       ^^^■^^**^^^'    «w^   ^^    ^'^^   therefore   Authority  to  address  Corinth. 
 
 V'uIgarJirJ,       '^^^• 
 
 1   Paul,  a  servant  of  Jesus  Christ,  called  to  he  an  apos- 
 tle, separated  unto  the  gospel  of  God, 
 
 ness  and  continual  sorrow  in  my  heart ;  for  I  could  wish  that 
 myself  were  accursed  from  Christ  lor  my  brethren,  my  kinsmen 
 according-  to  the  Hcsh,  who  are  Israelites,  to  whom  pertaineth 
 the  adoption,  and  the  glory,  and  the  covenants,  and  the  giving 
 of  the  law,  and  the  service  of  God,  and  the  promises  •  whose 
 are  the  Fathers,  and  of  whom  as  concerning   the  flesh  Christ 
 came."  When  in  the  thirty-first  and  tliirty-second  verses  of  the 
 ninth  chapter,  he  represented  to  the  Jews'the  error  of  even  the 
 best  of  their  nation,  by  telling  them  that  "  Israel,  which  followed 
 after  the  law  of  righteousness,  had  not  attained  to  the  law  of 
 righteousness,  because  they  sought  it  not  by  faith,  but  as  it  were 
 by  the  works  of  the  law,  for  they  stumbled  at  that  stumblinj? 
 stone  i"  betakes  care  to  annex  to  this  declaration  these  con- 
 ciliating expressions :  "Brethren,  my  heart's  desire,  and  prayer 
 to  God  for  Israel  is,  that  they  might  be  saved  ;  for  I  bear  them 
 record,  that  they  have  a  zeal  for  God,  but  not  according  to 
 knowledge."     Lastly,  having,  chap.  x.  20,  21.  by  the  applica- 
 lion  ol  a  passage  in  Isaiah,  insinuated  the  most  ungrateful  of 
 all  propositions  to  a  Jewish  ear,  the  rejection  of  the  Jewish 
 nation,  as  God's   peculiar  people,  he   hastens,  as  it  were,  to 
 qualify  the  intelligence  of  their  fall  by  this  interesting  exposi- 
 tion :  "  I  say,  then,  hath  God  cast  away  his  people,  (i.  e.  whollv 
 and  entirely?)  God  forbid!  for  I  also  am  an  Israelite,   of  the 
 seed  of  Abraham,  of  the  tribe  of  Benjamin,  God  hath  not  cast 
 away  his  people  which  he  foreknew  ;"  and  follows  this  thou-ht 
 throughout  the  whole  of  the  eleventh  chapter,  in  a  series  of ''re- 
 lleclions  calculated  to  soothe  the  Jewish  converts,  as  well  as  to 
 procure  from  their  Gentile  brethren  respect  to  the  Jewish  in 
 stitutions. 
 
 We  must  be  careful  not  to  confine  our  views  of  St.  Paul's  ar- 
 gument in  this  epistle  to  the  narrow  limits  within  which  Taylor 
 ol    JNorwich,   the  Socinian    writers    in    general,  and  the   pre- 
 siimptuons  reasoners  of  this  school   have  endeavoured  to  do. 
 1  hese  men  have  rejected  the  very  foundations  of  the  apostle's 
 argument    the  doctrines   upon  which  Christianity  rests,   and 
 without  which  the  Scriptures  are  devoid  of  meaning,  the  doc- 
 trines of  the  atonement  of  Christ  and  the  fall  of  man.     Semler 
 jndeed,  still  further   degrades  the  apostle's   argument,  by  the 
 supposition  that    St.    Paul    wished  to  substitute   Christianity 
 merely  as  a  purer  and  more  intelligible  system  of  morals  than  the 
 law  of  Moses,  but  less  burthensome,  tedious,  and  unattractive. 
 JJr.  Taylor's  system  is  well  described   by  the  present  Arch- 
 bishop  ol  Dublin  to  be  a  mere  adaptation  of  Scripture  phrases. 
 1  he  general  principle  of  his  theory  is,  that  God  having  rejected 
 the  Jews,  has  admitted  all  who  believe  in  Christ  into   the  same 
 relation  to  himself  which  the  Israelites  once  held  :  and  the  pecu- 
 liar terms  which  he  used  to  describe  the  condition  and  privileges  of 
 the  Jews,  were  used  in  the  New  Testament  to  describe  the  state 
 and   privileges  of  the  Christian    converts:  whereas   the  terms 
 which  are  used  in  the  Old  Testament  to   describe  the  privileges 
 of  the  Jews,  are  to  be  interpreted  with  reference  to  their  pecu- 
 liar situation  as  the  subjects  of  the  visible  theocracy.    The  same 
 terms,  when  used  in  the  Gospel,  refer  to  the  spiritual   advan- 
 tages conlerred  on  Christians  bv  the  new  covenant.     The  law 
 >va.s  the  shadow,  or  emblem  ;  the  Gospel  is  the  accomplishment 
 «l  the  designs  ol  God  .-  and  the  same  te:  ns,  when  applied  to  the 
 VOL.  II.  13  b 
 
370  ST.  PAUL  ASSERTS  nis  APOSTLESHIP— CHAP.  XIII. 
 
 Julian  Pe-        2  (Which  he  had  promised  afore  by  his  prophets  in  the  Corinth. 
 riod,477l.    holy  scriptures,) 
 
 VulgariEra,      ^  Concerning  his   Son  Jesus  Christ  our  Lord,  which 
 was  made  of  the  seed  of  David  according  to  the  flesh  ; 
 
 4  And  declared  to  be  the  Son  of  God  with  power,  ac- 
 cording to  the  Spirit  of  holiness,  by  the  resurrection  from 
 the  dead  : 
 
 5  By  whom  we  have  received  grace  and  apostleship  for 
 obedience  to  the  faith  among  all  nations,  for  his  name  : 
 
 6  Among  whom  are  ye  also  the  called  of  Jesus  Christ : 
 
 7  To  all  that  be  in  Rome,  beloved  of  God,  called  to  be 
 saints  :  Grace  to  you,  and  peace,  from  God  our  Father, 
 and  the  Lord  Jesus  Christ. 
 
 §  2.     ROM.  i.  8—18. 
 St.  Paul  rejoices  at  their  Faith — expresses  his  great  desire 
 to  visit  them,  that  he  might  establish  them  by  the  impart- 
 
 tvvo  covenants,  will  consequently  have  a  different  meaning.  Dr. 
 Taylor  degrades  the  Christian,  and  elevates  the  Jewish  scheme, 
 by  making,  as  an  excellept  critic  has  observed,  the  law  the  en- 
 during dispensation,  and  the  Gospel  a  mere  dependency  upon  it. 
 In  an  excellent  work  by  Mr.  Mendham,  entitled  Clavis  Apos- 
 tolica,  the  argument  of  Dr.  Taylor  is  well  analized  and  refuted. 
 I  have  not  room  here  to  enter  into  a  large  variety  of  curious 
 and  difficult  matter,  arising  from  the  comments  of  various 
 learned  writers  on  this  epistle.  The  opinions  of  Bishop  Bull  on 
 the  defect  of  grace  to  the  Jew  under  the  Mosaic  dispensation — 
 the  precise  ideas  which  the  Jews  formed  of  the  effects  of  their 
 law  in  procuring  or  assisting  their  justification — and  many 
 others,  require  examination  j  and  their  more  ample  discussion 
 would  well  repay  the  labour  of  the  theological  student.  With 
 respect  to  the  analysis  of  this  epistle,  which  is  now  submit- 
 ted to  the  reader,  I  may  be  permitted  to  say  that  it  is  the 
 result  of  an  anxious  examination  of  the  labours  of  my  learn- 
 ed and  respected  tutor,  Mr.  Young,  Doddridge,  Scarlet,  Dr. 
 Taylor,  and  his  followers,  Mr.  Belsham,  Mr.  Scott,  and 
 Whitby,  and  to  the  works  of  these  writers,  as  well  as  to  the 
 Quarterly  Review  of  Mr.  Belsham  on  the  Epistles,  No.  59,  I  must 
 refer  the  reader.  The  commentators,  and  the  various  writers 
 on  this  epistle,  have  exhausted  the  language  of  eulogy  on  its 
 structure,  argument,  and  language.  Nothing  need  be  added  to 
 these  well  deserved  praises.  The  epistle  is  indeed  a  master- 
 piece of  beautiful  reasoning,  surpassing  all  human  wisdom — it 
 evidently  bears  the  stamp  of  divine  inspiration— it  enforces,  in 
 an  irresistible  manner,  all  the  fundamental  doctrines  of  Chris- 
 tianity, gradually  unfolding,  from  the  fall  of  our  first  parents, 
 the  great  mysteries  of  redemption,  and  fully  displaying  the  wis- 
 dom and  goodness  of  God  in  his  dispensations  towards  man. 
 Every  argument  that  the  ingenuity  of  man  could  devise  against 
 the  Gospel  system,  the  apostle  himself  advances  in  the  person  of 
 the  unbelieving  Jew,  and  answers  in  the  most  satisfactory  and 
 convincing  manner. — Guided  by  divine  inspiration,  he  has  hap- 
 pily anticipated  and  removed  every  doubt  and  difficulty  that 
 can  be  raised  to  the  truths  of  Revelation— he  has  communicated 
 to  man  the  hidden  counsels  of  God — and,  by  a  long  and  con- 
 vincing train  of  argument,  has  fully  demonstrated  that  the  Gos- 
 pel of  Christ  is  the  power  of  God  unto  salvation,  and  that  there 
 is  no  other  means  under  heaven  by  which  men  can  be  saved. 
 
THE  GOSPEL  THE  ONLY  MEANS  OF  SALVaTIOX.  371 
 
 Julian  Pe-        ing  of  some  spiritual  Gift,    hy  rv/iich  proof  he  and  they  Cofintli. 
 VuKr^yE  ^ould  be  mulually  strengthened  and  comforted   in   the 
 
 58.  "  *      Faith  of  Christ — St.  Paid,  apjiointed  to  preach  the  Gos- 
 
 ■pel  to  ail  Nations,  still  desires  to  preach  it  to  the  Romans, 
 because  first,  he  affirms  it  to  be  the  Power  of  Gud  unto 
 Salvation  to  the  Jew,  and  also  to  the  Gentile — Secondly, 
 that  in  the  Gospel  alone  is  revealed  the  Righteousness  of 
 God;  and  the  only  condition  of  Justification  and  /Iccept- 
 ance  with  him,  which  is  by  Faith,  and  not  by  Works — 
 Thirdly,  on  account  of  the  superiority  of  the  Gospel  Dis- 
 jjensation  to  the  Law  of  Moses,  or  the  light  or  law  of 
 Conscience,  both  of  which  condemn  to  Death,  without  any 
 condition,  all  those  who  have  sinned. 
 
 8  First,  I  thank  my  God  through  Jesus  Christ  for  you 
 all,  that  your  faith  is  spoken  of  throughout  tlie  whole 
 world. 
 
 9  For  God  is  my  witness,  whom  I  serve  with  my  spirit 
 in  the  gospel  of  his  Son,  that  without  ceasing  I  make  men- 
 tic;a  of  you  always  in  my  prayers  ; 
 
 10  Making  request,  if  by  any  means  now  at  lengtli  1 
 might  have  a  prosperous  journey  by  the  will  of  God,  to 
 come  unto  you. 
 
 1 1  For  I  long  to  see  you,  that  I  may  impart  unto  you 
 some  spiritual  gift,  to  the  end  ye  may  be  established  : 
 
 12  That  is,  that  I  may  be  comforted  together  with  you 
 by  the  mutual  faith  both  of  you  and  me. 
 
 13  Now  I  would  not  have  you  ignorant,  brethren,  that 
 oftentimes  I  purposed  to  come  unto  you,  (but  was  let 
 hitherto,)  that  I  might  have  some  fruit  among  you  also, 
 even  as  among  other  Gentiles. 
 
 14  1  am  debtor  both  to  the  Greeks  and  to  the  Barba- 
 rians ;  both  to  the  wise  and  to  the  unwise. 
 
 15  So,  as  much  as  in  me  is,  I  am  ready  to  preach  the 
 gospel  to  you  that  are  at  Rome  also. 
 
 1 6  For  I  am  not  ashamed  of  the  gospel  of  Christ :  for 
 it  is  the  power  of  God  unto  salvation  to  every  one  that 
 believeth  ;  to  the  Jew  first,  and  also  to  the  Greek. 
 
 17  For  therein  is  the  righteousness  of  God  revealed 
 from  faith  to  faith  :  as  it  is  written.  The  just  shall  live  by 
 faith. 
 
 18  For  the  wrath  of  God  is  revealed  from  heaven 
 against  all  ungodliness  and  unrighteousness  of  men,  wIjo 
 hold  the  truth  in  unrighteousness. 
 
 §  3.     ROM.  i.  19,  to  the  end. 
 
 St.  Paul  slicws  that  the  Gentiles  had  a  sufficient  evidence 
 of  God  and  of  his  gbrious  Perfections  in  the  Works  of 
 Creation — To  demonstrale  that  no  Man  by  the  Law  of 
 Nature  eould  obtain  Salvation,  he  enumerates  the  Vices 
 of  the  Greeks,  who  had  attained  to  the  highest  degree  of 
 B  b  2 
 
372  The  6ENEBAl  pepuamty  and  corhvption  oy  MANKIND. 
 
 Julian  Pe-         human  Knowledge  and    Wisdom — He  asserts  that  //<ez/ Cori  ntb. 
 Vut^anS-'a,      ^'^*^^^  ^^^'  ^"^  coticealed  the  Knowledge  ofhivi,  till  their 
 58.  '      own  Hearts  lost  sight  of  the  Truth,  and  they  established 
 
 the  Worship  of  the  Creature,  instead  of  the  Creator — 
 By  their  knowledge  of  God  they  were  convinced  of  the 
 Punishment  which  awaited  their  Crimes ;  yet  they  conti-' 
 nued  in  them,  and  encouraged  others  to  do  so  likewise. 
 
 1 9  Because  that  which  may  be  known  of  God  is  mani- 
 fest in  them  ;  for  God  hath  shewed  it  unto  them. 
 
 20  For  the  invisible  things  of  him  from  the  creation  of 
 the  world  are  clearly  seen,  being  understood  by  the  things 
 that  are  made,  even  his  eternal  power  and  Godhead  ;  so 
 that  they  are  without  excuse  : 
 
 21  Because  that,  when  they  knew  God,  they  glorified 
 him  not  as  God,  neither  were  thankful ;  but  became  vain 
 in  their  imaginations,  and  their  foolish  heart  was  dark- 
 ened : 
 
 22  Professing  themselves  to  be  wise,  they  became 
 fools, 
 
 23  And  changed  the  glory  of  the  uncorruptible  God 
 into  an  image  made  like  to  corruptible  man,  and  to  birds, 
 and  four-footed  beasts,  and  creeping  things. 
 
 24  Wherefore  God  also  gave  them  up  to  uncleanness 
 through  the  lusts  of  their  own  hearts,  to  dishonour  their 
 own  bodies  between  themselves  : 
 
 25  Who  changed  the  truth  of  God  into  a  lie,  and  wor- 
 shipped and  served  the  creature  more  than  the  Creator, 
 who  is  blessed  for  ever.     Amen. 
 
 26  For  this  cause  God  gave  them  up  unto  vile  affec- 
 tions :  for  even  their  women  did  change  the  natural  use 
 into  that  which  is  against  nature : 
 
 27  And  likewise  also  the  men,  leaving  the  natural  use 
 of  the  woman,  burned  in  their  lust  one  toward  another ; 
 men  with  men  working  that  which  is  unseemly,  and  re- 
 ceiving in  themselves  that  recompence  of  their  error 
 which  was  meet. 
 
 28  And  even  as  they  did  not  like  to  retain  God  in  their 
 knowledge,  God  gave  them  over  to  a  reprobate  mind,  to 
 do  those  things  which  are  not  convenient ; 
 
 29  Being  filled  with  all  unrighteousness,  fornication, 
 wickedness,  covetousness,  maliciousness ;  full  of  envy, 
 murder,  debate,  deceit,  malignity  ;  whisperers, 
 
 30  Backbiters,  haters  of  God,  despiteful,  proud, 
 boasters,  inventors  of  evil  things,  disobedient  to  parents, 
 
 31  Without  understandihg,  covenant  breakers,  without 
 natural  affection,  implacable,  unmerciful : 
 
 32  Who  knowing  the  judgment  of  God  that  they  which 
 commit  such  things  are  worthy  of  death,  not  only  do  the 
 same,  but  have  pleasure  in  them  that  do  them. 
 
Both  JEWS  anu  GENTILES  desiuivk  CONDEMNATION  S73 
 
 Julian  Pe-  6  4.      rqm.  ii.    1 — 3.  Corinlh. 
 
 riod,477l.  "^ 
 
 Vulgar^ra,  The  Afostle,  well  knowing  the  readiness  of  the  Jews  to  join 
 in  the  Condemnation  of  the  Gentiles  for  their  sins — now 
 endeavours  to  convince  the  Jews  of  sin,  by  declaring  that 
 they  also  are  guilty  of  the  same  crimes — and  that  God's 
 judgment  jmssed  in  their  Law  against  such  crimes,  is 
 known  to  he  according  to  Truth,  and  that  all  those  who 
 commit  them,  whether  Jew  or  Gentile,  will  not  escape 
 the  final  Judgment  of  God. 
 
 1  Therefore  thou  art  inexcusable,  O  man,  whosoever 
 thou  art  that  judgest:  for  wherein  thou  judgest  another, 
 thou  condemnest  thyself;  for  thou  that  judgest,  doest  the 
 same  things. 
 
 2  But  we  are  sure  that  the  judgment  of  God  is  accord- 
 ing to  truth  against  them  which  commit  such  things. 
 
 3  And  tliinkest  thou  this,  O  man,  that  judgest  them 
 which  do  such  things,  and  doest  the  same,  that  thou  shalt 
 escape  the  judgment  of  God? 
 
 §  5.  ROM.  ii.  4 — 11. 
 The  Apostle  admonishes  the  Jews  that  their  privileges  will 
 tend  to  their  Condemnation,  if  they  do  not  repent — He 
 denies  all  Distincticns  between  Jews  and  Gentiles  in  the 
 Judgment  of  God — and  affirms  that  the  same  Punishments, 
 and  the  same  Rewards,  will  be  equally  given  both  to  the 
 Jew  and  Greek — For  with  God  there  is  no  distinction  of 
 Persons. 
 
 4  Or  despisest  thou  the  riches  of  his  goodness,  and  for- 
 bearance, and  long-sutfering  ;  not  knowing  that  the  good- 
 ness of  God  leadeth  thee  to  repentance  ? 
 
 5  But  after  thy  hardness  and  impenitent  heart,  trea- 
 surest  up  unto  thyself  wrath  against  the  day  of  wrath  and 
 revelation  of  the  righteous  judgment  of  God  ; 
 
 6  Who  will  render  to  every  man  according  to  his  deeds  ; 
 
 7  To  them,  who,  by  patient  continuance  in  well  doing, 
 seek  for  glory  and  honour  and  immortality,  eternal  life  : 
 
 8  But  unto  them  that  are  contentious  and  do  not  obey 
 the  truth,  but  obey  unrighteousness ;  indignation,  and 
 wrath, 
 
 9  Tribulation  and  anguish  upon  every  soul  of  man  that 
 doeth  evil,  of  the  Jew  first,  and  also  of  the  Gentile. 
 
 10  But  glory,  honour,  and  peace,  to  every  man  that 
 vvorketh  good,  to  the  Jew  first,  and  also  to  the  Gentile ; 
 
 11  For  there  is  no  respect  of  persons  with  God. 
 
 §  6.     ROM.  ii.  12 — IG. 
 
 St.  Paul  further  declares  that  all  Men  shall  be  judged  ac- 
 cording to  the  degree  of  Light  and  Knowledge  they  have 
 received — That  not  those  Jews  who  profess  the  Law,  and 
 are  not  doers  of  it ;   but  (he  Gentiles,  and  all  those  who 
 
374  KNOWLEDGE  WILL  NOT  JUSTIFY  MANKIND. 
 
 Julian  Pe-        act  up  to  it,  Without  having  received  the  later  knowledge  q/'Coriath. 
 v"?'  ^^1^'        '^'  *^''^^  Jind  favour  with  God  at  the  great  Day,  when  all 
 58.  ^^^    ^^'      ^^^^  shall  be  judged  by  the  Law  of  Conscience,  and  of 
 Faithf  according  to  the  Gospel  of  God, 
 
 12  For  as  many  as  have  sinned  without  law,  shall  also 
 perish  without  law  :  and  as  many  as  have  sinned  in  the 
 law,  shall  be  judged  by  the  law  : 
 
 13  (For  not  the  hearers  of  the  law«re  just  before  God, 
 but  the  doers  of  the  law  shall  be  justified. 
 
 14  For  when  the  Gentiles,  which  have  not  the  law,  do 
 by  nature  the  things  contained  in  the  law,  these,  having 
 not  the  law,  are  a  law  unto  themselves  : 
 
 15  Which  shew  the  Vv'ork  of  the  law  written  in  their 
 hearts,  their  conscience  also  bearing  witness,  and  their 
 thoughts  the  mean  while  accusing,  or  else  excusing  one 
 another ;) 
 
 16  In  the  day  when  God  shall  judge  the  secrets  of  men, 
 by  Jesus  Christy  according  to  my  gospel. 
 
 §  7.  ROM.  ii.  17 — 24. 
 St.  Paul  sheiis  that  the  mere  knowledge  of  Religion  could 
 not  justify  the  Jew — The  inefjicacy  of  the  Mosaic  Law 
 for  Salvation  proved  by  the  flagrant  violations  of  it  in  the 
 conduct  of  the  Jewish  Scribes  and  Rulers,  who  ivere  the 
 appoinied  Instructors  of  the  People — He  proves  the  charge 
 by  passages  from  their  own  Scriptures. 
 
 17  Behold,  thou  art  called  a  Jew,  and  restest  in  the 
 law,  and  makest  thy  boast  of  God. 
 
 18  And  knowest  his  will,  and  approvest  the  things  that 
 are  more  excellent,  being  instructed  out  of  the  law  ; 
 
 19  And  art  confident  that  thou  thyself  art  a  guide  of 
 the  blind,  a  light  of  them  which  are  in  darkness. 
 
 20  An  insructor  of  the  foolish,  a  teacher  of  babes,  which 
 hast  the  form  of  knowledge  and  of  the  truth  in  the  law  : 
 
 21  Thou  therefore  which  teachest  another,  teachest 
 thou  not  thyself?  thou  that  preachest,  A  man  should  not 
 steal,   dost  thou  steal  ? 
 
 22  Thou  that  sayest,  A  man  should  not  commit  adul- 
 tery, dost  thou  commit  adultery  ?  tliou  that  abhorrest  idols, 
 dost  thou  commit  sacrilege  ? 
 
 '2o  Tliou  that  makest  thy  boast  of  the  law,  through 
 breaking  the  law,  dishonourest  thou  God  ? 
 
 24  For  the  name  of  God  is  blasphemed  among  tlie  Gen- 
 tiles through  you,  as  it  is  written. 
 
 §  8.     ROM.  ii.  25,  to  the  end. 
 
 St.  Paid  proceeds  to  shew  that  Circumcision,  i?i  which  the 
 
 Jews  gloried,  as  the  sign  of  their  descent  from  Abraham, 
 
 and  their  peculiar  privileges  of  God's  chosen  People, 
 
 would  prof  I  them  nothing  unless  they  kept  the  Law — By 
 
The  privileges  and  ADVANTAGES  of  the  JEWS.  Zlo 
 
 Julian  Pe-  trmsgressmg  the  Law,  the  Jew  forfeited  his  Privileges,  Corintlu 
 riod,477l.  ^,^^  Sa.  in  no  better  condition  than  the  uneireumcised 
 VulgariEra,  ^^^^.^^_r/,.  Gentiles,  who  perform  the  duties  of  the 
 Law,  will  be  accepted  of  God,  and  admitted  into  the 
 number  of  his  chosen  People- The  uneireumcised  Gen- 
 tile, practising  without  Revelation  the  Faith  and  Obe- 
 dience enjoined  by  the  Covenant  of  Abraham,  will  con- 
 demn those  Jews  who  are  circumcised  only  according  to  the 
 letter,  transgressing  the  Law  of  Moses^He  is  not  a  Son 
 of  Abraham  who  makes  only  an  outward  profession  of 
 Religion;  but  he  only  is  a  true  Son  who  is  spiritually 
 .nire—True  Circumcision  is  that  of  the  Heart,  rnortify- 
 ins  all  evil  Affections  according  to  the  spirit  of  the  Law, 
 and  vM  according  to  its  letter— Hoping  only  to  be  ap- 
 proved  of  God. 
 
 25  For  circumcision  verily  profiteth,  if  thou  keep  the 
 law :  but  if  thou  be  a  breaker  of  the  law,  thy  circumcision 
 is  made  uncircumcision. 
 
 26  Therefore  if  the  uncircumcision  keep  the  righteous- 
 ness of  the  law,  shall  not  his  uncircumcision  be  counted 
 
 for  circumcision  1  _         ,  .  i   •    u        .         v 
 
 'n  And  shall  not  uncircumcision  which  is  by  nature,  it 
 it  fulfil  the  law,  judge  thee,  who  by  the  letter  and  circum- 
 cision dost  transgress  the  law? 
 
 ^^8  For  he  is  not  a  Jew,  which  is  one  outwardly:  neither 
 is  that  circumcision,  which  is  outward  in  the  flesh: 
 
 29  But  he  is  a  Jew,  which  is  one  inwardly ;  and  circum- 
 cision is  that  of  the  heart,  in  the  s^int  and  not  m  the 
 letter :  whose  praise  is  not  of  men,  but  ot  erod. 
 
 §  9.     ROM.  iii.  1 — 8. 
 The  Jews  and  Gentiles  having  been  now  equally  convinced 
 of  Sin  by  the  Apostle— He  proceeds  to   refute  the  pre- 
 judices of  the  Jews,  by  introducing  one  who  inquires  in 
 what  then  the  Children  of  Abraham  are  favoured  more 
 than  the  Gentiles— The  Apostles  replies,  in  having  the 
 Oracles  of  God  committed  to  them-The  Jew  then  in- 
 quires, if,  because  some  of  their  Nation  did  not  believe  m 
 these  Oracles,  their  unbelief  would  annul  the  Promises  of 
 God— The  Apostle,  in  answer,  maintains  that  the  1  ruth 
 and  Promises  of  God  were  confirmed  by  their  unbelief; 
 the  frailty  of  Man  breaking  the  conditions  on  which  they 
 rested-The  Jew  then  asks,  but  if  by  their  unbeliej  the 
 Righteousness  of  God  is  more  abundantly  displayed,  would 
 notCod  be  mijust  to  punish  them?- 1  he  Apostle  she^vs 
 that  God  cannot  be  unjust,  if  so,  how  could  he  judge  the 
 World— The  Jew  repeats   the  argument— The  Apostle 
 rejects  it,  by  affirming  that  such  conduct  would  be  incid- 
 cathw  the  practice  of  evil  that  good  might  ensue-lhe 
 just  condemnation  of  those  who  hold  such  an  opinion. 
 
376  THE  LAW  GIVES  ONLY  THE  KNOWLEDGE  OF  SIN. 
 
 Julian  Pe-         1   What  advantage  then  hath  the  Jew  ?  or  what  profit  Corinth, 
 riod,  4771.    jg  fii^ye  of  circumcision  ? 
 
 \^ilgariEra,      ^  Much  every  way:  chiefly,  because  that  unto  them 
 were  committed  the  oracles  of  God. 
 
 3  For  what,  if  some  did  not  beheve  ?  shall  their  unbe- 
 lief make  the  faith  of  God  without  effect  ? 
 
 4  God  forbid  :  yea,  let  God  be  true,  but  every  man  a 
 liar  :  as  it  is  written.  That  thou  mightest  be  justified  in 
 thy  sayings,  and  mightest  overcome  when  thou  art  judged. 
 
 5  But  if  our  righteousness  commend  the  righteousness 
 of  God,  what  shall  we  say  ?  Is  God  unrighteous  who  taketh 
 vengeance?  (I  speak  as  a  man). 
 
 6  God  forbid  :  for  then  how  shall  God  judge  the  world  ? 
 
 7  For  if  the  truth  of  God  hath  more  abounded  through 
 my  lie  unto  his  glory,  why  yet  am  I  also  judged  as  a 
 sinner  ? 
 
 8  And  not  rather  (as  we  be  slanderously  reported,  and 
 as  some  affirm  that  we  say)  Let  us  do  evil,  that  good  may 
 come  ;  whose  damnation  is  just. 
 
 §  10.  ROM.  iii.  9—20. 
 The  Jew  now  inquires  if  they  have  not  better  claims  than 
 the  Gentiles — To  which  question  the  Apostle  again  af- 
 firms what  he  has  already  stated,  that  both  Jews  and 
 Gentiles  were  equally  under  sin — The  sin  of  the  Jews 
 proved  from  their  own  Scriptures,  which  they  allowed  to 
 be  of  divine  Inspiration — No  Man  can  be  justified  by  the 
 Law  either  of  Moses  or  of  Nature,  which  could  give  only 
 the  knowledge  of  Sin  and  its  condemnation. 
 
 9  What  then  ?  are  we  better  than  they  ?  No,  in  no  wise  : 
 for  we  have  before  proved  both  Jews  and  Gentiles,  that 
 they  are  all  under  sin ; 
 
 10  As  it  is  written,  there  is  none  righteous,  no,  not  one  : 
 
 1 1  There  is  none  that  understandeth,  there  is  none  that 
 seeketh  after  God. 
 
 12  They  are  all  gone  out  of  the  way,  they  are  together 
 become  unprofitable  ;  there  is  none  that  doeth  good,  no, 
 not  one. 
 
 13  Their  throat  is  an  open  sepulchre;  with  their 
 tongues  they  have  used  deceit ;  the  poison  of  asps  is  under 
 their  lips : 
 
 14  Whose  mouth  is  full  of  cursing  and  bitterness ; 
 
 15  Their  feet  are  swift  to  shed  blood  : 
 
 1 6  Destruction  and  misery  are  in  their  ways : 
 
 17  And  the  way  of  peace  have  they  not  known  : 
 
 18  There  is  no  fear  of  God  before  their  eyes. 
 
 19  Now  we  know,  that  what  things  soever  the  law 
 saith,  it  saith  to  tliem  who  are  under  the  law  ;  that  every 
 mouth  may  be  stopped,  and  all  the  world  may  become 
 guilty  before  God. 
 
FAITH  IN  CHRIST  THE  ONLY  JUSTIFICATION.  377 
 
 Julian  Pe-        23  Therefore  by  the  deeds  of  the  law  there  shall  no  Corinth. 
 
 Vu/'arSa  ^^^^^  ^^  justified  in  his  sight :  for  by  the  law  is  the  know- 
 
 58.  '  ledge  of  sin. 
 
 §  n,  ROM.  V.  21—27. 
 The  Law  having  entirely  failed  for  Justijication^  the  Apostle 
 declares  that  the  only  method  of  Justification  is  by  Faith 
 in  Jesus  Christ — which  is  taught  in  the  Law  and  the 
 Prophets — and  offered  alike  to  the  Jew  and  Gentile^  both 
 of  whom  were  ecpially  convinced  of  sin — and  with  God 
 there  was  no  distinction  of  Persons — Justif  cation  the  free 
 Gift  of  God  to  all,  through  Faith,  by  the  Propitiation 
 and  Rcdeinption  of  Christ  Jesus — by  which  7ncans  all 
 boasting  is  excluded. 
 
 21  But  now  the  righteousness  of  God  without  the  law 
 is  manifested,  being  witnessed  by  the  law  and  the  pro- 
 phets ; 
 
 22  Even  the  righteousness  of  God,  which  is  by  faith  of 
 Jesus  Christ,  unto  all  and  upon  all  that  believe  :  for  there 
 is  no  difference : 
 
 23  For  all  have  sinned,  and  come  short  of  the  glory  of 
 God; 
 
 24  Being  justified  freely  by  his  grace,  through  the  re- 
 demption that  is  in  Christ  Jesus  : 
 
 25  Whom  God  hath  set  forth  to  be  a  propitiation 
 through  faith  in  his  blood,  to  declare  his  righteousness 
 for  the  remission  of  sins  that  are  past,  through  the  for- 
 bearance of  God  ; 
 
 26  To  declare,  /  say,  at  this  time  his  righteousness : 
 that  he  might  be  just,  and  the  justifier  of  him  which  be- 
 lieveth  in  Jesus. 
 
 27  Where /s  boasting  then  ?  It  is  excluded.  By  what 
 law  ?  of  works  ?  Nay  ;  but  by  the  law  of  faith. 
 
 §  12.  ROM.  iii.  28,  to  the  end. 
 St,  Paul  concludes  the  Argument,  by  declaring  that  neither 
 the  Jew  nor  the  Gentile,  under  the  Gospel,  can  be  Justi- 
 fied excepting  by  Faith  alone,  without  any  assistance  from 
 the  Works  of  the  Law — The  Gentiles  as  well  as  the  Jens 
 being  equally  regarded  by  God — 2'he  same  means  of 
 Justification  through  Faith  are  aptjwinted  for  both — The 
 Law  establishedy  or  made  perfect,  by  Faith. 
 
 28  Therefore  we  conclude  that  a  man  is  justified  by 
 faith  without  the  deeds  of  the  law. 
 
 29  Is  he  the  God  of  the  Jews  only?  is  he  not  also  of 
 the  Gentiles  ?  yes,  of  the  Gentiles  also  : 
 
 30  Seeing  it  is  one  God,  which  shall  justify  the  circum- 
 cision by  faith,  and  uncircumcision  through  faitli. 
 
 31  Do  we  then  make  void  the  law  through  faith?  God 
 forbid :  yea,  we  establish  the  law. 
 
378  THE  PATRIARCHS  WERE  JUSTIFIED  BY  FAITH. 
 
 Julian  Pe-  §13.       ROM.  iv.    1 — 12.  Corinth. 
 
 Vuigar^ra,  The  Jpostle  proves  that  Abraham  was  not  justified  by  the 
 58.  fForks  of  the  Law — He  hath  not  whereof  to  boast — His 
 
 Justification  was  of  Faith,  of  Grace  and  Favour — 7iot  of 
 Debt,  as  a  reward  due  to  his  Works — David  testifies  the 
 same  method  of  Justification,  from  the  fact  that  Abraham 
 was  justified  in  Uncircumcision,  and  that  he  afterwards 
 received  the  sign  of  Circuincision  as  the  seal  of  his  Jus- 
 tification by  Faithy  that  he  might  become  the  spiritual 
 Father  both  of  Jero  and  Gentile,  who  were  to  be  alike  en- 
 titled to  Justification  on  the  equal  condition  of  Faith  only. 
 
 1  What  shall  we  then  say  that  Abraham,  our  father  as 
 pertaining  to  the  flesh,  hath  found  ? 
 
 2  For  if  Abraham  were  justified  by  works,  he  hath 
 whereof  to  glory  ;  but  not  before  God. 
 
 3  For  what  saith  the  Scripture?  Abraham  believed 
 God,  and  it  was  counted  unto  him  for  righteousness. 
 
 4  Now  to  him  that  worketh  is  the  reward  not  reckoned 
 of  grace,  but  of  debt. 
 
 5  But  to  him  that  worketh  not,  but  believeth  on  him 
 that  justifieth  the  ungodly,  his  faith  is  counted  for  righte- 
 ousness. 
 
 6  Even  as  David  also  describeth  the  blessedness  of  the 
 man  unto  whom  God  imputeth  righteousness  without 
 works, 
 
 7  Saying,  Blessed  are  they  whose  iniquities  are  for- 
 given, and  whose  sins  are  covered. 
 
 8  Blessed  is  the  man  to  whom  the  Lord  will  not  impute 
 sin. 
 
 9  Cometh  this  blessedness  then  upon  the  circumcision 
 only,  or  upon  the  uncircumcision  also  ?  for  we  say  that 
 faith  was  reckoned  to  Abraham  for  righteousness. 
 
 10  How  was  it  then  reckoned  ?  when  he  was  in  circum- 
 cision, or  in  uncircumcision  ?  Not  in  circumcision,  but  in 
 uncircumcision. 
 
 1 1  And  he  received  the  sign  of  circumcision,  a  seal  of 
 the  righteousness  of  the  faith  which  he  had,  yet  being  im- 
 circumcised  ;  that  he  might  be  the  father  of  all  them  that 
 believe,  though  they  be  not  circumcised  ;  that  righteous- 
 ness might  be  imputed  to  them  also : 
 
 12  And  the  father  of  circumcision  to  them  who  are  not 
 of  the  circumsion  only,  but  who  also  walk  in  the  steps  of 
 that  faith  of  our  father  Abraham,  which  he  had,  being  yet 
 uncircumcised. 
 
 §  14.     ROM.  iv.  13—22. 
 
 The  Apostle  continues  his  Argument,   by  affirming  to  the 
 
 Jews  that  the  jnomise  itself,  which  was  given  to  Abraham, 
 
 intimated  that  all  the  World  .should  become  his  Heirs 
 
 through  the  medium  of  his  Faith — But  that  if  only  the 
 
FAITH  JUSTIFIED  ABRAHAM  before  the  COVENANT.  379 
 
 Julian  Pe-        Jews  were  to  he  the  Heirs  to  his  promise,  Faith  is  made  Corinth. 
 VulcariEi  a       'f^oid^  and  the  promise  jvhich  was  given  on  the  condition  of 
 68.  '      Faith  is  cancelled — For  the   Law,  without  Nercijy  sub- 
 
 jects the  Sinner  to  punishment — and  without  the  Law 
 there  can  he  no  rule  of  Duty,  and  consequently  no  Sin — 
 On  this  account  the  p^^omise  is  given  to  Faith — the  free 
 Grace  of  God  including  both  the  natural  and  spiritual 
 Children  of  Abraham — Abraham's  Justification  in  Un- 
 circumcision  proves  the  acceptance  of  the  Gentiles — and 
 the  promise  itself  confirmed  to  Abraham,  as  the  Father 
 of  many  Nations,  establishes  the  claim  of  the  Gentiles  to 
 all  the  blessings  of  Redemption. 
 
 13  For  the  promise,  that  he  should  be  the  heir  of  the 
 world,  was  not  to  Abraham  or  to  his  seed  through  the 
 law,  but  through  the  righteousness  of  faith. 
 
 14  For  if  tliey  wliich  are  of  the  law  be  heirs,  faith  is 
 made  void,  and  the  promise  made  of  none  effect  : 
 
 1 5  Because  the  law  worketh  wrath  :  for  where  no  law 
 is,  there  is  no  transgression. 
 
 16  Therefore  it  is  of  faith,  that  it  might  be  by  grace; 
 to  the  end  the  promise  might  be  sure  to  all  the  seed  ;  not 
 to  that  only  which  is  of  the  law,  but  to  that  also  which  is 
 of  the  faith  of  Abraham,  who  is  the  father  of  us  all. 
 
 1 7  (As  it  is  written,  I  have  made  thee  a  father  of  many  ^ 
 nations,)  before  him  whom  he  believed,  even  God,  who 
 quickencth  the  dead,  and  calleth  those  things  which  be 
 
 not,  as  though  they  were. 
 
 18  Who  against  hope  believed  in  hope,  that  he  might 
 become  the  father  of  many  nations,  according  to  that 
 which  was  spoken,  so  shall  thy  seed  be. 
 
 19  And  being  not  weak  in  faith,  he  considered  not  his 
 own  body  now  dead,  when  he  was  about  an  hundred  years 
 old,  neither  yet  the  deadness  of  Sarah's  womb  : 
 
 20  He  staggered  not  at  the  promise  of  God  through 
 unbelief;  but  was  strong  in  faith,  giving  glory  to  God  ; 
 
 21  And  being  fully  persuaded  that,  v.  hat  he  had  pro- 
 mised, he  was  able  also  to  perform. 
 
 22  And  therefore  it  was  imputed  to  him  for  righte- 
 ousness. 
 
 §  15.     ROM.  iv,  23,  to  the  end. 
 
 The  circumstance  of  Ahraham^s  acceptance  with  God 
 through  Faith  was  recorded  for  our  sakes — to  show  us 
 that  the  only  means  of  Salvation  with  God  is  through 
 Faith  in  his  Son,  who  suffered  for  our  Sins,  and  rose 
 again,  as  a  pledge  of  our  Reconciliation,  or  Justification. 
 
 23  Now  it  was  not  written  for  his  sake  alone,  that  it 
 was  imputed  to  him  ; 
 
 24  But  for  us  also,  to  whom  it  shall  be  imputed,  if  we 
 
380  ALL  ARE  BORN  IN  ORIGINAL  SIN— CHAP.  Xlll. 
 
 Julian  Pi-    believe  on  him  that  raised  up  Jesus  our  Lord  from  the  Corinth. 
 
 riod,  4771.    ^^^j  . 
 
 ss!  ^^^    '^^'      2.5  Who  was  delivered  for  our  offences,  and  was  raised 
 again  for  our  justification. 
 
 §  16.  ROM.  V.  1—11. 
 St.  Paul  fioceeds  by  enumerating  the  great  blessings  and 
 privileges  which  follow  Justification  by  Faith — The  Holy 
 Spirit  imparted  to  the  Gentiles  manifests  the  love  of  God 
 towards  thein,  7vhich  is  co?ifirmed  by  Christ's  dying  for 
 them  while  they  were  still  Heathens — The  Gentiles  have 
 then  the  same  hope  of  Salvation  through  Christ,  and  the 
 same  grounds  for  rejoicing  in  God  with  the  natural  Seed 
 of  Abraham,  as  they  have  been  reconciled  to  God  by  the 
 same  Atonement. 
 
 1  Therefore  being  justified  by  faith,  we  have  peace 
 with  God,  through  our  Lord  Jesus  Christ : 
 
 2  By  whom  also  we  have  access  by  faith  into  this  grace 
 wherein  we  stand,  and  rejoice  in  hope  of  the  glory  of 
 God. 
 
 3  And  not  only  so,  but  we  glory  in  tribulations  also : 
 knowing  that  tribulation  worketh  patience  ; 
 
 4  And  patience,  experience  ;  and  experience,  hope. 
 
 5  And  hope  maketh  not  ashamed  ;  because  the  love  of 
 God  is  shed  abroad  in  our  hearts  by  the  Holy  Ghost, 
 which  is  given  unto  us. 
 
 6  For  when  we  were  yet  without  strength,  in  due  time 
 Christ  died  for  the  ungodly. 
 
 7  For  scarcely  for  a  righteous  man  will  one  die ;  yet 
 peradventure  for  a  good  man  some  would  even  dare  to  die. 
 
 8  But  God  commendeth  his  love  toward  us,  in  that, 
 while  we  were  yet  sinners,  Christ  died  for  us. 
 
 9  Much  more  then,  being  new  justified  by  his  blood, 
 we  shall  be  saved  from  wrath  through  him. 
 
 10  For  if  when  we  were  enemies,  we  were  reconciled  to 
 God  by  the  death  of  his  Son,  much  more,  being  recon- 
 ciled, we  shall  be  saved  by  his  life. 
 
 1 1  And  not  only  so,  but  we  also  joy  in  God,  through 
 our  Lord  Jesus  Christ,  by  whom  we  have  now  received 
 the  atonement. 
 
 J  17.  ROM.  V.  12,  to  the  end. 
 St,  Paul  now  lays  down  the  doctrine  of  Original  Sin— He 
 shews  that  by  the  transgression  of  one  Man  sin  entered 
 into  the  world,  and  the  sentence  of  Death  was  jyassed 
 upon  all  Men,  for  that  all  were  afterwards  born  with  a 
 sinful  Nature — that  Death  reigned  through  the  Corrup- 
 tion of  our  Nature  before  the  Mosaic  Law  was  known — 
 Adam,  the  Tijpe,  the  earthy  Head  of  the  human  Race, 
 comtnunicalcd  sin — Christ,  the  Antitype,  the  spiritual 
 Head,   communicated  Life  and  Justification  to  all — J'he 
 
CHRIST  HAS  OBT/MNED  GREATEIl  BLESSINGS  THAN   ADAM  LOST,  381 
 
 Julian  Pe-        effects  of  Christ's  obedience  are  greater  than  the  effects  Corinth. 
 VuleariEra       of  Adam's  disobedience — By  one  offence  Adam  brought 
 58.  '      into  the  world  transgression  and  death — By  obedience 
 
 Christ  undid  the  evil  of  sin,  and  through  the  righteous- 
 ness of  Faith  restored  to  all  Mankind  the  free  gift  of 
 Life  and  Pardon  for  Man's  offence,  for  both  original 
 and  actual  sin — The  Law  entered  to  give  the  knowledge 
 of  the  guilt  of  Sin — The  Grace  and  Gift  of  God  abounds, 
 to  deliver  us  from  the  Condemnation  of  the  Law — As  sin 
 has  universally  reigned,  subjecting  all  Mankind  to  spiri- 
 tual and  temporal  Death,  so  shall  also  the  grace  of  God 
 reign,  producing  holiness  unto  eternal  Life. 
 
 12  Wherefore  as  by  one  man  sin  entered  into  the  world, 
 and  death  by  sin ;  and  so  death  passed  upon  all  men,  for 
 that  all  have  sinned  : 
 
 13  (For  until  the  law  sin  was  in  the  world  :  but  sin  is 
 not  imputed  when  there  is  no  law. 
 
 14  Nevertheless  death  reigned  from  Adam  to  Moses, 
 even  over  them  that  had  not  sinned  after  the  similitude 
 of  Adam's  transgression  ^",  who  is  the  figure  of  him  that 
 was  to  come. 
 
 15  But  not  as  the  oflfence,  so  also  is  the  free  gift.  For 
 if  through  the  offence  of  one  many  be  dead  ;  much  more 
 
 2'  Having  demonstrated  that  all  mankind  were  subjected  to 
 sin  and  death  by  the  sin  of  one  man,  the  apostle  interrupts  the 
 analogy  he  is  about  to  draw  between  Adam  and  Christ,  for  the 
 purpose  of  establishing  the  doctrine  of  original  sin.  The  apostle 
 proves  this  point,  by  affirming  that  death  reigned  from  Adam  to 
 Moses,  that  is,  before  the  promulgation  of  the  Levitical  law— 
 that  it  reigned  over  those,  who  not  having  received  any  pro- 
 mulged  law  threatening  temporal  death,  were  not  capable  of 
 sinning-  after  the  manner  of  Adam's  transgression — that  it  was 
 passed  upon  all,  consequently  upon  infants  and  idiots,  to  whom 
 sin  could  not  be  imputed,  as  they  were  without  the  power  of 
 comprehending  the  knowledge  of  law — therefore  all  mankind 
 were  necessarily  subjected  to  death,  not  only  for  their  own  ac- 
 tual sin,  but  for  the  original  sin  and  transgression  of  their  first 
 parents.  St.  Paul  appears  particularly  desirous  to  prove  this 
 point,  as  it  affords  a  strong  additional  argument  for  the  claims 
 of  the  Gentiles — **  for  if  (as  Mr.  Young  observes)  the  effects  of 
 Adam's  transgression  extended  to  all  universally;  surely  we 
 shall  not  dare  to  limit  the  effects  of  Christ's  merits  to  a  part  of 
 mankind  only."— Notes  to  the  Sermon  on  Original  Sin,  p.  255. 
 From  the  fall  itself  sentence  of  death  was  passed  on  all  mankind 
 through  the  transgression  of  Adam — and  the  free  gift  of  justifi- 
 cation and  life  was  restored  through  Christ. — The  plan  of  our 
 redemption  was  coeval  with,  or  rather  was  decreed  before,  the 
 transgression  of  our  first  parents,  and,  like  the  evil  which  was 
 then  introduced,  it  extends  to  all,  promoting  the  superior  hap- 
 piness of  man,  and  the  glory  of  God.  By  these  irresistible  argu- 
 ments the  apostle  still  endeavoured  to  enforce  on  the  minds  of 
 the  Jews  that  salvation  was  not  confined  to  their  Church,  and 
 could  not  be  obtained  by  the  Mosaic  law — but  was  equally  offered 
 to  all  nations,  through  the  obedience  and  righteousness  of  Jesus 
 Christ. 
 
382  BAPTISM  THE  TYPE  OF  HOLINESS-CHAP.  XIII. 
 
 Julian  Pe-    the  grace  of  God,  and  the  gift  by  grace,  rvhich  is  by  one  Corinth. 
 
 Vulgar^ra  "^^"'  '^^^"^  Christ,  hath  abounded  unto  many. 
 
 58.  '16  And  not  as  it  was  by  one  that  sinned,  50  is  the  gift : 
 
 for  the  judgment  wr.s  by  one  to  condemnation  ;   but  the 
 
 free  gift  is  of  many  offences  unto  justification. 
 
 17  For  if  by  one  man's  offence  death  reigned  by  one  ; 
 much  more  they  which  receive  abundance  of  grace,  and 
 of  the  gift  of  righteousness,  shall  reign  in  life  by  one  Jesus 
 Christ ; ) 
 
 1 8  Therefore  as  by  the  offence  of  one  judgment  came 
 upon  all  men  to  condemnation  ;  even  so  by  the  righteous- 
 ness of  one  the  free  gift  came  upon  all  men  unto  justifica- 
 tion of  life. 
 
 19  For  as  by  one  man's  disobedience  many  were  made 
 sinners,  so  by  the  obedience  of  one  shall  many  be  made 
 righteous. 
 
 20  Moreover,  the  law  entered,  that  the  offence  might 
 abound.  But  where  sin  abounded,  grace  did  much  more 
 abound  : 
 
 21  That  as  sin  hath  reigned  unto  death,  even  so  might 
 grace  reign,  through  righteousness,  unto  eternal  life,  by 
 Jesus  Christ  our  Lord. 
 
 §  18.     ROM.  vi.  1 — 11. 
 St.  Paul,  after  having  shewn  that  by  the  one  Offence  of 
 Adam  all  Men  were  coiidemned  to  Death,   inquires  if  'it 
 were  possible   to  i^reach  as   they  had  been  accused  of 
 doing,  (cliap.  iii.  Q.)  that  by  the  continuance  of  Sin  the  free 
 Grace  of  God  to  eternal  Life  would  be  7nore  abundantly 
 given  to  Man-^To  confute  this  prevailing  Error,  he  of- 
 firms  the  obligation  of  Christian  holiness  from  the  rite 
 ofBajJtism,  by  which  Christians  were  instructed  that  as 
 Christ  was  crucified,  and  gave  up  his  Body  as  a  sacrifice 
 to  Sin,  so  those  who  are  bapt'ized  unto  him  should  con- 
 sider their  Bodies  as  dead  and  buried  with  him  unto  Sin, 
 and  as  raised  with  him  to  newness  of  Life,  by  the  same 
 quickening  Sjmit  who  raised  the  dead  Body  of  Christ 
 from  the  Grave—The  old  Man,  or  the  natural  Man 
 being  put  to  Death  with  Christ— the  power  of  Sin  is  de- 
 stroyed, and  Man  is  delivered  from  its  dominion—  Those 
 7vho  are  dead  unto  sin  with  Christ,  will  live  with  him  unto 
 God  for  ever— Which  things  the  Romans  are  exhorted  to 
 consider. 
 
 1  What  shall  we  say  then  ?     Shall  we  continue  in  sin, 
 that  grace  may  abound  ? 
 
 2  God  forbid.    How  shall  we,  that  are  dead  to  sin,  live 
 any  longer  therein  ? 
 
 3  Know  ye  not,  that  so  many  of  us  as  were  baptized 
 into  Jesus  Christ  were  baptized  into  his  death  ? 
 
 4  Therefore  we  are  buried  with  him  by  baptism  into 
 
The  gospel  PRIVILEGES  a  REASON  for  HOLINESS.  383 
 
 Julian  Pe-    death  ;  that  like  as  Christ  was  raised  up  from  the  dead  by  Corinth, 
 viod,  4771.    ti^e  nrlory  of  the  Father,  even  so  we  also  should  walk  in 
 
 VulgariEra,  °       "^  n  rr 
 
 58.  newness  ot  lite. 
 
 5  For  if  we  have  been  planted  together  in  the  likeness 
 of  his  death,  we  shall  be  also  in  the  likeness  of  his  resur- 
 rection : 
 
 6  Knowing  this,  that  our  old  man  is  crucified  with  /^^w, 
 that  the  body  of  sin  might  be  destroyed,  that  henceforth 
 we  should  not  serve  sin. 
 
 7  For  he  that  is  dead  is  freed  from  sin. 
 
 8  Now  if  we  be  dead  with  Christ,  we  believe  that  we 
 shall  also  live  with  him  : 
 
 9  Knowing  that  Christ,  being  raised  from  the  dead, 
 dieth  no  more  ;  death  hath  no  more  dominion  over  him. 
 
 10  For  in  that  he  died,  he  died  unto  sin  once  ;  but  in 
 that  he  liveth,  he  liveth  unto  God. 
 
 11  Likewise  reckon  ye  also  yourselves  to  be  dead  in- 
 deed unto  sin,  but  alive  unto  God  through  Jesus  Christ 
 our  Lord. 
 
 §  19.     ROM.  vi.  12—14. 
 
 St.  Paul  exhorts  the  Romans,  as  they  are  now  by  the  Death 
 of  Christ  redeemed  from  the  Dominion  of  Sin,  not  to 
 suffer  Sin  again  to  reign  over  their  mortal  Bodies — to 
 subdue  them — He  calls  upon  them  to  resist  the  temiUing 
 porver  of  Sin,  and  to  surrender  their  Souls  and  Bodies  to 
 the  service  of  Righteousness  unto  God,  for  they  are  no 
 longer  under  the  Law,  which  exacts  a  sinless  Obedience 
 without  Mercy — but  they  are  admitted  into  the  Dispen- 
 sation of  the  Gospel,  which  gives  Pardon  and  Grace. 
 
 12  Let  not  sin  therefore  reign  in  your  mortal  body,  that 
 ye  should  obey  it  in  the  lusts  thereof. 
 
 13  Neither  yield  ye  your  members  os  instruments  of 
 unrighteousness  unto  sin :  but  yield  yourselves  unto  God, 
 as  those  that  are  alive  from  the  dead,  and  your  members 
 as  instruments  of  righteousness  unto  God. 
 
 14  For  sin  shall  not  have  dominion  over  you  :  for  ye 
 are  not  under  the  law,  but  under  grace. 
 
 §  20.  ROM.  vi.  15—18. 
 The  Ai^ostle  then  inquires  if  it  was  rational  to  suppose,  as 
 some  did,  that  Sin  anight  abound,  because  the  Jews  were 
 delivered  from  the  Lam  (which  exacted  a  perfect  Obedi- 
 ence, without  any  condition  of  Pardon^)  and  were  ad- 
 mitted into  the  Dispensation  of  Mercy — He  affirms,  on 
 the  contrary,  that,  under  every  Dispensation,  those  who 
 continue  in  Sin  are  the  Servants  of  Sin,  and  become  sub- 
 ject to  eternal  Death — Those  only  who  arc  obedient  to 
 the  Faith  of  the  Gospel  receive  the  reward  of  Righteous- 
 ness, the  free  Gift  of  eternal  Life — St.  Paul  rejoices  that 
 the  Romans,  who  had  been  the  Slaves  of  Sin,  had  now 
 
S84  LIFE  THE  FREE  GIFT  of  god— death  the  WAGES  of  SIN. 
 
 Julian  Pe-        obeyed  the  form  or  mould  of  Doctrine  imparted  to  them  Corinth. 
 Vu?'^!e**        "*  Baptism,   by   which  they  were  emancipated  from  its 
 ss!  ^^^    ^^'      Slavery  and  were  become  the  Servants  of  Righteousness. 
 
 1 5  What  then  ?  shall  we  sin,  because  we  are  not  under 
 the  law,  but  under  grace  ?  God  forbid. 
 
 16  Know  ye  not,  that  to  whom  ye  yield  yourselves 
 servants  to  obey,  his  servants  ye  are  to  whom*  ye  obey ; 
 whether  of  sin  unto  death,  or  of  obedience  unto  righte- 
 ousness ? 
 
 17  But  God  be  thanked,  that  ye  were  the  servants  of 
 sin ;  but  ye  have  obeyed  from  the  heart  that  form  of  doc- 
 trine which  was  delivered  you. 
 
 18  Being  then  made  free  from  sin,  ye  became  the  ser- 
 vants of  righteousness. 
 
 §  21.  ROM.  vi.  19,  to  the  end. 
 The  Ajwstle  reasons  fvith  the  Romans  in  allusion  to  their 
 own  Customs,  (the  Laws  of  Slavery  being  familiar  to 
 themj  that  they  might  better  comprehend  the  tyranny  that 
 Sin  had  exercised  over  their  bodies — He  exhorts  themy 
 as  they  are  now  made  free  from  Sin,  as  they  were  before 
 free  from  Righteousness,  to  yield  their  Members,  which 
 had  formerly  been  employed  in  the  service  of  Sin,  whose  end 
 was  Death  ;  to  the  service  of  Righteousness,  whose  end  is 
 eternal  Life — The  wages  of  Sin  being  eternal  Death — 
 the  free  gift  of  God  eternal  Life,  to  those  who  serve  him, 
 
 19  1  speak  after  the  manner  of  men,  because  of  the 
 infirmity  of  your  flesh  ;  for  as  ye  have  yielded  your  mem- 
 bers servants  to  uncleanness  and  to  iniquity  unto  ini- 
 quity ;  even  so  now  yield  your  members  servants  to 
 righteousness  unto  holiness. 
 
 20  For  when  ye  were  the  servants  of  sin,  ye  were  free 
 from  righteousness. 
 
 21  What  fruit  had  ye  then  in  those  things  whereof  ye 
 are  now  ashamed  ?  for  the  end  of  those  things  is  death. 
 
 22  But  now  being  made  free  from  sin,  and  become  ser- 
 vants to  God,  ye  have  your  fruit  unto  holiness ;  and  the 
 end,  everlasting  life. 
 
 23  For  the  wages  of  sin  *®  is  death :  but  the  gift  of  God 
 is  eternal  life,  through  Jesus  Christ  our  Lord. 
 
 2^  Here  the  comparison  of  the  apostle  is  naturally  preserved 
 — the  Greek  word  o'^ojvia  signilies  the  daily  pay  of  a  Roman  sol- 
 dier. The  Greek  word  xapio-jua,  translated  in  this  passage  "a 
 Iree-gift,"  Estius  thinks  (as  mentioned  by  M'Knight)  may  be 
 rendered  a  donative,  which  the  Roman  generals  voluntarily  be- 
 stowed on  their  soldiers,  as  a  mark  of  favour.  Eternal  death 
 being  the  natural  consequence  or  reward  of  sin — Eternal  life 
 ttot  the  natural  reward  of  righteousness,  but  the  free  gift  of  God, 
 through  Christ.  The  word 'E\ev9tp(o9tPreg,  v.  18.  denotes  the 
 act  of  giving  liberty  to  a  slave,  called  by  the  Romans  emanci- 
 pation. 
 
The  law  the  OTSCOVEHER  not  the  CAUSE  of  SIX.  .^35 
 
 nod!"//.:  „  ,  „    ,/f-  ''<'«•  ™- 1-6. 
 
 VuJgar^ra,  ^  '^^  ^l^osUe,  stiU  further  to  convince  the  Jews  of  the  ineffi- 
 58.  cacy  of  the  Law  to  Justification,  affirms  that  the  Law  of 
 
 Moses,    like   the  Law   of  Marriage,  was   dissolved  hy 
 the  Death  of  either  Partij^That  as  they  have  been  jmt 
 to  Death  by  the  Law  in  the  Body  of  Christ,  they  rvere  at 
 liberty  to  be  inarricd  to  another  Husband,  even  to  Him, 
 who  though  put  to  death,    was  raised  again  from    the 
 Dead,  that  with  him  they  might  live  unto  God— He  as- 
 serts, that  before  they  were  dead  with  Christ  in  the  Fksh 
 their  evil  Propensities,  which  were  made  manifest  by  the 
 Law,  subjected  them  to  Death — but  they  were  now  de- 
 livered from  the  Power  of  the   Law,  having  given   up, 
 with  Christ,  the  fleshly  Body  of  Sin,  which  held  them 
 bound  under  its  curse,  that  they  might  serve  God  in  the 
 .spiritual  Obedience  of  the  Gospel^  and  not   in   the  old 
 Ceremonies  and  Letter  of  the  Law. 
 
 1  Know  ye  not,  brethren,  (for  I  speak  to  them  that 
 know  the  law,)  how  that  the  law  hath  dominion  over  a 
 man  as  long  as  he  liveth  ? 
 
 2  For  the  woman  which  hath  an  husband  is  bound  by 
 the  law  to  her  husband,  so  long  as  he  liveth  ;  but  if  the 
 jiusband  be  dead,  she  is  loosed  from  the  law  of  her  hus- 
 band. 
 
 3  So  then,  if,  while  her  husband  liveth,  she  be  married 
 to  another  man,  she  shall  be  called  an  adulteress :  but  if 
 her  husband  be  dead,  she  is  free  from  that  law  ;  so  that 
 she  is  no  adulteress,  though  she  be  married  to  another 
 man. 
 
 4  Wherefore  my  brethren,  ye  also  are  become  dead  to 
 the  law  by  the  body  of  Christ ;  that  ye  should  be  married 
 to  another,  even  to  him  who  is  raised  from  the  dead,  that 
 we  should  bring  forth  fruit  unto  God. 
 
 5  For  when  we  were  in  the  flesh,  tlie  motions  of  sins, 
 which  were  by  the  law,  did  work  in  our  members,  to 
 brmg  forth  fruit  unto  death. 
 
 6  But  now  we  are  delivered  from  the  law,  that  bein^r 
 dead  wherein  we  were  held;  that  we  should  serve  in 
 newness  of  spirit,  and  not  in  the  oldness  of  tlic  letter. 
 
 §  23.  ROM.  vii.  7—12. 
 The  Ajiosile  here  supposes  a  Jew  to  inquire  whether  the  Law 
 then  was  the  cause  of  Sin ;  to  which  he  replies,  that  it 
 could  not  be  the  cause  of  Sin,  because  it  jnohibited  Sin— 
 The  evil  Propensity  was  in  Man,  and  the  Law  served  only 
 to  discover  it— St.  Paul,  to  avoid  giving  Offence,  de^ 
 scribes  in  his  own  Person  the  State  of  the  unregenerate 
 Jem  under  the  Law— He  shows  that  the  Law  disclosed 
 what  was  Evil,  and  prohibited  it— by  which  the  sinful 
 Nature  of  Man  was  strongly  excited  to  Disobedience  and 
 
 VOL.    II.  c   c 
 
386  ^IN,  AND  NOT  THE   LAW,  THE  CAUSE  OF  DEATH. 
 
 Julian  Pe-  Rebellion  against  its  prohibitions — Sin  had  no  power  ^o  Corinth, 
 riod,  4771.  condemn  without  the  Law,  for  without  it  there  was  no  Sin, 
 VulgaryEra,  ^^^^  being  a  violation  of  the  Law — As  soon  as  the  Law 
 came  Sin  recovered  its  power  to  condemn  Man  to  death, 
 and  subjected  him  to  its  curse — And  the  Law  that 
 was  ordained  to  life,  prohibiting  Sin,  rvas  by  Sin  made 
 an  occasion  of  Death — For  Sin  gaining  strength  by 
 the  Commandment,  deceived  him  into  Disobedience,  and 
 by  the  Law  brought  him  to  destruction  —  Wherefore 
 the  Law  and  the  Commandment,  as  they  prohibit  Sin, 
 are  holy,  just,  and  good — But  still,  as  the  Apostle 
 has  implied,  they  lead  to  Condemnation,  and  not  to 
 Salvation. 
 
 7  What  shall  we  say  then  ?  Is  the  law  sin  ?  God  for- 
 bid. Nay,  I  had  not  known  sin,  but  by  the  law  :  for  I 
 had  not  known  lust,  except  the  law  had  said,  Thou  shalt 
 not  covet. 
 
 8  But  sin,  taking  occasion  by  the  commandment, 
 wrought  in  me  all  manner  of  concupiscence.  For  without 
 the  law,  sin  was  dead. 
 
 9  For  I  was  alive  without  the  law  once  :  but  when  the 
 commandment  came,  sin  revived,  and  I  died. 
 
 1 0  And  the  commandment,  which  ivas  ordained  to  life, 
 1  found  to  be  unto  death. 
 
 1 1  For  sin,,  taking  occasion  by  the  commandment,  de- 
 ceived me,  and  by  it  slew  77ie. 
 
 \2  Wherefore  the  law  is  holy;  and  the  commandment 
 
 holy,  and  just,  and  good. 
 
 §  24.     ROM.  vii.  13 — 24.  and  part  of  ver.  25, 
 
 The  Jew  is  now  supposed  to  inquire,  if  the  Law,  which  is  so 
 good  and  holy,  is  the  cause  of  their  Death  ?  to  which 
 the  Apostle  replies,  that  it  is  not  the  Law,  but  Sin,  which 
 is  the  cause  of  Death,  and  the  exceeding  enormity  of  Sin 
 is  manifested,  when  it  subjected  Sinners  to  death  by  a 
 Law,  which  was  holy,  just,  and  good — He  affirms  that 
 the  Law  itself  promotes  Spirituality  ;  but  to  shew  its 
 Inefficacy,  for  want  of  supernatural  Assistance,  for  Sane- 
 tif  cation,  he  represents  still  in  his  own  Person  that  the 
 vnregenerate  Jew,  under  the  Law,  was  sold  under  Sin, 
 that  is,  without  the  power  of  escaping  from  its  Service ; 
 and  describes  the  two  contending  Principles  of  the  Nature 
 of  Man,  which  are  always  opposed  to  each  other —  Under 
 the  Law  the  carnal  Nature  prevails  over  the  inward  Man, 
 or  the  spiritual  Nature — The  Mosaic  Law  gives  Man 
 the  knowledge  of  his  Duty,  without  the  Power  of  per- 
 forming it,  and  he  is  brought  into  subjection  to  the  Law 
 of  Sin  and  Death — In  this  miserable  Condition  the  Apos- 
 tle exclaims.  Who  then  can  deliver  me  from  this  Body, 
 which  is  sold,  or  is  the  Properly  of  Sin  ? — He  joij^ully 
 
THE  BODY  OP  SIN  PUT  TO  DEATH  BY  CHRIST.  ^87 
 
 riod!477L        ^^<^^^res  tkc  Only  means  of  Salvation  to  he  the  grace  of  Corimh. 
 
 Vulgar^ra,      <^w»*  ^ord  Jesiis  Christ,  *^ 
 
 58. 
 
 n  ^Ac^'^^^  ^^^^  ^^^^  "^^^'""^^  '^  S^^^  "^^^^e  death  unto  me? 
 ^od  torbid.  But  sin,  that  it  might  appear  sin,  working 
 death  m  me  by  that  which  is  good  ;  that  sin  by  the  com- 
 mandment  might  become  exceeding  sinful. 
 
 14  For  we  know  that  the  law  is  spiritual;  but  I  am 
 carnal,  sold  under  sm. 
 
 15  For  that  which  I  do,  I  allow  not :  for  what  I  would 
 that  do  I  not ;  but  what  I  hate,  that  tlo  I. 
 
 16  If  then  I  do  that  which  I  would  not,  I  consent  unto 
 the  law  that  it  is  good. 
 
 17  Now  then  it  is  no  more  I  that  do  it,  but  sin  that 
 dwelleth  m  me. 
 
 1 8  For  I  know  that  in  me  (that  is,  in  my  flesh)  dwelleth 
 no  good  thing:  for  to  will  is  present  with  me  ;  but  how 
 to  perform  that  which  is  good  I  find  not. 
 
 19  For  the  good  that  I  would,  I  do  not :  but  the  evil 
 which  I  would  not,  that  I  do. 
 
 20  Now  if  I  do  that  I  would  not,  it  is  no  more  I  that 
 uo  It,  but  sm  that  dwelleth  in  me, 
 
 21  I  find  then  a  law,  that  when  I  would  do  ffood,  evil 
 IS  present  with  me. 
 
 22  For  I  delight  in  the  law  of  God,  after  the  inward 
 man : 
 
 23  But  I  see  another  law  in  my  members,  warrino- 
 against  the  law  of  my  mind,  and  bringing  me  into  captivity 
 to  the  law  of  sm  which  is  in  my  members. 
 
 24  O  wretched  man  that  I  am !  who  shall  deliver  me 
 from  the  body  of  this  death  ? 
 
 25  I  thank  God,  through  Jesus  Christ  our  Lord. 
 
 §  25,  ROM.  vii.  part  of  ver.  25.  viii.  1—4. 
 The  Apostle,  still  sj^eaking  in  the  Person  of  the  unregene- 
 rate  Man  declares  that,  although  while  he  remained 
 under  the  Mosaic  Law,  with  his  Mind  he  desired  to  serve 
 the  Law  of  God,  hut  through  the  corrupt  Nature  of  his 
 Mesh,  he  served  the  Law  of  Sin— There  is  now  noCo7i~ 
 demnation  in  the  new  Covenant,  to  those  who  believe  in 
 Christ,  and  walk  under  the  Influence  of  his  Spirit— He 
 continues,  by  shewing  the  Method  by  which  Man  is  deli- 
 vered from  the  Law  of  Sin  and  of  Death— The  Law  not 
 having  the  Power  either  to  pardon  or  to  justify,  through 
 the  degraded  Nature  and  Corruption  of  the  Flesh,  tlie 
 Son  of  God,  in  the  likeness  of  Man,  put  Sin  to  Death  in 
 that  Body  ?vhich  had  been  made  subject  to  Death  by  the 
 >Sm  oj  the  first  Man,  by  which  the  Righteousness  of  the 
 Law  was  fulfilled,  and  Mankind  were  ransomed  from  its 
 Curse  and  Powcr-The  Sacrifice  of  Christ  enjoins  on  all, 
 c  c  :? 
 
388  THE  TWO  NATURES  OF  MAN  CONTRASTED. 
 
 Jalian  Pe-        conformity  to  the  spirituality  of  the  Law,   destroying  or  Corintl]. 
 ^iod,  4771.        making  a  Sacrifice  of  Sin  in  the  Flesh,  if  they  would  he 
 
 VulgariEra, 
 58. 
 
 sanctified^  and  wade  Partakers  of  the  Spirit  of  Christ. 
 
 25  So  then  with  the  mind  I  myself  serve  the  law  of 
 God,  but  with  the  flesh  the  law  of  sin. 
 
 1  There  is,  therefore,  now  no  condemnation  to  them 
 which  are  in  Christ  Jesus,  who  walk  not  after  the  flesh, 
 but  after  the  Spirit. 
 
 2  For  tlie  law  of  the  Spirit  of  life  in  Christ  Jesus  hath 
 made  me  free  from  the  law  of  sin  and  death. 
 
 3  For  what  the  law  could  not  do,  in  that  it  was  weak 
 through  the  flesh,  God  sending  his  own  Son  in  the  like- 
 ness of  sinful  flesh,  and  for  sin,  condemned  sin  in  the 
 flesh : 
 
 4  That  the  righteousness  of  the  law  might  be  fulfilled 
 in  us,  who  walk  not  after  the  flesh,  but  after  the  spirit. 
 
 §  26.  ROM.  viii.  5 — 11. 
 St4  Paul  contrasts  the  Character  of  the  carnal  and  the  spi- 
 ritual Man — The  carnal  Man  under  the  Law,  was  desti- 
 tute of  Grace,  unable  to  please  God,  and  at  enmity  with 
 him — But  Christians,  who  are  guided  by  the  Spirit  of  the 
 Gospel  into  Holiness,  are  sanctified  and  reconciled  to  God 
 —  Those  who  have  not  the  Spirit,  have  no  part  in 
 Christ — The  Effects  of  the  Spirit  manifested  in  the 
 Life — destroying  the  power  of  Sin,  j^roducing  the  fruits 
 of  the  Spirit,  Righteousness  and  Holiness — Aoid  the 
 same  Spirit  of  God  that  raised  Jesus  from  the  Dead 
 dwelling  in  them,  shall  also  quicken  their  mortal  Bodies, 
 now  under  the  Curse  of  Sin,  and  make  them  alive  unto 
 Righteousness,  and  raise  them  hereafter,  as  the  Body  of 
 Christ  was  raised  to  a  Life  of  Glory. 
 
 5  For  they  that  are  after  the  flesh,  do  mind  the  things 
 of  the  flesh  ;  but  they  that  are  after  the  Spirit,  the  things 
 of  the  Spirit. 
 
 6  For  to  be  carnally  minded  is  death  ;  but  to  be  spiri- 
 tually minded  is  life  and  peace  : 
 
 7  Because  the  carnal  mind  is  enmity  against  God  ;  for 
 it  is  not  subject  to  the  law  of  God,  neither  indeed  can 
 be. 
 
 8  So  then  they  that  are  in  the  flesh  cannot  please  God. 
 
 9  But  ye  are  not  in  the  flesh,  but  in  the  Spirit,  if  so  be 
 that  the  Spirit  of  God  dwell  in  you.  Now  if  any  man 
 have  not  the  Spirit  of  Christ,  he  is  none  of  his. 
 
 10  And  if  Christ  be  in  you,  the  body  is  dead  because 
 of  sin  ;  but  the  Spirit  is  life  because  of  righteousness. 
 
 11  But  if  the  Spirit  of  him,  that  raised  up  Jesus  from 
 the  dead,  dwell  in  you,  he  that  raised  up  Christ  from  the 
 dead  shall  also  quicken  your  mortal  bodies  by  his  spirit 
 that  dwelleth  in  you. 
 
TUE  FUTUKE    GLORY  GREATEU   THAN  THE    PRESENT   SUFFERINGS.  3S9 
 
 Julian  Pe-  §27.      ROM.  viii.  12 — 17.  Corinth. 
 
 riod,4771. 
 
 VulgaiiEra,  The  Apostle  continues  his  Argument  hy  affirming,   that  as 
 ^^'  the  Spirit  of  God  is  now  promised  to  them  in  the  Gospel^ 
 
 they  are  no  longer  obliged  to  live  after  the  Flesh,  which 
 leads  to  eternal  Death ;  hut  if  through  the  Spirit  they 
 mortify  the  Deeds  of  the  Body,  they  shall  attain  eternal 
 Life — They  are  now  delivered  from  the  Power  and  Bon- 
 dage of  the  Mosaic  Law,  and  through  Grace  are  become 
 the  adopted  Children  of  God,  and  are  enabled  to  address 
 him  as  a  reconciled  Father,  the  Holy  Spirit  bearing 
 witness  witJi  their  Spirit,  that  they  are  the  Sons  of 
 God;  and  if  Sons,  then  Heirs,  and  Joint-heirs  with 
 Christ  of  Glory  and  Immortality,  if  they  jointly  suffer 
 with  him, 
 
 12  Therefore,  brethren,  we  are  debtors,  not  to  the 
 flesh,  to  live  after  the  flesh. 
 
 13  For  if  ye  live  after  the  flesh,  ye  shall  die:  but  if 
 ye  through  the  spirit  do  mortify  the  deeds  of  the  body,  ye 
 shall  live. 
 
 14  For  as  many  as  are  led  by  the  spirit  of  God,  they 
 are  the  sons  of  God. 
 
 15  For  ye  have  not  received  the  spirit  of  bondage 
 again,  to  fear;  but  ye  have  received  the  Spirit  of  adop- 
 tion, whereby  we  cry,  Abba,  Father. 
 
 16  The  Spirit  itself  beareth  witness  with  our  spirit,  that 
 we  are  the  children  of  God  : 
 
 17  And  if  children,  then  heirs  ;  heirs  of  God,  and  joint- 
 heirs  with  Christ ;  if  so  be  that  we  suffer  with  him,  that 
 we  may  be  also  glorified  together. 
 
 §  28.     ROM.  viii.  18—23. 
 
 The  Apostle,  having  now  fully  illustrated  the  Blessings  of 
 the  Gospel  Dispensation,  which  promises  to  the  Jew  and 
 Gentile  through  Faith,  both  Justification,  Sanctification, 
 and  a  Joint-inheritance  of  Glory  and  Immortality  with 
 Christ,  introduces  the  j)(tinfid  Subject  of  Persecutions  for 
 the  GospeVs  sake — He  addresses  himself  more  particularly 
 to  the  Gentiles,  as  being  the  most  exposed  to  them,  and 
 comforts  them  with  the  consideration  that  the  transient 
 Sufferings  of  this  Life  cannot  be  compared  to  the  Glory 
 which  shall  be  revealed  to  them  hereafter — a  manifesta- 
 tion of  Glory  which  all  Mankind,  even  the  Heathens 
 themselves,  have  earnestly  desired  and  anticipated — For 
 as  Mankind  have  been  all  subjected  to  Mortality,  not  by 
 their  own  act,  but  by  reason  of  the  Transgression  of 
 their  first  Parent,  they  have  Hope  that  they  shall  all  be 
 delivered  from  the  Bondage  of  Corruption  and  the  Grave, 
 and  be  admitted  into  the  glorious  Happiness  of  the  Chil- 
 dren of  God-'IIc  further  assures  them  they  arc  not  the 
 
390  THE  FUTURE  HOPE  THE  SUPPORT  OF  AFFLICTION. 
 
 Julian  Pc-        only  Svfferers,  for  the  whole  Creation  travaileth  hi  Pain  Corinth. 
 Vdgi^^Va,      together,  U7ider  the  weight  of  Adam's  transgression,  hoping 
 58.  '     for  Deliverance ;  and  tlie  Apostles  themselves  are  groaning 
 
 under  the  Miseries  of  Life  till  their   Sonship  shall  he 
 
 established  in  the  Redemption  of  their  Bodies. 
 
 18  For  I  reckon  that  the  sufferings  of  this  present  time 
 are  not  worthy  to  he  compared  with  the  glory  which  shall 
 be  revealed  in  us. 
 
 1 9  For  the  earnest  expectation  of  the  creature  waiteth 
 for  the  manifestation  of  the  sons  of  God. 
 
 20  For  the  creature  was  made  subject  to  vanity,  not 
 willingly,  but  by  reason  of  him  who  hath  subjected  the 
 same  in  hope  : 
 
 21  Because  the  creature  itself  also  shall  be  delivered 
 from  the  bondage  of  corruption  into  the  glorious  liberty  of 
 the  children  of  God. 
 
 22  For  we  know  that  the  whole  creation  groaneth  and 
 travaileth  in  pain  together  until  now. 
 
 23  And  not  only  they,,  but  ourselves  also,  which  have 
 the  first-fruits  of  the  Spirit,  even  we  ourselves  groan  with- 
 in ourselves,  waiting  for  the  adoption,  to  wit,  the  redemp- 
 tion of  our  body. 
 
 §  29,  ROM.  viii.  24—28. 
 St.  Paid  continues  his  Argument,  by  affirming  that  Man's 
 Salvation  in  this  World,  is  the  Hope  of  the  future  Deli- 
 verance which  IS  given  in  the  Gospel,  for  what  we  possess 
 is  no  longer  hoped  for — if  therefore  they  have  a  firm 
 Hope  in  a  glorious  Resurrection,  they  should  he  able 
 calmly  to  endure  tlie  Afflictions  of  Life,  waiting  jmtiently 
 its  future  Blessing — Another  ground  of  Consolation  is, 
 that  the  Holy  Spirit  will  assist  them  in  their  Distresses, 
 and  guide  them  in  their  Prayers ;  making  itself,  interces- 
 sion for  their  Deliverance  in  desires  and  groanings,  not 
 expressed,  hut  comprehended,  and  accepted  by  God. 
 
 24  For  we  are  saved  by  hope  :  but  hope  that  is  seen, 
 is  not  hope  :  for  what  a  man  seeth,  why  doth  he  yet  hope 
 for? 
 
 25  But  if  we  hope  for  that  we  see  not,  then  do  we  with 
 patience  wait  for  it. 
 
 26  Likewise  the  Spirit  also  helpeth  our  infirmities  :  for 
 we  know  not  what  we  should  pray  for  as  we  ought :  but 
 the  Spirit  itself  maketh  intercession  for  us  with  groanings 
 which  cannot  be  uttered. 
 
 27  And  he  that  searcheth  the  hearts  knoweth  what  is 
 tlie  mind  of  the  Spirit,  because  he  maketh  intercession  for 
 the  saints  according  to  the  will  of  GoA. 
 
 28  And  we  know  that  all  things  work  together  for 
 good  to  them  that  love  God,  to  them  who  are  the  called 
 eiccurding  to  his  purpose. 
 
AFFLICTION  A  PROOF  OF  THE  LOVE  OF  GOD.  391 
 
 58.  '  y^^'  a  further  Encouragement  to  the  jiersecuted  Gentile  Con- 
 
 verts, St.  Paul  affirms  that  all  things,  more  particularly 
 Sufferings,  work  together  for  more  abundant  good  to  those 
 who  love  God,  to  those  who  are  called  according  to 
 his  merciful  Purpose — For  those  whom  he  thus  fore- 
 knew, he  also  did  predestinate,  or  decree,  to  he  con- 
 formed to  the  Image  of  his  Son,  (which  they  now  were  by 
 sufferijig,)  that  they  might  become  his  chosen  People — 
 That  the  Gentiles  who  were  thus  pre-ordained,  were  called 
 to  the  Knowledge  of  the  Gospel  unto  Salvation,  and  those 
 who  obeyed  were  justified,  and  those  who  persevered  were, 
 glorified — God  having  thus  manifested  his  Mercy  towards 
 thein,  and  given  his  own  Son  to  suffer  for  them,  the  Gen- 
 tiles are  exhorted  not  to  sink  under  their  Afflictions,  but 
 rather  to  rejoice  in  them,  as  a  pledge  of  their  conformity 
 to  the  Image  of  Christ — Which  of  their  Persecutors  St. 
 Paul  demands  will  be  able  at  the  last  Day  to  bring  an 
 Accusation  against  those  tvhom  God  has  justified;  and 
 who  will  dare  to  condemn  those  for  whom  Christ  had 
 died,  arid  intercedes — He  asserts,  too,  that  neither  In- 
 juries, nor  Afflictions,  nor  the  Troubles  and  Dangers  of 
 this  Life,  will  be  able  to  separate  the  chosen  People  of 
 God  from  the  Love  of  Christ,  through  whom  they  have 
 hitherto  more  than  conquered — His  jier suasion  that  no- 
 thing will  induce  them  to  forfeit  the  Love  of  God,  which 
 is  in  Christ  Jesus. 
 
 29  For  whom  he  did  foreknow,  he  also  did  predestinate 
 to  be  conformed  to  the  image  of  his  Son,  that  he  niiglit  he 
 the  first-born  among  many  brethren. 
 
 30  Moreover,  whom  he  did  predestinate,  them  lie  also 
 called:  and  whom  he  called,  them  he  also  justified :  and 
 whom  he  justified,  them  he  also  glorified. 
 
 31  What  shall  we  then  say  to  these  things  ?  If  God  ic 
 for  us,  who  can  be  against  us  ? 
 
 32  He  that  spared  not  his  own  Son,  but  delivered  him 
 up  for  us  all,  how  shall  he  not  witli  him  also  freely  give 
 us  all  things  ? 
 
 33  Who  shall  lay  any  thing  to  the  charge  of  God's 
 elect?     It  is  God  that  justifieth. 
 
 34  Who  is  he  that  condemneth  ?  It  is  Christ  that  died, 
 yea  rather,  that  is  risen  again,  who  is  even  at  the  right 
 hand  of  God,  who  also  maketh  intercession  for  us. 
 
 35  Who  shall  separate  us  from  the  love  of  Christ  ?  shall 
 tribulation,  or  distress,  or  persecution,  or  famine,  or  naked- 
 ness, or  peril,  or  sword  ? 
 
 36  As  it  is  written.  For  thy  sake  we  are  killed  all  the 
 ,  day  long ;  we  are  accounted  as  sheep  for  the  slaughter. 
 
392  The  REJECTION  op  the  JEWS  foretold— CHAP.  XIII. 
 
 Julian  Pe-        37  Nay,  in   all  these  things  we  are  more  than  con- Corinth. 
 
 V^W  ^^L^    querors,  through  him  that  loved  us. 
 
 ^^ugarY'ra,  ^^  ^^^^  j  ^^^  persuaded,  that  neither  death,  nor  life, 
 nor  angels,  nor  principalities,  nor  powers,  nor  things  pre- 
 sent, nor  things  to  come, 
 
 39  Nor  height,  nor  depth,  nor  any  other  creature,  shall 
 be  able  to  separate  us  from  the  love  of  God,  which  is  in 
 Christ  Jesus  o.ur  Lord. 
 
 §  31.     ROM.  ix.  1 — 5. 
 
 The  Apostle  having  now  shewn  the  full  claim  of  the  Gentiles 
 to  the  Privileges  and  Blessings  of  the  Gospel,  cautiously 
 introduces  the  subject  of  the  Rejection  of  the  Jews —  This 
 truth  he  assures  them,  as  in  the  Presence  of  Christ,  the 
 Holy  Spirit  bearing  him  witness,  fills  St.  Paul  with  so 
 much  Grief  and  Anguish,  that  to  prevent  it  he  would  wil' 
 linglybe  cut  off  himself  from  the  visible  Church  of  God, 
 or  submit  to  the  tc7nporal  Destruction  that  awaited  them 
 for  their  Disobedience,  if  by  that  mearis  he  could  save  his 
 Kinsmen  according  to  the  Flesh — To  conciliate  them, 
 and  to  engage  their  attention,  he  enumerates  their  glori- 
 ous Privileges,  their  Adoption,  as  the  Family  of  God,  in 
 the  Covenant  made  with  them  at  Horeb,  the  Glory  of  the 
 Shechinah,  with  the  Pillar  and  Cloud,  the  Covenants, 
 and  the  giving  of  the  Law,  with  its  Ordinances  and  Rites 
 — the  Promises  of  Canaan,  and  of  the  Messiah's  King- 
 dom— a7id  their  unblemished  Genealogy,  from  7vhom  the 
 human  Nature  of  Christ  descended,  who  is  God  blessed 
 for  ever. 
 
 1  I  say  the  truth  in  Christ,  I  lie  not,  my  conscience  also 
 bearing  me  witness  in  the  Holy  Ghost, 
 
 2  That  I  have  great  heaviness  and  continual  sorrow  in 
 my  heart. 
 
 3  For  I  could  wish  that  myself  were  accursed  from 
 Christ  for  my  brethren,  my  kinsmen  according  to  the 
 flesh  : 
 
 4  Who  are  Israelites  ;  to  whom  pertaineth  the  adop- 
 tion, and  the  glory,  and  the  covenants,  and  the  giving  of 
 the  law,  and  the  service  of  God,  and  the  promises  : 
 
 5  WJiose  are  the  fathers,  and  of  whom  as  concerning 
 the  flesh  Christ  came,  who  is  over  all,  God  blessed  for 
 ever.     Amen. 
 
 §  32.  ROM.  ix.  6—9. 
 The  Objection  that  had  been  already  proposed  (chap.  iii.  3.) 
 that  the  Rejection  of  the  Jews  would  be  contrary  to  the 
 Veracity  of  God,  the  Apostle  here  again  introduces,  and 
 fully  answers — He  affirms,  that  although  the  Jews  are 
 rejected,  the  Promise  of  God  would  not  fail — In  the  first 
 place,  he  assures  them  that  all  the  Children  of  Abraham, 
 
GOD  ELECTS  avhat  PEOPLE  hi:  pleases— CHAP.  XIII.  Sdi 
 
 Julian  Pe-        according  to  the  Flesh,  as  in  the  case  of  Ishmael^  were  Corinth. 
 VukalvEr'a       '^^^   Abraham's  Seed ;  for  in  Isaac   rvas  his    Seed  to  he 
 58.  '      called — The  word  of  the  Promise  itself  demonstrates  that 
 
 not  Abraham's  Seed,  according  to  the  Flesh,  but  accord- 
 ing to  the  Promise,  are  to  be  his  spiritual  Children, 
 
 6  Not  as  though  the  word  of  God  hath  taken  none 
 effect.  For  they  are  not  all  Israel  which  are  of  Israel  : 
 
 7  Neither,  because  they  are  the  seed  of  AbraLam,  are 
 they  all  children  :  but,  In  Isaac  shall  thy  seed  be  called. 
 
 8  Tiiat  is,  they  which  are  the  children  of  the  flesh, 
 these  are  not  the  children  of  God  :  but  the  children  of  the 
 promise  are  counted  for  the  seed. 
 
 9  For  this  is  the  word  of  promise,  At  this  time  will  I 
 come,  and  Sarah  shall  have  a  son. 
 
 §  33.     ROM.  ix.  10 — 13. 
 
 By  the  instance  of  Esau  and  Jacob,  the  Apostle  proves  that 
 God's  fidelity  is  not  impeached  by  the  Rejection  of  the 
 Jews,  as  he  has  a  sovereign  Right  to  elect,  or  call, 
 according  to  his  own  good  Pleasure — the  Children  who 
 were  the  Representatives  of  Nations,  being  yet  unborn, 
 could  neither  merit  God's  preference,  nor  deserve  to  be 
 left  out  of  his  Covenant — such  distinctions,  therefore, 
 evidently  depend  on  God's  free  Choice,  and  illustrate  the 
 Purpose  of  God  according  to  Election — His  chosen  Peo- 
 ple are  elected  by  God's  free  Choice,  according  to  his  own 
 merciful  and  pre-ordained  Decree,  and  not  of  Works  in 
 the  Nations  themselves. 
 
 10  And  not  only  this;  but  when  Rebecca  also  had 
 conceived  by  one,  even  by  our  father  Isaac ; 
 
 1 1  (For  the  children  being  not  yet  born,  neither  having 
 done  any  good  or  evil,  that  the  purpose  of  God,  according 
 to  election,  might  stand,  not  of  works,  but  of  him  that 
 calleth ;) 
 
 12  It  was  said  unto  her,  The  elder  shall  serve  the 
 younger : 
 
 13  As  it  is  written,  Jacob  have  I  loved,  but  Esau  have 
 I  hated. 
 
 §  34.'    ROM.  ix.  14— -18. 
 
 The  Apostle  continues  his  Argument  by  ajjirming,  that  the 
 free  Election  of  God,  as  it  regards  Nations,  is  perfectly 
 consistent  with  his  Justice,  as  he  has  a  sovereign  Right  to 
 dis2)ense  his  free-will  Blessings  and  Mercies  as  he  jileases, 
 which  is  illustrated  in  the  instance  of  the  Israelites  of  old, 
 whose  transgressions,  as  a  Nation,  of  his  own  free  Mercy 
 God  pardo7ied,  after  they  had  worshipped  the  golden 
 Calf,  (Exod.  xxxiii.  9.)  as  he  declared  unto  Moses — For 
 Man  can  never  merit,  or  claim  as  a  right,  the  Mercy  of 
 
694 
 Julian  Pe- 
 
 The  election  of  the  GENTILES  JUST  and  WISE. 
 
 God The  Israelites,  after  their  Apostacy,  might,  had  Coriuth. 
 
 riod*47n'  it  been  God's  pleasure,  continued  as  a  Nation,  as  the 
 VuIgariEra,  Egyptians  were,  for  the  Purpose  of  demonstrating ^  in 
 ^^'  their  Destruction  and  Punishment,  the  Almighty  power  of 
 
 God,  and  his  hatred  of  Sin —  The  Apostle  then  intimates 
 the  rejection  of  the  Jews,  by  asserting  that  the  same  free 
 Gift  of  Mercy  is  still  exercised,  and  the  same  exemplary 
 Punishment  will  be  inflicted,  on  those  who  continue  and 
 harden  themselves  in  Sin,  resisting,  as  the  Egyptians  did, 
 the  Evidences  that  were  vouchsafed  to  thein. 
 
 14?  What  shall  we  say  then?  Is  there  unrighteousness 
 with  God  ?  God  forbid. 
 
 15  For  he  saith  to  Moses,  I  will  have  mercy  on  whom 
 I  will  have  mercy,  and  I  will  have  compassion  on  whom  I 
 will  have  compassion. 
 
 1 6  So  then  it  is  not  of  him  that  willeth,  or  of  him  that 
 runnetli,  but  of  God  that  sheweth  mercy. 
 
 17  For  the  Scripture  saith  unto  Pharaoh,  Even  for  this 
 same  purpose  have  I  raised  thee  up,  that  I  might  shew 
 my  power  in  thee,  and  that  my  name  might  be  declared 
 throughout  all  the  earth. 
 
 18  Therefore  hath  he  mercy  on  whom  he  will  have 
 mercy,  and  whom  he  will  he  hardeneth. 
 
 §  S5.     ROM.  ix.  19—29. 
 
 The  Apostle  here  introduces  a  Jew,  as  saying,  if  God  acts 
 thus,  why  does  he  then  find  fault  ?  for  who  can  resist  his 
 Will,  if  he  is  determined  to  destroy  Nations  ? — Nay, 
 answers  the  Apostle,  but  who  art  thou  that  presumest  to 
 argue  against  the  Decrees  of  God  ? — He  vindicates 
 the  Justice  of  God's  dealings  towards  the  Jews  and  Gen- 
 tiles, and  shews  his  absolute  Power  over  Nations,  exalt- 
 ing one  and  rejecting  another,  by  a  reference  to  Jcre- 
 miaKs  Type  of  the  Potter — The  Apostle  then  applies 
 the  Type  more  immediately  to  the  present  Condition  of 
 the  Jews  and  Gentiles — The  Jews,  like  the  Egijptians, 
 after  continued  proofs  of  God's  forbearance,  became 
 Vessels  of  wrath  fitted  for  Destruction,  making  known 
 the  Power  of  God  unto  Salvnfion — The  believing  Gen- 
 tiles were  prepared  by  their  means  for  the  Glory  of 
 being  admitted  into  the  visible  Church  of  God,  and  with 
 the  believing  Jews  were  called  to  be  God's  People,  and 
 the  Vessels  of  his  mercy — The  same  Truths  predicted  and 
 enforced  by  their  own  ancient  Prophets. 
 
 19  Thou  wilt  say  then  unto  me,  Why  doth  he  yet  fmd 
 fault  ?  for  who  hath  resisted  his  will  ? 
 
 20  Nay  but,  O  man,  who  art  thou  that  replicst  againsl 
 God  ?  Shall  the  thing  formed  say  to  him  that  formed  il, 
 Wliy  hast  thou  made  me  thus  ? 
 
FAITH  IN  CHRIST  tuk  only  MEANS  of  SALVATION.  595 
 
 Julian  Pe-        21   Hath  not  the  potter  power  over  the  clay,  of  the  Corinth. 
 V°?' ^^m'    ^^^^^  ^"^^P  *^  ^^^"  ^"^  vessel  unto  honour,  and  another 
 58  ^^^    ^^*  unto  dishonour  ? 
 
 22  ^Aai  if  God,  wilhng  to  shew  his  wrath,  and  to 
 make  his  power  known,  endured  with  much  long-suffering 
 the  vessels  of  wrath  fitted  to  destruction  ; 
 
 23  And  that  he  might  make  known  the  riches  of  his 
 glory  on  the  vessels  of  mercy,  which  he  had  afore  prepared 
 unto  glory. 
 
 24  Even  us,  whom  he  hath  called,  not  of  the  Jews  only, 
 but  also  of  the  Gentiles  ? 
 
 25  As  he  saith  also  in  Osee,  I  will  call  them  my  people, 
 which  were  not  my  people  ;  and  her  beloved,  which  was 
 not  beloved. 
 
 26  And  it  shall  come  to  pass,  that  in  the  place  where 
 it  was  said  unto  them.  Ye  are  not  my  people  ;  there  shall 
 they  be  called  the  children  of  the  living  God. 
 
 27  Esaias  also  crieth  concerning  Israel,  Though  the 
 number  of  the  children  of  Israel  be  as  the  sand  of  the  sea, 
 a  remnant  shall  be  saved. 
 
 28  For  he  will  finish  the  work,  and  cut  it  short  m  righ- 
 teousness :  because  a  short  work  will  the  Lord  make  upon 
 the  earth. 
 
 29  And  as  Esaias  said  before,  Except  the  Lord  ot 
 Sabaoth  had  left  us  a  seed,  we  had  been  as  Sodom,  and 
 been  made  like  unto  Gomorrha. 
 
 ^  SQ.     ROM.  ix.  30,  to  the  end.     x.   1 — 3. 
 The  Apostle  having  clearly  represented  the  Rejection  of  the 
 Jews,  and  reconciled  it  with  the  Divine  Truth  and  Justice, 
 introduces  a  Jew,  inquiring  if  the  Gentiles,  who  have  not 
 follorved  after  the  Rule  of  Righteousness  given  in  the  Mo- 
 saic Law,  have  now  attained  to  the  Righteousness  of  Faith, 
 and  to  the  Privileges  of  God's  chosen  People,  while  the 
 Jews,  who  have  followed  the  Righteousness  of  the  Law, 
 have  not  attained  to  Righteousness  hj  faith  in  the  Gospel 
 ^The  Apostle  declares  that  the  cause  of  their  rejection 
 was  their  want  of  Faith,  and  their  dependance  on  the 
 Works  of  the  Law,  which  led  them  to  look  for  Justification 
 from  its  observances,  as  had  been  predicted  by  one  of 
 their   own  Prophets—The  Apostle   repeats  his  anxious 
 desire  that  the  Jews  would  believe  and  be  saved — He  con. 
 fesses  their   zeal  for  the  Glory  of  the  Law,  but  it  was 
 7vithout  the  Knowledge  of  the  Object  and  End  of  its  Rites— 
 Their  ignorance  of  the  Plan  of  God's  salvation  through 
 Faith,  made  them  endeavour  to  establish  their  own  method 
 of  Justification,  through  the  Sacrifices  and  Ceremonies  of 
 the   Law,  and  prevented   them  from  submitting   to  the 
 righteousness  of  Faith,  which  God  requires  as  the  only 
 means  of  salvation. 
 
396  The  LAW  and  the  GOSPEL  COMPARED— CHAP.  XIIL 
 
 Julian  Pe-        30  What  shall  we  say  then  ?   That  the  Gentiles,  which  Corinth. 
 riod,4771.    followed  not  after  righteousness,  have  attained  to  righte- 
 ^^ilgar^Era,  Q^gnegs,  even  the  righteousness  which  is  of  faith. 
 
 31  But  Israel,  which  followed  after  the  law  of  righte- 
 ousness, hath  not  attained  to  the  law  of  righteousness. 
 
 32  Wherefore  ?  Because  they  sought  it  not  by  faith,  but 
 as  it  were  by  the  works  of  the  law :  for  they  stumbled  at 
 that  stumbling-stone ; 
 
 S3  As  it  is  written.  Behold,  1  lay  in  Sion  a  stumbling- 
 stone  and  rock  of  offence :  and  whosoever  believeth  on 
 him  shall  not  be  ashamed. 
 
 1  Brethren,  my  heart's  desire  and  prayer  to  God  for 
 Israel  is,  that  they  might  be  saved. 
 
 2  For  1  bear  them  record,  that  they  have  a  zeal  of 
 God,  but  not  according  to  knowledge. 
 
 3  For  they  being  ignorant  of  God's  righteousness,  and 
 going  about  to  establish  their  own  righteousness,  have 
 not  submitted  themselves  unto  the  righteousness  of  God. 
 
 §  37.     ROM.  X.  4—13. 
 
 In  order  to  convince  the  Jews  of  their  error,  rvith  regard  to 
 Justification  hy  their  Law^  St.  Paul  describes  the  Nature 
 of  the  Righteousness  rvhich  is  required  by  the  Lajv,  and 
 that  which  is  required  by  the  Gospel — He  affirms  that 
 Christ  himself  rvas  the  End  or  the  perfection  of  the  Law — 
 the  great  Object  of  all  its  Rites  and  Sacrifices — Moses 
 has  declared,  that  by  the  Law  none  can  be  justified,  be- 
 cause it  was  not  possible  for  Man  to  live  up  to  its  Pre- 
 cepts— But  the  Law  or  Principle  of  Faith,  as  described 
 hy  Moses,  (Deut.  xxx.  11 — 14.)  requires  not  those  Signs 
 from  Heaven,  which  the  Jews  demanded,  that  Christ 
 should  descend  again  from  Heaven,  and  rise  again  from 
 the  Dead,  for  the  Word  was  always  nigh  them,  and  power 
 was  given  them  to  fulfil  it — Thus  it  was  with  the  Gospel, 
 it  requires  a  confession  of  our  Faith  in  Jesus  Christ, 
 and  an  inward  conviction  of  the  Truth  of  his  Resurrection, 
 producing  Righteousness  of  Life — The  ScrijHure  has  de- 
 clared that  none  shall  be  ashamed  or  disappointed  of 
 their  Confidence,  that  the  Plan  of  Redemption  extends  to 
 all,  both  Jew  and  Gentile  ;  for  all  who  believe  in  Christ 
 and  call  upon  him  shall  he  saved, 
 
 4  For  Christ  is  the  end  of  the  law  for  righteousness  to 
 every  one  that  believeth. 
 
 5  For  Moses  describeth  the  righteousness  which  is  of 
 the  law.  That  the  man  which  doeth  those  things  shall  live  ' 
 by  them. 
 
 6  But  the  righteousness  which  is  of  faith  speaketh  on 
 this  wise.  Say  not  in  thine  heart,  Who  shall  ascend  into 
 Iieaven  ?  (that  is,  to  bring  Christ  down//ow  above ;) 
 
Preaching  the  means  of  the  Conversion  of  the  Gentiles.  397 
 
 JalianPe-        7  Or,  Who  shall  descend  into  the  deep?  (that  is,  to  Corinth, 
 riod,  4771.    brine  up  Christ  again  from  the  dead.) 
 Vuigar.Era,      ^%^^  ^|,at  saith  it?  The  word  is  nigh  thee,  even  m 
 thy  mouth,  and  in   thy  heart:  that  is,  the  word  of  faith 
 
 which  we  preach ;  i   .1     t      i 
 
 9  That  if  thou  shalt  confess  with  thy  mouth  the  Lord 
 Jesus,  and  shalt  believe  in  thine  heart  that  God  hath 
 raised  him  from  the  dead,  thou  shalt  be  saved. 
 
 10  For  with  the  heart  man  believeth  unto  righteous- 
 ness ;  and  with  the  mouth  confession  is  made  unto  salva- 
 
 *'°11  For  the  Scripture  saith,  Whosoever  believeth  on 
 him  shall  not  be  ashamed. 
 
 19  For  there  is  no  difference  between  the  Jew  and  the 
 Greek :  for  the  same  Lord  over  all  is  rich  unto  all  that 
 
 call  upon  him.  r-  .u    r      i 
 
 1 3  For  whosoever  shall  call  upon  the  name  of  the  Lord 
 
 shall  be  saved. 
 
 §  38.     ROM.  X.  14,  15. 
 From  the  Prophecies  of  the  New  Testament,  which  were 
 now  fulfilling,   St.  Paul   is   led  to  vindicate  his  divine 
 Mission,  and  that  of  the  other  Apostles-He  enquires  how 
 it  was  possible  that  these  Prophecies,  which  foretold  the 
 acceptance  of  the  Gentiles,  should  be  accomplished  ?  for 
 without  the  Gospel  coidd  be  no  Salvation,  and  without 
 Preachers  it  could  not  have  been  proclaimed -As  a  Jew, 
 he  asserts  that  his  prejudices  would  have  prevented  him 
 from  carrying  the  Gospel  to  the  Gentiles,  unless  he  had 
 been  divinely  appointed  to  do  so  ;  and  he  shews,  accord- 
 ins:  to  the  Prophecy  of  Isaiah,  their  great  Success,  and 
 the  happy  Reception  which   attended  the  Messengers  of 
 Salvation. 
 
 14  How  then  shall  they  call  on  him  in  whom  they  have 
 not  believed  ?  and  how  shall  they  believe  m  him  of  whom 
 they  have  not  heard  ?  and  how  shall  they  hear  without  a 
 
 ^""Ts^  And  how  shall  they  preach,  except  they  be  sent?  as 
 it  is  written,  How  beautiful  are  the  feet  of  them  that 
 preach  the  gospel  of  peace,  and  bring  glad  tidings  ot 
 good  things ! 
 
 §  39.     ROM.  X.  16,  to  the  end. 
 
 Here  the  Jew  is  supposed  to  object  that  a  divine  Commission 
 rvould  have  been  attended  with  full  Success;  whereas  many 
 did  not  obey  the  Faith  of  the  Gospcl-To  which  St.  I  aul 
 replies,  the  Spirit  of  God  had  already  Joretold  the  Event 
 in  the  Case  of  the  Jews  themselves— He  asserts  that  I' ait fi 
 is  produced  by  the  means  of  Preaching  and  Hearing— 
 
398  TuK  JEWS  ARE  NOT  FINALLY  REJECTED— CHAP.  XIIL 
 
 Julian  Pe-         by  the  Command  of  God  himself^and  asks  if  they  have  Corintb. 
 
 Vu?'  ^^M-  ^^^  "^^  ^^^^^^  ^^^  ^^"^  Tidings  of  Salvation  ?—The 
 SiSI  gar  in,  jpQsiies  have  preached  the  Gospel  to  the  Jew  as  well 
 as  the  Gentile,  fulfilling  the  Words  of  the  Psalmist,  which 
 he  applied  to  the  universal  Teaching  of  the  heavenly 
 Bodies — But,  says  the  Apostle,  let  me  further  ask  if 
 Israel  did  not  know  that  the  Gospel  should  he  preached  to 
 the  Gentiles,  their  Prophets  having  so  plainly  predicted 
 the  calling  of  the  Gentiles,  and  their  joyful  Reception  of 
 the  Gospel,  as  well  as  the  Rejection  of  the  Jews  ? 
 
 16  But  they  have  not  all  obeyed  the  gospel.  For  Esaias 
 saith,  Lord,  who  hath  believed  our  report  ? 
 
 1 7  So  then  faith  cometh  by  hearing,  and  hearing  by  the 
 word  of  God. 
 
 1 8  But  I  say,  Have  they  not  heard  ?  Yes,  verily,  their 
 sound  went  into  all  the  earth,  and  their  words  unto  the 
 ends  of  the  world. 
 
 19  But  I  say.  Did  not  Israel  know  ?  First  Moses  saith, 
 I  will  provoke  you  to  jealousy  by  them  that  are  no  people, 
 and  by  a  foolish  nation  I  will  anger  you. 
 
 20  But  Esaias  is  very  bold,  and  saith,  I  was  found  of 
 them  that  sought  me  not ;  I  was  made  manifest  unto  them 
 that  asked  not  after  me. 
 
 21  But  to  Israel  he  saith.  All  day  long  I  have  stretched 
 forth  my  hands  unto  a  disobedient  and  gainsaying  people. 
 
 §  40.      ROM.  xi.  1 — 6. 
 
 St.  Paul,  after  having  thus  positively  declared  the  Rejection 
 of  the  Jews  as  a  Nation,  comforts  them  with  the  Assurance 
 that  God  has  not  totally  cast  away  his  chosen  People — 
 For,  as  in  the  days  of  Elias,  there  shall  still  remain  a 
 remnant  of  converted  Jews,  who  with  the  believing  Gentiles 
 are  elected  through  Faith  to  be  God's  People,  not  by 
 good  Works,  but  by  the  pure  Grace  and  Favour  of 
 God. 
 
 1  1  say  then,  Hath  God  cast  away  his  people  ?  God 
 forbid.  For  I  also  am  an  Israelite,  of  the  seed  of  Abra- 
 ham, o/the  tribe  of  Benjamin. 
 
 2  God  hath  not  cast  away  his  people  which  he  fore- 
 knew. Wot  ye  not  what  the  Scripture  saith  of  Elias  ? 
 how  he  maketh  intercession  to  God  against  Israel,  saying, 
 
 3  Lord,  they  have  killed  thy  prophets,  and  digged 
 down  thine  altars  ;  and  I  am  left  alone,  and  they  seek  my 
 hfe. 
 
 4  But  what  saith  the  answer  of  God  unto  him  ?  I  have 
 reserved  to  myself  seven  thousand  men,  who  have  not 
 bowed  the  knee  to  the  image  q/'Baal. 
 
 .'J  Even  so  then  at  this  present  time  also  there  is  a  rem- 
 nant according  to  the  election  of  grace. 
 
The  recovehy  of  the  Jews  "will  complete  the  hospel  cnincu.  S99 
 
 Juliau  Pe-        6  And  if  by  grace,  then  is  it  no  more  of  works  :  other-  Corioih. 
 
 Ar°?'  ^^I}'   wise  ffrace  is  no  more  erace.     But  if  it  be  of  works,  then 
 
 Vulgar /bra,  .     .     o  o  _ 
 
 58.  IS  It  no  more  grace  :  otherwise  work  is  no  more  work. 
 
 §41.  ROM.  xi.  7— 10. 
 The  Apostle  continues,  by  asserting  that  though  Israel,  as 
 a  Nation,  have  failed  to  obtain  that  Justification  and 
 Ria-hteoiisness  which  they  sought  for  in  the  Works  of  the 
 Law — the  Election  of  the  chosen  Remnant  who  hath  em- 
 braced  the  Gospel  hath  obtained  it — and  the  rest  were 
 blinded — had  their  Eyes  shut  against  the  Truth,  fulfil- 
 ling the  Prediction  of  Isaiah ;  also  that  of  David,  who 
 foretold  the  lamentable  Condition  to  which  they  were  now 
 reduced  by  the  persevering  hardness  of  Heart  which  con- 
 verted their  best  Blessings  into  Curses  and  Snares,  and 
 the  means  of  their  Punishment,  by  leading  them  to  ex- 
 pect a  worldly  Messiah — He  predicted  also  that  their 
 Unbelief  would  bring  them  into  a  State  of  abject  Slavery 
 and  Depression, 
 
 7  What  then  ?  Israel  hath  not  obtained  that  which  he 
 seeketh  for ;  but  the  election  hath  obtained  it,  and  the 
 rest  were  blinded, 
 
 8  (According  as  it  is  written,  God  hath  given  them  the 
 spirit  of  slumber,  eyes  that  they  should  not  see,  and  ears 
 that  they  should  not  hear)  unto  this  day. 
 
 9  And  David  saith,  Let  their  table  be  made  a  snare, 
 and  a  trap,  and  a  stumbling-block,  and  a  recompense, 
 unto  them  : 
 
 1 0  Let  their  eyes  be  darkened,  that  they  may  not  see, 
 and  bow  down  their  back  alway. 
 
 §  42.     ROM.  xi.  11 — IG. 
 
 To  the  Question,  whether  the  Jews  have  so  stumbled  that 
 they  are  irrecoverably  fallen,  St.  Paul  replies — by  no 
 7neans — but  by  their  rejection  of  Christ  the  calling  in  of 
 the  Gentiles  was  accelerated,  and  the  very  Circumstance  of 
 receiving  the  Gentiles  into  Covenant  with  God,  was  in- 
 tended for  the  Good  of  the  Jews,  to  excite  in  them  an 
 Emulation  of  becoming  partakers  of  the  Blessings  of  the 
 Gospel — He  j^^cdicts  their  final  Restoration,  and  argues, 
 that  if  through' their  Unbelief  the  Riches  of  God' s  Grace  is 
 manifested  to  the  Gentile  World,  how  much  more  will  his 
 Grace  and  Glory  be  magnified  by  their  return — He 
 glories  in  the  Ministry  entrusted  to  him  to  preach  among 
 Gentiles,  in  the  Hope  that  by  his  means  the  Jews  may  be 
 provoked  to  emulate  the  Gentiles,  and  the  Gentiles  be  in- 
 duced to  respect  the  Jews— for,  he  repeats,  if  their  Fall 
 was  the  Occasion  of  the  Reconciliation  of  the  Heathen 
 World  to  God,  the  Resumption  of  the  Jewish  Nation  will 
 still  more  be  the  means   of  establishing   the  Truth  of 
 
400  The  GENTILES  warned  by  the  rejection  of  the  JEWS. 
 
 Julian  Pe-         Christianity,  arid  will  cause  as  much  Joy  in  the  World,  Corinth. 
 riod,477i.        ^^  if  they  had  been  risen  from  the  Dead — For  if  a  Rem- 
 V^lgar^Era,      ^^^^^  of  the  Jcws,  the  first  fruits  who  have  believed,   have 
 been  accepted  of  God,  the  whole  Jewish  Nation  will  be  so 
 when   they  also  believe — And  if  Abraham,  the  Root  of 
 that   Nation,  was  accounted   righteous    through   Faith, 
 so  will  his  Branches  be  on  the  same  Conditions. 
 Ill  say  then,  Have  they  stumbled  that  they  should 
 fall  ?     God  forbid  :  but  rather  through  their  fall  salvation 
 is  come  unto  the  Gentiles,  for  to  provoke  them  to  jea- 
 lousy. 
 
 12  Now  if  the  fall  of  them  be  the  riches  of  the  world, 
 and  the  diminishing  of  them  the  riches  of  the  Gentiles, 
 how  much  more  their  fulness  ? 
 
 13  For  I  speak  to  you  Gentiles,  inasmuch  as  I  am  the 
 apostle  of  the  Gentiles,  I  magnify  mine  office  ; 
 
 14  If  by  any  means  I  may  provoke  to  emulation  them 
 which  are  my  flesh,  and  might  save  some  of  them. 
 
 15  For  if  the  casting  away  of  them  be  the  reconciling 
 of  the  world,  what  shall  the  receiving  of  them  be,  but  life 
 from  the  dead  ? 
 
 16  For  if  the  first-fruit  be  holy,  the  lump  is  also  holy  : 
 and  if  the  root  be  holy,  so  are  the  branches. 
 
 §  43.  ROM.  xi.  17—24. 
 St.  Paul  exhorts  the  Gentiles  not  to  contemn  or  despise  the 
 Jews,  because  they  are  at  present  cut  off  from  being  God's 
 People,  from  the  consideration  that  they  themselves,  as 
 a  wild  Olive  Tree,  are  grafted  in  among  them,  and  are 
 made  jmrtakers  with  them  of  the  Root  and  Fatness  of  the 
 good  Olive  Tree,  deriving  all  their  spiritual  Advantages 
 and  Privileges  from  their  Root — that  is,  from  the  A  bra- 
 hamic  Covenant — They  are  admonished  not  to  exult 
 in  the  Preference  which  is  now  given  to  them— for  the 
 Jews  fell  for  Unbelief,  and  they  stand  by  Faith — 
 therefore  they  shoidd  not  be  arrogant,  but  fear— For  if 
 God  spared  not  the  natural  Branches,  it  cannot  be  ex- 
 pected that  he  will  spare  them — They  are  commanded 
 to  remember  the  Severity  of  God  towards  the  Jews 
 who  fell,  and  his  great  Mercy  toward  them,  if  they 
 continue  in  his  Faith;  otherwise  they  also  shall  be 
 cut  off— And  the  Jews,  if  they  abide  not  in  Unbelief, 
 shall  be  grafted  in  again — shall  be  restored  to  their 
 forfeited  Privileges,  which  God  in  his  Mercy  is  still  able 
 to  do — For  if  the  Gentiles,  like  a  wild  and  fruitless 
 Scion,  were  grafted  contrary  to  the  nature  of  Thi7igs,  into 
 a  good  Stock — ivere  brought  to  the  Knowledge  of  God, 
 and  admitted  into  Covenant  with  him,  how  much  more 
 possible  it  is  that  the  natural  Branches,  who  have  already 
 received  the  Lam  and  the  Prophets,  will  be  brought  to 
 
THE  JEWS  WILL  BE  CERTAINLY  RESTORED.  401 
 
 Julian  Pe-        the  Knowledge  of  Salvation,  and  fyrafted  amin  into  their  ^'o^»«tJi- 
 
 58.  17  And  if  some  of  the  branches  be  broken  off,  and 
 
 thou,  being  a  wild  olive-tree,  wert  grafted  in  among  them, 
 and  with  them  partakest  of  tlie  root  and  fatness  of  the 
 olive-tree  ; 
 
 18  Boast  not  against  the  branches.  But  if  thou  boast, 
 thou  bearest  not  tlie  root,  but  the  root  tliee. 
 
 19  Thou  wilt  say  then.  The  branches  were  broken  off, 
 that  I  might  be  grafted  in. 
 
 20  Well;  because  of  unbelief  they  were  broken  off; 
 and  thou  standest  by  faith.  Be  not  high-minded,  but 
 fear  : 
 
 21  For  if  God  spared  not  the  natural  branches,  take 
 heed  lest  he  also  spare  not  thee. 
 
 22  Behold  therefore  the  goodness  and  severity  of  God  ; 
 on  them  which  fell,  severity  ;  but  towards  thee  goodness  ; 
 if  thou  continue  in  his  goodness  :  otherwise  thou  also  shalt 
 be  cut  off. 
 
 2S  And  they  also,  if  they  abide  not  in  unbelief,  shall  be 
 grafted  in :  for  God  is  able  to  graft  them  in  again. 
 
 24  For  if  thou  wert  cut  out  of  the  olive-tree  which  is 
 wild  by  nature,  and  were  grafted  contrary  to  nature  into  a 
 good  olive-tree ;  how  much  more  shall  these,  which  be 
 the  natural  branches^  be  grafted  into  their  own  olive-tree? 
 
 §  44.  ROM.  xi.  '25—32. 
 St.  Paul  affirms  that  he  would  not  have  the  Gentiles  ignO' 
 rant  of  the  Mystery  of  the  future  Restoration  of  the  Jews, 
 lest  they  should  think  too  highly  of  their  own  Merits — 
 He  affirms  that  Blindness  in  j^art  only  has  happened  unto 
 Israel,  till  the  Church  of  the  Gentiles  is  fully  completed, 
 and  then  the  Jews  themselves  will  he  brought  to  the  Know- 
 ledge of  Salvation,  according  to  the  Predictions  of  their 
 own  Prophets — and  God,  when  he  remits  their  Sins,  will 
 take  them  into  Covenant  again,  and  restore  them  to  their 
 forfeited  Privileges,  (comp.  v.  27.  Isa.  lix.  20,  21.) — 
 The  unbelieving  Jews  being  the  Enemies  of  the  Gospel, 
 were  rejected  of  God  in  favour  of  the  Gentiles — but,  as 
 it  regards  Election,  whereby  they  were  originally  chosen 
 of  God  to  be  his  peculiar  People — they  are  beloved  for 
 their  Fathers'  sakes — God's  free  Gift,  and  the  calling  of 
 Abraham^ s  Posterity,  is  not  to  be  changed,  for  as  surely 
 as  the  Gentiles,  had  nmv  obtained  Mercy  through  the 
 Disbelief  of  the  Jews,  so  surely  will  the  Jews  who  have 
 not  believed  have  the  same  Mercy  extended  to  them — For 
 God  has  concluded  both  Jew  and  Gentile  in  Unbelief; 
 both  of  them  being  in  turns  disobedient  to  the  Light 
 they  posessed,  that  the  free  Gift  or  Pardon  might  be 
 equally  bestowed  on  all. 
 
 VOL.  IT.  D  d 
 
402  The  JEWS  and  CENTILES  will  be  made  ONE  CHURCH. 
 
 Julian  Pe-        25  For  I  would  not,  brethren,  that  ye  should  be  igno-  Corinth 
 riod,  4771.    j.^j-jj-  of  this  mystery,  lest  ye  should  be  wise  in  your  own 
 _^lgar.Era,  j,^,-,^,^!^^  .  that  blindness  in  part  is  happened  to  Israel,  until 
 the  fulness  of  the  Gentiles  be  come  in. 
 
 26  And  so  all  Israel  shall  be  saved :  as  it  is  written, 
 There  shall  come  out  of  Sion  the  Deliverer,  and  shall 
 turn  away  ungodliness  from  Jacob. 
 
 27  For  this  is  my  covenant  unto  them,  when  I  shall 
 take  away  their  sins. 
 
 28  As  concerning  the  gospel,  tJiey  are  enemies  for  your 
 sakes :  but  as  touching  the  election,  they  are  beloved  for 
 the  fathers'  sakes. 
 
 29  For  the  gifts  and  calling  of  God  are  without  re- 
 pentance. 
 
 20  For  as  ye  in  times  past  have  not  believed  God,  yet 
 have  now  obtained  mercy,  through  their  unbelief; 
 
 31  Even  so  have  these  also  now  not  believed,  that 
 through  your  mercy  they  also  may  obtain  mercy. 
 
 32  For  God  hath  concluded  them  all  in  unbelief,  that 
 he  might  have  mercy  upon  all. 
 
 §  45.  ROM,  xi.  32,  to  the  end. 
 The  Apostle  concludes  the  whole  of  this  Important  Discus' 
 sion  with  rapturous  Expressions  of  Wonder  and  Praise  at 
 the  Wisdom  and  Goodness  of  God,  in  his  dealings  with 
 Man — He  asserts  that  it  is  not  possible  for  Man  to  pe- 
 netrate into  the  secret  Judgments  and  Counsels  of  God,  that 
 the  Election  of  either  the  Jews  or  the  Gentiles  is  2^erfectly 
 consistent  with  his  Justice,  as  no  Man  can  have  a  claim 
 on  him,  who  is  the  Author  and  efficient  Cause  of  all 
 Things — hy  whom  and  through  whom  they  all  exist'— Let 
 God  therefore  in  all  his  Works  he  glorifedfor  ever. 
 
 33  O  the  depth  of  the  riches  both  of  the  wisdom  and 
 knowledge  of  God !  how  unsearchable  are  his  judgments, 
 and  his  ways  past  finding  out ! 
 
 34  For  who  hath  known  the  mind  of  the  Lord  ?  or  who 
 hath  been  his  counsellor  ? 
 
 35  Or  who  hath  first  given  to  him,  and  it  shall  be  re- 
 compensed unto  him  again  ? 
 
 26  For  of  him,  and  through  him,  and  to  him,  are  all 
 
 things  :  to  whom  be  glory  for  ever.     Amen. 
 §  4G.     ROM.  xii.  1 — 8. 
 
 aS'^  Paul  having  concluded  the  Doctrinal  part  of  his  Epistle, 
 e)  forces  the  Necessity  of  a  Ploly  Life,  which  these  Doctrines 
 were  intended  to  incidcate — He  calls  upon  the  Romans  to 
 present,  instead  of  the  Animals  that  were  offered  to  God 
 in  the  Mosaic  Law,  their  own  Bodies  at  his  spiritual 
 Altar,  a  Iknng  Sacrifice ;  entirely  consecrating  them  to 
 God,  which  is  the  acceptable  and  reasonable  Service  of  a 
 Christian — He  exhorts  them  not  to  he  conformed  to  the 
 
HOLINESS  MUST  BE  THE  CONSEQUENCE  of  FAITII.  403 
 
 Julian  Pe-         Customs  and  Sentiments  of  this  World,  but  to  he  changed  Corinth. 
 
 Vuf'at^r'        ^'^  ^^^^  Temper   and   Dispositions  of  their  Minds — that 
 
 58.  '      ihey   might  fulfil  in  themselves,    and  prove  to   others^ 
 
 what  is  the  2^6rfect  and  acceptable    Will  of  God  —  St, 
 
 Paul,  by  his  apostolical  Office,  jvarns  them  not  to  think 
 
 \        too  highly  of  themselves,  on  account  of  their   spiritual 
 
 Endowments — for    although     their    Qualifications    may 
 
 differ,  they  are  the  Members  of  one  Body,  indispensably 
 
 necessary  to  each  other — He  admonishes  them  to  use  the 
 
 respective  Gifts  entrusted  to  them  diligently  and  faith' 
 
 fully. 
 
 1  I  beseech  you  therefore,  brethren,  by  the  mercies  of 
 God,  that  ye  present  your  bodies  a  living  sacrifice,  holy, 
 acceptable  unto  God,  which  is  your  reasonable  service. 
 
 2  And  be  not  conformed  to  this  world :  but  be  ye 
 transformed  by  the  renewing  of  your  mind,  tliat  ye  may 
 prove  what  is  that  good  and  acceptable  and  perfect  will  of 
 God. 
 
 S  For  I  say,  through  the  grace  given  unto  me,  to  every 
 man  that  is  among  you,  not  to  think  of  himself  more 
 highly  than  he  ought  to  think  ;  but  to  think  soberly,  ac- 
 cordingly as  God  hath  dealt  to  every  man  the  measure  of 
 faith. 
 
 4  For  as  we  have  many  members  in  one  body,  and  all 
 members  have  not  the  same  office  ; 
 
 5  So  we,  being  many,  are  one  body  in  Christ,  and  every 
 one  members  one  of  another. 
 
 6  Having  then  gifts  differing  according  to  the  grace 
 that  is  given  to  us,  whether  prophecy,  let  us  prophesy  ac- 
 cording to  the  proportion  of  faith  ; 
 
 7  Or  ministry,  let  us  wait  on  our  ministering ;  or  he 
 that  teacheth,  on  teaching ; 
 
 8  Or  he  that  exhorteth,  on  exhortation  :  he  that  giveth, 
 let  him  do  it  with  simplicity ;  he  that  ruleth,  with  dili- 
 gence ;  he  that  sheweth  mercy,  with  cheerfulness. 
 
 §  47.  ROM.  xii.  9,  to  the  end. 
 St.  Paul  continues  his  practical  Exhortations,  by  recom- 
 mending  them  to  love  one  another ;  to  2^ractise  Benevo- 
 lence to  all — to  have  Humility,  DiUgencc,  Devotion, 
 mutual  Sympathy,  and  to  seek  no  Revenge,  hut  to  over- 
 come  evil  with  good, — with  other  important  Moral  Duties, 
 
 9  Let  love  be  without  dissimulation.  Abhor  that  which 
 is  evil ;  cleave  to  that  which  is  good. 
 
 \0  Be  kindly  aflfcctioned  one  to  another  with  brotherly 
 love  ;  in  honour  preferring  one  another  ; 
 
 1 1  Not  slothful  in  business ;  fervent  in  spirit ;  serving 
 the  Lord. 
 
 12  Rejoicing  in  hope;  patient  in  tribulation  ;  continu- 
 ing instant  in  prayer ; 
 
 D  d  ^ 
 
404         LAWS  AND  MAGISTRATES  TO  BE  OBEYED. 
 
 Julian  Pe-         13  Distributing  to  the  necessity  of  saints  ;  given  to  hos-  Corinth. 
 
 Vul'aSa  Pitality. 
 
 58.  ^^^    ^^'      1 4  Bless  them  which  persecute  you  :  bless,  and  curse  not. 
 
 15  Rejoice  with  them  that  do  rejoice,  and  weep  with 
 them  that  weep. 
 
 16  5c  of  the  same  mind  one  toward  another.  Mind  not 
 high  things,  but  condescend  to  men  of  low  estate.  Be  not 
 wise  in  your  own  conceits. 
 
 17  Recompense  to  no  man  evil  for  evil.  Provide 
 things  honest  in  the  sight  of  all  men. 
 
 18  If  it  be  possible,  as  much  as  lieth  in  you,  live  peace- 
 ably with  all  men. 
 
 1 9  Dearly  beloved,  avenge  not  yourselves  ;  but  rather 
 give  place  unto  wrath :  for  it  is  written.  Vengeance  is 
 mine  ;  I  will  repay,  saith  the  Lord. 
 
 20  Therefore  if  thine  enemy  hunger,  feed  him ;  if  he 
 thirst,  give  him  drink :  for  in  so  doing  thou  shalt  heap 
 coals  of  fire  on  his  head. 
 
 21  Be  not  overcome  of  evil,  but  overcome  evil  with 
 good. 
 
 §  48.     ROM.  xiii.  1 — 10. 
 
 The  JewSj  as  the  chosen  People  of  God,  refused  to  ohey^ 
 or  to  pay  Tribute  to  Magistrates  who  were  not  of 
 their  own  Nation,  and  as  they  supposed,  especially  ap- 
 pointed by  God — The  Apostle  charges  them  to  submit 
 to  all  civil  Authorities,  as  all  Power,  both  Jewish 
 and  Heathen,  is  ordained  and  established  by  God — 
 The  Condemnation  of  those  ivho  resist  the  divine  Ap>- 
 pointments — The  Advantages  of  a  just  Administration — 
 Rulers,  as  the  Ministers  of  God,  have  the  Power  of  pro- 
 tecting and  rewarding  the  Good,  and,  as  the  Servants  of 
 God,  to  punish  those  who  commit  evil — Submission  is 
 therefore  necessary,  not  only  from  fear  of  temporal  Pu- 
 nishment, but  for  Conscience  sahe — They  are  also  com- 
 manded to  jmy  Tribute;  as  all  civil  Magistrates  are  to 
 he  considered  as  Ministers  of  God's  Providence,  devoting 
 themselves  to  the  Duties  of  their  Office,  they  are  required 
 to  render  to  all  the  Honour  due  to  their  Office  and  Rarik, 
 although  individually  they  do  not  deserve  it — To  be  just 
 in  the  discharge  of  all  their  Debts,  so  that  they  may  owe 
 no  Man  any  thing,  hut  to  love  one  another,  which  is  the 
 fulfilment  and  perfection  of  all  the  Commands  of  the  Law 
 that  respect  our  Neighbours. 
 
 1  Let  every  soul  be  subject  unto  the  higher  powers. 
 For  there  is  no  power  but  of  God  :  the  powers  that  be  are 
 ordained  of  God. 
 
 2  Whosoever  therefore  resisteth  the  power,  resisteth 
 the  ordinance  of  God  :  and  they  that  resist  shall  receive  to 
 themselves  damnation. 
 
THE  CONVERTS  ARE  EXHORTED  TO  HOLINESS.  405 
 
 Julian  Pe-        3  For  rulers  are  not  a  terror  to  good  works,  but  to  the  Corinth. 
 
 Vu?^arSJa  ^^*^'     ^^^^'^  ^^^"  ^^^^"  "^^  ^^  afraid  of  the  power?  do  that 
 58.  '  which  is  good,  and  thou  shalt  have  praise  of  the  same  : 
 
 4  For  he  is  the  minister  of  God  to  thee  for  good.  But 
 if  thou  do  that  which  is  evil,  be  afraid  ;  for  he  beareth  not 
 the  sword  in  vaiu :  for  he  is  the  minister  of  God,  a  re- 
 venger to  execute  wrath  upon  him  that  doeth  evil. 
 
 5  Wherefore  ye  must  needs  be  subject,  not  only  for 
 wrath,  but  also  for  conscience'  sake, 
 
 6  For,  for  this  cause  pay  ye  tribute  also  :  for  they 
 are  God's  ministers,  attending  continually  upon  this  very 
 thing. 
 
 7  Render  therefore  to  all  their  dues  ;  tribute  to  whom 
 tribute  is  due ;  custom  to  whom  custom ;  fear  to  whom 
 fear  ;  honour  to  whom  honour. 
 
 8  Owe  no  man  any  thing,  but  to  love  one  another  :  for 
 he  that  loveth  another  hath  fulfilled  the  law. 
 
 9  For  this.  Thou  shalt  not  commit  adultery.  Thou 
 shalt  not  kill.  Thou  shalt  not  steal.  Thou  shalt  not  bear 
 false  witness,  Thou  shalt  not  covet ;  and  if  there  he  any 
 other  commandment,  it  is  briefly  comprehended  in  this  say- 
 ing, namely.  Thou  shalt  love  thy  neighbour  as  thyself. 
 
 10  Love  worketh  no  ill  to  his  neighbour:  therefore 
 love  is  the  fulfilling  of  the  law. 
 
 §  49.  ROM.  xiii.  11,  to  the  end. 
 As  the  Roman  Converts  must  have  well  known  that  this  was 
 the  time  of  the  Gospel  Dispensation,  the  Light  having 
 begun  to  shine,  the  Apostle  calls  upon  them  to  awake 
 from  their  Sleep  of  Sin — as  the  eternal  Salvation  of  the 
 Gospel,  and  the  Duties  it  requires,  are  better  understood 
 by  them  than  fvhen  they  first  believed — He  represents  the 
 Darkness  of  the  Heathen  World  under  the  figure  of  a 
 Night  which  is  far  spent, and  the  Gospel  as  the  Light  of  a 
 glorious  Day  succeeding  to  it — He  exhorts  the  Gentiles 
 therefore  to  cast  off  the  Dresses  in  which  the  Works  of 
 Darkness  were  performed,  and  to  clothe  themselves  with 
 the  Armour  or  Habiliments  of  Light — to  reiiounce  all  their 
 former  Habits  and  sinful  courses — to  init  on  the  Lord 
 Jesus  Christ ;  that  is,  to  receive  his  Gospel,  to  imitate 
 his  Example,  to  seek  for  heavenly  Things,  and  ta 
 make  no  provision  for  the  Flesh,  to  fulfil  the  Lusts 
 thereof 
 
 1 1  And  that,  knowing  the  time,  tliat  now  it  is  high 
 time  to  awake  out  of  sleep  :  for  now  is  our  salvation  nearer 
 than  when  we  believed. 
 
 12  The  night  is  far  spent,  the  day  is  at  hand  :  let  us 
 therefore  cast  off'  the  works  of  darkness,  and  let  us  put 
 on  the  armour  of  light. 
 
 13  Let  us  walk  honestly,  as  in  the  day;  not  in  rioting 
 
406  CONSCIENTIOUS  SCRUPLES  TO  BE  RESPECTED 
 
 Julian  Pe-    and  drunkenness,  not  in  chambering  and  wantonness,  not  Corinth. 
 
 {^od,477l.    in  strife  and  envying. 
 
 ^^ulgar    ra,      ^  ^  j^^^^.  ^^^  ^^  ^^  ^y^^  j^^^^  Jesus  Christ,  and  make  not 
 provision  for  the  flesh,  to  fulfil  the  lusts  thereof. 
 
 §  .50.  ROM.  xiv.  1 — 12. 
 The  Jewish  Converts  at  Rome,  supposing  that  the  distinc- 
 tion between  Meats,  nhich  Moses  had  commanded^  as 
 well  as  the  holy  Days  he  had  appointed,  should  be  ob' 
 served  in  the  Christian  Dispensation,  St.  Paul  calls 
 upon  the  Gentiles,  who  were  better  informed,  to  receive 
 with  kindness  the  Jewish  Converts  who  were  thus  weak  in 
 the  Faith,  and  not  to  dispute  these  Points — The  Jews  and 
 Gentiles  are  exhorted  not  to  despise  or  condemn  each  other 
 — for  God  has  received  into  his  Church  the  Gentile,  who 
 indiscriminately  eats  of  all  Things,  and  at  the  Day  of 
 Judgment  will  hold  up  or  acquit  all  those  who  have  acted 
 in  these  indifferent  Matters  according  to  their  Conscience 
 — Men  are  not  to  live  to  themselves,  but  to  Christ — They 
 are  not  to  condemn  each  other — for  we  shall  all  be  judged 
 of  God,  to  whom,  alone  we  are  accountable. 
 
 1  Him  that  is  weak  in  the  faith  receive  ye,  but  not  to 
 doubtful  disputations. 
 
 2  For  one  believeth  that  he  may  eat  all  things  :  another, 
 who  is  weak,  eateth  herbs. 
 
 3  Let  not  him  that  eateth  despise  him  that  eateth  not ; 
 and  let  not  him  which  eateth  not  judge  him  that  eateth  : 
 for  God  hath  received  him. 
 
 4  Who  art  thou  that  judgest  another  man's  servant?  to 
 his  own  master  he  standeth  or  falleth.  Yea,  he  shall  be 
 holden  up  :  for  God  is  able  to  make  him  stand. 
 
 5  One  man  esteemeth  one  day  above  another  :  another 
 esteemeth  every  day  alike.  Let  every  man  be  fully  per- 
 suaded in  his  own  mind. 
 
 6  He  that  regardeth  the  day,  regardeth  it  unto  the 
 Lord ;  and  he  that  regardeth  not  the  day,  to  the  Lord  he 
 doth  not  regard  it.  He  that  eateth,  eateth  to  the  Lord ; 
 for  he  giveth  God  thanks  :  and  he  that  eateth  not,  to  the 
 Lord  he  eateth  not ;  and  giveth  God  thanks. 
 
 7  For  none  of  us  liveth  to  himself,  and  no  man  dieth  to 
 himself. 
 
 8  For  whether  we  live,  we  live  unto  the  Lord  ;  and 
 whether  we  die,  we  die  unto  the  Lord  :  whether  we  live 
 therefore,  or  die,  we  are  the  Lord's. 
 
 9  For  to  this  end  Christ  both  died,  and  rose,  and  re- 
 vived, that  he  might  be  Lord  both  of  the  dead  and  living. 
 
 10  But  why  dost  thou  judge  thy  brother  ?  or  wliy  dost 
 thou  set  at  nought  thy  brother  ?  for  we  shall  all  stand  be- 
 fore the  judgment  seat  of  Christ. 
 
 11  For  it  is  written,  As  I  livC;  sailh  ihc  Lord,  every 
 
NO  OFFENCE  TO  BE  GIVEN  TO  WEAK  BRKTllREN-  40? 
 
 Julian  Pe-    knee  shall  bow  to  me,   and  every  tongue  shall  confess  to  Coriuth. 
 
 ^«d,47n-    God. 
 
 _ji  gari5i<ra,      jo  go  then  every  one  of  us  shall  give  account  of  him- 
 self to  God. 
 
 ^51,  ROM,  xiv.  \of  to  the  end. 
 From  the  Consideration  that  we  shall  all  render  an  Account 
 of  our  own  Actions,  St.  Paul  entreats  the  Roman  Con- 
 verts to  forbear  judging  each  other,  and  to  hejmrticularl// 
 cautious  that  they  do  not  give  occasion  to  a  weak  Brother 
 to  stumble,  or  to  offend — for  although  no  Meat  is  unclean 
 of  itself,  it  is  made  so  to  him  who  thinks  it  unclean — 
 They  are  to  take  care  therefore  that  by  their  Example  they 
 destroy  not  him  for  whom  Christ  died,  and  that  the  good 
 Liberty  they  enjoyed  be  not  the  cause  of  Evil — For  the 
 Kingdom  of  God  does  not  consist  in  Meat  and  Drink,  but 
 in  Holiness,  spiritual  Peace,  and  Joy  —  They  are  to 
 serve  Christ  by  following  such  a  course  as  will  promote 
 the  Peace  and  Edification  of  each  other,  and  not  by  the 
 Indulgence  of  Aj^j^etite  run  the  risk  of  destroying  the  Vir- 
 tue of  another — Those  who  have  attained  to  a  right  Faith 
 concerning  Meats  and  Days,  are  not  to  make  a  display  of 
 it  to  the  Injury  of  others — He  indeed  is  hapj^y  who  never 
 subjects  himself  to  condemnation  by  doing  those  Things, 
 which  in  themselves  are  lawful — He  who  believes  certain 
 Meats,  according  to  the  Mosaic  Law,  to  be  unlawful, 
 sins  if  he  eats  them  ;  because  he  does  a  Thing  which  he 
 believes  to  be  unlawful,  and  thereby  violates  his  Con- 
 science, which  is  Sin. 
 
 13  Let  us  not  therefore  judge  one  another  any  more, 
 but  judge  this  rather,  that  no  man  put  a  stumbling-block 
 or  an  occasion  to  fall  in  his  brother's  way. 
 
 14  1  know,  and  am  persuaded  by  the  Lord  Jesus,  that 
 there  is  nothing  unclean  of  itself:  but  to  him  that  esteem- 
 eth  any  thing  to  be  unclean,  to  him  it  is  unclean. 
 
 15  But  if  thy  brother  be  grieved  with  thy  meat,  now 
 walkest  thou  not  charitably.  Destroy  not  him  with  thy 
 meat,  for  whom  Christ  died. 
 
 16  Let  not  then  your  good  be  evil  spoken  of. 
 
 1 7  For  the  kingdom  of  God  is  not  meat  and  drink  ; 
 but  righteousness,  and  peace,  and  joy  in  the  Holy  Ghost. 
 
 IS  For  he  that  in  these  things  serveth Christ,  is  accept- 
 able to  God  and  approved  of  men. 
 
 19  Let  us  therefore  follow  after  the  things  which  make 
 for  peace,  and  things  wherewith  one  may  edify  another. 
 
 20  For  meat  destroy  not  the  work  of  God.  All  things 
 indeed  are  pure ;  but  it  is  evil  for  that  man  who  eateth 
 with  offence. 
 
 21  /<  is  good  neither  to  eat  flesh,  nor  to  drink  wine, 
 nor  any  thing  whereby  thy  brother  stumblctli,  or  is  of- 
 fended, or  is  made  weak. 
 
408  THE  OLD  TESTAMENT  intE!*ded  for  CHRISTIANS. 
 
 Julian  Pe-         22  Hast  thou   faith?  have  it   to  thyself  before  God.  Corinth, 
 riod,  4771.    Happv  i^  ^^^  ^^^^  condemneth  not  hhnself  in  that  thing 
 
 Vulgar^ra.  ^^.j^j^j^  j^^  alloweth. 
 
 23  And  he  that  doubteth  is  damned  if  he  eat,  because 
 he  eateth  not  of  faith  :  for  whatsoever  is  not  of  faith  is  sin. 
 
 §  52.  ROM.  XV.  1 — 7. 
 Those  rvko  are  strong  in  the  Faith  are  more  particularly 
 required  to  bear  with  the  Infirmities  of  the  Weak,  and  to 
 attend  not  to  their  own  Gratification^  but  to  the  Edifica- 
 tion of  their  Neighbour ,  as  Christ  himself  hj  his  own 
 predicted  Example  has  taught  (Ps.  Ixix.  9.) — He  assures 
 them,  that  all  that  is  recorded  of  the  Sufferings  of  Christ, 
 and  of  the  Saints  in  the  Old  Testament,  were  written  for 
 their  Instruction,  that  they  through  the  Scriptures  might 
 obtain  the  same  Hope  and  the  same  Consolation — He 
 prays  that  they  may  act  towards  each  other  after  the  Ex- 
 ample of  Christ,  that  they  may  without  Contention  unite 
 in  glorifying  God,  and  receive  and  hold  Communion  with 
 each  other  in  the  same  manner  as  Christ  received  them 
 both  into  his  Church,  to  the  Glory  of  God  the  Father, 
 
 1  We  then  that  are  strong  ought  to  bear  the  infirmities 
 of  the  weak,  and  not  to  please  ourselves. 
 
 2  Let  every  one  of  us  please  his  neighbour  for  his  good 
 to  edification. 
 
 3  For  even  Christ  pleased  not  himself;  but  as  it  is  writ- 
 ten. The  reproaches  of  them  that  reproached  thee  fell  on 
 me. 
 
 4  For  whatsoever  things  were  written  aforetime  were 
 written  for  our  learning,  that  we  through  patience  and 
 comfort  of  the  Scriptures  might  have  hope. 
 
 5  Now  the  God  of  patience  and  consolation  grant  you 
 to  be  like-minded  one  toward  another,  according  to  Christ 
 Jesus ; 
 
 6  That  ye  may  with  one  mind  and  one  mouth  glorify 
 God,  even  the  Father  of  our  Lord  Jesus  Christ. 
 
 7  Wherefore  receive  ye  one  another,  as  Christ  also  re- 
 ceived us  to  the  glory  of  God. 
 
 §  5^.  ROM.  XV,  8 — 13. 
 The  Ajiostle  here  seems  to  have  in  view  a  probable  objection 
 that  the  Jew  would  make  to  the  admission  of  the  Gentiles 
 into  the  Church  of  Christ,  because  Christ  had  not  preach- 
 ed to  them — *S'^  Paul  affirms,  that  Jesus  Christ  was  born 
 a  Jew,  and  became  the  Minister  of  Circumcision  for  the 
 Purpose  of  more  effectually  accomplishing  the  Promises 
 made  to  the  Fathers,  by  which  means  the  Gentiles  also 
 would  have  reason  to  glorify  God  for  his  Mercy,  accord- 
 ing to  the  Predictions  of  their  own  Prophets,  jvhich  clearly 
 prove  that  God  was  determined  from  the  beginning  to 
 make  the  Gentiles  his  People,  as  well  as  the  Jews — The 
 
EXHORTATION  TO  THE  GENTILE  CONVERTS.  409 
 
 Julian  Pe-        Afostk  praijs  that  God,  who  has  given  the  Gentiles  this  Corintb. 
 riod,  4771.       hope,  may  fill  them  with  all  spiritual  Peace  and  Joy  in 
 WlgaryEra,      j^^He^y^g  i^  Jesus  Christ ;  and  that  all  their  Hopes  and 
 
 Expectations  in  him  may  be  fulfilled  by  the  Power  of  the 
 
 Holy  Ghost. 
 
 8  Now  I  say  that  Jesus  Christ  was  a  minister  of  the 
 circumcision  for  the  truth  of  God,  to  confirm  the  pro- 
 mises made  unto  the  fathers  ;  r       i- 
 
 9  And  that  the  Gentiles  might  glorify  God  for  his 
 mercy  ;  as  it  is  written,  For  this  cause  I  will  confess  to 
 thee  among  the  Gentiles,  and  sing  unto  thy  name. 
 
 10  And  again  he  saith,  Rejoice,  ye  Gentiles,  with  his 
 
 people. 
 
 11  And  again,  Praise  the  Lord,  all  ye  Gentiles  ;  and 
 laud  him,  all  ye  people. 
 
 12  And  again,  Esaias  saith.  There  shall  be  a  root  of 
 Jesse,  and  he  that  shall  rise  to  reign  over  the  Gentiles ;  in 
 him  shall  the  Gentiles  trust. 
 
 13  Now  the  God  of  hope  fill  you  with  all  joy  and  peace 
 in  believing,  that  ye  may  abound  in  hope,  through  the 
 power  of  the  Holy  Ghost. 
 
 §  54.     ROM.  XV.   14,  to  the  end. 
 The  Apostle  having  now  completed  the  Doctrinal  and  Prac- 
 tical part  of  his  Epistle,  addresses  himself  7nore  parti- 
 cularly to  the  Gentiles— He  is  persuaded  that  they  are  so 
 full  of  Goodness  and  Knowledge  of  God's  design  towards 
 themy  that  they  arc  able  to  admonish  each  other,  yet  he 
 has  made  bold  to  write  to  them  on  account  of  his  aposto- 
 lical Office,   which  he  had  received  from   God,  for  the 
 converting  the  Gentiles,  whom  he  now  presents  as  an  ac- 
 ceptable Offering  to  God — He  glories  in  the  Success  of 
 his  own  Ministry — Christ  working  with  him,   and  by  the 
 Power  of  the  Holy  Ghost,  confirming  both  his  Doctrine 
 and  Mission,   by  mighty  Signs  and  Wonders— His  anx- 
 iety to  preach  the  Gospel  where  it  was  before  unknown, 
 prevented  him  from  having  visited  Rome,   where  it  was 
 already  planted ;  but  now  having  nothing  more  to  do,  he 
 hopes  to  see  them  on  his  way  to  Spain,  and  to  be  gratified 
 by  their  Company  thitherward — He  mentions  his  intended 
 Journey  to  Jerusalem,  to  carry  the  Contributions  of  his 
 Gentile   Converts  to  the  Jewish    Converts  at  Jerusalem, 
 thereby    hoping    to   reconcile    them    to  each  other;    as 
 through  the  means  of  the  Jews  the  Gentiles  were  brought 
 to  the  Knowledge  of  spiritual    Things,  they  are  bound  to 
 make  a  return  of  carnal  'Things— He  repeats  his  inten- 
 tion to  visit  them,  after  he  has  delivered  up  the  Contribu- 
 tions, endued  -with  'the  Gifts  and  Blessings  of  the  Gospel 
 of  Christ— He  intreats  them  to  pray  earnestly  for  his 
 Deliverance  from  the   unbelieving  Jeivs,  who  sought  to 
 
410  ST.  PAUL  KEJOICES  IN    HIS   SUCCESS— CHAP.  XIII. 
 
 Julian  Pe-       destroy  him;  and  that  his  Subscription  might  be  accept-  Corjiith 
 {*iojl'477l.        able  to  the  Christian  Jews — His  hope  to  see  them,  that 
 5g"  ^^^    '^"'      they  may  be  both  strengthened  by  the  imparting  of  spiri- 
 tual Gifts,  and  his  Benediction. 
 
 14  i!\.nd  I  myself  also  am  persuaded  of  you,  my  bre- 
 thren, that  ye  also  are  full  of  goodness,  filled  with  all 
 knowledge,  able  also  to  admonish  one  another. 
 
 15  Nevertheless,  brethren,  I  have  written  the  more 
 boldly  unto  you  in  some  sort,  as  putting  you  in  mind, 
 because  of  the  grace  that  is  given  to  me  of  God, 
 
 16  That  I  should  be  the  minister  of  Jesus  Christ  to  the 
 Gentiles,  ministering  the  gospel  of  God,  that  the  offering 
 up  of  the  Gentiles  might  be  acceptable,  being  sanctified 
 by  the  Holy  Ghost. 
 
 17  1  have  therefore  whereof  I  may  glory  through  Jesus 
 Clu'ist  in  those  things  which  pertain  to  God. 
 
 18  For  1  will  not  dare  to  speak  of  any  of  those  things 
 which  Christ  hath  not  wrought  by  me,  to  make  the  Gen- 
 tiles obedient,  by  word  and  deed, 
 
 19  Through  mighty  signs  and  wonders,  by  the  power 
 of  the  Spirit  of  God:  so  that  from  Jerusalem,  and  round 
 about  unto  Illyricum,  I  have  fully  preached  the  gospel  of 
 Christ. 
 
 20  Yea,  so  have  I  strived  to  preach  the  gospel,  not 
 where  Christ  w'as  named,  lest  I  should  build  upon  ano- 
 ther man's  foundation : 
 
 21  But,  as  it  is  written.  To  whom  he  was  not  spoken 
 of,  they  shall  see :  and  they  that  have  not  heard  shall 
 understand. 
 
 22  For  which  cause  also  I  have  been  much  hindered 
 from  coming  to  you. 
 
 23  But  now  having  no  more  place  in  these  parts,  and 
 having  a  great  desire  these  many  years  to  come  unto 
 you; 
 
 24  Whensoever  I  take  my  journey  into  Spain,  I  will 
 come  to  you  :  for  I  trust  to  see  you  in  my  journey,  and 
 to  be  brought  on  my  way  thitherward  by  you,  if  first  I  be 
 somewhat  filled  with  your  company, 
 
 25  But  now  I  go  unto  Jerusalem,  to  minister  unto  the 
 saints. 
 
 26  For  it  hath  pleased  them  of  Macedonia  and  Achaia 
 to  make  a  certain  contribution  for  the  poor  saints  whicli 
 are  at  Jerusalem. 
 
 27  It  hath  pleased  them,  verily  ;  and  their  debtors  they 
 are.  For  if  the  Gentiles  have  been  made  partakers  of 
 their  spiritual  things,  their  duty  is  also  to  minister  unto 
 them  in  carnal  things. 
 
 28  When,  therefore,  I  have  performed  this,  and  have 
 sealed  lo  them  this  fruit,  I  will  come  by  you  into  Spain. 
 
SALUTATIONS  TO  VARIOUS  FRIENDS  AT  ROME.  411 
 
 Julian  Pe-        29  And  I  am  sure  that,  when  I  come  unto  you,  I  shall  Corinth. 
 
 V°f 'arLVa  ^^^^  "^  ^^^®  fulness  of  the  blessing  of  the  gospel  of  Christ. 
 
 ss"  ^^^  '^'  30  Now  I  beseech  you,  brethren,  for  the  Lord  Jesus 
 Christ's  sake,  and  for  the  love  of  the  Spirit,  that  ye  strive 
 together  with  me  in  your  prayers  to  God  for  me ; 
 
 31  That  I  may  be  delivered  from  them  that  do  not 
 believe  in  Judea  ;  and  that  my  service  which  /  have  for 
 Jerusalem  may  be  accepted  of  the  saints  ; 
 
 32  That  I  may  come  vmto  you  with  joy  by  the  will  of 
 God,  and  may  with  you  be  refreshed. 
 
 33  Now  the  God  of  peace  be  with  you  all.     Amen. 
 
 §  54.     ROM.  xvi.  1 — 16. 
 
 St.  Paul  recommends  to  the  good  Offices  of  the  Christians 
 at  Rome,  Phebe,  7vho  was  the  Bearer  of  this  Epistle — 
 He  greets  Aquila  and  Priscilla,  whom  he  highly  com- 
 mends, and  the  Church  at  their  House  —  He  salutes 
 many  of  his  Christian  Friends,  some  of  whom  were  pro- 
 bably his  own  Converts,  who  were  now  settled  at  Rome. 
 
 1  I  commend  unto  you  Phebe  our  sister,  which  is  a 
 servant  of  the  church  which  is  at  Cenchrea  : 
 
 2  That  ye  receive  her  in  the  Lord,  as  becometh  saints, 
 and  that  ye  assist  her  in  whatsoever  business  she  hath 
 need  of  you  :  for  she  hath  been  a  succourer  of  many,  and 
 of  myself  also. 
 
 3  Greet  Priscilla  and  Aquila,  my  helpers  in  Christ 
 Jesus : 
 
 4  Who  have  for  my  life  laid  down  their  own  necks  : 
 unto  whom  not  only  I  give  thanks,  but  also  all  the 
 churches  of  the  Gentiles. 
 
 5  Likewise  greet  the  church  that  is  in  their  house.  Sa- 
 lute my  well-beloved  Epenetus,  who  is  the  first-fruits  of 
 Achaia  unto  Christ. 
 
 6  Greet  Mary ;  who  bestowed  much  labour  on  us. 
 
 7  Salute  Andronicus  and  Junia,  my  kinsmen  and  my 
 fellow-prisoners,  who  are  of  note  among  the  apostles ; 
 who  also  were  in  Christ  before  me. 
 
 8  Greet  Amplias,  my  beloved  in  the  Lord. 
 
 9  Salute  Urbane,  our  helper  in  Christ ;  and  Stachys  my 
 beloved. 
 
 10  Salute  Appelles,  approved  in  Christ.  Salute  them 
 which  are  of  Aristobulus'  household. 
 
 1 1  Salute  Herodion  my  kinsman.  Greet  them  that  be 
 of  the  household  of  Narcissus,  which  are  in  the  Lord. 
 
 12  Salute  Tryphena  and  Tryphosa,  who  labour  in  the 
 Lord.  Salute  the  beloved  Persis,  which  laboured  much 
 in  the  Lord. 
 
 1 3  Salute  Rufus,  chosen  in  the  Lord  ;  and  his  mother 
 and  mine. 
 
412  DIVISIONS  TO  BE  AVOIDED— CHAP.  XIII. 
 
 Julian  Pe-        14  Salute    Asyncritus,    Phlegon,     Hennas,    Patrobas,  Corinth. 
 ^o^»477l.    fjeniies,  and  the  brethren  which  are  with  them. 
 68.  ^^^    '^'      1<5  Salute  Philologus,  and  Julia,  Nereus,  and  his  sister, 
 and  Olympas,  and  all  the  saints  which  are  with  them. 
 
 16  Salute  one  another  with  an  holy  kiss.  The  churches 
 of  Christ  salute  you. 
 
 §  55.     ROM.  xvi.  17—20. 
 
 St.  Paul  again  admonishes  them  to  avoid  Divisions,  and 
 the  Persons  that  cause  them ;  for  they  serve  not  Christ 
 by  preaching  his  Doctrine,  being  only  anxious  for 
 worldly  Gain;  and  not  having  spiritual  Gifts,  they  by 
 good  Words  and  fair  Speeches  deceive,  or  pervert  the 
 Hearts  of  the  unsuspecting  Christian  Converts— He  re- 
 joices in  their  present  Obedience,  and  exhorts  them  to 
 continue  to  discern  and  to  practise  that  which  is  good^ 
 and  to  be  pure  or  simple  respecting  evil ;  that  is,  avoid- 
 ing all  false  Doctrines,  or  Examples — He  foretels  the 
 speedy  Destruction  of  the  Agents  of  Satan,  who  intro- 
 duce Divisions  in  the  Churchy  and  concludes  with  his 
 Benediction* 
 
 17  Now  I  beseech  you,  brethren,  mark  them  which 
 cause  divisions  and  offences  contrary  to  the  doctrine  which 
 ye  have  learned  ;  and  avoid  them. 
 
 1 8  For  the-y  that  are  such  serve  not  our  Lord  Jesus 
 Christ,  but  their  own  belly  ;  and  by  good  words  and  fair 
 speeches  deceive  the  hearts  of  the  simple. 
 
 19  For  your  obedience  is  come  abroad  unto  all  men. 
 I  am  glad  therefore  on  your  behalf:  but  yet  I  would  have 
 you  wise  unto  that  which  is  good,  and  simple  concerning 
 evil. 
 
 20  And  the  God  of  peace  shall  bruise  Satan  imder 
 your  feet  shortly.  The  grace  of  our  Lord  Jesus  Christ  be 
 with  you.     Amen. 
 
 ^  5Q.     ROM.  xvi.  21,  to  the  end. 
 
 The  Apostle,  in  a  Postscript,  sends  the  Salutations  of  se- 
 veral Persons  who  were  with  him — He  sums  up  all,  by 
 ascribing  Glory  to  God,  who  alone  has  power  to  establish 
 in  the  true  Faith  of  Christ,  without  the  Law  of  Moses, 
 which  before  was  a  Mystery,  kept  secret,  (although  the 
 calling  of  the  Gentiles  was  predicted)  but  is  now  made 
 manifest  by  the  Commandment  revealed  to  St.  Paul  by 
 the  everlasting  God,  that  all  Nations  by  his  prcachi7ig 
 might  have  the  Knowledge  of  the  Obedience  of  Faith,  that 
 they  might  believe  and  obey —  7  o  God,  who  is  only  wise, 
 to  Him  be  Glory  for  ever. 
 
 21  Timotheus  my  work-fellow,  and  Lucius,  and  Jason j 
 and  Sosipatcr,  my  kinsmen,  salute  you. 
 
EUTYCHUS  RAISED  TO  LIFE-CHAP.  XIII.  413 
 
 ^^^\^^.Z%'        22  I  Tertius,  who  wrote  this  epistle,   salute  you  in  the  Corinth. 
 
 nod,  4771,     t       j  r  '  j 
 
 VulgarJLra,  ^ora. 
 
 58.  23  Gaius  mine  host,  and  of  the  whole  church,  saluteth 
 
 you.     Erastus  the  chamberlain  of  the  city  saluteth  you, 
 and  Quartus  a  brother. 
 
 24  The  grace  of  our  Lord  Jesus  Christ  be  with  you  all. 
 Amen. 
 
 25  Now  to  him  that  is  of  power  to  stablish  you  accord- 
 ing to  my  gospel  and  the  preaching  of  Jesus  Christ,  (ac- 
 cording to  the  revelation  of  the  mystery,  which  was  kept 
 secret  since  the  world  began  ; 
 
 26  But  now  is  made  manifest,  and  by  the  scriptures  of 
 the  prophets,  according  to  the  commandment  of  the  ever- 
 lasting God,  made  known  to  all  nations  for  the  obedience 
 of  faith;) 
 
 27  To  God  only  wise,  be  glory,  through  Jesus  Christ, 
 for  ever.     Amen. 
 
 SECTION  XIV. 
 
 From  Macedonia  St»  Paul  proceeds  to  Troas,  where  he  raises 
 Eutychus  to  life. 
 
 ACTS  XX.    6 — \2. 
 
 6  And  we  sailed  away  from  Philippi  after  the  days  of  Troas. 
 unleavened  bread,  and  came  unto  them  to  Troas  in  five 
 days  ;  where  we  abode  seven  days. 
 
 7  And  upon  the  first  day  of  the  week,  when  the  disci- 
 ples came  together  to  break  bread,  Paul  preached  unto 
 them,  ready  to  depart  on  the  morrow  ;  and  continued  his 
 speech  until  midnight. 
 
 8  And  there  were  many  lights  in  the  upper  chamber, 
 where  they  were  gathered  together. 
 
 9  And  there  sat  in  the  window  a  certain  young  man 
 named  Eutychus,  being  fallen  into  a  deep  sleep  :  and  as 
 Paul  was  long  preaching,  he  sunk  down  with  sleep,  and 
 fell  down  from  the  third  loft,  and  was  taken  up  dead. 
 
 10  And  Paul  went  down,  and  fell  on  him,  and  embrac- 
 ing Aim,  said,  Trouble  not  yourselves ;  for  his  life  is  in 
 him. 
 
 11  When  he  therefore  was  come  up  again,  and  had 
 broken  bread,  and  eaten,  and  talked  a  long  while,  even 
 till  break  of  day,  so  he  departed. 
 
 \2  And  they  brought  the  young  man  alive,  and  were 
 not  a  little  comforted  ^^. 
 
 29  One  of  the  objections  of  the  opponents  of  Christianity  may 
 be  removed,  by  consideringthe  account  of  this  miracle  at  Troas. 
 It  has  been  frequently  said  that  the  Evangelists  published  their 
 Gospels  some  years  ailer  the  events  they  relate  liad  taken  place  : 
 and  if  their  narratives  had  been  written  at  the  time,  or  immedi- 
 ately after,  their  histories  would  have  been  more  credible.    The 
 
114  ST.  PAUL  PROCEEDS  TO  MILETUS-CHAP.  XIII. 
 
 Julian  Pe-  SECTION  XV. 
 
 riod,  4771. 
 
 Vulgar^ra,  ACTS  XX.    13,  14. 
 
 From  Troas  to  Assos  and  Mitylenc. 
 
 1 3  And  we  went  before  to  ship,  and  sailed  unto  Assos,  Assos  and 
 there  intending  to  take  in  Paul :  for  so  had  he  appointed,  ^^^*3''ene. 
 minding  himself  to  go  on  foot. 
 
 14  And  when  he  met  with  us  at  Assos,  we  took  him  in, 
 and  came  to  Mitylene. 
 
 SECTION  XVI. 
 
 ACTS  XX.  part  of  ver.  \5. 
 From  Mitylene  to  Chios, 
 
 15  And  we  sailed  thence,  and  came  the  next  day  over  Chios. 
 against  Chios. 
 
 SECTION  XVII. 
 
 ACTS  XX.  part  of  ver.  15. 
 
 From  Chios  to  Samos,  and  Trogijllium. 
 
 15  And  the  next  day  we  arrived  at  Samos,  and  tarried  Samos  and 
 at  Trogyllium.  Trogyll" 
 
 lUIU. 
 
 SECTION  XVIII. 
 
 ACTS.  XX.  part  of  ver.  15,  to  the  end. 
 From  Trogyllium  to  Miletus ;  where  St.  Paid  meets,  and 
 takes  his  farewell  of  the  Elders  of  the  Church  at  Ephe- 
 
 sus. 
 
 15  And  the  next  day  we  came  to  Miletus.  Miletns. 
 
 proof  they  require  is  afforded  in  this  passage,  and  in  the  remain- 
 der of  the  hook  of  the  Acts.  St.  Luke  speaks  of  himself  as  the 
 companion  of  St.  Paul.  He  was  an  ejc-witness  of  the  rairacu- 
 lous  events  he  has  recorded,  and  he  wrote  and  published  them 
 in  Asia,  immediately  after  he  had  left  St.  Paul,  among-  the  very 
 persons  in  whose  presence  this  miracle  had  been  MTought.  St. 
 Luke  was  probably  present  among  the  congregation  when 
 Eutychus  was  raised  to  life,  an  event  which  took  place  at 
 Troas  in  58.  He  heard  the  prophecy  of  Agabiis,  at  Caisarea,  in 
 the  same  year— he  saw  the  miracle  at  JMelite,  two  years  after,  in 
 the  year  60~he  was  with  St.  Paul  during  his  two  years  impri- 
 sonment at  Rome,  and  he  published  his  Gospel  immediately 
 alter,  in  the  year  G3,  in  Asia.  He  could  not  have  completed  his 
 narrative  sooner.  No  avoidable  delay  whatever  appears  to  have 
 elapsed  ;  the  earliest  possible  invita'tion  to  the  objectors  and 
 enemies  of  Christianity  was  made;  and  neither  .Tew  nor  Gen- 
 tile, in  spite  of  their  prejudices  or  hatred  against  the  Gospel, 
 ventured  to  assert  that  the  miracles  he  recorded  were  not  true, 
 
 or  that  the  narrative  itself  was  a  forgery. 
 
 See  for  the  time  of  the  publication  of  St.  Luke's  Gospel, 
 Lardner's  Supplement  to  his  Credibility,  vol.  iii.  p.  187,  188, 
 Home.  f         >        > 
 
 Dr. 
 
 and 
 
THE  ELDERS  OF  EPIIESUS  ARE  SENT  FOR.  415 
 
 Julian  Pe-         16  For  Paul  had  determined  to  sail  by  Ephesus,  be- Miletus. 
 Vut'aSra  ^^"^^  ^^^  would  not  spend  the  time  in  Asia  ;  for  he  hasted, 
 58.  ^^'^    "^  '  if  it  were  possible  for  him,   to  be  at  Jerusalem  the  day  of 
 
 Pentecost. 
 
 1 7  And  from  Miletus  he  sent  to  Ephesus,  and  called 
 
 the  elders  of  the  church  ^'^. 
 
 2°  Two  things  are  observable  in  this  passage.  The  power  or 
 conlrol  of  one  Christian  teacher  over  others,  is  distinctly  men- 
 tioned,—  and  the  general  body  of  Christians  over  whom  the  seve- 
 ral presbyters  presided  in  their  separate  congregations,  are 
 called  by  the  collective  term  <'  the  Church."  We  infer,  there- 
 fore, that  the  power  over  the  Church  at  Ephesus  did  not  rest 
 with  St.  Peter,  as  the  universal  bishop — and,  that  several  con- 
 gregations unitedly  form  one  Church,  and  this  Church,  as  re- 
 presented by  its  elders,  submitted  to  the  authority  and  influence 
 of  a  teacher,  who  did  not  hold  the  pastoral  charge  over  one  con- 
 gregation. Such  are  the  precedents  for  Church  government, 
 given  us  in  Scripture;  and  as  the  laws  of  God  or  man  continue 
 to  possess  their  authority  so  long  as  the  necessity  continues 
 which  caused  their  first  enactment — and  the  necessity  of  a  go- 
 vernment over  the  various  societies  of  Christians  in  different 
 nations,  is  still  great  and  evident — I  am  unable  to  discover  on 
 what  account  the  precedents  of  Scripture,  which  are  the  laws  of 
 Christ  and  his  apostles,  are  to  be  rejected  at  present.  Some 
 parts  of  Scripture  direct  our  conduct  as  individuals;  but  God 
 is  the  Lord  of  kingdoms,  societies,  and  churches,  as  well  as  of 
 individuals  ;  and  the  happiness  of  communities,  as  well  as  of  in- 
 dividuals, would  as  certainly  be  preserved  by  their  obedience  to 
 the  laws  of  our  Saviour. 
 
 Dr.  Hammond  was  of  opinion  that  the  apostles  first  appointed 
 in  every  church  bishops  and  deacons  only,  and  that  the  bishops 
 were  to  ordain  presbyters  for  the  several  congregations,  as 
 might  be  required.  This  opinion,  however,  does  not  appear  to 
 be  well  founded.  It  is  controverted  by  Whitby,  and  ridiculed 
 by  Scott.  It  must  be  observed  here,  that  the  persons  for  whom 
 St.  Paul  sent  to  Miletus,  are  called  in  verse  17  elders,  Trpecr^vTe- 
 povg  Tijg  eicKXijcridg,  and  in  verse  28  overseers,  or  bishops,  v[.ias— 
 iOero  k-maKoirovg,  from  whence  it  has  been  very  naturally  inier- 
 red,  that  the  name  bishop  originally  signified  the  same  as  pres- 
 byter. This  cannot  indeed  be  doubted;  but  all  inferences 
 deduced  therefrom,  which  clash  with  other  passages  of  Scrip- 
 ture, must  be  rejected.  If  we  infer  from  this  that  there  was  no 
 authority  or  superintendence  in  the  churches,  we  contradict 
 the  evidence  of  Scripture,  and  of  the  primitive  churches,  as  well 
 as  the  testimony  of  our  reason,  which  must  convince  us  that 
 every  society  must  be  governed  by  some  laws,  and  their  admi- 
 nistrators. Identity  of  names  by  no  means  proves  identity  of 
 office.  This  will  be  evident  if  we  consider  the  manner  in  which 
 the  same  epithets  are  given  to  the  same  persons  in  Scripture, 
 where  their  oflices,  ranks,  &c.  are  evidently  distinct.  Thus 
 Christ  is  called,  Isai.  ix.  6.  tyhM}-  ir,  Prince  of  Peace;  and 
 Michael,  who  is  by  many  supposed  to  be  Christ,  is  called  (Dan. 
 xii.  1.)  the  bnan  "iii-n  ;  and  yet  the  kings  of  Persia  and  Grecia 
 are  each  of  them  called  by  the  same  name. 
 
 The  same  word  is  attributed  to  the  captain  of  an  army  fl 
 Sam.  xii.  9.);  to  the  ruler  of  a  city  (2  Chron.  xviii.  2.3.);  to  the 
 chief  ruler  of  the  tribes  (1  Chron.  xxvii.  22.);  to  the  chief  of  the 
 Levites  (1  Chron.  xv.  16.  27.) ;  to  the  prince  of  the  sanctuary  (I 
 Chron.  xxiv.  5),    So  likewise  the  term  u'Nn,  a  head  or  chief  per- 
 
41G  ST.  PAUL'S  ADDRESS  to  the  ELDERS  of  EPIIESUS. 
 
 Julian  Pe-        18  And  when  they  were  come  to  him,  he  said  unto  Miletus. 
 Vd'  ^^'a  ^^^^>  ^^  know,  from  the  first  day  that  I  came  into  Asia, 
 58.  ^*^    "'  aft^^  ^^^^^  manner  I  have  been  with  you  at  all  seasons, 
 
 19  Serving  the  Lord  with  all  humility  of  mind,  and 
 with  many  tears,  and  temptations,  which  befel  me  by  the 
 lying  in  wait  of  the  Jews  : 
 
 20  And  how  I  kept  back  nothing  that  was  profitable 
 unto  youy  but  have  shewed  you,  and  have  taught  you  pub- 
 lickly,  and  from  house  to  house, 
 
 21  Testifying  both  to  the  Jews,  and  also  to  the  Greeks, 
 repentance  toward  God,  and  faith  toward  our  Lord  Jesus 
 Christ. 
 
 22  And  now,  behold,  I  go  bound  in  the  spirit  unto 
 Jerusalem,  not  knowing  the  things  that  shall  befal  me 
 there : 
 
 23  Save  that  the  Holy  Ghost  witnesseth  in  every  city, 
 saying  that  bonds  and  afflictions  abide  me, 
 
 24  But  none  of  these  things  move  me,  neither  count  I 
 my  life  dear  unto  myself,  so  that  I  might  finish  my  course 
 with  joy,  and  the  ministry,  which  I  have  received  of  the 
 Lord  Jesus,  to  testify  the  gospel  of  the  grace  of  God. 
 
 25  And  now,  behold,  I  know  that  ye  all,  among  whom 
 I  have  gone  preaching  the  kingdom  of  God,  shall  see  my 
 face  no  more. 
 
 26  Wherefore  I  take  you  to  record  this  day,  that  I  am 
 pure  from  the  blood  of  all  men. 
 
 27  For  I  have  not  shunned  to  declare  unto  you  all  the 
 counsel  of  God. 
 
 28  Take  heed  therefore  unto  yourselves,  and  to  all  the 
 flock,  over  the  which  the  Holy  Ghost  hath  made  you 
 overseers,  to  feed  the  church  of  God  ^',  which  he  hath 
 purchased  with  his  own  blood. 
 
 son,  is  spoken  of  God  (2  Chron.  xiii.  12.);  of  King  Jehoshapbat 
 (1  Chron.  xx.  27.);  of  Jebojadah,  the  high  priest  (2  Chron. 
 xxiv.  6.)  j  of  other  priests  ;  ofa  chief  man  of  atribe  ;  of  ajudge 
 of  Israel;  of  the  chief  door-keeper  of  the  temple  ;  ofa  chief 
 captain.  The  same  difference  of  meaning  is  to  be  found  in  the 
 words  Najid,  Prince,  and  Nasi, ruler  or  prelate.  ''  By  all  which 
 it  appeareth  evidently  that  the  same  term  may  be  used  of  men, 
 much  diff'ering  in  place  and  degree,  and  having  an  imparity  in 
 their  callings." — See  the  last  tract  in  the  Bibliotheca  Scripto- 
 rum  of  Dr.  Ilickes,  p.  418.  See  also  Bingham's  Eccles.  Antiq. 
 and  Archbishop  Potter's  Church  Government;  and  others  on 
 the  words  presbyter,  bishop,  and  elder. 
 
 3'  The  Alexandrian  manuscripts,  and  some  others,  read  "  the 
 church  of  the  Lord;"  but  Micbaelis  is  clear,  that  etoi' is  the 
 true  reading,  on  the  principle  that  the  reading  which  might 
 occasion  a  correction,  is  more  probably  right,  than  that  which 
 is  likely  to  arise  from  one.  Now  "  his  blood,"  that  is,  "  the 
 blood  of  God,"  is  an  extraordinary  expression,  if  not  in  the  real 
 text ;  but  had  that  been  Kvpjoi;,  it  is  inconceivable  how  any  one 
 should  alter  itinto  Qtov. 
 
 Instead  of  which  there  are  several  different  readings — Kupcov, 
 
ST.  PAUL  AND  ST.  LUKE  SAIL  to  TYRE.— CHAP.  XIK.  417 
 
 Julian  Pe-        29  For  I  know  this,  that  after   my  departing,  shall  Miletus. 
 V^f '  ^!J^*  grievous   wolves  enter  in   among    you,  not  sparing  the 
 
 30  Also  of  your  own  selves  shall  men  arise,  speaking 
 perverse  things,  to  draw  away  disciples  after  them. 
 
 31  Therefore  watch,  and  remember,  that  by  the  space 
 of  three  years  I  ceased  not  to  warn  every  one  night  and 
 day  with  tears. 
 
 32  And  now,  brethren,  I  commend  you  to  God,  and  to 
 the  word  of  his  grace,  which  is  able  to  build  you  up,  and 
 to  give  you  an  inheritance  among  all  them  which  are 
 sanctified. 
 
 33  I  have  coveted  no  man's  silver,  or  gold,  or  apparel. 
 
 34  Yea,  ye  yourselves  know,  that  these  hands  have 
 ministered  unto  my  necessities,  and  to  them  that  were  with 
 me. 
 
 35  I  have  shewed  you  all  things,  how  that  so  labouring 
 ye  ought  to  support  the  weak  ;  and  to  remember  the  words 
 of  the  Lord  Jesus,  how  he  said,  It  is  more  blessed  to  give 
 than  to  receive. 
 
 36  And  when  he  had  thus  spoken,  he  kneeled  down, 
 and  prayed  with  them  all. 
 
 37  And  they  all  wept  sore,  and  fell  on  Paul's  neck,  and 
 kissed  him  ; 
 
 38  Sorrowing  most  of  all  for  the  words  which  he  spake, 
 that  they  should  see  his  face  no  more.  And  they  accom- 
 panied him  unto  the  ship. 
 
 SECTION  XIX. 
 
 From  Miletus,  to  Coos  and  Rhodes  and  Patara  ;  whence 
 St.  Paul,  together  with  St.  Luke,  the  Writer  of  the  Book 
 of  the  Acts  of  the  Apostles,  sail  in  a  Phenician  Vessel  to 
 Syria,  and  land  in  Tyre. 
 
 ACTS  xxi.   1 — 3. 
 
 1  And  it  came  to  pass,  that  after  we  were  gotten  from  Coos  and 
 them,  and  had  launched,  we  came  with  a  straight  course  Rlio^es, 
 unto  Coos,  and  the  day  following  unto  Rhodes,  and  from  xyre!  ' 
 thence  unto  Patara  : 
 
 2  And  finding  a  ship  sailing  over  unto  Phenicia,  we 
 went  aboard,  and  set  forth. 
 
 XptOTof),  Kvpiov  Otov,  Oeov  Kai  Kvplov,  Kvpiov  Kai  Biou — all  of  wliicli 
 seem  to  have  heen  alterations  on  account  of  the  difticulty  of  the 
 true  readinp;  Qeoij,  which  gave  occasion  to  sucii  a  wish  to  alter 
 it.  Michaelis,  vol.  i.  c.  vi.  sect.  viii.  p.  336.  also  "  the  Church  oi' 
 God,"  is  a  phrase  very  frequent  in  the  New  Test:^mcnt,  as  1 
 Cor.  i.  2;  X.  32;  xi.  22  ;  xv.  9  j  2Cor.  i.l;  Gal.  i.  13  ;  I 
 Tim.  iii.  5  ;  but  the  **  Church  of  the  Lord"  is  never  found  in 
 it.  Whitby  ap.  Elsley,  vol.  iii.  p.  317. — See  the  whole  subject 
 discussed  at  length  in  Kuinoel  Comment,  in  lib.  N.  T.  Ilist.  vol. 
 iv.  p.  678;  and  in  Dr.  Pye  Sinitli's  work  on  the  Messiah. 
 VOL.  II.  E  e 
 
418  AGABUS  PREDICTS  ST.  PAUL'S  IMPRISONMENT. 
 
 Julian  Pe-        3  Now  when  we  had  discovered  Cyprus,  we  left  it  on  Coos  and 
 riod,  4771.    tiie  left  hand,  and  sailed  into  Syria,  and  landed  at  Tyre  :  g^'odes, 
 
 VulgariLra,  ^^^  ^^^^^  ^^^^  ^j^jp  ^^.^^  ^^  ^^^j^^^  j^^^  burden.  Tyr"*' 
 
 SECTION   XX. 
 
 iSt.  Paul  and  St,  Luke  continue  at  Tyre  seven  Days. 
 ACTS  xxi.  4 — 6. 
 
 4  And  finding  disciples,  we  tarried  there  seven  days :  Tyre, 
 who  said  to  Paul  through  the  Spirit,  That  he  should  not 
 
 go  up  to  Jerusalem "". 
 
 5  And  when  we  had  accomplished  those  days,  we  de- 
 parted and  went  our  way  :  and  they  all  brought  us  on  our 
 way,  with  wives  and  children,  till  me  mere  out  of  the  city  ; 
 and  we  kneeled  down  on  the  shore,  and  prayed. 
 
 6  And  when  we  had  taken  our  leave  one  of  another,  we 
 took  ship  ;  and  they  returned  home  again. 
 
 SECTION  XXI. 
 
 They  proceed  from  Tyre  to  Ptolemais. 
 ACTS  xxi.  7. 
 
 7  And  when  we  had  finished  our  course  from  Tyre,  we  Ptolemais. 
 came  to  Ptolemais,  and  saluted  the  brethren,  and  abode 
 
 with  them  one  day. 
 
 SECTION  XXII. 
 
 From  Ptolemais  to  Cesarea,  to  the  House  of  Philip  the 
 Evangelist — Agahus  prophecies  the  near  Imprisonment 
 of  St.  Paul, 
 
 ACTS  xxi.  8 — 14. 
 
 8  And  the  next  day^  we  that  were  of  Paul's  company  Cesarea. 
 departed  and  came  unto  Cesarea :  and  we   entered  into 
 
 the  house  of  Philip  the   evangelist,  which  was  one  of  the 
 seven  ;  and  abode  with  him. 
 
 9  And  the  same  man  had  four  daughters,  virgins, 
 which  did  prophesy. 
 
 10  And  as  we  tarried  there  many  days,  there  came  down 
 from  Judea  a  certain  prophet,  named  Agabus. 
 
 11  And  when  he  was  come  unto  us,  he  took  Paul's 
 girdle,  and  bound  his  own  hands  and  feet,  and  said.  Thus 
 saith  the  Holy  Ghost,  So  shall  the  Jews  at  Jerusalem 
 bind  the  man  that  owneth  this  girdle,  and  shall  deliver 
 Mm  into  the  hands  of  the  Gentiles. 
 
 '^  By  the  Spirit  Ihcy  apprised  St.  Paul  of  his  danger,  if  he 
 went  up  lo  Jerusalem. 
 
ST.  PAUL  AND  ST.  LUKE  go  to  JAMES,  at  JERUSALEM.  419 
 
 r^^tl^i   ^f  Ir/f  ^^'\^"  '''  ,^^^f  .d  'h^se  things,  both  we,  and  they  Cesarea. 
 Vulgar^ra,  ^*  "ftplace  besought  huTi  not  to  go  up  to  Jerusalem. 
 
 ■         .    i    V'^"-^^"^^"'^"'"^'  ^Vhatmean  ye  to  weep  and 
 to  break  mine  heart?  for  I  am  ready  not  to  be  bound 
 
 S  Jesus'"        '"^         ^^  Jerusalem  for  the  name  of  the 
 
 14  And  when  he  would  not  be  persuaded,  we  ceased 
 saymg,  The  will  of  the  Lord  be  done.  ' 
 
 SECTION  XXIII. 
 
 St,  Paul  and  St.  Luke  arrive  at  Jerusalem,  and  present 
 
 themselves  to  St,  James  and  the  Church. 
 
 ACTS  xxi.  15 — 26. 
 
 went  utfo  trim. ''''  '''  "^'  "^  ^"^'  ^^^'^^^^  -^  ^— . 
 
 16  There  went  with  us  also  certain  of  the  disciples  of 
 Cesarea  and  brought  with  them  one  Mnason  of  Cyprus 
 an  old  disciple,  with  whom  we  should  Iodide  ^^ 
 
 17  And  when  we  were  come  to  Jerusalem,  the  bre- 
 thren received  us  gladly.  '  ^ 
 
 uil  ^"'^  l\  t^  following  Paul  went  in  with  us  unto 
 James  ;  and  all  the  elders  were  present. 
 
 19  And  when  he  had  saluted  them,  he  declared  parti- 
 ?&n-  tj"^^^  ""''  '-'  '-^^^'^  --^^  ^^-  ^-tnes 
 
 20  And  when  they  heard  if,   they  glorified   the  Lord  • 
 
 all^L^'w''^'-V"^''^'^  ^^  '^''''  that  thou  teachest 
 all  the  Jews  which  are  among  the  Gentiles  to  forsake 
 Moses,  saymg  that  they  oughtnot  to  circumcise  their  chil- 
 dien,  neither  to  walk  after  the  customs. 
 
 22  What  is  it  therefore?  the  multitude  must  needs 
 come  together ;  for  they  will  hear  that  thou  arT  come 
 
 ^3  Do  therefore  this  that  we  say  to  thee:  We  have 
 four  men  which  have  a  vow  on  them  • 
 
 24  Them  take    and  purify  thyself  with  them,  and  be 
 
 andlnlTT     '^T'  '^r  ^'"^  ™^y  shave././;  heads 
 and  all  may  know    that  those  things  whereof  they  were 
 nformed  concerning  thee,  are  nothing,  but  that  thou  thy! 
 self  also  walkest  orderly,  and  keepest  the  law.  ^ 
 
 2o  As  touching  the   Gentiles  which  believe,  we  have 
 
 ™nC:f  r.f1''  'Y  ^^-y -^-ve  no  sU  thing 
 sa^e  only  that  they  keep  themselves  from   thinns  offered 
 
 forntair'  '""  '^''''   -<1  ^-m  strangled,^.nd  fr^. 
 
 E  e 
 
420  SI'-  PAUL  OBSERVES  the  JEWISH  LAW.—CHAP.  XIII. 
 
 Julian  Pe-        26  Then  Paul  took  the  men  ;  and  the  next  day,  puri-  Jerusalem. 
 riod,477l.    fying  himself  with  them,   entered  into  the  temple,  to  sig- 
 V^ulgar^ra,  ^j^y  ^.{jg  accomplishment  of  the  days  of  purification,  until 
 that  an  offering  should  be  offered  for  every  one  of  them  ^^. 
 
 33  Witsius,  in  his  life  of  St.  Paul,  chap.  x.  has  endeavoured  to 
 shew  the  prudence,  innocence,  and  wisdom  of  the  apostle's  con- 
 duct on  this  occasion. 
 
 St.  Paul  was  accused  of  having  exhorted  the  Jews  to  forsake  the 
 law  of  Moses,  and  forbidden  them  to  circumcise  their  sons.  In 
 this  charge  there  was  a  mixture  of  truth  and  falsehood — St.  Paul 
 did  not  exhort  the  Jews  to  forsake  the  substance  of  the  Mosaic 
 Jaw,  nor  did  he  expressly  enjoin  them  to  relinquish  even  the  cere- 
 monial part.  But  it  must,  however, be  confessed,  that  in  his  argu- 
 ments addressed  to  the  Gentile  converts,  in  which  he  describes 
 the  rites  and  ceremonies  of  the  law  as  mere  shadows  of  better 
 things  to  come,  the  inference  might  fairly  be  drawn,  that  he  did 
 not  consider  these  rites  and  ceremonies  as  any  longer  binding 
 to  the  Jews  themselves. 
 
 Why,  then,  did  the  apostles  at  Jerusalem,  who  knew  all  this 
 as  well  as  St.  Paul,  intreat  him  to  purify  himself,  shave  his  head, 
 and  bind  himself  by  a  vow?  Why  did  St.  Paul  himself  comply 
 with  their  request  ?  A  modern  scholar,  of  considerable  literary 
 attainments,  but  whose  name  Witsius  does  not  mention,  so 
 strongly  felt  the  difficulty  attending  this  question,  that  he  was 
 induced  to  doubt,  in  toto,  the  divine  authority  of  the  Christian 
 religion. 
 
 Witsius,  however,  is  of  opinion,  that  the  conduct  of  the  elders 
 on  this  occasion,  as  well  as  that  of  St.  Paul  himself,  was  fully 
 justified  by  existing  circumstances.  The  great  mass  of  the 
 Jews  were  at  that  time  so  bigoted  in  favour  of  the  ceremonial 
 law,  that  the  full  light  of  the  Gospel  was  too  strong  for  their 
 eyes  to  bear  at  once.  The  temple  was  standing,  and  they  were 
 daily  spectators  of  the  sacrifices  there  offered  up.  St.  Paul, 
 whose  maxim  it  was  to  *'  become  all  things  to  gain  all  men,'* 
 adopted  a  prudent  but  innocent  artifice — this  was  a  fit  occasion 
 for  employing  the  wisdom  of  the  serpent. 
 
 Gilpin,  Paley,  &c.  have  blamed  James  and  the  presbytery  of 
 Jerusalem,  for  givingthis  advice,  and  St.  Paul  for  following  it  j  as 
 sacrificing  the  truth  of  the  Gospel  to  the  prejudices  of  the  Jewish 
 zealots :  for  why,  say  they,  should  St.  Paul  ofler  propitiatory  sa- 
 crifices (as  in  this  case.  Num.  vi.  14.)  inasmuch  as  by  respecting 
 the  type  he  shewed  disrespect  to  the  antitype,  Christ  ?  This 
 surely  was  not  an  indifferent  matter,  and  his  submitting  thereto 
 savoured  of  unjustifiable  compliance,  and  a  temporizing  spirit. 
 But  this  censure  seems  to  be  unfounded,  for — 1.  The  apostles 
 had  no  scruple  of  conscience  in  conforming  to  the  Jewish  rites. 
 St.  Paul  celebrated  the  feast  of  Pentecost  now,  and  thepassover  at 
 his  fourth  visit  to  Jerusalem  (Acts  xviii.  21).  And  yet  this 
 highest  Jewish  rite  was  virtually  superseded,  when  "  Christ  our 
 passover"  was  sacrificed  on  the  cross,  according  to  St.  Paul's  own 
 doctrine  (1  Cor.  v.  7,  8^.  And  the  apostolic  decree  did  not  pro- 
 hibit the  Jewish  ritual  to  the  zealots;  it  only  exempted  the 
 Gentile  Christians  from  it,  as  unnecessary  to  salvation. 
 
 2.  The  doctrine  of  St.  Paul  was  perfectly  conformable  to  the 
 apostolic  decree,  and  to  the  Gospel;  he  maintained  the  insufti- 
 ciency  of  all  rites,  whether  of  the  *'  circumcision"  or  the  "un- 
 circumcision  ;"  whether  of  Jews  or  Christians,  without  a  "  new 
 creation,"  or  regeneration  of  th-  inward  man;  without  an  ope- 
 rative "  faith"  in  Christ,  "  productive  of  love''  to  man  (Gal.  y. 
 
ST.  PAUL  IS  APPREHENDED.-CHAP.  XIII.  421 
 
 Julian  Pe-  SECTION  XXIV.  Jerusalem, 
 
 riod,  4771. 
 
 Vulgar^ia,  ^t.  Paul  IS  apprehended  hy  the  chief  Captain  of  the  Tern- 
 ^^'  jj/e,  in  consequence  of  a  Mob,  occasioned  by  some  of  the 
 
 Asiatic  Jews,  who  met  St.  Paul  in  the  Temple* 
 
 ACTS  xxi.  27 — 3Q. 
 
 27  And  when  the  seven  days  were  almost  ended,  the 
 Jews  which  were  of  Asia,  when  they  saw  him  in  the  tem- 
 ple, stirred  up  all  the  people,  and  laid  hands  on  him, 
 
 28  Crying  out,  Men  of  Israel,  help :  Tliis  is  the  man 
 that  teacheth  all  men  every  where  against  the  people,  and 
 the  law,  and  this  place  :  and  further,  brought  Greeks  also 
 into  the  temple,  and  hath  polluted  this  holy  place. 
 
 29  (For  they  had  seen  before  with  him,  in  the  city, 
 Trophimus,  an  Ephesian,  whom  they  supposed  that  Paul 
 had  brought  into  the  temple.) 
 
 30  And  all  the  city  was  moved,  and  the  people  ran  to- 
 gether :  and  they  took  Paul,  and  drew  him  out  of  the  tem- 
 ple :  and  forthwith  the  doors  were  shut. 
 
 31  And  as  they  went  about  to  kill  him,  tidings  came 
 unto  the  chief  captain  of  the  band,  that  all  Jerusalem  was 
 in  an  uproar : 
 
 32  Who  immediately  took  soldiers  and  centurions,  and 
 ran  down  unto  them :  and  when  they  saw  the  chief  cap- 
 tain and  the  soldiers,  they  left  beating  of  Paul. 
 
 33  Then  the  chief  captain  came  near,  and  took  him,  and 
 commanded  him  to  be  bound  with  two  chains  ;  and  de- 
 manded who  he  was,  and  what  he  had  done. 
 
 34  And  some  cried  one  thing,  some  another,  among 
 the  multitude :  and  when  he  could  not  know  the  certainty 
 for  the  tumult,  he  commanded  him  to  be  carried  into  the 
 castle. 
 
 35  And  when  he  came  upon  the  stairs,  so  it  was,  that 
 he  was  borne  of  the  soldiers,  for  the  violence  of  the  peo- 
 ple. 
 
 36  For  the  multitude  of  the  people  followed  after,  cry- 
 ing. Away  with  him ! 
 
 6.  vi.  15.)  without  "  circumcision"  of  the  heart  in  spirit,  not  in 
 the  letter;  whose  praise  is  not  of  men,  "but  of  God."  (Rom.  ii. 
 28,  29). 
 
 3.  Were  not  the  apostles  and  St.  Paul,  on  that  occasion,  under 
 the  guidance  of  the  Holy  Spirit  ? 
 
 Sec  Witsius  de  vita  Paiiii,  cap.  x.— Mclet.  Leiden,  p.  109,  &C. 
 and  Hales's  Anal,  of  Chronol.  vol.  ii.  p.  1212. 
 
58. 
 
 4'22  ST.  PAUL'S  DEB'ENCE  BEFORE  THE  POPULACE. 
 
 Julian  Pe-  SECTION  XXV.  Jenisalem. 
 
 riod,  4771.  _      ,        ,       ,.    ^ 
 
 ValgariEra,  aS'^.  Paul  makes  his  Defence  before  the  Populace. 
 
 ACTS  xxi.  37.  to  the  end.     xxii.  1 — 21. 
 
 37  And  as  Paul  was  to  be  led  into  the  castle,  he  said 
 unto  the  chief  captain,  May  I  speak  unto  thee  ?  who  said, 
 Canst  thou  speak  Greek  ? 
 
 38  Art  not  thou  that  Egyptian,  which  before  these  days 
 madest  an  uproar,  and  leddest  out  into  the  wilderness  four 
 thousand  men  that  were  murderers  ? 
 
 39  But  Paul  said,  I  am  a  man  which  am  a  Jew  of  Tar- 
 sus, a  city  in  CiHcia,  a  citizen  of  no  mean  city :  and  I  be- 
 seech thee,  suffer  me  to  speak  unto  the  people. 
 
 40  And  when  he  had  given  him  licence,  Paul  stood  on 
 the  stairs,  and  beckoned  with  the  hand  unto  the  people  : 
 and  when  there  was  made  a  great  silence,  he  spake  unto 
 the7n  in  the  Hebrew  tongue,  saying, 
 
 1  Men,  brethren,  and  fathers,  hear  ye  my  defence, 
 which  I  make  now  unto  you. 
 
 2  (And  when  they  heard  that  he  spake  in  the  Hebrew 
 tongue  to  them,  they  kept  the  more  silence :  and  he 
 saith,) 
 
 3  I  am  verily  a  man  which  am  a  Jew,  born  in  Tarsus,  a 
 city  in  Cilicia,  yet  brought  up  in  this  city,  at  the  feet  of 
 Gamaliel,  and  taught  according  to  the  perfect  manner  of 
 the  law  of  the  fathers ;  and  was  zealous  toward  God,  as  ye 
 all  are  this  day. 
 
 4  And  I  persecuted  this  way  unto  the  death,  binding 
 and  delivering  into  prisons  both  men  and  women. 
 
 5  As  also  the  high  priest  doth  bear  me  witness,  and  all 
 the  estate  of  the  elders  :  from  whom  also  I  received  let- 
 ters unto  the  brethren,  and  went  to  Damascus,  to  bring 
 them  which  were  there,  bound  unto  Jerusalem,  for  to  be 
 punished. 
 
 6  And  it  came  to  pass,  that  as  I  made  my  journey,  and 
 was  come  nigh  unto  Damascus  about  noon,  suddenly  there 
 shone  from  heaven  a  great  light  round  about  me. 
 
 7  And  I  fell  unto  the  ground,  and  heard  a  voice  saying 
 unto  me,  Saul,  Saul,  why  persecutest  thou  me  ? 
 
 8  And  I  answered.  Who  art  thou.  Lord?  And  he 
 said  unto  me,  I  am  Jesus  of  Nazareth,  whom  thou  perse- 
 cutest. 
 
 0  And  they  that  were  with  me  saw  indeed  the  light, 
 and  were  afraid  ;  but  they  heard  not  the  voice  of  him  that 
 spake  to  me. 
 
 10  And  I  said,  What  shall  I  do,  Lord  ?  And  the  Lord 
 said  unto  me,  Arise,  and  go  into  Damascus  ;  and  there  it 
 shall  be  told  thee  of  all  things  which  are  appointed  for  thee 
 to  do. 
 
 1 1  And  when  I  could  not  see  for  the  glory  of  that  light, 
 
The  jews  CLAMOR  for  HIS  DEATH.-CHAP.  XIII.  425 
 
 Julian  Pe-    being  led  by  the  hand  of  them  that  were  with  me,  I  came  Jerusalem. 
 
 VulgSa  ^"^^  Damascus. 
 
 58.  ^'^'  12  And  one  Ananias,  a  devout  man  according  to  the 
 law,  having  a  good  report  of  all  the  Jews  which  dwelt 
 there, 
 
 12  Came  unto  me,  and  stood,  and  said  unto  me,  Bro- 
 ther Saul,  receive  thy  sight.  And  the  same  hour  I  looked 
 up  upon  him. 
 
 14  And  he  said.  The  God  of  our  fathers  hath  chosen 
 thee,  that  thou  shouldest  know  his  will,  and  see  that  Just 
 One,  and  shouldest  hear  the  voice  of  his  mouth. 
 
 1 5  For  thou  shalt  be  his  witness  unto  all  men,  of  what 
 thou  hast  seen  and  heard. 
 
 16  And  now,  why  tarriest  thou  ?  arise,  and  be  bap- 
 tized, and  wash  away  thy  sins,  calHng  on  the  name  of  the 
 Lord. 
 
 17  And  it  came  to  pass,  that  when  I  was  come  again 
 to  Jerusalem,  even  while  I  prayed  in  the  temple,  I  was  in 
 a  trance  ; 
 
 18  And  saw  him  saying  unto  me.  Make  haste,  and  get 
 thee  quickly  out  of  Jerusalem  :  for  they  will  not  receive 
 thy  testimony  concerning  me. 
 
 19  And  I  said.  Lord,  they  know  that  I  imprisoned  and 
 beat  in  every  synagogue  them  that  believed  on  thee  : 
 
 20  And  when  the  blood  of  thy  martyr  Stephen  was 
 shed,  I  also  was  standing  by,  and  consenting  unto  his 
 death,  and  kept  the  raiment  of  them  that  slew  him. 
 
 21  And  he  said  unto  me,  Depart :  for  I  will  send  thee 
 far  hence,  unto  the  Gentiles. 
 
 SECTION  XXYI. 
 
 On  declaring  his  Mission  to  preach  to  the  Gentiles,    the 
 Jews  clamour  for  his  Death. 
 
 ACTS  xxii.  22. 
 
 22  And  they  gave  him  audience  unto  this  word,  and 
 then  lifted  up  their  voices,   and  said,  Away  with   such  a 
 
 fellow  from  the  earth  ;  for  it  is  not  fit  that  he  should  live. 
 
 SECTION  XXVII. 
 
 St.  Paul  claims  the  Privilege  of  a  Roman  Citizen. 
 ACTS  xxii.  23—29. 
 
 23  And  as  they  cried  out,  and  cast  off  their  clothes, 
 and  threw  dust  into  the  air, 
 
 24  The  chief  captain  commanded  him  to  be  brought 
 into  the  castle,  and  bade  that  he  should  be  examined  by 
 scourging  ;  djat  he  might  know  wherefore  they  cried  so 
 against  him. 
 
424  ST.  PAUL  DECLARES  HIMSELF  A  ROMAN  CITIZEN. 
 
 Julian  Pe-        25  And  as  they  bound  him  with  thongs,  Paul  said  unto  Jernsalero, 
 \\!]'r-^^l\  the  centurion  that  stood  by.  Is  it  lawful  for  you  to  scourge 
 58.  °    *  '''  a  man  that  is  a  Roman,  and  uncondemned? 
 
 26  When  the  centurion  heard  that,  he  went  and  told 
 the  chief  captain,  saying,  Take  heed  what  thou  doest :  for 
 this  man  is  a  Roman. 
 
 27  Then  the  chief  captain  came,  and  said  unto  him, 
 Tell  me,  art  thou  a  Roman  ?  He  said,  Yea. 
 
 28  And  the  chief  captain  answered,  With  a  great  sum 
 obtained  I  this  freedom.  And  Paul  said,  But  I  was  free 
 born  '\ 
 
 ^*  It  has  beeu  a  question  much  agitated  among  the  learned,  how 
 St.  Paul's  ancestor  became  free  of  the  city  of  Rome  ?  St.  Paul 
 saying,  in  his  answer  to  Lysias,  *'  But  I  was  free  born,"  Acts 
 xxii.  20.  Vid.  Gron.  not.  ad  Joseph,  p.  41—46.  Never,  certainly, 
 was  there  a  dispute  more  needless,  since  it  is  so  very  plain  from 
 many  unquestionable  authorities,  that  the  freedom  of  the  city 
 of  Rome  was  attainable  by  foreigners  in  various  ways.  By 
 merit:  thus  two  whole  cohorts  of  Cameritians ;  thus  Ileracli- 
 cnsium  Legio,  and  many  others,  mentioned  by  Tully,  pro  Bulbo, 
 c.  22.  By  favour:  thus  the  cohort  garrisoned  at  Trapezus, 
 spoken  of  by  Tacitus,  Hist.  1.  3.  c.  47  ;  thus  Alaudarum  Legio, 
 so  often  mentioned  by  Cicero,  Suet.  Jul.  24.  2.  Nothing  is 
 more  certain,  than  that  the  Jews  assisted  Julius  Caesar  with  their 
 forces,  Jos.  Anllq.  I.  xiv.  c.  8.  §  1,  2,  3.  which  he  also  very 
 gratefully  acknowledges.  Ibid.  c.  x.  §  2.  7.  The  like  they  did 
 by  Mark  Antony,  Ibid.  c.  15.  §  8.  Can  it  be  supposed'  tiiat 
 many  of  them  did  not  at  that  time,  either  by  merit  or  favour, 
 procure  the  freedom  of  the  city  of  Rome  ?  or  was  it  Antipater 
 alone  who  had  that  honour  conferred  on  him  ?  Ibid.  c.  viii.  §  3. 
 By  money:  as  in  the  instance  of  the  centurion.  Hence,  pro- 
 bably, it  is  lliat  we  read  of  so  many  Jews  free  of  the  city  of 
 Rome,  who  dwelt  in  Greece  and  Asia.  Ibid.  c.  x.  §  13,  14.  16, 
 17,  18,  H).  By  being  I'reed  from  servitude:  very  great  numbers 
 became  citizens  this  way,  through  the  covetousncss  or  vain- 
 glory of  their  masters,  as  well  as  from  their  own  merit.  Vid. 
 i)ionys.  Ilalic.  Ant.  Rom.  1.  iv.  c.  21  Suet.  Aug.  c.  xlii.  n.  3. 
 That  multitudes  of  the  Jews,  in  particular,  became  free  this  way, 
 appears  from  Tiberius  enlisting  four  thousand  freed  Jews  at 
 onetime,  and  sending  them  to  Sardinia.  Compare  Suet.  Tib. 
 c.  xxxvi.  n.2.  Tacitus,  1.  2.  c.  Ixxxv.  n.  4.  Jos.  Antiq.  1.  18. 
 c.  iii.  §  5. 
 
 It  has  been  generally  believed,  however,  that  the  inhabitants 
 of  Tarsus,  born  in  that  city,  had  the  same  rights  and  privileges 
 as  Roman  citizens,  in  consequence  of  a  charter  or  grant  from 
 Julius  Cccsar.  Calmct  disputes  this,  because  Tarsus  was  a  free, 
 not  a  colonial  city;  and  he  supposes  that  St.  Paul's  father 
 might  have  been  rewarded  with  the  freedom  of  Rome  for  some 
 military  service;  and  that  it  was  in  consequence  of  this  that  St. 
 Paul  was  born  free.  But,  that  the  city  of  Tarsus  had  such  pri- 
 vileges, appears  extremely  probable.  In  chap.  xxi.  'S9.  Paul  says, 
 *♦  he  was  born  at  Tarsus  in  Cilicia;''  and  in  this  chap.  ver.  28. 
 he  says,  "  he  was  free-born  ;"  and  at  ver.  26.  he  calls  himself  a 
 Roman  ;  as  he  docs  also  chap,  xvi.37.  From  whence  it  has  been 
 reasonably  concluded  that  Tarsus,  though  no  Roman  colony, 
 yet  had  this  privilege  granted  to  it,  that  its  natives  should  be 
 eitizcns  of  Rome.  Pliny,  in  Hist.  Nat.  lib.  v.  27.  tells  us,  that 
 Tarsus  was   a  free    city.     And  Appian    De  Beilo  Civil,  lib.  v. 
 
ST.  PAUL  IS  BROUGHT  BEFORE  THE  SANHEDRIM.  425 
 
 Julian  Pe-        29  Then   straightway  they  departed  from  him  which  Jerusalem. 
 riod,4771.    should  have  examined  liim ;  and  the    chief  captain  also 
 VulgaiiEia,  ^^^^  afraid,   after  he  knew  that  he  was  a  Roman,  and  be- 
 cause he  had  bound  him. 
 
 SECTION   XXVIII. 
 
 St.  Paul  is  brought  before  the  Sanhedrim^  who  are  sum- 
 moned by  the  Captain  of  the  Temple. 
 
 ACTS  xxii.  30.  and  xxiii.  1  —  10. 
 
 30  On  the  morrow,  because  he  would  have  known  the 
 certainty  wherefore  he  was  accused  of  the  Jews,  he  loosed 
 him  from  his  bands,  and  commanded  the  chief  priests  and 
 all  their  council  to  appear,  and  brought  Paul  down,  and 
 set  him  before  them. 
 
 1  And  Paul  earnestly  beholding  the  council,  said,  Men 
 and  brethren,  I  have  lived  in  all  good  conscience  before 
 God  until  this  day. 
 
 2  And  the  high  priest  Ananias  commanded  them  that 
 stood  by  to  smite  him  on  the  mouth. 
 
 3  Then  said  Paul  unto  him,  God  shall  smite  thee,  thou 
 whited  wall :  for  sittest  thou  to  judge  me  after  the  law, 
 and  commandest  me  to  be  smitten  contrary  to  the  law  ? 
 
 4  And  they  that  stood  by  said,  Revilest  thou  God's 
 high  priest  ? 
 
 5  Then  said  Paul,  I  wist  not,  brethren,  that  he  was 
 the  high  priest  ^^ :  for  it  is  written,  Thou  shalt  not  speak 
 evil  of  the  ruler  of  thy  people. 
 
 p.  1077.  Ed.  Tollii,  says  that  Antony  made  the  peojjle  of  Tarsus 
 irec,  and  discharged  them  from  paying  tribute.  Die  Cassius,  lib. 
 xlvii.  p.  508.  Edit.  Reimar,  further  tells  us,  Adeo  Caesari  priori, 
 et  ejus  gratia  etiam  posteriori,  favebant  Tarsensus,  ut  iirbem 
 suam  pro  Tarso,  Juliopolin,  vocaverint.  Philo,  de  Virt.  vol.  ii. 
 p.  o87.  Edit.  Mang.  makes  Agrippa  say  to  Caligula,  "  You  have 
 made  whole  countries,  to  which  your  friends  belong,  to  be  citi- 
 zens of  Rome."  These  testimonies  are  of  weight  sufiicient  to 
 shew  that  St.  Paul,  by  being  born  at  Tarsus,  might  have  been 
 free-born,  and  aRoman.— SeeBiscoe  on  the  Acts,  Bishop  Pearce 
 on  Acts  xvi.  37.  Dr.  A.  Clarke,  &c. 
 
 3^  St.  Paul's  ignorance  that  Ananias  was  high-priest,  has  pre- 
 sented some  dilliculty,  and  occasioned  much  discussion.  The 
 former  modes  of  considering  the  s\d)ject  are  given  by  the  learned 
 Witsius(rt).  How,  it  is  demanded,  could  St.  Paul  be  mistaken 
 in  the  person  of  a  man  so  exalted  in  rank  as  the  high-priest  ? 
 And,  if  he  was  mistaken,  can  his  excuse  be  considered  as  suQi- 
 cient  ?  The  Jews  were  forbidden  to  revile  tlieir  ruler;  were 
 they  therefore  permitted  to  revile  the  rest  of  their  countrymen  ? 
 In  reply  to  this,  some  explain  the  words  "  not  to  know,"  as 
 equivalent  to  "  not  to  acknowledge."  I  do  not  acknowledge 
 him  for  high-priest— our  great  high-j)riest  is  Jesus  Christ :  him 
 only  can  1  allow  as  such.  This,  jiowcvcr,  does  not  appear  sa- 
 tisfactory to  Witsius,  and  he  jiroposes  two  elucidations,  leaving 
 his  reader  lo  choose  !'?tween  them. 
 
426  ST.  PAUL,  ignorant  of  the  HIGH  PRIEST.— CHAP.  XIII. 
 
 Jalian  Pe-        6  But  when  Paul  perceived  that  the  one  part  were  Sad-  Jerusalem. 
 Vufgal-2;ra  *^"^^^^'  ^^^  ^^^^  ^^^^^  Pharisees,  he  cried  out  in  the  coun- 
 
 .58.  ' — 
 
 1st.  Itis  very  possible  that  St.  Paul  was  not  acquainted  with  the 
 person  of  the  high-priest.  For  St.  Paul  had  been  for  some  time 
 absent  from  Judea;  and  the  office  of  high-priest  being  com- 
 pletely at  the  disposal  of  the  Roman  governor,  changes  were 
 very  frequent;  so  much  so,  that,  as  Josephus  informs  us,  there 
 have  been  three  high-priests  in  the  course  of  one  year.  It  may 
 further  be  observed,  that  Ananias  did  not  wear  his  pontifical 
 robes,  which  were  worn  only  in  the  temple. 
 
 2dly.  We  may  suppose  that  St.  Paul  was  not  mistaken  in  the 
 person  of  the  high-priest,  but  happening  to  have  his  eyes  turned 
 another  way  when  the  command  was  given,  he  was  not  aware 
 from  whom  the  expression  proceeded,  but  attributed  it  to  some 
 other  member  of  the  Sanhedrim  seated  with  the  high-priest  upon 
 the  bench.  Lc  Clerc,  and  the  most  learned  of  the  English  in- 
 terpreters, incline  to  this  explanation.  But  what  can  justify  the 
 harshness  of  Paul's  reply,  (v.  3.)  supposing  it  addressed  to  any  in- 
 different individual  ?  It  is  answered,  that  Paul's  words  amount 
 to  a  prophetical  denunciation,  and  not  an  imprecation — TvTrreiv 
 at  fieWti.  This  was  proved  in  the  event;  for,  as  Grotius  ob- 
 serves, Ismael  Phabi  succeeded  to  the  high  priesthood  soon 
 after  ;  whether  on  account  of  the  death  or  the  removal  of  Ana- 
 nias is  uncertain. 
 
 Michaelis(6)  has  solved  the  difficulty,  however,  in  a  very  sa- 
 tisfactory manner.  On  this  passage  it  has  been  asked,  I.  Who 
 was  this  Ananias?  2.  How  can  it  be  reconciled  with  chrono- 
 logy, that  Ananias  was  at  that  time  called  the  high-priest,  when 
 it  is  certain,  from  Josephus,  that  the  time  of  his  holding  that 
 office  was  much  earlier?  And  3.  How  it  happened  that  Paul 
 said,  "  I  wist  not,  brethren,  that  he  was  the  high-priest,"  since 
 the  external  marks  of  office  must  have  determined  whether  he. 
 were  or  not?  "On  all  these  subjects,"  says  Michaelis,  "is 
 thrown  the  fullest  light,  as  soon  as  we  examine  the  special  his- 
 tory of  that  period ;  a  light  which  is  not  confined  to  the  pre- 
 sent, but  extends  itself  to  the  following  chapters,  insomuch 
 that  it  cannot  be  doubted  that  this  book  was  written,  not  after 
 the  destruction  of  Jerusalem,  but  by  a  person  who  was  contem- 
 porary to  the  events  which  are  there  related." 
 
 Ananias,  the  son  of  Nebedeni,  was  high-priest  at  the  time  that 
 Helena,  Queen  of  Abiadene,  supplied  the  Jews  with  corn  from 
 Egypt,  during  the  famine  which  took  place  in  the  fourth  year 
 of  Claudius,  mentioned  in  the  eleventh  chapter  of  the  Acts. 
 St.  Paul,  therefore,  who  took  a  journey  to  Jerusalem  at  that 
 period,  could  not  have  been  ignorant  of  the  elevation  of  Ana- 
 nias to  that  dignity.  Soon  after  the  holding  of  the  first  council, 
 as  it  is  called,  at  Jerusalem,  Ananias  was  dispossessed  of  his 
 office,  in  consequence  of  certain  acts  of  violence  between  the 
 Samaritans  and  the  Jews,  and  sent  prisoner  to  Rome,  whence 
 he  was  aftervyards  released,  and  returned  to  Jerusalem.  Now 
 from  that  period  he  could  not  be  called  high-priest,  in  the  proper 
 sense  of  the  word,  though  Josephus  has  sometimes  given  him 
 the  title  of  apxtepsvQ,  taken  in  the  more  extensive  meaning  of 
 a  priest,  who  had  a  seat  and  voice  in  the  Sanhedrim  j  and  Jona- 
 than, though  we  are  not  acquainted  with  the  circumstances  of 
 his  elevation,  had  been  raised  in  the  mean  time  to  the  supreme 
 dignity  of  the  Jewish  church.  Between  the  death  of  Jonathan, 
 who  was  murdered  by  order  of  Felix,  and  the  high  priesthood 
 of  Ismael,  who  was  invested  with  that  oilicc  by  Agrippa,  elapsed 
 an  interval  in  which  this  dignity  continued   vacant.     Now  it 
 
ST.  PAUL  SEES  A  VISION.— CHAP.  XIII.  427 
 
 Julian  Pe-    cil,  Men  and  brethren,  I  am  a  Pliarisce,  the   son  of  a  Jerasalera. 
 Vuf 'j^^Va  P^^^^^^^  •  ^^  ^^^^  ^^op<2  ^"^  resurrection  of  the  dead  I  am 
 58.  '  called  in  question. 
 
 7  And  when  he  had  so  said,  there  arose  a  dissension 
 between  the  Pharisees  and  the  Sadducees :  and  the  multi- 
 tude was  divided. 
 
 8  For  the  Sadducees  say  that  there  is  no  resurrection, 
 neither  angel  nor  spirit :  but  the  Pharisees  confess  both. 
 
 9  And  there  arose  a  great  cry  :  And  the  scribes  thai 
 were  of  the  Pharisees'  part  arose,  and  strove,  saying,  We 
 find  no  evil  in  this  man  :  but  if  a  spirit  or  an  angel  hath 
 spoken  to  him,  let  us  not  fight  against  God. 
 
 10  And  when  there  arose  a  great  dissension,  the  chief 
 captain,  fearing  lest  Paul  should  have  been  pulled  in 
 pieces  of  them,  commanded  the  soldiers  to  go  down,  and 
 to  take  him  by  force  from  among  them,  and  to  bring  him 
 into  the  castle. 
 
 SECTION  XXIX. 
 
 St.  Paul  is  encouraged  by  a  Vision  to  persevere. 
 
 ACTS  xxiii.  1 1 . 
 
 11  And  the  night  following,  the  Lord  stood  by  him, 
 and  said.  Be  of  good  cheer,  Paul :  for  as  thou  hast  testi- 
 fied of  me  in  Jerusalem,  so  must  thou  bear  witness  also 
 at  Rome. 
 
 happened  precisely  in  this  interval  that  St.  Paul  was  appre- 
 hended in  Jerusalem  ;  and  the  Sanhedrim,  being  destitute  of  a 
 president,  he  undertook  of  his  own  authority  the  discharge  of 
 that  oiiice,  which  he  executed  with  the  greatest  tyranny.  It  is 
 possible,  therefore,  that  St.  Paul,  who  had  been  only  a  few  days 
 in  Jerusalem,  might  be  ignorant  that  Ananias,  who  had  been 
 dispossessedof  the  priesthood,  had  taken  upon  himself  a  trust  to 
 which  he  was  not  entitled  ;  he  might  therefore  very  naturally  ex- 
 claim, "  I  wist  not,  brethren,  that  he  was  the  high-priest."  Ad- 
 mitting him,  on  the  other  hand,  to  have  been  acquainted  with 
 the  fact,  the  expression  must  be  considered  as  an  indirect  re- 
 proof, and  a  tacit  refusal  to  recognize  usurped  authority. 
 
 A  passage,  then,  which  has  hitherto  been  involved  in  ob- 
 scurity, is  brought  by  this  relation  into  the  clearest  light ;  and 
 the  whole  history  of  St.  Paul's  imprisonment,  the  conspiracy  of 
 the  fifty  Jews,  with  the  consent  of  the  Sanhedrim,  their  petition 
 to  Festus  to  send  him  from  Cesarca,  with  an  intent  to  murder 
 him  on  the  road,  are  facts  which  correspond  to  the  character 
 of  the  times,  as  described  by  Josephus,  who  mentions  the  prin- 
 cipal persons  recorded  in  the  Acts,  and  paints  their  profligacy 
 in  colours  even  stronger  than  those  of  St.  Luke. 
 
 («^  Witsiusde  Vita  Pauli,  cap.  10.  ap.  Meletem.  Laidensia.  {b)  Mi- 
 chaeiis,  vol.  i.  p.  51—54.     Home,  i.  IIG— 118. 
 
428  CONSPIRACY  AGAINST  ST.  PAUL, 
 
 Julian  Pe-  SECTION  XXX. 
 
 riod,4771.  Antipatris 
 
 Vulgar^ra,  j^  consequence  of  the  Discovery  of  a  Conspiracy  to  hill  St.  — Cesarea. 
 Pauli  he  is  removed  by  Night  from  Jerusalem,  through 
 Antipatris  to  Cesar ea. 
 
 ACTS  xxiii.   12,  to  the  end. 
 
 12  And  when  it  was  day,  certain  of  the  Jews  banded 
 together,  and  bound  themselves  under  a  curse,  saying, 
 that  they  would  neither  eat  nor  drink  till  they  had  killed 
 Paul^ 
 
 13  And  they  were  more  than  forty  which  had  made 
 this  conspiray. 
 
 14  And  they  came  to  the  chief  priests  and  elders,  and 
 said.  We  have  bound  ourselves  under  a  great  curse,  that 
 we  will  eat  nothing  until  we  have  slain  Paul. 
 
 15  Now  therefore  ye,  with  the  council,  signify  to  the 
 chief  captain  that  he  bring  him  down  unto  you  to-morrow, 
 as  though  ye  would  enquire  something  more  perfectly 
 concerning  him  :  and  we,  or  ever  he  come  near,  are  ready 
 to  kill  him. 
 
 1 6  And  when  Paul's  sister's  son  heard  of  their  lying  in 
 wait,  he  went  and  entered  into  the  castle,  and  told  Paul. 
 
 17  Then  Paul  called  one  of  the  centurions  unto  him, 
 and  said,  Brin^  this  young  man  unto  the  chief  captain ; 
 for  he  hath  a  certain  thing  to  tell  him. 
 
 1 8  So  he  took  him  and  brought  him  to  the  chief  cap- 
 tain, and  said,  Paul  the  prisoner  called  me  unto  him,  and 
 prayed  me  to  bring  this  young  man  unto  thee,  who  hath 
 something  to  say  unto  thee. 
 
 1 9  Then  the  chief  captain  took  him  by  the  hand,  and 
 went  with  him  aside  privately,  and  asked  him,  What  is 
 that  thou  hast  to  tell  me  ? 
 
 20  And  he  said,  The  Jews  have  agreed  to  desire  thee 
 that  thou  wouldest  bring  down  Paul  to-morrow  into  the 
 
 ^  It  is  probable  these  conspirators  laid  themselves  under  all 
 the  curses  that  were  usually  denounced  in  an  excommunication. 
 It  was  usual  among  the  Jews,  for  private  persons  to  excommu- 
 nicate both  themselves  and  others  (a).  From  their  perverted 
 oral  tradition  they  made  it  a  rule  that  a  private  person  might 
 kill  any  one  who  had  forsaken  the  law  of  Moses,  of  which 
 crime  St.  Paul  was  accused.  They  therefore  applied  to  the 
 Jewish  magistrates,  who  were  chiefly  of  the  sect  of  the  Sad- 
 ducees,  and  St.  Paul's  bitterest  enemies,  for  their  connivance 
 and  support,  (v.  14.)  who  gladly  aided  and  abetted  this  manner 
 of  taking  away  his  life,  and,  on  its  failure,  determined  them- 
 selves afterwards  to  make  a  similar  attempt.  (Actsxxv.  3.)  Their 
 vows  of  not  eating  and  drinking  were  as  easy  to  loose  as  to  bind ; 
 according  to  Lightfoot,  (vol.  ii.  p.  703.)  any  of  their  rabbies  or 
 wise  men  could  absolve  them. 
 
 (rt)  Soldcri  dc  Jure  Nat.  I.  iv.  c.  7  and  8,  pp.  172  and  478.  and  dc 
 Syncd,  I.  i.  c.  7.  p.  829.  fin.  8S0,  and  857.    Biscoc  278,  vol.  i. 
 
WHO  IS  REMOVED  TO  CESAREA.— CHAP.  XIII.  429 
 
 Julian  Pe-    council,  as  though  they  would  inquire  somewhat  of  him  Antipatris 
 
 58.  21  But  do  not  thou  yield  unto  them  :  for  there  lie  in 
 
 wait  for  him  of  them  more  than  forty  men,  which  have 
 bound  themselves  with  an  oath,  that  they  will  neither  eat 
 nor  drink  till  they  have  killed  him  :  and  now  are  they 
 ready,  looking  for  a  promise  from  thee. 
 
 22  So  the  chief  captain  then  let  the  young  man  depart, 
 and  charged  him,  See  thou  tell  no  man  that  thou  hast 
 shewed  these  things  to  me. 
 
 2S  And  he  called  unto  him   two    centurions,  saying, 
 Make  ready  two  hundred  soldiers  to  go   to  Cesarea,  and 
 horesemen  threescore  and  ten,  and  spearmen  two  hundred 
 at  the  third  hour  of  the  night ; 
 
 24  And  provide  them  beasts,  that  they  may  set  Paul 
 on,  and  bring  him  safe  unto  Felix  the  governor. 
 
 25  And  he  wrote  a  letter  after  this  manner  : 
 
 2Q  Claudius  Lysias  unto  the  most  excellent  governor 
 Felix  sendeth  greeting. 
 
 27  This  man  was  taken  of  the  Jews,  and  should  have 
 been  killed  of  them ;  then  came  I  with  an  army,  and  re- 
 scued him,  having  understood  that  he  was  a  Roman. 
 
 28  And  when  I  would  have  known  the  cause  wherefore 
 they  accused  him,  I  brought  him  forth  into  their  council : 
 
 29  Whom  I  perceived  to  be  accused  of  questions  of 
 their  law,  but  to  have  nothing  laid  to  his  charge  worthy 
 of  death  or  of  bonds. 
 
 30  And  when  it  was  told  me,  how  that  the  Jews  laid 
 wait  for  the  man,  I  sent  straightway  to  thee,  and  gave 
 commandment  to  his  accusers  also,  to  say  before  thee 
 what  they  had  against  him.     Farewell. 
 
 31  Then  the  soldiers,  as  it  was  commanded  them,  took 
 Paul,  and  brought  him  by  night  to  Antipatris. 
 
 32  On  the  morrow  they  left  the  horsemen  to  go  with 
 him,  and  returned  to  the  castle  : 
 
 33  Who,  when  they  came  to  Cesarea,  and  delivered 
 the  epistle  to  the  governor,  presented  Paul  also  before 
 him. 
 
 34  And  when  the  governor  had  read  the  letter,  he  asked 
 of  what  province  he  was.  And  when  he  understood  that 
 he  was  of  Cilicia  ; 
 
 35  I  will  hear  thee,  said  he,  when  thine  accusers  are 
 also  come.  And  he  commanded  him  to  be  kept  in  Herod's 
 judgment-hall. 
 
430  ST.  PAUL  IS  ACCUSED  befoAe  FELIX.— CHAP.   XIII. 
 
 Julian  Pc-  SECTION  XXXI.  Cesarea. 
 
 VulgaryEra,  St.  Paul  is  accused  of  Sedition  before  Felix,  the  Governor 
 58.  of  Judea, 
 
 ACTS  xxiv.  1 — 21. 
 
 1  And  after  five  days  Ananias  the  high  priest  descended 
 with  the  elders,  and  with  a  certain  orator,  named  Tertullus, 
 who  informed  the  governor  against  Paul. 
 
 2  And  when  he  was  called  forth,  Tertullus  began  to 
 accuse  him,  saying.  Seeing  that  by  thee  we  enjoy  great 
 quietness,  and  that  very  worthy  deeds  are  done  unto  this 
 nation  by  thy  providence, 
 
 3  We  accept  it  always,  and  in  all  places,  most  noble 
 Felix,  with  all  thankfulness. 
 
 4  Notwithstanding,  that  I  be  not  further  tedious  unto 
 thee,  I  pray  thee  that  thou  wouldest  hear  us  of  thy  cle- 
 mency a  few  words. 
 
 5  For  we  have  found  this  man  a  pestilent  yeZ/ojy,  and  a 
 mover  of  sedition  among  all  the  Jews  throughout  the 
 world,  and  a  ringleader  of  the  sect  of  the  Nazarenes^^ 
 
 27  We  learn,  from  this  epithet,  that  the  word  Nazarene  was 
 applied  to  the  Christians  as  a  terra  of  contempt  in  the  time  of 
 the  Apostles.  Tertullus  evidently  meant  the  Christians  in  ge- 
 neral, who  being-  followers  of  the  despised  Nazarene,  probably 
 obtained  this  appellation  from  the  very  first.  It  does  not,  how- 
 ever, appear  that  this  name  was  assumed  by  the  Christians 
 themselves.  They  were  called  among  themselves  "  the  bre- 
 thren,"—"  they  of  the  faith,"  and  "  the  faith,"  till  at  length, 
 when  they  became  more  numerous,  and  received  a  large  acces- 
 sion of  converts  from  the  Gentiles,  Christians  became  the  ge- 
 neral name;  and  the  Hebrew  Christians,  who  still  perhaps  bore 
 the  name  of  Nazarenes  among  the  Jews,  were  distinguished 
 among  Christians  by  the  names  of  "  the  Hebrews,"  and  ''  they 
 of  the  circumcision."  If  this  epithet  Was  generally  applied  to 
 the  early  Christians  by  their  enemies,  it  is  not  necessary  to 
 prove  that  the  Nazarenes,  to  whom  Tertullus  alluded,  were  be- 
 lievers in  the  divinity  of  our  Lord,  and  in  those  opinions  which 
 arc  now  embodied  in  the  formularies  and  creeds  of  the  Church. 
 
 Long  after  the  death  of  the  apostles  we  read  of  a  class  of  re- 
 ligionists who  were  called  Nazarenes  ;  who  blended  in  their  ec- 
 clesiastical regimen  the  Jewish  rites  and  Christian  precepts, 
 and  maintained  various  opinions  respecting  the  person  of 
 Christ,  which  are  defensible  neither  from  the  Scriptures,  nor  the 
 decisions  of  the  primitive  Church.  Dr.  Priestley  attempted  to 
 prove  that  these  Nazarenes,  and  another  sect,  the  Ebionitcs,  who 
 likewise  advocated  erroneous  notions  on  this  important  subject, 
 were  the  same  ;  and  that  they  were  the  remnant  of  the  Church  at 
 Jerusalem,  maintaining-,  in  depression  and  neglect,  the  pristine 
 faith  in  its  ancient  purity.  Bishop  Horsley,"  on  the  contrary, 
 asserted,  and  made  his  assertion  good  by  the  best  remaining; 
 evidence,  that  the  name  of  Nazarene  was  never  heard  of  among 
 Christians  themselves,  as  descriptive  of  a  sect,  before  the  final 
 destruction  of  Jerusalem  by  Adrian  ;  when  it  became  the  specific 
 name  of  the  Judaizers,  who  at  that  lime  separated  from  the 
 Chuich  of  Jerusalem,  and  settled  in  the  north  of  Galilee.  The 
 name  wiis  taken  from  the  country  in  which  they  settled;  but  it 
 
ORATION  OF  TERTULLUS.— CHAP.  XIII.  43I 
 
 Julian  Pe-        6  Who  also  hath  gone  about  to  profane  the  temple :  Cesarea. 
 Y^^'^^l}'   whom  we  took,  and  would  have  judged  according  to  our 
 ss!  ^^"^    ^^'  law. 
 
 7  But  the  chief  captain  Lysias  came  upon  u^,  and  with 
 great  violence  took  him  away  out  of  our  hands, 
 
 8  Commanding  his  accusers  to  come  unto  thee  :  by  ex- 
 amining of  whom,  thyself  mayest  take  knowledge  of  all 
 these  things  whereof  we  accuse  him. 
 
 9  And  the  Jews  also  assented,  saying  that  these  things 
 were  so. 
 
 10  Then  Paul,  after  that  the  governor  had  beckoned 
 unto  him  to  speak,  answered,  Forasmuch  as  I  know  that 
 thou  hast  been  of  many  years  a  judge  unto  this  nation,  I 
 do  the  more  cheerfully  answer  for  myself : 
 
 11  Because  that  thou  mayest  understand,  that  there 
 are  yet  but  twelve  days  since  I  went  up  to  Jerusalem  for 
 to  worship. 
 
 12  And  they  neither  found  me  in  the  temple  disputing 
 with  any  man,  neither  raising  up  the  people,  neither  in 
 the  synagogues,  nor  in  the  city  : 
 
 13  Neither  can  they  prove  the  things  whereof  they  now 
 accuse  me. 
 
 14  But  this  I  confess  unto  thee,  that  after  the  way 
 which  they  call  heresy,  so  worship  I  the  God  of  my  fa- 
 thers, believing  all  things  which  are  written  in  the  law 
 and  in  the  prophets  ; 
 
 1 5  And  have  hope  toward  God,  which  they  themselves 
 also  allow,  that  there  shall  be  a  resurrection  of  the  dead, 
 both  of  the  just  and  unjust. 
 
 seems  to  have  been  given  in  contempt,  and  not  without  allusion 
 to  the  earlier  application  of  it  by  the  Jews,  to  the  Christians  in 
 general.  The  object  of  this  epithet  was  to  stigmatize  these 
 Nazarenes  as  mere  Judaizers,  who  endeavoured  to  retain  the 
 Jev^ish  observances  while  they  professed  Christianity,  and  thus 
 to  degrade  and  corrupt  the  Gospel.  The  Hebrew  Christians, 
 properly  so  named,  left  Jerusalem  during  the  siege,  and  retired 
 to  Fella,  whence  they  afterwards  removed  and  settled  at  ^lia. 
 Neither  were  the  Nazarenes  the  same  as  the  Ebionites;  as 
 Epiphanius,  Mosheim,  and  others,  speak  of  them  as  separate 
 communities. 
 
 Such  arc  the  opposite  statements  of  these  controversialists  : 
 and  the  result  of  their  discussion  has  given  another  proof  to  the 
 world,  that  the  Unitarian  opinions  are  as  utterly  unsupported 
 by  antiquity,  as  they  are  by  Scripture;  and  that  the  common 
 vulgar  Christianity  of  the  system  rightly  called  orthodox,  and 
 which  is  in  vain  endeavoured  to  be  used  as  a  term  of  contempt, 
 is  the  one,  true,  and  ancient  faitli,  upon  which  tlie  hopes  of  a 
 Christian  must  be  founded.  The  divinity  and  atonement  of 
 Christ  are  the  unchangeable  basis  of  the  Cliristian's  conlidence 
 that  his  repentance  is  accepted  by  his  Creator.— See  Horsley's 
 Letters  to  Priestley,  pp.174 — 180,  &c.  and  Bingham's  Ecclcs. 
 Antiq.  8vo.  edit.  vol.  i.  p.  13.  lib.  1.  cap.  2.  §  1.  See  also  Scm- 
 ler  ap.  Archbishop  Lawrence's  Work  on  the  Logos  of  St.  John, 
 p,  70. 
 
432  CONFERENCES  of  ST.  PAUL  with  FELIX.— CHAP.  XIIL 
 
 Julian  Pe-         16  And  herein  do  I  exercise  myself,  to  have  always  a  Cesarea. 
 
 v'^t'  rSra  Conscience  void  of  offence  toward  God  and  toward  men. 
 
 ss!  ^^^    ^^'      1 7  Now  after  many  years,  I  came  to  bring  alms  to  my 
 nation,  and  offerings. 
 
 IS  Whereupon  certain  Jews  from  Asia  found  me  puri- 
 fied in  the  temple,  neither  with  multitude,  nor  with  tumult : 
 
 19  Who  ought  to  have  been  here  before  thee,  and  ob- 
 ject, if  they  had  ought  against  me. 
 
 20  Or  else  let  these  same  here  say,  if  they  have  found 
 any  evil  doing  in  me,  while  I  stood  before  the  council. 
 
 21  Except  it  be  for  this  one  voice,  that  I  cried  stand- 
 ing among  them,  touching  the  resurrection  of  the  dead, 
 I  am  called  in  question  by  you  this  day, 
 
 SECTION  XXXII. 
 
 After  many  Conferences  with  Felix,  St.  Paul  is  continued 
 
 in  Prison  till  the  Arrival  of  Porciiis  Festus. 
 
 ACTS  xxiv.  22,  to  the  end. 
 
 22  And  when  Felix  heard  these  things,  having  more 
 perfect  knowledge  of  that  way,  he  deferred  them,  and 
 said,  When  Lysias  the  chief  captain  shall  come  down,  I 
 will  know  the  uttermost  of  your  matter  ^^ 
 
 23  And  he  commanded  a  centurion  to  keep  Paul,  and 
 let  him  have  liberty,  and  that  he  should  forbid  none  of 
 his  acquaintance  to  minister  or  come  unto  him. 
 
 24  And  aftcjf  certain  days,  when  Felix  came  with  his 
 wife  Drusilla,  which  was  a  Jewess,  he  sent  for  Paul,  and 
 heard  him  concerning  the  faith  in  Christ. 
 
 25  And  as  he  reasoned  of  righteousness,  temperance, 
 and  judgment  to  come,  Felix  trembled,  and  answered, 
 Go  thy  way  for  this  time ;  when  I  have  a  convenient  sea- 
 son, I  will  call  for  thee. 
 
 26  He  hoped  also  that  money  should  have  been  given 
 him  of  Paul,  that  he  might  loose  him :  wherefore  he  sent 
 for  him  the  oftener,  and  commuend  with  him. 
 
 3^  There  are  two  modes  of  arranging  tbe  constrnction  of  this 
 verse.  Either,  when  Felix  heard  these  things,  he  deferred  them, 
 and  said,  "that  after  he  had  acquired  a  more  perfect  know- 
 ledge of  that  way,  and  Lysias  being  come,  he  would  take  full 
 cognizance  of  the  business  ;"  or,  "  when  he  heard  these  things, 
 having,"  &c.  as  in  our  translation.  Beza  and  Grotius  state, 
 that  Felix  had  two  points,  the  one  of  law,  the  other  of  fact,  to 
 determine.  The  first  (\'as,  whether  the  new  sect  of  the  Naza- 
 rcnes  was  against  the  law  of  IMoses ;  the  other,  whether  Paul 
 was  raising  a  tumult.  On  the  first  the  learned  were  to  be  con- 
 sulted; on  the  other,  Lysias  was  the  most  conclusive  witness. 
 Hence  delay  was  entirely  proper.  Whitby  cannot  allow  that 
 the  text  will  bear  this  construction,  and  holds  with  the  Eng- 
 lish version,  that  Felix  had  already  gained  a  knowledge  of  the 
 Christian  way  by  his  residence  at  Cesarea,  where  Cornelius  was 
 converted,  and  Philip,  the  deacon,  and  many  disciples  resided, 
 —Chap.  xxi.  8.  IG.     Elslev,  vol.  iii.  p.  330. 
 
ST.   PAUL  AiPEALs  TO  THE  EMPEROR— CHAP.  XIII.  4.33 
 
 Julian  Pe-        27  But  after  two  years  Porcius  Festus  came  into  Felix's  Cesarea. 
 Vr°f '  ^^I}'   room  :  and  Felix,  willin"^  to  shew  the  Jews  a  pleasure, 
 ^8^.'^"^^"' left  Paul  bound-.  ^ 
 
 SECTION  XXXIII. 
 
 Trial  of  St,  Paul  before  Festus — He  appeals  to  the  Emperor, 
 ACTS  XXV.    1  — 12. 
 Julian  Pe-         1   Now  when  Festus  was  come  into  the  province,  after 
 v^^'-^^m'    ^^^^^^  ^^y^  ^^®  ascended  from  Ccsarea  to  Jerusalem. 
 Q^]  ^^^    ^'^'      2  Then  the  high  priest  and  the  chief  of  the  Jews  in- 
 formed him  against  Paul,  and  besought  him, 
 
 3  And  desired  favour  against  him,  that  he  would  send 
 for  him  to  Jerusalem,  laying  wait  in  the  way  to  kill  him. 
 
 4  But  Festus  answered,  that  Paul  should  be  kept  at 
 Cesarea,  and  that  he  himself  would  depart  shortly  thither. 
 
 5  Let  them  therefore,  said  he,  which  among  you  are 
 able,  go  down  with  me,  and  accuse  this  man,  if  there  be 
 any  wickedness  in  him. 
 
 6  And  when  he  had  tarried  among  them  more  than  ten 
 days,  he  went  down  unto  Cesarea;  and  the  next  day 
 sitting  on  the  judgment  seat,  commanded  Paul  to  be 
 brought. 
 
 7  And  when  he  was  come,  the  Jews  which  came  down 
 from  Jerusalem  stood  round  about,  and  laid  many  and 
 grievous  complaints  against  Paul,  which  they  could  not 
 prove. 
 
 8  While  he  answered  for  himself.  Neither  against  the 
 law  of  the  Jews,  neither  against  the  temple,  nor  yet 
 against  Cesar,  have  I  offended  any  thing  at  all. 
 
 9  But  Festus,  willing  to  do  the  Jews  a  pleasure,  an- 
 swered Paul,  and  said,  Wilt  thou  go  up  to  Jerusalem,  and 
 there  be  judged  of  these  things  before  me. 
 
 10  Then  said  Paul,  I  stand  at  Cesar's  judgment  seat, 
 where  I  ought  to  be  judged :  to  the  Jews  have  I  done  no 
 wrong,  as.  thou  very  well  knowest. 
 
 1 1  For  if  I  be  an  offender,  or  have  committed  any 
 thing  worthy  of  death,  I  refuse  not  to  die  :  but  if  there  be 
 none  of  these  things  whereof  these  accuse  me,  no  man  may 
 deliver  me  unto  them.     I  appeal  unto  Cesar*". 
 
 35  For  the  probable  date  of  Felix's  recal  to  Rome,  see  the  re- 
 marks on  Section  II.  Chap.  15. 
 
 *°  A  freeman  of  Rome,  who  had  been  tried  for  a  crime,  and 
 sentence  passed  on  him,  had  a  ritijht  to  appeal  to  the  emperor, 
 if  he  conceived  the  sentence  to  be  unjust ;  but,  even  before  the 
 i-entence  was  pronounced,  he  had  the  privilege  of  an  appeal  in 
 criminal  cases,  if  he  conceived  that  the  judge  was  doing  any 
 thing  contrary  to  the  laws.  Ante  scntenMam  appellari  potest  in 
 criminali  negotio,  si  judex  contra  leges  hoc  fariat. 
 
 An  appeal  to  the  emperor  was  highly  respected.  The  Julian 
 law  condemned  those  magistrates,  and  others,  having  authority, 
 as  violators  of  the  public  peace,  who  had  put  to  death,  tortureit, 
 VOL.   II.  F    f 
 
434  FESTUS'  account  of  thk  CHRISTIAN  CONTROVERSY. 
 
 Julian  Pe-        12  Then  Festus,  when  he  had  conferred  with  the  coun-  Cesarea. 
 riod,  4773.   ^[\  answered,  Hast  tliou  appealed  unto  Cesar  ?  unto  Cesar 
 
 Vulgar^ra,  ^j^;^^  ^j^^^  ^^  ^^^ 
 
 SECTION  XXXIV. 
 
 Curious  Account  given  to  Agrippa  by  Festus,  of  the  Accu- 
 sation against  St.  Paul. 
 
 ACTS  XXV.  13 — 22. 
 
 13  And  after  certain  days,  king  Agrippa  and  Bernice 
 came  unto  Cesarea,  to  salute  Festus. 
 
 14  And  when  they  had  been  there  many  days,  Festus 
 declared  Paul's  cause  unto  the  king,  saying,  There  is  a 
 certain  man  left  in  bonds  by  Felix  : 
 
 15  About  whom,  when  I  was  at  Jerusalem,  the  chief 
 priests  and  the  elders  of  the  Jews  informed  me,  desiring 
 to  have  judgment  against  him. 
 
 16  To  whom  I  answered.  It  is  not  the  manner  of  the 
 Romans  to  deliver  any  man  to  die,  before  that  he  which  is 
 accused  have  the  accusers  face  to  face,  and  have  licence  to 
 answer  for  himself  concerning  the  crime  laid  against  him. 
 
 17  Therefore,  when  they  were  come  hither,  without 
 any  delay,  on  the  morrow  I  sat  on  the  judgment-seat,  and 
 commanded  the  man  to  be  brought  forth. 
 
 18  Against  whom,  when  the  accusers  stood  up,  they 
 brouo-ht  none  accusation  of  such  things  as  I  supposed  : 
 
 19  But  had  certain  questions  against  him  of  their  own 
 superstition,  and  of  one  Jesus,  which  was  dead,  whom 
 Paul  affirmed  to  be  alive. 
 
 20  And  because  I  doubted  of  such  manner  of  questions, 
 I  asked  him  whether  he  would  go  to  Jerusalem,  and  there 
 be  judged  of  these  matters. 
 
 21  But  when  Paul  had  appealed  to  be  reserved  unto 
 the  hearing  of  Augustus,  I  commanded  him  to  be  kept  till 
 I  might  send  him  to  Cesar. 
 
 22  Then  Agrippa  said  unto  Festus,  I  would  also  hear 
 the  man  myself.    To-morrow,  said  he,  thou  shalt  hear  him. 
 
 scourged,  imprisoned,  or  condemned  any  Roman  citizen  who 
 had  appealed  to  Cesar.  Lege  Julia  de  vi  publica  damnatiir,  qui 
 aliqua  potestate  praeditiis,  Civeni  Romanum  ad  Imperatorem 
 appellantem  necarit,  necarive  jusserit,  torserit,  verberaverit, 
 condeninaverit,  in  publica  vincula  duci  jusserit. 
 
 This  law  was  so  very  sacred  and  imperative,  that,  in  the  per- 
 secution under  Trajan,  Pliny  would  not  attempt  to  put  to  death 
 Roman  citizens  who  were  proved  to  have  turned  Christians ^ 
 hence,  in  his  letter  to  Trajan,  lib.  x.  Ep.  97.  he  says,  "  Fuerunt 
 alii  siniilis  amenliae,  (|uos  quia  cives  RomanJ  crant,  annotaviin 
 urbcmvemmittendos."  "There  were  others  guilty  oisimilar  folly, 
 whom,  finding  them  to  be  Roman  citizens,  I  have  determined 
 to  send  to  the  city."  Very  likely  these  had  appealed  to  Cesar. 
 —See  Grotins  ap.  Dr.  Clarke,  and  Bishop  Pearce. 
 
ST.  PAUL'S  DEFENCE  before   FESTUS—CHAF.  XIII. 
 
 M^rni.  SECTION  XXXV. 
 
 VuJgar^r'a,  St  Paul  defends  his   Cause  before  Festus  and  .^grippa—  ^^'''''' 
 Their  Conduct  on  that  Occasion. 
 ACTS  XXV.  23,  to  the  end,  and  chap.  xxvi. 
 
 23  And  on  the  morrow,  wlien  Agrippa  was  come,  and 
 Bernice,  with  great  pomp,  and  was  entered  into  the  place 
 of  hearing,  with  the  chief  captains,  and  principal  men  of 
 the  city,  at  Festus'  commandment  Paul  was  brought  forth. 
 
 24  And  Festus  said,  King  Agrippa,  and  all  m'^n  whicli 
 are  here  present  with  us,  ye  see  this  man,  about  whom  all 
 the  multitude  of  the  Jews  have  dealt  witli  me,  both  at 
 Jerusalem,  and  also  here,  crying  that  he  ought  not  to 
 live  any  longer. 
 
 25  But  when  I  found  that  he  had  committed  nothing 
 worthy  of  death,  and  that  lie  himself  hath  appealed  to  Au- 
 gustus, I  have  determined  to  send  him. 
 
 26  Of  whom  I  have  no  certain  thing  to  write  unto  my 
 lord.  Wherefore  I  have  brought  him  forth  before  you, 
 and  specially  before  thee,  O  king  Agrippa,  that,  after  ex- 
 amination had,  I  might  have  had  somewhat  to  write. 
 
 27  For  it  seemeth  to  me  unreasonable,  to  send  a  pri- 
 soner, and  not  withal  to  signify  the  crimes  laid  aeainst 
 him.  ° 
 
 1  Then  Agrippa  said  unto  Paul,  Thou  art  permitted 
 to  speak  for  thyself.  Then  Paul  stretched  forth  the  hand, 
 and  answered  for  himself: 
 
 2  I  think  myself  happy,  king  Agrippa,  because  I  shall 
 answer  for  myself  this  day  before  thee,  touching  all  the 
 things  whereof  I  am  accused  of  the  Jews  : 
 
 3  Especially,  because  I  know  thee  to  be  expert  in  all 
 customs  and  questions  which  are  among  the  Jews :  where- 
 fore I  beseech  thee  to  hear  me  patiently. 
 
 4  My  manner  of  life  from  my  youth,  which  was  at  the 
 first  among  mine  own  nation  at  Jerusalem,  know  all  the 
 Jews ; 
 
 5  Which  knew  me  from  the  beginning,  if  they  would 
 testify,  that  after  the  most  straitest  sect  of  our  religion,  I 
 lived  a  Pharisee. 
 
 6  And  now  I  stand  and  am  judged  for  the  hope  of  the 
 promise  made  of  God  unto  our  fathers  : 
 
 7  Unto  which  promise  our  twelve  tribes,  instantly  serv- 
 ing God  day  and  night,  hope  to  come.  For  which  hope's 
 sake,  king  Agrippa,  I  am  accused  of  the  Jews. 
 
 8  Why  should  it  be  thought  a  thing  incredible  with  you, 
 that  God  should  raise  the  dead  ? 
 
 9  I  verily  thought  with  myself,  that  I  ought  to  do  many 
 things  contrary  to  the  name  of  Jesus  of  Nazareth. 
 
 10  Which  thing  I  also  did  in  Jerusalem:  and  many  of 
 the  saints  did  I  shut  up  in  prison,  having  received  autho- 
 
 F  f  2 
 
 43; 
 
436  ST.  PAUL'S  DEFENCE  before  FESTUS— CHAP.  XIII. 
 
 Julian Pe-    rity  from  the  chief  priests:  and  when  they  were  put  to  Cesarea. 
 
 riod,  4773.   death,  I  gave  my  voice  against  them. 
 
 Viilgar^ra,      -j  j  p^^^  j  punished  them  oft  in  every  synagogue,  and 
 
 ^^*  compelled  them  to  blaspheme  ;    and  being  exceedingly 
 
 mad  against  them,  I  persecuted  them  even  unto  strange 
 
 cities. 
 
 12  Whereupon  as  I  went  to  Damascus,  with  authority 
 and  commission  from  the  chief-priests, 
 
 13  At  mid-day,  O  king,  I  saw  in  the  way  a  light  from 
 heaven,  above  the  brightness  of  the  sun,  shining  round 
 me  and  them  which  journied  with  me. 
 
 14  And  when  we  were  all  fallen  to  the  earth,  I  heard  a 
 voice  speaking  unto  me,  and  saying  in  the  Hebrew  tongue, 
 Saul,  Saul,  why  persecutest  thou  me  ?  it  is  hard  for  thee 
 to  kick  against  the  pricks. 
 
 15  And  I  said.  Who  art  thou.  Lord  ?  And  he  said,  I 
 am  Jesus  whom  thou  persecutest. 
 
 16  But  rise,  and  stand  upon  thy  feet:  for  I  have  ap- 
 peared unto  thee  for  this  purpose,  to  make  thee  a  minister 
 and  a  witness  both  of  these  things  which  thou  hast  seen, 
 and  of  those  things  in  the  which  I  will  appear  unto 
 thee; 
 
 17  Delivering  thee  from  the  people,  a.nd  from  the  Gen- 
 tiles, unto  whom  now  I  send  thee. 
 
 1 8  To  open  their  eyes,  a7id  to  turn  them  from  darkness 
 to  light,  and/row  the  power  of  Satan  unto  God,  that  they 
 may  receive  forgiveness  of  sins,  and  inheritance  among 
 them  which  are  sanctified,  by  faith  that  is  in  me. 
 
 1 9  Whereupon,  O  king  Agrippa,  I  was  not  disobedi- 
 ent unto  the  heavenly  vision  : 
 
 20  But  shewed  first  unto  them  of  Damascus,  and  at 
 Jerusalem,  and  throughout  all  the  coasts  of  Judea,  and 
 theti  to  the  Gentiles,  that  they  should  repent  and  turn  to 
 God,  and  do  works  meet  for  repentance. 
 
 21  For  these  causes  the  Jews  caught  me  in  the  temple, 
 and  went  about  to  kill  me. 
 
 22  Having  therefore  obtained  help  of  God,  I  continue 
 to  this  day,  witnessing  both  to  small  and  great,  saying 
 none  other  things  than  those  which  the  prophets  and 
 Moses  did  say  should  come  : 
 
 23  That  Christ  should  suffer,  and  that  he  should  be 
 the  first  that  should  rise  from  the  dead,  and  should  shew 
 light  unto  the  people,  and  to  the  Gentiles. 
 
 24  And  as  he  thus  spake  for  himself,  Festus  said  witli 
 a  loud  voice,  Paul,  thou  art  beside  thyself ;  much  learn- 
 ing doth  make  thee  mad. 
 
 25  But  he  said,  I  am  not  mad,  most  noble  Festus; 
 but  speak  forth  the  words  of  truth  and  soberness. 
 
 20  For  the  king  knoweth  of  these  things,  before  whom 
 also  I  speak  freely  :  for  I  am  persuaded  that  none  oi'  these 
 
OPINION  OF  AGRIPPA  on  ST.  PAUL'S  CONDUCT.  437 
 
 Julian  Pe-    things  are  hidden  from  him  ;  for  tliis  thing  was  not  done  Cesarea. 
 
 Vd'aSa  ''"  ^  corner. 
 
 ^jigar    ra,      ^^  King  Agrippa,  believest  thou  the  prophets  ?  I  know 
 
 that  thou  believest. 
 
 28  Then  Agrippa  said  unto  Paul,  Almost  thou  per- 
 suadest  me  to  be  a  Christian. 
 
 29  And  Paul  said,  I  would  to  God,  that  not  only  thou, 
 but  also  all  that  hear  me  this  day,  were  both  almost  and 
 altogether  such  as  I  am,  except  these  bonds. 
 
 30  And  when  he  had  thus  spoken,  the  king  rose  up, 
 and  the  governor,  and  Bernice,  and  they  that  sat  with 
 them. 
 
 31  And  when  they  were  gone  aside  they  talked  be- 
 tween themselves,  saying,  This  man  doth  nothing  worthy 
 of  death  or  of  bonds. 
 
 32  Then  said  Agrippa  unto  Festus,  This  man  might 
 have  been  set  at  liberty,  if  he  had  not  appealed  unto  Cesar. 
 
 SECTION   XXXVI. 
 
 St.  Paul  being  surrendered  as  a  Prisoner  to  the  Centurion, 
 is  prevented  from  completing  this  Journey,  by  returning 
 to  Antioch,  as  he  had  usually  done. 
 
 ACTS  xxvii.   1. 
 1  And  when  it  was  determined  that  we  should  sail  into 
 Italy,    they  delivered  Paul   and  certain   other  prisoners 
 unto  one  named  Julius,  a  centurion  of  Augustus'  band"". 
 
 '"  St.  Luke  here  relates  tliat,  "  when  St.  Paul  \vas  sent  from 
 Cesarea  to  Rome,  he  was  with  the  other  prisoners  committed  to 
 the  care  of  Julius,  an  officer  of  the  Augustan  cohort,  that  is,  a 
 Roman  cohort,  which  had  thehonour  of  bearing  the  name  of  the 
 emperor.  Now  it  appears  from  the  account,  which  Josephus 
 has  given  in  his  second  book  on  the  Jewisli  war  (a),  that  when 
 Felix  was  Procurator  of  Judea,  the  Roman  garrison  at  Cesarea 
 was  chiefly  composed  of  soldiers  who  were  natives  of  Syria. 
 But  it  also  appears,  as  well  from  the  same  books  (6),  as  from  the 
 twentieth  book  of  his  Antiquities  (c),  that  a  small  body  of  Ro- 
 man soldiers  was  stationed  there  at  the  same  time,  and  that  this 
 body  of  Roman  soldiers  was  dignified  with  the  title  of  SEBA2TH, 
 or  Augustan,  the  same  Greek  word  being  employed  by  Jose- 
 phus, as  by  the  author  of  the  Acts  of  the  Apostles.  This  select 
 body  of  Roman  soldiers  had  been  employed  by  Cumanus,  who 
 immediately  preceded  Felix  in  the  Procuratorship  of  Judea,  for 
 the  purpose  of  quelling  an  insurrection.  And  when  Festus, 
 w  ho  succeeded  Felix,'  had  occasion  to  send  prisoners  from  Cesa- 
 rea to  Rome,  be  would  of  course  intrust  them  to  the  care  of  an 
 officer  belonging  to  this  select  corps.  Even  here  then  we  have 
 a  coincidence,  which  is  worthy  of  notice — a  coincidence  which 
 we  should  never  have  discovered,  without  consulting  the  writ- 
 ings of  Josephus.  But,  that  which  is  most  worthy  of  notice  is 
 the  circumstance,  that  this  select  body  of  soldiers  bore  the  title 
 of  Augustan.  This  title  was  known  of  course  to  St.  Luke,  who 
 accompanied  St.  Paul  from  Cesarea  to  Rome.  But  that,  in  the 
 ime  of  the  Emperor  Nero,  the  garrison  of  Cesarea,  which  con- 
 istcd  chiefly  of  Syrian  soldiers,  contained  also  a  small  body  of 
 
438  ST.  PAUL  COMMENCES  HIS  VOYAGE  TO  ROME. 
 
 jjjiaaPe-  CHAPTER   XIV.  Ccsarea. 
 
 VufgatyEra,  The  fourth  Journey  of  St.  Paul, 
 
 ^'  SECTION  I. 
 
 St.  Paul  commences  his  Voyage  to  Rome,  as  a  Prisoner. 
 ACTS  xxvii.  2. 
 
 2  And  entering  into  a  ship  of  Adramyttium,  we  launch- 
 ed, meaning  to  sail  by  the  coasts  of  Asia  ;  one  Aristar- 
 chus',  a  Macedonian  of  Thessalonica,  being  with  us. 
 
 SECTION  II. 
 
 The  Ship  arrives  at  Sidon,  from  whence  it  jnoceeds   to 
 
 Cyjnus. 
 
 ACTS  xxvii.   3,  4. 
 
 3  And  the  next  day  we  touched  at  Sidon.  i^nd  Julius 
 courteously  entreated  Paul,  and  gave  him  liberty  to  go 
 unto  his  friends  to  refresh  himself. 
 
 4  And  when  we  had  launched  from  thence,  we  sailed 
 under  Cyprus,  because  the  winds  were  contrary. 
 
 SECTION    1I£. 
 
 After  changing  their  Ship  at  Tyre,  they  proceed  to  Cnidusy 
 Salmone  in  Crete,  and  the  City  of  Lasea. 
 
 ACTS  xxvii.  5 — 8. 
 
 5  And  when  we  had  sailed  over  the  sea  of  Cilicia  and 
 Pamphylia,  we  came  to  M yra,  a  city  of  Lycia. 
 
 6  And  there  the  centurion  found  a  ship  of  Alexandria  % 
 sailing  into  Italy  ;  and  he  put  us  therein. 
 
 7  And  when  we  had  sailed  slowly  many  days,  and 
 scarce  were  come  over  against  Cnidus,  the  wind  not  suf- 
 fering us,  we  sailed  unto  Crete,  over  against  Salmone  ; 
 
 8  And,  hardly  passing  it,  came  unto  a  place  which  is 
 called  The  fair  havens ;  nigh  vvhereunto  was  the  city  of 
 Lasea. 
 
 Roman  soldiers,  and  that  they  were  dignilied  by  the  epithet 
 Augustan,  are  circumstances  so  minute,  that  no  impostor  of  a 
 later  age  would  have  known  them.  And  they  prove  incontes- 
 iably,  that  the  Acts  of  the  Apostles  could  have  been  written  only 
 by  a  person  in  the  situation  of  St.  Luke. 
 
 (a)  Bell.  Jud.  lib.  ii.  cap.  13.  sect.  7.  (b)  Antiq.  Jud.  lib.  x\.  cap.  6. 
 (c)  Bishop  Marsh's  Lectures,  part  v.  pp.  82.  84.  Home's  Addenda  to 
 2nd.  eOit.  ofCrit.  Introduct.  p.  741. 
 
 '  Aristarchus  is  mentioned,  Col,  iv.  10.  as  St.  Paul's  fellow 
 prisoner;  and  in  Philem.  ver.  24.  as  his  fellow -labourer.  No 
 records  remain  to  enable  us  to  elucidate  his  history. 
 
 2  For  a  very  curious  and  interesting  account  of  the  ships  of 
 Alexandria,  and  the  trade  in  corn  between  that  place  and  Pute- 
 oli,  see  Bryant's  treatise  on  the  Eurorlydon,  Analysis  of  Mytho- 
 logy, vol.  V.  p.  343.  349  •  and  Hasaeus'  treatise  in  the  Critici 
 Sacri  de  uavibus  Alcxandrinis,  vol.  xiii.  p.  717,  &c. 
 
DANGER  OF  THE  VESSEL— CHAP.  XIV.  439 
 
 Julian  Pe-  SECTION   IV.  Cesarea. 
 
 Vufga^iEra,  '^^'  ^^"^  '^^'""^  ^^^^  Master  of  the  Ship  of  the  Danger  they 
 60.  '         7vere  in — They  attemjit  to  reach  Phenice  in  Crete, 
 
 ACTS  xxvii.   9 — 13. 
 
 9  Now  when  much  time  was  spent,  and  when  saihng 
 was  now  dangerous,  because  the  fast  was  now  already 
 past,  Paul  admonished  them, 
 
 10  And  said  unto  them,  Sirs,  I  perceive  that  this  voy- 
 age will  be  with  hurt  and  much  damage,  not  only  of  the 
 lading  and  ship,  but  also  of  our  lives. 
 
 1 1  Nevertheless,'  the  centurion  believed  the  master  and 
 the  owner  of  the  ship,  more  than  those  things  which  were 
 spoken  by  Paul. 
 
 12  And  because  the  haven  was  not  commodious  to 
 winter  in,  the  more  part  advised  to  depart  thence  also,  if 
 by  any  means  they  might  attain  to  Phenice,  and  there  to 
 winter ;  which  is  an  haven  of  Crete,  and  lieth  toward  the 
 south-west  and  north-west. 
 
 13  And  when  the  south  wind  blew  softly,  supposing 
 that  they  had  obtained  their  purpose,  loosing  thence,  they 
 sailed  close  by  Crete. 
 
 SECTION  V. 
 
 The  Ship  is  wrecked,  but  the  Lives  of  all  on  Board  arc 
 
 saved,  as  St.  Paul  had  foretold. 
 
 ACTS  xxvii.  14.  to  the  end. 
 
 14  But  not  long  after  there  arose  against  it^  a  tem- 
 
 ^  There  is  some  obscurity  in  this  expression.  Commentators 
 are  divided,  whether  the  wind  arose  against  the  island  or  the 
 ship.  By  the  words  kut  avTfjg,  Boisius  and  AVoifius  understand 
 Trpwprtf, the  ship.  Boltenius  refers  it  to  to  ttXoIoi',  ver.  10.  and 
 thinks  that  ayrijg  is  put  for  auroii.  Kuinoel  is  of  opinion  that 
 the  island  is  referred  to. 
 
 Schleusner  on  this  passage  (voc.  jSaXXCJ)  interprets  Ihc  words 
 KaT  avTijg  to  mean  the  ship.  It  seems  however  evident,  that 
 the  island  is  meant,  from  the  grammatical  construction,  and  thai 
 it  refers  to  t>)v  Kp-nrrjv,  in  the  preceding  line.  Our  translation 
 points,  though  rather  obscurely,  to  the  same  meaning  ("  There 
 arose  against  it"),  which  is  rather  more  clearly  expressed  in  the 
 Rheims  translation — ("A  tempestuous  wind  called  Euro-Aquilo 
 drove  against  it")  ;  and  the  Vulgate  ("  Misit  se  contra  ipsam, 
 Cretam,  scilicet,  ventustyphonicus)  and  Castalio's  version  {"  In 
 earn  proccllosus  ventus  impegit")  agree  in  the  same  manner. 
 
 This  acceptation  of  the  signification  of  this  passage  contra- 
 dicts the  idea  that  the  wind  Euroclydon  blew  from  a  northerly 
 quarter,  as  it  must  in  such  case  have  driven  the  vessel  from  the 
 island,  and  not  towards  it,  as  it  appears  to  have  done.  The 
 course  of  the  wind  from  the  south-east  would  impel  the  ship  to- 
 wards the  island  of  Crete,  though  not  so  directly  but  that  they 
 might  weather  it,  as  they  in  fact  did,  and  got  clear,  though  it 
 appears  that  they  incurred  some  risk  of  being  wrecked,  when 
 running  under,  or  to  the  south  of  the  island  of  Clauda,  or 
 Gaudos,   which  lies  opposite  to  the  port  of  Phenice,  the  place 
 
440  THE  WIND  EUROCLYDON— CHAP.  XIV. 
 
 Julian  Pe-     pestuoiis  wind,  called  Euroclydon  \  Cesarea. 
 
 v°?'  ^^^v'        ^^  ^"^^  ^^^^"  ^^^  ^^^P  ^^^  caught,  and  could  not  bear 
 
 UilgariLra,  ^^  .^^^  ^j^^  ^j^^^^  ^,g  j^j.  ^^^  ^^.-^^^ 
 
 where  tbey  proposed  to  winter.— -See  Kuinoel  Comm.  in  Lib.HisJ. 
 N.  T.  in  loc. — the  dissertation  on  St.  Paul's  vo^-age. — Ap.  Class. 
 Journ.  No.  38,  p.  202,  and  Br3'ant.  Wolfius  quotes  at  length 
 the  passage  in  Boisius,  referred  to  by  Kuinoel. 
 
 4  This  wind  is  generally  supposed  to  be  that  tempestuous  and 
 uncertain  wind,  which  blows  from  all  directions,  and  is  called  a 
 Levanter.  "  The  Euroclydon,"says  Dr.  Shaw,  "  seems  to  have 
 varied  very  little  from  the  true  east  point  j  for,  as  the  ship  could 
 not  bear  avTOfbQoKiifiv,  loof  up,  against  it,  ver.  15.  but  they 
 were  obliged  to  let  her  drive,  we  cannot  conceive,  as  there  are 
 no  remarkable  currents  in  that  part  of  the  sea,  and  as  the  rud- 
 der could  be  of  little  use,  that  it  could  take  any  other  course 
 than  as  the  winds  directed  it.  Accordinglj^,  in  the  description 
 of  the  storm,  we  find  that  the  vessel  was  first  of  all  under  tlie 
 island  of  Clauda,  vcr.  16.  which  is  aliltle  to  the  southward  of  the 
 parallel  of  that  part  of  the  coast  of  Crete,  from  whence  it  may  bo 
 sui)posed  to  have  been  driven  ;  then  it  was  tossed  along  the  bot- 
 tom of  the  Gulph  of  Adria,  ver.  27.  and  afterwards  broken  to 
 pieces,  ver.  41.  at  Melita,  which  is  a  little  to  the  northward  of 
 the  parallel  above  mentioned  ;  so  that  the  direction  and  course 
 of  this  particular  Suroclydon,  seems  to  have  been  first  at  east 
 by  north,  and  afterwards  pretty  nearly  east  by  south." 
 
 The  learned  Jacob  Bryant  (a)  examines  at  great  length  the 
 decision  of  Dr.  Bentley,  who  endeavoured  to  prove  that  the  Eu- 
 roclydon  was  the  same  as  Euro-Aquilo,  in  the  Vulgate  ;  and 
 though  it  is  not  found  in  any  table  of  the  winds  among  either 
 the  Greek  or  Roman  writers,  nor  in  the  temple  of  the  winds  of 
 Andronicus  Cyrrhestes,  at  Athens,  that  it  corresponded  to  the 
 wind  CoEcias  ILaiKiag.  Mr.  Bryant  contends  there  was  no  such 
 wind  as  Euro-Aquilo.  An  anonymous  writer.  No.  38,  of  the 
 Class.  Journ.  has  drawn  up  the  argument  in  a  very  satisfactory 
 manner. 
 
 The  Latin  Vulgale  translation,  that  of  Castalio,  and  some 
 others,  render  the  word  Euroclydon,  by  Euro-Aquilo,  a  word 
 found  no  where  else,  and  inconsistent  in  its  construction 
 with  the  principles  on  which  the  names  of  the  intermediate 
 or  compound  winds  are  framed.  Euronotus  is  so  called,  as 
 intervening  between  Euro  and  Notus,  and  as  [)artaking,  as 
 was  thought,  of  the  qualities  of  both.  The  same  holds  true  of 
 Libonotus,  as  being  interposed  between  Libs  and  Notus.  Both 
 these  compound  winds  lie  in  the  same  quarter,  or  quadrant  of 
 the  circle,  with  the  winds  of  which  they  were  composed;  and 
 no  other  wind  intervenes.  But  Eurus  and  Aquilo  are  at  ninety 
 degrees  distance  from  each  other ;  or,  according  to  some  writers, 
 at  fifteen  degrees  more,  or  at  105  degrees;  the  former  lying  in 
 the  south-east  quarter,  and  the  latter  in  the  north-east;  and 
 two  winds,  one  of  which  is  the  east  cardinal  point,  intervene,  as 
 Caecias  and  Subsolanus.  The  Carbas  of  Vitruvius  occupies  the 
 middle  point  between  Eurus  and  Aquila,  in  his  scheme  of  the 
 winds  ;  but  this  never  had,  nor  could  have,  the  appellation  of 
 Euro-Aquilo,  as  it  lies  in  a  diflerent  quarter,  and  the  east  point 
 is  interposed,  which  could  scarcely  have  been  overlooked  in  the 
 framing  of  a  compound  appellation.  The  word  Euroclydon  is 
 evidently  composed  of  Eurus,  or  Evpog,  the  south-east  wind, 
 and  k\vv(x)v,  a  wave,  an  addition  highly  expressive  of  the  charac- 
 Irr  andcfiects  of  this  wind,  but  probably  chicfiy  applied  to  it 
 ■when  it  became  typhoniv'  or  tempestuous.  Indeed  the  general 
 eharader  under  which  Eurus  is  described,  agrees  perfectly  with 
 
THE  VESSEL  IS  WRECKED—CHAP.  XIV.  44I 
 
 Julian  Pe-        16  And  running  under  a  certain  island  which  is  called  Cesarea. 
 VuijJaryEra  ^^^^^^'  ^®  ^^^^  miich  work  to  come  by  the  boat : 
 60.      '      '      17  Which  when  they  had  taken  up,    they  used  helps, 
 undergirding  the  ship  ;  and,  fearing  lest  they  should  fall 
 into  the  quicksands,  strake  sail,  and  so  were  driven. 
 
 18  And  we  being  exceedingly  tossed  with  a  tempest, 
 the  next  day  they  lightened  the  ship  ; 
 
 19  And  the  third  day  we  cast  out  with  our  own  hands 
 the  tackling  of  the  ship. 
 
 20  And  when  neither  sun  nor  stars  in  many  days  ap- 
 peared, and  no  small  tempest  lay  on  us,  all  hope  that  we 
 should  be  saved  was  then  taken  away. 
 
 21  But  after  long  abstinence,  Paul  stood  forth  in  the 
 midst  of  them,  and  said.  Sirs,  ye  should  have  hearkened 
 unto  me,  and  not  have  loosed  from  Crete,  and  to  have 
 gained  this  harm  and  loss. 
 
 22  And  now  I  exhort  you  to  be  of  good  clieer :  for 
 there  shall  be  no  loss  of  ayiy  mans  life  among  you,  but  of 
 the  ship. 
 
 23  For  there  stood  by  me  this  night  the  angel  of  God, 
 whose  I  am,  and  whom  I  serve, 
 
 24  Saying,  Fear  not,  Paul ;  thou  must  be  brought  be- 
 fore Cesar :  and,  lo,  God  hath  given  thee  all  them  that 
 sail  with  thee. 
 
 25  Wherefore,  sirs,  be  of  good  cheer :  for  I  believe 
 God,  that  it  shall  be  even  as  it  was  told  me. 
 
 26  Howbeit,  we  must  be  cast  upon  a  certain  island. 
 
 27  But  when  the  fourteenth  night  was  come,  as  we 
 were  driven  up  and  down  in  Adria  *,  about  midnight  the 
 shipmen  deemed  that  they  drew  near  to  some  country  : 
 
 the  description  of  the  effects  of  the  wind  which  caused  the  dis- 
 tress related  in  the  account  of  this  voyage. 
 
 (a)  Br_y  ant's  Analysis  ofMythoIog:y,  vol.  v.p.  330—341.  Shaw's  Travels, 
 4to,  edit.  p.  329.  edit.  2.  p.  331.  Dissertation  on  St.  Paul's  Voya-re,  &c. 
 No.38,ofthe  Class.  Journ.Etym.M.  rvtpojvydp  t'^iv  rj  th  dvkp.H  atpoSpa 
 TTVoi),  OQ  Kai  eiipOKXvdcov  KaXeXrai.  and  Hesychius  tv(Pmv  6  fi'tyaQ 
 (ivefiog.  The  Alexandrian  MS.  and  the  Vulgate  read  for  tvpoKXvdujv — 
 tvpaKvXiov,  Euro-Aquilo.  ap.  Kuinoel. 
 
 5  The  island  on  which  St.  Paul  was  shipwrecked  was  in  Adria. 
 Kuinoel,  and  the  commentators  who  adopt  the  general  opinion, 
 that  St.  Paul  was  wrecked  at  the  African  Malta,  interpret 
 Adria,  in  a  very  wide  sense,  of  the  sea  hetween  Greece,  Italy, 
 and  Africa,  in  such  manner,  that  the  Ionic,  Cretic,  and  Sicilia"n 
 seas,  are  comprehended  under  that  appellation.  Bryant,  in  his 
 dissertation  ahove  referred  to,  limits  the  application  of  the  word, 
 to  the  waters  of  the  gulf,  still  called  the  Adriatic. 
 
 The  Adriatic  Sea  in  early  ages  comprehended  only  the  upper 
 part  of  the  Sinus  lonicus,  where  was  a  city  and  a  river,  both 
 called  Adria,  from  one  of  which  it  took  its  name.  It  afterwards 
 was  advanced  deeper  in  the  gulf;  but  never  so  engrossed  it  as 
 lo  lose  its  original  name.  It  was  called  for  many  ages  promis- 
 cuously, the  Adriatic  and  Ionian  Gulf.  Thucvdid'^ns  (lib.  i.), 
 Theophraslus  (Hist.  Plant,  lib.  viii.  cap.  x.),  and  Polybius  (lib. 
 
442  ST.  PAUL  PREDICTS  THE  SAFETY  OF  ALL 
 
 Julian  Pe-        28  And  sounded,  and  found  it  twenty  fathoms:  and  ^esaiea. 
 
 i/^'f '  ^^I?'    '^'^  i^en  they  had  gone  a  little  further,   they  sounded  a^ain, 
 Vuigar^ra,  ^^^^  ^^^^^  -^  ^^^^^^^  fathoms. 
 
 29  Then  fearing  lest  they  should  have  fallen  upon 
 rocks,  they  cast  four  anchors  out  of  the  stern,  and  wished 
 for  the  day. 
 
 30  And  as  the  shipmen  were  about  to  flee  out  of  the 
 ship,  when  they  had  let  down  the  boat  into  the  sea,  under 
 colour  as  though  they  would  have  cast  anchors  out  of  the 
 foreship, 
 
 31  Paul  said  to  the  centurion  and  to  the  soldiers,  Ex- 
 cept these  abide  in  the  ship,  ye  cannot  be  saved. 
 
 32  Then  the  soldiers  cut  off  the  ropes  of  the  boat,  and 
 let  her  fall  off. 
 
 3o  And  while  the  day  was  coming  on,  Paul  besought 
 them  all  to  take  meat,  saying,  This  day  is  the  fourteenth 
 day  that  ye  have  tarried  and  continued  fasting,  having 
 taken  nothing. 
 
 34  Wlierefore  I  pray  you  to  take  some  meat :  for  this 
 is  for  your  health  :  for  there  shall  not  an  hair  fall  from  the 
 head  of  any  of  you. 
 
 35  And  when  he  had  thus  spoken,  he  took  bread,  and 
 gave  thanks  to  God  in  presence  of  them  all :  and  when  he 
 had  broken  it,  he  began  to  eat. 
 
 36  Then  were  they  all  of  good  cheer,  and  they  also 
 took  some  meat. 
 
 37  And  we  were  in  all  in  the  ship,  two  hundred  three- 
 score and  sixteen  souls. 
 
 38  And  when  they  had  eaten  enough,  they  lightened 
 the  ship,  and  cast  out  the  wheat  into  the  sea. 
 
 39  And  when  it  was  day,  they  knew  not  the  land  :  but 
 they  discovered  a  certain    creek  with   a  shore,  into  the 
 
 ii.  p.  102,  edit.  Casaub.  Par.  1609),  confirm  Mr.  Bryant's  opi- 
 nion. Polybius  informs  us,  that  the  Ionian  Gulf  reached  south 
 to  the  promontory  of  Corinthus,  in  Bruttia,  >vhere  was  the  com- 
 mencement of  the  Sicilian  Sea  ;  but  even  this,  which  was  the 
 remotest  point  south  of  the  Adriatic,  was  never  supposed  to  ex- 
 tend as  far  as  Malta,  in  the  Mediterranean. 
 
 Strabo  says  expressly,  that  the  Adriatic  Sea  is  bounded  by 
 Panormus,  and  a  port  of  Crismor,  and  by  the  Ceraunian  Moun- 
 tains, which  lie  in  about  forty  degrees  north  latitude,  and 
 upwards  of  four  degrees  to  the  north  of  Malta  j  and  in  another 
 place,  that  the  Ceraunian  Mountains,  and  the  Promontorium 
 Japygium  form  the  boundary  or  mouth  of  the  Ionian  Sea  (Book 
 vi.  p.40o,  Oxf.  edit.) 
 
 And  Ptolomy,  so  far  from  accounting  Malta  to  be  an  island  of 
 the  Adriatic  Sea,  reckons  it  to  be  a  part  of  Africa  ;  and  Pompo- 
 nius  Mela  inclines  to  the  same  arrangement:  the  latter  writer 
 speaks  of  Corcyra,  which  is  in  latitude  thirty-nine  degrees  thirty 
 min.  north,  (nearly  half  a  degree  to  the  south  of  the  Ceraunian 
 Mountains,)  as  being  situated  in  the  neighbourhood  (Vicina), 
 not  in  the  Adriatic  Sea  j  so  that  he  probably  meant  to  assign  the 
 samelimils  with  Strabo. 
 
THE  PASSENGERS  AND  MARINERS— CHAP.  XIV.  443 
 
 Julian  Pe-    which  they  were  minded,  if  it  were  possible,  to  thrust  in  Cesaiea. 
 
 60.  '      40  And  when  they  had  taken  up  the  anchors,  they  com- 
 
 mitted themselves  unto  the  sea,  and  loosed  the  rudder- 
 bands  *^,  and  hoisted  up  the  main  sail  to  the  wind,  and  made 
 toward  shore. 
 
 41  And  falling  into  a  place  where  two  seas  met',  they 
 ran  the  ship  aground  ;  and  the  fore  part  stuck  fast,  and 
 remained  unmoveable,  but  the  hinder  part  was  broken  with 
 the  violence  of  the  waves. 
 
 42  And  the  soldiers'  council  was  to  kill  the  prisoners, 
 lest  any  of  them  should  swim  out,  and  escape. 
 
 43  But  the  centurion,  willing  to  save  Paul,  kept  them 
 from  their  purpose ;  and  commanded  that  they  which 
 could  swiiTi  should  ca^t  themselves  first  into  the  sea,  and 
 get  to  land. 
 
 44  And  the  rest,  some  on  boards,  and  some  on  broken 
 jneces  of  the  ship.  And  so  it  came  to  pass,  that  they 
 escaped  all  safe  to  land. 
 
 SECTION  VI. 
 
 They  land  on  the  Island  of  Melita. 
 ACTS  xxviii,   1  — 11. 
 1   And  when  they  were  escaped,  then   they   knew  that 
 the  island  was  called  Melita  ^ 
 
 ^  See  on  the  rudder-bands,  Pocock's  Travels,  vol.  i.  p.  135. — 
 Bishop  Pearec  in  loc. — and  the  explanations  and  quotations  in 
 Kuinotl. 
 
 7  ^iQdXaacyoQ  is  properly  (says  Bochart)  an  isthmus,  or  a  nar- 
 row strait  between  two  seas ;  but  it  here  seems  to  mean  (says 
 Kuinoel)  an  oblong  drift,  or  heap  of  sand,  a  sand  bank.  Mr. 
 Bryant,  however,  objects  to  this  interpretation. 
 
 The  TOTTOQ  ciOa.Xa(TaoQ,  (says  Bryant)  is  nothing  else  but  the 
 natural  barrier  of  an  harbour  :  where  this  is  wanting,  they  make 
 an  artilieial  one,  called  a  mole,  or  pier  ;  otherwise  there  can 
 be  no  security  for  shipping,  the  harbour  being  little  better  than 
 a  road  without  it.  Such  a  barrier  or  headland  was  here,  which 
 they  endeavoured  to  get  round,  and  failed.  This  may  be  learn- 
 ed from  tlie  context — HtpnrecruvTsg  St  tig  tottov  EiOdXaaaov,  sttw- 
 KiiKav  rrjv  vavv  ;  where  the  word  tKirtaovrtQ  was  before  :  it  sig- 
 nifies falling  upon  a  place  in  taking  a  round  or  circuit.  The 
 mariners  saw  a  bay,  into  which  they  had  a  mind  to  run  their 
 ship  ;  but  they  met  with  a  small  promontory,  that  projected 
 and  formed  the  entrance  into  the  bay,  and  which  was  washed  on 
 each  side  by  the  sea.  This  impeded  them,  and  in  endeavouring 
 to  get  round  it,  their  ship  struck,  and  stood  fast.  Mr.  Bryant 
 confirms  this  interpretation  of  the  word  by  the  authority  of 
 Chrysostom.— Sec  Kuinoel  in  loc.  and  Bryant's  Dissertation, 
 p.  397. 
 
 ®  Many  commentators  have  been  of  opinion  Ihat  St.  Paul  was 
 wrecked  at  Meleda  or  Melite,  in  the  Adriatic,  nnd  not  at  Malta. 
 in  the  Mediterranean.  Kuinoel  mentions  Rhoer  as  the  prin- 
 cipal continental   divine  who  has  defended  this  opinion.     The 
 
444  THEY  LAND  ON  MELITA—CHAP.   XIV.' 
 
 Julian  Pe-        2  And  the  barbarous  people  shewed  us  no  little  kind-  Cesarea. 
 
 riod,  4773. 
 
 Vulgar^ra,  most  celebrated  treatise,  however,  with  which  we  are  acquaint- 
 ^«  ed,  is  that  of  Mr.  Bryant,  who  has  defended  this  opinion  at 
 
 great  length,  with  all  his  usual  learning,  and  more  than  his 
 usual  judgment ;  and  in  the  general  opinion,  I  believe,  has  been 
 supposed  to  have  established  his  position.  I  shall  again  refer  to 
 the  summary  of  his  arguments,  and  the  just  remarks  of  the  ano- 
 nymous writer  I  have  before  referred  to,  on  this  subject. 
 
 I  am  of  opinion,  he  observes,  that  the  island  Meleda,  last  men- 
 tioned, is  the  one  here  alluded  to.  My  reasons  are  as  follow  : — 
 "  The  island  of  Meleda  lies  confessedly  in  the  Adriatic  Sea,  which 
 situation  cannot,  without  much  strain  on  the  expression,  be  as- 
 cribed to  the  island  of  Malta,  as  I  have  before  shewn  (Note  5). 
 Meleda  lies  nearer  the  mouth  of  the  Adriatic  than  any  other 
 island  of  that  sea,  and  would  of  course  be  more  likely  to  re- 
 ceive the  wreck  of  any  vessel  that  should  be  driven  by  tempests 
 towards  that  quarter.  Meleda  lies  nearly  N.W.  by  N.  of  the 
 south-west  promontory  of  Crete,  and  of  course  nearly  in  the  di- 
 rection of  a  storm  from  the  south-east  quarter.  The  manner  in 
 which  Melita  is  described  by  St.  Luke  agrees  with  the  idea  of 
 an  obscure  place,  but  not  with  the  celebrity  of  Malta  at  that 
 time.  Cicero  speaks  of  Melita  (Malta)  as  abounding  in  curi- 
 osities and  riches,  and  possessing  a  remarkable  manufacture  of 
 the  finest  linen.  The  temple  of  Juno  there,  which  had  been 
 preserved  inviolate  by  both  the  contending  parties  in  the  Punic 
 wars,  possessed  great  stores  of  ivory  ornaments,  particularly 
 figures  of  victory — antiquo  opere  et  summa  ante  perfectae." 
 
 "  Malta,"  says  Diodorus  Siculus,  "  is  furnished  with  many 
 and  very  good  harbours,  and  the  inhabitants  are  very  rich,  for 
 it  is  full  of  ail  sorts  of  artificers,  among  whom  there  are  excel- 
 lent weavers  of  fine  linen.  Their  houses  are  very  stately  and 
 beautifully  adorned.  The  inhabitants  are  a  colony  of  Phoeni- 
 cians, who,  trading  as  merchants  as  far  as  the  Western  Ocean, 
 resorted  to  this  place  on  account  of  its  commodious  ports  and 
 convenient  situation  for  a  sea  trade;  and  by  the  advantages  of 
 this  place,  the  inhabitants  presently  became  famous  both  for  their 
 wealth  and  merchandize." 
 
 It  is  diflacult  to  suppose  that  a  place  of  this  description  could 
 be  meant  by  such  an  expression,  as  of  an  island  called  "  Melite  j" 
 nor  could  the  inhabitants,  with  any  propriety  of  speech,  be  un- 
 derstood by  the  epithet  "  barbarous." 
 
 But  the  Adriatic  Melite  perfectly  corresponds  with  that  de- 
 scription. Though  too  obscure  and  insignificant  to  be  parti- 
 cularly noticed  by  the  ancient  geographers,  the  opposite  and 
 neighbouring  coast  of  Illyricum  is  represented  by  Strabo  as 
 perfectly  corresponding  with  the  expression  of  St.  Paul. 
 
 The  circumstance  of  the  viper  or  poisonous  snake  that  fas- 
 tened on  St.  Paul's  hand,  merits  consideration. 
 
 Father  Giorgi,  an  ecclesiastic  of  MeliLe  Adriatica,  who  has 
 written  on  this  subject,  suggests  very  properly,  that  as  there  are 
 now  no  serpents  in  Malta,  and  as  it  should  seemwere  none  in  the 
 lime  of  Pliny,  there  never  were  any  there,  the  country  being 
 dry  and  rocky,  and  not  aff"ording  shelter  or  proper  nourishment 
 for  animals  of  that  description.  But  Meleda  abounds  with 
 those  reptiles,  being  woody  and  damp,  and  favourable  to  their 
 way  of  life  and  propagation.  The  disease  with  which  the  father 
 of  Publius  was  afflicted  (dysentery,  combined  with  fever,  proba- 
 bly intermittent)  affords  a  presumptive  evidence  of  the  nature 
 of  the  island. 
 
 Such  a  place  as  Melite  Africana  (Malta),  dry  and  rocky,  and 
 remarkably  healthy,  was  not  likely  to  produce  such  a  disease, 
 
RECEPTION  OF  ST.  PAUL  AT  MELITA— CHAP.  XIV.  445 
 
 Jalian  Pe-    ness  :  for  they  kindled  a  fire,  and  received  us  every  one,  Cesarea. 
 Vulgarlira  ^^^^^.use  of  the  present  rain,  and  because  of  the  cold. 
 
 which  is  almost  peculiar  to  moist  situations  and  stagnant  waters  j 
 but  might  well  suit  a  country  woody  and  damp,  and  probably 
 for  want  of  draining,  exposed  to  the  putrid  eftluvia  of  confined 
 moisture. 
 
 The  following  are  the  principal  objections,  with  their  an- 
 swers, to  Mr.  Bryant's  and  Rhoer's  hypothesis:  —  !.  Tradi- 
 tion has  unvaryingly  asserted  this  as  the  place  of  the  apos- 
 tle's shipwreck. — The  tradition  cannot  be  traced  to  the  time 
 of  the  wreck.  2.  The  island  in  the  Venetian  Gulf,  in  favour 
 of  which  Mr.  Bryant  so  learnedly  contends,  is  totally  out 
 of  the  track  in  which  the  Euroclydon  must  have  driven 
 the  vessel. — The  contrary  has  been  shewn.  (See  note  4.) 
 3.  It  is  said,  in  verse  11  of  this  chapter,  that  another  ship  of 
 Alexandria,  bound  as  we  must  suppose  for  Italy,  and  very  pro- 
 bably carrying  wheat  thither,  as  St.  Paul's  vessel  did,  (chap, 
 xxvii.  38.)  had  been  driven  out  of  its  course. — The  same  Levan- 
 ter which  drove  one  from  its  course,  might  have  driven  the  other 
 also.  4.  In  St.  Paul's  voyage  to  Italy  from  Melita,  on  board  the 
 Alexandrian  ship  that  had  wintered  there,  he  and  his  compa- 
 nions landed  at  Syracuse,  (ver.  12,  13.)  and  from  thence  went 
 to  Rhegium.  But  if  it  had  been  the  Illyrian  Melita,  the  proper 
 course  of  the  ship  would  have  been  first,  to  Rhegium,  before  it 
 reached  Syracuse  at  all ;  whereas,  in  a  voyage  from  the  present 
 Malta  to  Italy,  it  was  necessary  to  reach  Syracuse,  in  Sicily, 
 before  the  ship  could  arrive  at  Rhegium,  in  Italy.  This  is  the 
 strongest  argument  ^  but  see  Note  11,  p.  450. 
 
 The  learned  Dr.  Gray,  author  of  the  invaluable  Key  to  the 
 Old  Testament,  in  his  work  on  the  connection  between  the 
 sacred  writings  and  the  literature  of  Jewish  and  heathen  authors, 
 favours  the  opinion  of  Mr.  Bryant,  and  confirms  its  probabi- 
 lity by  a  similar  incident  in  the  life  of  Josephus,  who  was  wreck- 
 ed on  his  way  to  Rome,  in  the  Adriatic  Sea,  in  the  same  year 
 with  St.  Paul. 
 
 The  account  in  the  life  of  Josephus  (says  Dr.  Gray)  written 
 by  himself,  appears  to  relate  to  this  voyage,  and  seems  to  prove 
 that  Josephus  was  a  companion  in  a  part  of  it  with  St.  Paul. 
 There  are,  indeed,  difficulties  which  interfere  with  this  opinion, 
 which,  as  the  subject  is  of  some  moment,  may  be  proposed  for 
 critical  investigation. 
 
 The  relation  is  as  follows: — After  the  twenty-sixth  year  of 
 my  age,  it  happened  that  I  went  up  to  Rome  on  the  occasion 
 that  I  shall  now  mention.  At  the  time  when  Felix  was  Procu- 
 rator of  Judea,  there  were  certain  priests  of  my  acquaintance, 
 good  and  worthy  persons,  whom  on  a  small  and  trifling  occasion 
 he  had  put  into  bonds,  and  sent  to  Rome  to  plead  their  cause 
 before  Cesar.  For  these  I  was  desirous  to  procure  deliverance, 
 and  that  especially  because  I  was  informed  that  they  were  not 
 unmindful  of  piety  towards  God,  even  under  their  aflliction, 
 but  supported  themselves  with  tigs  and  nuts  :  accordingly  I 
 came  to  Rome,  though  it  was  often  through  great  hazards  by 
 sea,  for  our  ship  being  wrecked  in  the  midst  of  the  Adriatic  Sea, 
 we  that  were  in  it,  being  about  six  hundred  in  number,  swam  for 
 our  lives  all  the  night,  when,  upon  the  first  appearance  of  the 
 day,  a  ship  of  Cyrene  appearing  to  us,  by  the  providence  of 
 God,  I  and  some  others,  eighty  in  all,  preventing  the  rest,  were 
 taken  up  into  the  ship  ;  and  when  I  ha.)  'hus  cscat^cd,  and  come 
 to  Puteoli,  I  became  acquainted  with  Aliturus,  an  actor  of 
 plays,  a  Jew  by  birth,  and  much  beloved  by  Nero,  and  through 
 
446  RECEPTION  OF  ST.  PAUL  AT  MELITA— CHAP.  XIV. 
 
 Julian  Pe-         3  And  when  Paul  had  gathered  a  bundle  of  sticks,  and  Cesarea. 
 
 riod,  4773.      ______ — 
 
 VulgaryEra,  his  interest  became  known  to  Poppea,  Cesar's  wife,  and  took 
 60.  care  as  soon  as  possible  to  intreat  her  to  procure  that  the  priests 
 
 might  be  set  at  liberty. 
 
 The  dates,  says  this  learned  writer,  might  be  shewn  so 
 far  to  correspond,  that  there  would  be  no  objection  from  this 
 source.  It  is  not  improbable  that  Josephus,  who  was  of  sa- 
 cerdotal descent,  and  brought  up  in  the  strict  profession 
 of  the  Pharisaic  opinions,  should  have  felt  an  interest  in  the 
 welfare  of  St.  Paul,  who  was  a  Pharisee,  brought  up  at  the 
 feet  of  Gamaliel,  and  who  might  be  called  a  priest,  as  he 
 was  a  doctor  of  the  law,  and  assumed  the  character  of  a 
 preacher  of  righteousness.  What  Josephus  says  of  Felix  hav- 
 ing, as  Procurator  of  Judea,  sent  the  persons  spoken  of  to 
 Rome,  may  be  inaccurately  stated,  or  may  relate  to  some  order 
 first  given  by  Felix  to  this  effect,  but  the  execution  of  whicli 
 was  delayed  by  the  change  of  governor.  This  would  accord 
 with  the  account  of  St.  Luke,  and  would  not  be  inconsistent 
 with  what  is  further  stated  by  him,  that  St.  Paul  was  detained 
 two  years  in  confinement,  and  that  Festus,  not  long  after  his 
 arrival  to  take  possession  of  the  government,  examined  Paul  at 
 Cesarea;  aad  atler  having  again  heard  his  defence  in  presence 
 of  Agrippa,  directed  him  to  be  conveyed  to  Rome.  Josephus, 
 then,  speaking  of  the  imprisonment  and  sending  of  St.  Paul  to 
 Rome,  ascribes  both  the  measures  to  their  first  author,  whose 
 unpopular  government  was  the  subject  of  very  general  com- 
 plaint, and  whose  proceedings  were  most  likely  to  be  traversed 
 at  Rome. 
 
 The  piety  and  resignation  which  the  historian  ascribes  to  his 
 companions,  accord  well  with  the  character  of  St.  Paul  ;  and 
 the  circumstance  of  their  supporting  themselves  by  figs  and 
 nuts,  may  help  to  explain  what  is  stated  in  the  Acts,  that  the 
 "passengers  fasted  fourteen  days  j"  that  is,  had  no  regular 
 food.  It  might  have  been  by  means  of  tlie  interest  of  Aliturus, 
 that  St.  Paul  was  allowed  the  liberty  of  residing  at  his  own 
 house  at  Rome.  The  other  difficulties  which  occur  are  not  so 
 easily  reraoved,  and  present  a  fair  subject  for  discussion — it  is 
 stated  by  Josepluis,  that  there  were  six  hundred  persons  in  the 
 ship  in  which  he  sailed,  though  in  the  vessel  in  which  St.  Paul 
 was  wrecked,  there  were  but  two  hundred  and  seventy-six. 
 
 The  number,  however,  mentioned  by  Josephus  is  so  great,  as 
 to  lead  us  to  suspect  some  mistake,  since  it  is  not  by  any  means 
 credible  that  trading  vessels  at  that  time  were  accustomed  to 
 contain,  or  capable  of  accommodating,  so  great  a  number  of  per- 
 sons. 
 
 With  respect  to  the  diflerence  between  the  accounts  in  the 
 Acts,  and  that  of  Josephus,  as  to  the  circumstances  of  the 
 escape,  it  is  to  be  considered  whether  Josephus,  and  the  se- 
 venty-nine with  him,  might  not  have  been  separated  from  those, 
 who  swam  to  shore  at  Melita,  and  have  been  taken  up  in  the 
 ship  of  Cyrene,  being  tiie  persons  who  first  cast  "  themselves 
 into  the  sea,"  as  is  related  in  the  Acts  ;  and  whether  the  re- 
 mainder of  the  crew,  who,  Josephus  states,  were  swimming 
 with  him  all  the  night,  and  of  whose  subsequent  fate  he  says 
 nothing,  might  not  have  reached  the  land  together  with  St. 
 Paul.  Why,  when  Josephus  afterwards,  upon  this  supposition, 
 must  have  received  the  account  of  St.  Paul's  escape  with  the 
 rest,  he  should  omit  to  record  it,  can  be  explained  only  from  a 
 reluctance  which  he  might  feel,  to  confirm  or  report  the  miracu- 
 lous circumstances  which  demonstrated  the  divine  countenance 
 to  St.  Paul's  uiission,  which,   if  he  had  admitted,  he  must  have 
 
A  VIPER  FASTENS  ON  ST.  PAUL'S  HAND— CHAP.  XIV.  4.47 
 
 Julian  Pe-    laid  them  on  the  fire,  there  came  a  viper  out  of  the  heat,  Cesarea. 
 
 •■joil,  4771.   and  fastened  on  his  hand. 
 
 ViilgariEra,      ^  And  when  the  barbarians^  saw  the  venomous  hez-sl 
 
 been  a  convert  to  Christianity.  He  certainly  speaks  inaccu- 
 rately in  one  instance,  representing  himself  and  his  companions 
 to  have  swam  all  the  night,  which,  without  a  miracle  at  least, 
 could  not  have  been  literally  eftected  •  another  dilliculty,  and 
 perhaps  the  greatest,  is,  that  St.  Paul  expressly  says,  that  they 
 escaped  all  safe  to  land,  and  that  when  they  escaped  they  knew 
 that  the  island  was  called  Melita,  which  seems  to  imply,  that 
 they  all  reached  the  same  island.  It  is  possible,  however,  that 
 the  apostle,  by  the  word'*  all,"  refers  to  the  immediate  antece- 
 dent in  the  verse,  speaking  distinctly  of  those  who  followed  the 
 tirst  division. 
 
 The  integrity  of  the  miracle,  and  the  declarations  of  St.  Paul, 
 that  there  should  be  no  loss  of  any  man's  life,  and  that  not  an 
 hair  should  fall  from  the  head  of  any  of  them,  are  equally  esta- 
 blished, -whether  the  whole  crew  reached  the  land,  or  some  only, 
 vs'hile  others  were  taken  up  into  a  ship.  If  Josephus  was  one 
 of  the  brethren  whom  the  apostle  found  at  Puteoli,  he  might 
 have  been  delayed  on  his  voyage  from  Melita,  or  detained  at 
 Puteoli  by  Aliturus,  till  St.  Paul  arrived  there  j  if  the  circum- 
 stances should  not  be  thought  to  be  satisfactorily  reconciled, 
 there  are  still  so  many  concurrences,  that  the  accounts  must  at 
 least  be  allowed  to  bear  a  very  remarkable  resemblance  to  each 
 other,  if  not  to  refer  to  the  same  event  ;  for  let  it  be  considered 
 that  in  both  accounts  the  prisoners  are  represented  to  have 
 been  put  into  bonds  by  Felix,  upon  a  trifling  occasion,  and  in 
 both  to  have  appealed  to  Cesar.  In  both  relations,  men  of  ex- 
 traordinary piety  and  excellence  are  exposed  to  shipwreck  in 
 the  Adriatic  in  the  same  year  ;  and  in  both  they  wonderfully 
 escape:  by  a  remarkable  providence,  in  both  histories  they 
 arrive  at  Puteoli;  and  in  both  instances  the  prisoners  are,  by  an 
 unexpected  indulgence  in  some  degree,  set  at  liberty,  in  conse- 
 quence it  should  seem  of  interest  made  with  the  emperor. — 
 Johan.  Fred.  Wandalinus  considers  Malta,  in  the  Mediterra- 
 nean, as  the  scene  of  St.  Paul's  shipwreck,  p.  773,  in  a  disserta- 
 tion, in  the  13th  vol.  of  the  Critici  Sacri. 
 
 ^  Mr.  Bryant  fully  proves  that  the  people  of  Malta,  in  the 
 Mediterranean,  could  not  be  justly  called  "  barbarous."  On 
 this  point  the  testimony  ofDiodorus  Siculus  (see  Note  8),  is  de- 
 cisive. Mr.  Bryant,  after  some  extracts  on  the  magnificence  of 
 the  temples  at  Malta,  goes  on  to  contrast  the  description  of 
 the  African  Malta,  given  by  the  classical  writers,  with  the 
 brief  but  forcible  account  of  the  Adriatic  Melitc  in  the  New 
 Testament.  The  island  is  situated  in  the  Adriatic  Gulf,  near 
 the  river  Naro,  in  the  province  of  the  Nesticeans,  an  Iliyrian 
 people.  What  is  the  character  of  these  Illyrians  ?  barbarous 
 beyond  measure  ;  so  that  they  are  seldom  mentioned  without 
 this  denomination.  Thucydides,  speaking  of  Epidamnus,  says, 
 it  was  "  in  the  neighbourhood  of  the  Taulantii,  a  barbarous  set 
 of  people,  Illyrians."  (Hist.  lib.  i.)  Polybius  says,  that  in 
 his  time  *'  they  did  not  seem  so  much  to  have  feuds  and  quar- 
 rels with  any  particular  nation,  as  to  be  at  war  with  all  the 
 world."  (Hist.  lib.  ii.  p.  100.  Edit.  Casaub.  Item  excerpts 
 Legatines,  sect,  cxxv.)  Diodorus  seldom  mentions  them,  but 
 he  terms  them  barbarians.  Speaking  of  the  Lacedaemonians 
 giving  them  a  remarkable  check,  he  says,  (lib.  xiv.  p.  464.  Edit. 
 Stephan.)  m  ttoWh  ^paasg  iiravaav  rsg  (iapfSapsg.  One  Iliy- 
 rian nation  was  called  the  Dardanians;  of  whom  Nicolaus  Da- 
 
60. 
 
 448  A  VIPER  FASTENS  ON  ST.  PAUL'S  HAND— CHAP.  XIV. 
 
 Julian  Pe-    hang  on  his  hand,  they  said  among  themselves,  No  doubt  Cesarea. 
 riod,  4773.   ^]jj[g  jnan  is  a  murderer,  whom  though  he  hath  escaped 
 ValgariEra.  ^j^^  ^^^^  ^^^  vengeance  suffereth  not  to  live. 
 
 5  And  he  shook  off  the  beast  into  the  fire,  and  felt  no 
 harm. 
 
 6  Howbeit  they  looked  when  he  should  have  swollen, 
 or  fallen  down  dead  suddenly :  but  after  they  had  looked 
 a  great  while,  and  saw  no  harm  come  to  him,  they  changed 
 their  minds,  and  said  that  he  was  a  god. 
 
 7  In  the  same  quarters  were  possessions  of  the  chief 
 man  of  the  island,  whose  name  was  Publius  ;  who  received 
 us,  and  lodged  us  three  days  courteously. 
 
 8  And  it  came  to  pass,  that  the  father  of  Publius  lay 
 sick  of  a  fever,  and  of  a  bloody  flux  :  to  whom  Paul  en- 
 tered in,  and  prayed,  and  laid  his  hands  on  him,  and  heal- 
 ed him. 
 
 9  So  when  this  was  done,  others  also,  which  had  dis- 
 eases in  the  island,  came,  and  were  healed  : 
 
 1 0  Who  also  honoured  us  with  many  honours  ;  and 
 
 mascenus  (Svvaywy/^  Trapado^iov  ijBiov,)  mentions  an  odd  rule, 
 which,  I  believe,  no  other  body  politic  imposed  upon  itself: 
 — they  were  washed  three  times  only  during  their  life — when 
 Ihey  were  born — when  they  married — when  they  died — rpiQ 
 IV  T(p  (Sup  Xnovrai  fiovov,  brav  yeviovrai,  Kai  nn  yafioiQ,  Kai 
 TtXiVTiovTtQ.  Strabo  speaks  of  the  country  as  naturally  good, 
 but  neglected  and  barren,  "  on  account  of  the  savage  dispo- 
 sition of  the  inhabitants,  and  the  national  turn  to  plunder." 
 They  are  represented  as  rude  in  their  habits  ;  their  bodies  dis- 
 figured with  marks  and  scarifications,  by  way  of  (Strabo,  vol.  i. 
 p.  484.  Edit.  Amstel.  1707.)  ornament:  not  given  to  traffic,  and 
 ignorant  of  the  use  of  money.  (Schol.  in  Dionys.IIfpiJjy.  ad  vers. 
 97.)  They  are  described  as  extending  to  the  Danube  north, 
 and  eastward  to  Macedonia  and  Thrace  ;  comprehending  a  vil- 
 lanous  brotherhood  under  different  denominations.  (Liv.  lib.  x. 
 cap.  2.)  Illyrii  Liburnique  etistri,  gentes  fera?.  Such  were  the 
 Scordisci,  a  nation  bent  on  ruin  ;  who  are  said  to  have  made  a 
 beautiful  country  for  seven  days  journey  a  desert.  Add  to 
 these  the  Bessi,  so  supreme  in  villainy,  that  the  banditti  looked 
 up  to  them,  and  called  them,  by  way  of  eminence,  "  the  thieves." 
 (Strabo,  vol.  i.  p.  490.  Edit.  Amstel.  1707.)  In  short,  it  is 
 notorious  that  all  the  tract  of  Illyria,  from  the  city  Lissus 
 north  west,  was  termed  IWvqiq  Bap(3apiKi]  ;  partly  on  account 
 of  the  ferocity  of  the  inhabitants,  and  partly  to  distinguish  it 
 from  the  Hellenic,  where  the  Greeks  had  made  their  settle- 
 ments. It  is  observable,  that  the  islands  upon  this  coast  were 
 noted  for  a  desperate  race  of  freebooters:  and,  what  is  most  to 
 the  purpose,  Melite  and  Corcyra  particularly  swarmed  with 
 pirates.  They  so  far  aggrieved  the  Romans  by  their  repeated 
 outrages,  that  (Appian.  de  Bcllo  lllyrico.)  Augustus  ordered 
 the  island  to  be  sacked,  and  the  inhabitants  to  be  put  to  the 
 sword.  This  in  great  measure  was  executed.  So  that,  when 
 the  apostle  arrived  in  these  parts,  the  island  must  have  been 
 very  much  thinned,  and  the  remainder  of  the  people  well  dis- 
 ciplined. 
 
ST.  PALL'S  VOYAGE  TO  ROME-CHAP.  XIV.  449 
 
 ^^^l^"SV    "'^'^"  ^^  departed,   tliey  laded  us  with  such  things  as  Cesaiea. 
 Vul  ^  ^     were  necessary. 
 
 SECTION  VII. 
 
 Jfter  three  Months  they  sail  to  Rome. 
 ACTS  xxviif.  11,  to  part  of  ver.  14. 
 
 1 1  And  after  three  montlis  we  departed  in  a  ship  of 
 Alexandria,  which  had  wintered  in  tlie  isle,  whose  sio-n 
 was  Castor  and  Pollux  '^  ^ 
 
 12  And  landing  at  Syracuse",  we  tarried  there  three 
 days. 
 
 13  And  from  thence  we  fetched  a  compass,  and  came  to 
 Rhegium :  and  after  one  day  the  south  wind  blew,  and 
 we  came  the  next  day  to  Puteoli  : 
 
 14  Where  we  found  brethren,  and  were  desired  to  tarry 
 with  them  seven  days  ; 
 
 '"  It  was  the  custom  with  the  ancient  Greeks  and  Romans  to 
 place  the  image  or  picture  of  the  Deity,  to  whose  care  and  pro- 
 tection they  committed  the  ship,  at  the  stern,  and  to  place  the 
 sign,  by  the  name  of  which  the  ship  was  called,  at  the  head  (a). 
 It  is  a  dispute  among  learned  men,  whether  the  tutelar  Deity 
 were  not  also  sometimes  the  sign,  and  for  that  reason  placed 
 both  at  head  and  stern.  There  are  undeniable  instances  in  an- 
 cient authors,  wherein  some  of  the  heathen  deities  are  placed  at 
 the  head.  And  it  is  not  very  likely,  that  such  ships  should  have 
 other  deities  at  the  stern,  t(i  whose  tutelage  they  were  commit- 
 ted. Of  this  sort  is  the  ship  which  carried  Paul  to  Italy.  It 
 had  Castor  and  Pollux,  two  heathen  deities,  at  the  head,  and 
 doubtless,  if  any,  had  the  same  also  at  the  stern,  as  the  tutelar 
 gods,  protectors,  and  patrons  of  the  ship,  these  being  esteemed 
 deities  peculiarly  favourable  to  mariners. 
 
 (a)  Vid.  Hammond  in  loc.  Vir^.  iEneid.  I.  10.  v.   157.  IGO    et   171 
 Ovid,  de  Trist.  Eleg.  9.  v.  1,  2.  Perf.  Sat.6.  v.  30. 
 
 "  An  argument  has  been  brought  in  favour  of  the  opinion, 
 that  the  island  here  in  question  was  the  island  of  Malta,  '' i'vonl 
 St.  Paul's  calling  at  Syracuse,  in  his  way  to  Rhegium  ;  which  is 
 so  far  out  of  the  track,  that  no  example  can  be  produced  iu 
 the  history  of  navigation,  of  any  ship  going  so  far  out  ol"  her 
 course,  except  it  was  driven  by  a  violent  tempest.'  This  argu- 
 ment tends  principally  to  shew,  that  a  very  incorrect  idea  has 
 been  formed  of  the  relative  situation  of  these  places.  The  ship 
 which  carried  St.  Paul  from  the  Adriatic  Sea  to  Rhegiuui,  would 
 not  deviate  from  its  course  more  than  half  a  day's  sail  by  touch- 
 ing at  Syracuse,  and  the  delay  so  occasioned  would  probably  be 
 but  a  few  hours  more  than  it  would  have  been,  had  they  pro- 
 ceeded to  Syracuse  in  their  way  to  the  Strait^  of  Mcbsina,  from 
 Malta,  as  the  map  will  shew.  Besides,  the  master  of  the  ship 
 might  have,  and  probably  had,  some  business  at  Syracuse,  which 
 had  originated  at  Alexandria,  from  whicli  place  it  must  have 
 been  originally  intended  the  ship  should  commence  her  voyage 
 to  Puteoli  ;  and  in  this  course  the  callin:;  at  Syracuse  would 
 have  been  the  smallest  deviation  possibi  s 
 
 VOL.  rr.  G  o 
 
4S0  ST.  PAUL  IS  KINDLY  RECEIVED  AT  ROME. 
 
 ,  ,.      p  SECTION  VIII.  Cei»area. 
 
 Juliaji  Pe- 
 
 Vulg'ar^ra,  ,5*^  Paul  arrives  at  Rortie,  and  is  kindly  received  by  the 
 60.  Brethren, 
 
 ACTS  xxviii.  part  of  ver.  14 — 17. 
 
 14  And  so  we  went  toward  Rome. 
 
 15  And  from  thence,  when  the  brethren  heard  of  us, 
 they  came  to  meet  us  as  far  as  Appii  forum,  and  the 
 Three  Taverns  :  whom  when  Paul  saw,  he  thanked  God, 
 and  took  courage, 
 
 1 6  And  when  we  came  to  Rome,  the  centurion  deliver- 
 ed the  prisoners  to  the  captain  of  the  guard  :  but  Paul 
 was  suffered  to  dwell  by  himself,  with  a  soldier  that  kept 
 him  '^ 
 
 SECTION  IX. 
 
 ,5'/.  Paul  summons  the  Jews  at  Rome,  to  explain  to  them  the 
 causes  of  his  Imprisonment. 
 
 ACTS  xxviii.  17 — 30. 
 
 17  And  it  came  to  pass,  that  after  three  days  Paul 
 called  the  chief  of  the  Jews  together  :  and  when  they  were 
 come  together,  he  said  unto  them.  Men  and  brethren, 
 though  I  have  committed  nothing  against  the  people,  or 
 customs  of  our  fathers,  yet  was  I  delivered  prisoner  from 
 Jerusalem  into  the  hands  of  the  Romans  : 
 
 1 8  Who,  when  they  had  examined  me,  would  have  let 
 me  go,  because  there  was  no  cause  of  death  in  me. 
 
 19  But  when  the  Jews  spake  against  it,  I  was  con- 
 strained to  appeal  unto  Cesar  :  not  that  I  had  ought  to  ac- 
 cuse my  nation  of. 
 
 20  For  this  cause  therefore  have  I   called  for  you,  to 
 
 '2  Dr.  Lardner  has  shewn  that  this  mode  of  custody  was  in 
 use  amongst  the  Romans,  and  that  whenever  it  was  adopted,  the 
 prisoner  was  bound  to  the  soldier  by  a  single  chain:  in  reference 
 to  which,  St.  Paul,  Acts  xxviii.  20.  tells  the  Jews,  whom  he 
 had  assembled,  "  For  this  cause,  therefore,  have  I  called  for  you 
 to  see  you,  and  to  speak  with  you,  because  that  for  the  hope  of 
 Israeli  am  bound  with  this  chain,"  Trjv  aXvaiv Tavrr^v  TrepiKtifiai, 
 It  is  in  exact  conformity,  therefore,  with  the  truth  of  St.  Paul's 
 situation  at  the  time,  that  he  declares  of  himself,  Eph.  vi.  20. 
 TrpeGtevu)  ev  aXvffei.  And  the  exactness  is  the  more  remarkable, 
 as  a\v(nQ,  a  chain,  is  no  where  used  in  the  singular  number  to 
 express  any  other  kind  of  custody.  When  the  prisoner's  hands 
 or  feet  were  bound  together,  the  word  was  defffioi  (bonds)  Acts 
 xxvi.29.  When  the  prisoner  was  confined  between  two  sol- 
 diers, as  in  the  case  of  Peter,  (Acts  xii.  6.)  two  chains  were  em- 
 ployed ;  and  it  is  said  upon  his  miraculous  deliverance,  that  the 
 "  chains"  (aXweig,  in  the  plural)  "  fell  from  his  hands."— Paley's 
 Horae  Paulina^. 
 
ST.  PAUL  SUMMONS  THE  JEWS  AT  ttOME.  45I 
 
 rioci' 47^73"    'f,?>^^"»,^»^^  t«  speak  with  you  :  because  tliat  for  the  hope  Cesarea. 
 
 Vulgar^ra,  °^  ^^^^^^  ^  """^  ^0""^  with  this  chain.  ^ 
 
 60.  '      21   And  they  said   unto  him,  We  neither  received  let- 
 
 ters out  of  Judeaconcerninnr  thee,  neither  any  of  the  bre- 
 thren that  came,  shewed  or  spake  any  harm  of  thee. 
 
 22  But  we  desire  to  hear  of  thee  what  thou  thinkest : 
 for  as  concerning  this  sect,  we  know  that  every  where  it 
 is  spoken  against. 
 
 23  And  when  they  liad  appointed  him  a  day,  there 
 came  many  to  him  into  his  lodging  ;  to  whom  he  ex- 
 pounded and  testified  the  kingdom  of  God,  persuading 
 them  concerning  Jesus,  both  out  oftJie  law  of  Moses  and 
 out  o/"  the  prophets,  from  morning  till  evening.  ' 
 
 24  And  some  believed  the  things  which  were  spoken 
 and  some  believed  not.  ' 
 
 25  And  when  they  agreed  not  among  themselves,  they 
 departed,  after  that  Paul  had  spoken  one  word  •  Well 
 spake  the  Holy  Ghost  by  Esaias  the  prophet  unto  our 
 fathers, 
 
 2Q  Saying,  Go  unto  this  people,  and  say.  Hearing  ye 
 shall  hear,  and  shall  not  understand  ;  and  seeinc^  ye  shall 
 see,  and  not  perceive  :  " 
 
 27  For  the  heart  of  this  people  is  waxed  gross,  and 
 their  ears  are  dull  of  hearing,  and  their  eyes  have  they 
 closed  ;  lest  they  should  see  with  their  eyes,  and  hear  with 
 their  ears,  and  understand  with  their  heart,  and  should  be 
 converted,  and  I  should  heal  them. 
 
 2^  Be  it  known  therefore  unto  you,  that  the  salvation 
 of  C;od  IS  sent  unto  the  Gentiles,  and  that  they  will  hear  it. 
 
 29  And  when  he  had  said  these  words,  the  Jews  de- 
 parted, and  had  great  reasoning  among  themselves. 
 
 SECTION  X. 
 
 St.  Paul  writes  his  Epistle  to  the  Ephesiafis'',  to  establish 
 
 The  epistles  which  follow  in  this  chapter  of  the  luranee- 
 ment,  were  written  by  St.  Paul  during  his  imprisonment  at 
 Rome.  This  will  appear  from  the  allusions  which  arc  rcpcat- 
 *^dly  made  by  him  to  that  event.  In  this  Epistle  to  the  Ephe- 
 s.ans  we  meet  with-"  I  Paul  the  prisoner  of  Jesus  Cluist,  for 
 you  Gentiles,"  chap.  iii.  1—"  I  therefore  the  prisoner  of  the 
 Lord,  beseech  you,"  chap.  iv.  1.— <^  For  which  I  am  an  ambas- 
 sador in  bonds,"  chap.  vi.  20;  and  we  know  that  Tychicus,  by 
 whom  the  epistle  was  probably  sent,  chap.  vi.  21.  as  the  sub- 
 scriptioii  aflirms,  was  with  him  durin-  his  lirst  imprisonment. 
 As  St.  Paul  docs  not  speak  of  the  probability  of  his  release  we 
 may  conclude,  with  Dr.  Lardner,  Bishop  Tomline,  Mr.  Home 
 &c  that  it  was  written  in  the  early  part  of  his  imprisonment.  ' 
 IVIany  learned  men  have  doubted  whether  this  epistle  was  sent 
 to  the  Church  at  Ephesus.  They  think  that  the  proper  direc- 
 tion IS,  The  Epistle  of  Paul  to  the  Laodiceans;  and  suppose  it 
 
 o   £r  2 
 
452  EPISTLE  TO  THE  EPHESIANS— CHAP.  XIV. 
 
 Julian  Pe-        them  m  the  Christian  Faith y  by  describing,  in  the  most  Rome. 
 
 riod,  4774. 
 
 Vulgar^Era, 
 
 61.  to  be  the  same  which   the   apostle    mentions  Coloss.   iv.    16. 
 
 '<  When  this  epistle  is  read  among  you,  cause  that  it  be  read 
 also  in  the  Church  of  the  Laodiceans  ;  and  that  ye  likewise 
 read  the  epistle  from  Laodicea."  Dr.  Paley's  arguments  in  the 
 afBrmative  are  entitled  to  much  regard. 
 
 Although  it  does  not  appear,  he  observes,  to  have  ever  been 
 disputed  that  the  epistle  before  us  was  written  by  St.  Paul,  yet  it 
 is  well  known  that  a  doubt  has  long  been  entertained  concerning 
 the  persons  to  whom  it  was  addressed.  The  question  is  founded 
 partly  in  some  ambiguity  in  the  external  evidence.  Marcion, 
 a  heretic  of  the  second  century,  as  quoted  by  Tertullian,  a  fa- 
 ther in  the  beginning  of  the  third,  calls  it,  The  Epistle  to  the 
 Laodiceans.  From  what  we  know  of  Marcion,  his  judgment  is 
 little  to  be  relied  upon  ;  nor  is  it  perfectly  clear  that  Marcion  was 
 rightly  understood  by  Tertullian.  If,  however,  Marcion  be 
 brought  to  prove  that  some  copies  in  his  time  gave  kv  AaodiKtia 
 in  the  superscription,  his  testimony,  if  it  be  truly  interpreted, 
 is  not  diminished  by  his  heresy  ;  for,  as  Grotius  observes,  "  cur 
 in  ea  re  mentiretur  nihil  erat  causes."  The  name  tv  'E0«(ra>  in 
 Ephesus,  in  the  first  verse,  upon  which  word  singly  depends 
 the  proof  that  the  epistle  was  written  to  the  Ephesians,  is  not 
 read  in  all  the  manuscripts  now  extant.  I  adniit,  however,  that 
 the  external  evidence  preponderates  with  a  manifest  excess  on 
 the  side  of  the  received  reading.  The  objection,  therefore,  prin- 
 cipally arises  from  the  contents  of  the  epistle  itself,  which,  in 
 many  respects  militate  with  the  supposition  that  it  was  written 
 to  the  Church  of  Ephesus.  According  to  the  history,  St.  Paul 
 had  passed  two  whole  years  at  Ephesus,  Acts  xix.  10.  and  in 
 this  point,  viz.  of  St.  Paul  having  preached  for  a  considerable 
 length  of  time  at  Ephesus,  the  history  is  confirmed  by  the  two 
 Epistles  to  the  Corinthians,  and  by  the  two  Epistles  to  Ti- 
 mothy. "  I  w  ill  tarry  at  Ephesus  until  Pentecost,"  1  Cor.  xvi. 
 8.  ''  We  would  not  have  you  ignorant  of  our  trouble  which 
 came  to  us  in  Asia,"  2  Cor.  i.  8.  "  As  I  besought  thee  to  abide 
 still  at  Ephesus,  when  I  went  into  Macedonia,"  1  Tim.  i.  3 
 *'  And  in  how  many  things  he  ministered  to  me  at  Ephesus,  thou 
 knowest  well,"  2 Tim.  i.  18.  I  adduce  these  testimonies,  be- 
 cause, had  it  been  a  competition  of  credit  between  the  history 
 and  the  epistle,  I  should  have  thought  myself  bound  to  have 
 preferred  the  epistle.  Now  every  epistle  which  St.  Paul  wrote  to 
 Churches  which  he  himself  had  founded,  or  which  he  had  visited, 
 abounds  with  references  and  appeals  to  what  had  passed  during 
 the  time  that  he  was  present  amongst  them  ;  whereas  there  is 
 not  a  text  in  the  Epistle  to  the  Ephesians  from  which  we  can 
 collect  that  he  had  ever  been  at  Ephesus  at  all.  The  two 
 Epistles  to  the  Corinthians,  the  Epistle  to  the  Galatians,  the 
 Epistle  to  the  Philippians,  and  the  two  Epistles  to  the  Thessa- 
 lonians,  are  of  this  class  ;  and  they  are  full  of  allusions  to  the 
 apostle's  history,  his  reception,  and  his  conduct  whilst  amongst 
 them  ;  the  total  want  of  which,  in  the  epistle  before  us,  is  very 
 diflicult  to  account  for,  if  it  was  in  truth  written  to  the  Church 
 of  Ephesus,  in  which  city  he  had  resided  for  so  long  a  time. 
 This  is  the  first  and  strongest  objection.  But  farther,  the 
 Epistle  to  the  Colossians  was  addressed  to  a  Church  in  which 
 St.  Paul  had  never  been.  This  we  infer  from  the  first  verse  of 
 the  second  chapter :  '*  For  I  would  that  ye  knew  what  great 
 conflict  I  have  for  you,  and  for  them  at  Laodicea,  and  for  as 
 many  as  have   not  seen  my  face  in   the  flesh."     There  could  be 
 
EPISTLE  TO  THE  EPHESIANS— CHAP.  XIV.  453 
 
 Julian  Pe-       animating  Language,  the  Mercy  of  God  displayed  in  the  Rome. 
 
 riod,  4774. 
 
 VulgaiiEra,  ^^  propriety  in  thus  joining  the  Colossians  and  Laodiceans 
 with  those  "  who  had  not  seen  his  face  in  the  flesh,"  if  they  did 
 not  also  belong  to  the  same  description.  Now  his  address  to 
 the  Colossians,  whom  he  had  not  visited,  is  precisely  the  same 
 as  his  address  to  the  Christians,  to  whom  he  wrote  iu  the  epistle 
 which  we  arc  considering  :  "  We  give  thanks  to  God  and  the 
 Father  of  our  Lord  Jcsiis  Christ,  praying  always  for  you,  since 
 we  heard  of  your  faith  in  Christ  Jesus,  and  of  the  love  which 
 yc  have  to  all  the  saints,"  Col.  i.  3.  Thus  he  speaks  to  the  Co- 
 lossians, in  the  epistle  before  us,  as  follows:  "Wherefore  I 
 also,  after  I  heard  of  your  faith  in  the  Lord  Jesus,  and  love 
 unto  all  the  saints,  cease  not  to  give  thanks  for  you  in  m}' 
 prayers,"  chap.  i.  15.  The  words  "  having  heard  of  your  faith 
 and  love,"  are  the  very  words,  we  see,  which  he  uses  towards 
 strangers  -,  and  it  is  not  probable  that  he  should  employ  the 
 same  in  accosting  a  Church  in  which  he  had  long  exercised  his 
 ministry,  and  whose  faith  and  love  he  must  have  personally 
 known.  The  Epistle  to  the  Romans  was  written  before  St.  Paul 
 had  been  at  Rome;  and  his  address  to  them  runs  in  the  same 
 strain  with  that  just  now  quoted:  "I  thank  my  God,  through 
 Jesus  Christ,  for  you  all,  that  your  faith  is  spoken  of  through- 
 out the  whole  world,"  Rom.  i.  8.  Let  us  now  see  what  was  the 
 form  in  which  our  apostle  was  accustomed  to  introduce  his 
 epistles,  when  he  wrote  to  those  with  whom  he  was  already  ac- 
 quainted. To  the  Corinthians  it  was  this:  *' I  thank  my  God 
 always  on  your  behalf,  for  the  grace  of  God  which  is  given  you 
 by  Christ  Jeuss;"  1  Cor.  i.  4.  To  the  Philippians  :  "  1  thank  my 
 God  upon  every  remembrance  of  you,"  Phil.  i.  3.  To  the  Thes- 
 salonians  :  "  Wegive  thanks  to  God  always  for  you  all,  making 
 mention  of  you  in  our  prayers,  remembering  without  ceasing 
 your  work  of  faith  and  labour  of  love,"  1  Thess.  i.  3.  To  Ti- 
 mothy  :  "  I  thank  God,  whom  I  serve  from  my  forefathers  with 
 a  pure  conscience,  that  without  ceasing  1  have  remembrance  of 
 thee  in  my  prayers  night  and  day,"  2  Tim.  i.  3.  In  these  quota- 
 tions it  is  usually  his  remembrance,  and  never  his  hearing  of 
 them,  which  he  makes  thesubject  of  his  thankfulness  to  God. 
 
 As  great  difficulties  stand  in  the  way,  supposing  the  epistle  be- 
 fore us  to  have  been  written  to  the  Church  at  Ephesus  ;  so  I 
 think  it  probable  that  it  is  actually  the  Epistle  to  the  Laodi- 
 ceans, referred  to  in  the  fourth  chapter  of  the  Epistle  to  the 
 Colossians.  The  text  which  contains  that  reference  is  this  • 
 "  When  this  epistle  is  read  among  you,  cause  that  it  be  read  also 
 in  the  Church  of  the  Laodiceans,  and  that  ye  likewise  read 
 the  epistle  from  Laodicea,"  Col.  iv.  IG.  The  epistle  from 
 Laodicca  was  an  epistle  sent  by  St.  Paul  to  that  Church,  and  by 
 them  transmitted  to  Colosse.  The  two  Churches  were  mutually 
 to  communicate  the  epistles  they  had  received.  This  is  the  way 
 in  which  the  direction  is  explained  by  the  greater  part  of  com- 
 mentators, and  is  the  most  probable  sense  that  can  be  given  to  it. 
 It  is  also  probable  that  the  epistle  alluded  to  was  an  epistle 
 which  had  been  received  by  the  Church  of  Laodicea  lately.  It 
 appears,  then,  with  aconsiderable  degree  of  evidence,  that  there 
 existed  an  epistle  of  St.  Paul  nearly  of  the  same  date  with  the 
 Epistle  to  the  Colossians,  and  an  epistle  directed  to  a  Church 
 (for  such  the  Church  of  Laodicea  was,)  in  which  St.  Paul  had 
 never  been.  What  has  been  observed  concerning  the  epistle 
 before  us,  shews  that  it  answers  perfectly  to  that  r haraf  trr. 
 Nor  docs   the    mistake   !>ccm   verv  difficult   to   account  for. 
 
454  EPISTLE  TO  THE  EPUESIAxNS-ClIAP.  XIV. 
 
 Jullun  Pc-        calling  of  the  Gentiles  through  Faith  in  Christ,  without  R'^me. 
 
 riod,4774. . 
 
 ^  u  gar  a,  yyij^^^ygj.  inspects  the  map  of  Asia  Minor  will  see,  that  a  person 
 proceeding  from  Rome  to  Laodicoa,  would  probably  land  at 
 Ephesus,  as  the  nearest  frequented  sea-port  in  that  direction. 
 Might  not  Tychicus  then,  in  passing  through  Ephesus,  commu- 
 nicate to  the  Christians  of  that  place  the  letter  with  which  he 
 was  charged?  And  might  not  copies  of  that  letter  be  multi- 
 plied and  preserved  at  Ephesus  ?  Might  not  some  of  the  copies 
 drop  the  words  of  designation  iv  Ttj  Aaohiaia,  which  it  was  of 
 no  consequence  to  an  Ephesian  to  retain  ?  Might  not  copies 
 of  the  letter  come  out  into  the  Christian  Church  at  large  from 
 Ephesus ;  and  might  not  this  give  occasion  to  a  belief  that  the 
 letter  was  written  to  that  Church  ?  and,  lastly,  might  not  this 
 belief  produce  the  error  which  we  suppose  to  have  crept  into  the 
 inscription  ? 
 
 And  it  is  remarkable,  that  there  seem  to  have  been  some  an- 
 cient copies  without  the  words  of  designation,  either  the  words 
 in  Ephesus,  or  the  words  in  Laodicea.  St.  Basil,  a  writer  of 
 the  fourth  centurv,  has  this  very  singular  passage  :  "  And  writ- 
 ing to  the  Ephcsians,  as  truly  united  to  him  who  is  through 
 knowledge,  he  (Paul)  calleth  them  in  a  peculiar  sense  '  such 
 who  are;'  saying,  to  the  saints  who  are,  and  (or  even)  the  faith- 
 ful in  Christ  Jesus  ;  for  so  those  before  us  have  transmitted  it, 
 and  we  have  found  it  in  ancient  copies."  Dr.  Mill  interprets 
 (and,  notwithstanding  some  objections  that  have  been  made  to 
 him,  in  my  opinion,  rightly  interprets)  these  words  of  Basil, 
 as  declaring  that  this  father  had  seen  certain  copies  of  the 
 epistle  in  which  the  words  "  in  Ephesus'*  were  wanting.  And 
 the  passage  must  be  considered  as  Basil's  fanciful  way  of  ex- 
 plaining what  was  really  a  corrupt  and  defective  reading;  for  I 
 do  not  believe  it  possible  that  the  author  of  the  epistle  could 
 have  originally  written  ayioig  to7q  saiVf  without  any  name  of 
 place  to  follow  it. 
 
 Such  are  the  arguments  of  Dr.  Paley  on  this  side  of  the  ques- 
 tion. All  the  ancient  fathers  and  Christian  writers,  with  Bishop 
 Tomline,  Home,  and  many  others  of  our  best  critics,  have  Cb- 
 poused  the  contrary  opinion,  which  is  well  represented  by  Dr. 
 Lardner,  who  observes,  "  That  this  epistle  was  sent  to  the 
 Church  at  Ephesus,  we  are  assured  by  the  testimony  of  all  ca- 
 tholic Christians  of  all  past  ages.  This  we  can  now  say  with 
 confidence,  having  examined  the  principal  Christian  writers 
 of  the  first  age,  to  the  beginning  of  the  twelfth  century,  in  ali 
 which  space  of  time  there  appears  not  one  who  had  any  doubt 
 about  it.  Of  these  testimonies,  that  of  Ignatius,  Bishop  of  An- 
 tioch,in  the  end  of  the  first  century,  is  very  remarkable.  In  a  let- 
 ter which  he  wrote  to  the  Ephcsians  from  Smjrna,  in  his  way  to 
 Rome,  he  says,  chap.  xii«  "  Ye  are  the  companions  in  the  mys- 
 teries of  the  Gospel  of  Paul  the  sanctified,  the  martyr,  de- 
 servedly most  happy ;  at  whose  feet  may  I  be  found,  when  I 
 shall  have  attained  unto  God,  who,  ttot/j  e7ri<ro\7;  (for  6\)/  tiri- 
 ?6\7/,  as  Tcaaa  oiKo^o/tr),  Ephes.  ii.  21.  is  first  for  o\i],)  through- 
 out all  his  epistle,  makes  mention  of  you  in  Christ."  The  Greek 
 phrase  signifies  honourable  mention^  (Matt.  xxiv.  13.  Mark  xiv. 
 9.  Acts  X.  4.)  Ignatius  means,  that  St.  Paul  commends  the 
 Ephesians  throughout  the  whole  of  the  epistle,  without  blaming 
 them,  as  he  did  in  his  letters  which  were  addressed  to  some 
 others,  by  tailing  them  companions  or  partakers  of  the  tnys^ 
 teries  of  the  Gospel  of  Paul,  he  alluded  to  those  passages  in 
 the  present  Epistle  of  the  Ephesians,  where  the  Gospel  is  repre- 
 
EPISTLE  TO  THE  EPHEftlANS— CHAP.   XIV.  155 
 
 Julian  Pe- 
 
 rjoj'.  4774.       ifging  subjected  to  the  Law  of  Moses,  and  to  enforce  upon  KoJ»c. 
 
 61.  ' — 
 
 scnted  as  a  mystery  made  known  to  the  apostle,  and  by  him  to 
 them.  Ignatius  having  thus  described  the  Epistle  to  the  Ephe- 
 sians,  there  can  be  no  doubt  as  to  the  genuineness  of  its  in- 
 scription; for  it  is,  by  some,  supposed  that  the  epistle  of  Igna- 
 tius was  only  written  forty-live  years  after  that  of  the  Epistle  to 
 the  Ephesians. 
 
 Michaelis  has  shown,  at  considerable  length,  that  the  omis- 
 sion of  the  word  scnv,  "  who  are,"  was  the  subject  of  Basil's  im- 
 plied censure,  as  being  hostile  to  the  inference  he  wished  to 
 deduce,  and  not  the  omission  of  the  words  tv  E^eaw.  And  as  this 
 father,  in  another  passage  of  his  writings,  expressly  cites  the 
 Epistle  to  the  Ephesians(a)  without  any  hesitation,  it  is  evident 
 that  in  his  time  (the  latter  part  of  the  fourth  century)  this 
 epistle  was  not  considered  as  being  addressed  to  thcLaodiccans. 
 
 The  passages  quoted  by  Dr.  Paley  admit  of  easy  and  satisfac- 
 tory interpretations,  which  directly  refute  his  hypothesis.  II 
 will  be  recollected  that  four  or  five  years  had  elapsed  since  St. 
 Paul  had  quitted  Ephesus  ;  he  might  therefore  with  great  pro- 
 priety express  (in  i.  15.)  his  complacency  on  hearing  that  they 
 continued  stedfast  in  the  faith,  notwithstanding  the  various 
 temptations  to  which  they  were  exposed.  Again,  the  expression 
 (in  iii.  2.)(6iy£  i^Kovaars  Tqv  oUovon'iav)  which  many  translate  and 
 understand  to  mean,  **  if  ye  have  heard  of  the  dispensation," — 
 more  correctly  means,  "  since  ye  have  heard  the  dispensation" 
 of  the  grace  of  God,  which  had  been  made  known  to  them  by  St. 
 Paul  himself.  Consequently  this  verse  affords  no  countenance 
 to  the  hypothesis  above  mentioned.  The  same  remark  applies  to 
 chap.  iv.  21.  where  a  similar  construction  occurs,  which  ought  in 
 like  manner  to  be  rendered,  "  since  indeed  ye  have  heard  him," 
 &c.  With  respect  to  the  direction  given  by  St.  Paul  in  Col.  iv. 
 16.  that  the  Colossians  should  "  cause  the  epistle  whicli  he 
 wrote  to  them  to  be  read  also  in  the  Church  of  the  Laodiceans, 
 and  that  they  should  likewise  read  the  epistle  from  Laodicea;" 
 it  is  highly  probable  (as  Rosenmiiller  has  remarked)  that  by  "  the 
 epistle  from  Laodicea,"  St.  Paul  meant  a  letter  addressed  to  him 
 by  the  Church  of  Laodicea,  in  answer  to  which  he  wrote  t tie 
 letter  addressed  to  the  Colossians,  (as  being  the  larger  Church) 
 desiring  that  they  would  send  it  to  the  Laodiceans,  and  get  a 
 copy  of  the  Epistle  which  the  latter  had  sent  to  St.  Paul,  in 
 order  that  the  Colossians  might  better  understand  his  reply. 
 
 Michaelis  and  Haenlcin,  after  Archbislioj)  Usher  and  Bengel, 
 get  rid  of  all  the  difficulties  attending  this  question,  by  suppos- 
 sing  the  epistle  to  have  been  encyclical  or  circular,  being  ad- 
 dressed to  the  Ephesians,  Laodiceans,  and  some  other  Churches 
 in  Asia  Minor.  But  it  could  hardly  be  circular  in  the  sense  in 
 which  Michaelis  understands  that  term  :  for  he  supposes  that 
 the  different  copies  transmitted  by  St.  Paul  had  iv  'E^tcrw,  at 
 Ephesus,  tv  KaohKtia,  at  Laodicea,  &c.  as  occasion  required, 
 and  that  the  reason  why  all  our  manuscri{)ts  read  iv  'E^jtrw,  is, 
 that  when  the  books  of  the  New  Testament  were  first  collected, 
 the  copy  used  was  obtained  from  Ephesus  :  but  this.  Bishop 
 Middleton  observes,  seems  to  imply — what  cannot  be  proved — 
 that  the  canon  was  established  by  authority,  and  that  all  copies 
 of  this  epistle,  not  agreeing  with  the  approved  edition,  wtre 
 suppressed. 
 
 Dr.  Macknight  is  of  opinion,  thai  SI.  Paul  sent  the  Eplusians 
 word  by  Tychicus,  who  carried  their  letter,  to  send  a  copy  of  it 
 lo  the  Laodiceans,  w  ilh  an  order  to  them  to  communicate  it  to 
 
45(^  EPISTLE  TO  THE  EPIIESIANS— CHAP    XIV. 
 
 Julian  Pt-         them  that  Holiness  and  Consistency  of  Conduct ^  w^^'c^' Rome. 
 
 riod,  477  I. 
 
 V^ulgar^Era,  . ■ ________-^_^ 
 
 ^*^'  the  Colossians.     This  hypothesis  will  account,  as  well  as  that  of 
 
 Michaelis,  for  the  want  of  those  marks  of  personal  acquaintance 
 which  the  apostle's  former  residence  might  lead  us  to  expect, 
 and  on  which  so  much  stress  has  been  laid  :  for  every  thing 
 local  would  be  purposely  omitted  in  an  epistle  which  had  a  far- 
 ther destination  (6). 
 
 Dr.  Lardner  enumerates  a  variety  of  passages  which  apply 
 better  to  the  Ephesians  than  to  any  other  people;  particularly 
 those  which  shew  that  the  apostle  was  well  acquainted  with 
 those  whom  he  was  addressing;  see  chap.  i.  13.  also  at  the  end 
 of  the  chapter,  where,  after  speaking  of  Christ  as  filling  ail  his 
 members  with  his  gifts  and  graces,  he  adds,  chap.  ii.  1.  "  Even 
 you  who  were  dead  in  trespasses  and  sins." — Chap.  iv.  20.  *'  But 
 ye   have   not  so  learned  Christ." — Ver.  21.  "  Seeing   ye    have 
 heard  him,  and  have  been  taught  concerning  him,  as  the  truth 
 is  in  Jesus."     Now,  could  the  apostle  say  these  things,  unless 
 he   had  been   well   acquainted  with   the  persons  to  whom   he 
 wrote  ?  or  rather,  unless  they  had  been  instructed  and  endowed 
 with  the  spiritual  gifts  by  himself?     Farther,  if  the  apostle  had 
 not  been    well  acquainted  with   the  persons  to  whom   he  was 
 writing,  and  if  they  had  not  been  his  own  converts,  would  they 
 have  taken  such  an  interest  in   him,  as  to  make  it  proper  for 
 him  to  send  Tychicus   to  make  known  all   things  to  them  con- 
 cerning himseltP  chap.  vi.  21,  22.     "  The  salutation  sent  to  the 
 brethren  in  Laodicea,"  Coloss.  iv.  15.  is  a  strong  presumption 
 that  the  epistle  iu  the  canon   inscribed  to  the  Ephesians,  was 
 not  to  the  Laodiceans.    For  the  Epistle  to  the  Colossians  being 
 written  at  the  same  time  with  the  supposed  Epistle  to  the  Lao- 
 diceans, and  sejit   by  the  same  messenger,  Tychicus,  Eph.  vi. 
 21.  Coloss.  iv.  7,  8.  is  it  probable,  that  in  the  Epistle  to  the  Co- 
 lossians, the  apostle  would  think  it  needful  to  salute  the  bre- 
 tliren  in  Laodicea,  to  whom  he  had  written  a  particular  letter, 
 in   which  he  had  given  them  his  apostolical  benediction  ?     We 
 -will  finish  the  argument  in  the  words  of  Dr.  Chandler,  who  ob- 
 serves, *' It  is  not  material  to  whom  the  Epistle  was  inscribed, 
 whether  to  the  Ephesians  or  Laodiceans,  since  the  authority  of 
 the   Epistle  doth   not  depend  on  the  persons  to  whom  it  was 
 written,  but  on  the  person  who  indited  it ;  which  was  St.  Paul, 
 as   the  letter  itself  tcstilies,   and  all   genuine    antiquity   con- 
 firms." 
 
 That  this  Epistle  was  designed  for  the  use  not  only  of  the 
 Athenians,  but  of  all  the  bretliren  in  the  Proconsular  Asia,  not 
 excepting  those  to  whom  the  apostle  was  personally  unknown, 
 maybe  inferred  from  the  inscription  of  the  Epistle,  and  from 
 its  concluding  benedictions.  The  saints  in  Ephesus,  and  the 
 believers  in  Christ  Jesus,  appear  to  describe  diiferent  persons — 
 the  latter  may  relate  to  all  the  believers  in  the  province  of  Asia. 
 A  distinction  is  also  made  in  the  benediction  (chap.  iv.  23.) 
 Peace  be  to  the  brethren  (at  Ephesus),  and  then  grace  be  with 
 all  them  who  love  our  Lord  Jesus  Christ  in  sincerity,  that  is, 
 with  all  the  faithful  brethren  in  the  Proconsular  Asia.  That  a 
 considerable  intercourse  existed  between  the  churches  of  the 
 Proconsular  Asia  and  that  of  Ephesus,  is  evident  from  the  first 
 Epistle  to  the  Corinthians,  which  was  written  from  Ephesus, 
 where  instead  of  mentioning  the  Church  of  Ephesus  by  itself, 
 as  saluting  the  Corinthians,  the  salutation  is  from  the  Ciiurches 
 of  Asia,  in  general  comprehending  Ephesus  among  the  rest  (1 
 Cor.  Avi.   19.)     St.  Paul  usually    addressed  hii  ictlers   to   the 
 
EPISTLE  TO  THE  EPHESIANS— CHAP.  XIV.  457 
 
 is  required  of  all  who  have  received  the  Knowledge  of  Ro„p. 
 Salvation, 
 
 Churches  in  the  great  cities,  yet  they  were  designed,  as  the  in- 
 scriptions prove,  for  all  those  of  tlie  neighbourhood.  We  may 
 further  add,  that  the  perfection  of  the  moral  admonition  deli- 
 vered in  this  Epistle,  and  the  catholic  manner  in  which  other 
 matters  arc  treated,  corroborate  the  opinion  that  it  was  intend- 
 ed for  the  brethren  of  the  province  of  Asia,  which  accounts  for 
 the  omission  of  those  allusions  to  particular  persons,  and  cir- 
 cumstances, which  might  have  been  expected  had  St.  Paul  been 
 addressing  only  a  Church  planted  by  himself  in  a  city  where  he 
 had  so  long  resided. 
 
 Dr.  Lardner  places  the  Epistle  to  the  Ephesians  at  the  begin- 
 ning of  St.  Paul's  tirst  imprisonment.  He  proposes  in  support 
 of  his  opinion,  the  two  iollowing  arguments,  that  Timothy,  who 
 joined  the  apostle  in  his  letters  to  the  Philippians,  Colossians, 
 and  Philemon,  is  not  mentioned  in  this  Epistle,  from  which  he 
 infers  that  Timothy  had  not  yet  joined  him  at  Rome.  Dr. 
 Macknight,  who  supposes  it  was  written  after  the  Epistles  to 
 the  Colossians  and  Philemon,  observes,  that  itis  possible  Timo- 
 thy might  only  have  left  Rome  for  a  short  time,  and  refers  to 
 Hcb.  xiii.  33. 
 
 Dr.  Lardner's  second  argument  is  that  already  noticed,  that 
 the  apostle  does  not  express  an  expectation  of  an  early  release, 
 as  in  the  Epistle  to  the  Philippians.  Macknight,  however,  is 
 of  opinion,  that  no  inference  can  be  drawn  from  tiiis  circum- 
 stance. The  apostle,  he  observes,  in  his  Epistle  to  the  Colos- 
 sians, makes  as  little  mention  of  his  release  as  in  his  Epistle  to 
 the  Ephesians.  And  yet  all  allow  that  that  Epistle  was  written 
 and  sent  with  the  Epistle  to  Philemon,  in  which  the  apostle  ex- 
 pressed the  strongest  hope  of  that  event.  He  did  not  think  it 
 necessary,  it  seems,  to  mention  his  enlargement  in  his  letter  to 
 the  Colossians,  because  he  had  ordered  Tychicus  to  inform  them 
 of  it  (Col.  iv.  27).  All  things  concerning  me,  Tychicus  will 
 make  known  to  you.  For  the  same  reason  he  may  have  omitted 
 mentioning  his  release  to  the  Ephesians,  as  may  be  inferred 
 from  Eph.  vi.  21.  Now  that  ye  also  may  know  these  things  re- 
 lating to  me,  and  what  I  am  doing,  Tychicus  will  make  known 
 to  you  all  things. 
 
 The  phraseology  here  deserves  notice,  ''  that  ye  also  may 
 know  ;"  which  he  thinks  implies,  that  at  this  time  the  apostle  had 
 ordered  Tychicus  to  make  known  all  things  concerning  him  to 
 some  others;  namely,  to  the  Colossians,  consequently  that  the 
 two  Epistles  were  written  about  the  same  time  ;  and  as  Tychicus 
 and  Onesimus,  to  whom  the  apostle  delivered  his  Epistle  to  the 
 Colossians  and  to  Philemon,  were  to  take  Ephesus  in  their  way, 
 he  gave  them  his  letter  to  the  Ephesians  likewise,  and  ordered 
 them,  when  they  delivered  it,  to  enjoin  the  Ephesians  to  send 
 a  copy  of  it  to  the  Laodiceans,  with  directions  to  send  a  tran- 
 script taken  from  their  copy  to  the  Colossians.  Tychicus, 
 therefore,  and  Onesimus,  taking  Ephesus  in  Iheir  way,  deliver- 
 ed the  apostle's  letter  to  the  Church  in  that  city  as  they  were 
 directed  ;  then  proceeded  with  the  letter  to  the  Colossians  and 
 to  Philemon,  which,  when  they  delivered,  their  commission  was 
 at  an  end. 
 
 Such  are  Dr.  Macknight's  arguments.  It  is  evident,  however, 
 that  this  mode  of  reasoning  is  very  inconclusive.  1  have  placed 
 the  c|)istle  therefore  at  this  period,  and  have  been  guided  by 
 the  arguments  ol'  Dr.  Lardner,   which  have  been  before   consi- 
 
458  EPISTLE  TO  THE  EPHESI ANS— CHAP.   XIV. 
 
 Julian  Pe-  §  !•      EPH.  i.    1  — 14.  Rome. 
 
 Vulgar^Era,  After    his  individual  and   general  Salutation^    St.    Paul 
 61.  breaks  forth  into  rapturous  expressions  of  Gratitude  to 
 
 God  for  the  spiritual  Blessings  he  has  bestowed  on  the 
 Gentiles;  and  for  calling  them  according  to  his  merciful 
 Design^  that  they  might  be  holy  and  blameless^  his  chosen 
 People  —  Predesfmatcd  to  the  Adoption  of  Children^ 
 through  Faith  in  Jesus  Christ— 'By  his  Blood  they  are  re- 
 deemed, and  their  Sins  pardoned — not  by  the  Mosaic  Law, 
 but  through  his  abundant  Mercy — giving  the  Aj^ostles 
 both  Wisdom  in  spiritual  Things,  and  Prudence  in  the 
 exercise  of  them — and  revealing  to  them  the  Mystery  of 
 his  Will  (the  Admission  of  the  Gentiles  into  his  Church, 
 without  subjecting  them  to  the  Jewish  Law),  and  the  Plan 
 by  which  both  Jews  and  Gentiles  will  be  gathered  together 
 under  Jesus  Christ  into  one  Church — Through  Christ  the 
 beHevi?ig  Jews  have  obtained  the  spiritual  Inheritance 
 promised  to  the  spiritual  Children  of  Abraham,  being 
 predestinated  or  re-elected  according  to  the  Purpose  of 
 his  own  Will,  through  Faith  in  Christ ;  that  they,  who 
 were  the  first  who  believed  in  Christ,  should  be  to  the 
 Praise  of  his  Glory,  by  imparting  the  Knowledge  of  Sal- 
 vatioji  to  the  World — In  him  the  Gentiles  also  have  be- 
 lieved, when  they  heard  from  us  the  Word  of  Truth — 
 and  by  him  the  Holy  Spirit,  promised  by  the  Father, 
 was  given — which  is  the  Earnest  of  the  eternal  Inhe- 
 ritance of  the  Jews,  and  now  of  the  Gentiles,  till  they  to- 
 
 <lcred,  and  which  is  consistent  with  the  order  of  the  sacred 
 canon. 
 
 From  the  frequent  use  of  the  word  mystery,  and  from  other 
 reasons,  Macknight,  Dr.  Chandler,  and  other  commentators, 
 have  supposed  that  St.  Paul  intended  to  illustrate  the  truths  he 
 enforces  in  this  epistle,  by  referring  to  the  mysteries  of  Diana, 
 which  were  celebrated  at  Ephesus,  in  the  temple  of  that  name. 
 Dr.  Macknight  has  largely  discussed  this  subject.  I  have  not 
 adopted  his  opinions,  as  they  appear  to  require  farther  confir- 
 mation. The  allusions  of  St,  Paul  to  the  service  and  ministers 
 of  the  Jewish  temple,  seem  to  be  made  without  any  reference  to 
 those  of  Diana.  See  the  argument  of  Warburton  and  Lelaud 
 in  Macknight's  Preface  (h). 
 
 (a)  Stoch,  de  Epistolis  Apostolorum  non  deperditis,  pp.101,  et  seq. 
 Michaelis,  vol.iv.  p.  128 — 146.  Lardner's  Works,  Svo.  vol.  vi.  pp.  416 
 —456.  4to.  vol.  iii.  pp.  342—362.  Macknight  on  Col.  iv.  16.  Bishop 
 Middleton  on  tbe  Greek  Article,  pp.508 — 518.  who  observes,  that  if 
 ever  there  were  an  epistle  from  St.  Paul  to  the  Laodiceans,  it  is  lost :  for 
 that,  which  is  extant  in  Fabricius  and  Jones's  work  on  the  canon, 
 (to  which  we  may  add  Pritius)  is  aniversally  allowed  to  be  a  forgery  ; 
 .yet  the  loss  of  a  canonical  writing  is  of  all  suppositions  the  most  impro- 
 vable.—See  Home's  Crit.  Introdiict.  (ft)  Macknight's  Preface,  Paley's 
 Horn:  Paulinan,  Home,  Michaelis,  Bishop  Tomlinc,  Dr.  Lardner,  and 
 •heirnumcrous  references;  not  only  for  this,  but  for  Ihc  introduction* 
 to  each  of  the  epistles. 
 
THE  GENTILES  ELECTED  WITH   THE  JEWS.  4-09 
 
 Julian  Pe-        gethcr  obtain  the  purchased  Possession  of  Heaven,  to  the  Rome, 
 riod,  4774.        Praise  and  Glory  of  Christ. 
 
 VulgariEra 
 61. 
 
 1  Paul,  an  apostle  of  Jesus  Christ  by  the  will  of  God, 
 to  the  saints  which  are  at  Ephesus,  and  to  the  faithful  in 
 Christ  Jesus : 
 
 2  Grace  be  to  you,  and  peace,  from  God  our  Father, 
 and  from  the  Lord  Jesus  Christ. 
 
 3  Blessed  be  the  God  and  Father  of  our  Lord  Jesus 
 Christ,  who  hath  blessed  us  with  all  spiritual  blessings  in 
 heavenly  places  in  Christ : 
 
 4  According  as  he  hath  chosen  us  in  him  before  the 
 foundation  of  the  world,  that  we  should  be  holy,  and 
 without  blame  before  him  in  love  : 
 
 5  Having  predestinated  us  unto  the  adoption  of  chil- 
 dren by  Jesus  Christ  Ao  himself,  according  to  the  good 
 pleasure  of  his  will, 
 
 6  To  the  praise  of  the  glory  of  his  grace,  wherein  he 
 hath  made  us  accepted  in  the  Beloved ; 
 
 7  In  whom  we  have  redemption  through  his  blood, 
 the  forgiveness  of  sins,  according  to  the  riches  of  his 
 grace; 
 
 8  Wherein  he  hath  abounded  toward  us  in  all  wisdom 
 and  prudence : 
 
 9  Having  made  known  unto  us  the  mystery  of  his  will, 
 according  to  his  good  pleasure  which  he  hath  purposed  in 
 himself : 
 
 10  That  in  the  dispensation  of  the  fulness  of  times, 
 he  might  gather  together  in  one  all  things  in  Christ, 
 both  which  are  in  heaven  and  which  are  on  earth :  even 
 in  him, 
 
 1 1  In  whom  also  we  have  obtained  an  inheritance, 
 being  predestinated  according  to  the  purpose  of  him 
 who  worketh  all  things  after  the  counsel  of  his  own  will ; 
 
 12  That  we  should  be  to  the  praise  of  his  glory,  who 
 first  trusted  in  Christ. 
 
 13  In  whom  ye  also  trusted,  after  that  ye  heard  the 
 word  of  truth,  the  gospel  of  your  salvation  :  in  whom 
 also,  after  that  ye  believed,  ye  wore  scaled  with  that  holy 
 Spirit  of  j)romise, 
 
 14  Which  is  the  earnest  of  our  inheritance,  until  the 
 redemption  of  the  purchased  possession,  unto  the  praise 
 of  his  glory. 
 
 ^  2.     EPii.  i.  15,  to  the  end. 
 
 St.  Paul  thanks  God  for  their  Conversion,  and  prays  that 
 they  may  be  furtlier  enlightened  in  the  Knowledge  of  the 
 Truth,  and  attain  to  the  fullest  Conception  of  the  Bless- 
 ings of  the  Gospel,  and  its  glorious  Author,  by  n'hosc 
 
460  THE  GENTILES  ELECTED  WITH  THE  JEWS. 
 
 Julian  Pe-       jtower  Christ  was  raised  from  the  Dead^  and  exalted  to  Rome. 
 Vdgat^Er'a,      supreme  Dignity  and  Dominion  in  this  World,  and  that 
 61.  '      which  is  to  come — All  Things  are  subjected  to  him,  for 
 
 the  Advantage  of  the  Church — which  is  considered  more 
 particularly  as  his  Body — of  which  he  is  the  Supreme 
 Head — The  Church  receiving  the  fulness  of  its  spiri- 
 tual Gifts  and  Graces  from  him  who  fills  all  Persons  in  all 
 Places,  and  is  all  in  all. 
 
 15  Wherefore  I  also,  after  I  heard  of  your  faith  in  the 
 Lord  Jesus,  and  love  unto  all  the  saints, 
 
 16  Cease  not  to  give  thanks  for  you,  making  mention 
 of  you  in  my  prayers  ; 
 
 1 7  That  the  God  of  our  Lord  Jesus  Christ,  the  Father 
 of  glory,  may  give  unto  you  the  Spirit  of  wisdom  and 
 revelation  in  the  knowledge  of  him  : 
 
 18  The  eyes  of  your  understanding  being  enlightened  ; 
 that  ye  may  know  what  is  the  hope  of  his  calling,  and 
 what  the  riches  of  the  glory  of  his  inheritance  in  the 
 saints. 
 
 19  And  what  is  the  exceeding  greatness  of  his  power 
 to  us- ward  who  believe,  according  to  the  working  of  his 
 mighty  power, 
 
 20  Which  he  wrought  in  Christ,  when  he  raised  him 
 from  the  dead,  and  set  him  at  his  own  right  hand  in  the 
 heavenly  places, 
 
 21  Far  above  all  principality,  and  power,  and  might, 
 and  dominion,  and  every  name  that  is  named,  not  only  in 
 this  world,  but.also  in  that  which  is  to  come  ; 
 
 22  And  hath  put  all  things  under  his  feet,  and  gave 
 him  to  be  head  over  all  things  to  the  church, 
 
 23  Which  is  his  body,  the  fulness  of  him  that  filleth  all 
 in  all. 
 
 §  3.      EPH.  ii.  1—10. 
 
 St,  Paul,  to  excite  the  Gratitude  of  the  Ephesia^is,  reminds 
 them  of  the  Love  of  Christ,  who  hath  quickened  them,  or 
 filled  them  7vith  his  Grace,  when  they  were  dead  in  Tres- 
 passes and  Sins — He  describes  their  Character  and  Con- 
 duct in  their  Heathen  State — Then  in  the  name  of  the 
 converted  Jews  he  acknowledges  that  they  also,  before 
 their  Conversion,  followed  the  same  course  of  Life,  so 
 that  they,  as  well  as  the  Gentiles,  had  become  naturally 
 the  Children  of  Wrath — But  God,  in  his  great  Mercy, 
 of  his  own  free  Grace,  had  ji^ovided  for  them  tJie  means 
 of  Salvation,  and  had  quickened  them,  or  made  both  the 
 Jews  and  Gentiles  alive  in  Christ — alive  from  the  Death 
 of  Sin  to  the  Life  of  Righteousness,  and  had  raised  them 
 up  together,  or  given  to  them,  by  his  Resurrection,  the 
 Anlicipalion  of  their  own-  and  by  his  Exaltation,  the 
 
BLESSINGS  OF  THE  NEW  RELIGION— CHAP.  XIV.  4G1 
 
 Julian  Pe-  Hope  that  they  through  him  may  he  received  into  heavenly  Rome, 
 riod,  4774.  Places — thereby  declaring  the  exceeding  Riches  of  his 
 VdgariEra,  j^^y^y  ^^^  Forgiveness  through  Christ  Jesus — For  by 
 the  Mercy  of  God,  through  Faith,  mere  they  saved— -not 
 by  Works  of  the  Mosaic  Law,  or  Merit  of  their  own,  lest 
 any  Man  should  boast — btU  by  the  free  Gift  and  Will  of 
 God  —  For  they  were  his  rvorkmafiship  —  He  himself 
 having  created  them  in  Christ  Jesus  unto  good  Works, 
 which  God  had  before  decreed,  by  the  Influences  of  his 
 Holy  Spirit,  they  should  have  the  Power  of  performing. 
 
 1  And  you  hath  he  quickened,  who  were  dead  in  tres- 
 passes and  sins ; 
 
 2  Wherein  in  time  past  ye  walked  according  to  the 
 course  of  this  world,  according  to  the  prince  of  the  power 
 of  the  air,  the  spirit  that  now  worketh  in  the  children  of 
 disobedience  : 
 
 3  Among  whom  also  we  all  had  our  conversation  in 
 times  past  in  the  lusts  of  our  flesh,  fulfilling  the  desires  of 
 the  flesh  and  of  the  mind  ;  and  were  by  nature  the  chil- 
 dren of  wrath,  even  as  others. 
 
 4  But  God,  who  is  rich  in  mercy,  for  his  great  love 
 wherewith  he  loved  us, 
 
 5  Even  when  we  were  dead  in  sins,  hath  quickened  us 
 together  with  Christ,  (by  grace  ye  are  saved  :) 
 
 6  And  hath  raised  us  up  together,  and  made  us  sit  to- 
 gether in  heavenly  places  in  Christ  Jesus ; 
 
 7  That  in  the  ages  to  come  he  might  shew  the  exceed- 
 ing riches  of  his  grace,  in  his  kindness  toward  us  through 
 Christ  Jesus. 
 
 8  For  by  grace  are  ye  saved  through  faith  ;  and  that 
 not  of  yourselves  ;  it  is  the  gift  of  God  : 
 
 9  Not  of  works,  lest  any  man  should  boast. 
 
 10  For  we  are  his  workmanship,  created  in  Christ  Je- 
 sus unto  good  works,  which  God  hath  before  ordained 
 that  we  should  walk  in  them. 
 
 §  4.  EPH.  ii.  11,  to  the  end. 
 The  Apostle,  after  having  described  the  fallen  State  of  the 
 Jew  and  Gentile,  desires  the  Gentiles  to  remember  that 
 before  they  were  converted  they  had  no  Knowledge  of 
 Christ — they  were  alienated  from  the  Privileges  of  the 
 Jewish  People,  without  a  part  in  the  Covenant  of  Promise 
 made  to  Abraham  —  without  a  well-grounded  Hope  of 
 Pardon  of  Sin,  or  the  Immortality  of  the  Soul — without 
 God  in  the  World — but  now,  by  Faith  in  Christ,  them,  who 
 were  far  removed  from  the  Covenant  of  Promise,  God  has 
 brought  nigh  by  the  Blood  of  Christ — ivho  has  died  for 
 Jew  and  Gentile,  and  has  become  a  peace  Offering,  and 
 hath  formed  one   Church  out   of  the  Believers  of  both 
 
432  ELEVATION  OF  THE  GENTILES— CHAP.  XIV. 
 
 JiiliHii  Pe-  People;  and  by  his  Death  in  the  Flesh  has  abolished  the  Rome, 
 riod,  477(;.  Jewish  Ordinances  that  separated  them,  and  were  the 
 gj"  ^^'  '^'^^'  causes  of  their  Enmity  ;  and  has  united  them  both  in  him- 
 self, as  one  new  Man,  or  one  new  Body,  making  peace 
 between  them — that  he  might  reconcile  both  to  God  by  the 
 atoning  Sacrifice  of  his  Body ;  having  slain  or  destroyed 
 the  Enmity  between  God  and  Man,  produced  by  Sin — 
 and  whoy  after  his  Resurrection,  preached  through  his 
 Apostles,  Peace  and  Reconciliation,  both  to  Jew  and  Gen- 
 tile, and  through  him  both  have  Access  by  the  same  Holy 
 Spirit  to  the  same  Father — The  Gentiles  being  no  longer 
 Strangers,  but  incorporated  with  the  Jews,  are  admitted 
 into  the  same  Privileges  with  his  lioly  People ;  belonging 
 to  his  House,  or  visible  Church,  which  is  built  upon  the 
 Doctrine  taught  by  the  Prophets  in  the  Old,  and  the 
 Apostles  in  the  new  Disjjensation,  Jesus  Christ  himself 
 the  corner  Stone,  connecting  the  Jews  and  Gentiles  to- 
 gether in  the  same  Building — by  whom  the  Building, 
 composed  of  Jews  and  Gentdes,  fitly  joined  together,' 
 groweth  by  the  Accession  of  new  Converts  into  a  holy 
 Temple  unto  God — A7id  through  Christ,  they,  his  Bre- 
 thren, are  builded  together,  that  they  may  become  the 
 Habitation  of  God,  his  Spirit  living  within  them. 
 
 1 1  Wherefore  remember,  that  ye  being  in  times  past 
 Gentiles  in  the  flesh,  who  are  called  Uncircumcision  by 
 that  which  is  called  the  Circumcision  in  the  flesh  made  by 
 hands ; 
 
 12  That  at  that  time  ye  were  without  Christ,  being 
 aliens  from  the  commonwealth  of  Israel,  and  strangers 
 from  the  covenants  of  promise,  having  no  hope,  and  with- 
 out God  in  the  world  : 
 
 13  But  now,  in  Christ  Jesus,  ye  who  sometimes  were 
 far  off,  are  made  nigh  by  the  blood  of  Christ. 
 
 14  For  he  is  our  peace,  who  hath  made  both  one, 
 and  hath  broken  down  the  middle  wall  of  partition  be- 
 tween us ; 
 
 15  Having  abolished  in  his  flesh  tlie  enmity,  even 
 the  law  of  commandments  contained  in  ordinances  ;  for 
 to  make  in  himself  of  twain  one  new  man,  so  making 
 peace ; 
 
 16  And  that  he  might  reconcile  both  unto  God  in  one 
 body  by  the  cross,  liaving  slain  the  enmity  thereby  ; 
 
 17  And  came  and  preached  peace  to  you  which  were 
 afar  off,  and  to  them  that  were  nigh. 
 
 18  For  through  him  we  both  have  access  by  one  Spirit 
 unto  the  Father. 
 
 19  Now  therefore  yc  are  no  more  strangers  and  fo- 
 reigners, but  fellow-citizens  with  the  saints,  and  of  the 
 household  of  God  : 
 
St.  PAUL  PEC...BES  tuk  ca.s.s  of  .ns  IMPRISONMENT,  46i 
 
 l„lian  Pe-        20  And  are  bailt  upon  the  foundation  of  the  apostles  Ron,c. 
 ^4774.    and  prophets,  Jesus  Christ  himself  being  the  ch.ef  corner- 
 
 Vulgar^ra,  ^ 
 
 ''•  n  In  whom  all   the  building,  fitly  framed  together, 
 
 groweth  unto  an  holy  temple  m  the  Lord  : 
 ^  22  In  whom  ye  also  are  builded  together  for  an  habi- 
 tation of  God  through  the  Spirit. 
 
 §  5.     EPH.  iii.  1—12. 
 Sf   Paul  affirms,  tJiat  for  maintaining  the  Admission  of  tlie 
 Gentiles  to  the  same  Privileges  as  tfie  Jews,  without  being 
 bound  by  the  Law  of  Moses,  fie  was  now  suffering  Im^ 
 ■misonment-a  Circumstance  tfiey  cmld  not  doubt,  as  they 
 had  heard  of  t fie  Dispensation  of  Grace  committed  to 
 fiim  on  tfieirAccount-^That  God,  by  immediate  Revela^ 
 tion,  had  revealed  to  fiim  this  Doctrine ;  as  lie  had  al- 
 ready told  them,  (chap.i.  9,   10    u.  ^^^.^'oJ^eend)j 
 tfiattfie  Gentiles  should  be  Joint- fieirs,  united  m  one  Body 
 with  the  Jews,  and  Joint-par tafcers  of   us  Promise  con- 
 cerning  Cfirist  by  tfie  Gospel^of  wfncfifie  ^vasmadea 
 Minister,  according  to  tfie  effectual  worf^mg  oj  tfie  fee 
 Gift  of  Grace,  tfiat  he  might  preach  tfie  plan  of  Salvation 
 thiough  Cfirist-^Tfiat  both  Jews  and  Gentiles  may  fiave 
 sufficient  Ligfit  to  be  able  to  comprehend  tfie  Mystery  of 
 bringing  all  Manfcind  to  Salvation   tfirough  Faith  in 
 Chiist,  which  God  till  now  fiath  fcept  fiidden^altfwugfi, 
 l\ke  the  otfier  Dispensations,  it  was  creaUd  or  for^nedby 
 Jesus  Cfirist  from  tfie  Foundation  of  tfie  World-Tfiat 
 the  manifold  Wisdom  of  God  gradually  discovermg  itself , 
 might  be  made   evident   to  tfie   angelic   Spirits,  by  fm 
 dealings  with  the  Church  according  to  tfie  external  Ar- 
 rangements or  Economy  fie  made  or  constituted  m  Cfirist 
 Jests,  tfirough  wfiom  we  may  freely  address  our  Prayers, 
 and  have  Access  to  God,  in  the  full  Assurance  of  being 
 fieard  tfirough  Faitfu 
 
 1  For  this  cause  I  Paul,  the  prisoner  of  Jesus  Christ 
 for  vou  Gentiles,  .  ,  , 
 
 2  If  ye  have  heard  of  the  dispensation  of  the  grace  ot 
 God  which  is  given  me  to  you-ward : 
 
 7'How  that  by  revelation  he  made  known  unto  me  the 
 mvsterv ;  as  I  wrote  afore  in  few  words  ; 
 
 4  wLeby  when  ye  read,  ye  may  understand  my 
 knowledge  in  the  mystery  of  Christ, 
 
 5  WhWi  in  other  ages  was  not  made  known  unto  t^^ 
 sons  of  men,  as  it  is  now  revealed  unto  the  holy  apostles 
 and  prophets  by  the  Spirit ;  „  „       ,    •  i    r  ,i,„ 
 
 6  That  the  Gentiles  should  be  fellow-heir.,  and  of  the 
 
4G4  ST.  PAUL  PRAYS  FOR  THE  EPHESIANS  -CHAP.  XIV. 
 
 Julian  Pe-    same  body,  and  partakers  of  his  promise  in  Christ  by  Rome. 
 
 Vd'aVi^'    the  gospel: 
 
 6l"  ^^^    '^^'      7  Whereof  I  was  made  a  minister,  according  to  the 
 
 gift  of  the  grace  of  God  given  unto  me  by  the  effectual 
 
 working  of  his  power. 
 
 8  Unto  me,  who  am  less  than  the  least  of  all  saints,  is 
 this  grace  given,  that  I  should  preach  among  the  Gentiles 
 the  unsearchable  riches  of  Christ : 
 
 9  And  to  make  all  men  see,  what  is  the  fellowship  of 
 the  mystery,  which  from  the  beginning  of  the  world  hath 
 been  hid  in  God,  who  created  all  things  by  Jesus  Christ : 
 
 10  To  the  intent  that  now  unto  the  principalities  and 
 powers  in  heavenly  places  might  be  known,  by  the  church, 
 the  manifold  wisdom  of  God, 
 
 1 1  According  to  the  eternal  purpose  which  he  purposed 
 in  Christ  Jesus  our  Lord  : 
 
 12  In  whom  we  have  boldness  and  access  with  confi- 
 dence by  the  faith  of  him. 
 
 §  6.      EPH.  iii.  13,  to  the  end. 
 
 St.  Paul  desires  the  Ephesians  not  to  he  discouraged  by  his 
 Tribulations  on  their  Account — as  they  are  for  their 
 Glory  or  Advantage,  proving  his  Fidelity  and  firm  Convic' 
 tionofthe  Truth  oj  the  Doctrine  revealed  to  him  concerning 
 them — That  they  might  not  faint y  St.  Paul  prays  to  God 
 for  them ;  from  whom  all  Believers  upon  Earth,  and 
 Spirits  in  Heaven,  are  named,  that  he  would  grant  them 
 according  to  the  Riches  of  his  free  Mercy,  to  be  mightily 
 strengthened  by  his  Holy  Spirit  in  the  inner  Man,  or  Soul; 
 that  being  rooted  and  founded  in  the  Love  of  Christ, 
 they  may  be  able  to  comprehend  the  infinite  Dimensions  of 
 the  Christian  Temple,  or  Church,  which  extends  over  all 
 the  Earth,  reaching  to  Heaven,  and  is  founded  on  the  Love 
 of  God  and  of  Christ,  which  surpasses  finite  Knowledge 
 — that  they  may  be  filled  with  all  the  spiritual  Gifts  of 
 God — To  strengthen  the  Faith  of  the  Ephesians  who  had 
 already  experienced  the  strong  Power  of  God  working  in 
 them,  by  the  spiritual  Gifts  imparted  to  them,  he  ends 
 with  a  sublime  Doxology, 
 
 13  Wherefore  I  desire  that  ye  faint  not  at  my  tribula- 
 tions for  you,  which  is  your  glory. 
 
 14  For  this  cause  I  bow  my  knees  unto  the  Father  of 
 our  Lord  Jesus  Christ, 
 
 15  Of  whom  the  whole  family  in  heaven  and  earth  is 
 named, 
 
 1 6  That  he  would  grant  you,  according  to  the  riches 
 of  his  glory,  to  be  strengthened  with  might  by  his  Spirit 
 in  the  inner  man  : 
 
THE  EPHESIANS  ARK  EXHORTED  TO  L'NIOX.  H]; 
 
 Julian  Pe-        17  That  Christ  may  dwell  in  your  hearts  by  faith  ;  that  Rome. 
 
 v^f '  ^^p'   y^'  being  rooted  and  grounded  in  love, 
 
 \aigarjt,ra,      ^^  ^^^  ^^^  ^^^^  ^^  Comprehend  with  all  saints,  what  is 
 
 the  breadth,  and  length,  and  depth,  and  height ; 
 
 19  And  to  know  the  love  of  Christ,  which  passeth 
 knowledge,  that  ye  might  be  filled  with  all  the  fulness  of 
 God. 
 
 20  Now  unto  him  that  is  able  to  do  exceeding  abun- 
 dantly above  all  that  we  ask  or  think,  according  to  the 
 power  that  worketh  in  us, 
 
 21  Unto  him  be  glory  in  the  church  by  Christ  Jesus, 
 throughout  all  ages,  world  without  end.     Amen. 
 
 §  7.  EPH.  iv.  1 — 6. 
 ^5  an  inducement  to  the  Ej)hesians  to  attend  to  his  Ex- 
 hortations, he  reminds  tliem  tliat  he  is  now  a  Prisoner  of 
 the  Lord  for  their  sakes — that  he  who  is  in  Bondage 
 calls  on  them  mho  are  at  Liberty  to  walk  worthy  of  the 
 high  Privileges  to  which  they  are  called— in  Subjection, 
 Meekness,  Patience,  bearing  with  07ie  another — that  they 
 may  keep  that  Unity  which  becomes  those  who  are  rege- 
 nerated and  influenced  by  one  Spirit,  joining  them  to- 
 gether in  the  Bond  of  Peace— For  in  the  Gospel  of  Christ 
 there  is  no  Division — There  is  one  Body — or  Church  of 
 Christ — 07ie  Holy  Sjnrit  animating  that  Body — one 
 Hope  of  everlasting  Life — one  Lord  who  is  Head  of  this 
 Body — one  System  of  Religion,  and  Condition  of  Salva- 
 tion—one Baptism  in  the  name  of  the  Holy  Trinity— and 
 one  God— The  Father  of  Jews  arid  Gentiles,  who  is 
 above  all,  and  pervades  all— and  through  his  Spirit  is 
 in  all. 
 
 1  I  therefore,  (the  prisoner  of  the  Lord,)  beseech  you 
 that  ye  walk  worthy  of  the  vocation  wherewith  ye  are 
 called, 
 
 2  With  all  lowliness  and  meekness,  with  long-suffering, 
 forbearing  one  another  in  love ; 
 
 3  Endeavouring  to  keep  tlie  unity  of  the  Spirit  in  the 
 bond  of  peace. 
 
 4  There  is  one  body  and  one  Spirit,  even  as  ye  are 
 called  in  one  hope  of  your  calling  ; 
 
 5  One  Lord,  one  faith,  one  baptism, 
 
 0  One  God  and  Father  of  all,  who  is  above  all,  and 
 through  all,  and  in  you  all. 
 
 §8.     EFH.  iv.  7 — IG. 
 
 St.  Paul  shews  that  the  same  God  who  makes  all  Mankind 
 equal  in  their  spiritual  Blessings,  has  allotted  to  every 
 Man  Offices  suitable  to  the  Exercise  and  Nature  of  those 
 VOL.  II.  H  h 
 
460  OFFICES  APPoiNTEu  in  the  CHURCH— CHAP.  XIV. 
 
 Julian  Pe-  Gifts  he  has  received^  according  to  the  Words  of  David  R( 
 \^^'^^1^'  ^^^'  ^^^^"'  •^^•) — ^orvthis  Expression,  that  he  ascended, 
 6l"  ^^^  ^^'  implies  that  he  descended  first  into  the  lower  Parts  of  the 
 Earth  ;  that  he  came  down  from  Heaven,  and  submitted 
 to  lie  in  the  Grave  of  Death  ;  and  that  he,  who  descend- 
 ed, and  humbled  himself,  is  the  same  divine  Being  who 
 ascended  into  the  Heaven  of  Heavens,  that  he  might  be- 
 come the  Fountain  of  all  Blessings,  and  fill  both  Jews 
 and  Gentiles  with  the  Gifts  and  Graces  of  his  Holy  Spi- 
 rit, according  to  their  different  Functions — That  he  has 
 instituted  a  variety  of  Offices  in  the  Church  for  its  Edifi- 
 cation and  Perfection,  till  Jews  and  Gentiles  are  all  Con- 
 verted to  the  Christian  Faith,  and  have  attained  to  the 
 true  Knowledge  of  the  Incarnation  and  Atonement  of  the 
 Son  of  God,  till  the  Church  as  a  Body  arrived  to  the 
 Maturity  of  a  perfect  Man  ;  to  the  full  Measure  of  the 
 spiritual  Stature,  endued  with  all  the  fulness  of  the  Gifts 
 of  Christ — He  exhorts  them,  therefore,  to  become  sted- 
 fast  in  their  Faith,  and  not  to  be  easily  led  astray  by  the 
 Deception  and  cunning  Craftiness  of  the  Judaizing 
 Teachers,  but  to  adhere  to  the  Doctrines  of  the  Gospel,  in 
 that  Love  and  Charity  which  it  inculcates  ;  that  they  may 
 grow  up  as  Members  of  his  Body,  who  is  the  Head,  eveji 
 Christ ;  by  whom  the  whole  Body  of  Christians  being 
 joined  together  in  one  Church,  and  every  Member  fitted 
 for  its  own  Office  or  Place,  like  the  human  Body,  groivs 
 to  maturity,  by  the  proper  Exercise  of  the  spiritual 
 Functions  of  its  individual  Members. 
 
 7  But  unto  every  one  of  us  is  given  grace  according  to 
 the  measure  of  the  gift  of  Christ. 
 
 8  Wherefore  he  saith,  When  he  ascended  up  on  high, 
 he  led  captivity  captive,  and  gave  gifts  unto  men. 
 
 9  (Now,  that  he  ascended,  what  is  it  but  that  he  also 
 descended  first  into  the  lower  parts  of  the  earth  ? 
 
 10  He  that  descended  is  the  same  also  that  ascended 
 up  far  above  all  heavens,  that  he  might  fill  all  things.) 
 
 1 1  And  he  gave  some,  apostles  ;  and  some,  prophets  ; 
 and  some,  evangelists  ;  and  some,  pastors  and  teachers ; 
 
 12  For  the  perfecting  of  the  saints,  for  the  work  of  the 
 ministry,  for  the  edifying  of  the  body  of  Christ  ; 
 
 13  Till  we  all  come  in  the  unity  of  the  faith,  and  o'i  the 
 knowledge  of  the  Son  of  God,  unto  a  perfect  man,  unto 
 the  measure  of  the  stature  of  the  fulness  of  Christ ; 
 
 14  That  we  henceforth  be  no  more  children,  tossed  to 
 and  fro,  and  carried  about  with  every  wind  of  doctrine, 
 by  the  sleight  of  men,  and  cunning  craftiness,  whereby 
 they  lie  in  wait  to  deceive  ; 
 
 15  But,  speaking  the  truth  in  love,  may  grow  up  into 
 him  in  all  things,  which  is  the  head,  even  Christ ; 
 
CHRISTIANS  ARi:  to  bkcome  renewisd  CREATURES.  ^G7 
 
 Julian  Pe-        IG  From  wliom  the  whole  body  fitly  joined  together,  ^°""'^- 
 v*'?<r  ^!J^"   ^^^  compacted  by  tliat  which  every  joint  supplieth,  ac- 
 Ci.  ^^'^    '^^'  cording  to  the  effectual  working  in  the  measure  of  every 
 
 part,  maketh  increase  of  the  body  unto   the  edifying  of 
 
 itself  in  love. 
 
 §  9.     EPii.  iv.   17—24. 
 
 The  Apostle  in  the  Name,  and  by  the  Authority  of  Christ, 
 commands  the  Ephesians  to  renounce  the  Vices  which  pre- 
 vailed among  the  unconverted  Gentiles,  in  the  Foolishness 
 and  Darkness  of  their  Minds,  nho  are  alienated  from  the 
 Principles  of  true  Religion,  and  have  lost  the  Divine  Life 
 in  the  Soul,  by  reason  of  their  insensible  Obstinacy  ;  who, 
 being  devoid  of  the  Sense  of  Shame,  had.  given  themselves 
 over  to  the  grossest  Profligacy  and  Uncleanness — But 
 they  who  have  heard  and  received  the  Doctrines  of  Chris- 
 tianity, are  taught  better  Things — They  are  required 
 to  put  off  the  old  Man,  or  the  Unconverted,  Natural,  and 
 Animal  Character,  whose  Actions  are  regulated  by  the 
 Lusts  of  the  Fleshy  and  to  be  renerved  in  the  general 
 Temper  and  Faculties  of  their  Minds,  to  become  new 
 Creaiuresy  created  again  after  the  Image  of  God,  in 
 Righteousness  and  true  Holiness. 
 
 17  This  I  say  therefore,  and  testify  in  the  Lord,  that 
 ye  henceforth  walk  not  as  other  Gentiles  walk,  in  the  va- 
 nity of  their  mind, 
 
 IS  Having  the  understanding  darkened,  being  alien- 
 ated from  the  life  of  God  through  the  ignorance  that  is  in 
 them,  because  of  the  blindness  of  their  heart ; 
 
 19  Who  being  past  feeling,  have  given  themselves  over 
 unto  lasciviousness,  to  work  all  uncleanness  with  greedi- 
 ness. 
 
 20  But  ye  have  not  so  learned  Christ ; 
 
 21  If  so  be  that  ye  have  heard  him,  and  have  been 
 taught  by  him,  as  the  truth  is  in  Jesus  : 
 
 22  That  ye  put  off,  concerning  the  former  conversation, 
 the  old  man,  which  is  corrupt  according  to  the  deceitful 
 lusts  ; 
 
 23  And  be  renewed  in  the  spirit  of  your  mind  ; 
 
 24  And  that  ye  put  on  the  new  man,  which  after  God 
 is  created  in  righteousness  and  (rue  holiness, 
 
 §  10.     ETH.  iv.  25—30. 
 
 The  Apostle  exhorts  those  who  arc  thus  renewed  to  put  off 
 the  Sin  of  Lying  and  Prevarication,  which  was  counte- 
 nanced by  some  of  their  Heathen  Philosophers — He  de- 
 sires them  to  consider  themselves  as  one  Body,  and  not  to 
 let  one  Member  deceive  another — He  cautions  them  against 
 Anger,  more  particularly  against  its  continued  Tndul- 
 II  h  2  ' 
 
468  CHRISTIANS  to  be  SPIRITUAL  in  LIFE  and  TEMPER. 
 
 Julian  Pe-        ge?ice,  which  excites  Malice,  and  gives  an  opportunity  to  Rome." 
 riod,  4774.        the  Devil  to  tempt  to  sin — He  prohibits  stealing,   which 
 ^  uigariEra,      ^^^^  jyartly  permitted  by  the  Rabbins,  provided  a  Portion 
 mas  given  to  the  Poor ;  and  commands  them  to  act  ho- 
 nestly, and  to  labour,   that  they  may  have  to  give  to  him 
 that  needeth — To  abstain  from  all  impure  Conversation, 
 and  to  endeavour  in  their  Discourse  to  minister  Grace, 
 and  to  edify  those  with  whorn  they  conversed — 7iot  to 
 grieve   the  Holy  Spirit  of  God,  so  as  to  banish  him 
 from  them,  for  by  his  iiifluence  on  their  Souls,  they  are 
 marked  or  sealed  until  the  Day  of  Redemption  from 
 eternal  Death. 
 
 25  Wherefore  putting  away  lying,  speak  every  man 
 truth  with  his  neighbour  :  for  we  are  members  one  of 
 another. 
 
 26  Be  ye  angry  and  sin  not;  let  not  the  sun  go  down 
 upon  your  wrath : 
 
 27  Neither  give  place  to  the  devil. 
 
 28  Let  him  that  stole  steal  no  more;  but  rather  let  him 
 labour,  working  with  his  hands  the  thing  which  is  good, 
 that  he  may  have  to  give  to  him  that  needeth. 
 
 29  Let  no  corrupt  communication  proceed  out  of  your 
 mouth,  but  that  which  is  good  to  the  use  of  edifying,  that 
 it  may  minister  grace  unto  the  hearers. 
 
 30  And  grieve  not  the  holy  Spirit  of  God,  whereby  ye 
 are  sealed  unto  the  day  of  redemption. 
 
 §  11.     EPH.  iv.  31,  to  the  end.     v.  1 — 14. 
 
 The  Apostle  continues  his  practical  Exhortations,  and  again 
 cautions  them  against  those  malignant  Passions  which 
 are  likely  to  grieve  or  deprive  them  of  the  Holy  Spirit 
 of  God — He  prohibits  Anger  in  all  its  various  Modifi- 
 cations, and  solicits  them  to  be  kind  and  obliging  to 
 each  other,  compassionate,  forgiving  Injuries,  on  their 
 Acknowledgment,  as  God  through  Christ  has  forgiven 
 them — To  be  imitators  of  God  in  these  things,  as  his  be- 
 loved Children,  every  act  of  their  Life  proceeding  from 
 Love  one  to  another  for  the  sake  of  the  exceeding  Love  of 
 Christ,  who  gave  himself  a  Sin-offering  and  an  atoning 
 Sacrifice  to  God  for  us — To  make  himself  more  explicit, 
 and  to  shew  that  the  Love  he  recommended  was  piu-e  and 
 benevolent,  St.  Paul  immediately  and  forcibly  j)^'ohibits 
 Fornication,  and  every  kind  of  Uncleanness,  (to  which  the 
 unconverted  Ephesians  were  particularly  addicted,)  with 
 every  sort  of  Indelicacy  cither  in  Thought  or  Conversa- 
 tion, as  being  inconsistent  with  the  Christian  Character, 
 which  requires  the  Language  of  Praise  and  Thanksgiv- 
 ing —  St.  Paul  7varns  the  Ephesians  not  to  be  de- 
 ceived in  these   Matters  bi/  their  Philosophers,  who  were 
 
CHRISTIANITY  DOES  NOT  TOLERATE  ANY  VICE.  469 
 
 Julian  Pe-  the  great  Promoters  of  such  abominable  Practices— The  Rome, 
 riod,  4T7-1.  Divine  Punishment  will  surely  come  upon  them,  therefore 
 Vulgar.'Era,  ^^^^  ^^^^  ^^^  ^^  ^^  ^^  formerly  'partakers  with  them— 
 While  they  were  in  Darkness  they  were  Guilty  of  the  same 
 Enormities  ;  but  now  that  they  have  attained  to  the  Light 
 of  the  Gospelof  Christ,  they  are  required  to  act  as  Children 
 of  the  Light,  in  the  Works  of  the  Spirit,  proving  by  their 
 Conduct  what  is  acceptable  to  God— Having  no  Commu- 
 nion whatever  with  the  Heathens  in  their  Worship,  but 
 reproving  them  for  their  Mysteries,  rvhich  are  performed 
 in  Darkness  and  Secrecy,  and  which  it  is  dishonourable 
 even  to  mention — ^lU  Works  of  Darkness  have  their  ex- 
 ceeding Sinfulness  made  manifest  by  the  Light — since 
 then  the  Gospel  condemns  and  reveals  to  them  the  Ini- 
 quity of  these  secret  Mysteries,  the  Gospel  itself  is 
 Light,  which  calls  upon  all  who  are  in  Darkness,  to 
 awake  and  receive  its  Light. 
 
 31  Let  all  bitterness,  and  wrath,  and  anger,  and  cla- 
 mour, and  evil  speaking,  be  put  away  from  you,  with  all 
 malice : 
 
 32  And  be  ye  kind  one  to  another,  tender-hearted,  for- 
 giving one  another,  even  as  God  for  Christ's  sake  hath 
 forgiven  you. 
 
 1  Be  ye  therefore  followers  of  God,  as  dear  children  ; 
 
 2  And  walk  in  love,  as  Christ  also  hath  loved  us,  and 
 hath  given  himself  for  us,  an  offering  and  a  sacrifice  to 
 God  for  a  sweet-smelling  savour. 
 
 3  But  fornication,  and  all  uncleanness,  or  covetousness, 
 let  it  not  be  once  named  among  you,  as  becometh  saints  ; 
 
 4  Neither  filthiness,  nor  foolish  talking,  nor  jesting, 
 which  are  not  convenient ;  but  rather  giving  of  thanks. 
 
 5  For  this  ye  know,  that  no  whoremonger,  nor  unclean 
 person,  nor  covetous  man,  who  is  an  idolater,  hath  any  m- 
 heritance  in  the  kingdom  of  Christ  and  of  God. 
 
 6  Let  no  man  deceive  you  with  vain  words  ;  for  be- 
 cause of  these  things  comcth  the  wrath  of  God  upon  the 
 children  of  disobedience. 
 
 7  Be  not  ye  therefore  partakers  with  them  : 
 
 8  For  ye  were  sometimes  darkness,  but  now  are  ye 
 light  in  the  Lord:  walk  as  children  of  light ; 
 
 9  (For  the  fruit  of  the  Spirit  is  in  all  goodness  and 
 righteousness  and  truth ;) 
 
 10  Proving  what  is  acceptable  unto  the  Lord. 
 
 11  And  have  no  fellowship  with  the  unfruitful  works 
 of  darkness,  but  rather  reprove  them. 
 
 12  For  it  is  a  shame  even  to  speak  of  those  things 
 which  are  done  of  them  in  secret, 
 
 13  But  all  things  that  are  reproved  are  made  manifest 
 by  the  light  :  for  whatsoever  doth  make  manifest  is  light. 
 
470  i"^  COMMON  DUTIES  TO  BE  WELL  OBSERVED. 
 
 Julian  Pe-         14  Wlierefore  he  saith,  Awake,  thou  that  sleepest,  and  Rome, 
 riod,  47T4.   arise  from  the  dead,  and  Christ  shall  give  thee  light. 
 Vulgar  iEra, 
 
 ^^'  §  12.     EPH.  V.   15—21. 
 
 T/ie  Aj)0s1le  exhorts  the  Ephesians,  as  Children  of  Lights 
 to  walk  circumspectly  according  to  the  Rules  and  Doc- 
 trines of  the  Gospel^  not  after  the  Manner  of  the  Gentilesy 
 who  have  no  Wisdom ;  but  as  those  who  have  been  in- 
 structed in  the  true  Wisdom,  improving  to  the  uttermost 
 their  present  Time,  that  they  may  regain  in  some  Degree 
 that  which  was  lost ;  because  from  the  Trials  and  Perse- 
 cutions that  surround  them,  both  their  Life  and  Liberty 
 are  in  Danger— Li  allusion  to  the  Bacchanalian  Myste- 
 ries, he  commands  them  not  to  be  unwise,  or  become  as 
 Madmen,  but  have  such  right  Knowledge  of  their  Duty, 
 as  may  enable  them  to  perform  it ;  that  they  may  not  on 
 
 ■  these  Heathen  Festivals  be  drunk  with  Wine,  which  leads 
 to  dissoluteness,  but  if  they  would  rejoice,  let  them  be 
 filled  with  the  Spirit  of  God ;  and  instead  of  profane 
 and  sinful  Songs,  let  them  join  in  spiritual  Psalms  and 
 Hymns,  not  only  with  their  Lips  but  their  Heart,  giving 
 thanks  to  God  under  every  Circumstance,  through  the 
 prevailing  Name  of  Jesus  Christ — In  indifferent  Matters, 
 let  every  Man  so  submit,  and  yield  his  Opinion,  that  the 
 general  Peace 'may  not  be  disturbed ;  considering  always 
 that  God  lias  commanded  them  to  love  one  another. 
 
 15  See  then  that  ye  walk  circumspectly,  not  as  fools, 
 but  as  wise, 
 
 16  Redeeming  the  time,  because  the  days  are  evil. 
 
 17  Wherefore  be  ye  not  unwise,  but  understanding 
 what  the  will  of  the  Lord  is. 
 
 18  And  be  not  drunk  with  wine,  wherein  is  excess  ; 
 but  be  filled  with  the  Spirit ; 
 
 19  Speaking  to  yourselves  in  psalms  and  hymns,  and 
 spiritual  songs,  singing  and  making  melody  in  your  heart 
 to  the  Lord  : 
 
 20  Giving  thanks  always  for  all  things  unto  God  and 
 tlie  Father,  in  the  name  of  our  Lord  Jesus  Christ; 
 
 21  Submitting  yourselves  one  to  another  in  the  fear  of 
 God. 
 
 §  13.     EPH.  V.  22,  to  the  end. 
 
 The  Apostle,  from  speaking  of  the  relative  Submission  of 
 Individuals  to  each  other,  proceeds  to  the  further  Illustra- 
 tion of  their  Duty,  in  the  more  intimate  Connexions  of 
 Life — He  exhorts  Wives  to  submit  themselves,  according 
 to  the  Ordinance  of  God,  to  their  own  Husbands,  for 
 the  Husband  is  the  Head  or  Governor  of  the  Wife,  as 
 Christ  is  the  Head  or  Governor  of  his  Body  the  Church  ; 
 
TuE  DUTIES  OF  HUSBANDS  and  WIVES— GHAP.  XIV.  471 
 
 Julian  Pe-        and  as  Christ  exercises  Authority  over  the  Church,  for  Rome, 
 riod,  4774.        ^s  Safety  and  Protection,  in  like  manner  is  the  Husband 
 VulgariEra,      to  provide  for,  and  protect  his  Wife;  and  as  the  Church 
 is  subject  to  Christ,  so  is  the  Wife  required  to  yield  Obe- 
 dience  to  her  Husband — He  exhorts  Husbands  to  love 
 their   Wives,  as  Christ  loved  his  Spouse,   the   Church ; 
 and  to  shew  the  devotedness  of  that  Love,  he  enumerates 
 all  that   Christ  has  done  and  suffered  for  the  Church, 
 that  he  might  form  it  for  himself,  purijied  and  perfect ; 
 and  then  calls  upon  all  Husbands  so  to  love  their  Wives, 
 and  to  shew  the  same  zealous  Affection  and  Anxiety  for 
 their  spiritual  Welfare,   as   Christ  did  for  his  Body  the 
 Church— Then,  in  reference  to  our  first  Parents,   he  de- 
 clares, that  the  Wife,  by  Marriage  being  made  one  Flesh 
 with  the  Husband,  was  a  natural  Reason  why  she  shoidd 
 be  loved  and  cherished  by  him,  as  the  Lord  nourishes  his 
 Body  the  Church,  of  which  Mankind  are  Members ;  and 
 as  Adam's  Marriage  was  a  Figure  of  the  eternal  Union 
 of  Christ  with  Believers,  on  whose  Account  he  left  his 
 Father ;  so  in  the  same  way  shall  a  Man  leave  his  Fa- 
 ther and  Mother,  and  be  inseparably  united  to  his  Wife — 
 The  spiritual  Union  of  Christ  with  his  Church  is  a  great 
 Mystery  ;  but  let  every  one,   as  Marriage  is  of  Divine 
 Institution,   love  his  Wife  as  a  part  of  himself,  and  let 
 the  Wife  see  that  she  considers  her  Husband  as  her  Su- 
 perior and  Head, 
 
 22  Wives,  submit  yourselves  unto  your  own  husbands, 
 as  unto  the  Lord. 
 
 23  For  the  husband  is  the  head  of  the  wife,  even  as 
 Christ  is  the  head  of  the  church  :  and  he  is  the  Saviour  of 
 the  body. 
 
 24  Therefore,  as  the  church  is  subject  unto  Christ,  so 
 let  the  wives  be  to  their  own  husbands  in  every  thing. 
 
 25  Husbands,  love  your  wives,  even  as  Christ  also 
 loved  the  church,  and  gave  himself  for  it ; 
 
 26  That  he  might  sanctify  and  cleanse  it  with  the  wash- 
 ing of  water  by  the  word  ; 
 
 27  That  he  might  present  it  to  himself  a  glorious 
 church,  not  having  spot,  or  wrinkle,  or  any  such  thing ; 
 but  that  it  should  be  holy  and  without  blemish. 
 
 28  So  ought  men  to  love  their  wives  as  their  own  bo- 
 dies :  he  that  loveth  his  wife  loveth  himself. 
 
 29  For  no  man  ever  yet  hated  his  own  flesh;  but 
 nourisheth  and  cherisheth  it,  even  as  the  Lord  the 
 church : 
 
 30  For  we  are  members  of  his  body,  of  his  flesh,  and  of 
 his  bones. 
 
 31  For   this  cause  shall  a  man  leave  his  father  and 
 
472  The  spiiUTtAL  MEAMNG  or  MARRIAGE— CHAP.  XiV. 
 
 Juhan  Pe-    mother,  and  shall  be  joined  unto  his  wife,   and  they  two  Rome. 
 
 Y^^^l'JrJE^.,^^^^^^^^  one  flesh. 
 
 61.  32  This  IS  a  great  mystery     :  but  I  speak  concerning 
 
 Christ  and  the  church. 
 
 23  Nevertheless,   let  every  one  of  you  in  particular  so 
 
 ]ove  his  wife  even  as  himself;   and  the  wife  see  that  she 
 
 reverence  her  husband- 
 
 §  14.      EPH.  vi.    1—9. 
 
 Children  are  commanded  to  obey  their  Parents,  who  have  a 
 right  to  their  Gratitude  and  Love,  in  Obedience  to  that 
 Commandment  rvhich  God  gave  to  Moses,  and  to  nhich, 
 as  a  further  EiKouragement,  he  has  annexed  the  Promise 
 of  temporal  Blessings — Fathers  are  to  take  care  that  by 
 an  excess  of  Severity  they  do  not  provoke  their  Children 
 to  diwbedience  and  feelings  of  Anger,  but  correct  them, 
 and  educate  tJiem  from  their  earliest  Infancy  in  the  Sub' 
 jection.  Precepts,  and  Doctrines  of  the  Gospel — Ser- 
 vants, of  every  Rank,  are  commanded  to  be  obedient  to 
 their  Masters,  in  all  secular  Things ;  and  to  be  cautious 
 of  giving  offence,  from  a  principle  of  Duty  to  Christ 
 — Servants  are  not  to  be  satisfied  with  doing  their  Duty 
 only,  when  they  are  subjected  to  the  Eye  of  their  Mas- 
 ter, as  if  their  Desire  was  to  gain  the  Favour  of  Man  ; 
 but  to  do  it  from  the  Motive  of  Obedience  to  the  Will  of 
 God,  cheerfully  fulfilling  the  Duties  of  their  Station  as 
 the  Servants  of  Christ,  and  not  as  the  Servants  of 
 Men  only,  knowing  that  from  the  Lord  they  will  receive 
 their  Reward — He  intreats  Masters  to  act  towards  their 
 Servants  in  the  same  conscientious  and  faithful  manner, 
 upon  the  same  Religious  Principles,  avoiding  Punish- 
 ment, knowing  that  they  are  accountable  to  their  Master 
 in  Heaven,  who  in  judging  his   Creatures  will  shew  no 
 
 '^  Adam  is  expressly  called  in  Scripture  the  figure  of  him  that 
 was  lo  come;  and  the  circumstances  vvhicli  attended  the  forma- 
 tion of  Eve,  were  equally  a  figure  of  the  creation  of  the  Church, 
 of  whom  Eve  was  the  common  mother.  As  God  took  from  Adam 
 while  insensible  in  a  deep  sleep,  part  of  himself  for  the  forma- 
 tion of  Eve,  that  she  might  receive  a  spiritual  life  ;  so  did  God 
 revivify  the  human  body  of  our  Saviour  from  the  deep  sleep  of 
 death,  for  the  purpose  of  conferring  spiritual  life  on  mankind. 
 And  as  Adam  gave  his  flesh  for  the  woman,  so  did  Christ  his 
 flesh  for  the  Church.  And  as  the  wife  is  made  one  flesh  witli  the 
 husband,  so  must  the  Church  be  spiritually  united  to  Christ, 
 and  be  made  one  with  Him  through  tlie  Spirit,  for  which  pur- 
 pose he  has  incorporated  the  human  with  the  divine  nature, 
 that  both  may  be  united  by  the  same  holy  Spirit.  Woman  was 
 rreated  and  "brought  to  life  from  the  side  of  Ad;un,  and  the 
 Churfh  was  created  or  regenerated  by  the  piercing  of  the  budv 
 of  Cbribt. 
 
DUTIES  OF  CHILDREN,  MASTERS,  AND  SERVANTS.  4,75 
 
 Julian  Pe-         respcct  of  PersoTiSy  wha'ever   difference  exists  between  Rome. 
 riod.4774.        them  here. 
 
 Vulgariiiira, 
 
 1  Children,  obey  your  parents  in  the  Lord  :  for  this  is 
 right. 
 
 2  Honour  tliy  father  and  mother,  (which  is  the  first 
 commandment  with  promise,) 
 
 3  That  it  may  be  well  with  thee,  and  thou  maycst  live 
 long  on  the  earth. 
 
 4  And  ye  fathers,  provoke  not  your  children  to  wrath  : 
 but  bring  them  up  in  the  nurture  and  admonition  of  the 
 Lord. 
 
 5  Servants,  be  obedient  to  them  that  arc  your  masters 
 according  to  the  flesh,  with  fear  and  trembling,  in  single- 
 ness of  your  heart,  as  unto  Christ  ; 
 
 6  Not  with  eye-service,  as  men-pleasers  ;  but  as  the 
 servants  of  Christ,  doing  the  will  of  God  from  the  heart : 
 
 7  With  good  will  doing  service,  as  to  the  Lord,  and  not 
 to  men  ; 
 
 8  Knowing  that  whatsoever  good  thing  any  man  doeth, 
 the  same  shall  he  receive  of  the  Lord,  whether  he  be  bond 
 or  free. 
 
 9  And,  ye  masters,  do  the  same  things  unto  them,  for- 
 bearing threatening  :  knowing  that  your  Master  also  is  in 
 heaven  ;  neither  is  there  respect  of  persons  with  him. 
 
 §  15.     EPH.  vi.   10—20. 
 
 The  Ajiostle  having  instructed  the  Ephesians  in  their  Du- 
 ties and  in  the  Knowledge  of  their  high  calling,  con- 
 cludes his  Epistle  by  beseeching  them  not  to  rely  on  their 
 own  Strength  for  the  Performance  of  them,  but  to  have 
 and  to  trust  in  that  spiritual  Strength  which  God  alone 
 can  give — They  are  to  clothe  themselves  with  the  whole 
 Armour  of  Godf  with  the  Graces  of  the  Gospel,  that 
 being  covered  therewith,  they  may  be  able  to  stand 
 against  the  crafty  Attacks  and  Machinations  of  the 
 Devil ;  for  their  Warfare  is  not  only  against  the  Cor- 
 ruption  of  our  own  Nature,  or  human  Beings,  but  with 
 mighty  Spirits,  once  inhabiting  celestial  Principalities, 
 who  are  tfie  Rulers  of  the  Darkness  which  pervades 
 the  World,  and  the  highest  Orders  of  spiritual  Wick- 
 edness, who  fell  from  their  heavenly  Places — Since 
 they  have  such  Enemies  to  fght  against,  they  are 
 to  take  unto  them  the  whole  Armour  of  God,  that  they 
 may  be  able  to  stand  in  the  Day  of  Danger  ;  and 
 having  everted  themselves  to  the  uttermost,  at  the  eml 
 of  their  Warfare  he  prays  they  may  be  found  stand- 
 ing in  their  Ranks  victorious — To  jweparc  therefore  for 
 this  Combat  by  having  their  Loins  girt  with  the  Gospel 
 
474  THE  CHRISTIAN  PANOPLY— CHAP.  XIV. 
 
 Julian  Pe-  of  Truth,  wJiich  will  enable  them  to  discover  their  spiri-  Rome. 
 riod,4T74.  tual  Enemies  —  the  Breast-plate,  or  the  Principle  of 
 Vnlgar.Era,  Righteousness,  which  will  defend  them  from  their  Attacks, 
 and  their  Feet  shod,  that  they  may  he  prepared  to  with- 
 stand every  Difficulty  that  may  obstruct  their  publishing 
 the  Gospel  of  Reconciliation  between  God  and  Man — 
 Above  all,  they  are  to  take  the  Shield  of  Faith,  the  firm 
 Belief  of  the  Doctrines  and  Promises  of  the  Gospel ;  by 
 which  they  will  be  fully  protected  from,  and  will  he  able 
 to  blunt  or  to  arrest  all  the  fiery  Darts,  or  deadly 
 Temptations  of  their  Adversaries,  and  to  take  also  the 
 Helmet  of  Salvation,  the  Hope  of  a  complete  Deliverance, 
 and  hold  in  their  Hand  the  spiritual  Sword,  the  Word  of 
 God,  revealed  by  his  Holy  Spirit. 
 
 1 0  Finally,  my  brethren,  be  strong  in  the  Lord,  and  in 
 the  power  of  his  might. 
 
 1 1  Put  on  the  whole  armour  of  God,  that  ye  may  be 
 able  to  stand  against  the  wiles  of  the  devil. 
 
 12  For  we  wrestle  not  against  flesh  and  blood,  but 
 against  principalities,  against  powers,  against  the  rulers  of 
 the  darkness  of  this  world,  against  spiritual  wickedness  in 
 high  places. 
 
 1 3  Wherefore  take  unto  you  the  whole  armour  of  God, 
 that  ye  may  be  able  to  withstand  in  the  evil  day,  and,  hav- 
 
 ,  ing  done  all,  to  stand. 
 
 14  Stand  therefore,  having  your  loins  girt  about  with 
 truth,  and  having  on  the  breast-plate  of  righteousness  ; 
 
 15  And  your  feet  shod  with  the  preparation  of  the 
 gospel  of  peace ; 
 
 16  x\bove  all,  taking  the  shield  of  faith,  wherewith  ye 
 shall  be  able  to  quench  all  the  fiery  darts  of  the  wicked. 
 
 1 7  And  take  the  helmet  of  salvation,  and  the  sword  of 
 the  Spirit,  which  is  the  word  of  God : 
 
 18  Praying  always  with  all  prayer  and  supplication  in 
 the  Spirit,  and  watching  thereunto  with  all  perseverance 
 and  supplication  for  all  saints  ; 
 
 1 9  And  for  me,  that  utterance  may  be  given  unto  me, 
 that  I  may  open  my  mouth  boldly,  to  make  known  the 
 mystery  of  the  gospel. 
 
 20  For  which  I  am  an  ambassador  in  bonds  ;  that 
 therein  I  may  speak  boldly,  as  I  ought  to  speak. 
 
 J  16.     EPH.  vi.  21,  to  the  end. 
 
 That  the  Ephesians  may  be  acquainted  with  his  Situation 
 and  Circumstances  at  Rome,  and  in  all  j^robability  being 
 unwilling  to  trust  the  Account  of  them  to  writing,  St. 
 Paul  sends  Tychicus  for  this  very  purpose  ivith  hisEpislle, 
 that  they  may  know  from  him  what  relates  to  them  both, 
 
TYCHICUS  IS  SENT  WITH  THE  EPISTLE -CHAP.  XIV.  475 
 
 Julian  Po-        and  that  he  might  comfort  their  Hearts  hij  the  Account  Rome. 
 
 V^?'  ^^m'        ^'^  ^^^^^  S^^^  ^^'^^'^  ^^  ^^*^  Divine  support  afforded  under 
 tjl^  '      his  present   Tribulation — He  concludes  with  an  ardent 
 
 Prayer  for  the  sj)iritual  Peace  and  mutual  Love  of  the 
 Brethren,  founded  on  that  Faith  which  proceeds  from 
 God  afid  Christ ;  and  prays  that  his  Grace  may  not  only 
 he  with  them,  hut  with  all  Believers  who  love  in  sincerity 
 the  Lord  Jesus  Christ, 
 
 21  But  that  ye  also  may  know  my  affairs,  a7id  how  I 
 do,  Tychicus,  a  beloved  brother  and  faithful  minister  in 
 the  Lord,  shall  make  known  to  you  all  things  : 
 
 22  Whom  I  have  sent  unto  you  for  the  same  purpose, 
 that  ye  might  know  our  affairs,  and  that  he  might  comfort 
 your  hearts. 
 
 23  Peace  be  to  the  brethren,  and  love  with  faith,  from 
 God  the  Father,  and  the  Lord  Jesus  Christ. 
 
 2'i  Grace  he  with  all  them  that  love  our  Lord  Jesus 
 Christ  in  sincerity.     Amen. 
 
 SECTION  XI. 
 
 •'."Ijan  P.^:  St,  Paul  writes  his  Epistle  to  the  Philippians,  to  comfort 
 Vulgar^ra  them  under  the  concern  they  had  expressed  on  the  Subject 
 62.  '      of  his  Imjirisonment,  to  exhort  them  to  continue  in  Union 
 
 and  mutual  Love,  and  to  caution  them  against  the  Se- 
 ductions of  false  Teachers,  who  had  begun  to  introduce 
 themselves  among  them  '^. 
 
 '5  St.  Paul  planted  a  church  atPhilippi,  A.  D.  50,  the  particu- 
 lars of  >vhich  are  related  in  Acts  xvi.  9 — 40.  chap.  xii.  sect, 
 viii.  of  this  Arrangement;  and  it  appears  from  Acts  xx.  G.  chap, 
 xiii.  sect.  xii.  that  he  visited  them  again  A.  D.  57,  though  no 
 particulars  are  recorded  concerning  that  visit.  Of  all  the 
 churches  planted  by  St.  Paul,  that  at  Philippi  seems  to  have 
 (  herished  the  most  tender  concern  for  him  :  and  though  it  ap- 
 pears to  have  been  but  a  small  community,  yet  its  members  were 
 peculiarly  generous  towards  him.  For  when  Christianity  was 
 tirst  planted  in  Macedonia,  no  other  church  contributed  any 
 thing  to  his  support,  except  the  Philippians  ;  who,  while  he 
 was  preaching  at  Thessalonica,  the  metropolis  of  that  country, 
 sent  him  money  twice,  that  the  success  of  the  Gospel  might  not 
 bo  hindered  by  its  preachers  becoming  burthensome  to  the 
 Thessalonians  (Phil.  iv.  15,  16).  The  same  attention  they 
 showed  to  the  apostle,  and  for  the  same  reason,  while  he  preach- 
 ed the  Gospel  at  Corinth  (2  Cor.  xi.  9).  And  when  they  heard 
 that  St.  Paul  was  under  confinement  at  Rome,  they  manifested  a 
 similar  affectionate  concern  for  him  ;  and  sent  Epaphroditus  to 
 him  with  a  present,  lest  he  should  want  necessaries  during  his 
 imprisonment  (ii.  25.  iv.  10.  14 — 18). 
 
 The  more  immediate  occasion  of  the  Epistle  to  the  Philip- 
 pians was  the  return  of  Epaphroditus,  one  of  their  pastors,  by 
 whom  St.  Paul  sent  it,  as  a  grateful  acknowledgment  of  their 
 kindness  in  sending  him  supplies  of  money.  From  the  manner 
 jn  which  St.  Paul  expressed  himseH  on  this  occasion,  i!  appearv 
 
476  EPISTLE  TO  THE  PHILIPPIANS-CIIAP.  XIV. 
 
 Julian  Pe-  §1.       PHIL.  i.    1  — 11.  Rome. 
 
 Vulgark^'a,  *^^-  ^^^^^  ^^  conjuTictim  with  Timothy,  addresses  himself  to 
 62.  '      all  the  Saints  at  Philippi,  with  their  Bishops  and  Dea- 
 
 that  he  was  in  great  want  of  necessaries  before  their  contribu- 
 tions arrived  ;  for,  as  he  had  not  converted  the  Romans,  he  did 
 not  consider  himself  as  entitled  to  receive  supplies  from  them. 
 Being  a  prisoner,  he  could  not  work  as  formerly:  and  it  was 
 his  rule  never  to  receive  any  thing  from  the  churches  where 
 factions  had  been  raised  against  him.  It  also  appears  that  the 
 Philippians  were  the  only  church  from  whom  he  received  any 
 assistance,  and  that  he  conferred  this  honour  upon  them,  be- 
 cause they  loved  him  exceedingly,  had  preserved  his  doctrine  in 
 purity,  and  had  always  conducted  themselves  as  sincere  Chris- 
 tians. 
 
 There  is  not  much  controversy  concerning  the  date  of  this 
 Epistle  J  it  was  probably  written  in  the  end  of  A.  D.  62,  and 
 about  a  year  after  that  to  the  Ephesians.  Dr.  Paley  conjectures 
 the  date  by  various  intimations  in  the  Epistle  itself.  "  It  pur- 
 ports," he  says,  '*  to  have  been  written  near  the  conclusion  of 
 St.  Paul's  imprisonment  at  Rome  ;  and  after  a  residence  in  that 
 city  of  considerable  duration.  These  circumstances  are  made 
 out  by  different  intimations,  and  the  intimations  upon  the  sub- 
 ject preserve  among  themselves  a  just  consistency,  and  a  consis- 
 tency certainly  unmeditated.  First,  the  apostle  had  already 
 been  a  prisoner  at  Rome  so  long,  as  that  the  reputation  of  his 
 bonds,  and  of  his  constancy  under  them,  had  contributed  to 
 advance  the  success  of  the  Gospel. — See  chap.  i.  12 — 14.  Se- 
 condly, the  account  given  of  Epaphroditus  imports  that  St. 
 Paul,  when  he  wrote  the  Epistle,  had  been  in  Rome  a  consider- 
 able time — '  He  longed  after  you  all,  and  was  full  of  heaviness, 
 because  ye  had'  heard  that  he  had  been  sick  ^'  chap.  ii.  26. 
 Epaphroditus  had  been  with  St.  Paul  at  Rome  ;  he  had  been 
 sick  ;  the  Philippians  had  heard  of  liis  sickness;  and  he  again 
 had  received  an  account  how  much  they  had  been  affected  by 
 the  intelligence." 
 
 The  passing  and  re-passing  of  these  advices  must  necessarily 
 have  occupied  a  large  portion  of  time,  and  must  have  all  taken 
 place  during  St.  Paul's  residence  at  Rome.  Thirdly,  after  a 
 residence  at  Rome,  tlius  proved  to  have  been  of  considerable 
 duration,  he  now  regards  the  decision  of  his  fate  as  nigh  at 
 hand  :  he  contemplates  either  alternative,  that  of  bis  deliver- 
 ance chap.  ii.  23; — *' Him  therefore  (Timothy ),  I  hope  to  send 
 presently,  so  soon  as  I  shall  see  how  it  will  go  with  me ;  but  I 
 trust  in  the  Lord  that  I  also  myself  shall  come  shortly;" 
 that  of  his  condemnation,  ver.  17 — "  Yea,  and  if  I  be 
 offered  upon  the  sacrifice  and  service  of  your  faith,  I  joy  and 
 rejoice  with  you  all."  This  consistency  is  natural,  if  the  con- 
 sideration of  it  be  confined  to  the  Epistle.  It  is  further  mate- 
 rial, as  it  agrees  with  respect  to  the  duration  of  St.  Paul's  first 
 imprisonment  at  Rome,  wi'Ji  the  account  delivered  in  the  Acts, 
 which  having  brought  the  apostle  to  Rome,  closes  the  history, 
 by  telling  us  that  he  dwelt  there  two  whole  years,  in  his  own 
 hired  house— Hor.  Paul,  p.  242.  It  is  remarkable  that  this  is 
 the  only  Epistle  that  is  free  from  the  reprehensions  and  censures 
 of  the  apostle.  The  Philippians  throughout  are  commended  for 
 the  excellence  of  their  conduct,  with  the  exception  of  the  cau- 
 tion, or  perhaps  slight  reproof  given,  (chap.  ii.Ii,  4.)  on  llic  sub- 
 ject of  vain  glory  and  strife,  on  the  exercise  of  their  .spiritual 
 gifts,  which,  as  St.  Chrysostoni  observes,  '♦  is  a  .strong  proof  of 
 the  virtue  of  the  Philippians,  who  gave  Ihcir  teacher  no  subject 
 of  cumpiaint  whatever." 
 
ST.  PAUL'S  LOVK  to  the  PHILIPFIANS-CHAP.  XIV.  477 
 
 Julian  Pe-  cons,  and  gives  them  his  apostolical  Benediction— He  Romt. 
 riod,  4775.  tha7iks  God  for  their  Conversion  in  evenj  Prayer  he 
 Vulgar^ra,  ^^^^^^  with  joij  making  Prayer  for  their  continued  Bless- 
 ings, and  for  their  participation  in  the  Faith  of  the  Gos- 
 pel from  the  first  Day  of  his  preaching  it  till  now  ;  for 
 he  is  confident  that  he  who  has  begun  a  good  Work  in 
 them,  mill  he  completing  it  till  the  Day  of  Death— He 
 tells  them  it  is  reasonable  for  him  to  hold  this  Opinion  of 
 them,  because  they  had  remembered  him  in  his  Bonds, 
 (chap.  ii.  25.  iv.  14.) — He  declares  that  his  Love  for  them 
 resembles  that  which  Jesus  Christ  felt  for  Mankind  ;  and 
 he  prays  that  their  mutual  Love  to  each  other  and  Love 
 to  God  may  increase  with  the  Knowledge  of  God's  Per- 
 fections, and  with  their  spiritual  Sense  of  his  Truth  ; 
 that  by  their  own  Experience  they  may  judge  of  every 
 DoctrinCy  by  comparing  it  with  those  they  had  received ; 
 that  they  may  be  sincere  in  their  Profession  of  the  Gos- 
 pel, neither  offending  Man  nor  God  by  their  own  Apos- 
 tacy  till  the  Hour  of  their  Death,  having  their  whole  Life 
 filled  with  holy  Actions  and  Tempers,  according  to  the 
 Doctrine  of  that  God,  who  through  his  Spirit  working  in 
 them  may  be  glorified. 
 
 1  Paul  and  Timotheus,  the  servants  of  Jesus  Christ,  to 
 all  the  saints  in  Christ  Jesus  which  are  at  Philippi,  vvitli 
 the  bishops  and  deacons  ; 
 
 2  Grace  be  unto  you,  and  peace  from  God  our  Father, 
 and /row  the  Lord  Jesus  Christ. 
 
 3  I  thank  iny  God  upon  every  remembrance  of  you, 
 
 4  Always  in  every  prayer  of  mine  for  you  all  making 
 request  with  joy, 
 
 5  For  your  fellowship  in  the  gospel,  from  the  first  day 
 until  now ; 
 
 6  Being  confident  of  this  very  thing,  that  he  which  hath^ 
 begun  a  good  work  in  you  will  perform  it  until  the  day  of 
 Jesus  Christ : 
 
 7  Even  as  it  is  meet  for  me  to  think  this  of  you  all, 
 because  I  have  you  in  my  heart;  inasmuch  as  both  in  my 
 bonds,  and  in  the  defence  and  confirmation  of  the  gospel, 
 ye  all  are  partakers  of  my  grace. 
 
 8  For  God  is  my  record,  how  greatly  I  long  after  you 
 all  in  the  bowels  of  Jesus  Christ. 
 
 9  And  this  I  pray,  that  your  love  may  abound  yet  more 
 and  more  in  knowledge  and  in  all  judgment ; 
 
 10  That  ye  may  approve  things  that  arc  excellent:  that 
 ye  may  be  sincere  and  without  offence  till  the  day  of 
 Christ  ; 
 
 1 1  Being  filled  with  the  fruits  of  righteousness,  which 
 are  by  Jesus  Christ  unto  the  glory  and  praise  of  God. 
 
478  EFFECTS  at  ROME  of  ST.  FALL  S  IMPRISONMENT. 
 
 Julian  Po-  §  2.      PHIL.  i.    12 — 20.  Ro] 
 
 VulgaryEra,  The  Jpostlc  next  comforts  them   with  the  Assurance  that 
 62.  his  long  Imprisonment  has  tended  to  promote  the  Gospel ; 
 
 being  made  the  Means  of  causing  it  to  he  hiown  in  the 
 Emperors  Palace,  and  all  over  Rome — That  many 
 Christian  Brothers  gaining  cmifidence  by  his  Success  and 
 Firmness,  were  now  emboldened  to  preach  it — Some  indeed 
 preach  Christ  for  the  Purpose  of  Division  and  Envy, 
 asserting  him  to  be  the  long-predicted  King  of  the  Jews, 
 (Acts  xvii.  3.  7.)  a  Doctrine  particularly  offensive  to 
 the  Romans,  and  some  from  Good-will  and  Friendship  to 
 himself — The  first  preach  Christ  from  Contention,  that 
 they  might  jjrovoke  the  Roman  Magistrates  against  him, 
 thereby  intending  to  add  other  Rigours  to  his  Imprison' 
 ment ;  and  the  other  from  a  sincere  Love  of  the  Gospel, 
 well  knowing  that  he  was  sent  to  Rome  for  the  purpose  of 
 defending  it  both  by  his  Suffermgs  and  his  Preaching — 
 He  rejoices  in  the  Advancement  of  the  Gospel,  in  what- 
 ever way  it  he  made  known — His  confidence  that  the 
 Knowledge  of  the  Nature  of  the  Gospel  will  be  made  the 
 Means  of  his  Deliverance,  through  their  Prayers ;  and 
 the  Spirit  of  Jesus  Christ  supplying  him  with  Grace 
 during  his  Trials,  before  his  Persecutors,  according  to 
 his  earnest  Expectation  and  Hope,  that  he  may  not  be 
 ashamed  fully  at  this  time  to  declare,  as  he  had  ever 
 done,  the  Truth  of  the  Gospel,  that  Christ  might  be  still 
 magnified  in  his  Body,  through  his  Spirit,  whether  by  his 
 release  or  by  his  death. 
 
 12  But  I  would  ye  should  understand,  brethren,  that 
 the  things  which  happeiied  unto  me  have  fallen  out  rather 
 unto  the  furtherance  of  the  gospel ; 
 
 13  So  that  my  bonds  m  Christ  are  manifest  in  all  the 
 palace,  and  in  all  other  places  ; 
 
 14  And  many  of  the  brethren  in  the  Lord,  waxing 
 confident  by  my  bonds,  are  much  more  bold  to  speak  the 
 word  without  fear. 
 
 15  Some  indeed  preach  Christ  even  of  envy  and  strife, 
 and  some  also  of  good  will. 
 
 IG  The  one  preach  Cin-ist  of  contention,  not  sincerely, 
 supposing  to  add  affliction  to  my  bonds  ; 
 
 17  But  the  other  of  love,  knowing  that  I  am  set  for  the 
 defence  of  the  gospel. 
 
 18  What  then  ?  notwithstanding  every  way,  whether  in 
 pretence  or  in  truth,  Christ  is  preached  ;  and  I  therein  do 
 rejoice,  yea,  and  will  rejoice. 
 
 19  For  I  know  that  this  shall  turn  to  my  salvation 
 through  your  prayer,  and  the  supply  of  the  Spirit  of  Jesus 
 Christ, 
 
 20  According  to  my  earnest  expectation  and  my  hope, 
 
DEATH  PREFERABLE  TO  LIFE-CHAP.  XIV.  479 
 
 Julian  Pe-    that  in  nothing  I  shall  be  ashamed,  but  that  with  all  bold-  Rome. 
 riod,4775.    ness,  as  always,  so  now  also,  Christ  shall  be  magnified  in 
 Vdgar^ra,  ^y  ^^^jy^  whether  it  be  by  life  or  by  death. 
 
 §  3.     PHIL.  i.  21,  to  the  end. 
 
 The  Apostle  declares  that  his  Life  belongs  to,  or  is  the  Pro- 
 perty of  Christ,  but  that  Death  would  be  to  his  own  Hap- 
 piness — if  his  Life  is  continued,  the  Honour  of  Christ 
 would  be  the  Fruit  of  his  Labours  ;  if  therefore  he  had 
 his  own  Choice,  he  would  hesitate  which  to  prefer — 
 having  a  desire  to  depart,  and  to  be  immediately  with 
 Christ,  which  is  inexpressibly  better  than  continuing  in  this 
 World,  as  far  as  he  is  himself  concerned — But  to  continue 
 in  the  Flesh  is  more  expedient  for  them,  and  being  con- 
 vinced of  this  he  is  persuaded  that  his  Life  will  be  conti- 
 nued for  their  furtherance  in  the  Way  of  Salvation,  and 
 for  their  Joy,  arising  from  the  Faith,  which  will  be 
 strengthetied  by  his  Deliverance,  giving  occasion  for  more 
 abundant  reason  to  rejoice  in  Jesus  Christ,  who  had  again 
 restored  him  unto  them — But  whatever  happens  to  him, 
 their  Conduct  should  be  consistent  with  the  Gospel  of 
 Christ,  that  whether  he  isivith  the7n  or  absent  from  them, 
 he  may  hear  that  they  standfast  in  one  Sj)irit  and  with  one 
 Mind,  contending  for  the  Faith  of  the  Gospel :  and  are  not 
 terrified  at  the  Persecutions  to  rvhick  they  may  be  ex- 
 posed by  Unbelievers,  as  these  are  evident  Tokens  of  their 
 own  approaching  Destruction,  but  to  them,  are  clear 
 Proofs  of  Salvation,  and  that  by  the  Power  of  God  him- 
 self^ For  to  them  it  is  graciously  permitted,  for  the  sake 
 of  Christ,  not  only  to  believe  in  him,  but  also  to  suffer  for 
 him,  that  they  7nay  more  abundantly  partake  of  his  Glory, 
 being  called  to  the  same  Conflict  with  the  Adversaries  of 
 the  Gospel,  as  they  saw  in  him  when  he  was  with  them 
 at  Philippi  {Acts  XVI.  19 — 40.)  and  now  hear  to  be  in  him 
 at  Rome. 
 
 21  For  to  me  to  live  is  Christ,  and  to  die  is  gain. 
 
 22  But  if  Hive  in  the  flesh,  this  is  the  fruit  of  my  la- 
 bour :  yet  what  I  shall  choose  I  wot  not. 
 
 23  For  I  am  in  a  strait  betwixt  two,  having  a  desire 
 to  depart,  and  to  be  with  Christ ;  which  is  far  better  : 
 
 24  Nevertheless  to  abide  in  the  flesh  is  more  needful 
 for  you. 
 
 25  And  having  this  confidence,  I  know  tliat  I  shall 
 abide  and  continue  with  you  all,  for  your  furtherance  and 
 joy  of  faith; 
 
 26  That  your  rejoicing  may  be  more  abundant  in  Je- 
 sus Christ  for  me,  by  my  coming  to  you  again. 
 
 27  Only  let  your  conversation  be  as  it  becometh  the 
 gospel  of  Christ ;  tliat,   whether  I  come  and  see   you,  or 
 
^g()  HUMILITY  OF  CONDUCT  RECOMMENDED. 
 
 Julian  Pe-    clse  be  absent,  I  may  hear  of  your  affairs,  that  ye  stand  Rome. 
 riod,4775.    fast  in  one  spirit,  with  one  mind,  striving  together  for  the 
 ^^•'8"'-^^^"' faith  of  the  gospel; 
 
 28  And  in  nothing  terrified  by  your  adversaries :  which 
 is  to  them  an  evident  token  of  perdition,  but  to  you  of 
 salvation,  and  that  of  God. 
 
 29  For  unto  you  it  is  given  in  the  behalf  of  Christ, 
 not  only  to  believe  on  him,  but  also  to  suffer  for  hiss 
 sake  ; 
 
 30  Having  the  same  conflict  which  ye  saw  in  me,  and 
 now  hear  to  he  in  me. 
 
 §  4.     PHIL.  ii.   1  — 11. 
 
 TJie  Apostle  calls  on  the  Philippums  by  all  that  was  dear  to 
 them  in  their  holy  Religion,  by  tlie  Consolation  afforded 
 them  by  the  Sufferings  of  Christ,  by  his  Love,  by  their 
 Fellowship  with  him  through  the  Spirit,  and  by  his  Com- 
 passion, to  complete  his  Joy,  by  being  alike  disposed  to 
 maintain  the  Faith  of  the  Gospel,  having  the  same  Love 
 towards  each  other  ;  having  the  same  Spirit,  and  by  him 
 the  same  great  Object  in  View — For  which  end  he  cau- 
 tions them  never  for  the  sake  of  Distinction  to  oppose  each 
 other  in  the  Exercise  of  their  spiritual  Gifts,  hut  by  a 
 Humility  of  Conduct,  shew  that  they  reckon  others  better 
 than  themselves— He  cautions  them  to  set  a  proper  Regard 
 on  the  Gifts  and  Interests  of  others,  as  well  as  on  those 
 which  more  immediately  concern  themselves — Let  the  same 
 Disposition  be  in  them  as  was  in  Christ  Jesus,  who  la- 
 boured not  for  his  OTim  Interest,  but  for  the  Salvation  of  all 
 Mankind,  wlw  before  his  Incarnation  being  in  the  Form 
 of  God,  or  his  visible  Glory,  (Deut.  v.  23,  24.)  did  not 
 eagerly  desire  to  appear  equal  with  God,  but  emptied 
 himself  of  all  his  Glory,  and  he  who  was  before  in  the 
 form  of  God,  assumed  the  form  of  a  Servant,  and  being 
 made  in  the  Likeness  of  Men,  he  subjected  himself  to  the 
 lowest  Degree  of  Humiliation  for  the  Sins  of  Man,  by  sub- 
 mitting to  the  most  ignominious  Death  of  the  Cross ;  for 
 which  reason  God  has  highly  exalted  his  human  Nature^ 
 and  hath  given  him  a  Name,  which  expresses  a  Dignity 
 beyond  any  other — the  Name  Jesus,  or  Saviour  of  the 
 World,  who  was  to  be  acknorvled^ed  as  the  Author  of  Sal- 
 vation, by  the  angelic  Hosts  of  Heaven,  by  the  human 
 Beings  of  Earth,  and  by  fallen  Spirits  under  the  Earth, 
 that  every  intelligent  Being  shall  confess  that  Jesus  Christ 
 has  an  Authority  and  Pre-eminence  over  all ;  that  he  is 
 Lord  of  all,  to  the  Glory  of  God  the  Father. 
 
 1  If  there  be  therefore  any  consolation  in  Christ,  if  any 
 comfort  of  love,  if  any  fellowship  of  the  Spirit,  if  any 
 bowels  and  mrrcies, 
 
THE  CONDESCENSION  OF  CHRIST-CHAP.  XfV.  481 
 
 Julian  Pe-        2  Fulfil  ye  my  joy,  that  ye  be  like-minded,  having  the  Rome. 
 
 Vuf'raryEra  ^^^^  ^^^^'  ^^^^o  of  one  accord,  of  one  mind. 
 
 62.  '      S  Let  nothing  be  done  through  strife  or  vain  glory  ;  but 
 
 in  lowliness  of  mind  let  each   esteem  other  better  than 
 
 themselves. 
 
 4  Look  not  every  man  on  liis  own  things,  but  every 
 man  also  on  the  things  of  others. 
 
 5  Let  this  mind  be  in  you,  which  was  also  in  Christ 
 Jesus  : 
 
 6  Who,  being  in  the  form  of  God,  thought  it  not  rob- 
 bery to  be  equal  with  God  : 
 
 7  But  made  himself  of  no  reputation,  and  took  upon 
 him  the  form  of  a  servant,  and  was  made  in  the  likeness 
 of  men : 
 
 8  And  being  found  in  fashion  as  a  man,  he  humbled 
 himself,  and  became  obedient  unto  death,  even  the  death 
 o£  the  cross. 
 
 9  Wherefore  God  also  hath  highly  exalted  him,  and 
 giv^en  him  a  name  which  is  above  every  name  : 
 
 10  That  at  the  name  of  Jesus  every  knee  should  bow, 
 of  things  in  heaven,  and  things  in  earth,  and  things  under 
 the  earth  ; 
 
 1 1  And  that  every  tongue  should  confess  that  Jesus 
 Christ  is  Lord,  to  the  glory  of  God  the  Father. 
 
 §  5.     PHIL.  ii.  12—16. 
 
 St.  Paul  exhorts  the  Philippians,  that  although  he  is  not 
 7vith  them  to  remind  them  of  their  Duty,  they  may  con- 
 tinue to  walk  in  the  Humility  and  Disinterestedness  of 
 Christ,  working  out  their  own  Salvation  with  holy  Fear 
 and  Trembling,  knowing  that  it  is  God,  by  his  Holy 
 Spirit  inwardly  working  in  them,  which  affords  them  after 
 his  sovereign  Pleasure,  both  the  Will  and  the  Power  to 
 accomplish  their  Salvation — He  cautions  them  that  all 
 Things  be  done  without  Murmurings  and  Disputings,  that 
 they  may  be  blameless  in  themselves,  and  inoffensive  to 
 others,  shewing  by  their  holy  Conduct  that  they  arc  par- 
 takers of  the  Divine  Nature,  not  meriting  rebuke  in  the 
 midst  of  a  crooked  and  perverse  Generation  of  unbelieving 
 Jews,  among  whoin  they  shine  as  the  heavenly  Luminaries, 
 giving  Light  to  a  dark  World — holding  out  to  all  Men 
 the  Doctrine  of  eternal  Life,  that  he  may  have  reason  to 
 rejoice  at  the  Day  of  Judgment  on  their  Account,  by  which 
 means  it  will  appear  that  he  has  neither  exerted  his  apos- 
 tolic Office,  nor  laboured  in  vain. 
 
 12  Wherefore,  my  beloved,  as  ye  have  always  obeyed, 
 not  as  in  my  presence  only,   but  now   much  more  in  my 
 
 VOL.  II.  I    i 
 
482  FAITIT,  AN  ACCEPTABLE  SACRIFICE— CHAP.  XIY. 
 
 Julian  Pe-    absence,  work  out  your  own  salvation  with  fear  and  trem-  Rome. 
 
 riod,  4775.    bJing  ; 
 
 Vulgar^Eru,      ^^  p^^  -^  -^  ^^^  ^,j^.^j^  worketh  in  you  both  to  will 
 and  to  do  of  his  good  pleasure. 
 
 14  Do  all  things  without  murmurings  and  disput- 
 ings; 
 
 15  That  ye  may  be  blameless  and  harmless,  the  sons 
 of  God  without  rebuke,  in  the  midst  of  a  crooked  and 
 perverse  nation,  among  whom  ye  shine  as  lights  in  the 
 world  ; 
 
 16  Holding  forth  the  word  of  life  ;  that  I  may  rejoice 
 in  the  day  of  Christ,  that  I  have  not  run  in  vain,  neither 
 laboured  in  vain. 
 
 §  6.     PHIL.  ii.   17,  to  the  end. 
 
 The  Apostle,  comjmring  the  Faith  of  the  PhiUpjoians  to  an 
 acceptable  Sacrijice  presented  through  his  Labours  to 
 God,  assures  them  that  he  is  milling  and  ready  t/iat 
 his  Blood  should  he  poured  forth  as  the  Libation  on  that 
 Sacrifice  ;  and  should  he  be  thus  called  upon  to  suffer^  he 
 intreats  them  to  rejoice  with  him  that  he  is  accounted 
 worthy  of  so  high  an  Honour— -But  he  trusts  to  send  Ti- 
 Tnotheus  to  them,  that  he  may  learn  from  him  the  exact 
 state  of  their  Affairs ;  for  he  knows  no  Man  who  is  so 
 like  himself  in  the  Interest  he  takes  in  their  spiritual  Con- 
 cerns ;  for  all  the  Teachers  seek  their  own  Interests  and 
 Advancement  rather  than  the  Interests  of  Jesus  Christ 
 — But  they  themselves  have  exjjerienced  the  Goodness  of 
 Timothy,  who  laboured  with  him  in  their  cares,  as  a  So7i 
 with  a  Father  (Acts  xvi.  1 — 3.  and  14.)— him  therefore 
 he  meant  to  send  to  them,  as  soon  as  he  ascertmned  how 
 his  Affairs  will  be  determined;  but  he  still  trusts, 
 through  the  Providence  of  God,  to  visit  them  shortly ;  in 
 the  mean  time  he  sends  Epaphroditus,  whom  he  highly 
 commends ;  and  he  is  further  induced  to  send  him  with 
 these  Despatches,  because  he  longed  to  see  them  all,  and 
 was  exceedingly  dejected  and  troubled  that  they  should 
 have  heard  of  his  Sickness — By  his  frequent  preachings 
 in  Rome  and  its  Neighbourhood,  and  by  his  personal  At- 
 tendance on  them,  he  has  laboured  beyond  his  Strength, 
 risking  his  Life,  endeavouring  to  supply  in  his  own  Per- 
 son all  the  Assistance  they  would  have  given  him,  had  it 
 been  possible  for  them  to  have  been  present  with  him. 
 
 1 7  Yea,  and  if  I  be  offered  upon  the  sacrifice  and  ser- 
 vice of  your  faith,  I  joy,  and  rejoice  with  you  all. 
 
 1 8  For  the  same  cause  also  do  ye  joy,  and  rejoice  with 
 me. 
 
CHRISTIANS  ARE  TO  REJOICE  IN  THE  TRUTH.  481 
 
 Julian  Pe-        19  But  I  trust  in  the  Lord  Jesus  to  send  Timotheus  Rome. 
 riod,4775.    shortly  unto  you,  that  I  also  maybe  of  good  comfort, 
 jj2.  when  1  know  your  state. 
 
 20  For  I  have  no  man  like-minded,  who  will  naturally 
 care  for  your  state. 
 
 21  For  all  seek  their  own,  not  tlie  things  which  are 
 Jesus  Christ's. 
 
 22  But  ye  know  the  proof  of  him,  that,  as  a  son  with 
 the  father,  he  hath  served  with  me  in  the  gospel. 
 
 23  Him  therefore  1  hope  to  send  presently,  so  soon  as 
 I  shall  see  how  it  will  go  with  me. 
 
 24  But  I  trust  in  the  Lord  that  I  also  myself  shall 
 come  shortly. 
 
 25  Yet  1  supposed  it  necessary  to  send  to  you  Epa- 
 phroditus,  my  brother,  and  companion  in  labour,  and  fel- 
 low-soldier, but  your  messenger,  and  he  that  ministered 
 to  my  wants. 
 
 26  For  he  longed  after  you  all,  and  was  full  of 
 heaviness,  because  that  ye  had  heard  that  he  had  been 
 sick. 
 
 27  For  indeed  he  was  sick  nigh  unto  death  :  but  God 
 had  mercy  on  him  ;  and  not  on  him  only,  but  on  me  also, 
 lest  I  should  have  sorrow  upon  sorrow. 
 
 28  I  sent  him  therefore  the  more  carefully  ;  that,  when 
 ye  see  him  again,  ye  may  rejoice,  and  that  I  may  be  the 
 less  sorrowful. 
 
 29  Receive  him  therefore  in  the  Lord  with  all  glad- 
 ness ;  and  hold  such  in  reputation  : 
 
 SO  Because  for  the  work  of  Christ  he  was  nigh  unto 
 death,  not  regarding  his  life,  to  supply  your  lack  of  ser- 
 vice toward  me. 
 
 §  7.     PHIL.  iii.   1 — 11. 
 
 St,  Paul  exhorts  them  to  rejoice  in  their  Knowledge  of  the 
 Truth  and  Promises  of  the  Gospel —He  cautions  them 
 to  beware  of  the  Jews,  designated  as  the//  now  were, 
 cast  out  of  the  Covenant  by  the  same  ajypellation  which 
 they  formerly  gave  to  the  Gentiles — to  beware  of  the  evil 
 Labourers  who  corrupt  the  Doctrines  of  the  Gospel,  of 
 those  who  call  themselves  the  Circumcision,  but  are  rather 
 the  Concision,  cut  off  from  the  Christian  Church — For  they 
 are  the  true  Circumcision,  who  have  embraced  the  Gospel, 
 and  ivorship  God  not  in  the  ritual  Observance  of  the  Law, 
 but  in  the  Spirit  and  Perfection  of  it,  making  their  boast 
 in  Christ  Jesus,  and  having  no  Confidence  in  any  Rite  or 
 Ceremony  prescribed  by  the  Law — If,  however,  any  of 
 the  Judaizing  Teachers  have  cause  to  boast  of  their  out- 
 jvard  Rites  and  Privileges,  he  has  more  reason  to  do  so — 
 He  was  circumcised  on  the  eighth  Dai/,  descended  from 
 I  i  2 
 
^g^  THE  TRUE  CIRCUMCISION— CHAP.  XIV. 
 
 Julian  Pe-  the  Patriarch  Jacob— from  his  most  favoured  Son— from  Rome, 
 riod,  4775.  Hebrew  Parents — and  with  respect  to  the  Law,  was  edu- 
 Q2  ^^^  '^"'  cated  in  that  Sect  rnost  scrupulously  attached  to  it — He 
 gave  Proof  of  his  Zeal  in  the  Persecution  of  the  Churchy 
 and  concerning  the  Righteousness  which  is  placed  in  the 
 exact  Observance  of  the  Mosaic  Lawy  and  Obedience  to 
 its  outward  Precepts,  he  was  blameless — But  those  Things 
 which  he  then  considered  his  Gain,  he  counts  now  as  Loss ; 
 and  all  Things  for  which  Men  value  themselves,  he  counts 
 as  Loss,  because  they  cannot  he  compared  to  the  excel- 
 lency of  the  Knmvledge  of  Salvation  through  Christ,  for 
 whose  Sake  he  has  suffered  the  Loss  of  all  worldly  Things^ 
 which  are  as  the  vilest  Refuse,  that  he  7nay  gain  the  Pro- 
 mises of  Christ,  and  be  found  a  Believer  in  him  as  a  Sa- 
 viour, not  holding  his  own  Righteousness,  which  is  of  the 
 Jewish  Law,  but  that  Righteousness  which  is  by  Faith  in 
 Christ's  Atonement,  which  God  has  ordained  for  the  Jus- 
 tification of  Sinners — That  he  may  know  him  as  his  Sa- 
 viour, to  feel  in  himself  the  irfluential  Pmver  of  his 
 Resurrection,  by  dying  as  he  did,  a  Martyr  to  the  Truth 
 of  the  Gospel,  so  that  by  any  possible  Means  he  may 
 attain  to  a  glorious  Resurrection  from  the  Dead. 
 
 1  Finally,  my  brethren,  rejoice  in  the  Lord.  To  write 
 the  same  things  to  you,  to  me  indeed  is  not  grievous,  but 
 for  you  it  is  safe. 
 
 2  Beware  of  dogs,  beware  of  evil  workers,  beware  of 
 the  concision. 
 
 2  For  we  are  the  circumcision,  which  worship  God  in 
 the  spirit,  and  rejoice  in  Christ  Jesus,  and  have  no  confi- 
 dence in  the  flesh. 
 
 4  Though  I  might  also  have  confidence  in  the  flesh. 
 If  any  other  man  thinketh  that  he  hath  whereof  he  might 
 trust  in  the  flesh,  I  more  ; 
 
 5  Circumcised  the  eighth  day,  of  the  stock  of  Israel,  of 
 the  tribe  of  Benjamin,  an  Hebrew  of  the  Hebrews ;  as 
 touching  the  law,  a  Pharisee  ; 
 
 6  Concerning  zeal,  persecuting  the  church  ;  touching 
 the  righteousness  which  is  in  the  law,  blameless. 
 
 7  But  what  things  were  gain  to  me,  those  I  counted 
 loss  for  Christ. 
 
 8  Yea  doubtless,  and  I  count  all  things  but  loss  for  the 
 excellency  of  the  knowledge  of  Christ  Jesus  my  Lord  : 
 for  whom  I  have  suffered  the  loss  of  all  things,  and  do 
 count  them  but  dung,  that  I  may  win  Christ. 
 
 9  And  be  found  in  him,  not  having  mine  own  righte- 
 ousness, which  is  of  the  law,  but  that  which  is  through 
 the  faith  of  Christ,  the  righteousness  which  is  of  God  by 
 faith  : 
 
THE  CHRISTIAN  TO  AIM  AT    PERFECTION.  485 
 
 Julian  Pe-        10  That  I  may  know  him,  and  the  power  of  his  resur-  Rome. 
 Vu?'  ^!e  *    ^^^*^^o"'  ^^^  ^^^^  fellowship  of  his  sufferings,  being  made 
 62.  ^^'    ^^'  conformable  unto  his  death  ; 
 
 11  If  by  any  means  I  might  attain  unto   the  resurrec- 
 
 tion of  the  dead, 
 
 §  8.     PHIL.  iii.   12 — 16. 
 
 The  Apostle  pursues  his  Subject  hy  asserting,  that  they  are 
 not  to  suppose  from  what  he  has  just  said,  that  he  consi- 
 ders himself  to  have  attained  already  to  all  that  he  wishes 
 to  be,  or  had  become  already  perfect ;  but  that  he  is  still 
 pursuing  after  that  Perfection  of  Character  which  the 
 Gospel  requires,  in  the  Hope  that  he  may  be  able  to  ap- 
 prehend that  height  of  Excellence,  for  which  Purpose  alone 
 he  is  apprehended  or  laid  hold  on  by  Christ  Jesus,  when 
 he  called  him  to  the  Knowledge  of  his  Gospel — He  is  far 
 from  considering  himself  as  having  attained  to  the  Holi. 
 ness  required  of  him ;  but  like  those  who  contend  for  their 
 own  Games,  forgetting  the  Progress  he  has  already  made, 
 he  is  putting  forth  his  whole  Strength  in  running  towards 
 those  Things  that  are  before  him,  eagerly  pressing  for- 
 wards in  the  appointed  course  of  Faith  and  Holiness,  to 
 the  glorious  Prize  of  eternal  Life,  proposed  to  him  when 
 called  by  Christ  Jesus — He  tells  all  who  are  fully  in- 
 structed in  the  Knowledge  of  divine  Things,  to  be  equally 
 anxious  with  him  to  obtain  this  glorious  Prize ;  and  God 
 by  his  Spirit  will  reveal  his  Truth  unto  them — But  ac- 
 cording to  the  Knowledge  to  which  they  have  already  at- 
 tained, all  are  to  regulate  their  Conduct,  and  have  the 
 same  glorious  Object  in  view,  the  Prize  of  eternal  Life 
 through  Christ  Jesus, 
 
 12  Not  as  though  I  had  already  attained,  either  were 
 already  perfect :  but  I  follow  after,  if  that  I  may  appre- 
 hend that  for  which  also  I  am  apprehended  of  Christ 
 Jesus. 
 
 13  Brethren,  I  count  not  myself  to  have  apprehended  : 
 but  this  one  thing  /  do,  forgetting  those  things  which  are 
 behind,  and  reaching  forth  unto  those  things  which  are 
 before, 
 
 14  I  press  toward  the  mark  for  the  prize  of  the  high 
 calling  of  God  in  Christ  Jesus. 
 
 15  Let  us  therefore,  as  many  as  be  perfect,  be  thus 
 minded  :  and  if  in  any  thing  ye  be  otherwise  minded,  God 
 shall  reveal  even  this  unto  you. 
 
 16  Nevertheless,  whereto  we  have  already  attained, 
 walk  by  the  same  rule,  let  us  mind  the  same  thing. 
 
486  The  HOME  or  x  CHRISTIAN  is  HEAVEN— CHAP.  XIV. 
 
 Julian  Pe-  §9.     PHIL.  iii.  17.  to  the  end.     iv.  1.  ^^''^e- 
 
 riorl,  4775. 
 
 ^2"  ^'^'^  '^^'  St.  Paul  exhorts  them  in  all  spiritual  Things  to  follow  after 
 him,  to  keep   their  Attention  steadily  fixed  on  those  who 
 walk  in  Holiness  and  Suffering,  according  as  they  have 
 St.  Paul,  Epaphroditus,  and  Timothy  for  an  Example — 
 For  many  Teachers,  he  grieves  to  relate,  walk  very  differ- 
 ently from  him,  endeavouring  to  incorporate  the  Jewish 
 Rites  on  the  Gospel,  who  are  the  Opposers  of  the  sacrifi- 
 cial Death  of  Christ,  whose  end  is  Perdition,  whose  God 
 is  their  sensual  Appetites,  who  glory  in  the  Things  which 
 cause  their  Shame,  and  whose  tvhole  Mind  is  engrossed  in 
 earthly  Things — Bid  they,  unlike  these  Jewish  Teachers, 
 do  not  mind  earthly  Things,  for  their  Thoughts  and.  Af- 
 fections, as  well  as  their  real  Home  and  Citizenship,  was 
 in  Heaven,  from  whence  also  they  look  for  the  Saviour  of 
 the  World,  who  shall  carry  them   thither,  and  shall  alter 
 the  Condition  of  their  Body,  adjudged  to  Death  through 
 Sin,  giving  it  a  similar  Form  to  his  own  eternal  and  glo- 
 rious Body,  according  to  that  strong  working  by  which  he 
 is  able  to  conquer  and  subdue  all  Things,  even  Death  and 
 the  Grave,  to  himself —  Therefore  he  intreats  and  charges 
 all  as  his  beloved  Brethren,  the  Objects   of  his  strongest 
 Desires,  his  Crown  and  rejoicing  in  the  Lord  on  that  great 
 Day — to  stqndfast  in  all  the  Doctrines  of  the  Gospel,  as 
 it  becomes  those  so  tenderly  beloved  by  him,  and  who  have 
 the  Expectations  of  so  glorious  a  Change. 
 
 17  Brethren,  be  followers  together  of  me,  and  mark 
 them  wliich  walk  so,  as  ye  have  us  for  an  ensample. 
 
 1 8  (For  many  walk,  of  whom  I  have  told  you  often, 
 and  now  tell  you  even  weeping,  that  they  are  the  enemies 
 of  the  cross  of  Christ ; 
 
 1 9  Whose  end  is  destruction,  whose  god  is  their  belly, 
 and  whose  glory  is  in  their  shame,  who  mind  earthly 
 things.)  • 
 
 20  For  our  conversation  is  in  heaven :  from  whence 
 also  we  look  for  the  Saviour,  the  Lord  Jesus  Christ ; 
 
 21  Who  shall  change  our  vile  body,  that  it  may  be 
 fiishioned  like  unto  his  glorious  body,  according  to  the 
 working  whereby  he  is  able  even  to  subdue  all  things 
 unto  himself. 
 
 1  Therefore,  my  brethren,  dearly  beloved  and  longed 
 for,  my  joy  and  crown,  so  stand  fast  in  the  Lord,  my 
 dearly  beloved. 
 
 §  10.     PHIL.  iv.  2—V. 
 
 St.  Paul  particularly  beseeches  Euodias  and  Syntychc,   two 
 Christian  Women  of  note,  supposed  to  be  Deaconesses  in 
 
PEACE  RECOMMENDED  TO  ALL  CHRISTIANS.  487 
 
 Julian  Pe-        the  Church  at  Philippi,  mho  had  differed  in  sonw  point  Rome, 
 riod,  4775.        ^  Doctrine  or  Practice,   to  lay  aside  their  Dispute^  and 
 wigariEra,      ^^  ^^  ^^^^.^^^   .^^  ^j^^^  ^^^^^^^^^  Friendship  and  Love,  which 
 
 the  Gospel  requires ;  and  he  intreats  one,   whom  he  calls 
 his  true   Yoke- fellow,  to  assist  those  pious  Woinen,  who 
 laboured  with  him  in  the  Gospel  with  Clement   also,  and 
 the  rest  of  his  Fellow-labourers,  whose  Names  he  is  pter- 
 suaded  are  7vritten  in  the   Book   of  Life,  although  not 
 mentioned  by  him-^All   are  exhorted   to  rejoice  in  the 
 Hope   and  Privileges   of  the  Gospel,  in    that  spiritual 
 Happiness  derived  only  through   Christ  ;  and  again,  lie 
 observes,  it  is  their  Didy  and  Interest  to  rejoice — Their 
 tmderation  in  all  the  Pursuits  and  Enjoyments  of  Life, 
 and  in   the  Injuries  and  Indignities  to  which  they  may 
 be  exposed,  are  to  be  visible  in  the  whole  of  their  Con- 
 duct,  for  the  Lord  is  at  hand— He  can  quickly  put  an 
 end  to  all  temporal  Enjoyments,  and  all  that  they  can 
 suffer  from  their  Enemies—Whatever  therefore  occurs^ 
 they  are  to  be  anxiously  distressed  about  nothing,   but  in 
 every  Trouble  and  Difficulty  with  solemn  Prayer  and  Sup- 
 plication,  with    Thanksgivings  for  Evils  and  Dangers 
 escaped,  let  their  Petitions   be  breathed  out  before  God— 
 and  by  these  devotional  Exercises  they  will  obtain  that 
 Peace  of  God  which  can  be  explained  by  none,  which  shall 
 guard  their   Hearts  and  Minds  through  Jesus    Christ, 
 undisturbed  by  the  Fear  of  Suffering  or  of  Death— Fi- 
 nalhj,  he  exhorts  them  to  the  Practice  of  every  Thing  that 
 is  just,  honourable,  pure,  and  holy;  all  that   is   calcu- 
 lated to  promote  the  general  good  of  Mankind ;  and  is 
 therefore  worthy  of  Praise,  and  those    Things  also  in 
 which  they   have  been  instructed  by  him,   a7id   have  re- 
 ceived by  Faith  as  a  Revelation  from  God,  and  heard 
 from  his  Preaching,   and  seen  in  his  Conduct  while  la- 
 bouring among  them ;  and  God,  who  is  the  Author  of 
 Peace,   through  the  Sacrifice  of  his  Son,    shall  remain 
 ■    with  them  for  ever. 
 
 2  I  beseech  Euodias,  and  beseech  Syntyche,   that  they 
 be  of  the  same  mind  in  the  Lord. 
 
 3  And  I   intreat   thee  also,   true  yoke-fellow  '\   help 
 
 «6  CommcnU\tors  difrcr  as  to  tlic  person  here  spoken  of— some 
 consider  the  (expression  "  vokc-lbUow"  to  allude  to  Epaphrodi- 
 lus,  the  bearer  of  the  Epistle,  others  that  Syntydic  (ver.2.)  was 
 a  man,  the  husband  of  Euodias,  and  was  here  referred  to  ^  and 
 another  coniecture  is,  that  Euodias  and  Syntyche  were  both 
 female  presbyters,  and  that  the  husband  of  one  of  these  women 
 is  the  person  alluded  to  by  the  apostle,  and  that  he  is  called  a 
 true  voke-fellow  on  account  of  his  excellent  character  as  a  bus- 
 band.  Others  again,  that  the  jailor  was  intended,  who  was  one 
 of  St.  Paul'o  chief  converts  at  Philippi,  and  assisted  him  in  the 
 
488  Chiustians  abk  to  bear  all  Things  with  equal  Minds. 
 
 Julian  Pe-    those  woHien  which  laboured  with  me  in  the  gospel,  with  Rome, 
 riod,  4775.   Clement  also,  and  with  other  my  fellow-labourers,   whose 
 
 V^ilgar^ra,  ^^^^^  ^,.^  -^  ^^^  ^oot  of  life, 
 
 4  Rejoice  in  the  Lord  alway  :  and  again  I  say.  Rejoice. 
 
 5  Let  your  moderation  be  known  unto  all  men  :  The 
 Lord  is  at  hand. 
 
 6  Be  careful  for  nothing  ;  but  in  every  thing  by  prayer 
 and  supplication,  with  thanksgiving,  let  your  requests  be 
 made  known  unto  God  : 
 
 7  And  the  peace  of  God,  which  passeth  all  understand- 
 ing, shall  keep  your  hearts  and  minds  through  Christ 
 Jesus. 
 
 8  Finally,  brethren,  whatsoever  things  are  true,  what- 
 soever things  are  honest,  whatsoever  things  are  just,  what- 
 soever things  are  pure,  whatsoever  things  are  lovely, 
 whatsoever  things  are  of  good  report ;  if  there  be  any 
 virtue,  and  if  there  be  any  praise,  think  on  these  things. 
 
 9  Those  things,  which  ye  have  both  learned,  and  re- 
 ceived, and  heard,  and  seen  in  me,  do  :  and  the  God  of 
 peace  shall  be  with  you. 
 
 §  11.     PHIL.  iv.   10—20. 
 
 The  Apostle,  in  returning  to  his  own  Affairs,  thanks  God 
 for  their  Liberality  to  him,  which  had  been  for  a  time 
 checked  by  want  of  Opportunity,  but  was  now  revived  by 
 Epaphroditus — At  the  same  time  he  affirms,  that  he  does 
 not  speak  this  for  the  Purpose  of  obtaining  further  Sup- 
 plies for  his  own  Necessities,  for  he  has  learnt  under 
 every  Circumstance  and  Privation,  to  be  contented ;  satis- 
 fed  that  the  Providence  and  Goodness  of  God  would 
 determine  the  best  for  him — He  has  been  fully  initiated 
 into  the  Mysteries  of  Adversity  and  Prosjyerity  ;  in 
 all  Things  he  is  instructed  both  to  have  Food,  and  to  be 
 without  it — to  abound  in  the  Conveniences  of  Life,  and  to 
 be  in  want  of  its  necessary  Supplies;  but  he  is  enabled 
 through  Christ,  that  strengthened  him,  to  do  and  to  suffer 
 all  Things;  but  notwithstanding  these  his  Feelings  they 
 have  acted  well,  consistently  with  their  holy  Profession, 
 and  their  Love  for  him  in  sending  him  Relief  in  his  Af- 
 flictions— And  in  this  respect  they  have  never  been  remiss, 
 for  in  the  beginning  of  the  Gospel,  when  he  left  them,  and 
 went  forth  into  Macedonia,  they  were  the  only  Church, 
 
 work  of  the  Gospel,  If  none  of  these  suppositions  are  admit- 
 ted, it  ipay  have  been  addressed  to  some  particular  bishop  or 
 dracon  mentioned  in  the  salutation.  The  Clement  referred  to 
 in  Ibis  verse  is  supposed  to  have  been  the  same  who  was  after- 
 wards Bishop  of  Rome,  and  who  wrote  an  Epibtlc  to  the  Coriu- 
 tbians,  which  is  still  extant. 
 
The  generosity  of  the  PHILIPPIANS-CHAP.  XIV  489 
 
 Jalian  Pe-        out  of  all  thosc  he  founded,  who  communicated  with  him  Rome, 
 riod,  4775.        j„  the  matter  of  giving  him  Money,  and   hts   receiving 
 VulgariEra,      j^        ^f^r  even  in   Thessahnica  he  was  supported  tn 
 his  Necessities  by  their   Contributions,  and  by  hs  own 
 Labours  (1  Thess.  ii.  O.j-i/e  does  not,  however,  bring 
 this  to  their  remembrance,   that  he  may  mate  them  to 
 send  him  another  Gift;  but  because  he  wishes  them  to 
 bear  such  Fruit  as  shall  abound  to  their  Account  in  the 
 Day  of  the  Lord— For  he  has  now  all  the  Necessaries  of 
 Life     havincT    received  from  Epaphroditus    the    Things 
 they  sent  him,  which  he  considers  as  a  fragrant  Odour, 
 an  acceptable  Offering  to  God,  who  is  well  pleased  at  the 
 Assistance  afforded  his  Servants— And  as  they  have  given 
 to  him  in  his  Distress,  God  shall  supply  all  their  Wants, 
 according  to  his  Riches,  in  the  Blessings  of  Providence, 
 Grace,  and  Glory—He  concludes  with  a  Doxology. 
 
 10  But  I  rejoiced  in  the  Lord  greatly,  that  now  at  the 
 last  your  care  of  me  hath  flourished  again  ;  wherein  ye 
 were  also  careful,  but  ye  lacked  opportunity. 
 
 11  Not  that  I  speak  in  respect  of  want :  for  1  have 
 learned,  in  whatsoever  state  I  am,  thereivith  to  be  con- 
 
 ^^"l2  I  know  both  how  to  be  abased,  and  I  know  how  to 
 abound  :  every  where,  and  in  all  things,  I  am  instructed, 
 both  to  be  full,  and  to  be  hungry,  both  to  abound  and  to 
 
 suffer  need .  ^,    .        i  •  i      .         *u 
 
 13  I  can  do  all  things  through  Christ  which  strength- 
 
 eneth  me.  ,,    ,  .    ^  ,. , 
 
 14  Notwithstanding,  ye  have  well  done  that  ye  did 
 communicate  with  my  affliction.  .      ,     u     • 
 
 15  Now,  ye  Philippians,  know  also,  that  m  the  begin- 
 ning of  the  gospel,  when  I  departed  from  Macedonia,  no 
 church  communicated  with  me  as  concernmg  giving  and 
 receiving,  but  ye  only. 
 
 16  For  even  in  Thessalonica  ye  sent  once  and  again 
 
 unto  my  necessity.  t  i     •      ^    •..  a  «» 
 
 17  Not  because  I  desire  a  gift ;  but  I  desire  frmt  that 
 
 may  abound  to  your  account.  r  ii    i      •   „  v« 
 
 18  But  I  have  all,  and  abound  ;  I  am  full,  having  re- 
 ceived of  Epaphroditus  the  things  which  were  sent  from 
 you,  an  odour  of  a  sweet  smell,  a  sacrifice  acceptable,  well- 
 
 pleasinjj  to  God.  _  ,  ,. 
 
 19  But  my  God  shall  supply  all  your  need,  according 
 to  his  riches  in  glory  by  Christ  Jesus. 
 
 20  Now  unto  God  and  our  Father  be  glory  for  ever  and 
 ever,     Amen. 
 
490  KPISTLE  TO  THE  COLOSSIANS— CHAP.  XIV. 
 
 JhHhii  Pe-  §  1^'      PHIL.  iv.  21.  tO  thc  end.  Rome. 
 
 Vulgar.'Era,  T/ie  A]ioslle  sends  Salutations  to  every  Christian  at  Phi- 
 62.  lippi — He  concludes  with   his  usual  apostolical  Benedic- 
 
 tion, sealed  with  an  Amen,  to  shew  his  sincerity  in  all  the 
 Things  he  had  written  them. 
 
 21  Salute  every  saint  in  Christ  Jesus.  The  brethren 
 which  are  with  me  greet  you. 
 
 22  All  the  saints  salute  you,  chiefly  they  that  are  of 
 Cesar's  household. 
 
 23  The  grace  of  our  Lord  Jesus  Christ  be  with  you  all. 
 Amen. 
 
 SECTION  XII. 
 
 St.  Paul  writes  his  Epistle  '^  to  the  Colossians  in  reply  to  the 
 Messsage  by  Epaphras,  to  prove  that  the  Hope  of  Mans 
 
 '■^  Tliis  epistle  was  written  about  the  same  time  with  that  to 
 thc  Philippiaus,  towards  the  end  of  thc  year  62,  and  in  the 
 ninth  of  the  emperor  Nero. 
 
 That  t!ie  two  epistles  were  written  .about  thc  same  time,  is 
 rendered  probable  by  the  following  circumstance  :  in  thc  Epis- 
 tle to  the  Philip[)ians,  chap.  ii.  19.  St.  Paul  purposes  to  send 
 Timothy  to  Philippi,  who  was  then  with  him  at  Rome,  that  he 
 might  know  their  state.  As  Timothy  joins  in  the  salutation  in 
 the  beginning  of  this  epistle,  it  is  evident  that  he  still  continued 
 at  Rome,  and  lufd  not  yet  been  sent  to  Philippi  ;  and  as  St. 
 Pan!  wrote  the  former  epistle  nearly  at  thc  close  of  his  first  im- 
 prisonment at  Rome,  the  two  epistles  must  have  been  written  a 
 short  space  from  each  other. 
 
 By  whom  Christianity  was  first  planted  at  Colosse,  there  is 
 no  certain  information.  To  prove  that  St.  Paul  was  not  the 
 first  preacher,  two  passages  are  adduced.  Thc  first  (chap.  i.  4.) 
 ''  having  heard  of  your  faith  in  Christ  Jesus,"  is  supposed  to 
 imply  that  he  had  only  heard  of  their  being  converted  by  some 
 other  teacher.  But  the  apostle  might  express  himself  in  that 
 manner,  and  still  have  been  the  minister  of  thpir  conversion  ; 
 for  it  was  his  constant  practice  to  make  inquiries  concerning 
 thc  faith  of  those  whom  he  had  brought  to  thc  knowledge  of  the 
 Gospel ;  being  particularly  anxious  to  ascertain  the  iniluencc, 
 thc  Judaizing  teachers  had  gained  over  his  converts.  It  is 
 therefore  only  probable  that  when  Epaphras  came  from  Colosse 
 to  the  apostle,  that  he  would  inquire  concerning  their  state, 
 and  being  informed  that  thc  greater  part  of  them  remained 
 stedfast,  that  he  would  address  them  as  '*  having  heard  of  their 
 faith."  Thc  apostle  used  the  same  language  to  other  persons 
 and  churches,  of  whose  conversion  there  can  he  no  doubt  but 
 that  he  was  the  instrument. 
 
 Thc  second  passage  from  this  cpistle,which  is  thought  to  prove 
 Ihatlie  never  preached  thc  Gospel  in  Colosse,  Laodicea,  and 
 Hierapolis,  is  chap.  ii.  1.  "I  wish  you  to  know  how  great  a 
 comlmt  I  have  for  you,  and  for  them  in  Laodicea,  and  fin- 
 as  many  as  have  not  seen  my  face  in  the  fiesli.''  T?ut  this 
 by  no  means  implies  that  thc  brethren  in  Colosse  and  Laodicea 
 had  not  seen  the   apoallc,  when  he  thus  addressed  Ihcmi   for, 
 
EPISTLE  TO  THE  COLOSSIANS-CIIAP.   XIV. 
 
 Julian  Pc-        Salvation  is  founded  on  the  Atonement  of  Christ  alone,  Rome. 
 v"f'''!*^^         «nc?  by  the  Establishment  of  opposite  Truths,  to  eradicate 
 
 62.  "  ' ■ 
 
 as  Theodoret  has  observed,  tlic  apostle's  njcaning  is,  that  his 
 combat  was  not  alone  for  the  converted  Gentiles  in  these  places, 
 but  «'  for  as  many  as  had  not  seen  his  face  in  the  flesh  ;"  for  all 
 the  converted  Gentiles  every  where,  and  in  every  age  of  the 
 world.  That  this  is  the  true  meaning  of  the  expressions,  is  fur- 
 ther evident  (he  remarks)  from  the  next  verse,  where  the 
 apostle  does  not  say,  '*  that  your  heart  may  be  comforted,"  as 
 ho  would  have  done,  if  the  Gentiles  of  Colosse  and  Laodicea 
 had  been  of  the  number  of  those  who  had  not  seen  his  face  in 
 the  flrsh,  but  that  their  hearts,  namely,  those  who  have  not  seen 
 my  flesh,  may  be  comforted,  as  well  as  yours.  It  is  further  ad- 
 vanced, that  the  apostle  himself  speaks  of  Epaphras  as  the  spi- 
 ritual father  of  the  Colossians,  chap.  i.  7.  "  As  ye  have  also 
 learned  it  from  Epaphras."  But  this  seems  rather  to  intimate 
 that  they  had  been  taught  the  knowledge  of.  the  Gospel,  not 
 from  the  apostle  alone,  but  also  by  another,  by  Epaphras,  a 
 faithful  minister  of  Christ,  and  fellow-labourer  with  the  apostle. 
 Besides,  if  Epaphras  had  alone  converted  them,  the  apostle,  as 
 Lardner  remarks,  instead  of  saying,  chap,  iv.  12.  "Epaphras, 
 who  came  from  you,  a  servant  of  Christ,  saluteth  you,"  would 
 have  said,  "  Epaphras  in  whom  ye  believed,"  or  some  expres- 
 sion to  the  like  purport. 
 
 Dr.  Lardner,  Bishop  Tomlinc,  and  others,  are  of  opinion 
 that  the  Church  at  Colosse  was  founded  by  St.  Paul  ;  and  they 
 ground  their  suppositions  on  the  following  considerations  :  that 
 St.  Paul  was  twice  in  Phrygia,  in  which  country  were  the  cities 
 of  Colosse,  Laodicea,  and  Ilierapolis — that  he  does  in  effect 
 say  that  he  had  dispensed  the  Gospel  to  the  Colossians,  (chap, 
 i.  21 — 25.)  and  that  it  appears,  from  the  terms  of  affection  and 
 authority  discoverable  in  this  epistle,  that  he  did  not  address 
 them  as  strangers,  but  as  acquaintances,  friends,  and  converts, 
 (chap.  ii.  5.  iv.  7,  8.)  The  apostle  also  wrote  the  salutation 
 with  his  own  hand,  as  he  did  to  the  other  Churches  planted  by 
 himself,  and  who  knew  his  own  writing — whereas  in  the  Epistle 
 to  the  Romans,  who  were  strangers  to  him,  the  salutation  was 
 written  by  Tertius. 
 
 Dr.  Lardner  observes,  that  the  Colossians  were  converted  by 
 an  apostle  is  further  proved  from  chap.  ii.  6,  7.  *'  Seeing  then 
 ye  have  received  Christ  Jesus  the  Lord,  walk  ye  in  him;  rooted 
 in  him,  and  built  upon  him,  and  made  firm  in  the  faith,  even  as 
 ye  have  been  taught,  abounding  in  it  with  thanksgiving."  This 
 the  apostle  could  not  have  written  to  them,  if  their  only  teacher 
 had  been  Epaphras,  or  any  other  who  was  not  an  apostle.  Sec 
 also  chap.  i.  6.  which  things,  Dr.  Lardner  observes,  demon- 
 strate that  the  Colossians  were  converted  by  an  apostle,  and  in 
 that  capacity  he  bears  testimony  to  tke  fidelity  of  their  own 
 pastor,  (chap.  i.  7.)  It  is  most  probable,  therefore,  that  the 
 Churches  in  Colosse,  Laodicea,  and  Hicrapolis,  wt  re  planted 
 by  St.  Paul,  with  the  assistance  of  Timothy,  for  which  reason 
 he  is  joined  in  the  salutation  of  this  epistle.  Macknight  sup- 
 poses that,  before  their  conversion,  some  of  the  Colossians  had 
 embraced  the  doctrines  of  Pythagoras,  and  others  those  of 
 Plato,  and  that  the  Judaizcrs,  to  recommend  the  law  of  Moses, 
 ailirmed  that  the  former  derived  his  disci|)line,  and  the  latter 
 his  dogmas,  from  the  Jewish  laws.  It  is  certain  that  the  absti- 
 nence from  animal  food,  and  the  fastings  and  severities  prac- 
 tised on  the  body,  recommended  by  the  Pythagorean  precepts  ; 
 
 4yi 
 
4,02  ORIGIN  OF  THE  EPISTLE  TO  THE  COLOSSIANS. 
 
 Julian  Pe-        t^i^  Errors  of  the  Judaizers,  who  not  only  preached  the  Rome. 
 
 riod,  4775.        Mosaic  Law  ;  hut  also  the   Opinions   of  the  Heathen, 
 Vulgar^ra, f_ ^     
 
 62. 
 
 and  the  doctrines  of  Plato,  concerning  the  agoocy  of  angels  in 
 human  afl'airs,  and  the  honour  which  is  on  that  account  due  to 
 them,  are  expressly  condemned  by  the  apostle  in  this  epistle. 
 As  the  Jev.'ish  teachers  artfully  suited  their  arguments  to  the 
 opinions  and  characters  of  those  they  addressed,  they  might 
 have  pressed  on  the  minds  of  the  Colossians,  to  prove  the  mi- 
 nistry of  angels,  that  angels  conducted  the  Israelites  into  Ca- 
 naan, and  that  the  law  of  Moses  was  given  by  their  ministry. 
 To  those  w  ho  were  tinctured  with  the  Platonic  philosophy,  they 
 afiirmed  that  it  was  arrogance  in  sinners  to  worship  God  with- 
 out some  mediator,  and  therefore  they  exhorted  them  to  oiler 
 up  their  prayers  to  God  through  the  mediation  of  angels,  which 
 was  more  acceptable  to  him  than  the  mediation  of  Christy  who 
 could  not  be  supposed  to  have  the  same  power  with  God  as  the 
 angels,  who  were  employed  by  him  in  the  government  of  the 
 world  ;  and  as  the  Heathens  and  Jews  were  particularly  attached 
 to  propitiatory  sacrifices,  we  may  conjecture,  although  not  men- 
 tioned by  the  apostle,  that  these  false  teachers,  since  there  were 
 no  sacrifices  appointed  by  the  Gospel,  taught  that  the  Jewish 
 sacrifices  and  purifications  were  to   be  continued  as  the  means 
 of  justification.     The  whole  scope  of  the  apostle's  letter  is  to 
 show   the  folly  and  vanity  of  these  errors,  by  establishing  the 
 contrary  truths.     Lardner  remarks,  that  in  the  epistle  which 
 John  wrote,  by  the  command  of  our  Lord,  to  the  Church  of  the 
 Laodiceans,  traces  of  the  same  errors  may  be  found,  which  the 
 false  teachers  endeavoured  to  disseminate  throughout  Phrygia. 
 For  example,  to  shew  that  angels  are  not  superior  to  Christ  in 
 dignity  and  power',  and  that  they  are  not  to  be  worshipped,  he 
 asserts  his  own  power  as  governor  of  the  world,  in  nearly  the 
 same  words  as  St.  Paul  in  his  Epistle  to  the  Colossians.  (Rev. 
 iii.  xiv.  Coloss.  i.  18.)     See  also  the  condemnation  of  the  false 
 teachers,  who  were  puffed  up  with  their  pretended  knowledge, 
 and  a  corruption  of  the  law   of  Moses,  Coloss.  ii.  18.  Rev.  iii. 
 17;  and  whereas  St.  Paul  said   to  the  Colossians,  chap.  ii.  10. 
 '*  Ye  are  made  complete  b}'  him,  who  is  at  the  head  of  all  go- 
 vernment and  power,"  Christ  said  to  the  Loadiceans,  Rev.  iii. 
 IS.  "  I  counsel  thee  to  buy  of  me  gold  tried  in  the  fire,''  &c.  &c. 
 Although  the  worship  of  angels  was  repressed  for  a  time  by  the 
 apostle's  Epistle  to   the   Colossians,    it    afterwards    prevailed 
 among  them  to  such  a  degree,  that  the  council  which  met   at 
 Laodicea,  the  capital  of  Phrygia,  found  it  necessary  to  condemn 
 that  idolatry  by  their  thirty-fifth  canon,  as  Theodoret  informs 
 us,  in  his  note  on  Coloss.  ii.  18.  which   thus  stands:  "Chris- 
 tians ought  not  to  leave  the  Church  of  God,  and  go  and  name 
 angels,  or  gather  assemblies.    If,  therefore,  any  one  is  found  to 
 practise  this  secret  idolatry,  let  him  be  anathema,  because  he 
 has  left  our  Lord  Jesus  Christ,  the  Son  of  God,  and  has  turned 
 to  idolatry."     This  council  is  supposed  to  have  been  held  A.D. 
 363.   Its  last  two  canons  declared  what  sacred  books  were  to  be 
 publicly  read  in  the  Churches. 
 
 From  the  similarity  in  the  doctrine  and  phraseology  of  this 
 epistle  to  that  of  the  Ephesians,  many  have  considered  it  as  an 
 epitome  of  the  former  ;  yet,  though  there  is  a  great  similarity, 
 which  may  give  us  reason  to  suppose  the  apostle  considered  the 
 two  Churches  in  some  things  nearly  in  the  same  slate,  the 
 Epistle  to  the  Colossians  relates  to  corruptions  which  arc  not 
 even  hinted  at  in  the  other  epistle. 
 
ST.  PAUL'S  PRAYER  FOR  THE  COLOSSIANS  493 
 
 Julian  Pe-         Oriental^  or  Essenian  Philosojjhers,  concerning  the  Wor-  I^o'we. 
 v^f'^'iJ'^*        "^^"^  of  Angels^  on  Account  of  their  supposed  Agency  in 
 62.  '      Human  Affairs,  and  the  Necessity   of  abstainiig  from 
 
 Animal  Food. 
 
 §  1.      coLoss.  i.  1 — 14. 
 
 St.  Paul  begins  his  Epistle  by  assuring  the  Colossians  that 
 he  was  appointed  an  Apostle  of  Christ  by  the  IVill  of  God 
 —  The  Salutation  of  Paul  and  Timothy  mho  do  not  cease 
 praying,  that  the  Colossians  may  be  filled  with  a  perfect 
 Knowledge  of  divine  Things,  comprehending  the  sjnritual 
 Wisdom  of  God,  fruitful  in  every  good  Work,  increasing  in 
 Experience  of  the  Knowledge  of  God's  Love  and  Truth  ; 
 spiritually  strengthened  according  to  his  glorious  Power 
 so  that  they  may  be  able  to  bear  all  Things  with  the  great- 
 est  Patience  and  Long-suffering,  and  even  with  Joy,  feel- 
 ing that  by  so  doing  they  please  God — giving  Thanks  to 
 God,  who  of  his  own  free  Mercy,  by  the  sanctifying  In- 
 fluences of  his  Spirit,  has  qualified  them  to  be  partakers  of 
 the  spiritual  Inheritance  prepared  for  those  who  dwell  in 
 the  Light  of  the  Gospel — who  has  delivered  them  from  the 
 power  of  Sin  and  Ignorance,  and  hath  translated  us  from 
 the  Kingdom  of  Darkness  into  the  Kingdom  of  Light, 
 governed  by  his  dear  Son — who  has  paid  down  the  Price 
 of  Redemption  in  his  own  Blood,  even  the  Remission  of 
 Sins. 
 
 1  Paul,  an  apostle  of  Jesus  Christ,  by  the  will  of  God, 
 and  Timotheus  our  brother, 
 
 2  To  the  saints  and  faithful  brethren  in  Christ  which 
 
 The  general  agreement  of  expression  and  sentiment  between 
 these  two  epistles,  and  their  having  been  forwarded  by  the 
 same  messenger,  (Eph.  vi.  21.  Coloss.  iv.  1.)  have  indticed 
 many  to  suppose  they  were  written  at  the  same  time.  In  their 
 arrangement  I  have  been  guided  by  Dr.  Lardner,  who  considers 
 this  argument  as  not  decisive,  because  Tychicus  may  have  been 
 sent  twice  from  Rome  into  Asia  by  the  apostle,  with  letters, 
 during  a  confinement  of  two  years;  and  because  other  reasons 
 may  have  induced  him  to  have  written  the  same  things  to  these 
 Churches.  He  considers,  as  has  been  already  observed,  that 
 as  Timothy,  who  was  joined  with  St.  Paul  in  the  Epistles  to  the 
 Philippians,  Colossians,  and  Philemon,  is  not  united  with 
 him  in  his  Epistle  to  the  Ephesians,  he  had  lelt  Rome,  and  did 
 not  return  to  that  city  till  after  the  Epistle  to  the  Ephesians  had 
 been  written. 
 
 Epaphras,  who  was  sent  by  the  Colossians  to  comfort  the 
 apostle  by  the  assurances  of  their  alVcctionate  regard  under  his 
 imprisonment,  and  to  bring  them  back  word  how  matters  went 
 with  him,  became  so  obnoxious  to  the  Roman  magistrates,  that 
 he  was  imprisoned  by  them,  (Philemon,  2;3.)  on  account  of  his 
 exertions  in  the  cause  of  the  Gospel ;  on  this  account  Tychicus 
 and  Onesimus,  whom  the  apostle  had  converted  and  sent  ba(  k 
 to  Colosse,  were  made  the  bearers  of  this  epistle. 
 
494  EFFECTS  OF  CHRIST'S  ATONEMENT— CHAP.  XIV. 
 
 Julian  Pe-    are  at  Colosse:  Grace  be  unto  you,  and  peace,  from  God  Rome. 
 VuJ'al^Era  ^"'^  Father,  and  the  Lord  Jesus  Christ. 
 ^2"  ^^'  ''^^'      3  We  give  thanks  to  God  and  the  Father  of  our  Lord 
 Jesus  Christ,  praying  always  for  you. 
 
 4  Since  we  heard  of  your  faith  in  Christ  Jesus,  and  of 
 the  love  which  ye  have  to  all  the  saints  ; 
 
 5  For  the  hope  which  is  laid  up  for  you  in  heaven, 
 whereof  ye  heard  before  in  the  word  of  the  truth  of  the 
 gospel ; 
 
 6  Which  is  come  unto  you,  as  it  is  in  all  the  world  ; 
 and  bringeth  forth  fruit,  as  it  doth  also  in  you,  since  the 
 day  ye  heard  of  it,  and  knew  the  grace  of  God  in  truth  : 
 
 7  As  ye  also  learned  of  Epaphras  our  dear  fellow-ser- 
 vant, who  is  for  you  a  faithful  minister  of  Christ  ; 
 
 8  Who  also  declared  unto  us  your  love  in  the  Spirit. 
 
 9  For  this  cause  we  also,  since  the  day  we  heard  it,  do 
 not  cease  to  pray  for  you,  and  to  desire  that  ye  might  be 
 filled  with  the  knowledge  of  his  will,  in  all  wisdom  and 
 spiritual  understanding ; 
 
 1 0  That  ye  might  walk  worthy  of  the  Lord  unto  all 
 pleasing,  being  fruitful  in  every  good  work,  and  increas- 
 ing in  the  knowledge  of  God  : 
 
 11  Strengthened  with  all  might,  according  to  his  glo- 
 rious power,  unto  all  patience  and  long-suffering  widi 
 joyfulness  ; 
 
 12  Giving  thanks  unto  the  Father,  which  hath  made 
 us  meet  to  be  partakers  of  the  inheritance  of  the  saints  in 
 light ; 
 
 13  Who  hath  delivered  us  from  the  power  of  darkness, 
 and  hath  translated  us  into  the  kingdom  of  his  dear  Son  ; 
 
 14  In  v/liom  we  have  redemption  through  his  blood, 
 even  the  forgiveness  of  sins. 
 
 §  2.     coLoss.  i.  15 — 23. 
 
 To  prove  to  them  the  Efficacy  of  Christ's  Death  in  obtaining 
 pardon  for  the  Sins  of  Man,  the  Apostle  describes  the 
 Divinity  and  supereminent  Dignity  of  Christ,  who  was  the 
 Image  or  counterpart  of  the  Invisible  God ;  the  Creator 
 and  Cause  of  all  Things  that  had  a  beginning,  visible  and 
 invisible;  who  created  every  Thing  both  by  and  for  himself; 
 he  existed  before  the  Creation  of  all  created  Things ; 
 and  must  have  been  therefore  the  true  and  self-existing 
 God ;  and  as  his  Power  created  all  Things,  so  does 
 it  also  preserve  them — for  as  from  him  all  being  was  de- 
 rived, so  also  by  him  must  it  subsist — aiid  he  is  the  head 
 of  the  Church,  which  he  considers  his  spiritual  Body — 
 By  his  Incarnation  he  is  the  First  Cause,  or  beginning  of 
 the  Church,  and  the  first  who  rose  from  the  Dead  in  a 
 glorified  Human  Form — that  in  all    Things,   both  in  his 
 
THE  GREATNESS  AND  MERCY  OF  CHRIST.  495 
 
 Julian  Pe-        divine  and  human  Nature,  he  may  have  the  Pre-eminence  Rome. 
 v"f '  ^^^^'        — ^^^  ^^  pleased  the  Father  that  in  him  all  the  Majesty, 
 62.  ^  '      Power,  and  Mercy  of  the  Godhead  should  be  7nade  ma- 
 
 nifest, or  dwell,  and  having  by  the  blood  of  his  Cross 
 made  j}eace  between  God  and  Man,  and  by  this  means 
 broken  down  the  Wall  of  Partition  between  Jews  and 
 Gentiles,  he  has  reconciled  them  to  himself,  with  all 
 things  in  Heaven  and  Earth,  whether  they  be  Men  or 
 Angels,  forming  them  into  one  holy  and  spiritual  Society 
 — And  the  Gentiles,  who  were  once  alienated  from  God, 
 and  by  their  Works  proved  the  enmity  of  their  Minds  to- 
 wards him,  he  hath  now  reconciled  through  the  Death  of  his 
 human  Body,  that  he  may  present  them  holy  and  blame- 
 less, free  from  all  Accusation  in  his  sight,  at  the  Day  of 
 Judgment — which  he  will  surely  do  if  they  continue 
 grounded  in  the  Faith  of  Jesus  Christ,  and  settled  in  his 
 Doctrines  ;  not  moved  away  by  false  Teachers  from  the 
 blessed  Hopes  and  Promises  of  the  Gospel ;  which  has 
 been  preached  both  to  Jew  and  Gentile ;  of  which  St. 
 Paul  was  appointed  a  Minister. 
 
 15  Who  is  the  image  of  the  invisible  God,  tlie  first-born 
 of  every  creature  : 
 
 16  For  by  him  were  all  things  created,  that  arc  in 
 heaven,  and  that  are  in  earth,  visible  and  invisible,  whether 
 they  be  thrones,  or  dominions,  or  principalities,  or  powers  : 
 all  things  were  created  by  him,  and  for  him  : 
 
 17  And  he  is  before  all  things,  and  by  liim  all  things 
 consist : 
 
 18  And  he  is  the  head  of  the  body,  the  church;  who 
 is  the  beginning,  the  first-born  from  the  dead  ;  that  in  nil 
 things  he  might  have  the  pre-eminence  : 
 
 19  For  it  pleased  the  Father  that  in  him  should  all  ful- 
 ness dwell : 
 
 20  And,  having  made  peace  through  the  blood  of  his 
 cross,  by  him  to  reconcile  all  things  unto  himself;  })y 
 him,  /  say,  wJiether  they  be  things  in  earth,  or  things  in 
 heaven. 
 
 21  And  you,  that  were  sometimes  alienated,  and  ene- 
 mies in  your  mind  by  wicked  works,  yet  now  hath  lie  re- 
 conciled, 
 
 22  In  the  body  of  his  flesh  tlirough  death,  to  present 
 you  holy,  and  unblameable,  and  unreprovable  in  his 
 sight ; 
 
 23  If  ye  continue  in  the  faith  grounded  and  settled, 
 and  be  not  moved  away  from  the  hope  of  the  gospel,  which 
 ye  have  heard,  and  which  was  preached  to  every  creature 
 which  is  under  heaven  ;  whereof  I  Paul  am  made  a  mi- 
 nister. 
 
496  ST.  PAUL  REJOICES  IN  SUFFERINGS— CHAP.  XIV. 
 
 Julian  Pe-  §  3.     coLOSs.  i.  24,  to  the  end,  and  chap.  ii.  1 — 7.        Rome. 
 
 riod,  4775. 
 
 Vulgar^ra,  St.  Paul,  as  the  Minister  of  Christ  to  the  Gentiles,  assures 
 them  that  he  rejoices  in  his  Sufferings,  according  to  the 
 Dispensation  of  the  Gospel,  which  God  gave  to  hiin  for 
 their  benefit ;  that  he  might  accomplish  the  Purpose  of 
 God,  as  predicted  by  his  Prophets — Even  the  Mystery 
 of  Redemption  through  Faith  to  the  Gentiles,  which  has 
 been  hid  for  many  Generations ;  but  is  norv  made  fully 
 manifest ;  rvhich  is  Christ  dwelling  in  them,  giving  through 
 his  Blood  pardon  for  Sins,  and  through  his  Spirit  the 
 Hope  of  their  Glorification —  Whom  we  preach,  warning 
 every  Man  of  their  Sin  and  Danger,  and  instructing  them 
 in  all  spiritual  Wisdom — For  which  end  he  labours,  striving 
 with  all  his  might — As  a  Proof  of  which  he  rvishes  them  to 
 know  the  Persecutions  and  Sufferings  to  which  he  has  been 
 exposed  for  preaching  the  Gospel  to  the  Gentile  Church — to 
 all  the  believing  Gentiles — that  knit  together  in  Love,  and 
 in  the  full  Assurance  of  the  Riches  of  Christianity,  they 
 may  acknowledge  the  Mystery  of  God  through  Christ,  in 
 the  Salvation  of  both  Jews  and  Gentiles — in  whom  and  in 
 his  Gospel  are  hid  all  the  Treasures  of  Divine  Wisdom 
 and  Knowledge — But  this  I  say,  that  no  Man  may  deceive 
 you  with  the  Sophistry  or  enticing  Words  of  Human 
 Philosophy — for  though  in  the  Body  I  am  absent,  yet 
 through  the  Spirit  I  am  with  you — rejoicing,  and  beholding 
 your  regular  Order  and  Discipline,  and  your  stedfast  Faith 
 — Since  then  ye  have  embraced  the  Gospel  of  Christ,  and 
 acknowledged  him  as  your  Lord  and  Saviour,  continue  to 
 walk  in  his  Faith — that  ye  may  be  rooted  in  him — build- 
 ing all  your  Hopes  of  Pardon  and  Salvation  on  him,  and 
 established  in  the  Purity  of  his  Faith,  according  as  ye 
 have  been  instructed  in  it,  ye  may  abound  more  and  more 
 in  its  Fruits,  with  Thanksgiving  to  God  for  liaving  called 
 you  to  be  a  partaker  of  its  Blessings, 
 
 24  Who  now  rejoice  in  my  sufferings  for  you,  and  fill 
 up  that  which  is  behind  of  the  afflictions  of  Christ  in  my 
 flesh  for  his  body's  sake,  which  is  the  church  ; 
 
 25  Whereof  I  am  made  a  minister,  according  to  the 
 dispensation  of  God  which  is  given  to  me  for  you,  to  fulfil 
 the  word  of  God  ; 
 
 26  Even  the  mystery  which  hath  been  hid  from  ages, 
 and  from  generations,  but  now  is  made  manifest  to  his 
 saints : 
 
 27  To  whom  God  would  make  known  what  is  the 
 riches  of  the  glory  of  this  mystery  among  the  Gentiles  ; 
 which  is  Christ  in  you  the  hope  of  glory  : 
 
 28  Whom  we  preach,  warning  every  man,  and  teaching 
 
CAUTIONS  AGAINST  THE  JUDAIZING  TEACHERS.  497 
 
 Julian  Pe-    every  man  in  all  wisdom ;  that  we  may  present  every  man  Rome, 
 riod,  4775.   perfect  in  Christ  Jesus  : 
 
 ^dgoTiEra,      j^g  Whereunto  I  also  labour,  striving  according  to  his 
 working,  which  worketh  in  me  mightily. 
 
 1  For  I  would  that  ye  knew  what  great  conflict  T  have 
 for  you,  and  for  them  at  Laodicea,  and  for  as  many  as 
 have  not  seen  my  face  in  the  flesh  : 
 
 2  That  their  hearts  might  be  comforted,  being  knit  to- 
 gether in  love,  and  unto  all  riches  of  the  full  assurance  of 
 understanding,  to  the  acknowledgment  of  the  mystery 
 of  God,  and  of  the  Father,  and  of  Christ : 
 
 3  In  whom  are  hid  all  the  treasures  of  wisdom  and 
 knowledge. 
 
 4  And  this  I  say,  lest  any  man  should  beguile  you  with 
 enticing  words. 
 
 5  For  though  I  be  absent  in  the  flesh,  yet  am  I  with 
 you  in  the  spirit,  joying  and  beholding  your  order,  and 
 the  stedfastness  of  your  faith  in  Christ. 
 
 G  As  ye  have  therefore  received  Christ  Jesus  the  Lord, 
 so  walk  ye  in  him  ; 
 
 7  Rooted  and  built  up  in  him,  and  stablished  in  the 
 faith,  as  ye  have  been  taught,  abounding  therein  witli 
 thanksgiving. 
 
 5  4.      coLoss.  ii.  8 — 15. 
 
 The  Apostle  cautions  them  against  the  Judalzlng  Teachers, 
 who  inculcate  the  JVorship  of  Angels^  and  the  Abstinence 
 from  Animal  Food,  which  Things  are  according  to  the  Tra- 
 ditions of  Men,  and  the  first  Elements  of  Religion  given 
 in  the  Mosaic  Law,  for  their  Salvation  is  made  complete 
 in  him ;  who  is  the  supreme  Head  and  Governor  of  all 
 created  Things,  of  whatsoever  rankt^In  whom  (and  not 
 to  the  Angels)  they  are  also  circumcised,  and  enabled 
 hy  the  Operations  of  the  Holy  Spirit,  to  renounce  all 
 the  Deeds  of  the  sinful  Flesh — which  is  jwinted  out  to 
 them  hy  that  Ordinance,  which  may  he  considered  as  the 
 Circumcision  required  by  Christ  in  the  Gospel — in  which 
 they  are  buried  to  Sin  under  the  Water,  as  Christ  was 
 buried  on  account  of  Sin  under  the  Earth,  and  have  been 
 raised  with  him  out  of  the  Water  unto  a  spiritual  Lif\ 
 through  the  Faith  of  the  wonderful  Power  of  God^  who 
 also  raised  Christ  to  eternal  Life  from  the  Grave  of  Death 
 — And  the  Gentiles  also,  who  were  dead  in  Sins,  and 
 in  the  Uncircumcision  of  the  Flesh,  has  God  made  alive 
 together  with  him  through  his  Spirit,  ujito  eternal  Life — 
 blotting  out  the  Hand-writing  of  Ordinances,  which  were 
 against  both  Jew  and  Gentile,  and  contrary  to  their  Sal- 
 vation, as  it  subjected  them  all  to  the  Curse  of  eternal 
 Death  for  Sin ;  and  having  despoiled  the  Rulers  and 
 delegated  Powers  of  Darkness  of  their  Dominion,  he 
 VOL.  H.  K  k 
 
498  Thk  hand-writing  qf  ORDINANCES— CHAP.  XIV. 
 
 Julian  Pe-         made  a  display  of  his  Conquest  openly,  by  triumphing  Rome, 
 riod,  47T5.       ^j;^^  (heir  Power  in  his  glorious  Resurrection  from  the 
 
 Vulgar^ra,        ^  o  j 
 
 g2.  Grave, 
 
 8  Beware  lest  any  man  spoil  you  through  philosophy 
 and  vain  deceit,  after  the  tradition  of  men,  after  the  ru- 
 diments of  the  world,  and  not  after  Christ : 
 
 9  For  in  him  dwelleth  all  the  fulness  of  the  Godhead 
 bodily, 
 
 10  And  ye  are  complete  in  him,  which  is  the  head  of 
 all  principality  and  power ; 
 
 11  In  whom  also  ye  are  circumcised  with  the  circum- 
 cision made  without  hands,  in  putting  off  the  body  of  the 
 sins  of  the  flesh  by  the  circumcision  of  Christ ; 
 
 12  Buried  with  him  in  baptism,  wherein  also  ye  are 
 risen  with  him  through  the  faith  of  the  operation  of  God, 
 who  hath  raised  him  from  the  dead. 
 
 13  And  you,  being  dead  in  your  sins  and  the  uncircum- 
 cision  of  your  flesh,  hath  he  quickened  together  with  him, 
 having  forgiven  you  all  trespasses ; 
 
 14  Blotting  out  the  hand- writing  of  ordinances"  that 
 was  against  us,  which  was  contrary  to  us,  and  took  it  out 
 of  the  way,  nailing  it  to  his  cross  : 
 
 15  ^wc?  having  spoiled  principalities  and  powers,  he 
 made  a  shew  of  them  openly,  triumphing  over  them  in  it. 
 
 »8  The  apostle,  in  this  expression,  seems  evidently  to  refer  to 
 the  Jewish  law,  in  allusion,  perhaps,  to  Numb.  v.  23.  But  as 
 the  Gentiles  seem  also  to  be  included  by  him,  the  hand-writing 
 of  ordinances  must  either  intend  the  law  of  conscience,  the 
 transgression  of  whose  precepts  subjected  the  Gentiles  to 
 death.  Thelawofconsciencemaybe  regarded  as  comprised  in  or 
 united  to  the  law  of  Moses,  by  which  these  precepts  were  more 
 generally  promulgated,  and  rigorously  enforced,  subjecting  alike 
 all  mankind  to  the  curse  of  eternal  death,  which  curse  was 
 abolished,  or  blotted  out,  by  the  death  of  Christ.  We  must 
 otherwise  suppose  that  the  apostle,  by  changing  the  form  of 
 his  words,  you  into  tis,  in  this  instance,  addressed  the  Jews, 
 confining  this  expression  to  their  Jewish  ritual,  which  was 
 now  by  the  death  of  Christ  blotted  out,  and  entirely  abo- 
 lished ;  thereby  intimating  that  neither  Jew  nor  Gentile  were 
 bound  any  longer  by  its  observance  ;  that  it  was  now  entirely 
 cancelled,  as  other  bonds  were,  by  being  struck  through  with  a 
 nail  J  that  as  it  no  longer  existed  to  separate  Jews  and  Gentiles, 
 they  were  all  admitted  to  the  same  equal  privileges,  the  same 
 condition  of  salvation,  through  faith  in  Christ.  Macknight, 
 however,  is  of  a  diflferent  opinion,  and  supposes  that  the  moral 
 and  not  the  ritual  precepts  of  the  law  of  Moses,  to  which  the 
 curse  was  annexed,  were  blotted  out;  but  as  Christ  expressly 
 declares  he  came  not  to  destroy  the  law,  but  to  fulfil  it ;  its 
 moral  precepts,  engraven  in  our  consciences,  must  be  binding 
 under  every  dispensation— we  are  all  called  upon  to  fulfil  the 
 spirit  of  the  Mosaic  law. 
 
CHRIST  TOE  HEAD  op  the  CHURCH— CHAP.  XIV.  499 
 
 ''^"*i^.£^  §^«     coLoss.  ii.  16— 19.  Rome, 
 
 nod,  4775. 
 
 VulgarJEra,  from  the  Consideration  that  Mankind  are  delivered  from  the 
 Power  of  Sin  and  eternal  Death  by  Christ  alone — The 
 Apostle  exhorts   them    not   to  allow  any  one   to  con. 
 demn  them  as  it  concerns  the  Distinctions  between  Meats 
 and  Drinks  in  the  Mosaic  Law,  or  in  respect  of  its  Fes- 
 tivals and  Sabbaths — which  Observances  were  only  tJie 
 Types  or  Shadows  of  good  Things  to  come,  their  Sub- 
 stance being  all  fulfilled  in  the  Person  of  Christ,  and  in 
 the  spiritual  Blessings  of  his  Religion — And  as  Christ 
 alone,  by  the  Sacrifice  of  the  Cross,  has  been  made  the 
 Head  and  Governor  of  all  Things,  and  the  means  of 
 Salvation,    he  warns    them   against    being   deceived  by 
 their  false   Teachers  or    Philosophers,   to   practise   an 
 affected  Humility  in  the  Worshipping  of  Angels,  pre- 
 sumptuously  intruding  into  the  Things  of   the  invisible 
 World,  and  puffed  up  with  the  empty  Knowledge  of  their 
 own   carnal  Minds — not  acknoivledging  Jesus  Christ  as 
 the  only  Saviour  and  Governor  of  Mankind,  from  whom 
 his  whole  Body,  tJie  Church,  receiving  spiritual  Nourish- 
 ment and  Strength,  united  together,  increase  in  Grace 
 and  Holiness,  with  the  Increase  of  the  Gifts  of  his  Holy 
 Spirit. 
 
 16  Let  no  man  therefore  judge  you  in  meat,  or  in  drink, 
 or  in  respect  of  an  holy-day,  or  of  the  new  moon,  or  of 
 the  sahhsith-days ; 
 
 1 7  Which  are  a  shadow  of  things  to  come ;  but  the 
 body  is  of  Christ. 
 
 1 8  Let  no  man  beguile  you  of  your  reward,  in  a  volun- 
 tary humility  and  worshipping  of  angels,  intruding  into 
 those  things  which  he  hath  not  seen,  vainly  puffed  up  by 
 his  fleshly  mind ; 
 
 19  And  not  holding  the  Head,  from  which  all  the  body 
 by  joints  and  bands  having  nourishment  ministered,  and 
 knit  together,  increaseth  with  the  increase  of  God. 
 
 §  6.     COLOSS.  ii.  20,  to  the  end. 
 
 The  Apostle,  a^  they  have  in  the  Body  of  Christ  suffered 
 the  Punishment  of  the  Law  for  Sin,  and  are  thereby  deli- 
 vered,  or  become  dead  to  its  Power— inquires  of  them  why 
 they  subjected  themselves  to  Ordinances  taught  by  the  Au- 
 thority and  Doctrines  of  Men ;  as  if  they  were  living 
 under  that  Dispensation  from  which  by  the  Death  of 
 Christ  they  had  been  made  free — The  Abstinences  pre- 
 scribed by  the  Doctrines  of  their  Philosophers  and  by  their 
 Judaizing  Teachers — touch  not,  taste  not,  handle  not — 
 relate  to  indifferent  Things,  which  perish  in  the  Corrup- 
 tion of  the  Body,  for  which  they  were  made— which  Doc- 
 
500  HOLINESS  the  characteristic  of  true  CHRISTIANS, 
 
 Julian  Pe-        trines  however  have  an  appearance  or  disi^lay  of  Wisdom,  Roi 
 riod,  4775.        being  a  Worship  founded  on  the  Will  of  Man,  voluntarily 
 v^lgar^ra,     performed,  and  a  supposed  act  of  Humility^  Mortifica- 
 tion, and  Severity. 
 
 20  Wherefore,  if  ye  be  dead  with  Christ  from  the  rudi- 
 ments of  the  world  '^,  why,  as  though  living  in  the  world, 
 are  ye  subject  to  ordinances, 
 
 21  (Touch  not ;  taste  not ;  handle  not ; 
 
 22  Which  all  are  to  perish  with  the  using,)  after  the 
 commandments  and  doctrines  of  men  ? 
 
 23  Which  things  have  indeed  a  shew  of  wisdom  in  will- 
 worship,  and  humihty,  and  neglecting  of  the  body ;  not  in 
 any  honour  to  the  satisfying  of  the  flesh. 
 
 §  7.  coLoss.  iii.  1 — 11. 
 The  Apostle  having  shewn  them  that  as  they  had  been  hurled 
 with  Christ  in  the  Waters  of  Bajotism,  in  token  that  in 
 the  Body  of  Christ  they  had  fulfilled  the  curse  of  Death, 
 pronounced  upon  Sin  by  the  Law,  and  were  thereby  deli' 
 veredfrom  its  Power — now  calls  upon  them,  as  they  had 
 been  with  Christ  also  figuratively  raised  from  the  Waters 
 of  Baptism,  and  become  spiritually  alive,  to  set  their  whole 
 Affectio?is  on  heavenly  Things — For  Christians  are  dead 
 with  Christ  to  Sin,  and  to  earthly  Things ;  and  their  spiri- 
 tual Life,  which  emanates  from  him,  who  is  invisible,  is,  as 
 it  were,  hidden  with  Christ  in  God — and  when,  at  the  End 
 of  Time,  he  shall  appear,  who  is  the  Source  of  their  hea- 
 venly Life,  Christians  also  shall  appear  with  him  in 
 Glory — in  glorious  and  immortal  Bodies — Having  this 
 Hope,  St.  Paul  exhorts  them  to  mortify  their  earthly  Mem^ 
 hers — to  deprive  the  animal  Man  of  its  Strength  and 
 Ascendancy,  not  yielding  to  its  inorduiate  Desires  and 
 Passions,  on  account  of  which  the  Wrath  of  God 
 Cometh  on  all ;  not  only  on  those  who  profess  his 
 Religion,  but  on  the  Children  of  Disobedience — the 
 Heathen  World — whose  Lusts  and  Vices  they  also  ha. 
 bitually  practised  when  they  lived  among  them :  but 
 now,  as  their  Life  is  in  Christ,  derived  from  him  through 
 his  Spirit,  the  Apostle  exhorts  them  to  put  away  these 
 Vices,  of  their  earthly  Members,  and  all  others  to  which 
 they  had  been  addicted ;  and  as  they  had  buried  the  old 
 
 '*  This  expression  is  variously  translated.  Commentators 
 suppose  it  alludes  to  the  first  elements,  or  principles  of  sci- 
 ence ;  to  the  first  beginnings  of  piety,  or  the  first  principles  of 
 religion  and  philosophy.  Locke  refers  it  to  "  the  law ;"  and 
 Dr.  Clarke  observes,  that  the  observances  of  Jewish  rites  and 
 ceremonies  were  only  rudiments,  first  elements,  or  the  alphabet 
 out  of  which  the  whole  science  of  Christianity  was  composed. 
 We  have  often  seen  that  the  world,  and  this  world,  signify  the 
 Jewish  dispensation,  or  the  rites,  ceremonies,  and  services 
 performed  under  it. 
 
CHRISTIANS  ARE  TO  become  spiuitdal  in  HEART.  501 
 
 Julian  PC-        Man  in  Baptism,  with  all  his  corrupt  Affections  ^.  j  R-- 
 riod,  4775.        j)^^^^  .  to  i^ut  on  the  new  Man,  which  is  re-made  by  uoa 
 Vulgar.Era,      .^  spiritual  Knowledge  and  Holiness,  according   to  his 
 Imaie,  in  which  .Man  was  first  created- In  this  new  spi- 
 ritual Creation  there  is  no  Distinction  of  Nation  or  oj 
 Circumstance-hut  Christ  is  Life  to  all-He  ^s  m  all  by 
 his  Spirit,  and  reigns  over  and  governs  all  Ihings, 
 1  If  ye  then  be  risen  with  Christ,  seek  those  things 
 which  are  above,  where  Christ  sitteth  on  the  right  hand 
 
 ^  2  Set  your  affection  on  things  above,  not  on  things  on 
 
 ^%  For  ye  are  dead,  and  your  life  is  hid  with  Christ  in  God. 
 
 4  When  Christ,  who  is  our  life,  shall  appear,  then  shall 
 ve  also  appear  with  him  in  glory. 
 
 5  Mortify  therefore  your  members  which  are  upon  the 
 earth  •  fornication,  uncleanness,  inordinate  affection,  evil 
 concupiscence,  and  covetousness,  which  is  idolatry : 
 
 G  For  which  things'  sake  the  wrath  of  God  cometh  on 
 the  children  of  disobedience ;  ^ 
 
 7  In  the  which  ye  also  walked  sometime,  when  ye  lived 
 
 '"  s' Xt  now  ye  also  put  off  all  these ;  anger,  wrath,  ma- 
 lice, blasphemy,  filthy  communication  out  of  your  moutli. 
 
 9  Lie  not  one  to  another,  seeing  that  ye  have  put  ott 
 the  old  man  with  his  deeds  ; 
 
 10  And  have  put  on  the  new  man,  which  is  renewed  in 
 knowledge  after  the  image  of  him  that  created  him  : 
 
 11  Where  there  is  neither  Greek  nor  Jew,  circumcision 
 nor  uncircumcision.  Barbarian,  Scythian,  bond  nor  free  : 
 but  Christ  is  all,  and  in  all. 
 
 §  8.     coLOSS.  iii.  12 — 17. 
 He  exhorts  the  Colossians,  as  those  who  were  elected  of  God 
 to  the  hixrh  Privileges  and  Blessings  of  the  Gospel,  to 
 put  on  the  spiritual  Character  of  the  new  Man—to  be 
 pure  and  holy  in   the   Service  of  God,    as  his  beloved 
 Children,   practising    all    the     Christian    Graces    and 
 Dispositions,  and  over  all  these    Graces  of  the  inrvard 
 Man,  to  put   on  Love,  which  is  the  Perfection  of  the 
 Christian    Character,  uniting   in    itself  every    t^irtuc— 
 Then  will  that  Peace,  of  which  God  is  the  Author,  reign 
 in  their   Hearts,  to  the  Enjoyment  of  which  they  are 
 called,    and    united   in  mie  Body   unto    Christ,    being 
 thankful  that  they  are  become  Fartahers  of  these  glo- 
 rious Privileges-The  Word  of  Christ,  the  Gospel,  which 
 they  have  received,  is  to  dwell  in  them,  teaching  and  ad- 
 monishing each  other  in  all  Wisdom,  singing  with  Grace 
 in  their  Hearts  unto  the  Lord  in  Psalms,  Hymns,  and 
 Songs,  as  the  Spirit  inspired  them^They  arc  exhorted, 
 
/JOS  ThB    MOBAl   AHD    DOMESTIC   DUTIES   TO    BE    OBSEIIVED. 
 
 Juluko  Pe-        whatever  they  did — in  all   their  Conversation,  and  in  Rome, 
 'jod,  4776.        every  Action  of  their  Lives — to  do  all  in  the  Name  and  for 
 ^  o  gar    ra,      ^j^  Glory  of  the  Lord  Jesus  Christ,  and  to  offer  up  their 
 Praises  and  Thanks  to   God  the  Father,  in  his  Name, 
 and  by  his  Mediation,  and  not  by  that  of  Angels. 
 
 12  Put  on  therefore,  as  the  elect  of  God,  holy  and  be- 
 loved, bowels  of  mercies,  kindness,  humbleness  of  mind, 
 meekness,  long-suffering ; 
 
 IS  Forbearing  one  another,  and  forgiving  one  another, 
 if  any  man  have  a  quarrel  against  any  :  even  as  Christ 
 forgave  you,  so  also  do  ye. 
 
 14  And  above  all  these  things  put  on  charity,  which  is 
 the  bond  of  perfectness. 
 
 15  And  let  the  peace  of  God  rule  in  your  hearts,  to 
 the  which  also  ye  are  called  in  one  body ;  and  be  ye 
 thankful. 
 
 16  Let  the  word  of  Christ  dwell  in  you  richly  in  all 
 wisdom  ;  teaching  and  admonishing  one  another  in  psalms 
 and  hymns  and  spiritual  songs,  singing  with  grace  in  your 
 hearts  to  the  Lord. 
 
 17  And  whatsoever  ye  do  in  word  or  deed,  rfo  all  in 
 the  name  of  the  Lord  Jesus,  giving  thanks  to  God  and 
 the  Father  by  him. 
 
 J  9.  coLOSS.  iii.  18,  to  the  end,  and  iv.  1. 
 The  Apostle^  from  general  Directions  for  their  Christian 
 Conduct,  proceeds  to  exhort  them,  on  the  same  Principles 
 of  Love  and  Obedience  to  Christ,  to  the  Performance  of 
 tlie  relative  Duties  of  Life,  (See  Eph.  v.  22,  23.  and 
 vi.  1—9.) 
 
 18  "Wives,  submit  yourselves  unto  your  own  husbands, 
 as  it  is  fit  in  the  Lord. 
 
 19  Husbands,  love  your  wives,  and  be  not  bitter  against 
 them. 
 
 20  Children,  obey  your  parents  in  all  things :  for  this 
 is  well  pleasing  unto  the  Lord. 
 
 21  Fathers,  provoke  not  your  children  to  anger,  lest 
 they  be  discouraged. 
 
 22  Servants,  obey  in  all  things  your  masters  according 
 to  the  flesh  ;  not  with  eye-service,  as  men-pleasers  ;  but 
 in  singleness  of  heart,  fearing  God  : 
 
 23  And  whatsoever  ye  do,  do  it  heartily,  as  to  the 
 Lord,  and  not  unto  men ; 
 
 24  Knowing,  that  of  the  Lord  ye  shall  receive  the  re- 
 ward of  the  inheritance  :  for  ye  serve  the  Lord  Christ. 
 
 25  But  he  that  doeth  wrong  shall  receive  for  the 
 wrong  which  he  hath  done  :  and  there  is  no  respect  of 
 persons. 
 
 1  Masters,  give  unto  your  servants  that  which  is  just 
 
PRAYER  THE  BEST  PREPARATION  FOR  DUTY.  503 
 
 Julian  Pe-    and  cqual ;    knowing   that   ye   also   have  a  master  in  Rome, 
 riod,  4775.   heaven 
 
 *^*  }  10.     coLoss.  iv.  2—6. 
 
 The  Apostle  commands  all,  in  their  different  Relations  and 
 Stations  in  Life,  that  they  may  he  enabled  to  fulfil  their 
 respective  Duties,  to  persevere  in  earnest  Prayer  to  God, 
 guarding  against  Negligence  and  Inattention,  and  with 
 Thanksgiving  acknowledge  the  Blessings  they  had  re- 
 ceived— Praying  also  for  the  Apostles,  that  God  would 
 open  for  them  an  Opportunity  of  preaching  the  Mystery 
 of  the  Gospel  of  Christ,  the  calling  of  the  Gentiles 
 through  Faith'-far  which  very  account  he  was  norv  in 
 Bonds — that  he  may  more  effectually  make  this  Mystery 
 manifest,  and  that  he  may  have  Courage  to  speak  as  it 
 becomes  his  Apostleship — He  admonishes  them  to  behave 
 with  Prudence  and  Discretion  to  those  who  are  without 
 the  Pale  of  the  Christian  Church  (the  unbelieving  Gen- 
 tiles and  persecuting  Jews),  avoiding  Persecutions,  and 
 steadily  improving  every  present  Moment — Their  Conver- 
 sation is  to  be  Holy  and  Courteous,  seasoned  with  the  Salt 
 of  Cheerfulness  and  spiritual  Wisdom,  resisting  the  Corrup- 
 tion of  Sin,  that  they  may  know  how  to  answer  both  Jew  and 
 Gentile  to  their  Edification,  and  to  their  own  Security, 
 
 2  Continue  in  prayer,  and  watch  in  the  same  with 
 thanksgiving ; 
 
 3  Withal  praying  also  for  us,  that  God  would  open  unto 
 us  a  door  of  utterance,  to  speak  the  mystery  of  Christ, 
 for  which  I  am  also  in  bonds : 
 
 4  That  I  may  make  it  manifest,  as  I  ought  to  speak. 
 
 5  Walk  in  wisdom  toward  them  that  are  without,  re- 
 deeming the  time. 
 
 6  Let  your  speech  be  alway  with  grace,  seasoned  with 
 salt,  that  ye  may  know  how  ye  ought  to  answer  every  man. 
 
 }  11.  coLoss.  iv.  7,  to  the  end. 
 St*  Paul  sends  Tychicus  to  relate  to  them  in  a  more  parti- 
 cular Manner  his  Situation  and  Circumstances  at  Rome, 
 (See  Eph.  vi.  21.)  with  Onesimus,  who  would  also  give 
 them  every  satisfactory  Information — He  presents  the  Sa. 
 lutations  of  the  Brethren  who  were  with  him  by  Name, 
 and  desires  them  to  receive  Marcus  with  all  Respect  and 
 Affection,  and  (compare  Acts  xv.  38,  39  ;  and  2  Tim. 
 iv.  14.)  Justus ;  for  these  only  of  the  Circumcision  had 
 been  his  fellow  Labourers  in  preaching  the  Gospel  in 
 Sincerity  at  Rome,  and  who  had  been  a  Consolation  to 
 him  (comp.  Phil.  i.  14 — 17.) — All  the  Gentile  J'eachers 
 with  St.  Paul  at  Rome  join  in  Salutations — ( Timothy 
 joined  in  writing  the  Letter) — He  particularly  mentions 
 Epaphras,  their  faithful  Minister,  as  always  striving  in 
 
504  SALUTATIONS  TO  THE  CHRISTIANS  AT  ROME. 
 
 Julian  Pe-  Praijcr  for  them  with  God — He  desires  them  to  salute  Rome, 
 riod,  4775.  jn  his  Name  the  Christians  in  Laodicea,  with  Nymphas, 
 JulgariEra,  ^^^  fj^^  Church  that  is  in  his  House — and,  after  this 
 Epistle  had  been  publicly  read  among  theyn^  to  take  care 
 that  it  was  also  read  in  the  Church  of  the  Laodiceans, 
 and  that  the  Epistle  from  Laodicea,  which  is  supposed 
 to  have  been  the  Epistle  to  the  Ephesians,  was  read  in 
 their  own  Church — He  encourages  Archippus  (officiat- 
 ing, perhaps,  in  the  Absence  of  EpaphrasJ  in  the  Work 
 of  the  Ministry  committed  to  him,  and  then  authenticates 
 the  Epistle  by  writing  the  Salutation  in  his  own  Hand 
 (1  Cor.  xvi.  21.  and  2  Thess.  iii.  17.) — He  concludes 
 with  the  Apostolic  Benediction, 
 
 7  All  my  state  shall  Tychicus  declare  unto  you,  who  is 
 a  beloved  brother,  and  a  faithful  minister  and  fellow- 
 servant  in  the  Lord ; 
 
 8  Whom  I  have  sent  unto  you  for  the  same  purpose, 
 that  he  might  know  your  estate,  and  comfort  your  hearts  ; 
 
 9  With  Onesimus,  a  faithful  and  beloved  brother,  who 
 is  one  of  you.  They  shall  make  known  unto  you  all 
 things  which  are  dmie  here. 
 
 *  See  Acts  10  Aristarchus  *,  my  fellow-prisoner  saluteth  you,  and 
 XIX.  29.  XX.  Marcus  +,  sister's  son  to  Barnabas,  (touching  whom  ve 
 4,&c. xxvii.  .      i'  1  ^         c  \.  ^ 
 
 2.  received  commandments :  it  he  come  unto  you,  receive 
 
 t  Acts  XV.    him  ;) 
 
 39.  2  Tim.  2^  ^jjj  Jesus,  which  is  called  Justus ;  who  are  of  the 
 circumcision.  These  only  are  my  fellow  workers  unto 
 the  kingdom  of  God,  which  have  been  a  comfort  unto  me. 
 
 12  Epaphras,  who  is  one  of  you,  a  servant  of  Christ, 
 saluteth  you,  always  labouring  fervently  for  you  in  prayers, 
 that  ye  may  stand  perfect  and  complete  in  all  the  will  of 
 God. 
 
 13  For  I  bear  him  record,  that  he  hath  a  great  zeal  for 
 you,  and  them  that  are  in  Laodicea,  and  them  in  Hiera- 
 polis. 
 
 14  Luke,  the  beloved  physician,  and  Demas,  greet 
 you. 
 
 15  Salute  the  brethren  which  are  in  Laodicea,  and 
 Nymphas,  and  the  church  which  is  in  his  house. 
 
 16  And  when  this  epistle  is  read  among  you,  cause 
 that  it  be  read  also  in  the  church  of  the  Laodiceans ;  and 
 that  he  likewise  read  the  cjnstle  from  Laodicea. 
 
 17  And  say  to  Archippus,  Take  heed  to  the  ministry 
 which  thou  hast  received  in  the  Lord,  that  thou  fulfil  it. 
 
 18  The  salutation  by  the  hand  of  me  Paul.  Remember 
 my  bonds.     Grace  be  with  you.     Amen. 
 
THE  EPISTLK  TO  PHILEMON -CHAP.  XIV.  505 
 
 V  aigaryEra, 
 
 S"m%.  SECTION   XIII.  "°"°- 
 
 ti^-  St.  Paul  writes  his  Epistle  to  his  friend  Philemon    ,  to  inter- 
 
 20  Philemon,  to  whom  this  epistle  is  addressed,  was  an  in- 
 habitant of  Colosse,  as  appears  from  St.  Paul's  mentioning  One- 
 simu«  in  his  Epistle  to  the  Colossians  (iv.  9.)  as  one  o,t  them, 
 and  also  from  his  saluting  Archippus  in  this  epistle  (ver.  2.),who 
 appears,  from  Col.  iv.  17.  to  have  been  a  pastor  of  that  Church. 
 Philemon  seems  to  have  been  a  person  of  great  worth  as  a  man, 
 and  of  some  note  as  a  citizen  in  his  own  country  :  for  his  family 
 was  so  numerous,  that  it  made  a  Church  by  itself,  or  at  least  a 
 considerable  part  of  the  Church  at  Colosse  (ver.  2).  He  was  like- 
 wise so  opulent,  that  he  was  able  by  the  communication  of  his 
 faith,  that  is,  by  his  beneficence,  to  refresh  the  bowels  of  the 
 saints  (ver.  6,  7).     According  to  Grotius,  Philemon   was  an 
 elder  of  Ephesus  ;  Beausobre  and  Dr.  Doddridge  suppose  him 
 to  have  been  one  of  the  ministers  of  the  Colossian  Church  ;  and 
 from  St.  Paul's  requesting  him  (ver.  22.)  to  provide  a  lodging 
 for  him  at  Colosse,  Michaelis  thinks  that  he  was  a  deacon  of 
 that  Church.     These  opinions  appear  to  have  been  founded 
 on  the  inscription  of  this  epistle,  where  St.  Paul  calls  him  a 
 fellow-labourer.    But  this  appellation,  both  Drs.  Whitby,  Lard- 
 der,  andMacknight,  have  remarked,  is  of  ambiguous  significa- 
 tion :  being  given  not  only  to   those  who  were   employed  in 
 preaching  the  Gospel,  but  also  to  such  pious  individuals,  ol 
 either  sex,  as  assisted  the  apostles  in  any  manner.     Hilary,  the 
 deacon,  expressly  calls  him  one  of  the  laity  ;  Theodoret,  (Ecu- 
 menius,  and  Theophylact,  appear  to  be  of  the  same  opinion. 
 
 Philemon  w..s  most  probably  a  converted  Genlile,  and,  from 
 the  19th  verse  of  this  epistle,  it  is  generally  supposed  that  ho 
 was  converted  under  the  ministry  of  St.Paul ;  but,  from  the  apos- 
 tle's saying,  in  the  fifth  verse,  that  he  had  heard  of  Philemon's 
 faith  in  Christ,  it  is  a  disputed  point  with  commentators. 
 
 We  learn,  from  this  epistle,  that  Onesimus  was  the  slave  of 
 Philemon,  whom  he  had  probably  robbed;  though  Macknight 
 and  Dr.  Lardner  are  of  opinion  that  St.  Paul's  expression,  m 
 ver.  18.  does  not  insinuate  that  Onesimus  had  robbed  his  master 
 of  any  thing  but  his  service,  and  that  he  then  ran  away  as  far 
 as  Rome.     Whether  he  repented  of  what  he  had  done,  and  vo- 
 luntarily went  to  St.  Paul,  or  in  what  other  manner  they  came 
 to  meet  there,  we  have  no  information.   But  the  apostle,  during 
 his  confinement  "  in  his  own  hired  house,"  opened  a  way  to 
 the   heart  of  the  rude   slave,  converted  him   to  the  Christian 
 faith,  and  baptized  him.     It   also   appears  that   St.  Paul  kept 
 Onesimus  with  him  for  some  time,  to  wait  upon  himself,  until 
 Onesimus,  by  his  conduct,  confirmed  the  truth  and  sincerity  ol 
 his  conversion.     During  his  abode  with  the  aposlle,  he  served 
 him  with  the  greatest  assiduity  and  aftcction  :  but,  being  sen- 
 sible of  his  fault  in  running  away  from  his  master,  he  wished  to 
 repair  that  injury  by  returning  to  him.     At  the  same  time  being 
 afraid  lest,  on  his  return,  his  master  should  infiict  upon  him  the 
 punishment  of  torture,  or  death,  which  by  the  law  or  custom 
 of  Phrygia  he  was  empowered  to  do  to  a  fugitive  slave,  he  en- 
 treated St.  Paul   to  write  to  Philemon  in    his  behalf,  and  re- 
 quest him  to  forgive  and  receive  him  again  into  his  family.     The 
 apostle   therefore  wrote  this  Epistle   to  Philemon,  "  in   which 
 with  the   greatest  soilness  of  oxpicssion,  warmth  ol  aflcction, 
 and  delicacy  of  luldrcss,  he  not  only  interceded  fur  Oncsimus's 
 
506  ACCOUNT  OF  ONESIMUS— CHAP.  XIV. 
 
 Julian  Pe-        cede  with  him  in  favour  of  his  Slave  OnesimuSy  who  had  Rome, 
 riod,  4775, 
 
 C2.  '  pardon,  but  urged  Philemon  to  esteem  him,  and  put  confidence 
 
 in  him  as  a  sincere  Christian.  And  because  restitution,  by  re- 
 pairing the  injury  that  has  been  done,  restores  the  person  who 
 did  the  injury  to  the  character  which  he  had  lost;  the  apostle,  to 
 enable  Onesimus  to  appear  in  Philemon's  family  with  some  de- 
 gree of  reputation, bound  himself  in  this  epistle  by  his  hand-writ- 
 ing, not  only  to  repay  all  that  Onesimus  owed  to  Philemon, but  to 
 make  full  reparation  also  to  Philemon  for  whatever  injury  he  had 
 done  to  him  by  running  away."  To  account  for  the  solicitude 
 expressed  by  St.  Paul  in  this  epistle,  in  order  to  obtain  One- 
 simus's  pardon,  and  procure  a  thorough  reconciliation,  it  is  not 
 necessary  to  suppose,  with  come  critics,  that  Philemon  was 
 keen  and  obstinate  in  his  resentments,  or  of  that  rough  and 
 intractable  disposition  for  which  the  Phrygians  were  pro- 
 verbial. The  contrary  is  insinuated  by  the  apostle,  who  has 
 in  other  places  commended  his  benevolence  and  charity.  It  is 
 most  probable,  as  Dr.  Macknight  has  conjectured,  that  Phile- 
 mon had  a  number  of  slaves,  on  whom  the  pardoning  of  Onesi- 
 mus too  easily  might  have  had  a  bad  effect ;  and  therefore  he 
 might  judge  some  punishment  necessary  as  an  example  to  the 
 rest.  At  least  St.  Paul  could  not  have  considered  the  pardon- 
 ing of  Onesimus  as  an  affair  that  merited  so  much  earnest  en- 
 treaty, with  a  person  of  Philemon's  piety,  benevolence,  and 
 gratitude,  unless  he  had  suspected  him  to  have  entertained 
 some  such  intention. 
 
 Whether  Philemon  forgave  or  punished  Onesimus,  is  a  cir- 
 cumstance concerning  which  we  have  no  information.  From 
 the  earnestness  with  which  the  apostle  solicited  his  pardon,  and 
 from  the  generosity  and  goodness  of  Philemon's  disposition, 
 the  eminent  critic  above  cited  conjectures  that  he  actually 
 pardoned  Onesimus,  and  even  gave  him  his  freedom,  in  com- 
 pliance with  the  apostle's  insinuation,  as  it  is  interpreted  by 
 some,  that  "  he  would  do  more  than  he  had  asked."  For  it 
 was  no  uncommon  thing,  in  ancient  times,  to  bestow  freedom 
 on  those  slaves  whose  faithful  services  had  procured  for  them 
 the  esteem  and  good-will  of  their  masters.  The  primitive  Chris- 
 tians preserving  this  epistle,  and  placing  it  in  the  sacred 
 canon,  Dr.  Benson  remarks,  are  strong  arguments  to  induce  us 
 to  believe  that  Philemon  granted  the  apostle's  request,  and  re- 
 ceived Onesimus  into  his  house  and  favour  again.  As  Onesimus 
 was  particularly  recommended  by  St.  Paul  to  the  notice  of  the 
 Colossians,  (iv.  9.)  it  cannot  be  doubted  that  they  cheerfully 
 received  him  into  their  Church.  In  the  apostolical  constitu- 
 tions (a),  Onesimus  is  said  to  have  been  Bishop  of  Berea;  but 
 they  are  a  compilation  of  the  fourth  century,  and  consequently 
 of  no  authority.  When  Ignatius  wrote  his  Epistle  to  the  Ephe- 
 sians,  (A.D.  107.)  their  bishop's  name  was  Onesimus ;  and 
 Grotius  thought  that  he  was  the  person  for  whom  St.  Paul  in- 
 terceded. But  this,  as  Dr.  Lardner(6)  remarks,  is  not  certain. 
 Dr.  Mill  (c)  has  mentioned  a  copy,  at  the  conclusion  of  which 
 it  is  said  that  Onesimus  suffered  martyrdom  at  Rome,  by  having 
 his  legs  broken. 
 
 That  this  epistle  was  written  from  Rome,  about  the  same 
 time  with  those  to  the  Philippians  and  Colossians,  is  proved  by 
 several  coincidences.  "  As  the  letter  to  Philemon,  and  that  to 
 the  Colossians,  were  written,"  says  Dr.  Paley,  "  at  the  same 
 time,  and  sent  by  the  same  messenger,  the  one  to  a  particular 
 inhabitant,  the  other  to  the  Church  of  Colosse,  it  may  be  ex- 
 
Wht  THia  EPISTLE  was  insebted  in  SCRIPTURE.  507 
 
 ^^^l^^.Fjt'      fi^^  fif^   ^^^  Service  of  his  Master  to  Rome,  in  which  Rome. 
 
 nod,  4775.        •^         "^  •/ 
 
 'Vulvar  JEra, ____^_________ 
 
 «2. 
 
 pected  that  the  same,  or  nearly  the  same  persons,  would  be 
 about  St.  Paul,  and  join  with  him,  as  was  the  practice,  in  the 
 salutations  of  the  epistle.  Accordingly  we  find  the  names  of 
 Aristarchus,  Marcus,  Epaphras,  Luke,  and  Demas,  in  both 
 epistles.  Timothy,  who  is  joined  with  St.  Paul  in  the  super- 
 scription of  the  Epistle  to  the  Colossians,  is  joined  with  him 
 also  in  this.  Tychicus  did  not  salute  Philemon,  because  he 
 was  the  bearer,  with  Onesimus,  of  the  Epistle  to  Colosse,  and 
 would  undoubtedly  there  see  Philemon."  That  when  the  apostle 
 wrote  the  former  epistle  he  was  in  bonds,  (Col.  iv.  3.  18.)  which 
 was  the  case  also  when  he  wrote  this  (see  ver.  1.  10.  13.23.); 
 from  which,  and  various  other  circumstances,  we  may  conclude  ' 
 
 that  they  were  written  about  the  same  time,  in  the  ninth  year 
 of  Nero,  A.D.  62. 
 
 As  some  have  thought  it  strange  that  a  private  letter,  of  a 
 particular  business  and  friendship,  should  have  been  admitted 
 into  the  sacred  canon,  not  only  as  a  genuine  production  of  St. 
 Paul,  but  as  also  designed  by  the  Holy  Spirit  for  the  edifica- 
 tion of  the  Church,  it  will  be  necessary  to  shew  the  important 
 lessons  and  duties  it  enforces.  In  a  religious  view,  and  upon  a 
 spiritual  account,  it  sets  before  Churchmen,  of  the  highest 
 dignity,  a  proper  example  of  attention  to  the  people  under  their 
 care,  and  an  affectionate  concern  for  their  individual  welfare. 
 It  teaches  us  that  all  Christians,  in  their  relationship  to  God, 
 are  on  a  level.  Onesimus  the  slave,  upon  becoming  a  Chris- 
 tian, is  the  apostle's  dear  son  and  Philemon's  brother.  Chris- 
 tianity makes  no  alteration  in  men's  civil  affairs.  By  Christian 
 baptism  a  slave  did  not  become  a  freedman ;  his  temporal 
 estate  or  condition  was  still  the  same ;  and,  though  Onesimus 
 was  the  apostle's  son  and  Philemon's  brother  upon  a  religious 
 acount ;  yet  he  was  obliged  to  be  Philemon's  slave  for  ever,  un- 
 less his  master  voluntarily  gave  him  his  freedom.  Servants 
 should  not  be  taken,  or  detained  from  their  own  masters  with- 
 out their  master's  consent  (see  ver.  13,  14).  We  should  love 
 and  do  good  unto  £ill  men ;  and  make  restitution  where  we  have 
 injured.  We  should  not  contemn  persons  of  low  estate,  nor 
 disdain  to  help  the  meanest  slave  when  it  is  in  our  power.  The 
 apostle  has  here  set  us  an  example  of  benevolence,  condescen- 
 sion, and  Christian  charity,  which  it  will  well  become  us  to 
 follow.  He  took  pains  with,  and  converted  a  slave,  and  in  a 
 most  affectionate  and  earnest  manner  interceded  with  his  mas- 
 ter for  his  pardon.  We  should  be  grateful  to  our  benefactors. 
 This  St.  Paul  touches  upon  very  gently,  (ver.  19.)  where  be 
 intimates  to  Philemon  that  he  owed  unto  him,  himself  also:  and 
 therefore,  in  point  of  gratitude,  he  was  obliged  to  grant  his  re- 
 quest. We  should  forgive  the  penitent,  and  be  heartily  recon- 
 ciled to  them.  The  apostle's  example  teaches  us  to  do  all  mo 
 can  to  make  up  quarrels  and  differences,  and  reconcile  those 
 who  are  at  variance.  The  bishops  and  pastors  of  the  Christian 
 Church,  and  all  teachers  of  religion,  have  here  the  most  glo- 
 rious example  set  before  them,  to  induce  them  to  have  a  most 
 tender  regard  to  the  souls  of  men,  of  all  ranks  and  conditions  ; 
 teaching  them  not  to  despair  of  the  souls  of  the  wicked,  but  to 
 do  every  thing  in  their  power  to  convert  them. 
 
 It  furnis'iies  a  noble  example  also  of  the  influences  of  Christia- 
 nity, which,  if  properly  understood,  and  its  doctrines  properly 
 applied,  becomes  the  most  powerful  means  of  the  melioration  of 
 
508  CHARACTER  OF  THE  EPISTLE  TO  PHILEMON. 
 
 Julian  Pe-  City  he  had  been  converted  to  Christianity  by  7ncans  of  ^ome. 
 
 Vul'rafmr'a  ^^'^  Apostle's  Ministry. 
 
 02!  ^'"'    ''*'  ..  ,  ,      ^ 
 
 ^  1.      PHILEMON,   1 — 7. 
 
 St.  Paul,  writing  on  a  matter  of  private  Business,  addresses 
 Philemon  as  a  Friend,  and  not  in  the  Capacity  and  Autho- 
 rity of  an  Apostle — Timothy  unites  in  the  Salutation  to 
 Philemon — the  beloved  Apphia — to  Archippus,  (Coloss. 
 iv.  17.)  and  to  the  Church  at  his  House — His  Benedic- 
 tion— He  tells  Philemon  that  he  thanked  God  always  in 
 his  Prayers  for  the  Increase  of  his  Faith  towards  Jesus 
 Christ,  and  his  Love  towards  the  Christian  Brethren, 
 and  he  prays  also  that  the  Communication  of  his  Libe- 
 rality, which  is  the  Fruit  of  7nuch  Faith,  may  be  effica- 
 cious in  bringing  others  to  the  Knowledge  of  every  good 
 Disposition  that  is  in  him  in  Christ  Jesus — for  they 
 themselves  have  much  Joy  and  Consolation  in  his  Love, 
 more  particularly  on  account  of  the  poor  Saints  who  were 
 driven  from  their  Homes  in  the  Name  of  Christ,  and  went 
 
 men  :  the  wicked  and  profligate,  when  brought  under  its  influ- 
 ence, are  transformed  by  it  into  useful  and  worthy  members  of 
 society.  It  can  convert  a  worthless  slave  into  a  pious,  amiable, 
 and  useful  man ;  and  make  him  not  only  happier  and  better  in 
 himself,  but  also  a  blessing  to  the  community. 
 
 The  anxiety  which  the  apostle  shewed  for  the  welfare  of 
 Onesimus,  in  return  for  his  affectionate  services,  could  not  fail 
 to  cherish  good  dispositions  in  the  breast  of  Philemon.  We  do 
 a  man  a  great  kindness,  when  we  even  engage  him  in  acts  of 
 mercy  and  benevolence.  From  this  epistle  we  learn  what  sort 
 of  man  the  apostle  was  in  private  life.  He  has  here  displayed 
 qualities  which  are  in  the  highest  estimation  among  men;  a 
 noble  spirit,  arising  from  a  consciousness  of  his  own  dignity, 
 consummate  prudence,  uncommon  generosity,  the  warmest 
 friendship,  the  most  skilful  address,  and  the  greatest  politeness, 
 as  well  as  purity  of  manners  :  qualities  which  are  never  found 
 cither  in  the  enthusiast  or  impostor. 
 
 There  is  something  very  persuasive  in  every  part  of  this 
 epistle,  yet  the  character  of  St.  Paul  prevails  in  it  through- 
 out. The  warm,  affectionate,  authoritative  teacher  is  inter- 
 ceding with  an  absent  friend  for  a  beloved  convert.  He  urges 
 his  suit  with  an  earnestness,  befitting  perhaps  not  so  much  the 
 occasion,  as  the  ardour  and  sensibility  of  his  own  mind.  Here 
 also,  as  every  where,  he  shews  himself  conscious  of  the  weight 
 and  dignity  of  his  mission  ;  nor  does  he  suffer  Philemon  for  a 
 moment  lo  forget  it :  "  /  might  be  much  bold  in  Christ  to  en- 
 join them  that  which  is  convenient."  He  is  careful  also  to  re- 
 call, though  obliquely,  to  Philemon's  memory,  the  sacred  obli- 
 gation under  which  he  had  laid  him,  by  bringing  him  to  the 
 knowledge  of  Christ ;  "  I  do  not  say  to  thee,  how  thou  owest 
 to  me,  even  thine  own  self  besides."— Sec  Adam  Clarke  in  loc. 
 V.  8. 
 
 (a)  Lib.  viii.  c.  46.  (ft)  Works,  8vo.  vol.  vi.  p.  381.  4to.  toJ.  iii» 
 p.  321.    (i)  Nov.  Test.  Millii  ct  Kustcri,  p. 513. 
 
CHARACTER  OF  PHILEMON— CHAP.  XIV.  509 
 
 Julian  Pe-        cibout  preaching  the  Gospel,  whom  the  Riches  of  PJulc"  Rome. 
 Vr*"^  •  ^^^J'        ^non  have  relieved, 
 
 ^^*  1  Paul,  a  prisoner ''  of  Jesus  Christ,  and  Timothy  our 
 
 brother,  unto  Philemon  our  dearly  beloved,  and  fellow- 
 labourer, 
 
 2  And  to  our  beloved  Apphia  and  Archippus  our  fel- 
 low-soldier, and  to  the  church  in  thy  house : 
 
 3  Grace  to  you,  and  peace,  from  God  our  Father  and 
 the  Lord  Jesus  Christ. 
 
 4  I  thank  my  God,  making  mention  of  thee  always  in 
 my  prayers, 
 
 5  Hearing  of  thy  love  and  faith,  which  thou  hast  to- 
 ward the  Lord  Jesus,  and  toward  all  saints  : 
 
 6  That  the  communication  of  thy  faith  may  become 
 eflfectual  by  the  acknowledging  of  every  good  thing  which 
 is  in  you  in  Christ  Jesus. 
 
 7  For  we  have  great  joy  and  consolation  in  thy  love, 
 because  the  bowels  of  the  saints  are  refreshed  by  thee, 
 brother. 
 
 §  2.     PHILEMON  8,  to  the  end. 
 
 St,  Paul  declares^  on  account  of  the  Love  he  hore  to  Phile- 
 mon, for  his  benevolent  and  kind  Exertions,  that  though, 
 as  an  Apostle  of  Christ,  he  might  have  commanded  him  to 
 do  what  was  fit  in  the  Affair  he  was  about  to  mention,  yet 
 he  prefers  beseeching  him,  by  his  own  Love  for  him,  and 
 by  that  which  he  has  shewn  to  the  Saints ;  for  his  Son 
 Onesimus,  whom  he  has  begotten  to  a  spiritual  Creation, 
 and  has  sent  back  again  at  his  own  desire — Do  thou  there- 
 fore, St.  Paul  intreats,  receive  him  into  thy  Family,  who 
 is,  as  it  were,  my  own  Bowels,  my  Son,  a  part  of  myself 
 — whom,  being  so  useful  to  me,  I  would  have  detained 
 with  me,  that  he  might  have  ministered  to  me,  thy  spiri- 
 tual Father,  in  my  Bonds  for  the  Gospel;  and  performed 
 those  Offices  which  thou  wouldest  have  done,  if  thou  hadst 
 been  at  Rome— but  without  knowing  thy  Mind  on  the  Sub- 
 ject, I  would  not  keep  him  with  me,  that  the  Benefit  con- 
 
 2'  The  term  "prisoner,"  in  this  verse,  is  supposed  by  com- 
 mentators not  sufficiently  to  express  the  situation  of  St.  Paul 
 at  Rome,  and  that  the  Greek  word  cecTfiioc  should  be  trans- 
 lated, hound  with  a  chain ;  which  it  not  only  signifies,  but  de- 
 scribes more  accurately  the  circumstances  of  the  aposlic,  who, 
 from  being  confined  for  no  crime  against  society,  but  for  heresy 
 in  the  Jewish  religion,  was  allowed  to  live  in  his  own  hired 
 house,  with  a  soldier  who  kept  him.  To  this  soldier  he  was 
 tied  with  a  chain,  fixed  on  his  right  wrist,  and  fastened  to  the 
 soldier's  left  arm  ;  which  being  of  sufficient  length,  permitted 
 them  to  walk  together  without  difficulty,  wherever  the  labours 
 of  the  apostle  directed  him. 
 
510  ST.  PAUL  INTREATS  FOR  ONESIMUS-CHAP.  XIV. 
 
 Julian  Pe-  fared  on  me  in  pardoning  kinif  should  not  be  from  Ne-  Ronie. 
 riod,4775.  'cessity,  hut  from  thy  own  Good-will — For  he  departed  for 
 Vulgar^ra,  ^  Season,  that  by  the  Providence  of  God  he  may  be  re- 
 stored to  you  for  ever  :  not  now  as  a  Servant,  but  as  a 
 beloved  Brother  in  the  Lord,  and  more  particularly  dear 
 to  me — but  how  much  more  to  thee,  as  being  thy  Pro^ 
 perty,  and  a  part  of  thy  Family  ;  and  now  being  made 
 a  Member  of  thy  heavenly  Family,  the  Church  of  thy 
 House — If  thou  consider  me  a  Partner  of  thy  Affection, 
 receive  him  as  myself,  as  he  is  as  it  were  a  part  of  me, 
 and  in  receiving  him  thou  receivest  me — If  he  have 
 wronged,  or  owe  thee  ought,  place  it  all  to  my  Account, 
 
 I  will  discharge  all  he  owes  thee ;  and  I  promise  to  re- 
 pay thee  in  my  own  Hand,  as  I  do  not  desire  this  Favour 
 to  be  granted  me  from  the  Consideration  of  how  much 
 thou  art  indebted  to  me,  although  thou  owest  me  thine 
 own  self — thine  Existence  as  a  Christiana-let  me  there- 
 fore have  profit  from  thee  in  the  Lord — gratify  the 
 earnest  longing  of  my  Soul  in  this — and  receive  him 
 again  into  thy  Family — Having  Confidence  in  thy  Obe- 
 dience, from  the  Knowledge  I  have  of  your  Christian  Ex- 
 cellencies, I  wrote  unto  thee,  in  the  full  Persuasion  that 
 thou  wouldest  do  even  more  than  I  request — He  sends  the 
 Salutations  of  Epaphras,  their  Minister,  and  others  with 
 him,  and  concludes  with  his  Blessing  to  Philemon,  and 
 the  Church  at  his  House, 
 
 8  Wherefore,  though  I  might  be  much  bold  in  Christ 
 to  enjoin  thee  that  which  is  convenient, 
 
 9  Yet  for  love  sake  I  rather  beseech  thee,  being  such 
 an  one  as  Paul  the  aged,  and  now  also  a  prisoner  of  Jesus 
 Christ ; 
 
 10  I  besech  thee  for  my  son  Onesimus,  whom  I  have 
 begotten  in  my  bonds : 
 
 I I  Which  in  time  past  was  to  thee  unprofitable  **,  but 
 now  profitable  to  thee  and  to  me  : 
 
 12  Whom  I  have  sent  again:  thou  therefore  receive 
 him,  that  is,  mine  own  bowels  ; 
 
 13  Whom  I  would  have  retained  with  me,  that  in  thy 
 stead  he  might  have  ministered  unto  me  in  the  bonds  of 
 the  gospel. 
 
 14  But  without  thy  mind  would  I  do  nothing  ;  that  thy 
 benefit  should  not  be  as  it  were  of  necessity,  but  wil- 
 lingly. 
 
 *2  The  word  Onesimus  signifies  useful  or  profitable,  from 
 ov»j/it,  to  profit,  or  to  help ;  which  has  iaduced  some  commen- 
 tators to  suppose,  that  both  here,  and  in  ver.  20,  the  apostlo 
 makes  an  allusion  to  the  signification  of  the  name  of  his  con- 
 vert. 
 
THE  EPISTLE  OF  ST.  JAMES-CHAP.  XIV.  511 
 
 Julian  Pe-        15  For  perhaps  he  therefore  departed  for  a  season,  that  "^om., 
 
 riod,  4775.    ..       shouldest  receive  him  for  ever* . 
 
 V^,.rMr..  tho»^^«^^  ^^^  ^^  ^  3^^^,^^,^  b,,  ,bove  a  servant    a  bro- 
 
 ther  beloved,  especially  to  me,  but  how  much  more  unto 
 thee,  both  in  the  flesh  and  in  the  Lord.  , 
 
 17  If  thou  count  me  therefore  a  partner,  receive  him  as 
 
 ""^it  Khe  hath  wronged  thee,  or  oweth  thee  ought,  put 
 that  on  mine  account;  ,  Twill 
 
 19  I  Paul  have  written  it  with  mine  own  hand,  1  will 
 repay  it :  albeit  I  do  not  say  to  thee  how  thou  owestunto 
 me  even  thine  own  self  besides.  •    .i,    t«v^. 
 
 20  Yea,  brother,  let  me  have  joy  of  thee  m  the  Lord : 
 refresh  mv  bowels  in  the  Lord. 
 
 21  Having  confidence  in  thy  obedience,  I  wrote  unto 
 thee,   knowing    that    thou   wilt  also  do  more    than  I 
 
 °%'2  But  withal  prepare  me  also  a  lodging :  for  I  trust 
 that  through  your  prayers  I  shall  be  given  unto  you. 
 23  Thefe  salute  thee  Epaphras,  my  fellow-pr.soner  m 
 
 ^•"at  Marcus,  Aristarchus,  Demas.   Lucas,  my  feUow- 
 
 '^"27  Th;  grace  of  our  Lord  Jesus  Christ  be  with  your 
 spirit.     Amen. 
 
 SECTION  XIV. 
 
 St.  James  writes  his  Epistle^  to  the  Jewish  Christians  in  ge^  .^er«.aie.«. 
 
 «  The  apology  made  here  by  the  apostle  is  very  similar  to 
 that  of  Joseph  for  his  brethren  (Gen.  xlv.  5.) 
 
 2*  This  Epistle  of  St.  James,  ^vith  those  ^^^anng  the  names 
 nf  the  Aoostles  Peter,  Jude,  and  John,  have  been  generally  d.s- 
 ?fngu!st?rby  the  a;>pellation  of  Catholic,  for  which  various 
 reasons  have  been  assigned.  _  ^ 
 
 Salmeron,  and  others,  have  imagined  that  th^yj^J^^^^Sg. 
 minated  Catholic,  or  general  Epistles  because  th^  we^^fe^ 
 signed  to  be  transcribed  and  c^«'C"^^;^^/?^«".^,\hev  contain 
 Churches,  that  they  might  be  perused  ^y^^? 'wt  deUvered  t^ 
 that  one  catholic  or  general  doctrine,  winch  wa5  ^^^  ^^""^^  « 
 the  Churches  by  the  apostles  of  our  S^'^"^'  ^f  C^^ist  ^In 
 l.p  read  with  advantage  by  the  universal  Church  ot  ^"'^if^:  *" 
 Uke  manner  they  m?^^^^^  called  canonical,  as  containing 
 cano^sror  general  rules  and  precepts  which  concern  all  Chris- 
 
 *' m'hcrs  are  of  opinion  that  they  received  the  appellation  of 
 catholic,  or  general  epistles,  because  t^ey  -^  "«    wr^^^^^^^^ 
 
 of  several  countries,  or  at  least  to  ^''  \^^  .^^'^''^'^.Vh     (Ecu- 
 
512  THE  CATHOLIC  EPISTLES— CHAP.  XiV. 
 
 Jalian  Pe-        neral,  to  caution  them  against  the  prevalent  Evils  of  the  Jerusalem 
 
 1  iod,  4775 
 
 VulgariEra 
 
 C2. 
 
 nioD,  which,  however,  does  not  appear  to  be  well  founded. 
 The  Epistle  of  St.  James  was,  indeed,  written  to  the  Chris 
 tians  of  the  twelve  tribes  of  Israel,  in  their  several  dispersions  • 
 but  it  was  not  inscribed  to  the  Christians  in  Judea  nor  to 
 Gentile  Christians  in  any  country  whatever.  The  two  Epistles 
 of  Peter  were  written  to  Christians  in  general,  but  particularlv 
 those  who  had  been  converted  from  Judaism.  The  first  Epistle 
 of  John,  and  the  Epistle  of  Jude,  were  probably  written  to 
 Jewish  Christians;  and  the  second  and  third  Epistles  of  John 
 were  unquestionably  written  to  particular  persons. 
 
 A  third  opinion  is  that  of  Dr.  Hammond,  adopted  bv  Dr 
 Macknight,  and  others,  which  appears  the  most  probable  He 
 supposes  that  the  first  Epistle  of  Peter  and  the  first  Epistle  of 
 John,  having  from  the  beginning  been  received  as  authentic, 
 obtained  the  name  of  catholic,  or  universally  acknowledged 
 and  therefore  canonical  epistles,  in  order  to  distinguish  them 
 from  the  Epistle  of  James,  the  second  of  Peter,  the  second  and 
 third  of  John,  and  the  Epistle  of  Jude,  concerning  which 
 doubts  were  at  first  entertained.  But  their  authenticity  bein- 
 at  length  acknowledged  by  the  generality  of  the  Churches,  thev 
 also  obtained  the  name  of  catholic,  or  universally  received 
 epistles,  and  were  esteemed  of  equal  authority  with  the  rest 
 They  were  also  termed  canonical  by  Cassiodorus  in  the  mid- 
 dle of  the  sixth  century,  and  by  the  writer  of  the  proloeue 
 to  these  epistles,  erroneously  ascribed  to  Jerome.  Du 
 Pm  says,  that  some  Latin  writers  have  called  these  epistles 
 canonical,  either  confounding  the  name  with  catholic,  or  to 
 denote  that  they  are  a  part  of  the  canon  of  the  books  of  the 
 New  Testament. 
 
 The  denomination  of  Catholic  Epistles  is  of  very  considerable 
 antiquity,  for  Eusebius  uses  it  as  a  common  appellation  in  the 
 fourth  century,  and  it  is  probably  earlier :  for  St.  John's  first 
 epistle  IS  repeatedly  called  a  catholic  epistle  by  Origen  and  bv 
 Dionysius,  Bishop  of  Alexandria.  Of  these  epistles,  two  only 
 VIZ  the  first  Epistle  of  St.  Peter  and  the  first  Epistle  of  St' 
 John,  were  universally  received  in  the  time  of  Eusebius  •  though 
 the  rest  were  then  well  known.  And  Athanasius,  Epiphanius 
 and  ater  Greek  writers,  received  seven  epistles,  which  the^ 
 called  catholic.  The  same  appellation  was  also  given  to  them 
 by  Jerome.  ° 
 
 Although  tlie  authenticity  of  the  Epistle  of  James,  the  second 
 oi  Peter,  the  Epistle  of  Jude,  and  the  second  and  third  Epistles 
 ot  John,  were  questioned  by  some  ancient  fathers,  as  well  as  by 
 some  modern  writers,  yet  we  have  every  reason  to  believe  that 
 they  are  the  genuine  and  authentic  productions  of  the  inspired 
 writers  whose  names  they  bear.  The  primitive  Christians  were 
 extremely  and  necessarily  cautious  in  admitting  any  books  into 
 their  canon,  whose  genuineness  and  authenticity  they  had  any 
 reason  to  suspect.  They  rejected  all  the  writings  forged  by  here- 
 tics in  the  names  of  the  apostles,  and  therefore,  most  assuredly, 
 would  not  have  received  any,  without  subjecting  them  to  a 
 severe  scrutiny.  Now,  though  these  five  epistles  were  not  im- 
 mediately acknowledged  as  the  writings  of  the  apostles,  this 
 only  shows  that  the  persons,  who  doubted,  had  not  obtained 
 complete  and  incontestible  evidence  of  their  authenticity.  But, 
 as  iiiey  were  afterwards  universally  received,  we  have  every 
 reason  to  conclude,  that,  upon  a  strict  examination,  they  were 
 
AUTHOR  OF  TUE  CATHOLIC  EPISTLES— CHAP.  XIV. 
 
 51 
 
 Julian  Pe-        ^^^ — ^^  rectify  the  Errors  into  which  many  had  fallen  Jerasalen: 
 
 VulgariEra,  ^o^nd  to  be  the  genuine  productions  of  the  apostles.     Indeed, 
 (J2.  '  the  ancient  Christians  had  such  good  opportunities  for  examiu- 
 
 ing  this  subject,  they  were  so  careful  to  guard  against  imposi- 
 tion, and  so  well  founded  was  their  judgment  concerning  the 
 books  of  the  New  Testament,  that,  as  Dr.  Lardner  has  remark- 
 ed, no  writing  which  they  pronounced  genuine  has  }et  been 
 proved  spurious ;  nor  have  we  at  this  day  the  least  reason  to 
 believe  any  book  to  be  genuine  which  they  rejected. 
 
 The  order,  in  which  these  epistles  arc  placed  varies  in  ancient 
 authors;  but  it  is  not  very  material  in  what  manner  they  are 
 arranged.  Could  wo  fix  with  certainty  the  date  of  each  epistlo, 
 the  most  natural  order  would  be  according  to  the  time  when 
 they  were  written.  Some  have  placed  the  three  Epistles  of  St. 
 John  first,  probably  because  he  was  the  beloved  disciple  of  our 
 Lord.  Others  have  given  the  priority  to  the  two  Epistles  of  St. 
 Peter,  because  they  considered  him  as  the  prince  of  the  apos- 
 tles. Some  have  placed  the  Epistle  of  James  last,  possibly  be- 
 cause it  was  later  received  into  the  canon  by  the  Christian 
 Church  in  general.  By  others,  this  epistle  has  been  placed 
 first,  either  because  it  was  conjectured  to  have  been  the  first 
 written  of  the  seven  Epistles,  or  because  St.  James  was  sup- 
 posed to  have  been  the  first  Bishop  of  Jerusalem,  the  most  an- 
 cient and  venerable,  and  the  first  of  all  the  Christian  Churches; 
 or  because  the  epistle  was  written  to  the  Christians  of  the 
 twelve  tribes  of  Israel,  who  were  the  first  believers. 
 
 There  have  been  a  variety  of  different  opinions,  both  as  to 
 the  author  of  this  epistle,  and  the  time  in  which  it  was  written. 
 The  arguments  of  Macknight  and  Lardner,  who  attribute  it  to 
 James  the  Less,  arc  generally  considered  satisfactory. 
 
 In  the  catalogue  of  the  apostles,  Matt.  x.  2.  Mark  iii.  IG. 
 Luke  vi.  11.  Acts  i.  13.  we  find  two  persons  of  the  name  of 
 James ;  the  first  was  the  son  of  Zebedee,  Matt.  x.  2.  the  second, 
 in  all  the  catalogues,  is  called  the  son  of  Alpheus  ;  one  of  these 
 apostles  is  called,  Gal.  i.  19.  the  Lord's  brother.  Wherefore  as 
 there  were  only  twelve  apostles,  and  as  James,  the  son  of  Zebe- 
 dee, so  far  as  we  know,  was  in  no  respect  related  to  our  Lord, 
 the  apostle  called  James,  the  Lord's  brother,  must  have  been 
 James,  the  son  of  Alpheus,  called  also  James  the  Less,  or 
 younger,  whose  relation  to  Christ  will  appear  by  comparing 
 Mark  xv.  40.  with  John  ix.  25.  In  the  former  passage,  Mark, 
 speaking  of  the  women  who  were  present  at  the  crucifixion, 
 says,  *'  there  were  also  women  looking  on  afar  ofl',  among  whom 
 were  Mary  Magdalene,  and  Mary  the  mother  of  James  the  Less, 
 and  of  Joses  and  Salome."  In  the  latter  passage,  John,  speak- 
 ing of  the  same  women,  sajs,  "  There  stood  by  the  cross  of 
 Jesus  his  mother,  and  his  mother's  sister,  Mary,  the  wife  of 
 Cleophas,  and  Mary  Magdalene:"  wherefore  our  Lord's  mo- 
 ther's sister,  Mary,  the  wife  of  Cleophas,  mentioned  by  John, 
 is,  in  all  probability,  the  person  whom  Mark  calls  Mary,  the 
 mother  of  James  the  Less,  and  of  Joses:  consequently,  her  sons 
 James  and  Joses,  were  our  Lord's  cousins-german  by  his  mo- 
 ther. And  as  the  Hebrews  called  all  near  relations  brethren, 
 it  is  more  than  probable  that  James,  the  son  of  Alpheus,  who 
 was  our  Lord's  cousin-gcrman,  is  James  the  Lord's  brother, 
 mentioned  Gal.  i.  19 — Three  circumstances  confirm  this  opi- 
 nion. 1.  James  and  Joses,  the  sons  of  Mary,  our  Lord's  mo- 
 ther's sister,  are  expressly  called  the  brethren  of  Jesus,  Matt, 
 xiii.  15.  Mark  vi.  2. — James,  the  son  of  our  Lord's  mother's 
 sister,  being  distinguished  from  another  James,  by  the  appella- 
 tion of  the  Less,  Mark  xv.  40.  There  ia  good  reason  to  sup- 
 VOL.  II.  L  1 
 
514  AUTHOR  OF  THIS  EPISTLE-CHAP.  XIV. 
 
 Julian  Pc-        hy  misinterpreting  St.  Paul's  Doctrine  of  Justif  cation,  Jerusalem, 
 riod,  4775.       ^^f£  (q  enforce  various  Duties. 
 
 VulgariEra,  ^ ±_ — ■ ; — 
 
 62.  pose  that  he  is  the  James  whom  Mark,  in  his  catalogue,  distin- 
 
 guishes from  James,  the  son  of  Zebedee,  by  the  appellation  of 
 the  son  of  Alpheus.     It  is  true,  Mary,  the  mother  of  James  and 
 Joses,  is  called  the  wife  of  Cleophas,  John  xix.  25.    But  Cleo- 
 nhas  and  Alpheus  are  the  same  name,  differently  pronounced ; 
 the  one  according  to  the  Hebrew,  and  the  other  according  to  the 
 Greek  orthography.— 3.  Of  the  persons  called  the  brethren  of 
 Jesus,  Matt.  xiii.  59.  there  are  three  mentioned  in  the  cata- 
 logue of  apostles,  James,  and  Simon,  and  Judas.    They,  I  sup- 
 pose, are  the  brethren  of  the  Lord  who  are  said,  as  apostles, 
 to  have  had   a  right  to   lead  about   a  sister  or  a  wife,  &c. 
 1  Cor.  ix.  5.     Jerome  likewise,  thought  James,  the  Lord's  bro- 
 ther,    was  so   called,  because  he  was  the  son  of  Mary,   our 
 Lord's  mother's  sister.    Lardner,  Canon,  vol.  iii.  p.  63.  says, 
 "  Jerome  seems  to  have  been  the  lirst  who  said  our  Lord^s 
 brethren  were  the  sons  of  his  mother's  sister  ;"  and  that  this 
 opinion  was   at  length  embraced  by  Augustine,  and  has  pre- 
 vailed very  much  of  late,  being  the  opinion   of  the  Romanists 
 in   o-eneral ;   and  of  Lightfoot,  Witsius,  Lampe,  and   many  of 
 the  Protestants.     On  the  other  hand,  Origen,  Epiphanius,  and 
 other  ancient  writers,  both  Greeks  and  Latins,  were  of  opi- 
 nion that  James,  the  Lord's  brother,  was  not  the  son  ot  the 
 Virgin's  sister,  but  of  Joseph,  our  Lord's  reputed  father,  by  a 
 former  wife,  who  died  before  he  espoused  the  Virgin.    Of  the 
 same  opinion  were   Vossius,  Basnage,  and  Cave,    among  the 
 Protestants ;  and  Valesius  among  the  Romanists.    Epiphanius 
 and  Theophvlact  supposed  that  Joseph's  first   wife  was    the 
 widow  of  Alpheus,  who  being  Joseph's  brother,  Joseph  mar- 
 ried her,  to  raise  up  seed  to  him,  and  therefore  James,  the 
 issue  of  that  marriage,  was  fitly  called  the  son  of  Alpheus,  and 
 brother  of  our  Lord. 
 
 James  the  Less,  the  son  of  Alpheus,  therefore,  we  conclude 
 to  have  been  not  only  the  Lord's  near  relation,  but  an  apostle 
 whom,  as  is  generally  supposed,  he  honoured  in  a  particular 
 manner,  by  appearing  to  him  alone,  after  his  resurrection,  1 
 Cor.  XV.  7.  These  circumstances,  together  with  his  own  per- 
 sonal merit,  rendered  him  of  such  note  among  the  apostles,  that 
 they  appointed  him  to  reside  at  Jerusalem,  and  to  superintend 
 the  Church  there.  This  appointment,  Lardner  says,  was  made 
 soon  after  the  martyrdom  of  Stephen  :  and  in  support  of  this  opi- 
 nion he  observes,  «  that  Peter  always  speaks  first,  as  president 
 among  the  apostles,  until  after  the  choice  of  the  seven  deacons." 
 Every  thing  said  of  St.  James  after  that  implies  his  presiding  in 
 the  Church  of  Jerusalem,  Canon,  vol.  iii.  p.  28.  For  example, 
 when  the  apostles  and  elders  at  Jerusalem  came  together  to 
 consider  whether  it  was  needful  to  circumcise  the  Gentiles  after 
 there  had  been  much  disputing,  Peter  spake,  Acts  xv.  7.  then 
 Barnabas  and  Paul,  ver.  12.  And  when  they  had  ended,  James 
 summed  up  the  whole,  and  proposed  the  terms  on  w"'cli  the 
 Gentiles  were  to  be  received  into  the  Church,  ver.  19—21.  to 
 which  the  whole  assembly  agreed,  and  wrote  letters  to  the  Gen- 
 tiles, conformably  to  the  opinion  of  James,  ver.  22.  29  From 
 this  it  is  inferred,  that  James  presided  in  the  council  of  Jerusa- 
 lem, because  he  was  president  of  the  Church  m  that  city. 
 
 Chrysostom,  in  his  Homily  on  Acts  xv.  says,  "  James  was 
 Bishop  of  Jerusalem,  and  therefore  spake  last."  •'  In  the  time  ot 
 this  council  Paul  communicated  the  Gospel  which  he  preached 
 among  the  Gentiles,  to  three  of  the  apostles,  whom  he  calls  pil- 
 lars, and  tells  us,  that  when  they  perceived  the  inspiration  and  mi- 
 
JAMES  BISHOP  OF  JERUSALEM— CUAP.  J^IV.  r>\5 
 
 Julian  Pe-  §1,      JAMES  i.  1 — 12.  Jerasaleni. 
 
 riod,  4775. 
 
 Vulgar ^ra.  James  addresses  the  twelve  Tribes,  particularly  the  Jewish 
 
 raculous  powers  which  he  possessed,  they  gave  him  the  right  hand 
 of  fellowship,  mentioning  James  first,  Gal.  ii.  9.     And  knowing 
 the  grace   that  was  bestowed  on  me,  James,  Cephas,  and  John, 
 who  were  pillars,  gave  to  me  and  Barnabas  the  right  hand   of 
 fellowship.     This  implies  that  James,  whom  in   the  first  chapter 
 he  had  called   the  Lord's  brother,  was  not  only  an  apostle,  but 
 the  presiding  apostle  in  the  Church  at  Jerusalem.     In  the  same 
 chapter  Paul's  giving  an  account  of  what  happened  aflcr  the 
 council  says,  ver.  11,  "  When  Peter  was  como  to  Antioch,  before 
 that  certain   came  from  James,  he  did  eat  with  the  Gentiles  ; 
 but  when  they  were    come  he  withdrew,  and  separated  himself 
 from  them  who  were  of  the  circumcision."     This  shews  that 
 James  resided  at  Jerusalem,   and  presided  in  the  Church  there, 
 and  was  greatly  respected  by  the  Jewish  believers.     The  same 
 circumstance    appears  from  Acts  xxi.  17.  where,  giving  an   ac- 
 count of  St.  Paul's  journey  to  Jerusalem,  with  the  collections 
 from  the  saints  in  Judea,St.  Lukesays,  ver.  18,  **  St.  Paul  went  in 
 with  us  to  James,  and  all  the  elders  were  present."   Farther,  the 
 respect  in  which  James  was  held  by  the  apostles,   appears  from 
 two  facts  recorded  by  St.  Luke ;  the  first  is,  when  St.  Paul  came 
 to  Jerusalem,  three  years  after  his  conversion,  Barnabas  took 
 him,  and  brought  him  to  Peter  and  James,  as  the  chief  apostles. 
 Compare  Acts  xix.  27.  with  Gal.  i.  9.     The  second  fact  is,  after 
 Peter  was  miraculously  delivered  out  of  prison,  about  the  time 
 of  the  passovcr,   in  the  year  44,  he  came  to  the  house  of  Mary, 
 where  many  were  gathered  together  praying,  Acts  xii.  12.  and 
 when  he  had   declared  to  them  how  the  Lord  had  brought  him 
 out  of  the  prison,  he  said,  '*  Go  shew  these  things  to  James,  and 
 to  the  brethren,"  ver.  17.     These  particulars  are  mentioned  by 
 Lardner,   and  before  him  by  Whilby  and  Cave,  to  shew  that 
 James,  the  Lord's  brother,  was  really  an   apostle,  in  the  strict 
 acceptation  of  the  word  ;  consequently,  that  Eusebius  was  mis- 
 taken  when  he  placed  him  among  the  seventy  disciples.    E.  H. 
 lib.  vii.  c.  12. 
 
 That  the  Epistle  of  James  was  early  esteemed  an  inspired 
 writing,  is  evident  from  the  following  fact  .-—That  while  the 
 second  Epistle  of  Peter,  the  second  and  third  of  John,  the  Epis- 
 tle of  Jude,  and  the  Revelation,  are  omitted  in  the  first  Syriac 
 translation  of  the  New  Testament  (the  Peshito),  which  was 
 made  in  the  beginning  of  the  second  century,  for  the  use  of  the 
 converted  Jews:  the  Epistle  of  James  has  found  a  place  in  it, 
 equally  with  the  books  which  were  never  called  in  question. 
 This  is  an  argument  of  great  weight,  for  certainly  the  Jewish 
 believers,  to  whom  that  Epistle  was  addressed  and  delivered, 
 were  much  better  judges  of  its  authenticity,  than  the  converted 
 Gentiles,  to  whom  it  was  not  sent ;  and  who  perhaps  had  no 
 opportunity  of  being  acquainted  with  it,  till  long  after  it  was 
 written.  Wherefore,  its  being  received  by  the  Jewish  be- 
 lievers, is  an  undeniable  proof  that  they  knew  it  to  be  written 
 by  James  the  apostle  ;  whereas  the  ignorance  of  the  Gentile 
 believers,  concerning  this  Epistle,  is  not  even  a  presumption 
 against  its  authenticity. 
 
 That  the  converted  Gentiles  iiad  little  knowledge  of  the 
 Epistle  of  James  in  the  first  ages,  may  have  been  owing  to 
 various  causes,  such  as  that  it  was  addressed  to  the  Jews,  and 
 that  the  matters  contained  in  it  were  personal  to  the  Jews. 
 For,  on  these  accounts  the  Jewish  believers  may  have  thought 
 it  not  necessary  to  communicate  it  to  the  Gentiles:  and  when 
 L  1  2 
 
^|g  WUY    THIS   EPISTLE    WAS   NOT   AT   FIRST    RECEIVED. 
 
 Julian  Pe-         Christians,  in  their  state  of  Dispersion,  wishing  them  all  Jerusalem. 
 
 ri  od ,  4775 . ; ; ' 
 
 Vulgar^Era,  it  was  made  known  to  tSiem,  they  may  have  scrupled  to  receive 
 62.  it  as  an  inspired  writing,  for  the   following  reasons  : — 1.  The 
 
 writer  does  not,  in  the  inscription,  take  the  title  of  an  apostle, 
 bnt  calls  himself  simply  James,  a  servant  of  God,  and  of  the 
 Lord  Jesus  Christ. — 2.  Many  of  the  ancients,  by  calling  the 
 writer  of  this  Epistle  James  the  Just,  have  rendered  his  apostle- 
 ship  doubtful. — 3.  As  they  have  done  likewise,  by  speaking  of 
 him  commonly  as  Bishop  of  Jerusalem,  and  not  as  an  apostle  of 
 Christ.  It  is  not  surprizing,  therefore,  that  this  Epistle  was 
 not  received  generally  by  the  converted  Gentiles;  consequently 
 that  it  was  not  often  quoted  by  them  in  their  writings.  But 
 afterwards,  when  it  was  considered  that  this  Epistle  was  from 
 the  beginning  received  by  the  Jewish  believers,  and  that  it  was 
 translated  into  the  Syriac  language  for  their  use;  and  that  St. 
 Paul,  though  an  apostle,  sometimes  contented  himself  with  the 
 appellation  of  a  servant  of  Christ  (Philip  i.  1.  Pbilem.  vcr.  1.) 
 and  sometimes  took  no  appellation  but  his  own  name  (I  Thess. 
 i.  1.  2  Thess.  ii.  1.)  ;  and  that  the  apostle  John  did  not  in  any  of 
 his  Epistles,  call  himself  an  apostle,  the  title  which  the  author 
 of  the  Epistle  of  James  had  to  be  an  apostle,  was  no  longer 
 doubted  ;  but  he  was  generally  acknowledged  to  be  James,  the 
 son  of  Alpheus,  and  the  Lord's  brother,  and  his  Epistle,  after 
 an  accurate  examination,  was  received  as  an  inspired  writing. 
 So  Estius  tells  us,  who  affirms,  that  after  the  fourth  century  no 
 Church  nor  ecclesiastical  writer  is  ibund,  who  ever  doubted  of 
 the  authority  of  this  Epistle  ;  but,  on  the  contrary,  all  the  cata- 
 logues of  the  books  of  Scripture  published,  whether  by  general 
 or  provincial  councils,  or  by  Roman  bishops,  or  other  orthodox 
 writers,  since  the  fourth  century,  constantly  number  it  among 
 the  canonical  Scriptures. 
 
 With  respect  to  what  is  remarked  by  Eusebius,  that  there 
 are  not  many  ancient  writers  who  have  quoted  the  Epistle  of 
 James,  learned  men  have  observed,  that  Clement  of  Rome  has 
 quoted  it  four  several  times  :  and  so  does  Ignatius,  in  his  genu- 
 ine Epistle  to  theEphesians  (sect.  x.  xii.  xvii.  xxx.),  and  Ori- 
 gen,  in  his  thirteenth  homily  on  Genesis,  sect.  v.  That  it  was 
 not  belter  known  is  easily  accounted  for,  as  observed  above, 
 from  the  circumstance  of  its  being  particularly  addressed  to  the 
 whole  Jewish  nation,  for  the  purpose  of  correcting  the  errors 
 and  vices  which  prevailed  among  them  at  the  time  it  was  writ- 
 ten.  On  this  account  the  Gentiles  would  feel  themselves  com- 
 paratively but  little  interested,  and  would  therefore  be  less 
 anxious  to  obtain  copies  of  it.  The  seeming  opposition  of  the 
 doctrine  of  this  Epistle  to  the  doctrine  of  St.  Paul,  concerning 
 justification  by  faith,  without  the  works  of  the  law,  may  have 
 occasioned  it  also  to  have  been  less  regarded  by  the  most  ancient 
 writers. 
 
 Michaelis  is  of  a  different  opinion  respecting  the  author  of 
 thig  Epistle.  '♦  All  things  considered,"  says  he,  '*  I  see  no  rea- 
 son for  the  assertion,  that  James  the  son  of  Zebedec,  was  not 
 the  author  of  this  Epistle.  One  circumstance  afl'ords,  at  least, 
 a  presumptive  argument  in  favour  of  the  opinion,  that  it  was 
 really  written  by  the  elder  James,  and  at  a  time  when  the  Gos- 
 pel  had  not  been  propaj:ated  among  the  Gentiles,  namely,  that 
 it  contains  no  exhortations  to  harmony  between  the  Jewish  and 
 Gentile  converts;  which,  after  the  time  that  the  Gentiles  were 
 admitted  into  the  Church,  liecame  absolutely  necessary.  Had 
 it  been  written  after  the  apostolic  council  of  Jerusalem,  men- 
 tioned Acts  V.  and  by  the  younger  James,  we  might  have  expect- 
 ed that  at  lei^st  some  allusion  would  be  made  in  it  to  the  decree 
 
DATE  OF  THIS  EPISTLE— CHAP.  XIV.  517 
 
 Julian  Pe-        Health  and  Prosperity — As  the  unbelieving  Jews   dc-  Jerusalem. 
 
 riod,  477.5. — 
 
 Vulgar^Era,  of  that  council,  wliich   was  propounded  by  the  younger  James 
 62.  in  favour  of  the  Gcntilc!converts,  as  their  brethren." 
 
 On  this  controverted  and  uncertain  point  I  have  followed  the 
 majority  of  commentators,  and  have  considered  James,  the 
 Lord's  brother,  as  the  author  of  this  Epistle.  His  history  is 
 fully  and  ably  collected  by  Dr.  Lardncr,  from  the  writings  of 
 the  ancient  fathers;  and  to  his  labours  the  reader  is  more 
 particularly  referred.  He  concludes  this  part  of  his  labours 
 with  observing,  that  the  time  of  the  death  of  James  may  be 
 determined  without^much  difliculty  :  he  was  alive  when  St. 
 Paul  came  to  Jerusalem  at  the  Pentecost,  in  the  year  of  Christ 
 58;  and  it  is  likely  that  he  was  dead  when  St.  Paul  wrote  the 
 Epistle  to  the  Hebrews,  at  the  beginning  of  the  year  63.  The- 
 odoret,  upon  Heb.  xiii.  7.  supposes  the  apostle  there  to  refer  to 
 the  martyrdoms  of  Stephen,  James,  the  brother  of  John,  and 
 James  the  Just.  According  to  Hegesippus,  the  death  of  James 
 happened  about  the  time  of  the  passovcr,  which  might  be  that 
 oftheyear62;  and  if  Festus  was  then  dead,  and  Albiniis  not 
 arrived,  the  province  was  without  a  governor.  Such  a  season 
 left  the  Jews  at  liberty  to  gratify  their  licentious  and  turbulent 
 disposition,  and  they  were  likely  to  embrace  it.  The  Epistle, 
 therefore,  as  the  work  of  James  the  Less,  must  have  been  written 
 about  this  time,  A.D.  62.  As  it  concludes  abruptly,  it  has  been 
 considered  as  a  posthumous  writing,  left  unfinished  by  the  pre- 
 mature and  violent  death  of  the  apostle  (a). 
 
 Bishop  Tomline,  and  others,  are  of  opinion  that  this  Epistle 
 was  addressed  to  the  believing  Jews  who  were  dispersed  all 
 over  the  world:  Grotius  and  Dr.  Wall  to  all  the  people  of  Israel 
 living  out  «)f  Judea.  Michaelis  considers  it  certain  that  St. 
 James  wrote  to  persons  already  converted  from  Judaism  to 
 Christianity  ;  but  at  the  same  time  he  believes,  as  the  apostle 
 was  highly  respected  by  the  Jews  in  general,  that  he  designed 
 that  it  should  also  be  read  by  the  unbelieving  Jews,  and  that  by 
 this  intention  he  was  influenced  in  the  choice  of  his  materials. 
 Dr.  Benson  is  of  opinion  that  this  Epistle  was  addressed  to  the 
 converted  Jews  out  of  Palestine;  but  Whitby,  Lardner  (and 
 after  them  Macknight),  think  it  was  written  to  the  whole  Jew- 
 ish nation,  both  within  and  without  Judea,  whether  believers  or 
 not.  This  opinion  is  grounded  on  some  expressions  in  the  first 
 ten  verses  of  the  fourth  chapter,  and  in  the  first  five  verses  of 
 the  fifth  chapter,  which  they  suppose  to  be  applicable  to  unbe- 
 lievers only.  It  is  true  that  in  the  fifth  chapter  the  apostle 
 alludes  to  the  then  impending  destruction  of  Jerusalem,  and  the 
 miseries  which  soon  after  befel  the  unbelieving  Jews  ;  but 
 Bishop  Tomline  is  of  opinion,  that  the  apostle  alludes  merely 
 to  the  great  corruptions  into  which  the  Hebrew  Christians  had 
 fallen  at  that  time. 
 
 It  does  not  appear  probable  that  James  would  write  part  of 
 his  Epistle  to  believers,  and  part  to  unbelievers,  without  any 
 mention  or  notice  of  that  distinction.  It  should  also  be  remem- 
 bered, that  this  Epistle  contains  no  general  arguments  for  the 
 truth  of  Christianity,  nor  any  reproof  of  those  who  refused  to 
 embrace  the  Gospel ;  and  therefore,  though  his  lordship  admits 
 that  the  inscription,  "  To  the  twelve  tribes  that  are  scattere(f 
 abroad,"  might  comprehend  both  unbelieving  and  believing 
 Jews,  yet  he  isof  opinion  that  it  was  intended  for  the  believing 
 Jews  only,  and  that  St.  James  did  not  expressly  make  the  dis- 
 crimination, because  neither  he,  nor  any  other  apostle,  ever 
 thought  of  writing  to  any  but  Chrisliau  converts.  "The  object 
 of  the  apostolical  Epistles,''  he  further  observes,  "  was  to  con- 
 
518  TO  WHOM  Tins  EPISTLE  WAS  ADDRESSED. 
 
 Julian  Pe-  sired  to  per suade  their  converted  Brethren^  by  applying  Jerusalem. 
 riod,  4775.  f^  i^jj^  the  Rewards  and  Punishments  annexed  to  their 
 Vu  garvEra,  (jf^edience  or  Disobedience  to  the  Mosaic  Law,  that  their 
 present  Afflictions  were  Tokens  of  the  Divine  Pleasure 
 — the  Apostle  shews  the  Advantages  resulting  from  Af- 
 flictions ^  to  produce  in  them  Patience  and  Resignation 
 to  God's  Will — He  exhorts  them  to  Patience^  that  they 
 may^  in  allusion  to  the  Sacrifices  of  the  Lawy  be  perfect 
 — If  any  under  Trials  be  deficient  in  this  Wisdom  of 
 PatiencCf  he  is  to  ask  it  of  God,  that  giveth  all  ne- 
 cessary good  to  every  Man,  and  who  reproaches  none 
 for  asking,  and  it  shall  be  given  to  him — But  then  let 
 him  ask  in  a  steady  Faith,  fully  persuaded  that  God 
 is  both  able  and  willing  to  grant  his  Petitions,  not  irre- 
 solute, nor  divided  in  his  own  Mind  concerning  the 
 Things  for  which  he  prays — for  he  who  thus  wavers  between 
 Virtue  and  Vice  is  like  a  Wave  of  the  Sea,  irifluenced  by 
 every  succeeding  Impulse,  and  cannot  expect  to  receive 
 from  God  7vhat  he  desires — A  Man  of  two  Minds  is  un- 
 stable in  all  his  Actions,  and  can  attain  to  no  degree  of 
 Excellence — The  poor  converted  Jew  is  encouraged  to 
 rejoice  in  his  Suffering,  for  by  thein  his  Christian  Cha- 
 racter, through  Faith,  is  exalted — but  the  rich  Man,  to 
 be  ashamed  of  the  Emptiness  and  Uncertainty  of  those 
 Things  in  which  he  delights — and  rather  glory  in  his 
 Humiliation  and  Sufferings  for  the  Sake  of  the  Gospel 
 — for  his  own  Life,  and  all  his  earthly  Possessio?is,  are 
 as  transient,  and  as  little  to  be  depended  on,   as   the 
 
 firm,  and  nol  to  convert  ;  to  correct  what  was  amiss  in  those 
 who  did  believe,  and  not  in  those  who  did  not  believe."  The 
 sense  of  the  above  inscription  seems  to  be  limited  to  the  believ- 
 ing Jews  by  what  follows  almost  immediately,  "  The  trial  of 
 your  faith  workelh  patience."  (i.  3.)  And  again,  "  My  brethren, 
 "have  not  the  faith  of  our  Lord  Jesus  Christ,  the  Lord  of  glory, 
 with  respect  of  persons."  (ii.  IJ.  These  passages  cotild  not  be 
 addressed  to  unbelievers  (6). 
 
 The  Epistle  itself  is  entirely  different  in  its  complexion  from 
 all  those  in  the  sacred  canon  ;  the  style  and  manner  are  more 
 that  of  a  Jewish  prophet,  than  a  Christian  apostle.  It  scarcely 
 touches  on  any  subject  purely  Christian.  Our  blessed  Lord  is 
 only  mentioned  twice  in  it,  chap.  i.  1.  and  ii.  1.  It  begins  with- 
 out any  apostolical  salutation,  and  ends  without  any  apostolical 
 benediction.  In  short,  had  it  not  been  for  the  two  slight  notices 
 of  our  blessed  Lord,  we  had  not  known  that  it  was  the  work  of 
 any  Christian  writer.  It  may  be  considered  a  sort  of  connect- 
 ing link  between  Judaism  and  Christianity,  as  the  ministry  of 
 John  Baptist  was  between  the  old  covenant  and  the  new  (c). 
 
 (a)  Benson's  Preface  to  the  Catholic  Epistles.— Michaclis,  vol.  iv.  p. 
 269— 271.— Pritii  Introd.  ad  Nov.  Test.  p.  62— 65.— Lardner's  Works, 
 8vo.  vol.  vi.  p.  465—468;  4to.  vol.  iii.  p.  366,  367.— Rosenmuller,  Scho- 
 lia, vol.  V.  p.  317,  318 —Home's  Critical  Introduction,  vol.  iv.  (&) 
 Bishop  Tomline's  Elements  of  Christian  Theolo;j;y,  p.  472.  (cj  See 
 Home,  Macknight,  Lardncr,  Beuson,  Dr.  A.  Clarke,  and  the  Com- 
 iiuntatorj<. 
 
PRAYERS  TO  BE  OFFERED  IN  FAITH— CHAP.  XIV.  519 
 
 Julian  Pe-  Flower  of  the  Field — and  those  whose  Happiness  con-  JeruBalem. 
 v°f '  ^^I^'  ^^^^^  ^^  thenif  are  subjected  in  a  similar  manner  hy  Dis- 
 62!  ^^^  ^^'  eases,  and  the  Vicissitudes  of  Life,  to  he  cut  down,  and 
 wither  in  the  midst  of  their  Glory — The  Man  is  blessed 
 who  stands  in  his  Temptation— for  when  his  Trials  in 
 this  World  are  over,  he  shall  receive  the  Crown  of  Life, 
 which  the  Lord  hath  promised  to  them  that  love  him,  and 
 suffer  for  him. 
 
 1  James,  a  servant  of  God  and  of  the  Lord  Jesus 
 Christ,  to  the  twelve  tribes  which  are  scattered  abroad, 
 greeting. 
 
 2  My  brethren,  count  it  all  joy  when  ye  fall  into  divers 
 temptations ; 
 
 3  Knowing  this,  that  the  trying  of  your  faith  worketh 
 patience. 
 
 4  But  let  patience  have  her  perfect  v/ork,  that  ye  may 
 be  perfect  and  entire,  wanting  nothing. 
 
 5  If  any  of  you  lack  wisdom,  let  him  ask  of  God,  that 
 giveth  to  all  7ne7i  liberally,  and  upbraideth  not;  and  it 
 shall  be  given  him. 
 
 6  But  let  him  ask  in  faith,  nothing  wavering.  For  he 
 that  wavereth,  is  like  a  wave  of  the  sea  driven  with  the 
 wind  and  tossed. 
 
 7  For  let  not  that  man  think  that  he  shall  receive  any 
 thing  of  the  Lord. 
 
 8  A  double-minded  ^  man  is  unstable  in  all  his  ways. 
 
 9  Let  the  brother  of  low  degree  rejoice  in  that  he  is 
 exalted  : 
 
 10  But  the  rich,  in  that  he  is  made  low  :  because  as  the 
 flower  of  the  grass  he  shall  pass  away. 
 
 1 1  For  the  sun  is  no  sooner  risen  with  a  burning  heat, 
 but  it  withereth  the  grass,  and  the  flower  thereof  falleth, 
 and  the  grace  of  the  fashion  of  it  perisheth  :  so  also  shall 
 the  rich  man  fade  away  in  his  ways. 
 
 12  Blessed  is  the  man  that  endureth  temptation  :  for 
 when  he  is  tried,  he  shall  receive  the  crown  of  life,  which 
 the  Lord  hath  promised  to  them  that  love  him. 
 
 25  The  Greek  word  di;l/vxog  signifies  one  who  has  two  soids^^ 
 one  for  heaven,  tlic  other  for  earth — the  man  who  desires  to 
 secure  botli  worlds,  but  will  give  up  neither.  Some  suppose 
 St.  James  alludes  to  those  who  were  divided  in  their  affections 
 and  minds,  between  the  Levitical  rites  and  the  Gospel  of 
 Christ ;  equally  unwilling  to  renounce  the  benefits  of  the  latter, 
 and  to  give  up  the  long  established  institutions  of  the  former. 
 It  was  a  usual  term  among  the  Jews,  to  express  the  man  who 
 attempted  to  worship  God,  and  yet  retained  the  love  of  the 
 creature. — Rabbi  Tanchum,  fol.  84.  on  Deut.  xxvi.  17.  said, 
 "  Behold  the  Scripture  exhorts  the  Israelites,  and  tells  them, 
 when  they,  *nu/  Qnb  n-n*  Kb  mnnb  j  that  they  shoiild  not  have 
 two  hearts,  one  for  the  holy  blessed  God,  and  one  for  some- 
 thing else."     The  expression   occurs   in   Etcles.  i.  27.  Kapdia 
 
 OHJtTt). 
 
520  AFFLICTIONS  THE  TRIAL  OF  VIRTUE-CHAP.    XIV. 
 
 JuHanPe-  §2.      JAMES  i.  13— 18.  Jerusalem. 
 
 ViiljJar.'Era,  The  Jpostle,  fearing  his  Expression  relating  to  Tempta- 
 62.  lions  or  Afflictions,  sent  by  God  as  a  Trial  of  the  Virtue 
 
 and  Faith  of  Christians,  should  be  misinterpreted,  co7i- 
 demns,  in  its  other  sense,  that  impious  Notion,  which 
 some  of  the  unbelieving  Jews  and  their  Judaizing  Teach- 
 ers held,  as  a  Vindication  of  their  grossest  Actions; 
 that  God  tempts  Men  to  sin — He  forbids  any  Man  to 
 say,  he  is  tempted  or  solicited  to  sin  by  God ;  for  God, 
 who  is  all  Holiness,  is  incapable  of  being  seduced  by 
 Evil,  neither  can  he  thus  tempt  any  Man — Bttt  every 
 Man  is  tempted  to  sin  when  he  is  allured  by  his  own 
 Lusts,  and  enticed  by  his  own  impure  Desires ;  then  Lust 
 having  tempted  the  Sinner  to  its  Embraces,  bringeth 
 forth  actual  Sin;  committing  the  evil  Purposes — and 
 Sin,  when  habitually  confirmed,  brhigeth  forth  eternal 
 Death —  They  must  not  suppose  therefore  that  God  is  the 
 Author  of  Sin,  or  impels  Man  to  it — For  God,  instead 
 of  being  the  Author  of  Sin,  is  the  Author  of  every  good 
 and  perfect  Gift — God  of  his  own  Will  had  created  those 
 who  were  Jews  anew,  in  the  Gospel  of  Truth  and  Holi- 
 ness, that  they  might  become  the  first  Fruits  of  all  his 
 Creatures  who  should  be  converted. 
 
 13  Let  no  man  say  when  he  is  tempted,  I  am  tempted 
 of  God :  for  God  cannot  be  tempted  with  evil,  neither 
 tempteth  he  any  man  : 
 
 14  But  every  man  is  tempted  when  he  is  drawn  away  of 
 his  own  lust,  and  enticed. 
 
 15  Then  when  lust -Miath  conceived,  it  bringeth  forth 
 sin :  and  sin,  when  it  is  finished,  bringeth  forth  death. 
 
 16  Do  not  err,  my  beloved  brethren. 
 
 17  Every  good  gift,  and  every  perfect  gift,  is  from 
 above,  and  cometh  down  from  the  Father  of  liglus,  with 
 whom  is  no  variableness,  neither  shadow  of  turning. 
 
 18  Of  his  own  will  begat  he  us  with  the  word  of  truth, 
 that  we  should  be  a  kind  of  first-fruits  of  his  creatures. 
 
 }  3.  JAMES  i.  19,  to  the  end. 
 To  reprove  the  converted  Jews,  who  were  emulous  of  be- 
 coming Teachers,  and  who  were  intemperate  in  their  re- 
 ligious Zeal,  the  Apostle  exhorts  those  who  arc  thus  be- 
 gotten of  God  in  the  Gospel  of  his  Son,  to  be  anxious 
 and  diligent  to  hear  its  Doctrines,  as  Inid  down  by  the 
 Apostles,  and  slow  to  sj^eak  concerning  the  Truth,  wait- 
 ing till  they  understand  it ;  and  slow  to  Wrath,  not 
 easily  incensed— for  the  Wrath,  or  the  fierce  Contentions 
 
 -•^  Among  the  Rabbins  llicrc  is  this  saying,  "  Evil  concupis- 
 cence is  ul  the  beginning  like  tlie  thread  of  a  spider's  web  ; 
 afterwards  is  like  a  tarl-ropc."— Sanhedrim,  ibl.  99. 
 
RELIGIOUS  DISPUTES  DESTROY  USEFULNESS.  521 
 
 Julian  Pe-         of  Man^  on  religious  Differences^  do  not  promote  the  Jerusalem. 
 Vulgar^ra       Interests  of  the  Kingdom  of  Heaven,  do  not  work  out  in 
 62.  '      others  the  Faith  which  God  counts  for  Righteousness — 
 
 He  calls  upon  them  to  put  away  all  the  Jilthiness  of  fleshly 
 Lusts  and  vicious  superfluity  of  Words,  and  of  Anger, 
 and  receive  with  all  Meekness  and  Gentleness  the  Gospel, 
 which  is  engrafted  on  their  own  Law,  and  which  is  the 
 means  of  saving  their  Souls  to  eternal  Life — Ln  opposition 
 to  the  prevailing  Opinion  of  the  Jews,  who  placed  so  much 
 Dependence  on  their  Knowledge  of  the  Law ;  and  in  their 
 regular  Attendance  on  the  Synagogue  to  hear  the  Law 
 read,  he  exhorts  them  to  he  Doers  of  the  Prccej^ts  of 
 the  Gospel,  and  not  hearers  of  its  Word  only — He 
 who  restraineth  not  his  Tongue,  deceiving  hiynsclf  with 
 the  notion  that  his  Freedom  from  deeper  Vices  will  excuse 
 him  before  God,  and  that  railing  against  those  who  differ 
 from  him  in  religious  Opinions,  is  acceptable  to  God, 
 this  Mans  Religion  is  false — Pure  Religion  consists  in 
 good  Works,  arid  spiritual  Principle. 
 
 1 9  Wherefore,  my  beloved  brethren,  let  every  man  be 
 swift  to  hear,  slow  to  speak,  slow  to  wrath : 
 
 20  For  the  wrath  of  man  worketh  not  the  righteousness 
 of  God. 
 
 21  Wlierefore  lay  apart  all  filthiness  and  superfluity  of 
 naughtiness,  and  receive  with  meekness  the  engrafted 
 word,  which  is  able  to  save  your  souls  ^^. 
 
 22  But  be  ye  doers  of  the  word,  and  not  hearers  only, 
 deceiving  your  own  selves. 
 
 "^"^  This  expression  is  supposed  by  commentators  to  sicjnify 
 the  doctrine  which  has  been  implanted — the  light  within — the 
 natural  innate,  or  eternal  word;  comparing  the  Gospel  to  a 
 seed,  or  to  a  plant,  which  is  here  said  to  be  engrafted  in  their 
 minds.  But  I  cannot  but  believe  that  the  apostle  refers  rather 
 to  the  Mosaic  law,  the  Gospel  of  Christ  being  engrafted  on 
 the  law  ;  for  Christ  came  not  to  destroy  the  law  and  the  pro- 
 phets, but  to  fulfil  them,  (see  James  ii.  23.)  The  ritual  law  he 
 fulfilled  by  his  sacrifice  and  death,  and  the  effects  resulting 
 from  them — his  blood  cleansing  us  from  all  sin.  The  great 
 High-Priesi  offering  up  his  intercession  and  prayers  for  us  in  the 
 Holy  of  Holies — and  the  moral  law  he  fulfilled  in  bis  pure  and 
 holy  life — for  in  him  there  was  no  sin.  He  was  the  true  paschal 
 lamb,  without  blemish,  and  without  spot— he  realised  every 
 tittle  of  the  law,  and  was  the  great  end  and  object  of  it.  Its  types, 
 ceremonies,  and  festivals,  were  only  the  figure  and  representa- 
 tion of  him  that  was  to  come — they  were  now  finished,  com- 
 pleted, and  blotted  out  for  ever,  dying  with  him  on  the  cross. 
 In  ver.  25.  of  this  chapter,  the  word  "  perfect,"  which  is  used 
 in  opposition  to  the  Mosaic  law,  which  was  imperfect,  seems  to 
 be  applied  to  the  Gospel,  in  a  sense  which  corroborates  Ihe 
 opinion  here  advanced.  It  intimates  that  the  Gospel,  or  the  law 
 oi"  liberty,  was  made  perfect  by  bri nixing  to  perfection  the  whole 
 system  of  the  Jewish  law  ;  engrailing  on  it  the  fulness  of  salva- 
 tion, and  giving  us  liberty  from  its  burthensonie  rites,  and  abi- 
 lity to  overcome  the  power  and  dominion  of  sin. 
 
522  CONDITION  OF  THE  JEWISH  CHRISTIANS  IN 
 
 Julian  Pe-        23  For  if  any  be  a  hearer  of  the  word,  and  not  a  doer,  Jerusalem, 
 riod,  4775,    ^q  jg  ]1]^q  unto  a  man  beholding  his  natural  face  in  a  glass  : 
 \J.iIgar^ra,      ^^  p^^  j^^  beholdeth  himself,  and  goeth  his  way,  and 
 straightway  forgettetli  what  manner  of  man  he  was. 
 
 25  But  whoso  looketh  into  the  perfect  law  of  liberty, 
 and  continueth  therein,  he  being  not  a  forgetful  hearer, 
 but  a  doer  of  the  work,  this  man  shall  be  blessed  in  his 
 deed^ 
 
 26  If  any  man  among  you  seem  to  be  religious,  and 
 bridleth  not  his  tongue,  but  deceiveth  his  own  heart,  this 
 man's  religion  is  vain. 
 
 27  Pure  religion,  and  undefiled  before  God  and  the 
 Father,  is  this,  To  visit  the  fatherless  and  widows  in  their 
 affliction,  and  to  keep  himself  unspotted  from  the  world. 
 
 §  4.  JAMES  ii.  1 — 13. 
 The  Administration  of  Justice  being  in  a  most  corrupt  State 
 at  this  Time  among  the  Jews,  the  Apostle  reproves  them 
 for  shewing,  as  they  were  accustomed  to  do,  Partiality  in 
 the  Causes  on  which  they  were  called  upon  to  pass  Judg- 
 Dient — He  cautions  those  who  make  Profession  of  the 
 Faith  or  Religion  of  our  Lord,  against  making  a  Dis- 
 tinction of  Persons  on  account  of  their  Rank,  or  other 
 external  Circumstances,  inwardly  favouring  one  more 
 than  the  other — This,  he  declares,  is  contrary  to  the 
 Gospel  of  Christ,  who  hath  chosen  the  Poor  of  this  World 
 to  he  rich  in  all  spiritual  Blessings,  and  has  made  them 
 Heirs  vfhis  eternal  Kingdom  ;  but  that  they  have  despised 
 the  poor  Man,  although  God  has  so  enriched  him,  while 
 by  the  Rich  they  are  oppressed,  and  dragged  before 
 their  Tribunals  of  Justice,  to  be  jualtreated  and  'punished 
 for  their  Faith,  ivhile  they  blaspheme  the  Name  by  which 
 they  are  called — But,  if  they  fulfil  the  royal  Law  of 
 Christ,  according  to  the  Scriptures,  (John  xiii.  34.  xv. 
 12.)  they  shall  do  well,  and  shall  be  guilty  of  no  Par- 
 tiality— But  if  they  have  respect  to  Persons  in  their  Judg- 
 ment, they  commit  Sin  against  God,  and  their  Brethren, 
 and  they  are  convicted  as  Transgressors  of  the  Law — 
 For  he  who  offends  in  one  particular  Point — he  who 
 kills  by  his  iniquitous  Judgment — is  guilty  of  all— for 
 every  Precept  is  enjoined  by  the  same  Authority — In 
 giving  Judgment,  then,  they  are  so  to  speak  and  act,  as 
 those  who  shall  be  judged  by  the  Law  of  Liberty,  which 
 prescribes  for  them   a   Rule   of  Life,  and  frees   them 
 
 ^^  In  Pirke  Abotli,  cap.  v.  14.  it  is  said  there  are  four  kinds 
 of  men  who  visit  the  synagogues  :  1.  He  who  enters,  but  docs 
 not  work.  2.  He  who  works,  but  does  not  enter.  3.  He  who 
 enters,  and  works.  4.  He  who  neither  enters,  nor  works.  The 
 first  two  arc  indifferent  characters  ;  the  third  is  the  righteous 
 man  ;  the  fourth  is  wholly  evil.— See  Schoctgcn.  llor.  Heb. 
 vol.  i.  p.  1015.  and  Dr.  Clarke  in  loc. 
 
THE  DAYS  OF  THE  APOSTLE  JAMES-CHAP.  XIV.  523 
 
 from  the  Guilt,  Power,  and  Dominion  of  Sin-teaching  Jerusalem. 
 them,  that,  at  the  last  Day,  Judgment  mill  be  passed 
 upon  them  according  to  the  strictness  of  the  Law,  who 
 have  shewed  no  Mercy,  but  rather  unjustly  condemned, 
 but  that  the  Mercy  of  God  will  triumph  over  Judgment, 
 to  those  who  have  shewed  Mercy. 
 
 1  My  brethren,  have  not  the  faith  of  our  Lord  Jesus 
 Clirist,  the  Lord  of  glory,  with  respect  of  persons. 
 
 2  For  if  there  come  into  your  assembly  a  man  with  a 
 gold  ring,  in  goodly  apparel ;  and  there  come  in  also  a 
 poor  man  in  vile  raiment ; 
 
 3  And  ye  have  respect  to  him  that  weareth  the  gay 
 clothing,  and  say  unto  him,  Sit  thou  here  in  a  good 
 place :  and  say  to  the  poor.  Stand  thou  there,  or  sit  here 
 under  my  footstool ; 
 
 4  Are  ye  not  then  partial  in  yourselves,  and  are  be- 
 come judges  of  evil  thoughts  ?  ^    ,   , 
 
 5  Hearken,  my  beloved  brethren,  Hath  not  God  chosen 
 the  poor  of  this  world,  rich  in  faith,  and  heirs  of  the 
 kingdom  which  he  hath  promised  to  them  that  love  hnn  ? 
 
 6  But  ye  have  despised  the  poor.  Do  not  rich  men 
 oppress  you,  and  draw  you  before  the  judgment-seats  ? 
 
 7  Do  not  they  blaspheme  that  worthy  name  by  the  which 
 ye  are  called  ? 
 
 8  If  ye  fulfil  the  royal  law,  according  to  the  scripture, 
 Thou  shalt  love  thy  neighbour  as  thyself,  ye  do  well : 
 
 9  But  if  ye  have  respect  to  persons,  ye  commit  sm,  and 
 are  convinced  of  the  law  as  transgressors. 
 
 10  For  whosoever  shall  keep  the  whole  law,  and  yet 
 oftend  in  one  point,  he  is  guilty  of  all  '^ 
 
 11  For  he  that  said,  Do  not  commit  adultery,  said  also, 
 
 29  In  the  tract  Sbabbath,  fol.  70.  where  they  dispute  c«jn- 
 ccrning  the  thirty-niue  works  commanded  by  Moses,  Rabbi 
 Jochanan  says,  «<  But  if  a  man  do  the  whole,  with  the  omis- 
 sion  of  one,  he  is  guilty  of  the  whole,  and  of  every  one.  It 
 was  a  maxim  also,  among  the  Jewish  doctors,  that  if  a  man  kept 
 any  one  commandment  faithfully,  though  he  broke  all  the  rest, 
 he  might  assure  himself  of  the  favour  of  God  ;  for  wlulc  they 
 tau^-ht  that,  "  He  who  transgresses  all  the  precepts  of  tlie^law, 
 has'broken  the  yoke,  dissolved  the  covenant,  and  exposed  the 
 law  to  contempt ;  and  so  has  he  done  who  has  broken  even  one 
 oreccni,"  (Mechilta,  fol.  5.  Yalcut  Simeoni,  part  ].  fol.  59.) 
 they  also  taught,  that  he  who  observed  any  principal  com- 
 mand,  was  equal  to  him  who  kept  the  whole  law,  (K.ddushin, 
 fol.  39.)  and  they  give,  for  example,  "  If  a  man  abandon  ido- 
 latry it  is  the  same  as  if  he  had  fnlliUed  the  whole  law,"  (Ibid. 
 Ibl.  40.)  To  correct  these  erroneous  vacillating  doctrines,  seems 
 to  have  been  the  object  of  the  apostle.  Adam  Clarke  has  col- 
 lected from  Schoctgen  many  rabbinical  doctrines,  or  traditions, 
 to  illustrate  this  epistle,  which  bears  evident  internal  prool 
 that  it  was  written  by  a  Jew  to  Jews.— Sec  Clarke  in  loc.  or 
 Schoctgen  Hor,  Hcb.  vol.  i.  p.  1016-1030. 
 
524  THE  DOCTRINE  OF  ST.  PAUL  AND  ST.  JAMES. 
 
 .  .•     o       Tin  not  kill.     Now  if  thou  commit  no  adultery,  yet   if  Jerusalem. 
 
 Julian  Pe-      UO  noi,  ivm.  n  ,i      i 
 
 riod,  4775.    tliou  kill,  tliou  art  become  a  transgressor  of  the  law. 
 VulgariEra,      12  So  speak  ye,  and  so  do,  as  they  that  shall  be  judged 
 ^^*  by  the  law  of  liberty. 
 
 13  For  he  shall  have  judgment  without  mercy,  that 
 hath  shewed  no  mercy,  and  mercy  rejoiceth  against  judg- 
 ment. 
 
 §  5.  JAMES  ii.  14,  to  the  end. 
 To  shew  the  Jews  the  Absurdity  of  relying  on  the  Know- 
 ledge or  the  Profession  of  the  Gospel,  without  perform- 
 ing its  Precepts,  as  taught  by  some  of  their  Teachers, 
 he  asks  what  Advantage  it  is  to  a  Man  to  say  he  hath 
 Faith,  and  not  Works,  or  no  Christian  Practice  ? — An 
 empty  Profession  of  Faith  is  as  ineffectual  for  Justifica- 
 tion, as  good  Wishes  without  good  Works,  are  for  re- 
 lieving the  Wants  of  the  Destitute — The  Devils  believe 
 in  God,  but  not  to  their  Justification  ;  for  this  Conviction 
 only  increases  their   Torment :  they  believe  and  tremble 
 
 But  wouldest  thou  be  convinced,  the  Apostle  demands, 
 
 that  Faith  which  has  no  Influence  on  a  Mans  Actions 
 is  dead,  utterly  incapable  of  obtaining  Justification,  ask 
 thyself  if  our  Father  Abraham  was  not  justified  by  his 
 Works,  when  he  offered  Isaac  on  the  Altar — his  Faith 
 co-operated  with  his  Works— and  by  his  Works,  in  Obe- 
 dience to  the  Commands  of  God,  his  Faith  was  mani- 
 fested, and  made  perfect — By  Works,  therefore,  pro- 
 ceeding from  Faith,  a  Man  is  justified ;  and  not  by 
 Faith  only,  without  Works ;  for  there  can  be  no  more  a 
 true  and  saving  Faith  without  good  Works,  than  there 
 can  be  a  living  human  Body  without  the  Soul. 
 
 14  What  doth  it  profit,  my  brethren,  though  a  man  say 
 he  hath  faith,  and  have  not  works  ?  Can  faith  save  him  ? 
 
 15  If  a  brother  or  sister  be  naked,  and  destitute  of 
 daily  food, 
 
 16  And  one  of  you  say  unto  them.  Depart  in  peace,  be 
 you  warmed  and  filled  ;  notwithstanding  ye  give  them  not 
 those  things  which  are  needful  to  the  body  ;  what  doth  it 
 profit  ? 
 
 17  Even  so  faith,  if  it  hath  not  works,  is  dead  ;  being 
 alone. 
 
 1 8  Yea,  a  man  may  say.  Thou  hast  faith,  and  I  have 
 works :  shew  me  thy  faith  without  thy  works,  and  I  will 
 shew  thee  my  faith  by  my  works. 
 
 19  Thou  believest  that  there  is  one  God ;  <hou  doest 
 well :  the  devils  also  believe,  and  tremble, 
 
 20  But  wilt  thou  know,  O  vain  man,  that  faith  without 
 works  is  dead  l 
 
 21  Was  not  Abraham  our  father  justified  by  works, 
 when  he  had  offered  his  son  Isaac  upon  the  altar  ? 
 
ON  THE  SUBJECT  OF  FAITH  AND  WORKS.  525 
 
 Julian  Pe-  oo   SeCSt  tllOU  llOW  faith    wrought  witll  his   works,   and  Jerusalem. 
 
 Vulgar 'yEra,  ^y  ^^^rks  was  faith  made  perfect  ? 
 
 02.  '      23  And  the  scripture  was  fulfilled  which   saith,  Abra- 
 
 ham believed  God,  and  it  was  imputed  unto  him  for  righte- 
 ousness :  and  he  was  called  the  Friend  of  God. 
 
 24  Ye  see  then  how  that  by  works  a  man  is  justified, 
 and  not  by  faith  only  '". 
 
 ^^  As  many  have  considered  tliat  tlie  doctrine  of  justification 
 by  good  works,  as  preached  by  St.  James,  is  in  opposition  to 
 the  doctrine  of  justilication  by  faith  alone,  as  taught  by  St. 
 Paul,  it  will  be  necessary  to  show  in  what  manner  the  two 
 apostles  are  reconciled  ;  for  as  they  both  wrote  under  the  influ- 
 ence of  one  and  the  same  divine  Spirit,  it  is  certain  there  can 
 be  no  real  difterence  existing  between  them.  In  the  first  place, 
 it  will  be  necessary  to  remark,  from  the  whole  scope  of  St. 
 Paul's  argument,  and  from  his  allusions  to  baptism,  and  the 
 blessings  of  which  we  are  made  partakers  in  that  sacrament, 
 which  he  enumerates — that  it  is  most  probable  the  apostle  speaks 
 of  baptismal,  orinitial  purification  (chap.  v.  1,2.10).  Every  per- 
 son who  is  presented  at  the  holy  font,  is  mystically  washed,  and 
 receives  remission  of  the  sins  of  his  Adamic  nature,  which  is 
 figuratively  buried  with  him  in  baptism.  He  is  regenerated  by 
 the  Holy  Spirit,  raised  again  to  a  new  life,  or  state  of  being  ; 
 he  is  made  God's  child  by  grace,  and  adoption,  and  as  such  he 
 is  incorporated  into  the  visible  Church,  or  family,  of  his  spiri- 
 tual father.  He  is  taken  into  covenant  with  God,  and  is  made 
 heir  of  his  glorious  promises,  on  the  condition  of  faith  alone 
 in  Christ,  and  a  life  consistent  with  his  new  creation  and  rela-. 
 tionship  to  God.  This  is  the  justification  to  which  St.  Paul 
 refers  in  his  doctrine  of  justification,  or  remission  of  sins  on 
 faith  alone;  and  it  is  evident  that  no  man  can  lay  claim,  or 
 merit  by  his  own  good  works,  this  act  of  free  pardon  and  grace, 
 which  could  only  be  obtained  by  the  sinless  life  and  atoning 
 sacrifice  of  the  second  Adam,  the  Son  of  God.  Christ  per- 
 fected the  human  nature  of  man,  which  he  united  to  his  divine 
 nature  ;  that  it  might  be  sanctified  by  his  Spirit,  and  be  recon- 
 ciled to  his  heavenly  Father  through  him. 
 
 As  far,  then,  as  justification  is  concerned,  the  apostles  cannot 
 be  said  to  oppose  each  other,  as  they  evidently  speak  of  distinct 
 things— James  confining  himself  to  final  justification,  which 
 is  to  be  attained  only  by  fufilling  the  conditions  of  the  Gospel 
 covenant,  to  which  by  baptism  we  have  been  admitted. 
 
 On  these  conditions  both  the  apostles  in  the  most  decided 
 manner  agree.  St.  Paul,  while  he  forcibly  insists  that  works  of 
 the  law  and  good  works  cannot  avail  in  our  baptismal  justifica- 
 tion, which  is  imparted  on  the  condition  of  faith  alone  ;  strenu- 
 ously asserts  with  St.  James,  that  although  by  faith  alone  we  are 
 received  into  a  justified  state  with  God,  to  obtain  the  final 
 or  second  justification,  to  become  joint-heirs  with  Christ,  we 
 must  lead  holy  lives,  shewing  our  faith  by  our  conduct ;  a  conti- 
 nuance in  sin  being  inconsistent  with  a  state  of  fiivour  and  grace. 
 That  all  will  receive  the  reward  of  their  deeds  in  this  world, 
 and  those  only  would  attain  to  final  justification,  who  are  in 
 Christ  Jesus  ;  who  walk  not  after  the  flesh,  which  ought  to  have 
 been  buried  in  baptism,  with  all  its  carnal  alleclions  and  appe- 
 tites, but  who  walk  after  the  Spirit  in  the  holiness  and  purity  of 
 Christ,  fulfilling  the  conditions  of  the  Christian  covenant.  Here 
 then,  St.  Paul  and  St.  James  arc,  without  difliculty,  reconciled  ; 
 the  former  speaking  of  preceding  works  of  righteousness  not 
 
526  ST.  JAMES  AGAIN  CAUTIONS  THE  CHRISTIAN  JEWS 
 
 Jerusalem. 
 
 Julian  Pe-  25  Likewise  also  was  not  Raliab  the  harlot  justified  by 
 riod,  1775.  ^orks,  when  she  had  received  the  messengers,  and  had 
 VulgariEra,  ^^^^  ^,^^^^^  ^^^  another  way? 
 
 26  For  as  the  body  without  the  spirit  is  dead,  so  faith 
 without  works  is  dead  also. 
 
 J  6.  JAMES  iii.  1 — 12. 
 St.  James  again  cautions  the  Christian  Jews  not  to  tmder- 
 take  the  Office  of  Teacher ,  of  which  they  were  very  desir- 
 ous (1  Tim.  i.  7.)  before  they  were  fully  qualified,  know- 
 ing that  as  Teachers  they  would  receive  the  greater  Con- 
 demnation ;  for  in  many  Things  they  offend  all — If  a 
 Man  offend  not  in  Word,  by  false  Doctrine^  or  bitter 
 railing^  the  same  is  a  Man  well  instructed  in  the  Gos- 
 pelf  and  is  able  also  to  bridle  in  the  whole  Body-^as  it 
 is  more  difficult  to  govern  our  Tongues,  than  to  avoid 
 offending  in  our  Actions — By  Bits  in  Horses*  Mouths 
 their  whole  Body  is  turned  round — Ships,  which  though 
 they  be  so  great,  arc  governed  with  a  very  small  Helm — 
 Even  so  the  Tongue  is  a  little  Member,  boasting  great 
 Things,  working  mightily,  and  ruling  over  the  whole  Man 
 — Behold  also  how  great  a  Mass  of  Wood  a  little  Fire 
 
 obtaining  the  first  or  initial  justification,  which  was  granted  on 
 their  first  believing,  or  by  faith  alone,  through  the  grace  and 
 redemption  in  Christ  Jesus  ;  and  the  latter  confining  himself  to 
 the  second,  or  final  justification,  insists  upon  good  works  as 
 the  natural  result  of  a  true  and  saving  faith.  Or,  as  the  Church 
 expresses  it  in  the  twelfth  article  of  religion,  that  good  works, 
 which  are  the  fruits  of  faith,  and  follow  after  justification  (bap- 
 tismal) cannot  put  away  our  sins;  yet  are  they  pleasing  and 
 acceptable  to  God  in  Christ,  and  do  spring  out  necessarily  of  a 
 true  and  living  faith  :  insomuch  that  by  them  a  lively  faith  may 
 be  as  evidently  known,  as  a  tree  discerned  by  the  fruit. 
 
 Some  commentators  are  of  opinion  that  the  Epistle  of  St. 
 James  was  written  to  rectify  the  abuse  founded  on  St.  Paul's 
 doctrine— to  the  neglect  of  Christian  practice,  on  the  pretence 
 of  the  all-sufficiency  of  faith — it  is  also  considered  that  all  the 
 Catholic  Epistles  were  written  for  the  same  purpose,  shewing 
 that  St.  Paul  intended  only  to  exclude  the  works  of  the  Mosaic 
 law,  and  not  the  works  of  the  Christian  law.  In  all  the  in- 
 stances of  faith  recorded  for  our  instruction,  from  that  of  faith- 
 ful Abraham  to  the  martyrs  of  the  Christian  dispensation,  there 
 is  the  same  beautiful  harmony  and  character  preserved.  They 
 have  been  severally  first  justified  or  accepted  by  God,  for  their 
 belief  in  the  truths  he  vouchsafed  to  reveal  to  them  ;  which 
 faith,  according  to  the  pattern  given  us  in  the  father  of  be- 
 lievers, has  been  the  foundation  or  living  principle  of  active 
 obedience  and  consequent  holiness  of  life  ;  and  by  such  a  faith 
 alone,  mankind  are  taught  throughout  Revelation  to  seek  for 
 righteousness  or  justification  before  God — shewing  their  faith 
 by  their  works.  For  the  farther  discussion  of  this  subject,  see 
 Mr.  Young's  sermon  on  St.  Paul's  doctrine,  of  justification  by 
 I  faith  ;  Benson's  Dissertations  on  James  ii.  14—20  ;  Mr.  Tay- 
 lor's Key  to  the  Apostolic  writings,  sect.  245,  &c.  and  280. ;  and 
 Mr.  Tavel's  admirable  sermon  preached  at  tlio  archidiaconal 
 visitation  of  Dr.  Bcrners. 
 
NOT  TO  UNDERTAKE  THE  OFFICE  OF  TEACHER.  527 
 
 Julian  PC-        Undleth^And  th.   Tongue  is  a  Fire  kindling  a  Mass  Jerusalem. 
 Hor4775.        oflmquity-^So  is  the  Tongue  among  our  Members  de- 
 Vulgar^ra,      .^^.      J^^  ■^^^^•,,  ,,;^/,  ;<,  Iniquity  ;  speaking  ill  of  hod 
 ''•  andean ;  setting  on  Fire  the  Wheel  or  Frame  of  our 
 
 Nature;  or  the  successive  Generations  of  Man;  being 
 itself  set  on  Fire  of  Hell,  by  the  infernal  Spirit  influenc- 
 ing  the  Heart-Every  Nature   of  wild   Beasts    their 
 Strength  and  Fierceness,  the  Swiftness  of  Birds    the  Poi- 
 son of  Serpents,  the  exceeding  great  Force  of  Sea  Mon- 
 sters, is  tamed,  and  hath  been  tamed  by  the  Reason  and 
 Ingenuity  of  Man;  but  the   Tongue  of  Man   can    no 
 Man   tame-It  is  an  unruly  evil  Thing;  and  like   the 
 Toncrue  of  a  Serpent  or  Adder,  it  is  full  of  deadly  Ve- 
 WPsalm  cxl.  3.)-^  ^s  applied  to  the  most  opposite 
 Purposes— With  it  we  bless  God,  even  the  Fatlwr  of  us 
 all  -and  with  it  we  curse  Men,  who  are  tnade  ajter  the 
 similitude  of  God-From  the  same   Tongue,  out  of  the 
 same  Mouth,  goeth  both  a  Blessing   and  a  C^rse--^^fj 
 Inconsistency  is  not  to  be  found   in  the  natural  World 
 where  it  would  be  considered  contradictory  and  unnatural, 
 
 1  My  brethren,  be  not  many  masters,  knowing  that  we 
 shall  receive  the  greater  condemnation. 
 
 2  For  in  many  things  we  offend  all.  If  any  man 
 offend  not  in  word,  the  same  is  a  perfect  man,  and  able 
 also  to  bridle  the  whole  body. 
 
 3  Behold,  we  put  bits  in  the  horses  mouths,  that  they 
 may  obey  us ;  and  we  turn  about  their  whole  body. 
 
 4  Behold  also  the  ships,  which  though  they  be  so  great, 
 and  are  driven  of  fierce  winds,  yet  are  they  turned  about 
 witha  very  small  helm,  whithersoever  the  governor  listeth. 
 
 5  Even  so  the  tongue  is  a  little  member,  and  boasteth 
 great  things.     Behold,  how  great  a  matter  a  little  hre 
 
 kindleth  ' 
 
 6  And  the  tongue  is  a  fire,  a  world  of  iniquity :  so  is 
 the  tongue  among  our  members,  that  it  defileth  the  whole 
 body,  and  setteth  on  fire  the  course  of  nature ;  and  it  is 
 
 set  on  fire  of  hell.  o  ,  •  j         j  «r  .«.. 
 
 7  For  every  kind  of  beasts,  and  of  birds,  and  of  ser- 
 pents, and  of  things  in  the  sea,  is  tamed,  and  hath  been 
 tamed  of  mankind :  .    .  , 
 
 8  But  the  tongue  can  no  man  tame ;  it  is  an  unruly 
 evil,  full  of  deadly  poison.  ,       t-    i  i 
 
 9  Therewith  bless  we  God,  even  the  Father ;  and 
 therewith  curse  we  men,   which  are  made  after  the  simili- 
 
 tude  of  God.  ,    i    1 1      •  i 
 
 10  Out  of  the  same  mouth  proceedeth  blessing  and 
 cursincr.     My  brethren,  these  things  ought  not  so  to  be. 
 
 11  Doth  a  fountain  send  forth  at  the  same  place  sweet 
 water  and  bitter  'i 
 
528  Holiness  should  accompany  Curistian  Knowledoe. 
 
 Julian  Pe-        12  Can  the  fig-tree,   my  brethren,  bear  olive-berries  ?  Jerusalem, 
 riod,  4775.  either  a  vine,  figs  ?  so  can  no  fountain  both  yield  salt 
 ^"'^^'■^^*' water  and  fresh. 
 
 §  7.     JAMES  iii.  13,  to  the  end. 
 
 The  Ajiostle  exhorts  the  Jews,  who  were  great  Pretenders 
 to  knowledge,  particularly  those  7vho  were  Teachers,  to 
 give  Proof  of  their  Wisdom  by  a  holy  Life  and  Conver- 
 sation ;  in  all  their  Actions  shewing  the  Meekness  and 
 Gentleness  of  true  Religion — But  if  they  taught  either 
 the  Law  or  the  Gospel  with  hitter  Zeal  against  their  Op- 
 ponents, they  should  not  boast  of  their  religious  Know- 
 ledge, for  they  lied  agaiiist  that  Truth  wltich  they  pre- 
 tended to  teach — For  this  Wisdom  originates  in  the  Gra- 
 tification of  the  earthly  Man  and  his  sensual  Passions, 
 and  is  the  Wisdom  of  Devils ;  for  where  there  is  fiery 
 and  intolerant  Zeal  and  Animosity,  there  is  Confusion 
 and  Disorder,  Irregularity,  and  every  Unchristian  Prac- 
 tice— But  the  Wisdom  which  Christ  himself  or  the  Spirit 
 brought  down  from  above,  is  first  pure  from  Sensuality 
 and  Earthliness,  gentle  and  peaceable  (not  contentious) 
 easy  to  be  intreated  to  forgiveness — full  of  Compassion  to 
 the  Affl,icted,  abounding  in  the  good  Fruits  of  Holiness  and 
 Righteousness,  without  Partiality  in  Judgment,  and  with- 
 out Dissimulation  and  Hypocrisy ;  for  all  the  opposite 
 Vices  of  which  the  Jews  had  been  reproved — And  this  ex- 
 cellent and  heavenly  Temper  and  Wisdom,  the  Fruit  of  the 
 Christian  Religion,  is  sown,  not  in  Strife  and  Contention, 
 but  in  Peace  and  Concord,  by  those  who  practise  and 
 promote  Peace  among  Mankind, 
 
 13  Who  is  a  wise  man  and  endued  with  knowledge 
 among  you  ?  let  him  shew  out  of  a  good  conversation  his 
 works  with  meekness  of  wisdom. 
 
 14  But  if  ye  have  bitter  envying  and  strife  in  your 
 hearts,  glory  not,  and  lie  not  against  the  truth. 
 
 15  This  wisdom  descendeth  not  from  above,  but  is 
 earthly,  sensual,  devilish. 
 
 1 G  For  where  envying  and  strife  is,  there  is  confusion 
 and  every  evil  work. 
 
 17  But  the  wisdom  that  is  from  above  is  first  pure, 
 then  peaceable,  gentle,  and  easy  to  be  intreated,  full  of 
 mercy  and  good  fruits,  without  partiality,  and  without 
 hypocrisy. 
 
 1 8  And  the  fruit  of  righteousness  is  sown  in  peace  of 
 them  that  make  peace. 
 
 §  8.     JAMES  iv.  1 — 10. 
 The  Apostle  after  having  described  the  Effects  of  that  Wis- 
 dom  which  is  from  above,  insinuates  that  their  furious  Zeal 
 could  not,  as  (hey  asserted,  proceed  from  the  Spirit  of  God, 
 
Gkntleness,  Peace,  5cc.  Fruits  of  the  Spirit  of  God.  52& 
 
 Jnlian  Pe-        whose  Fruit  was  Peace  and  Harmony,  hit  from  that  Wisdom  /ecusalem. 
 riod,4775.        nhich  is  from  beneath—the  Cause  of  all  their  Wars  and 
 Vulgar/Era,      fightings  jirocccding  from  their  own  sensual  Appetites 
 and  Passions,  which  war  in  their  Members  against  their 
 Knowledge   and    Conscience — They    lust  for  Dominion 
 over  the  Heathen,  and  freedom  from   Tribute,   but  their 
 sensual  Desires  are  not  gratified — They  kill  the  Heathen 
 in  their  Zeal  to  destroy  Idolatryy  but  they  cannot  obtain 
 this  Object  of  their  earnest  Desire—  They  fight  and  war  for 
 Dominion  over  them,  yet  their  Attempts  are  unsuccessful, 
 because  they  do  not  ask   if  it  is  the  Will  of  God — And 
 when  they  pray  they  do  not  receive  the  Things  for  which 
 they  petition,  because  they  ask  them  for  wicked  Purptoses, 
 —  They  have  broken  their  marriage  Contract  with  God,  for 
 loving  the  World  more  than  him — And  know  they  not  that 
 the  inordinate  Love  of  the  present  World  is  open  Enmity 
 against   God— Do  they  think  that  the  Scripture  falsely 
 condemns  such  a  worldly  Temper  (Rom.  viii.  7.)  that  the 
 Spirit  of  God,  from  which  the  true  Wisdom  proceeds,  pro- 
 duces Envy,   Covetousness,  and  Worldly-Mindedness  ?— 
 By  no  means  ;for  his  Spirit  gives  greater  Degrees  of  Grace, 
 imparting  Humility  and  Love  to  Man,  and  Moderation  as 
 to  earthly  Things,  according  to  the    Words  of  ScrijHure 
 (Prov.  iii.  34.  the  LXX.) — They  are  called  upon  to  submit 
 to  the  Dispensations  and  the  Will  of  God,  to  resist  the  great 
 Enemy  of  their  Salvation,  the  Author  of  their  Wars  and 
 Strife-^He  will  flee  from  them  if  they  are  holy  in  their 
 Conduct — To  draw  nigh  to  God  with  pure,  humble,  and 
 devout  Affections, 
 
 1  From  whence  come  wars  and  fightings  among  you  ? 
 come  they  not  hence,  even  of  your  lusts  that  war  in  your 
 members  ? 
 
 2  Ye  lust,  and  have  not :  ye  kill,  and  desire  to  have, 
 and  cannot  obtain  :  ye  fight  and  war,  yet  ye  have  not,  be- 
 cause ye  ask  not. 
 
 3  Ye  ask,  and  receive  not,  because  ye  ask  amiss,  that 
 ye  may  consume  it  upon  your  lusts. 
 
 4  Ye  adulterers  and  adulteresses,  know  ye  not  that  the 
 friendship  of  the  world  is  enmity  with  God  ?  whosoever 
 therefore  will  be  a  friend  of  the  world,  is  the  enemy  of 
 God. 
 
 5  Do  ye  think  that  the  Scripture  saith  in  vam,  The 
 spirit  that  dwelleth  in  us  lusteth  to  envy  ? 
 
 6  But  he  giveth  more  grace  :  wherefore  he  saith,  God 
 resisteth  the  proud,  but  giveth  grace  unto  the  humble. 
 
 7  Submit  yourselves  therefore  to  God.  Resist  the 
 devil,  and  he  will  flee  from  you. 
 
 8  Draw  nigli  to  God,  and  he  will  draw  nigli  to  you. 
 VOL.  II.  Mm 
 
62. 
 
 530  THE  UNCERTAINTY  OF  LIFE -CHAP.  XIV. 
 
 Julian  Pe-    Cleanse  your  hands,  ye  sinners  ;  and  purify  your  hearts,  ije  Jerusalem. 
 
 riod,  4775.  (Jouble-minded. 
 
 \^i]gar/Era.      ^  g^  afflicted,  and  mourn,  and  weep  :  let  your  laugh- 
 ter be  turned  to  mourning,  and  your  joy  to  heaviness. 
 
 10  Humble  yourselves  in  the  sight  of  the   Lord,  and 
 he  shall  lift  you  up. 
 
 §  9.      JAMES  iv.  11,  12. 
 
 The  Apostle  cautions  them  against  all  detraction,  more  par- 
 ticularly the  zealous  Jewish  Converts^  against  censuring 
 and  speaking  evil  of  those  who  differ  with  them  in  religi- 
 ous Opinions,  and  who  thought  themselves  released  from 
 all  Obligation  to  the  Ceremonial  Law ;  for  those  who  con- 
 demn others  for  asserting  their  Christian  Liberty,  speak 
 in  effect  against  the  Christian  Law  (Lev.  xix,  16.  ;  Ps. 
 XV.  3. ;  Matt.  vii.  1, ;  Luke  vi.  S7). 
 
 11  Speak  not  evil  one  of  another,  brethren.  He  that 
 speaketh  evil  of  his  brother,  and  judgeth  his  brother, 
 speaketh  evil  of  the  law,  and  judgeth  the  law :  but  if 
 thou  judge  the  law,  thou  art  not  a  doer  of  the  law,  but  a 
 judge. 
 
 12  There  is  one  Lawgiver,  who  is  able  to  save  and  to 
 destroy  :  who  art  thou  that  judgeth  another  ? 
 
 §  10.     JAMES  iv.   13,  to  the  end. 
 
 The  Apostle  next  reproves  them  for  placing  too  much  de^ 
 pendance  on  all  their  worldly  Schemes  and  Projects,  and 
 on  the  Continuance  of  their  Life  without  taking  into  con- 
 sideration its  frailty  and  uncertainty ;  acting  as  if  all 
 Events  were  at  their  disposal — The  folly  of  such  Con- 
 duct shewn  from  the  evanescent  and  fleeting  Nature  of 
 human  Life — He  who  knows  his  Duty,  and  does  not  per- 
 form it,  to  him  his  Siii  is  aggravated. 
 
 13  Go  to  now,  ye  that  say,  To-day  or  to-morrow  we 
 will  go  into  such  a  city,  and  continue  there  a  year,  and 
 buy  and  sell,  and  get  gain  : 
 
 1 4  Whereas  ye  know  not  what  shall  be  on  the  mor- 
 row :  For  what  is  your  life  ?  It  is  even  a  vapour,  that 
 appeareth  for  a  little  time,  and  then  vanisheth  away. 
 
 15  For  that  ye  ought  to  say.  If  the  Lord  will,  we  shall 
 live,  and  do  this,  or  that. 
 
 16  But  now  yc  rejoice  in  your  boastings:  all  such  re- 
 joicing is  evil. 
 
 17  Therefore  to  him  that  knoweth  to  do  good,  and 
 doeth  it  not,  to  him  it  is  sin. 
 
 §  11.      JAMES  v.    1 — 6. 
 The  Apostle  having  reminded  the  Jews  of  the  Uncertainty 
 of  this  Life,  and  of  their  precarious  Success  in  worldly 
 
THE  CHRISTIANS  ARE  EXHORTED  TO  PATIENCE.  531 
 
 Julian  Pe-        PursuitSy  more  particularly  addresses  himself  to  the  Un-  Jerusalem. 
 Vuf '  ^'zE  *        l^elieving  part  of  the  Nation,  who  were  extremehf  addicted 
 62.  '      to  covetousness,  and  to  the  amassing  of  Wealth,   and  re- 
 
 presents to  them  witli  the  Spirit  and  Energy  of  a  Pro- 
 phet, the  dreadful  Desolation  and  Calamities  that  were 
 coming  upon  them,  and  to  shew  the  Folly  of  trusting  in 
 these  Things  which  they  must  so  soon  lose — IF  hen  the 
 anful  Judgments  of  God  pronounced  against  their  Na- 
 tion shall  be  poured  out,  they  will  he  plundered  of  their 
 ill-gotten  Wealth — The  cry  of  the  Labourers  they  have 
 defrauded  (Deut,  xxiv.  ;  Lev.  xix.  13.)  has  ascended 
 into  Heaven,  requiring  Vengeance  from  the  Deity — They 
 have  lived  in  the  full  Indulgence  of  all  their  sensual  Appe- 
 tites—  They  have  pampered  their  Hearts  as  Beasts  are 
 fed  for  a  Day  of  Slaughter — They  have  condemned  and 
 killed  the  Just  One,  and  God  has  not  as  yet  resisted  them. 
 
 1  Go  to  now,  ye  rich  men,  weep  and  bowl  for  your 
 miseries  that  shall  come  upon  you . 
 
 2  Your  riches  are  corrupted,  and  your  garments  are 
 moth-eaten. 
 
 3  Your  gold  and  silver  is  cankered ;  and  the  rust  of 
 them  shall  be  a  witness  against  you,  and  shall  eat  your 
 flesh  as  it  were  fire.  Ye  have  heaped  treasure  together 
 for  the  last  days. 
 
 4  Behold,  the  hire  of  the  labourers  who  have  reaped 
 down  your  fields,  which  is  of  you  kept  back  by  fraud, 
 crieth  :  and  the  cries  of  them  which  have  reaped  are  en- 
 tered into  the  ears  of  the  Lord  of  Sabaoth. 
 
 5  Ye  have  lived  in  pleasure  on  the  earth,  and  been 
 wanton  ;  ye  have  nourished  your  hearts,  as  in  a  day  of 
 slaughter. 
 
 6  Ye  have  condemned  and  killed  the  just ;  and  he 
 doth  not  resist  you. 
 
 §    12.       JAMES  V.    7—12. 
 
 From  the  consideration  that  the  unbelieving  Jews  had  not  as 
 yet  received  the  Punishment  which  must  necessarily  follow 
 on  their  unparalleled  Crimes,  the  Jewish  Christians  who 
 are  persecuted  by  them,  are  exhorted,  in  imitation  of  their 
 blessed  Master,  to  await  with  Patience  the  coming  of  the 
 Lord,  who  will  execute  Judgment  on  their  Nation,  and 
 provide  the  Means  of  their  Deliverance — He  desires  them 
 not  to  groan  or  to  pray  for  Vengeance  against  their 
 Persecutors,  lest  they  also  be  condemned  with  tliem,  for 
 Christ  has  alone  the  Power  of  Judging,  and  is  about  to 
 execute  it  on  the  Disobedient — Further  to  encourage  them 
 in  Faith  and  Patience,  St.  James  calls  upon  them  to  take 
 the  Prophets  who  had.  spoken  to  fheh-  Fathers,  by  the 
 M  m  "Z 
 
532 
 
 HOW  THE  GIFT  OF  HEALING  WAS  TO  BE  USED. 
 
 Julian  Pe-         Authority  of  God,  for  their  Example  of  Suffering,  Afftic-  Jerusalem. 
 
 riod,4775.       iIq^^  and  Patience. 
 
 VnlgariEra,  ^  ^^  patient,  therefore,  brethren,  unto  the  coming  of 
 the  Lord.  Behold,  the  husbandman  waiteth  for  the  pre- 
 cious fruit  of  the  earth,  and  hath  long  patience  for  it, 
 until  he  receive  the  early  and  latter  rain. 
 
 8  Be  ye  also  patient ;  stablish  your  hearts :  for  the 
 coming  of  the  Lord  draweth  nigh. 
 
 9  Grudge  not  one  against  another,  brethren,  lest  ye 
 be  condemned :  behold,  the  Judge  standeth  before  the 
 
 10  Take,  my  brethren,  the  prophets,  who  have  spoken 
 in  the  name  of  the  Lord,  for  an  example  of  suffering, 
 affliction,  and  of  patience. 
 
 11  Behold,  we  count  them  happy  which  endure,  le 
 have  heard  of  the  patience  of  Job,  and  have  seen  the  end 
 of  the  Lord ;  that  the  Lord  is  very  pitiful,  and  of  tender 
 
 mercy. 
 
 12  But  above  all  things,  my  brethren,  swear  not,  nei- 
 ther by  heaven,  neither  by  the  earth,  neither  by  any  other 
 oath :  but  let  your  yea  be  yea,  and  your  nay,  nay ;  lest 
 ye  fall  into  condemnation. 
 
 §  13.     JAMES  v.  13,  to  the  end. 
 Under  all  the  Circumstances  of  Life  he  recommends  a  cor- 
 respondentfeeling  of  Devotion— In  Sickness  and  Disease 
 to  send  for  the  Elders  of  the  Church,  rvho  possessed  the 
 Gifts  of  Healing,  to  pray  over  and  to  anoint  them  with 
 Oil,  as  the  Jervish  custom  was,  in  the  Hope  that  by  a 
 sincere  Repentance  their  Sin  might   be  pardoned,  and 
 their   Disorder  miraculously  remitted— The  Prayer  of 
 Faith  prevailing,  the  Lord  Jems  will  raise  them  up  again 
 in  Health,  manifesting,  by  a  sudden  Restoration,  that  the 
 Sins  for  which  they  had  been  afflicted,  were  forgiven— 
 They  are  admonished  to  confess  their  Faults  one  to  ano-^ 
 ther,  that  they  may  obtain  the  Pardon  and  the  Prayers  oj 
 those   they  have  injured— The   Prayer  of  a  righteous 
 Man,  endued  with  the  Gift  of  Healing,  (probably  by  the 
 Elder,  ver.  14.;  moved  by  the  Spirit  of  God,  is  of  great 
 Efficacy,  and  availeth  much  with  God  for  the  Recovery  of 
 the  Sick-Further,  to  excite  them  to  fervent  Prayer,  and 
 to  increase  their  Confidence  and  Faith  in  the  mtracxilous 
 Interference  of  God,  when  for  his  Glory  he  adduces  the 
 instance  of  Elijah,  who  was  a  Man  of  the  same  Consti- 
 tution and  Infirmities  as  themselves,  and  equally  incapa- 
 ble of  performing  a  Miracle  ;  yet  when  he  twice  prayed 
 with  Faith  and  Fervency,  in  obedience  to  a  secret  impulse, 
 God  heard  his  Prayer,  and  in  both  instances  remarkably 
 answered  them— The  Gifts  of  healing  and  of  performing 
 Miracles  are  much  to  be  desired;  but  he  who  reclaims  a 
 
ON  THE  ANOINTING  WITH  OIL-CHAP.  XIV.  53$ 
 
 Jalian  Pe-        Sinner  from  the  Error  of  his  Way,  shall  produce  a  more  Jerusalem. 
 yuWarMr'a       highly  acceptable  Work  than  any  miraculous  Cure  per- 
 62.  "  '     formed  on  the  Body ;  for  he  shall  save  a  Soul  from  ever- 
 
 lasting Death  f  and  shall  cover  the  multitude  of  Sins,  God 
 not  inflicting  Punishment  on  those  who  have  repented  of 
 their  Sins,  and  are  turned  to  him, 
 
 13  Is  any  among  you  afflicted?  let  him  pray.  Is  any 
 merry  ?  let  him  sing  psalms. 
 
 14  Is  any  sick  among  you  ?  let  him  call  for  the  elders 
 of  the  church  ;  and  let  them  pray  over  him,  anointing 
 him  with  oil  in  the  name  of  the  Lord : 
 
 1 5  And  the  prayer  of  faith  shall  save  the  sick,  and  the 
 Lord  shall  raise  him  up  ;  and  if  he  have  committed  sins, 
 they  shall  be  forgiven  ^'  him. 
 
 2'  That  particular  and  great  sins  were  supposed  to  be  the 
 causes  of  extraordinar}/  diseases  among  the  Jews,  is  evident 
 from  many  passages  in  Scripture: — Deut.  xxviii.  15;  21,  22. 
 27;  Ps.  xxxvii.  9,  &c.-  and  cvii.  17,  18;  John  v.  14;  and 
 when  the  bodily  disorder  was  cured,  the  sin  was  said  to  be 
 forgiven  (2  Chron.  vii.  13,  14;  Isai.  xxxiii.  24;  Matt,  ix, 
 27 ;  Luke  v.  20,  &c. ;  I  Cor.  xi.  29,  30.  32.)  It  is  also  ex- 
 pressly declared  by  St.  John,  in  his  first  Epistle  (chap.  v.  16, 
 17.)  there  is  a  sin  unto  death,  and  a  sin  not  unto  death,  the  last 
 of  which  described  the  present  case,  for  the  prayer  of  faith,  or 
 of  prophetic  impulse,  was  to  be  exerted  in  favour  of  the  latter 
 in  both  instances. 
 
 The  confession  recommended  (verse  16),  was  not  auri- 
 cuUr,  or  for  the  purposes  of  absolution,  but  was  required 
 as  a  proof  of  a  sincere  repentance  before  the  miraculous 
 cure  was  attempted,  that  by  an  acknowledgment  of  his  sins 
 the  penitent  might  obtain  the  pardon  and  prayers  of  fhe 
 injured  parties.  The  miracle  could  not  be  performed  if  the 
 sick  person  was  not  sufficiently  penitent  (John  v.  16.)  or  if 
 the  elders  had  not  the  prayer  of  faith,  or  if  the  continued  sick- 
 ness or  death  of  the  afflicted  person  tended  more  to  the  glory 
 of  God  :  and  it  i§  further  certain  that  neither  the  apostles 
 nor  elders  could  work  miracles  but  when  the  Spirit  saw  pro- 
 per, and  by  an  impulse  intimated  it  to  them  (Phil.  ii.  26,  27. ; 
 1  Tim.  V.  23.;  2  Tim.  iv.  20.)  The  oil  was  used  as  a  sensible 
 token  to  the  sick  person,  and  to  all  present,  of  the  miracle  about 
 to  be  performed.  It  was  applied  in  anticipation  of  a  recovery 
 from  some  great  bodily  disease,  and  not  for  the  cleansing  of  the 
 soul  in  the  last  agonies  of  death,  when  there  is  no  hope  of  life. 
 It  is  probable  that  our  Saviour  appointed  this  i  utward  sign 
 when  he  gave  commission  to  his  disciples  to  heal  the  sick  (Matt, 
 x.  8.;  Luke  ix.  2.)  for  we  read  Mark  vi.  13.  that  they  made  use 
 of  it.  It  could  not  therefore  last  after  the  divine  gifts  were 
 withdrawn  ;  and  where  no  miraculous  interference  is  expected, 
 its  observance  becomes  a  superstition.  It  might  have  been  ori- 
 ginally prescribed  on  these  occasions  as  emblematical  of  the 
 peculiar  mercy  and  favour  of  God,  in  allusion  to  the  custom  of 
 anoiating  their  prophets  and  kings  in  the  old  dispensation.  It 
 was  always  much  esteemed  by  the  Jews  for  its  healing  qualities, 
 and  was  used  by  them  as  the  natural  means  of  recovery,  in 
 which  sense  some  supposed  it  was  applied  by  St.  James,  inti- 
 mating that  natural  means  are  made  efficacious  only  by  the 
 prayer  of  faith  and  the  divine  blessing. 
 
 f 
 
oQi  ST.  PALL  IS  RELEASED  FROM  HIS  IMPRISONMENT. 
 
 Julian  Pe-         16  Confess  your  faults  one  to  another,   and  pray  one  Jerusalem. 
 
 riod,  4775.   f^j.  another,  that  ye  may  be  healed.     The  effectual  fer- 
 
 VdgariEra,  ^^^^^  prayer  of  a  righteous  man  availeth  much. 
 
 17  Elias  was  a  man  subject  to  like  passions  as  we  are, 
 and  he  prayed  earnestly  that  it  might  not  rain  ;  and  it 
 rained   not  on  the  earth  by  the  space  of  three  years  and 
 
 ♦Luk.iv,25.  six  months*. 
 
 +1  Kings  18  And  he  prayed  again,  and  the  heaven  gave  rain  f, 
 
 xviii.4l"46.  and  the  earth  brought  forth  her  fruit. 
 
 19  Brethren,  if  any  of  you  do  err  from  the  truth,  and 
 one  convert  him, 
 
 20  Let  him  know,  that  he  which  converteth  a  sinner 
 from  the  error  of  his  way  shall  save  a  soul  from  death, 
 and  shall  hide  a  multitude  of  sins. 
 
 SECTION  XV. 
 
 St.  Paul  is  released  from  his  Imprisonment  at  Rome,  the 
 Jews  not  daring  to  prosecute  him  before  the  Emperor  ^^, 
 
 ACTS  xxviii.  SO,  31. 
 
 30  And  Paul  dwelt  two  whole  years  in  his  own  hired  Rome, 
 liouse,  and  received  all  that  came  in  unto  him, 
 
 3-  The  Gospel  of  St.  Matthew,  it  has  been  shewn,  was  most 
 probably  written  during  the  first  or  Pauline  persecution  of  tlie 
 Church,  when  tiie  Gospel  was  preached  to  the  Jews  only.  That 
 of  St.  Mark  under  the  inspection  of  St.  Peter,  in  the  second 
 or  Herodian  persecution,  when  the  Gospel  was  preached  to 
 the  proselytes.  The  fitness  of  these  Gospels  to  the  periods  to 
 which  the  best  remaining  testimony  refers  their  publication, 
 is  an  additional  evidence  that  they  were  then  made  known. 
 The  time  had  now  arrived  when  the  Gospel  had  been  preached 
 over  the  greater  part  of  the  world,  by  the  most  talented, 
 laborious,  and  inspired  of  the  apostles  of  God.  St.  Paul  had 
 now  preached  to  the  idolatrous  Gentiles  for  many  years,  and  it 
 is  not  probable  that  the  numerous  converts  of  this  description, 
 which  were  now  added  to  the  Church,  could  be  left  without  an 
 authentic  statement  of  the  facts  of  Christianity.  St.  Luke  had 
 been  long  the  companion  of  St.  Paul,  as  he  was  a  learned  man, 
 being  a  physician.  He  was  evidently  well  qualified  to  give  an 
 account  of  the  labours  and  travels  of  the  apostle,  and  to  write 
 also  an  account  of  the  life  of  their  common  master.  Whether 
 Luke  Avas,  according  to  Dr.  Lardner,  a  Jew  by  birth,  and  an 
 early  convert  to  Christianity,  or  according  to  Michaolis  a  Gen- 
 tile (seeColoss.  iv.  10,11.  14.  where  St.  Paul  distinguished  Aris- 
 tarchus,  Marcus,  and  Jesus,  who  was  called  Justus,  from  Epa- 
 phras,  Lucas,  and  Demas,  who  were  of  the  circumcision,  i.  e. 
 Jews),  or  whether  he  was  one  of  the  Seventy  or  not,  is  uncer- 
 tain. He  is  the  only  Evangelist  who  mentions  the  commission 
 given  by  Christ  to  the  Seventy  (chap.  x.  1—20.)  It  is  likely  he 
 is  the  Lucius  mentioned  Rom.  xvi.  21.  and  if  so,  he  was  related 
 to  the  apostle  Paul,  and  is  the  Lucius  of  Cyrenc  who  is  men- 
 tioned Acts  xiii.  1.  and  in  general  with  others.  Acts  xi.  20. 
 Some  of  the  ancients,  and  some  of  the  most  learned  and  judici- 
 ous among  the  raodern:>,  think  he  was  one  of  the  two  whom  our 
 Lord  met  on  the  way  to  Emmaus,  on  the  day  of  his  resurrcc- 
 
ST.  LUKE'S  GOSPEL  IS  NOW  WRITTEN— CHAP.  Xir.  535 
 
 Julian  Pe-        51   Preaching  the  kingdom  of  God,  and  teaching  those  Rome. 
 V^  w  ^^^'    *^^"§^  which  concern  the  Lord  Jesus  Christ,  with  all  con- 
 62.  ^^"^^  ^^'  fidence,  no  man  forbidding  him. 
 
 CHAPTER  XV. 
 
 From  the  Commencement  of  the  fifth  and  last  Journey  of  St. 
 Paul,  to  the  Completion  of  the  Canon  of  the  whole  Scrip- 
 tures—  With  a  brief  Survey  of  the  History  of  the  Chris- 
 tian Church  to  the  present  time. 
 
 SECTION  I. 
 
 St.  Paul,  while  waiting  in  Italy  for  Timothy,  writes  the  Italy. 
 
 tion,  as  related  Luke  xxiv.  13 — 35  ;  one  of  these  was  called 
 Cieopas.  ver.  18.  the  other  is  not  mentioned,  the  Evangelist 
 himself  being  the  person  and  the  relator. 
 
 St.  Paul  styles  him  his  fellow-labourer,  (Philemon,  ver.  24)  It 
 is  generally  believed  that  he  is  the  person  mentioned,  Col.  iv.  14. 
 Luke,  the  beloved  physician.  All  the  ancients  of  repute,  such 
 asEusel)  i'^,  Gregory  Nyssen,  Jerora,  Paulinus,  Euthalius,  Eu- 
 thymius,  and  others,  agree  that  he  was  a  physician,  but  where 
 he  was  born,  and  where  he  exercised  the  duties  of  his  profes- 
 sion, are  not  known. 
 
 He  accompanied  St.  Paul  when  he  first  went  into  Macedonia, 
 Acts  xvi.  8 — 40. ;  xx. ;  xxvii.  and  xxviii.  Whether  he  v. cut  with 
 him  constantly  afterwards  is  not  certain,  but  it  is  evident  he 
 accompanied  him  from  Greece,  through  Macedonia  and  Asia, 
 to  Jerusalem,  where  he  is  supposed  to  have  collected  many  par- 
 ticulars of  the  evangelic  history  :  from  Jerusalem  he  went  with 
 Paul  to  Rome,  where  he  staid  with  him  the  two  years  of  his  im- 
 prisonment. This  alone  makes  out  the  space  of  five  years,  and 
 upwards. 
 
 Though  there  have  been  various  opinions  respecting  the  date 
 of  St.  Luke's  Gospel,  it  has  generally  been  referred  to  this 
 period. 
 
 Dr.  Owen  and  others  refer  it  to  the  year  53,  while  Jones, 
 Michaelis,  Lardner,  and  the  majority  of  biblical  critics,  assign 
 it  to  the  year  63,  or  64,  which  date  appears  to  be  the  true  one, 
 and  corresponds  with  the  internal  characters  of  time  exhibited 
 in  the  Gospel  itself  But  it  is  not  so  easy  to  ascertain  the  place 
 where  it  was  written.  Jerome  says  tliat  Luke,  the  third  Evan- 
 gelist, published  his  Gospel  in  the  countries  of  Achaia  and 
 Buiotia.  Gregory  Nazianzen  also  says,  that  Luke  Mrole  for  the 
 Greeks,  or  in  Achaia.  Grotius  states,  that  about  the  time  when 
 Paul  left  Rome,  Luke  departed  to  Achaia,  where  he  wrote  the 
 books  we  now  have.  Dr.  Cave  was  of  opinion  that  they  were 
 at  Rome  before  the  termination  of  Paul's  captivity  ;  but  Drs. 
 Mill,  Grabe,  and  Weistein,  allirm  that  this  Gospel  was  published 
 at  Alexandria  in  Egypt,  in  opposition  to  the  Psimdo  Gospel, 
 circulated  among  the  Egyptians.  Dr.  Lardner  has  examined 
 these  various  opinions  at  considerable  length,  and  concludes 
 that  upon  the  whole,  there  is  no  good  reason  to  suppose  that 
 St.  Luke  wrote  his  Gospel  at  Alexandria,  or  that  he  preached 
 at  all  in  Egypt:  on  the  contrary,  it  is  more  probable  that  when 
 he  left  Paul,  he  went  into  Greece,  and  there  composed  or 
 
,53G  ORIGIN  OF  THE  EPISTLE  TO  THE  HEBREWS. 
 
 Jiiliau  Pe-        Key  to  the  Old  Testament^  the  Epistle  to  the  Hebrews  ',  Itab 
 
 nod,  4775.        ^^  prove  to  the  Jews,  from  their   own    Scriptures,    the 
 
 vnlgarAra,  . ! 1 ^ 
 
 ^^'  finished  and  published  his  Gospel,  and  the  Acts  of  the  Apostles. 
 
 That  St.  Luke  wrote  his  Gospel  for  the  benefit  of  the  Gentile 
 converts,  is  affirmed  by  the  unanimous  voice  of  Christendom; 
 and  it  also  may  be  inferred  from  his  dedicating  it  to  one  of  his 
 Gentile  converts.  This  indeed  appears  to  have  been  its  pecu- 
 liar design ;  for,  writing  to  those  who  were  far  remote  from  the 
 scene  of  action,  and  ignorant  of  Jewish  affairs,  it  was  requisite 
 that  he  should  descend  to  many  particulars,  and  touch  on  vari- 
 ous points,  which  would  have  been  unnecessary,  had  he  written 
 exclusively  for  the  Jews.  On  this  account  he  begins  his  history 
 with  the  birth  of  John  the  Baptist  (Luke  i.  5—80.)  as  introduc- 
 tory to  that  of  Christ ;  and  in  the  course  of  it  he  notices  seve- 
 ral particulars  mentioned  by  St.  Matthew  (Luke  ii.  1—9,  &c.) 
 Hence  also  he  is  particularly  careful  in  specifying  various  cir- 
 cumstances of  facts  which  were  highly  conducive  to  the  infor- 
 mation of  strangers,  but  which  it  would  not  have  been  neces- 
 sary to  recite  to  the  Jews,  who  could  easily  supply  them  from 
 their  own  knowledge. 
 
 »  We  are  informed  by  some  of  the  early  fathers,  that  the  Ebi- 
 onites  not  only  rejected  the  Epistles  of  St.  Paul,  but  reviled  the 
 apostle  himself  as  a  Greek  and  an  apostate.  As  the  Ebionites 
 would  probably  retain  by  tradition  many  of  the  opinions  of  the 
 Hebrew  Christians,  we  may  infer  that  his  own  countrymen  re- 
 proached St.  Paul  with  the  same  appellations.  They  would 
 charge  him  with  abandoning  his  principles,  and  following  the 
 general  custom  of  apostates,  of  opposing  with  virulence  and 
 bitterness  the  religion  he  had  once  defended.  St.  Paul  well 
 knew,  that  it  would  be  useless  to  assert  his  sincerity  to  those 
 who  still  retainsd  the  opinions  he  had  relinquished:  or  to  place 
 before  them  the  essential  difference  between  forsaking  the  reli- 
 gious system  in  which  a  man  has  been  educated,  from  caprice 
 or  interest  ;  and  forsaking  it  from  a  deep  conviction  of  its  false- 
 hood, founded  upon  deliberate,  impartial,  and  serious  examina- 
 tion of  its  evidences.  In  his  imprisonment  at  Rome  he  had  re- 
 peatedly discussed  with  the  Jews  the  question  of  Christianity, 
 and  in  many  instances  without  effect.  Where  we  do  not  con- 
 vince, we  generally  incur  reproach  ;  and  this  was  evidently  the 
 case  with  St.  Paul.  He  did  not  therefore  attempt  to  remove 
 the  impressions  which  had  been  circulated  to  his  prejudice  ;  he 
 wrote  only  a  full  and  explicit  statement  of  the  doctrines  and  truths 
 of  the  Christian  religion  contained  in  this  masterly  Epistle  to 
 the  Hebrews.  Here  he  proves  the  Deity  of  Christ,  and  the  su- 
 perior excellency  of  his  Gospel  when  compared  with  the  insti- 
 tutions of  Moses,  which  were  now  abolished.  That  he  might 
 not  excite  prejudice  against  this  masterly  compendium  of  Chris- 
 tian truth,  he  omits  his  usual  style  of  address.  He  mentions 
 neither  his  name  nor  his  apostolic  functions.  Addressing  the 
 Epistle  to  the  Hebrews  generally,  in  whatever  part  of  the  world 
 they  were  to  be  found,  though  more  especially  the  Hebrews  of 
 Palestine,  he  writes  anonymously,  and  neither  directs  his  Epis- 
 tle from  any  place,  nor  sends  it  to  any  particular  Church  by  a 
 special  messenger.  The  omission  of  his  name,  too,  is  further 
 satisfactorily  accounted  for  by  Clemens  Alexandrinus  and  Je- 
 rom.  St.  Paul  would  here  intimate  that  as  Jesus  Christ  himself 
 was  the  peculiar  apostle  to  the  Hebrews  (as  acknowledged  iu 
 this  Epistle,  chap.  iii.  1.)  St.  Paul  declined  through  humility  to 
 assume  the  title  of  an  apostle.— See  Lardner,  vol.  ii.  p.  211. 
 >i.  p. 411,  412,  To  which  Theodoret  adds,  that  St.  Paul  being 
 pccniiarlv  the  aposllr  of  the  uncircumcision,  as  the  retit  were 
 
The  epistle  adduebsed  to  all  JEWS— CHAP.  XV.  537 
 
 Julian  Pe-        Humanity,    Divinity,    Atonement,   and    Intercession  0/ Italy. 
 riod,4T75.        Christ,    the   Superiority   of  the    Gospel   to   the  Lawy 
 
 VulgariEra, . — — ,    ,  . 
 
 29.  of  the  circumcision  (Gal.  ii.  9. ;  Rom.  xi.  13.)  he  scrupled  to  as- 
 
 sume any  public  character  when  writing  to  their  department, 
 that  he  might  not  be  thought  forward  or  obtrusive,  as  if  wish- 
 ing "  to  build  upon  another's  foundation,"  which  he  a  ways  dis- 
 claimed (Rom.  XV.  20.  Lardner,  ii.  p.  412.)  He  did  not  mcnt.on 
 his  name,  messenger,  or  particular  persons  to  whom  it  was  sent, 
 because,  as  Lardner  judiciously  remarks,  such  a  long  letter 
 might  give  umbrage  to  the  ruling  powers  at  this  crisis,  when 
 the  Jews  were  most  turbulent,  and  might  endanger  himself,  the 
 messenffer,  and  those  to  whom  it  was  directed.  But  they  might 
 know  the  author  easily  by  the  style  and  writing,  and  even  from 
 the  messenger,  without  any  formal  notice  or  superscription. 
 
 Clement  of  Alexandria,  Jerome,  Euthalius,  Chrysostom,  The 
 odoret,  Theopliylact,  and  other  fathers,  were  of  opinion  that 
 the  Epistle  to  the  Hebrews  was  sent  more  particularly  to  tho 
 converted  Jews  living  in  Judea  ;  who  in  the  apostle's  days  were 
 called  Hebrews,  to  distinguish  them  from  the  Jews  in  the  Gen- 
 tile countries,who  were  called  Hellenists  or  Grecians  (Acts  vi.  1.; 
 ix   29   •  xi.20).    The  opinion  of  these  learned  fathers  is  adopted 
 by  Beza,  Louis  Capel,  Carpzov,   Drs.  Lightfoo^  Whitby    Mill, 
 Lardner,  and  Macknight,  Bishops  Pearson  and  Tomliue,  Hallet, 
 RosenmuUer,  Scott,  and  others.  ,  Michaelis  considers  it  as  writ- 
 ten for  the  use  of  the  Jewish  Christians  at  Jerusalem  and  in  Pa- 
 lestine ;  and  observes  that  it  is  a  question  of  little  or  no  moment, 
 whether  it  was  sent  to  Jerusalem  alone,  or  to  other  cities  in 
 Palestine  ;  because  that  this  Epistle,  though  it  was  intended 
 for  the  use  of  Jewish  converts  at  Jerusalem,  must  equally  have 
 concerned  the  other  Jewish  converts  in   that  country.     This 
 very  ancient  opinion   is  corroborated  by  the  contents  of  the 
 Epistle  itself,  in  which  we  meet  with  many  things  peculiarly 
 suitable  to  the  believers  in  Judea.  ,.       .    ,  . 
 
 1st.  In  this  Epistle  the  apostle  does  not,  according  to  his 
 usual  practice,  make  frequent  exhortations  to  brotherly  love 
 and  unity  because  it  was  sent  to  Christian  communities  in  Pa- 
 lestine, which  consisted  wholly  of  Jewish  converts.  It  is  true 
 that  the  author  speaks  of  brotherly  love(xiiJ.  1.)  where  he  says 
 "  Let  brotherly  love  continue  ;"  but  he  speaks  only  in  general 
 terms,  and  savs  nothing  of  anity  between  Jewish  and  Heathen 
 converts.  Moreover,  he  uses  the  word  "  continue,"  which  im- 
 plies that  no  disunion  had  actually  taken  place  among  its  mem- 
 
 2ndly.  The  persons  to  whom  it  was  addressed,  were  evidently 
 in  imminent  danger  of  falling  back  from  Christianity  to  Ju- 
 daism, induced  partly  by  a  severe  persecution,  and  partly  by 
 the  false  arguments  of  the  rabbins.  This  could  hardly  have 
 happened  to  several  communities  at  the  same  time,  in  any  other 
 country  than  Palestine,  and  therefore  we  cannot  suppose  it  of 
 several  communities  of  Asia  Minor,  to  which,  in  the  opinion  of 
 some  commentators,  the  Epistle  was  addressed.  Christianity 
 cnioved  from  the  tolerating  spirit  of  the  Roman  laws  and  tho 
 Roinan  ma-istrates,  throughout  the  empire  in  general,  so  much 
 reli^'ious  Hberty,  that  out  of  Palestine  it  would  have  been 
 dilhcult  to  have  effected  a  general  persecution.  But,  through 
 the  influence  of  the  Jewish  sanhedrim  in  Jerusalem,  the  Chris- 
 tians in  that  country  underwent  several  severe  persecutions, 
 especially  during  the  high-priesthood  of  the  younger  Ananus, 
 when  St.  James  and  other  Christians  suftered  martyrdom. 
 
 3rdly.  In  the  other  Epistles  of  SI.  Paul,   more  particularlv 
 those  to  the  Ephesian?,  Philippians,  and  Colossians,  wc  shall 
 
538  Especially  addbessed  to  the  HEBREW  CHRISTIANS. 
 
 Julian  Pe-         and  the  real  Object  and  Design  of  the  Mosaic  Insti-  Italy, 
 v^'f '  '^'J.^'        tutions. 
 
 (i2.  — — _ 
 
 find  there  is  no  apprehension  of  any  apostasy  to  Judaism,  and 
 still  Jess  of  blasphemy  against  Christ,  as  we  find  in  the  sixth 
 and  tenth  chapters  of  the  Epistle  to  the  Hebrews.  The  two 
 passages  of  this  Epistle  (vi.  6. ;  x.  29.)  which  relate  to  blasphemy 
 against  Christ,  as  a  person  justly  condemned  and  crucified, 
 are  peculiarly  adapted  to  the  communities  in  Palestine;  and 
 it  is  difficult  to  read  these  passages  without  inferring  that  se- 
 veral Christians  bad  really  apostatized  and  openly  blasphemed 
 Christ:  for  it  appears  from  Acts  xxvi.  11.  that  violent  mea- 
 sures were  taken  in  Palestine  for  this  very  purpose,  of  which 
 we  meet  with  no  traces  in  any  other  country  at  that  early  age. 
 Neither  the  Epistles  of  St.  Paul,  nor  those  of  St.  Peter,  furnish 
 any  instance  of  a  public  renunciation  of  Christianity  and  re- 
 turn  to  Judaism;  and  if  such  an  occurrence  had  taken  place,  it 
 could  not  have  escaped  their  most  serious  attention,  and  would 
 have  extorted  their  most  severe  reproofs.  The  circumstance, 
 that  several  who  still  continued  Christians,  forsook  the  places  of 
 public  worship  (x.  25,)  does  not  occur  in  any  other  Epistle,  and 
 implies  a  general  and  continued  persecution,  which  deterred 
 the  Christians  from  an  open  confession  of  their  fiiith.  Under 
 these  sufferings  the  Hebrews  are  comforted  by  the  promised 
 coming  of  Christ,  which  they  are  to  await  with  patience,  as 
 being  not  far  distant  (x.  2o— 38).  This  can  be  no  other  than 
 the  promised  destruction  of  Jerusalem  (Matt,  xxiv.),  of  which 
 Christ  himself  said  (Luke  xxi.  28.),  "  When  these  things  begin 
 to  come  to  pass,  then  look  up,  and  lift  up  your  heads,  for  your 
 redemption  draweth  nigh."  Now  this  coming  of  Christ  was  to 
 the  Christians  in  Palestine  a  deliverance  from  the  yoke  with 
 which  they  were  oppressed:  but  it  had  no  such  influence  on 
 the  Christians  of  other  countries.  On  the  contrary,  the  first 
 persecution  under  Nero  happened  in  the  year  65,  about  two 
 years  before  the  commencement  of  the  Jewish  war,  and  the 
 second  under  Domitian,  about  five-and-twenty  years  after  the 
 destruction  of  Jerusalem. 
 
 4th]y.  According  to  Josephus  several  persons  were  put  to 
 death  during  the  high-priesthood  of  the  younger  Ananus,,  about 
 the  year  64  or  65  (see  Heb.  xiii.  7.) 
 
 5lhly.  The  declarations  in  Heb,  i.  2.  and  iv.  12.  and  particu- 
 larly the  exhortation  in  ii.  1—4.  are  peculiarly  suitable  to  the 
 believers  of  Judea,  where  Jesus  Christ  himself  first  taught,  and 
 his  disciples  after  him,  confirming  their  testimony  with  very 
 numerous  and  conspicuous  miracles. 
 
 6thly.  The  people  to  whom  this  Epistle  was  sent  were  well 
 acquainted  with  our  Saviour's  sufferings,  as  those  of  Judea 
 must  have  been.  This  appears  in  Heb.  i.  3 ;  ii,  9.  18  ;  v.  7,  8  ; 
 ix.  14.  28  ;  X.  1 1  ;  xii.  2,  3  ;  and  xiii.  12. 
 
 7thly.  The  censure  in  v.  12.  is  most  properly  understood  of 
 Christians  in  Jerusalem  and  Judea,  to  whom  the  Gospel  was 
 iirst  preached. 
 
 8thiy.  Lastly,  the  exhortation  in  Heb.  xiii.  12 — 14.  is  very 
 difficult  to  be  explained,  on  the  supposition  that  the  Epistle  was 
 exclusively  written  to  Hebrews  who  lived  out  of  Palestine  ;  for 
 neither  in  the  Acts  of  the  Apostles,  nor  in  the  other  Epistles,  do 
 we  meet  with  an  instance  of  expulsion  from  the  synagogue  merely 
 for  belief  in  Christ ;  on  the  contrary,  the  apostlesthemselves  were 
 permitted  to  teach  openly  in  the  Jewish  assemblies.  But  if  we 
 suppose  that  the  Epistle  was  written  to  Jewish  converts  in  Je- 
 rusalem, this  passage  becomes  perfectly  clear,  and,  Dr.  Lardner 
 
On  the  al'Thenticity  of  this  EPISTLE— CHAP.   XY.  ^39 
 
 JaliauPe-  §  1.      HEB.  i.  i — 3.  Italj. 
 
 VuleariEra,  ^^^  Apostle    begins    by  asserting ,   that    the   Jewish   and 
 62.  Christian  Revelations  were  given  by  the  same  God,  and 
 
 observes,  must  have  been  very  suitable  to  their  case,  especially 
 if  it  was  written  only  a  short  time  before  the  commencement  of 
 the  Jewish  war,  about  the  year  60  or  60.  Tlie  Christians,  on 
 this  supposition,  are  exhorted  to  endure  lh(!ir  fate  with  patience, 
 if  they  should  bo  obliged  to  retire,  or  even  be  ignominiously  ex- 
 pelled from  Jerusalem,  since  Christ  himself  had  been  (breed  out 
 of  this  very  city,  and  had  sud'ered  without  its  walls.  If  we  sup- 
 pose, therefore,  that  the  Epistle  was  written  to  the  Hebrews  of 
 Jerusalem,  the  passage  in  question  is  clear  :  but  on  the  hypo- 
 thesis, that  it  was  written  to  Hebrews,  who  lived  in  any  other 
 place,  the  words,  "  Let  us  go  forth  with  him  out  of  the  camp, 
 bearing  his  reproach,"  lose  their  meaning.  The  "  approaching 
 day,"  V.  25.  can  signify  only  the  day  appointed  for  the  destruc- 
 tion of  Jerusalem,  and  the  downfall  of  the  Jewish  nation  :  but 
 this  event  immediately  concerned  only  the  Hebrews  of  Pales- 
 tine, and  could  have  no  influence  in  determining  the  conduct  of 
 the  inhabitants  of  any  other  country. 
 
 Michaeiis,  in  an  elaborate  dissertation  (vol.  iv.  p.  186 — 268.) 
 has  endeavoured  to  set  aside  the  authenticity  of  this  Epistle,  by 
 the  following  positions  :  — 
 
 1.  That  the  style  is  so  very  different  from  that  of  St.  Paul  in 
 his  genuine  Epistles,  that  he  could  not  possibly  have  been  the 
 author  of  this  Greek  epistle,  p.  252. 
 
 2.  That  it  was  originally  written  in  Hebrew,  but  whether  by 
 St.  Paul  or  not  is  doubtfnl,  p.  257. 
 
 3.  That  it  was  early  translated  into  Greek,  but  by  wliom  is 
 unknown,  p.  247. 
 
 An  hypothesis,  says  Dr.  Hales,  at  once  so  dogmatical  and 
 sceptical,  calculated  to  pull  down,  not  to  build  up  or  edify  ;  to 
 unsettle  the  faith  of  wavering  Christians,  and  to  rob  this  most 
 learned  and  must  highly  illuminated  apostle,  of  his  riijht  and 
 title  to  the  most  noble  and  most  finished  of  all  his  composi- 
 tions, and  this  too  upon  the  paradoxical  plea  of  its  acknow- 
 ledged excellence,  both  of  style  and  subject  (which  none  assents 
 to  more  cheerfully  than  Michaeiis,  p.  242,243.  247.)  imperiously 
 demands  our  consideration  ;  fortunately,  this  copious  writer  has 
 furnished  materials  in  abundance  for  his  own  refutation,  from 
 which  we  shall  select  a  few. 
 
 I.  Objections  drawn  from  dissimilarity  of  style  are  often  fan- 
 ciful and  fallacious.  On  the  contrary,  a  striking  analogy  may 
 be  traced  between  this  and  the  rest  of  St.  Paul's  Epistfes,  in 
 the  use  of  singular  and  remarkable  words  and  compound  terms  ; 
 in  the  mode  of  constructing  the  sentences  by  long  and  involved 
 parentheses,  &c.  with  this  ditierence,  however,  that  this  beitjg 
 more  leisurely  written,  and  better  digested  in  his  confinement, 
 is  more  compressed  in  its  argument,  and  more  polished  in  its 
 style,  than  the  rest,  which  were  written  with  all  the  ense  and 
 freedom  of  epistolary  correspondence,  often  in  haste,  during 
 his  travels. 
 
 The  following  remarkable  instances  of  analogy  avc  owe  to  Mi- 
 chaeiis. 
 
 Ch.  X.  33.  Q6arpt^o/i£vo(,  is  an  expression  perfectly  agreeable 
 to  St.  Paul's  mode  of  writing,  as  appears  from  1  Cor.  iv.  9.  But 
 since  other  writers  may  likewise  have  used  the  same  meta- 
 phor, the  application  of  it  in  the  present  instance  shews  only 
 that  St.  Paul  might  have  written  the  Epistle  to  the  Hebrews  j 
 
540  THE  LAW  AND  THE  GOSPEL  AGREE— CHAP.  XV. 
 
 Julian  Pe-        infers,  therefore,  that  they  must  agree  together,  and  ex-  Itnly. 
 ^od,4775.        ^j/fliw  each  other — The  Superiority  of  the   Gospel  is  as- 
 
 62. 
 
 not  that  he  really  did  write  it,  p.  256.— But,  it  is  answered, 
 there  is  a  propriety  in  its  use  here,  that  fits  no  other  writer  but 
 St,  Paul  J  and  this  by  Michaelis's  own  confession.  It  is  here 
 applied  to  the  apostle's  public  persecutions  ;  "  exposed  on  a 
 theatre  to  public  revilings  and  afflictions,"  exactly  corres- 
 ponding to  his  complaint  to  the  Corinthians,  in  the  parallel 
 text,  QeaTpov  lyavrjOrjfiev  ry  Kodfiu),  ''  We  were  made  a  theatre 
 to  the  world  ;"  and  how  ?  the  same  Epistle  will  inform  us  after- 
 wards ;  *♦  after  the  (barbarous)  custom  of  men,  I  fought  with 
 wild  beasts  at  Ephesus,"  in  the  public  theatre,  1  Cor.  xv.  32. 
 literally,  not  figuratively ;  according  to  the  judicious  remark 
 of  Benson,  supported  by  Michael  is  himself,  who  assures  us,  that 
 St.  Paul's  "  deliverance  from  the  lion's  mouth"  at  Rome,  after- 
 wards, (2  Tim.  iv.  17.)  was  '*  not  from  suffering  death  by  the 
 sword,  but  from  being  exposed  in  the  amphitheatre  to  wild 
 beasts,  as  several  Christians  had  already  been,  and  in  a  very 
 cruel  manner,"  for  which  he  refers  to  Tacitus,  Annal.  15.  44.  in 
 his  note,  p.  176. 
 
 Ch.  X.  30.  'E/ioi  iK^iKriffig,  tyw  dvTaTToduxTti),  is  a  quotation 
 from  Deut.  xxxii.  35.  which  differs  both  from  the  Hebrew  text 
 and  from  the  Septuagint :  and  this  passage  is  again  quoted  in 
 the  very  same  words,  Rom.  xii.  19.  This  agreement  in  a  read- 
 ing which  has  hitherto  been  discovered  in  no  other  place,  (see 
 the  new  Orient.  Bibl.  vol.  v.  p.  231 — 236.)  might  form  a  pre- 
 sumptive argument,  that  both  quotations  were  made  by  the 
 same  person  ;  and  consequently,  that  the  Epistle  to  the  He- 
 brews was  written  by  St.  Paul.  But  the  argument,  says  Mi- 
 chaelis,  is  not  decisive;  for  it  is  very  possible,  that  in  the 
 first  century  there  were  manuscripts  with  this  reading,  in  Deut. 
 xxxii.  35.  from  which  St.  Paul  might  have  copied,  in  Rom.  xii. 
 19.  and  the  translator  of  this  Epistle,  in  Heb.  x.  38.  same  page, 
 256. 
 
 A  more  decided  instance  of  scepticism  is  rarely  to  be  found. 
 To  any  other  the  **  presumptive  argument"  would  appear  irre- 
 sistible, not  to  be  overturned  by  a  bare  possibility,  but  a  very 
 high  improbability  j  since  this  remarkable  rendering  is  to  be 
 found  in  *'  no  other  place,"  but  in  these  two  passages,  as  he 
 himself  acknowledges.  The  present  Septuagint  reading  is 
 found  in  both  the  Vatican  and  Alexandrine,  and  was  pro- 
 bably therefore  the  original  reading  of  the  first  century. 
 The  apostle's  rendering,  in  both  places,  is  more  correct  and 
 critical  than  the  Septuagint,  in  the  first  clause  kv  rjnipa  IkSikti- 
 atijjg,  which  is  only  a  paraphrase,  not  a  translation,  like  his  Ifioi 
 iKSiKt](ng,  of  the  Hebrew  ap3  "V,  and  in  the  second  the  joint  ren- 
 dering dvTairodbjau)  is  founded  on  a  various  reading,  obrK, 
 supported  by  a  parallel  verse,  Deut.  xxxii.  41.  and  followed  not 
 only  by  the  Septuagint,  but  by  the  Syriac,  Vulgate,  and  Chal- 
 dee.  It  is  therefore  greatly  superior  to  the  present  Mazorete, 
 nbvn,  "  and  recompense,"  supported  only  by  the  Arabic  viirsion, 
 and  followed  by  the  English  Bible,  evidently  for  the  worse. 
 And  the  apostle  has  further  improved  upon  the  Septuagint,  in 
 the  common  term  dvTaTroSuxru)  by  the  emphatic  prefix  'Kyw, 
 which  makes  it  stronger,  as  appropriated  to  the  Almighty,  than 
 even  the  original  Hebrew,  which  wants  the  personal  pronoun. 
 
 II.  Michaelis  asks,  "Why  did  the  author  of  the  Syriac  version 
 translate  this  Epistle  from  the  Greek,  if  the  original  was  in 
 Hebrew  ?"  p.  231. 
 
CHRIST  THE  MANIFESTED  GLORY  OF  GOD.  541 
 
 Jalian  Pe-        serted,  being  given  by  the  promised  Son  of  God,  the  ap-  italy. 
 riod,4775.       pointed  Heir  of  all   Thinrrs — Who,  being  the  manifested 
 
 Vulgar^ra,      ^ ^ ^ "^ 
 
 62. 
 
 The  Syriac  version  was  the  earliest  of  all,  written  in  the  apos- 
 tolic age,  and  in  the  day  of  the  apostle  Adieus,  Thaddseus,  or 
 Jude,  according  to  the  judicious  Abulfaragi,  and  near  the  end 
 of  the  first  century,  according  to  Michaelis,  vol.  ii.  p.  30.  If, 
 then,  this  most  ancient  version  was  translated  immediately  from 
 the  Greek,  surely  the  presumption  is  infinitely  strong,  that 
 there  was  then  no  Hebrew  original.  This  argument,  indeed, 
 furnished  by  himself,  seems  decisive  also  to  prove  the  canonical 
 authority  of  the  Greek  Epistle  in  the  judgment  of  the  Syriac 
 translator ;  for  why  should  he  adopt  the  Epistle,  unless  written 
 by  the  apostle  to  whom  the  voice  of  the  Church  had  assigned  it  ? 
 Surely  John  or  Jude  the  apostle  would  not  have  suffered  it 
 otherwise  to  have  been  admitted  into  the  sacred  canon,  either 
 of  the  Greek  or  Syriac  Testament. 
 
 Assuming  it,  however,  to  have  been  written  in  Hebrew,  Mi- 
 chaelis draws  the  following  objection,  from  a  supposed  blunder 
 of  the  translator  into  Greek,  to  shew  that  he  could  not  possibly 
 be  St.  Paul,  which  most  completely  recoils  upon  himself,  and 
 
 E roves  irrefragably  that  the  Greek  was  the  original,  and  written 
 y  the  apostle. 
 
 "  Chap.  xii.  18.     Ov  yap  'rrpo(Te\r]\v9are  rpijXa^iitfi'svb)  opei, 
 22.     'AXXd  TrpoaikrfKvQaTt  Siwv  opei. 
 
 "  Here,"  says  he,  "  the  expression  ogu  xf/rjXa^iofievo),  monti 
 palpabili,  which  is  opposed  to  Siwr  opei,  is  certainly  a  very  ex- 
 traordinary one  ;  and  I  am  wholly  unable  to  give  a  satisfactory 
 account  of  iti  except  on  the  supposition  that  the  Epistle  was 
 written  in  Hebrew.  But  on  this  supposition  the  inaccuracy 
 may  be  easily  assigned.  Sinai,  or  the  mountain  of  Moses,  is 
 that  which  is  here  opposed  to  Mount  Sion.  Now  the  ex- 
 pression '  to  the  mountain  of  Moses,'  is  in  Hebrew  niro  in'?. 
 This  latter  word  the  translator  understood,  and  instead  of 
 reading  and  taking  it  for  a  proper  name,  he  either  read  by  mis- 
 take Mfo,  palpatio,  or  pronounced  by  mistake  nu'O,  pulpatio. 
 Hence,  instead  of  rendering  *  to  the  mountain  of  Moses,'  he 
 rendered  *  to  the  tangible  mountain.' " 
 
 But  this  'mountain  of  Moses'  is  a  creation  of  his  own  brain. 
 For  *  Sinai  in  Arabia,'  the  mountain  here  meant  by  the  apostle, 
 pursuing  his  former  allegory.  Gal.  iv.  24 — 26.  is  no  where  so 
 styled  in  Scripture,  but  rather  '  the  mountain  of  God,'  Exod. 
 iii.  1,  &c. '  the  mountain  of  the  Lord,'  Numb.  xxx.  33.  or  '  the 
 holy  mountain,'  Ps.  Ixviii.  17.  because  it  was  honoured  with  the 
 presence  of  the  God  of  Israel.  To  call  it,  therefore,  by  the 
 name  of  Moses,  or  indeed  of  any  mortal,  would  have  been  sacri- 
 lege. To  what,  then,  did  the  apostle  refer,  in  the  remarkable 
 term  ^j^Xa^w/iievw ?  Evidently  to  the  divine  injunction  to  the 
 people  and  their  cattle,  not  to  ascend  or  touch  it,  beyond  the 
 prescribed  limits  near  its  foot,  under  pain  of  death,  Exod.  xix. 
 12 — 24.  Alluding  to  this  awful  command,  the  apostle  beauti- 
 fully contrasts  the  terrors  of  the  law,  delivered  on  the  cartlily 
 Sinai,  not  to  be  touched  under  pain  of  death,  with  the  super- 
 abundant grace  of  the  Gospel,  promising  to  the  faithful  eternal 
 life  in  the  heavenly  Sion  ;  to  which,  by  an  admirable  anticipa- 
 tion, he  represents  them  as  already  come  {rrpofftXTjXvOaTt). 
 
 Michaelis  was  rather  too  fond  of  displaying  his  Oriental  learn- 
 ing, and  never  surely  was  there  a  more  unfortunate  specimen 
 than  this. 
 
42  CHRIST  THE  INCARNATED  REPRESENTATION  OF 
 
 Glory,    and  incarnated   Representation  of  the  invisible  Italy. 
 Father  Almighty,  and  sustai7iing  the   Universe  by  his 
 
 III.  He  is  not  less  unfortunate  in  his  last  quotation  :  he  rested 
 this  principally  on  the  testimony  of  Origcn,  who,  according  to 
 Eusebius,  Hist.  Eccles.  b.  vi.  ch.xxv.  «'  held  that  the  matter 
 of  the  Epistle  was  from  St.  Paul,  but  the  construction  of  the 
 words  from  another,  who  recorded  the  thoughts  of  the  apostle, 
 and  made  notes,  as  it  were,  or  commentaries  of  what  was  said 
 by  his  master,"  p.  246. 
 
 Having  delivered  his  own  opinion,  Origen  adds,  "  if  then  any 
 Church  (or  whatsoever  Church)  holds  this  Epistle  as  Paul's,  it 
 should  be  commended,  even  upon  this  account ;  for  it  was  not 
 without  reason  the  primitiv^e  worthies  have  handed  it  down  as 
 Paul's,  but  who  wrote  the  Epistle  (in  its  present  form)  truly 
 God  indeed  knows.  The  historical  account  that  has  reached 
 us  is  various  and  uncertain,  some  saving  that  Clemens,  who 
 was  Bishop  of  Rome,  wrote  the  Epistle,  others  Luke,  who  wrote 
 the  Gospel  and  Acts,"  p.  247. 
 
 Michaelis  here  thinks  that  by  'laropia  eig  »//xac  <p9a<Ta(Ta  Origen 
 meant  "  oral  accounts,"  and  he  contends  that  "  neither  of  these 
 contradictory  accounts  can  be  true,  for  the  style  of  the  Epistle 
 to  the  Hebrews  is  neither  that  of  St.  Luke  nor  that  of  Clement 
 of  Romej  and  the  latter  especially,  if  we  may  judge  from  what  is 
 uow  extant  of  his  works,  had  it  not  even  in  his  power  to  write 
 an  Epistle  so  replete  with  Jewish  learning,"  p.  247. 
 
 What  now  is  the  force  of  Origen's  evidence,  supposing  that 
 his  opinion  is  fairly  and  fully  related  by  Eusebius,  which  may 
 be  doubted  ?  Why  surely,  that  St.  Paul  was  the  original  author 
 of  the  Epistle,  as  "confirmed  by  primitive  tradition.  The  oral 
 account,  upon  which  he  founded  his  conjecture,  wjis  vague; 
 and  Michaelis  has  satisfactorily  shewn,  that  it  could  not  be  tnie 
 in  either  case  :  what  then  remains  by  all  the  rules  of  right  rea- 
 soning ?  Unquestionably,  that  rejecting  the  oral  account  as 
 false,  we  should  embrace  the  primitive  tradition  as  true,  and 
 consequently  admit  that  no  one  but  the  apostle  hinjseJf  could 
 be  the  author  ofan  epistle  so  replete  with  Jewish  learning,  who 
 was  educated  at  the  feet  of  Gamaliel  himself  (Acts  xxii.  3.)  and 
 disputed  with  the  first  Jewish  rabbis  ofthe  age,  in  Asia,  Greece, 
 and  Rome. 
 
 By  the  failure,  therefore,  of  the  paradoxical  hypothesis  of 
 Michaelis,  in  all  its  branches,  the  positive  evidence  is  still  fur- 
 ther strengthened  :  we  may  now  rest  assured,  that  the  Epistle 
 was  written  in  Greek,  not  in  Hebrew,  by  St.  Paul  himself,  not 
 by  any  one  else. 
 
 The  Epistle  itself  furnishes  us  with  decisive  and  positive  evi- 
 dence that  it  was  originally  written  in  the  language  in  which 
 it  is  now  extant. 
 
 In  the  first  place,  the  style  of  this  Epistle  throughout  mani- 
 fests that  it  is  no  translation.  It  has  no  appearance  of  con- 
 straint, nor  do  we  meet  with  tliose  Hebraisms  which  occur  so 
 constantly  in  the  Septuagint  version. 
 
 The  numerous  paronomasias,  or  concurrences  of  words  of 
 like  sound,  but  which  cannot  be  rendered  in  English  with  due 
 effect,  are  also  a  clear  proof  that  it  is  not  a  translation.  See  in 
 Hcl).  V.  8.  14.  vii.  3.  19.  ix.  10.  x.  34.  xi.  37.  and  xiii.  14.  (Gr.) 
 
 Hebrew  names  arc  interpreted;  as  Melchizedek,  by  King  of 
 Righteousness  (vii.  2.).  and  Salem,  by  Peace,  which  would  have 
 been  superduous  if  the  Epistle  had  been  written  in  Hebrew. 
 
 The  passages,  cited  from  the  Old  Testament  in  this  Epis- 
 tle,  arc  not  qiioted  from  thr  Hebrew  but  from    the  Septuagint, 
 
GOD,  AND  THE  ATONING  SACRIFICE  FOR  MAN.  54S 
 
 Jnlian  Pe-        Power  ;  having  made  an  atoning  Sacrifice  of  himself  for  Italy, 
 riod,  4775.        ^}^e  Sins  of  Marl,  had  returned  in  his  human  Nature  to 
 
 ValgarjEra, 
 C2. 
 
 where  that  faithfully  represented  the  Hebrew  text  Frequently 
 the  stress  of  the  argument  taken  from  such  4UotaUons  relies  on 
 somethino-  peculiar  in  that  version,  which  could  not  possibly 
 have  taken^  place  if  the  Epistle  had  been  written  in  Hebrew. 
 And  na?ew^nstanceswherethe  Septuagint  did  not  fully  ren. 
 der  the  Hebrew  text  of  the  Old  Testament,  the  author  oi  the 
 Epislle  has  substituted  translations  of  his  own,  from  which  ho 
 ar-ues  in  the  same  manner,  whence  it  is  manifest  that  th,s  Ji.pis- 
 tle^never  was  extant  in  Hebrew.-See  Dr.  Owen's  hfth  exerci- 
 tation  on  the  Hebrews,  vol.  i.  p.  46-53.  folio  edition.  Calvin, 
 and  several  other  divines,  have  laid  much  stress  upon  the  ren- 
 derin^of  the  Hebrew  word  berith  by  ^taOrjo,,  which  denotes 
 either  testament  or  covenant:  and  Michaelis  acknowledges  the 
 weight  of  this  argument,  to  prove  that  the  Epistle  to  the  He- 
 brews was  originally  written  in  Greek. 
 
 Amonir  the  Jews  there  were  several  dialects  spoken,  as  the 
 East  Aram^an  or  Chaldee,  and  the  West  Aram^an  or  ^yn^c  ; 
 which  suftered  various  alterations  from  the  places  where  the 
 Lts  were  dispersed;  so  that  the  original  Hebrew  was  known 
 comparatively  to  few,  and  those  ^vho  were  conversant  in  Syiiac 
 miaht  not  be  acquainted  with  the  Chaloce.  If  fherefoie  th  s 
 Epistle  had  been\ritten  in  biblical  Hebrew,  only  a  few  could 
 have  read  it  ;  and  in  either  of  the  other  dialects,  a  part  only  of 
 the  Jews  could  have  perused  it. 
 
 With  regard  to  the  objection,  that  the  apostle's  name  is  not  at 
 the  beginning  of  this  Epistle,  Clement  o    Alexandria,  who  is 
 followc^d  by  Jerome,  observes,  that  Jesus  ^l^^st  Inmse  t  was  the 
 peculiar  apostle  to  the  Hebrews  (as  acknowledged  in  Ihsii^pis- 
 tie    i ii?l.).  St.  Paul  therefore  probably  declined,  through  humi- 
 lity, to  assume  the  title  of  an  apostle.     He  did   not  mention  his 
 name,   messenger,  or  the  particular  persons  to  whom  it  was 
 sent,   because  (as   Dr.   Lardner  judiciously   remarks)   such   a 
 long  letter  might  give  umbrage  to  the  ruling  powers  at  this 
 crisis,  when  the  Jews  were  most  turbulent,    and  might  endan- 
 Ker  himself,  the  messenger,   and  those  to    whom   it   was   di- 
 rected.    And  as  he  was   considered  by  the  zealots  as  an  apos- 
 tate  from  the  religion  of  their  fathers,  his  name,  instead  of  add- 
 in'^  weight,   might  have  prevented  the  Judaizing  and  unbellc^. 
 inS  Jels  even  from  reading  his  Epistle.     The  author,  however, 
 would  be  easily  known,  without  any  formal  notice  or  superscrip- 
 tion;  and  the  omission  of  the  apostle's  name  is  no  proof  that 
 the  Epistle  to  the  Hebrews  was  not  written  by  fet.  Paul :  lor,  in 
 the  three  Epistles  of  St.  John,  which  are  universay  acknow- 
 ledged to  be  the  productions  of  an  inspired  apostle,  the  name  of 
 the  writer  is  not  inserted.     The  first  Epistle  begins  in  the  same 
 manner  as  the  Epislle  to  the  Hebrews;  and,  in  the  other  two. 
 he  calls  himself  simply  the  elder  or  presbyter.     That  tbe  i4)0st  e 
 however  did  not  mean  to   conceal  himself,  we  learn  iiom  the 
 Epistle  itself  :  "  Know  ye,"  says  he,  «  that  our  brother  Timo- 
 thvbath  been  sent  abroad,  with  whom,   if  he  come  shortly,  1 
 will  see  you  (a)."  (Heb.  xiii.  33.)     The   objection,  thei^cfore 
 from  the  omission  of  the  apostle's  name,  necessur.ly  falls  to  the 
 
 ^Tlle^passages  which  have  been  adduced  as  unsuitable  to  the 
 apostolic  mission,  and  which  have  been  c.Led  as  proo  s  that  th.. 
 Epistle  could  not  therefore  have  been  wr.  ten  by  St.  Paul,  are 
 Heb  ii.  1.  3.  and  xii.  1.     It  is  here  considered   that  the  writer 
 
544  CHRIST  THE  PARTAKER  op  the  DIVINE  MAJESTY. 
 
 that  Majesty  with  the  Father  which  was  essential  to  his  Italy. 
 divine  Nature^  before  the  World  was  made. 
 1  God,  who  at  sundry  times  and  in  divers  manners 
 spake  in  time  past  unto  the  fathers  by  the  prophets, 
 
 speaks  of  himself  as  one  not  at  all  distinguished,  and  in  the  se- 
 cond passage,  according  to  Grotius  and  Le  Clerc,  as  one  who 
 had  received  the  knowledge  of  the  Gospel,  not  himself  from 
 Christ,  but  from  his  apostles.  To  this  it  is  again  replied,  that  it 
 was  usual  with  St.  Paul  to  join  himself  to  those  with  whom  he 
 writes,  particularly  when  he  is  mentioning  any  thing  that  is  un- 
 palatable, or  dishonourable  to  them  (see  Tit.  iii.  3.  and  fre- 
 quently in  Romans)  J  and  in  this  verse  (chap.  ii.  3.)  he  does  not 
 imply  that  he  received  the  knowledge  of  the  Gospel  from  those 
 who  heard  Christ  preach,  but  that  the  salvation  which  was 
 given  to  St.  Paul  by  the  Lord,  was  confirmed  to  him  by  the 
 preaching  of  the  apostles  •  and  St.  Paul  often  appealed,  as  well 
 as  the  other  apostles,  in  this  manner  to  the  testimony  of  eye- 
 witnesses in  confirmation  of  things  made  known  to  himself  by 
 revelation.  (Acts  xiii.  30,  31. ;  1  Cor.  xv.  5—9. ;  2  Tim.  ii.  2. ; 
 1  Pet.  i.  12.  J  Jude  17.)— See  Macknight's  Preface  to  the  He- 
 brews. 
 
 With  regard  to  the  objection,  that  this  Epistle  is  superior  in 
 point  of  style  to  St.  Paul's  other  writings,  and  therefore  is  not 
 the  production  of  that  apostle,  we  have  already  remarked  that 
 this  may  be  accounted  for  by  the  circumstance  that  it  was  one 
 of  St.  Paul's  latest  written  Epistles,  composed  in  his  mature 
 age,  and  after  long  intercourse  with  the  learned  Gentiles,  But 
 *'  there  does  not  appear  to  be  such  a  superiority  in  the  style  of 
 this  Epistle,  as  should  lead  to  the  conclusion  that  it  was  not 
 written  by  St.  Paul.  Those  who  have  thought  difierently  have 
 mentioned  Barnabas,  Luke,  and  Clement,  as  authors  or  transla- 
 tors of  this  Epistle.  The  opinion  of  Jerome  was,  that  •  the 
 sentiments  are  the  apostle's,  but  the  language  and  composition 
 of  some  one  else,  who  committed  to  writing  the  apostle's  sense, 
 and,  as  it  were,  reduced  into  commentaries  the  things  spoken 
 by  his  master.'  Dr.  Lardner  says,  "  My  conjecture  is,  that 
 St.  Paul  dictated  the  Epistle  in  Hebrew,  and  another,  who  was 
 a  great  master  of  the  Greek  language,  immediately  wrote  down 
 the  apostle's  sentiments  in  his  own  elegant  Greek ;  but  who 
 this  assistant  of  the  apostle  was,  is  altogether  unknown."  But 
 the  writings  of  St.  Paul,  like  those  of  other  authors,  may  not  all 
 have  the  same  degree  of  merit ;  and  if  it  should  be  considered 
 that  the  Epistle  to  the  Hebrews  is  written  with  greater  elegance 
 than  the  other  compositions  of  this  apostle,  it  should  be  remem- 
 bered that  there  is  nothing  in  it  which  amounts  to  a  marked 
 difference  of  style,  but  on  the  contrary  there  are  the  same  con- 
 struction of  sentences,  the  same  style  of  expression,  and  the 
 same  sentiments  expressed,  in  this  Epistle,  which  occur  in  no 
 part  of  the  Scriptures  except  in  St.  Paul's  Epistles. 
 
 There  are  also  the  striking  peculiarities  which  distinguish  his 
 writings,  the  same  abrupt  transitions,  returning  frequently  to 
 his  subject,  which  he  illustrates  by  forcible  arguments,  by  short 
 expressions,  or  sometimes  by  a  single  word.  The  same  elliptical 
 expressions  to  be  supplied  either  by  the  preceding  or  subse- 
 quent clause,  with  reasonings  addressed  to  the  thoughts,  and 
 answers  to  specious  objections,  which  would  naturally  occur, 
 and  therefore  required  removing. 
 
 The    numerous   resemblances   and  agreements   between   this 
 
 dM 
 
GOD    HATH    SPOKEN    TO   THE    WORLD    BY    HIS   SON.  545 
 
 Julian  Pe-        2  Hath  in  these  last  days  spoken  unto  us  by  hh  Son.  Italr. 
 
 riod,  4775. ~    ' 
 
 VuIgarvEra,  Epistle  and  those  of  St.  Paul's  acknowledged  productions,  have 
 ti2.  been  collected  at  i^reat  length  by  Braunius,  Carpzov,  Lardner, 
 
 and  Macknight,  from  whom   Ilorne  has   made  the  following 
 
 abridgment. 
 
 1.  Coincidences  between  the  exhortations  in  this  Epistle  and 
 those  in  St.  Paul's  other  letters.  See  Ileb.  xii.  3.  compared 
 with  Gal.  vi.  9.  2  Thess.  iii.  13.  and  Eph.  iii.  13.  ;  Heb.  xii.  14. 
 with  Rom.  xii.  18. ;  Heb.  xiii.  1.  3,  4.  with  Eph.  v.  2—4. ;  Heb. 
 xiii.  Ui.  with  Phil.  iv.  18.  See  also  Acts  ii.  42.  Rom.  xv.  26. 
 2  Cor.  viii.  24.  and  ix.  13. 
 
 2.  Instances  of  agreement  in  the  style  or  phrases  of  the  Epis- 
 tle to  the  Hebrews,  and  in  the  acknowledged  Epistles  of  St. 
 Paul-  See  Heb.  ii.  4.  compared  with  Rom.  xv.  19.  2  Cor.  xii. 
 12.  and  2  Thess.  ii.  9, ;  Heb.  ii.  14.  with  2  Tim.  i.  10.  and  I  Cor. 
 XV.  26. ;  Heb.  iii.  1.  with  Phil.  iii.  14.  and  2Tim.  i.  9. ;  Heb.  v. 
 12.  with  1  Cor.  iii.  2. ;  Heb.  viii,  1.  with  Eph.  i.  21.  ;  Heb.  viii. 
 5.  and  x.  1.  with  Col.  ii.  17.  ;  Heb.  x.  33.  with  1  Cor.  iv.  9.; 
 Heb.  xiii.  9.  with  Eph.  iv.  14.  ;  Heb.  xiii.  10,  11.  with  1  Cor. 
 ix.  13. ;  Heb.  xiii.  20,  21.  with  Rom.  xv.  33.  xvi.  20.  Phil.  iv.  9. 
 I  Thess.  V.  23.  and  2  Cor.  xiii.  11. 
 
 3.  In  his  acknowledged  Epistles,  St.  Paul  has  numerous  allu- 
 sions to  the  exercises  and  games  which  were  then  in  great  re- 
 pute, and  were  frequently  solemnized  in  Greece  and  in  other 
 parts  of  the  Roman  empire.  In  the  Epistle  to  the  Hebrews  wo 
 have  several  of  these  allusions,  which  are  also  expressed  with 
 great  elegance.  Compare  Heb.  vi.  18.  xii.  1 — 4.  12.  with  1 
 Cor.  ix.  24.  Phil.  iii.  12—14.  2  Tim.  ii.  5.  iv.  6—8.  and  Acts 
 XX.  24. 
 
 4.  In  the  Epistle  to  the  Hebrews  there  are  interpretations  of 
 some  passages  of  the  Jewish  Scriptures,  which  may  properly  be 
 called  St.  Paul's,  because  they  arc  to  be  found  only  in  his  writ- 
 ings. For  example.  Psalm  ii.  7.  *'  Thou  art  my  Son  :  to-day  I 
 have  begotten  thee;"  is  applied  to  Jesus  (Heb.  i.  5.)  just  as  St. 
 Paul,  in  his  discourse  to  the  Jews  in  the  synagogue  of  Antioch 
 in  Pisidia,  applied  the  same  passage  of  Scripture  to  him  (Acts 
 xiii.  33.)  In  like  manner,  the  explication  of  Psalm  viii.  4.  and  of 
 Psalm  ex.  1.  given  by  St.  Paul,  1  Cor.  xv.  25.  27.  is  found  in  Heb. 
 ii.  7,  8.  So  also  the  explication  of  the  covenant  with  Abraham 
 given  (Heb.  vi.  14.  18.)  is  no  where  found  but  in  St.  Paul's 
 Epistle  to  the  Galatians  (iii.  8,  9.  14.  18) 
 
 5.  There  are,  in  the  Epistle  to  the  Hebrews,  doctrines  wln'cli 
 none  of  the  inspired  writers  have  mentioned,  except  Paul.  In 
 particular,  the  doctrines  of  tbe  mediation  and  intercession  of 
 Christ,  explained  in  Heb.  iv.  15,  16.  and  vii.  22.  25.  are  no 
 where  found  in  the  books  of  the  New  Testament,  except  in  St. 
 Paul's  Epistles,  (Rom.  viii.  34.  Gal.  iii.  19,  20.)  The  title  of 
 Mediator,  which  is  given  to  Jesus,  (Heb.  vli.  22.  viii.  6.  ix.  15.  xii. 
 24.)  is  no  where  applied  to  .Tesus  except  in  St.  Paul's  Epistles, 
 (1  Tim.  ii.  5.)  In  like  manner  none  of  tlic  inspired  writers,  ex- 
 cept St.  Paul,  (Heb.  viii.  1 — 4.)  have  informed  us  that  Christ 
 olfered  the  sacrilicc  of  himself  in  heaven  ;  and  that  he  did  not 
 exercise  his  priestly  ofiice  on  earth,  but  only  in  heaven. 
 
 6.  In  the  Epistle  to  the  Hebrews,  wo  find  such  enlarged  views 
 of  the  divine  dispensations  respecting  religion  ;  such  an  exten- 
 sive knowledge  of  the  Jewish  Scriptures,  according  to  tlieir  an- 
 cient and  true  interpretation,  (whici)  St.  Paul,  no  doubt,  learned 
 from  the  celebrated  doctors  under  whose  tuition  he  studit  d  in 
 his  younger  years  at  Jerusalem  ;)  such  a  deep  insight  also  into 
 the  most  recondite  meanings  of  these  Scrij)tures,  and  such  ad- 
 mirable reasonings  i'ounded  thereon,  (or  the  confirmation  of  the 
 
 VOL.  11.  N  n 
 
546  THE  ORIGINAL  AND  DERIVED  GLORY  OF  CHRIST, 
 
 Julian  Pe-    wliom  he  hath  appointed  heir  of  all  things,  by  whom  also  Italy. 
 
 riod,4775. . 
 
 VulgaryEra,         "~ 
 
 02.  Gospel  revelation,  as,  without  disparagement  to  the  other  apos- 
 
 tles, seem  to  have  exceeded,  not  their  natural  abilities  and  edu- 
 cation only,  but  even  that  degree  of  inspiration  with  which  they 
 were  endowed.  None  of  them  but  St.  Paul,  who  was  brought  up 
 at  the  feet  of  Gamaliel,  and  who  profited  in  the  Jewish  religion 
 and  learning  above  many  of  his  fellow-students,  and  who,  in  his 
 riper  years,  was  intimately  acquainted  with  the  learned  men  of 
 his  own  nation,  (Acts  ix.  I,  2.  14.  xxvi.  4,  5.)  and  who  was  called 
 to  the  apostleship  by  Christ  himself,  when  for  that  purpose  he 
 appeared  to  him  from  heaven — nay,  who  was  caught  up  by 
 Christ  into  the  third  heaven — was  equal  to  the  subjects  treated 
 of  in  this  most  admirable  epistle.  And,  as  Dr.  Hales  remarks, 
 it  is  a  masterly  supplement  to  the  Epistles  to  the  Romans  and 
 Galatians,  and  also  aluminous  commentary  on  themj  showing 
 that  all  the  legal  dispensation  was  originally  designed  to  be 
 superseded  by  the  new  and  better  covenant  of  the  Christian 
 dispensation,  in  a  connected  chain  of  argument,  evincing  the 
 profoundest  knowledge  of  both.  The  internal  excellence  of  this 
 epistle,  as  connecting  the  Old  Testament  and  the  New  in  the 
 most  convincing  and  instructive  manner,  and  elucidating  both 
 more  fully  than  any  other  epistle,  or  perhaps  than  all  of  them, 
 places  its  divine  inspiration  beyond  all  doubt. 
 
 7.  The  conclusion  of  this  epistle  has  a  remarkable  agreement 
 with  the  conclusions  of  St.  Paul's  Epistles,  in  several  respects. 
 Compare  Heb.  xii.  18.  with  Rom.  xv.  30.  Eph.  vi.  18,  19.  Col. 
 iv.  3.  I  Thess.  V.  25.  and  2Thess.  iii.  1.  ;  Heb.  xiii.  20,  21. 
 with  Rom.  xv.  30—33.  Eph.  vi.  19—23.  1  Thess.  v.  23.  and 
 2Thess,iii.  16. ;  Heb.  xiii.  24.  with  Rom.  xvi.  1  Cor.  xvi.  19—21. 
 2  Cor.  xiii.  13'.  Phil.  iv.  21,22.;  Heb.  xiii.  25.  with  2  Thess. 
 iii.  18.  Col.  iv.  18.  Eph.  vi.  24.  1  Tim.  vi.  21.  2  Tim.  iv.  22.  and 
 Tit.  iii.  15. 
 
 We  may  justly  therefore  conclude,  with  Carpzov,  Whitby, 
 Lardner,  Macknight,  Hales,  Rosenmuller,  Bengel,  Bishop 
 Tomline,  and  almost  every  other  modern  commentator,  and 
 biblical  critic,  that  the  weight  of  evidence,  both  internal  and 
 external,  preponderates  *o  greatly  in  favour  of  St.  Paul,  that 
 we  cannot  but  consider  the  Epistle  to  the  Hebrews  as  written 
 by  that  apostle,  and  that  the  tradition  preserved  in  the  Church 
 is  correct ;  that  this  work  is  an  inspired  composition  of  the 
 great  apostle  of  the  Gentiles.  It  is  acknowledged  to  be  St. 
 Paul's  production  by  the  apostle  Peter,  in  his  second  Epistle 
 (iii.  15,  16.) ;  from  which  passage  it  is  evident,  that  St.  Peter  had 
 read  all  St.  Paul's  letters  ;  and  that  St.  Paul  had  written  to  those 
 Christians  to  whom  St.  Peter  was  then  writing,  that  is,to  the  be- 
 lieving Jews  in  general,  (2  Pet.  i.  1.)  and  to  those  of  the  dis- 
 persion mentioned  in  1  Pel.  i.  1.;  and  as  there  is  no  evidence  to 
 prove  that  this  epistle  was  lost,  tliere  is  every  reason  to  con- 
 clude that  it  must  be  that  which  is  now  inscribed  to  the  He- 
 brews, both  these  apostles  having  treated  on  the  same  subjects. 
 If,  then,  St.  Paul,  as  we  believe,  was  the  author  of  this  Epis- 
 tle, the  time  when  it  was  written  may  easily  be  determined,  for 
 the  salutation  from  the  saints  in  Italy,  (Heb.  xiii.  24.)  together 
 with  the  apostle's  promise  to  see  the  Hebrews  shortly,  plainly 
 intimates  that  his  imprisonment  was  then  terminated,  or  on  the 
 point  of  being  so.  It  was  therefore  written  from  Italy,  perhaps 
 from  Rome,  soon  after  the  Epistles  to  the  Colossians,  Ephesians, 
 and  Philemon,  and  not  long  before  St.  Paul  left  Italy,  viz.  at 
 the  end  of  A.D.  62,  or  early  in  63.  Of  this  opinion  was  Mill, 
 Welstein,  Tillemont,  Lardner,  Macknight,  and  the  great  majo- 
 
THE  CREATOR  AND  HEIR  OF  ALL  THINGS.  547 
 
 Julian  Pe-    he  made  the  worlds  ;  Italy* 
 
 riod,  4776.    — 
 
 Vulgar^ra,  rity  of  critics.     Dr.  Lardncr  thinks  it  was  probably   written 
 62.  from  Rome. 
 
 St.  Paul's  first  Epistle  to  the  Corinthians  was  written  at 
 Ephesus  ;  nevertheless  he  says  (chap.  xvi.  19.)  <'  The  churches 
 of  Asia  salute  you."  So  now  he  might  send  salutations  from  the 
 Christiansof  Italy,  not  excluding,  but  including,  those  at  Rome, 
 together  with  the  rest  throughout  that  country.  The  argu- 
 ment of  L'Enfant  and  Beausobre,  that  St.  Paul  was  not  yet  set 
 at  liberty,  because  he  requested  the  prayers  of  the  Hebrews, 
 that  he  might  be  restored  to  them  the  sooner,  appears  to  me  not 
 of  any  weight.  Though  St.  Paul  was  no  longer  a  prisoner,  he 
 might  request  the  prayers  of  those  to  whom  he  had  written,  that 
 he  might  have  a  prosperous  journey  to  them,  whom  he  was  de- 
 sirous to  visit  J  and  that  all  impediments  of  his  intended  jour- 
 ney might  be  removed:  and  many  such  there  might  be,  though 
 he  was  no  longer  under  confinement.  St.  Paul  was  not  a  pri- 
 soner when  he  vvrote  his  Epistle  to  the  Romans,  yet  he  was  very 
 fervent  in  his  prayers  to  God,  that  he  might  have  a  prosperous 
 journey,  and  come  to  them  (chap.  i.  10.)  For  determining  the 
 time  of  this  Epistle,  it  may  be  observed  that,  when  the  apostle 
 wrote  the  Epistle  to  the  Philippians,  the  Colossians,  and  Phile- 
 mon,  he  had  hopes  of  deliverance.  At  the  writing  of  all  these 
 Epistles,  Timothy  was  present  with  him  j  but  now  he  was  absent, 
 as  plainly  appears  from  chap.  xiii.  23.  This  leads  us  to  think 
 that  this  Epistle  was  written  after  them.  And  it  is  not  unlikely 
 that  the  apostle  had  now  obtained  that  liberty  which  he  expect- 
 ed when  they  were  written. 
 
 Moreover,  in  the  Epistle  to  the  Philippians,  he  speaks  of 
 sending  Timothy  to  them,  (chap.  ii.  19.23.)  "  But  I  trustin  the 
 Lord  Jesus,  to  send  Timothy  shortly  unto  you,  that  I  also  may 
 be  of  good  comfort,  when  I  "know  your  state.  (Timothy,  there- 
 fore, if  sent,  was  to  come  back  to  the  apostle.)  Him,  therefore, 
 I  hope  to  send  presently,  so  soon  as  I  shall  see  how  it  will  go 
 with  me." 
 
 It  is  probable  that  Timothy  did  go  to  the  Philippians,  soon 
 after  writing  the  above-mentioned  Epistle,  the  apostle  having 
 gained  good  assurance  of  being  quite  released  from  his  confine- 
 ment ;  and  this  Epistle  to  the  Hebrews  was  written  during  the 
 time  of  that  absence,  for  it  is  said,  Heb.  xiii.  23.  "  Know  ye 
 that  our  brother  Timothy  is  set  at  liberty,  or  has  been  sent 
 abroad."  The  word  is  capable  of  that  meaning,  and  it  is  a  bet- 
 ter and  more  likely  meaning,  because  it  suits  the  coherence. 
 And  I  suppose  that  Timothy  did  soon  come  to  the  apostle,  and 
 that  they  both  sailed  to  Judea,  and  after  that  went  to  Ephesus, 
 where  Timothy  was  left  to  reside  with  his  peculiar  charge. 
 
 Thus  this  Epistle  was  written  at  Rome,  or  in  Italy,  soon  after 
 that  St.  Paul  had  been  released  from  his  confinement  at  Rome, 
 in  the  beginning  of  the  year  63.  And  I  suppose  it  to  be  the  last 
 written  of  all  St.  Paul's  epistles  which  have  comedown  to  us,  or 
 of  which  we  have  any  knowledge. 
 
 The  occasion  of  writing  this  Epistle  will  be  sufficiently  appa- 
 rent from  an  attentive  review  of  its  contents.  The  Jews  did 
 everything  in  their  power  to  withdraw  their  brethren  who  had 
 been  converted,  from  the  Christian  faith.  To  persecutions  and 
 threats,  they  added  arguments  derived  from  the  cxccllcucy  of 
 the  Jewish  religion.  They  regarded  the  law  of  Moses  as  given 
 by  the  ministration  of  angels  ;  that  Moses  was  far  superior  to 
 Jesus  of  Nazareth,  who  sufiered  an  ignominious  death;  that 
 the  public  worship  of  God,  instituted  by  their  great  legislator 
 and  prophet,  was  truly  splendid,  and  worthy  of  .Tehovah  :  while 
 
548  Toe  MAJESTY,  DIVINITY,  and  GLORY  or  CHRIST, 
 
 Julian  Pe-        3  Who  being  the  brightness  of  his  glory  ",   and  the  ex-  Italy. 
 Vut'  *^iE  a  P^'^ss  image  of  his  person,  and  upholding  all  things  by 
 02.  '  the  word  of  his  power,  when  he  had  by  himself  purged 
 
 our  sins,  sat  down  on  the  right  hand  of  the  Majesty  on 
 
 high. 
 
 §  2.     HEB.  i.  4,  to  the  end. 
 
 To  prove  his  Proposition  (the  Pre-eminence  of  Christ  above 
 all  created  Beings)^  St.  Paul  asserts  the  divine  Charac- 
 ter of  the  Son  of  God  as  distinct  from,  and  superior  to, 
 the  Nature  of  the  Angels — His  Name  is  greater  than 
 theirs  by  Inheritance,  or  natural  Right  (Ps.  ii.  2.) — He 
 is  an  Object  of  Worship  to  Angels  (Ps.  xcvii.  7.)  who 
 are  his  spiritual  Ministers  and  Servants  (Ps.  civ.  4.) — 
 His  Government  extends  over  both  Worlds,  and  exists  for 
 ever ;  and  for  his  love  of  Righteousness,  shewn  by  his 
 Incarnation  and  Death,  he  is  anointed  in  his  human  Na- 
 ture with  the  Gifts  of  the  Holy  Spirit,  above  all  the  Pro- 
 j}hets.  Priests,  and  Kings  who  had  preceded  him,  uniting 
 the  three  Offices  in  his  own  Person — Still  further  to  prove 
 the  Superiority  of  Christ,  and  to  remove  the  Error  that 
 Angels  assisted  in  the  Formation  of  the  World,  he  affirms 
 in  the    Words  of  David  (Ps.  cii.  25 — 27.)  that   Christ 
 
 the  Christians;  on  the  contrary,  had  no  established  priesthood, 
 no  temple,  no  altars,  no  victims,  &c. 
 
 These  arguments,  being  both  plausible  and  successful,  and 
 supported  by  the  doctors,  scribes,  and  elders  of  Jerusalem,  the 
 apostle,  who  was  himself  a  doctor  most  learned  in  the  law,  wrote 
 this  Epistle  to  prove  that  the  same  God  who  gave  the  former 
 revelations  of  his  will  to  the  fathers  of  the  Jewish  nation,  by  his 
 prophets,  had  in  these  last  days  spoken  to  all  mankind  by  his 
 Son  ;  consequently  that  these  revelations,  emanating  from  the 
 same  divine  source,  could  not  possibly  contradict  each  other. 
 The  Epistle  may  be  considered  as  the  key  to  the  Old  Testament, 
 u\i»locking  all  its  hidden  mysteries,  and  may  be  divided  into 
 three  separate  heads.  First,  that  which  relates  to  the  person  of 
 the  Son  of  God,  as  it  had  described  him  in  the  Old  Testament. 
 Secondly,  to  shew  that  the  religion  of  the  Gospel  is  the  same 
 under  both  Testaments,  being  shadowed  out  in  the  Old.  And 
 thirdly,  to  prove  that  the  Church  of  Israel  was  a  figure  of  the 
 Church  of  Christ. 
 
 (a)  Michaelis  thinks  it  highly  improbable  that  St.  Paul  would  visit 
 Jerusalem  again,  and  expose  his  life  to  the  zealots  there.  But  surely, 
 Dr.  Hales  remarks,  he  might  revisit  Judea  without  incurring  that  danger. 
 See  Analysis  of  Chronology,  vol.  ii.  book  ii.  p.  1130. 
 
 2  The  word  avydafia  signifies  splendour  in  itself.     The  word 
 a7rauyrt(Tj[ia,here  used,  is  derived  from  it,  and  signifies  the  emit- 
 ted, or  proceeding  splendour ;  or,  as  it  is  expressed  in  the  Ni- 
 ^^  cene  Creed,  "  light  of  light."    As  the  light  proceeding  from  the 
 
 \  sun,  although  of  the  same  essence,  is  distinct  from  the  sun,  so 
 
 there  is  one  person  of  the  Father,  and  another  of  the  Son.  The 
 Son  is  of  the  Father  alone,  not  made,  nor  created,  but  begotten  ; 
 of  the  same  essence,  bearing  the  very  impression  of  his  sub- 
 stance. 
 
THE  LORD  QF  ANGELS  and  of  MEN-CHAP.  XV.  549 
 
 Julian  Pe-  created  both  tlie  Heavens  and  Earth;  that  these  shall  he  Italy, 
 riod,  4775.  ^^j^^  ^^^2/  with  hj  him,  and  exchanged  for  new  Heavens 
 Vulgar^ra,  and  anew  Earth,  hut  he  shall  remain  unchangeable,  and 
 essentially  the  same  to  all  Eternity—Christ  is  greater 
 than  the  Angels,  for  to  none  of  them  has  the  Father  him- 
 self given  the  Character  of  Son  (Ps.  ex.  1.)  and  univer- 
 sal Dominion :  they  are  ministering  Spirits,  subjected  to 
 him,  and  employed  by  him  for  the  benefit  of  Mankind. 
 
 4  Being  made  so  much  better  than  the  angels,  as  he 
 hath  by  inheritance  obtained  a  more  excellent  name  than 
 
 they. 
 
 5  For  unto  which  of  the  angels  said  he  at  any  time, 
 Thou  art  my  Son,  this  day  have  I  begotten  thee  ?  And 
 again,  I  will  be  to  him  a  Father,  and  he  shall  be  to  me  a 
 Son  1 
 
 6  And  again,  when  he  bringeth  in  the  first-begotten 
 into  the  world,  he  saith.  And  let  all  the  angels  of  God 
 worship  him. 
 
 7  And  of  the  angels  he  saith,  Who  maketh  his  angels 
 spirits,  and  his  ministers  a  flame  of  fire. 
 
 8  But  unto  the  Son  he  saith.  Thy  throne,  O  God,  is 
 for  ever  and  ever :  a  sceptre  of  righteousness  is  the  scep- 
 tre of  thy  kingdom  : 
 
 9  Thou  hast  loved  righteousness,  and  hated  iniquity  ; 
 therefore  God,  even  thy  God,  hath  anointed  thee  with  the 
 oil  of  gladness  above  thy  fellows. 
 
 10  And,— Thou,  Lord,  in  the  beginning  hast  laid  the 
 foundation  of  the  earth  ;  and  the  heavens  are  the  works 
 of  thine  hands : 
 
 11  They  shall  perish,  but  thou  remainest;  and  they 
 all  shall  wax  old  as  doth  a  garment; 
 
 12  And  as  a  vesture  shalt  thou  fold  them  up,  and  they 
 shall  be  changed :  but  thou  art  the  same,  and  thy  years 
 shall  not  fail. 
 
 13  But  to  which  of  the  angels  said  he  at  any  time',  bit 
 on  my  right  hand,  until  I  make  thine  enemies  thy  foot- 
 stool 1 
 
 14  Are  they  not  all  ministering  spirits,  sent  forth  to 
 minister  for  them  who  shall  be  heirs  of  salvation  ? 
 
 §  3.  iiEB.  ii.  1—5. 
 In  application  of  the  preceding  Argument,  St.  Paul  shews 
 the  Necessity  of  the  utmost  Attention  and  Obedience  to 
 the  Gospel  of  Christ— He  infers  from  the  Pimishments 
 inflicted  on'  the  Apostate  Israelites  of  old,  the  greater 
 Condemnation  of  the  Apostates  from  the  Gospel,  which 
 offered  greater  Hopes  of  Salvation,  and  was  first  revealed 
 by  Christ  himself  and  was  afterwards  confirmed  to  Man- 
 kind, by  the  Apostles,  who  had  received  it  from  him,  God  bear- 
 ■  ig  his  own  Testimony  to  its  Truth  by  Miracles,  and  the 
 
 v% 
 
550  ALL  EVIL  SHALL  BE  SUBDUED  BY  CHRIST. 
 
 Julian  Pe-         Gifts  of  his  Hohj  Spirit ;  and  this  Testimony  is  superior  Italy. 
 ^«^'4775.        f^  ifiai  of  Angels;  for  the  future  World,  which  the  Gospel 
 g2.  ^^^    ^^'      Promises^  is  not  put  in  subjection  to  Angels,  hut  to  Christ, 
 
 1  Therefore  we  ought  to  give  the  more  earnest  heed  to 
 the  things  whicli  we  have  heard,  lest  at  any  time  we  should 
 let  them  slip. 
 
 2  For  if  the  word  spoken  by  angels  was  stedfast,  and 
 every  transgression  and  disobedience  received  a  just  re- 
 compense of  reward  : 
 
 3  How  shall  we  escape,  if  we  neglect  so  great  salva- 
 tion ;  which  at  the  first  began  to  be  spoken  by  the  Lord, 
 and  was  confirmed  unto  us  by  them  that  heard  him  ; 
 
 4  God  also  bearing  them  witness,  both  with  signs  and 
 wonders,  and  with  divers  miracles,  and  gifts  of  the  Holy 
 Ghost,  according  to  his  own  will  ? 
 
 5  For  unto  the  angels  hath  he  not  put  in  subjection  the 
 world  to  come,  whereof  we  speak. 
 
 §  4,     HEB.  ii,  6 — 9. 
 
 The  Apostle,  in  allusion  to  the  Objections  entertained  by  the 
 Jervish  Doctors  against  the  Divinity  of  Christ,  proves,  in 
 the  Words  of  divine  Revelation  (Ps.  viii.  4 — 6.)  that  it 
 had  been  predicted  that  he  who  was  God  should  visit  Man, 
 and  he  made  lower  than  the  Angels,  that  all  Things 
 might  be  subjected  to  him — At  present  all  Things  are 
 not  subjected  to  him,  wicked  Men  and  Angels  being 
 unsubdued  by  his  Power ;  hut  Jesus,  in.  the  form  of  Man, 
 has  tasted  Death  for  every  one,  and  has  been  crowned 
 with  Glory  and  Honour,  which  are  siifficient  Proofs  that 
 his  Power  will  finally  prevail. 
 
 6  But  one  in  a  certain  place  testified,  saying.  What  is 
 man,  that  thou  art  mindful  of  him  ?  or  the  son  of  man, 
 that  thou  visitest  him  ? 
 
 7  Thou  madest  him  a  little  lower  than  the  angels, 
 thou  crownedst  him  with  glory  and  honour,  and  didst  set 
 him  over  the  works  of  thy  hands  : 
 
 8  Thou  hast  put  all  things  in  subjection  under  his  feet. 
 For  in  that  he  put  all  in  subjection  under  him,  he  left 
 nothing  that  is  not  put  under  him.  But  now  we  see  not 
 yet  all  things  put  under  him. 
 
 9  But  we  see  Jesus,  who  was  made  a  little  lower  than 
 the  angels,  for  the  suffering  of  death,  crowned  with  glory 
 and  honour  ;  that  he  by  the  grace  of  God  should  taste 
 death  for  every  man. 
 
 §  5,     HEB.  ii.  10,  to  the  end. 
 
 The  Apostle  shews  the  Bencfts  accomj^Ushcd  by  the  Incar- 
 nation and  Death  of  Christ— It  was  the  Means  appointed 
 by  God  for  the  Redemption  of  Man  ;  that  both  he  who 
 
OBJECT  OF  THE  ATONEMENT-OHAP.  XV.  551 
 
 sanctifies,  or  makes  Atonement,  and  tlwse  who  are  mnc-U^h' 
 tified,may  be  of  one  Nature  ;  for  which  cause  David 
 (Ps   xxii   22.  26.)  has  inedkted  he  is  not  ashamed  to 
 call  them  Brethren^By  his  Incarnation  his  Brethren 
 are  admitted,  as  Isaiah  (chap.  viii.  18.)  has  foretold  to  a 
 new  relation  to  the  same  heavenly  lather-- 1  he  Chddr en 
 rvhom  Christ  was  to  save  being  of  a  mortal  Nature,  it 
 became  Necessary  that  Christ,  who  was  to  die  for  them, 
 should  be  of  the  same  Nature,  and  as  their  Representative 
 depose  the  Devil,  who  had  the  Power  of  bringing  m  Sin 
 and  Death  on  all  Mankind,  and  deliver  them  from  his 
 Bondage— For  he  took  not  hold  of  Angels  to  redeem 
 them  but  he  saved  from  Destruction  the  Seed  of  Abraham 
 —It  was  expedient  for  Christ  to  be  made  like  to  his  Bre- 
 thren, that  he  might  be  a  faithful  High- Priest  in  Things 
 pertaining  to  God,  enforcing  his  Laws,  Worship,  Justice, 
 and  Mercy,  8fc.  and  at  the  same  time  make  an  Atonement 
 for  Men,  delivering  themfrom  the  Evil  and  Power  of  Sin, 
 and  obtaining  for   them,  through  his  Blood    an,  heavenly 
 Inheritance;  and  having  himself  endured  the  Pnals  and 
 Sufferings  of  the  fmman  Nature,   he  is  more  effectually 
 able  to  succour  those  who  are  tempted,  and  to  judge  of  its 
 Weaknesses  and  Imperfections— The  inference  is,  tfiat  his 
 Incarnation  and  Death  are  no  Arguments  for  his  Infe- 
 riorituto  Prophets,  or  Angels--he  took  upon  fiimthe 
 Nature  of  Man,  for  Man's  Redemption,  without  any  /  re- 
 judice  to  his  Divinity  * 
 
 10  For  it  became  him,  for  whom  are  all  things,  and  by 
 whom  are  all  things,  in  bringing  many  sons  unto  glory,  to 
 make  the  Captain  of  their  salvation  perfect  through  suf- 
 
 ^Tl^' For  both  he  that  sanctifieth  and  they  who  are  sanc- 
 tified are  all  of  one  :  for  which  cause  he  is  not  ashamed 
 to  call  them  brethren  ; 
 
 12  Saying,  I  will  declare  thy  name  unto  my  brethren  ; 
 in  the  midst  of  the  church  will  I  sing  praise  unto  thee. 
 
 13  And  again,  I  will  put  my  trust  in  hmi.  And  agam, 
 Behold  I  and  the  children  which  God  hath  given  me. 
 
 14  Forasmuch  then  as  the  children  are  partakers  oi 
 flesh  and  blood,  he  also  himself  likewise  took  part  of  the 
 same ;  that  through  death  he  might  destroy  hnii  that  had 
 the  power  of  death,  that  is,  the  devd;  ^,      , 
 
 15  And  deliver  them  who  through  fear  of  death  were 
 all  their  life-time  subject  to  bondage. 
 
 16  For  verily  he  took  not  on  hm  the  nature  of  angels  ; 
 but  he  took  on  him  the  seed  of  Abraham. 
 
 17  Wherefore  in  all  things  it  behoved  lum  to  be  made 
 like  unto  his  brethren,  that  he  might  be  a  merciful  and 
 
552  CHRISTIANS  ARE  THE  HOUSEHOLD  OF  GOD. 
 
 Julian  Pe-     faithful  high  priest  in  things  pertaining  to  God,   to  make  Italy, 
 riod,  4775.    reconciliation  for  the  sins  of  the  people  : 
 Vulgar^ra,      ^g  p^^.  -^  ^^^^  j^^  himself  hath  suffered,  being  tempted, 
 he  is  able  to  succour  them  that  are  tempted. 
 
 §  6.  HEB.  iii.  1 — 6. 
 The  Apostle,  after  having  proved  the  Superiority  of  Christ 
 to  Angels,  now  shews  his  Superiority  as  the  Aj^ostle  and 
 High-Priest  of  the  New  Covenant  to  Moses  and  Aaron, 
 the  Apostles  and  High  Priests  of  the  Old  Covenant 
 — Moses  was  faithful  over  the  House  of  God,  Num.  xii. 
 7.  (the  Israelites  of  old)  as  Teacher,  Lawgiver,  and 
 Prophet  :  bearing  Testimony  in  the  Types  and  Ce- 
 remonies to  Jesus  Christ  and  his  Gospel,  who  is  enti- 
 tled to  more  Glory  than  Moses,  because  he  was  the  Lord 
 and  Builder  of  that  House,  of  which  Moses  was  only  Ser- 
 vant—  Christians  are  now  the  House  and  Family  of 
 Christ,  if  they  continue  in  his  Faith,  as  the  obedient  Jews 
 were  the  Disciples  and  House  of  Moses. 
 
 1  Wherefore,  holy  brethren,  partakers  of  the  heavenly 
 calling,  consider  the  Apostle  and  High  Priest  of  our  pro- 
 fession, Christ  Jesus  : 
 
 2  Who  was  faithful  to  him  that  appointed  him,  as  also 
 Moses  was  faithful  in  all  his  house. 
 
 3  For  this  man  was  counted  worthy  of  more  glory 
 than  Moses,  in  as  much  as  he  who  hath  builded  the  house 
 hath  more  honour  than  the  house. 
 
 4  For  every  house  is  builded  by  some  man ;  but  he 
 that  built  all  things  is  God. 
 
 5  And  Moses  verily  7vas  faithful  in  all  his  house,  as  a 
 servant,  for  a  testimony  of  those  things  which  were  to  be 
 spoken  after ; 
 
 6  But  Christ  as  a  Son  over  his  own  house ;  whose 
 house  are  we,  if  we  hold  fast  the  confidence  and  the  re- 
 joicing of  the  hope  firm  unto  the  end. 
 
 §  7.     HEB.  iii.  7,  to  the  end. 
 
 The  Apostle  app)lies  this  Argument  to  the  Hebrews,  in  the 
 Words  of  the  Holy  Ghost  (Ps.  xcv.  7 — 11.),  addressed  by 
 David  to  the  Jews  of  his  time — He  then  exhorts  them  to 
 take  care  that  there  is  not  in  them  also  an  evil  Heart  of 
 Unbelief,  leading  them  to  apostatize  from  the  Gospel  of 
 Christ,  and  to  exhort  each  other  agaiyist  the  Dcceitfulncss 
 of  Sin,  that  they  shoidd  not  prefer  Egypt  to  Canaan,  the 
 Bondage  of  the  World  to  the  Service  of  God  (Num.  xiv. 
 3,  i'.)— Those  only  who  are  stedfast  in  the  Faith  can  be 
 Partakers  of  the  Blessings  of  the  Gospel — The  Necessity 
 of  Perseverance,  and  immediate  Attention  to  it  is  shewn, 
 from  the  saying  of  the  Holy  Ghost,  who  calls  upon  them 
 nowby  the  Gospel,  as  he  did  the  Israelites  of  old  {Nuxn^ 
 
CANAAN  THE  TYPE  OF  THE  CHRISTIAN  HEAVEN.  553 
 
 Julian  Pe-        xiii.  26.  and  xiv,  1 — 31.)  to  enter  into  rest — There  was  Italy. 
 VuleariEra       ^  Remnant  then,  as  now,  who  believed,  to  whom  the  Pro- 
 62.  '      mises  of  God  were  fulfilled — Those  who  were  disobedient 
 
 and  believed  not,  after  repeated  Demonstrations  of  God's 
 Power,  were  by  their  Infidelity  excluded  by  an  Oathfrovi 
 the  promised  Rest  of  Canaan  (Joshua  v.Q.),  and  jyerished 
 in  the  Wilderness  (Num.  xiv.  29.) — The  Apostle  here 
 implies,  that  the  natural  Seed  of  Abraham  were  Heirs  of 
 his  Covenant  only  through  Faith, 
 
 7  Wherefore  (as  the  Holy  Ghost  saith,  To-day,  if  ye 
 will  hear  his  voice, 
 
 8  Harden  not  your  hearts,  as  in  the  provocation,  in  the 
 day  of  temptation  in  the  wilderness  ; 
 
 9  When  your  fathers  tempted  me,  proved  me,  and  saw 
 my  works  forty  years. 
 
 10  Wherefore  I  was  grieved  with  that  generation,  and 
 said.  They  do  alway  err  in  their  heart ;  and  they  have  not 
 known  my  ways. 
 
 1 1  So  I  sware  in  ray  wrath,  They  shall  not  enter  into 
 my  rest.) 
 
 1 2  Take  heed,  brethren,  lest  there  be  in  any  of  you  an 
 evil  heart  of  unbelief,  in  departing  from  the  living  God. 
 
 13  But  exhort  one  another  daily,  while  it  is  called  To- 
 day, lest  any  of  you  be  hardened  through  the  deceitfulness 
 of  sin. 
 
 14  For  we  are  made  partakers  of  Christ,  if  we  hold  the 
 beginning  of  our  confidence  stedfast  unto  the  end  ; 
 
 15  While  it  is  said.  To-day,  if  ye  will  hear  his  voice, 
 harden  not  your  hearts,  as  in  the  provocation. 
 
 16  For  some,  when  they  had  heard,  did  provoke  :  hovv- 
 beit  not  all  that  came  out  of  Egypt  by  Moses. 
 
 17  But  with  whom  was  he  grieved  forty  years  ?  was  it 
 not  with  them  that  had  sinned,  whose  carcases  fell  in  the 
 wilderness  ? 
 
 18  And  to  whom  sware  he  that  they  should  not  enter 
 into  his  rest,  but  to  them  that  believed  not  ? 
 
 19  So  we  see  that  they  could  not  enter  in  because  of 
 unbelief. 
 
 §  8.      HEB.iv.    1  —  13. 
 
 The  Apostle  remarks  on  the  typical  Signification  of  the  Rest 
 of  Canaan — From  the  Consideration  that  the  Israelites 
 lost  it  through  Unbelief  and  Obstinacy,  he  exhorts  the 
 Hebrews  to  fear,  lest  they  should  also  fall  short  of  the 
 Promise  they  had  received — The  same  Gospel  was  jneach- 
 ed  to  the  Israelites  as  to  them,  by  the  Types  and  Shadows 
 of  the  Law,  and  by  the  Prophets ;  but  not  being  heard 
 with  Faith,  it  did  not  profit  them — That  there  is  a  Rest 
 for  the  Faithful  is  evident  from  the  Words  ofY)e\\i,  xii.  9. 
 and  is  predicted  by  David— That  it  is  not  the  Rest  of  God 
 
554  The  REST,  promised  to  CHRISTIANS,  explained. 
 
 Julian  Pe-  which  followed  the  Creation  is  certain^  for  the  Sabbath  Italy, 
 v^f'  ^'J^'  -^^^^  ^'^^  instituted  {Gen,  ii.  2.  Exod.  xxxi.  17.)  immedi- 
 Q2,  ^^^  ^^'  ately  after  the  Foundation  of  the  World ;  and  this  Oath 
 was  sworn  long  after ^  when  the  Israelites  were  in  Possession 
 of  the  Promised  Land,  an  I  with  it  of  the  Sabbath  Rest 
 (Exod.  xvi.  23.  xx.  8.) — But  they  to  whom  this  Rest  was 
 first  'promised  not  having  entered  into  it,  because  of  Un- 
 belief, it  was  repeated  again  by  the  Holy  Ghost  many 
 Ages  after — So  as  Joshua  had  not  given  them  the  intended 
 Rest  when  he  put  them  in  Possession  of  Canaan,  there  cer- 
 tainly remains  to  Believers  another  Rest  of  God,  a  hea- 
 venly Rest, promised  to  the  Faithful  ( of  which  Canaan  was 
 the  Type,)  not  to  be  enjoyed  in  this  Life,  but  to  be  entered 
 upon  after  its  Works  have  ceased,  a  Sabbath  Rest  with 
 God — They  are  admonished  to  use  every  exertion  of  Body 
 and  Mind  to  enter  into  the  Rest  of  God,  and  not  after  the 
 Example  of  Israel  of  old  to  fall  short  of  it — He  describes 
 the  Word  of  God  now  preached  to  them  as  a  living  and  all 
 powerful  Principle,  taking  Vengeance,  and  more  cutting 
 than  any  two-edged  Sword,  j^enetrating  into  the  Soul  and 
 Spirit,  irresistibly  separating  the  accountable  Spirit  from 
 the  scri§itive  Soul  of  Man,  and  searching  the  most  secret 
 Thoughts  of  the  Heart — The  Omniscience  of  Christ,  the 
 Judge  of  Man,  to  whom  they  must  give  account, 
 
 1  Let  us  therefore  fear,  lest  a  promise  being  left  us  of 
 entering  into  his  rest,  any  of  you  should  seem  to  come 
 short  of  it. 
 
 2  For  unto  us  was  the  gospel  preached,  as  well  as  unto 
 them :  but  the  word  preached  did  not  profit  them,  not 
 being  mixed  with  faith  in  them  that  heard  it. 
 
 3  For  we  which  have  believed  do  enter  into  rest ;  as 
 he  said,  As  I  have  sworn  in  my  wrath,  If  they  shall  enter 
 into  my  rest :  although  the  works  were  finished  from  the 
 foundation  of  the  world. 
 
 4  For  he  spake  in  a  certain  place  of  the  seventh  day  on 
 this  wise,  And  God  did  rest  the  seventh  day  from  all  his 
 works. 
 
 5  And  in  this  place  again,  If  they  shall  enter  into  my 
 rest. 
 
 6  Seeing  therefore  it  remaineth  that  some  must  enter 
 therein,  and  they  to  whom  it  was  first  preached  entered 
 not  in  because  of  unbelief : 
 
 7  Again,  he  limiteth  a  certain  day,  saying  in  David, 
 To-day,  after  so  long  a  time;  (as  it  is  said)  To-day,  if  yc 
 will  hear  his  voice,  harden  not  your  hearts. 
 
 8  For  if  Jesus  had  given  them  rest,  then  would  he  not 
 afterward  have  spoken  of  another  day  \ 
 
 3  The  apostle  here  endeavours  to  prove  that  the  law  did  not 
 rest  in  temporal  promises,  or,  as  the  seventh  arlielc  expresses  it, 
 
CHRIST  suPEnioR  to  the  AARONIC  HIGH-PRIESTS.  555 
 
 Julbn  Pe-        9  There  remaineth  therefore  a  rest  to  the  people  of  ltal>. 
 
 riod,  4775.     pi 
 
 ^^ugar    ra,      ^^  ^^^  ^^  ^^^^  .^  entered  into  his  rest,  he  also  hath 
 ceased  from  his  own  works,  as  God  did  from  his. 
 
 1 1  Let  us  labour  therefore  to  enter  into  that  rest,  lest 
 any  man  fall  after  the  same  example  of  unbelief. 
 
 12  For  the  word  of  God  is  quick,  and  powerful,  and 
 sharper  than  any  two-edged  sword  \  piercing  even  to  the 
 dividing-  asunder  of  soul  and  spirit,  and  of  the  joints  and 
 marrow,  and  is  a  discerner  of  the  thoughts  and  intents  of 
 the  heart. 
 
 1 3  Neither  is  there  any  creature  that  is  not  manifest  m 
 his  sight :  but  all,  things  are  naked  anc|  open  unto  the 
 eyes  of  him  with  whom  we  have  to  do. 
 
 §  9.  HEB.  iv.  14,  to  the  end. 
 The  Apostle  shews  the  Superiority  of  the  Priesthood  of  Christ 
 to  Aaron,  and  all  other  High-Priests,  and  in  allusion  per- 
 haps to  the  Jews,  who  encouraged  the  Hebrew  Christians  to 
 apostatize' because  the  Gospel  did  not  enjoin  propitiatorij 
 Sacrifices,  affirms  the  High-Priest  of  Christians  is  the  Son 
 of  God,  who  has  passed  through  the  visible  Heavens  with  the 
 Sacrifice  of  himself,  of  which  the  Holy  of  Holies  was  a  Type 
 
 rvho  having  taken  the  human  into  the  divine  Nature, 
 
 must  ever  feel  for  the  Infirmities  of  Men,   through  wham 
 all,  instead  of  the  High-Priest  only,  may  approach  the 
 
 that  **  both  in  the  Old  and  New  Testament  everlasting  life  was 
 offered  to  mankind  by  Christ.  Wherefore  they  are  not  to  be 
 heard,  which  feign,  that  the  old  fathers  did  look  only  for  transi- 
 tory promises."  The  Gospel  was  preached  before  to  Abraham 
 (Gal.  iii.  8.),  and  the  Israelites  were  called  out  of  Egypt  under 
 Moses,  to  take  possession  of  an  unknown  promised  land  ;  so 
 are  Christians,  under  the  Gospel,  called  by  Christ  the  lawgiver 
 of  the  New  Testament,  out  of  the  Egypt  of  this  world,  that  they 
 may  prepare  for  an  unknown  and  heavenly  country.  The  re- 
 vealed will  of  God  has  been  made  manifest  from  the  foundations 
 of  the  world,  the  nature  of  man  being  unchanged,  and  Jesus 
 Christ  the  same  yesterday,  to-day,  and  for  ever.  The  histories 
 of  the  eminent  men  of  the  Old  Testament  prefigured  the  divine 
 life  and  character  of  the  promised  Messiah,  and  the  chosen 
 people  of  God  illustrated  in  their  history  the  warfare  to  which 
 Christians  are  exposed,  and  the  blessings  of  which  they  arc 
 uiade  partakers  in  the  Gospel.  ^^    ,    . 
 
 4  Adam  Clarke  remarks,  "  the  law  and  the  word  of  God  in 
 general  is  repeatedly  compared  to  a  two-edged  sword  among  the 
 Jewish  writers,  nvs'S)  ^nu'  mn— the  sword  with  two  mouths. 
 By  this  sword  the  man  himself  lives,  and  by  it  he  destroys  his 
 enemies."  See  also  Schoetgen.  In  Ephcsians  vi.  17'.  the  doc- 
 trine of  the  Gospel  is  called  "  a  sword  of  the  spirit  ;"  and  in 
 Revelation  i.  16,  the  word  of  God  is  spoken  of  as  "  a  sharp  two- 
 edged  sword  which  went  out  from  the  mouth  of  Christ."  See 
 Isiiiah  xi.  4.  As  the  apostle  is  representing  throughout  that  Ihe 
 Gospel  was  described  by  the  law,  as  a  body  is  by  its  shadow, 
 there  is  reason  to  suppose  thai  in  the  expression  here  used, 
 both  the  Old  and  New  Tc:.tamcnt  were  included. 
 
556  CHRIST  sympathizes  with  the  SORROWS  of  MEN. 
 
 Jalian  Pe-         Throne  of  Grace^  and  by  the  Intercession  of  Christ,  obtain  Haly. 
 
 ll^^'  ^^L^'       seasonable  Assistance  in  the  Time  of  Temptation. 
 VulgaTiEra,  ^  "^  ^ 
 
 ^2.  14  Seeing  then  that  we  have  a  great  high  priest,  that 
 
 is  passed  into  the  heavens,  Jesus  the  Son  of  God,  let  iis 
 
 hold  fast  our  profession. 
 
 15  For  we  have  not  an  high  priest  which  cannot  be 
 touched  with  the  feeling  of  our  infirmities  ;  but  was  in  all 
 points  tempted  like  as  we  are,  yet  without  sin. 
 
 16  Let  us  therefore  come  boldly  unto  the  throne  of 
 grace,  that  we  may  obtain  mercy,  and  find  grace  to  help 
 in  time  of  need, 
 
 §  10.      HEB.  V.  1  —  10. 
 
 /^fter  having  declared  the  Benefits  of  the  Priesthood,  and 
 Sacrifice  of  the  Son  of  God,  he  compares  the  Priesthood 
 of  Christ  with  that  of  Aaron,  shewing  that  every  High- 
 Priest  was  taken  from  among  his  Brethren  (chap.  ii.  1 7.) 
 and  was  appointed  to  mediate  between  God  and  Man, 
 offering  the  Gifts  of  the  People  in  Acknowledgment  of 
 God's  Bounty  and  Providence,  and  the  Blood  of  Ani- 
 mals as  an  Atonement  for  Sin ;  who  being  of  the  same 
 Nature  may  compassionate  the  erring,  and  who  for  his 
 own  Infirmities  must  offer  a  propitiatory  Sacrifice  both  for 
 himself  and  the  People — He  connects  this  Account  of  the 
 Offices  of  the  Priesthood  by  affirming,  that  as  no  Man  in 
 the  Jewish  Church  could  take  upon  himself  the  Dignity  of 
 an  High-Priest,  so  Christ,  the  High-Priest  of  the  Chris- 
 tian Church,  7vho  possessed  all  the  other  Qualifications, 
 was  also  appointed  to  his  Office  by  God  himself,  who 
 declared  him  to  be  his  Son,  as  was  evident  from  their  own 
 Scriptures  (Ps.  ex.  4.  ii.  7.) — The  Apostle  asserts,  that 
 although  Christ,  the  High- Priest  of  the  Gospel,  was  the 
 Son  of  God,  he  was  exposed  in  his  human  Nature  to  the 
 greatest  and  most  agonizing  Sufferings,  by  which  he 
 learnt  the  Difficulty  Men  find  in  Obedience  under  Affiic- 
 tion,  and  being  made  Perfect  as  Man  by  Suffering,  he  be- 
 came the  Author  of  Salvation  to  all  who  obey  him  in  his 
 crucified  human  Nature,  and  was  constituted  by  God  a 
 Priest  for  ever,  after  the  Order  ofMekhisedec. 
 
 1  For  every  high  priest  taken  from  among  men,  is  or- 
 dained for  men  in  things  pertaining  to  God,  that  he  may 
 offer  both  gifts  and  sacrifices  for  sins  : 
 
 2  Who  can  have  compassion  on  the  ignorant,  and  on 
 them  that  are  out  of  the  way  ;  for  that  he  himself  also  is 
 compassed  with  infirmity. 
 
 3  And  by  reason  hereof  he  ought,  as  for  the  people,  so 
 also  for  himself,  to  offer  for  sins. 
 
 4  And  no  man  taketh  this  honour  unto  himself,  but  he 
 that  is  called  of  God,  as  was  Aaron. 
 
TuE  Law  and  Gospel  compared  to  Milk  and  strong  Meat.  557 
 
 Julian  Pe-        5  So  also  Christ  glorified  not  himself  to   be  made  an  Italy, 
 riod,  4775.   \\[gh  priest ;  but  he   that  said   unto  him,  Thou  art  my 
 (J2"  ^^^    ^^'  Son,  to-day  have  I  begotten  thee. 
 
 6  As  he  saith  also  in  another  j^^^cCy  Thou  art  a  priest 
 for  ever  after  the  order  of  Melchisedec. 
 
 7  Who  in  the  days  of  his  flesh,  when  he  had  offered  up 
 prayers  and  supplications,  with  strong  crying  and  tears, 
 unto  him  that  was  able  to  save  him  from  death,  and  was 
 heard  in  that  he  feared  ^ : 
 
 8  Though  he  were  a  Son,  yet  learned  he  obedience  by 
 the  things  which  he  suffered  ; 
 
 9  And  being  made  perfect,  he  became  the  author  of 
 eternal  salvation  unto  all  them  that  obey  him  ; 
 
 10  Called  of  God  an  high  priest,  after  the  order  of 
 Melchisedec  ^. 
 
 §11.     HEB.  V.  11,  to  the  end.     vi.   1 — 3. 
 
 The  Apostle,  in  a  parenthetical  Digression,  reproves  them 
 
 for  their  slowness  of  Apprehension  in  spiritual  Matters ; 
 
 that  instead  of  being  Teachers  of  others,  as  they  ought 
 
 to  have  been,  they  need  themselves  to  be  again  instructed 
 
 in  the  first  Elements  of  the  Oracles  of  God,  the  Types 
 
 and  Figures  of  the  Old  Testament,  and  are  become  such 
 
 as  require  to  be  fed  with  Milk,  and  not  with  strong  Meat 
 
 — Those  who  know  nothing  but  the  Letter  of  the  ancient 
 
 Oracles   (represented  as   Milk,  because  they  were  the 
 
 first  liudiments  of  Religion)  are   Babes   in  Ignorance 
 
 and  Growth,   and  are  unskilful  iii  the  Doctrines  of  the 
 
 Gospel,  which   being  concealed  under   the  Figures  and 
 
 Prophecies  of  the  Law,  are  called  strong  Meat,   because 
 
 they  belong  only  to  spiritual  Adults,  whose  Faith  they 
 
 *  Commentators  are  mueh  divided  as  to  the  signification  of 
 this  verse,  some  supposing  these  bitter  supplications  of  Christ 
 to  be  offered  to  save  him  from  lying  under  the  power  of  death, 
 from  which  fear  he  was  delivered  ;  or,  as  some  interpret  it,  lie 
 was  heard  for  his  piety  :  and  others  refer  them  (which  a})pears 
 to  me  the  most  correct  opinion)  to  his  agony  in  the  garden.  As 
 the  second  Adam,  I  have  already  shewn  that  the  devil,  who  had 
 departed  from  Christ  for  a  season,  was  then  permitted  to  assault 
 him  with  all  the  powers  of  darkness,  and  with  the  whole  weight 
 of  temptation  to  which  the  human  nature  could  be  exposed. 
 At  this  unconceivable  spiritual  agony  and  conllict,  the  weakness 
 of  man  shewed  itself,  and  he  earnestly  prayed  that  this  trial 
 might  be  spared  him;  but  as  the  representative  of  man,  it  was 
 appointed  for  him  to  submit  to  that  agony  of  spirit  wliich  sin 
 without  an  atonement  had  passed  on  all  mankind.  As  both 
 temporal  and  spiritual  death  were  pronounced  on  the  fall  of 
 the  first  Adam,  so  did  the  second  Adam,  in  accomplishing  our 
 redemption,  suffer  and  triumph  over  both.— See  notes  32,  33,  p. 
 468,  vol.  i. 
 
 ^  I  cannot  receive  the  opinion  of  Mr.  Fabrr,  and  his  autho- 
 rities, that  Melchisedec,  who  appeared  to  Abraham,  was  Christ, 
 in  one  of  his  temporary  manifestations. — See  Ilora?  Mosaicac, 
 vol.  ii,  p.  08. 
 
558  THE  NECESSITY  OF  SPIRITUAL  IMPROVEMENT. 
 
 Julian  Pe-  streiigtheu,  and  who,  by  their  spiritual  Senses  constantly  Itair 
 riod,  4775.  cxercised,  are  enabled  to  discern  the  deep  meaning  of 
 v^ulgarvlCra,  ^j^^  Qracles  of  God,  and  to  distinguish  betjveen  Truth 
 and  Falsehood — The  Apostle  ther^ore  exhorts  them  to 
 leave  the  Law,  or  the  first  Principles  of  the  Doctrines  of 
 Christ,  and  gradually  advance  in  spiritual  Perfection 
 (chap.  V.  14.) — He  will  not  now  discourse  on  the  Christian 
 Principles  as  taught  in  the  ancient  Oracles,  which  are  the 
 Foundation  of  Religion — Repentance  from  Works,  which 
 merit  Death — Faith  in  God — The  Doctrine  of  Baptisms, 
 and  the  laying  on  of  Hands  on  the  Sacrifice  as  an  Ac- 
 knowledgment that  the  Offence  deserved  the  Death  inflict- 
 ed, or  of  the  Resurrection  of  the  Dead,  and  of  eternal 
 Judgment — But  he  will  shew  them,  with  God's  Assistance, 
 the  tnore  sublime  Truths  of  the  Gospel^  as  typified  by  the 
 Law  and  its  sacrificial  System. 
 
 11  Of  whom  we  have  many  things  to  say,  and  hard  to 
 be  uttered,  seeing  ye  are  dull  of  hearing. 
 
 12  For  when  for  the  time  ye  ought  to  be  teachers,  ye 
 have  need  that  one  teach  you  again  which  be  the  first 
 principles  of  the  oracles  of  God  :  and  are  become  such  as 
 have  need  of  milk,  and  not  of  strong  meat. 
 
 13  For  every  one  that  useth  milk  is  unskilful  in  the 
 word  of  righteousness  :  for  he  is  a  babe. 
 
 14  But  strong  meat  belongeth  to  them  that  are  of  full 
 age,  even  those  who,  by  reason  of  use,  have  their  senses 
 exercised  to  discern  both  good  and  evil. 
 
 1  Therefore,  leaving  the  principles  of  the  doctrine  of 
 Christ,  let  us  go  on  unto  perfection  ;  not  laying  ^gain  the 
 foundation  of  repentance  from  dead  works,  and  of  faith 
 toward  God. 
 
 2  Of  the  doctrine  of  baptisms,  and  of  laying  on  of 
 hands,  and  of  resurrection  of  the  dead,  and  of  eternal 
 judgment. 
 
 3  And  this  will  we  do,  if  God  permit. 
 
 §  12.     HEB.  vi.  4 — 12. 
 
 The  Apostle  digresses  to  enforce  the  Necessity  of  spiritual 
 Improvement,  from  the  Consideration  that  if  they  did  not 
 advance  they  would  be  in  Danger  of  apostatizing  irre- ' 
 coverably — The  impossibility  of  those  rvho  have  been 
 thoroughly  instructed  in  the  Christian  Religion  and 
 made  Partakers  of  all  its  Blessings,  and  were  Eye-wit- 
 nesses of  the  powerful  Miracles  by  which  it  was  confirm- 
 ed, and  the  jniraculous  Operations  of  the  Holy  Spirit, 
 who  have  apostatized  from  the  Faith  of  Christ,  to  be  re- 
 newed again  to  an  availing  Repentance — no  stronger  or 
 higher  Evidence  could  be  given  them,  and  by  renouncing 
 the  d'/vint-  Doctrine  they  crucify  the  Son  of  God  again. 
 
The  rejecters  of  Curistianity  arf,  irrecoverably  lost.  559 
 
 ^•"'1*477^        nnd 'publicly  dislionour  him,  rejecting  the  only  sacrifcial  Italy, 
 VulgarJLra,      Offerh^g—The  Apostle,  hj  analogy,  shews  that  those  who 
 02."  bring  forth  the  Fruits  of  Holiness,  corresponding  to  the 
 
 spiritual  Advantages  they  have  received,  shall  be  blessed 
 of  God ;  but  those  who  bring  forth  the  Thorns  and  Briers 
 of  Sin  and  Unbelief  are  rejected  of  him,  whose  end  is  to 
 be  burned  as  the  barren  Soil  is  burnt  up  by  the  Heat  of 
 the  Sun — They  are  encouraged  to  a  frm  adherence  to  the 
 Gospel,  from  the  Consideration  that  God  will  not  forget, 
 hut  Reward  according  to  his  Promise,  their  Work  aiid  La- 
 bour of  Love,  in  ministering  to  the  poor  Christians, 
 which  were  Proofs  of  their  Faith  m  him — He  exhorts 
 them  to  the  same  active  Faith  and  Love  to  the  End  of 
 their  Lives,  to  be  Imitators  of  the  believing  Gentiles,  who, 
 through  Faith  in  Christ,  and  Patience,  are  now  inheritina- 
 in  the  Gospel  Church,  the  Promises  made  to  Abraham  and 
 to  his  Seed  through  Faith. 
 
 4  For  it  is  impossible  for  those  who  were  once  enlight- 
 ened, and  have  tasted  of  the  heavenly  gift,  and  were  made 
 partakers  of  the  Holy  Ghost, 
 
 5  And  have  tasted  the  good  word  of  God,  and  tlie 
 powers  of  the  world  to  come, 
 
 6  If  they  shall  fall  away,  to  renew  them  again  unto  re- 
 pentance ;  seeing  they  crucify  to  themselves  the  Son  of 
 God  afresh,  and  put  him  to  an  open  shame. 
 
 7  For  the  earth  which  drinketh  in  the  rain  tliat  cometh 
 oft  upon  it,  and  bringeth  forth  herbs  meet  for  them  by 
 whom  it  is  dressed,  receiveth  blessing  from  God  : 
 
 8  But  that  which  beareth  thorns  and  briers  is  rejected, 
 and  is  nigh  unto  cursing ;  whose  end  is  to  be  burned  ^. 
 
 9  But,  beloved,  we  are  persuaded  better  things  of  you, 
 and  things  that  accompany  salvation,  though  we  thus 
 speak. 
 
 10  For  God  is  not  unrighteous,  to  forget  your  work 
 and  labour  of  love,  which  ye  have  shewed  toward  his 
 name,  in  that  ye  have  ministered  to  tlie  saints,  and  do 
 minister. 
 
 1 1  And  we  desire  that  every  one  of  you  do  shew  the 
 same  diligence  to  the  full  assurance  of  Iiope  unto  the  end  : 
 
 12  That  ye  be  not  slothful,  but  followers  of  them  who 
 through  faith  and  patience  inherit  the  promises. 
 
 ^  The  apostle  is  supposed  in  this  analogy  to  refer  to  the  great 
 spiritual  advantages  enjoyed  by  the  Jews,  and  to  iorctel  as  a 
 punishment  of  their  abuse  of  them,  and  their  apostacy,  the  ap- 
 proaching destruction  of  their  city  and  temple,  whicii  took  place 
 about  seven  years  after — they  wore  therefore  •'  nhj:h  unto  curs- 
 ing." 
 
5G0  FAITH  IS  THE  RIGHTEOUSNESS  required  by  GOD. 
 
 Julian  Pe-  §  ^^'     ^EB.  vi.  13,  to  the  end.  Ita'y 
 
 VulJar.(Eia,  Fro?n  the  Covenant  made  with  Abraham  the  Apostle  shews 
 02.  the  Necessity  of  Faith  and  Patience,  and  that  not  his 
 
 Children  by  descent,  but  by  Promise,  are  made  his  Heirs 
 — He  affirms,  that  Abraham  had  long  waited  in  Faith 
 and  Patience  when  he  obtained  the  beginning  of  the  Pro- 
 mise made  to  him  (Gen.  xii.  2,  3.  xvii.  1 — 8.)  in  the  su- 
 pernatural Birth  of  Isaac  ;  and  after  his  Faith  had  been 
 fully  tried  in  his  offering  up,  God  confirmed  his  Promise 
 to  him,  and  to  his  Seed,  of  having  their  Faith  counted  to 
 them  for  Righteousness,  by  an  Oath  (Gen.  xxii.  16,  17.) 
 —  That  his  believing  Posterity  of  all  Nations  might  be 
 convinced  of  the  Unchangeableness  of  his  Purpose — by  two 
 Things,  the  Promise  and  the  Oath  of  God,  rvhich  like 
 him  must  be  infinite  and  of  eternal  Obligation,  affording 
 strong  Consolation  to  those  who  have  fled  for  Refuge  in 
 the  Hope  of  eternal  Life,  promised  through  Faith  in  the 
 Gospel,  which  Hope  is  the  Soul's  Anchor,  fixed  on  Jesus, 
 who  is  within  the  Veil,  gone  before  them  into  Heaven  with 
 the  Sacrifice  of  himself,  and  made  an  High  Priest  for 
 ever,  after  the  Order  of  Melchisedec. 
 
 13  For  when  God  made  promise  to  Abraham,  because 
 he  could  swear  by  no  greater,  he  sware  by  himself, 
 
 14-  Saying,  Si.irely  blessing  I  will  bless  thee,  and  multi- 
 plying I  will  multiply  thee. 
 
 1 5  And  so,  after  he  had  patiently  endured,  he  obtained 
 the  promise. 
 
 1 6  For  men  verily  swear  by  the  greater  :  and  an  oath 
 for  confirmation  is  to  them  an  end  of  all  strife. 
 
 17  Wherein  God,  willing  more  abundantly  to  shew  unto 
 the  heirs  of  promise  the  immutability  of  his  counsel,  con- 
 firmed it  by  an  oath  ; 
 
 18  That  by  two  immutable  things,  in  which  it  was  im- 
 possible for  God  to  lie,  we  might  have  a  strong  consola- 
 tion, who  have  fled  for  refuge  to  lay  hold  upon  the  hope 
 set  before  us. 
 
 19  Which  hope  we  have  as  an  anchor  of  the  soul,  both 
 sure  and  stedfast,  and  which  entereth  into  that  within  the 
 veil; 
 
 20  Whither  the  forerunner  is  for  us  entered,  even  Jesus, 
 made  an  high  priest  for  ever  after  the  order  of  Melchi- 
 sedec. 
 
 §  14.     HEB.  vii.  1 — 10. 
 
 The  Apostle  resumes  his  Subject—the  Superiority  of  the 
 Priesthood  of  Christ  to  Aaron,  and  endeavours  to  lead 
 them  on  to  perfection  in  the  deeper  Mysteries  of  the  Gospel 
 by  drawing  a  'parallel  between  Melchisedec  and  Christy 
 (Gen.  xiv.  18.) — He  shews  that  Melchisedec  was  without 
 
The  eternal  PRIESTHOOD  of  CHRIST— CHAP.  XV.  561 
 
 Julian  Pe_-  Father  or  Motlier ;  his  Descent  and  Pedigree  not  being  Italy. 
 Vufgef^Era,  recorded,  nor  the  End  or  the  Beginning  of  his  Life  or 
 62.  '  Priesthood  mentioned — which,  therefore,  like  that  of  the 
 Son  of  God,  may  be  regarded  as  perpetual — 0?i  account 
 of  his  superior  Dignity,  Abraham,  the  Head  of  the  Pa- 
 triarchs, paid  him  Tithes — The  Priests  were  divinely 
 appointed  to  receive  Tithes  of  their  Brethren  the  Levites  ; 
 not  because  they  were  superior  in  Descent,  but  as  a  por- 
 tion for  their  Maintenance,  (Numb,  xviii.  24 31.) 
 
 But  Melchisedec,  who  was  not  of  the  Family  of  Aaron, 
 as  universal  Priest,  received  Tithes  of  Abraham,  and  as 
 the  Rei^resentative  of  Christ,  the  High  Priest  of  the  hu- 
 man Race,  blessed  him  who  held  the  Promises,  (prefgurincr 
 through  whom  they  were  to  be  accomplished,)  by  which  act 
 he  manifested  his  superiority  both  as  King  and  Priest — 
 Under  the  Jewish  Law,  Tillies  are  p)aid  to  Men  who  are 
 removed  by  Death,  constantly  changing,  but  under  the  Pa- 
 triarchal Dispensation,  he  received  them  who  has  an  end- 
 less Life,  (Psalm  ex.  4.)  and  therefore  an  unchangeable 
 Priesthood— Levi,  who  was  commanded  to  receive  Tithes, 
 was  tithed  and  blessed  by  Melchisedec,  in  the  Person  of 
 Abraham,  he  being  yet  in  the  Loins  of  his  Father. 
 
 1  For  this  Melchisedec,  king  of  Salem,  priest  of  the 
 most  high  God,  who  met  Abraham  returning  from  the 
 slaughter  of  the  kings,  and  blessed  him  ; 
 
 2  To  whom  also  Abraham  gave  a  tenth  part  of  all : 
 first  being,  by  interpretation,  King  of  righteousness,  and 
 after  that  also  King  of  Salem,  which  is  King  of  peace  ; 
 
 S  Without  father,  without  mother,  without  descent, 
 having  neither  beginning  of  days,  nor  end  of  life  ;  but, 
 made  like  unto  the  Son  of  God,  abideth  a  priest  con- 
 tinually. 
 
 4  Now  consider  how  great  this  man  was,  unto  whom 
 even  the  patriarch  Abraham  gave  the  tenth  of  the 
 spoils. 
 
 5  And  verily  they  that  are  of  the  sons  of  Levi,  who  re- 
 ceive the  office  of  the  priesthood,  have  a  commandment 
 to  take  tithes  of  the  people  according  to  the  law,  that  is, 
 of  their  brethren,  though  they  come  out  of  the  loins  of 
 Abraham. 
 
 6  But  he,  whose  descent  is  not  counted  from  them,  re- 
 ceived tithes  of  Abraham,   and  blessed  him   that  had  the    ' 
 promises. 
 
 7  And  without  all  contradiction  the  less  is  blessed  of 
 the  better. 
 
 8  And  here  men  that  die  receive  tithes  ;  but  there  he  re- 
 ceiveth  them,  of  whom  it  is  witnessed  that  he  liveth. 
 
 9  And  as  I  may  so  say,  Levi  also,  who  received  tithes, 
 payed  tithes  in  Abraham. 
 
 VOL.  II.  Go 
 
562  THE  PRIESTHOOD  OF  MELCHIZEDEC, 
 
 Julian  pe-        10  For  he  was  yet  in  the  loms  of  his  father,  whenltalj* 
 riod,  4775.    Melchisedec  met  him. 
 
 VuigariEra, 
 
 ^^'  §  15.      HEB.  vii.  11—17. 
 
 The  Apostle  shews  the  Inferiority  of  the  Levitical  Law  and 
 Priesthood,  by  the  Substitution  of  another  different  System 
 and  Order  of  Priesthood — The  Levitical  Priesthood  not 
 being  able  to  accomplish  the  Perfection  or  Object  for  which 
 it  was  ordained,  the  Pardon  of  Sin  by  a  sufficient  Atone- 
 menty  another  Priest  was  promised,  after  the  typical  and 
 original  Priesthood  of  Melchisedec,  f  400  Years  before  the 
 Law,)  and  not  after  the  Priesthood  of  Aaron — which  being 
 changed,  requires  also  a  change  of  the  Law  on  which  it 
 was  established — For  Christ,  of  whom  these  Things  are 
 spoken,  (Psa.  ex.  4.)  belongs  to  the  Tribe  of  Judah,  which 
 had  no  right  to  minister  at  a  Jewish  Altar — And  it  is 
 yet  further  evident  that  both  the  Laiv  and  the  Priesthood 
 should  be  changed,  for  it  is  predicted  that  another 
 Priest  shall  arise,  after  the  Similitude  of  Melchisedec, 
 who  is  constituted  not  according  to  the  Law,  which 
 is  suited  to  the  carnal  Nature  of  Man,  producing  Death, 
 but  according  to  the  Power  of  a  more  perfect  System, 
 which  promises  an  endless  Priesthood  and  Life,  as  God 
 himself  has  testified. 
 
 1 1  If  therefore  perfection  were  by  the  Levitical  priest- 
 hood, (for  under  it  the  people  received  the  l*w,)  what 
 further  need  was  there  that  another  priest  should  rise  after 
 the  order  of  Melchisedec,  and  not  be  called  after  the 
 order  of  Aaron  ? 
 
 12  For  the  priesthood  being  changed,  there  is  made  of 
 necessity  a  change  also  of  the  law. 
 
 13  For  heof  whom  these  things  are  spoken,  pertaineth 
 to  another  tribe,  of  which  no  man  gave  attendance  at  the 
 altar. 
 
 1 4  For  it  is  evident  that  our  Lord  sprang  out  of  Juda  ; 
 of  which  tribe  Moses  spake  nothing  concerning  priest- 
 hood. 
 
 1 5  And  it  is  yet  far  more  evident :  for  that  after  the 
 similitude  of  Melchisedec  there  ariseth  another  priest. 
 
 16  Who  is  made,  not  after  the  law  of  a  carnal  com- 
 mandment, but  after  the  power  of  an  endless  life. 
 
 1 7  For  he  testifieth.  Thou  art  a  priest  for  ever  after 
 the  order  of  Melchisedec. 
 
 §  16.      HEB.  vii.  18—24. 
 
 The  Apostle  declares  the  Abrogation  of  the  former  Law  re- 
 lative to  the  Priethood,  on  account  of  its  Weakness  and 
 
 .  Unprofitableness  for  the  Purposes  of  Man's  Redemption 
 — The  Law  of  Moses  made  no  Man  perfect,  it  could  not 
 
OF  LEVI,  AND  OF  CHRIST,  COMPARED-CHAP.  XV.  563 
 
 Julian  Pe-  therefore  the  Priesthood ;  hut  the  Introduction  of  a  better  Italy. 
 Vaf 'aSa  ^^^^'  "^^  ^^  ^^^^^^  Priesthood,  -perfected  and  completed 
 G2.  ^^^  ^^'  '^*^  ■^^^^»  ^^^  enables  all  (and  not  the  Ilifrh  Priest  only,  J 
 by  the  Sacrifice  of  Christ,  to  approach  before  the  Altar 
 of  God — The  Priesthood  of  Christ  ivas  consecrated  by  an 
 Oath,  to  shew  its  Immutability  and  Superiority  to  that 
 Priesthood  which  was  established  without  an  Oath,  for  a 
 Time  only,  to  be  changed  at  God's  pleasure ;  by  which 
 solemn  Oath,  Jesus  was  made  Surety,  or  Sponsor,  of  a 
 better  Testament  than  that  of  Moses,  in  which  there  were 
 many  Priests,  by  reason  of  Death^But  the  Priesthood 
 of  Christ,  confirmed  by  an  Oath,  cannot  pass  on  to  any 
 Successor,  because  he  lives  for  ever, 
 
 18  For  there  is  verily  a  disannulling  of  the  command- 
 ment going  before,  for  the  weakness  and  unprofitableness 
 thereof : 
 
 19  For  the  law  made  nothing  perfect ;  but  the  bringing 
 in  of  a  better  hope  did;  by  the  which  we  draw  nigh  unto 
 God. 
 
 20  And  in  as  much  as  not  without  an  oath  he  was  made 
 priest, 
 
 21  (For  those  priests  were  made  without  an  oath  ;  but 
 this  with  an  oath,  by  him  that  said  unto  him,  The  Lord 
 sware  and  will  not  repent,  Thou  art  a  priest  for  ever  after 
 the  order  of  Melchisedec  ;) 
 
 22  By  so  much  was  Jesus  made  a  surety  of  a  better 
 testament. 
 
 23  And  they  truly  were  many  priests,  because  they  were 
 not  suffered  to  continue  by  reason  of  death  : 
 
 24  But  this  7nan,  because  he  continueth  ever,  hath  an 
 unchangeable  priesthood. 
 
 §  17.  HEB.  vii.  25,  to  the  end. 
 The  Apostle  applies  the  Argument,  by  asserting  that  as 
 the  Priesthood  of  Christ  is  unchangeable,  as  Christ  ever 
 lives  in  the  Body,  he  is  able  to  save  to  the  uttermost  those 
 who  approach  to  God  through  his  Mediation  and  Interces- 
 sion— Such  an  High  Priest  was  suitable  to  Man,  who  was 
 holy  and  merciful,  undefiled  by  any  sinful  Infirmity,  se- 
 parated from  Sinners  and  worldly  Occupations,  and  more 
 exalted  than  all  the  Angels  of  God — ivho  required  not,  as 
 the  Jewish  Priests,  to  offer  a  daily  Sacrifice  for  his  own  sins, 
 and  then  for  the  sins  of  the  People— He  offered  no  Sacrifice 
 for  himself  hut  for  the  People,  once,  on  the  Cross — For  the 
 Law,  which  is  imperfect,  makes  Men  High  Priests  who 
 are  imperfect,  and  therefore  need  repeated  Sacrifices,  hut 
 the  Word  of  the  Oath,.  (Psalm  ex.)  which  was  five  hundred 
 Years  from  the  giving  of  the  Law,  constituted  the  Son  a 
 High  Priest  for  ever,  by  which  the  Priesthood  of  the 
 Law  was  disannulled — The  Apostle,  throughout,  in- 
 o  o  2 
 
564  THE  SACRIFICE  OFFERED  BY  CHRIST,  AS 
 
 Julian  Pe-       fers    that  those   who   apostatized  from   Christianity    to  Italy, 
 riod,  4775.        Judaism  left  the  Perfect  for  the  Imperfect — and  that 
 v^ulgaryEra,     ^^f^/i  remained  for  ever,  for  that  which  was  now  abro- 
 gated. 
 
 25  Wherefore  he  is  able  also  to  save  them  to  the  utter- 
 most that  come  unto  God  by  him,  seeing  he  ever  liveth  to 
 make  intercession  for  them. 
 
 26  For  such  an  high  priest  became  us,  who  is  holy, 
 harmless,  undefiled,  separate  from  sinners,  and  made 
 higher  than  the  heavens  ; 
 
 27  Who  needeth  not  daily,  as  those  high  priests,  to  offer 
 up  sacrifice,  first  for  his  own  sins,  and  then  for  the  peo- 
 ple's :  for  this  he  did  once,  when  he  offered  up  himself. 
 
 28  For  the  law  maketh  men  high  priests  which  have 
 infirmity  ;  but  the  word  of  the  oath,  which  was  since  the 
 law,  maketh  the  Son,  who  is  consecrated  for  evermore. 
 
 §  18.      HEB.  viii.  1 — 5. 
 
 The  Apostle  asserts  that  of  all  the  Things  he  had  dis- 
 coursed  on,  the  chief  or  principal  was,  that  Christians 
 have  a  great  High  Priest,  who  is  exalted  to  the  Throne 
 of  God,  a  Minister  of  the  real  Holy  Places  of  the  true 
 Tabernacle,  the  Heavens;  which  were  erected  by  God, 
 and  not,  as  the  Jewish  Tabernacle,  by  Man — and  as 
 every  High  Priest  daily  offers  Gifts  and  Sacrifices  on 
 Earth,  it  is  essential  that  Christ,  as  a  High  Priest, 
 should  have  some  Sacrifice  also  to  offer  in  Heaven-^-On 
 Earth  he  could  not  have  officiated  as  Priest,  as  the  Family 
 of  Aaron  were  appointed  to  offer  in  the  Jewish  Temj)le, 
 Gifts  according  to  the  Law,  whose  Ministrations  are  a 
 Shadow  or  Copy  of  the  Ministrations  of  Christ  in  Heaven^ 
 as  the  Tabernacle  itself  was  a  Pattern  of  Things  in  the 
 Heavens  (Heb.  ix.  23.)  shewn  to  Moses  in  the  Mount, 
 
 1  Now  of  the  things  which  we  have  spoken  this  is  the 
 sum :  We  have  such  an  high  priest,  who  is  set  on  the  right 
 hand  of  the  throne  of  the  Majesty  in  the  heavens  ; 
 
 2  A  minister  of  the  sanctuary,  and  of  the  true  taber- 
 nacle, which  the  Lord  pitched  and  not  man, 
 
 3  For  every  high  priest  is  ordained  to  offer  gifts  and 
 sacrifices  :  wherefore  it  is  of  necessity  that  this  man  have 
 somewhat  also  to  offer. 
 
 4  For  if  he  were  on  earth,  he  should  not  be  a  priest, 
 seeing  that  there  are  priests  that  offer  gifts  according  to 
 the  law  ; 
 
 5  Who  serve  unto  the  example  and  shadow  of  heavenly 
 things,  as  Moses  was  admonished  of  God  when  he  was 
 about  to  make  the  tabernacle  :  for,  See  (saith  he)  that 
 thou  make  all  things  according  to  the  pattern  shewn  to 
 thee  in  the  mount. 
 
AN  ETERNAL  PRIEST,  IS  HIS  OWN  BODY.  565 
 
 Julian  Pe-  $  19.     IIEB.  viii.  6,  to  the  end.  Italy, 
 
 riod,  4775. 
 
 VulgariEra,  The  Apostle  affirms  that  the  Christian  Priesthood  is  more  ex- 
 cellent  than  the  Levitical  Priesthood,  because  it  is  establish- 
 ed on  better  Promises—the  Old  Covenant  shadowing  out  by 
 temporal  and  secular  Blessings,  the  eternal  and  spiritual 
 Blessings  of  the  New — Had  it  not  been  temporary  and 
 imperfect,  there  would  have  remained  no  Occasion  for 
 another—The  inefficiency  of  the  Old  Covenant,  and  the 
 superior  Nature  of  the  New,  shewn  by  God  himself,  when 
 he  reproved  the  Jews  by  his  Prophet  Jeremiah  (xxxi. 
 31 — 34.) — The  New  Covenant  was  to  be  written  on  the 
 Hearts  of  Men,  influencing  their  Actions,  and  not  like 
 the  Old,  on  Stone — Instead  of  one  Family  being  set  apart 
 to  teach  their  Brethren  (Deut.  vi.  7.)  all  shall  be  eligi. 
 ble  to  the  Office  of  Instructor,  to  teach  the  Forgiveness  of 
 Sins  and  Iniquities,  through  Faith  in  the  Blood  and  Sa- 
 crifice of  Christ — God  having  promised  a  New  Covenant, 
 hath  made  the  former  Covenant  old — Now  that  which  has 
 become  useless,  and  has  fallen  into  old  Age,  is  ready  to 
 disappear,  or  to  cease  to  exist, 
 
 6  But  now  hath  he  obtained  a  more  excellent  ministry, 
 by  how  much  also  he  is  the  Mediator  of  a  better  covenant, 
 which  was  estabhshed  upon  better  promises. 
 
 7  For  if  that  first  covenant  had  been  faultless,  then 
 should  no  place  have  been  sought  for  the  second. 
 
 8  For  finding  fault  with  them,  he  saith.  Behold,  the 
 days  come,  saith  the  Lord,  when  I  will  make  a  new  cove- 
 nant with  the  house  of  Israel  and  with  the  house  of  Judah. 
 
 9  Not  according  to  the  covenant  that  I  made  with  their 
 fathers,  in  the  day  when  I  took  them  by  the  hand  to  lead 
 them  out  of  the  land  of  Egypt :  because  they  continued 
 not  in  my  covenant,  and  I  regarded  them  not,  saith  the 
 Lord. 
 
 10  For  this  is  the  covenant  that  I  will  make  with  the 
 house  of  Israel  after  those  days,  saith  the  Lord  ;  I  will 
 put  my  laws  into  their  minds,  and  write  them  in  their 
 hearts  ;  and  I  will  be  to  them  a  God,  and  they  shall  be  to 
 me  a  people  : 
 
 1 1  And  they  shall  not  teach  every  man  his  neighbour, 
 and  every  man  his  brother,  saying,  Know  the  Lord  :  for 
 all  shall  know  me,  from  the  least  to  the  greatest. 
 
 12  For  I  will  be  merciful  to  their  unrighteousness,  and 
 their  sins  and  their  iniquities  will  I  remember  no  more. 
 
 13  In  that  he  saith,  A  new  covenant,  he  hath  made  the 
 first  old.  Now  that  which  decayeth  and  waxeth  old,  is 
 ready  to  vanish  away  ^. 
 
 «  Fulfilled  seven  years  after,  lu  Ibc  destruction  of  the  temple 
 and  Jerusalem. 
 
566  THE  TYPICAL  NATURE  OF  THE 
 
 Julian  Pe-  §  20,      HEB.  ix.  1  — 10.  Italy, 
 
 riod,  4775. 
 
 ValgariEra,  Xhe  Apostle  shews,  from  the  Nature  of  the  Tabernacle,  and 
 the  Services  performed  therein,  that  they  rvere  typical  of 
 something  better  to  be  hereafter — With  this  view  he  re- 
 minds them  of  the  Furniture  in  that  Part  of  the  Taber- 
 nacle which  represented  the  visible  World,  called  holy, 
 (Exod.  XXXV.  26 — 40.)  and  that  also  which  was  placed  in 
 «  that  part  of  the  Tabernacle  separated  by  the  second  Vail, 
 
 called  the  Holy  of  Holies — The  Tabernacle  thus  arrang- 
 ed by  divine  Direction,  the  Priests  always  performed  the 
 Service  of  God  in  the  first  Part  of  it,  which  figured  the 
 Worship  Men  offer  on  Earth  to  the  iiivisible  Deity — In 
 the  second  Part  the  High  Priest  entered  only  one  Day  ii 
 a  Year,  and  there  offered  up  the  Blood  of  a  sacrificed 
 Beast  for  the  Sins  of  himself  and  the  People  (Levit.  xvi. 
 14,  15.) — The  Holy  Ghost,  by  whom  all  this  was  ap- 
 pointed, thereby  signifying  that  tlie  Way  into  God's  imme- 
 diate Presence  was  not  made  manifest  to  Men  by  the 
 Worship  of  the  first  Tabernacle ;  which  Figure  or  Sha- 
 dow of  future  Things,  remained  in  the  Apostle's  Time 
 (in  the  Temple  Service) — 7vhen  Gifts  and  Sacrifices  arc 
 offered,  which  could  not  take  away  the  Guilt  of  Sin  from 
 the  Mind — as  they  were  the  Types  only  of  the  spiritual 
 Purity  required  when  the  Worshipt  of  God  should  be  reform' 
 ed  by  the  Gospel  Dispensation. 
 
 1  Then  verily  the  first  covenant  had  also  ordinances  of 
 divine  service,  and  a  worldly  sanctuary. 
 
 2  For  there  was  a  tabernacle  made ;  the  first  wherein 
 was  the  candlestick,  and  the  table,  and  the  shew-bread ; 
 which  is  called  The  Sanctuary  : 
 
 3  And,  after  the  second  vail,  the  tabernacle,  which  is 
 called  The  Holiest  of  all ; 
 
 4  Which  had  the  golden  censer,  and  the  ark  of  the  co- 
 venant overlaid  round  about  with  gold,  wherein  was  the 
 golden  pot  that  had  manna,  and  Aaron's  rod  that  budded, 
 and  the  tables  of  the  covenant ; 
 
 5  And  over  it  the  cherubims  of  glory  shadowing  the 
 mercy-seat :  of  which  we  cannot  now  speak  particularly  ^. 
 
 °  St,  Cyril  gives  the  following  interpretation. — Although 
 Christ  is  but  one,  yet  he  is  understood  by  us  under  a  variety  of 
 forms — He  is  the  tabernacle,  on  account  of  the  human  body  in 
 which  he  dwelt — He  is  the  table,  because  he  is  our  bread  cf  life 
 — He  is  the  ark,  which  has  the  law  of  God  inclosed  within,  be- 
 cause he  is  the  word  of  the  Father— He  is  the  candlestick, 
 because  he  is  the  spiritual  light— He  is  the  altar  of  incense,  be- 
 cause he  is  the  sweet-smelling  odour  in  sanctilication — He  is  the 
 altar  of  burnt-offering,  because  he  is  the  victim  by  death  on  the 
 cross  for  the  sins  of  the  whole  world. 
 
 Macknighl  observes  on  this  subject—"  By  introducing  these 
 
LEVITICAL  MINISTRATIONS  AND  INSTITUTIONS.  567 
 
 Julian  Pe-        6  Now  when   these  things  were  thus  ordained,    the  Italy. 
 VuJ  arSr    P**^^^*'^  went  always  into  the  first  tabernacle,  accomplish- 
 62.  '  ing  the  service  of  God : 
 
 7  But  into  the  second  went  the  high  priest  alone  once 
 every  year,  not  without  blood,  which  he  offered  for  him- 
 self, and /or  the  errors  of  the  people  : 
 
 8  The  Holy  Ghost  this  signifying,  That  the  way  into 
 the  holiest  of  all  was  not  yet  made  manifest,  while  as  the 
 first  tabernacle  was  yet  standing : 
 
 9  Which  was  a  figure  for  the  time  then  present,  in  which 
 were  offered  both  gifts  and  sacrifices,  that  could  not  make 
 him  that  did  the  service  perfect  as  pertaining  to  the  con- 
 science. 
 
 10  Which  stood  only  in  meats  and  drinks,  and  divers 
 washings,  and  carnal  ordinances,  imposed  on  them  until 
 the  time  of  reformation. 
 
 §  21.      HEB.  ix.  11 — 15. 
 
 Having  described  the  ineffectual  Ministrations  of  the  Levi- 
 tical  Priesthood  in  the  earthly  Tabernacle,  the  Apostle 
 shews  that  Christ  was  the  High  Priest  of  those  good 
 Things  or  Services  which  were  thus  2^refigu7'ed ;  having 
 entered  as  High  Priest  ivith  the  Sacrifice  of  his  own 
 Bloodf  into  the  real  holy  Places  in  Heaven,  and  obtained 
 for  Man  everlasting  remission  of  Sin — If  the  Ministra- 
 tions of  the  Law,  by  divine  Appointment,  served  to  cleanse 
 the  Body  for  the  Tabernacle  Worship,  and  to  redeem  it 
 from  legal  Punishments,  how  much  more  will  the  Blood  of 
 Christ,  who  being  raised  from  the  Dead  by  the  Spirit,  and 
 having  offered  his  sacrificed  Body  without  blemish  to  God, 
 possess  Power  to  purify  the  Spirits  of  Men  f  adumbrated  by 
 the  cleansing  of  the  Body  by  the  Law)  from  the  Pollution 
 of  sinful  Works,  which  merit  Death,  and  ft  them  for 
 worshipping  God  in  Heaven ;  and  on  account  of  the  Effi- 
 cacy of  his  Blood,  Christ  is  the  Mediator  of  the  New 
 Covenant  or  Contract  between  God  and  Man — making  a 
 real  Atonement  for  Transgressions  under  the  Law  of  Con- 
 science and  the  Law  of  Moses,  ivhich  the  legal  Sacrifices 
 could  not  accomplish,  that  the  Gentiles,  as  well  as  the 
 Jews,  might  receive  the  promised  Liheritancc, 
 
 11  But  Christ    being    come  an   high  priest   of  good 
 
 things  into  the  inward  tabernacle,  which  represented  heaven, 
 and  by  placing  them  in  the  manner  described,  the  Holy  Ghost 
 may  be  supposed  to  have  signified,  that  in  heaven  the  knovr- 
 Icdge  and  memory  of  the  divine  dispensations  to  mankind,  and 
 God's  interpositions  in  behalf  of  nations,  and  individuals,  will 
 be  preserved,  and  be  the  subject  of  devout  contemplation,  not 
 only  to  the  redeemed,  but  to  the  angelical  hosts,  represented  by 
 the  cherubim  overshadowing  the  mercy-scat  "  I  Pet.  i,  12. 
 Eph.  iii.  10. 
 
568  THE  SACRIFICE  OF  CHRIST  ESSENTIAL  TO  THE 
 
 Julian  Pe-    things  to  come,  by  a  greater  and  more  perfect  tabernacle,  Italy, 
 Va?'-^^ra  "°'  made  with  hands,  that  is  to  say,  not  of  this  building ; 
 ^^igdr    ra,      ^^  Neither  by  the  blood  of  goats  and  calves,  but  by 
 
 his  own  blood,  he  entered  in  once  into  the  holy  place, 
 
 having  obtained  eternal  redemption /or  us. 
 
 13  For  if  the  blood  of  bulls  and  of  goats,  and  the  ashes 
 of  an  heifer  sprinkling  the  unclean,  sanctifieth  to  the  puri- 
 fying of  the  flesh ; 
 
 14  How  much  more  shall  the  blood  of  Christ,  who 
 through  the  eternal  Spirit  offered  himself  without  spot  to 
 God,  purge  your  conscience  from  dead  works  to  serve  the 
 living  God  ? 
 
 15  And  for  this  cause  he  is  the  Mediator  of  the  new 
 testament,  that  by  means  of  death,  for  the  redemption  of 
 the  transgressions  that  were  under  the  first  testament,  they 
 which  are  called  might  receive  the  promise  of  eternal  in- 
 heritance. 
 
 §  22.     HEB.  ix.  16 — 22. 
 
 The  Apostle  proceeds,  by  proving  that  Remission  of  Sins 
 could  he  obtained  only  by  the  Death  of  Christ — God, 
 whenever  he  entered  into  Covenant  with  Man,  having 
 made  the  Death  of  an  appointed  Sacrifice  necessary  to  its 
 Ratification,  thereby  intimating  that  his  Intercourse  with 
 Man  was  founded  on  the  Sacrifice  of  his  Son — He  shews, 
 from  the  Practice  both  of  God  and  Man,  that  the  Death 
 of  Christ  was  necessary  to  the  Establishment  of  the  Neiv 
 Covenant,  as  no  Covenant  was  of  force  while  the  ap- 
 'pointed  Sacrifice  lived — For  which  Reason  the  Covenant 
 at  Sinai,  which  was  a  renewal  of  that  under  which  Adam 
 was  placed  in  Paradise,  was  not  made  without  Blood, 
 (Exod.  xxiv.  5 — 9.) — the  Tabernacle  also,  and  the  Ves- 
 sels of  the  Ministry,  were  consecrated  to  the  Service  of 
 God  by  the  sjmnkUng  of  Blood,  (Exod.  xl.  9 — 12.) — 
 Atid  the  Law  with  this  view  appointed  almost  all  Things 
 to  be  cleansed  with  Blood,  (Numb.  li.  12,  13,  and  xix. 
 2 — 10.)  and  without  the  shedding  of  Blood  it  allowed  no 
 Remission  of  Sin* 
 
 16  For  where  a  testament  is,  there  must  also  of  neces- 
 sity be  the  death  of  the  testator. 
 
 1 7  For  a  testament  is  of  force  after  men  are  dead ; 
 otherwise  it  is  of  no  strength  at  all  while  the  testator  liveth. 
 
 18  Whereupon  neither  the  first  testament  was  dedicated 
 without  blood. 
 
 1 9  For  when  Moses  had  spoken  every  precept  to  all 
 the  people  according  to  the  law,  he  took  the  blood  of 
 calves  and  of  goats,  with  water,  and  scarlet  wool,  and 
 hyssop,  and  sprinkled  botli  the  book  and  all  the  peo- 
 ple, 
 
RATIFICATION  OF  THE  NEW  COVENANT.  ^qq 
 
 i^od  \t7^''        "^  '"^^y^^g'  This  is  the  blood  of  the  testament  which  Italy. 
 
 Vulgar^Va,  ^^^  ^^^^  enjoined  unto  you. 
 
 62.  '21   Moreover,  he  sprinkled  hkevvise  with  blood  both  the 
 
 tabernacle  and  all  the  vessels  of  the  ministry. 
 
 22  And    almost   all    things   are   by    the  law    purged 
 
 with   blood ;  and  without   sheddin^r  of  blood  is  no   re- 
 
 o 
 
 mission. 
 
 §  23.     HEB.  ix.  23,  to  the  end. 
 
 The  Apostle  hamng  demonstrated  that  there  could  he  neither 
 Pardon  of  Sin,  nor  Admission  into  Heaven,  without  the 
 Sacrijice  of  the  Death  of  Christ,  it  was  necessary  that  the 
 Tabernacle  and  its  Utensils,  which  were  the  earthly  Re- 
 jircsentations  of  celestial  Things,  should  be  opened  to 
 Alan,  and  cleansed  from  Def  lenient  by  the  Sacrifices  of 
 Bulls  and  Goats,  whose  substituted  Life  typified  the  vica* 
 rious  Sacrifice  of  Christ,  but  the  real  heavenly  Places 
 themselves  could  be  opened  only  to  Man  by  the  actual 
 offering  of  the  heavenly  Victim — Christ  not  being  an 
 earthly  High  Priest,  (viii.  4.)  entered  into  Heaven  itself, 
 presenting  his  crucified  Body  there  as  the  High  Priest 
 and  Mediator  between  God  and  Man,  in  the  Manifesta- 
 tion of  the  Divine  Presence  for  ever — His  Sacrifice  being 
 more  excellent  than  those  of  the  Levitical  Priesthood, 
 whicli  were  continued  Emblems  of  the  same,  required  no 
 annual  Repetition,  or  he  must  have  suffered  yearly  since 
 the  World  was  formed — He  offered  himself  once  for  all, 
 in  the  last  of  the  Dispensations  of  God,  and  by  his  one 
 Sacrifice  he  fulfilled  and  jyut  an  end  to  the  typical  Sin' 
 Offerings  of  the  Mosaic  Law,  (Dan.  ix.  24.)  subduing 
 Si7i,  and  obtaining  in  the  human  Nature  pardon  for  all, 
 by  the  sacrifice  of  his  Flesh — And  as  all  Men,  on  account 
 of  Adam's  Transgression,  are  appointed  by  God  once  to 
 die,  and  after  that  the  Judgment ;  so  Christ,  as  the  se- 
 cond  Adam,  suffered  Death,  (v.  8,  9.)  and  made  an 
 Atonement  for  the  Sins  of  the  first,  and  through  him  of 
 all  Mankind,  that  he  might  apjjear  again  as  the  High 
 Priest  of  the  human  Race,  in  the  Glory  of  the  Shechinah, 
 (in  allusion  to  the  Jewish  High  Priest  on  the  Day  of  Pu- 
 rification, Numb.  vi.  23—26.  Luke  i.  19—23.)  to 
 bless  his  People  with  eternal  Salvation. 
 
 23  It  7vas  therefore  necessary  that  the  patterns  of 
 things  in  the  heavens  should  be  purified  with  these;  but 
 the  heavenly  things  themselves  with  better  things  than 
 these. 
 
 24  For  Christ  is  not  entered  into  the  holy  places  made 
 with  hands,  which  are  the  figures  of  the  true ;  but  into 
 heaven  itself,  now  to  appear  in  the  presence  of  God  for 
 us : 
 
570  ANIMAL  SACRIFICE  BEING  INEFFICIENT, 
 
 Julian  Pe-         25  Nor  yet  that  he  should  offer  himself  often,  as  the  Jtalj. 
 Vu?gat2?a  ^^'^^  P"^^^  entereth  into   the  holy  place  every  year  with 
 62.  '  blood  of  others  ; 
 
 26  For  then  must  he  often  have  suffered  since  the  foun- 
 dation of  the  world  :  but  now  once,  in  the  end  of  the 
 world,  hath  he  appeared  to  put  away  sin  by  the  sacrifice 
 of  himself. 
 
 27  And  as  it  is  appointed  unto  men  once  to  die,  but 
 after  this  the  judgment ; 
 
 28  So  Christ  was  once  suffered  to  bear  the  sins  of  many ; 
 and  unto  them  that  Icok  for  him  shall  he  appear  the  se- 
 cond time,  without  sin  unto  salvation. 
 
 §  24.       HEB.  X.    1 4. 
 
 The  Apostle  having  fully  asserted  the  Inefficacy  of  the  typi- 
 cal Representations  and  Ceremonies  of  the  Law,  declares 
 that  as  a  shadow  or  faint  Adumbration  of  the  spiritual  and 
 eternal  Blessings  which  were  to  come  by  the  Gospel,  it 
 can  never  by  its  emblew.atical  Sacrifices  confer  the  real 
 Pardon  of  Sin — which  is  further  demonstrated  from  the 
 annual  Repetition  of  the  legal  Sacrifices — when  the  Peo- 
 ple's former  Sins  were  still  remembered,  and  confessed  as 
 unpardoned  and  unexpiated;  and  the  impossibility  that 
 the  Blood  of  Animals  could  take  away  the  Sins  of  ac- 
 countable morfll  Agents. 
 
 1  For  the  law,  having  a  shadow  of  good  things  to  come 
 and  not  the  very  image  of  the  things,  can  never  with 
 those  sacrifices  which  they  offered  year  by  year,  continu- 
 ally, make  the  comers  thereunto  perfect. 
 
 2  For  then  would  they  not  have  ceased  to  be  offered  ? 
 because  that  the  worshippers  once  purged  should  have 
 had  no  more  conscience  of  sins. 
 
 3  But  in  those  sacrifices  there  is  a  remembrance  again 
 7nade  of  sins  every  year. 
 
 4  For  it  is  not  possible  that  the  blood  of  bulls  and  of 
 goats  should  take  way  sins. 
 
 §  25.  HEB.  X.  5—10. 
 The  Apostle,  in  the  Words  of  David,  (Psa.  xl.  6,  7,  8.  Sep- 
 tuagint)  points  out  the  Design  of  the  legal  Sacrifices,  and 
 the  Manner  in  which  Christ  fulfilled  them — it  being  impos- 
 sible that  Sin  could  be  removed  or  the  divine  Justice  satis- 
 fied by  all  the  typical  and  atoning  Offerings  and  Sacrifices 
 of  the  Law — a  Body  was  prepared  for  Christ,  that  he 
 might  do  the  Will  of  God,  to  suffer  and  die  for  Men,  as  it 
 was  predicted  in  the  Volume  of  the  Mosaic  Law  and  Pro- 
 phecies—  The  Apostle  argues  from  this  prophetic  Psalm, 
 that  as  God  has  declared  he  willed  no  longer  the  Sacrifices 
 prescribed  by  the  Law,  and  as  Christ  has  fulfilled  them 
 
THE  JEWISH  RITUAL  MUST  BE  ABOLISHED.  571 
 
 Julian  Pe-        «^^  %  accomplishing  Man's  Redemption  according  to  the  Italy, 
 riod,  4775.       appointed  Will  of  God,  it  is  evident  the  first  and  typical 
 VulgariEra,      Sacrifices  are  abolished,  that  the  only  real  and  permanent 
 Sin-Offering  of  the  Gospel  may  he  established — the  Sacri- 
 fice of  Flesh  in  the  Body  of  Christ,  which  is  the  appointed 
 Will  of  God  for  the  Sanctification  of  Men. 
 
 5  Wherefore,  when  he  cometh  into  the  world,  he  saith, 
 Sacrifice  and  offering  thou  wouldest  not,  but  a  body  hast 
 thou  prepared  me : 
 
 6  In  burnt-offerings  and  sacrifices  for  sin  thou  hast  had 
 no  pleasure : 
 
 7  Then  said  I,  Lo,  I  come  (in  the  volume  of  the  book 
 it  is  written  of  me)  to  do  thy  will,  O  God. 
 
 8  Above,  when  he  said.  Sacrifice  and  offering  and 
 burnt-offerings  and  offering  for  sin  thou  wouldest  not, 
 neither  hadst  pleasure  therein ;  which  are  offered  by  the 
 law ; 
 
 9  Then  said  he,  Lo,  I  come  to  do  thy  will,  O  God.  He 
 taketh  away  the  first  that  he  may  establish  the  second. 
 
 10  By  the  which  will  we  are  sanctified,  through  the  of- 
 fering of  the  body  of  Jesus  Christ  once /or  all. 
 
 §  26.       HEB.  X.  11—18. 
 
 The  Apostle  points  out  the  Difference  between  the  Efficacy  of 
 the  legal  Sacrifices  and  the  Sacrifice  of  Christ — and  the 
 Difference  between  the  Levitical  Priesthood  and  the  Priest- 
 hood  of  Christ— The  former  were  many,  and  made  daily 
 Offerings,  without  being  able  to  take  away  the  smallest 
 Sin — But  Christ,  once  for  all,  by  his  one  Offering,  which 
 is  for  ever  efficacious  in  the  Presence  of  God,  has  put  away 
 all  Sin,  and  has  obtained  eternal  Pardon  and  Life  for 
 those  who  are  sanctified  by  Faith  in  this  Atonement,  as  is 
 testified  by  the  Holy  Ghost,  ( Jer.  xxxi.  33,  34.  and  viii. 
 10 — 12,)  and  where  a  perfect  Pardon  is  obtained,  where- 
 by  God  is  reconciled  to  Man,  there  can  be  no  need  of  any 
 further  Sin-Offering,  consequently  the  Jewish  Ritual  must 
 he  abolished. 
 
 11  And  every  priest  standeth  daily  ministering,  and 
 offering  oftentimes  the  same  sacrifices,  which  can  never 
 take  away  sins : 
 
 12  But  this  man,  after  he  had  offered  one  sacrifice  for 
 sins,  for  ever  sat  down  on  the  right  hand  of  God  : 
 
 13  From  henceforth  expecting  till  his  enemies  be  made 
 his  footstool. 
 
 14  For  by  one  offering  he  hath  perfected  for  ever  them 
 that  are  sanctified. 
 
 1 5  Whereof  the  Holy  Ghost  also  is  a  witness  to  us  :  for 
 after  that  he  had  said  before, 
 
572  HOLINESS  MUST  BE  THE  RESULT 
 
 Julian  Pe-        16  This  is  the  covenant  that  I  will  make  with  them  Italy, 
 riod,  4775.   after  those  days,  saith  the  Lord  ;  I  will  put  my  laws  into 
 VulgariEra,  ^.j^^-^,  j^garts,  and  in  their  minds  will  I  write  them  ; 
 
 1 7  And  their  sins  and  iniquities  will  I  remember  no 
 more. 
 
 1 8  Now  where  remission  of  these  is,  there  is  no  more 
 offering  for  sin. 
 
 §  27.  HEB.  X.  19—25. 
 The  Apostle  having  ended  his  doctrinal  Arguments^  exhorts 
 the  Hebrews,  as  they  have  now  full  access  to  Heaven 
 itself  through  the  Blood  of  Christ,  a  great  High  Priest 
 offering  up  his  own  Sacrifice  in  Heaven,  the  true  House  of 
 God,  to  approach  the  Throne  of  God  with  a  sincere  Heart, 
 and  Faith  in  the  Blood  of  Christ,  spiritually  cleansed  (Num. 
 xix.  2 — 10.  Lev  xvi.  4.  Numb.  viii.  7.)  to  he  stedfast 
 in  the  Confession  of  their  Hope  of  eternal  Life,  for 
 God  is  faithful,  who  has  promised  it  through  Christ ; 
 assisting  each  other  under  Trials,  and  exciting  to  Love 
 and  good  Works — 7iot  absenting  themselves  from  the 
 Worship  of  God,  as  some  of  the  Christiati  Jews  did,  on 
 account  of  Persecution,  or  Prejudice  against  the  Gentile 
 Converts  ;  but  exhorting  and  comforting  one  another  the 
 more,  as  they  see  the  Judgments  of  God  approach  on  the 
 Jewish  Nation, 
 
 19  Having  therefore,  brethren,  boldness  to  enter  into 
 the  holiest  by  the  blood  of  Jesus, 
 
 20  By  a  new  and  living  way  which  he  hath  consecrated 
 for  us,  through  the  vail,  that  is  to  say,  his  flesh  ; 
 
 21  And  having  an  high  priest  over  the  house  of  God  ; 
 
 22  Let  us  draw  near  with  a  true  heart,  in  full  assurance 
 of  faith,  having  ovir  hearts  sprinkled  from  an  evil  con- 
 science, and  our  bodies  washed  with  pure  water. 
 
 23  Let  us  hold  fast  the  profession  of  our  faith  without 
 wavering  ;  (for  he  is  faithful  that  promised  ;) 
 
 24  And  let  us  consider  one  another,  to  provoke  unto 
 love  and  to  good  works : 
 
 25  Not  forsaking  the  assembling  of  ourselves  together, 
 as  txie  manner  of  some  is ;  but  exhorting  one  another : 
 and  so  much  the  more  as  ye  see  the  day  approaching. 
 
 §  28.  HEB.  x.  26—31. 
 The  Apostle,  from  the  Fear  that  neglect  of  Christian  Com^ 
 mu7iion  should  lead  to  Apostacy,  declares  that  those  who 
 renounce  Christianity,  after  having  been  convinced  of  the 
 Truth,  there  remains  no  other  Atonement  for  Sin,  but  a 
 dreadful  expectation  of  Judgment,  which  will  destroy  the 
 Jewish  Nation,  as  the  Opposers  of  God,  (Numb,  xvi,  35, 
 and  2  Thess.  i.  7,8.  which  was  fulfilled  in  the  Destruction 
 
OF  FAITH  IN^HE  ATONEMENT  OF  CHRIST.  573 
 
 Julian  Pe-  of  their  Temple  and  City  hy  Fire) — For  if  those  who  denied  Italy. 
 riod,4775.  iJiq  divine  Authority  of  Moses  Law,  who  was  only  a  Ser- 
 VdgariEra,  ^^^^^  ^.^^  without  Mercy,  (Numb.  xv.  30.  Deut.  xvii. 
 6.)  ho7v  much  more  severely  will  they  he  punished  who 
 have  rejected  and  treated  with  contempt  the  Son  of  God, 
 and  have  counted  this  sacrificial  Blood,  that  ratified  the 
 New  Covenant  of  their  Redemption,  as  that  of  a  common 
 or  unholy  Person — and  who  have  insulted  the  Holy  Spirit, 
 hy  whose  Gifts  the  Truths  of  the  Gosjicl  were  confirmed 
 —  That  the  Punishment  of  Ajwstatcs  is  certain,  is  evident 
 from  the  Word  of  God  himself,  who  has  declared  he  will 
 judge  the  Enemies  of  his  People,  (Deut.  xxxii.  36,  SQ,) 
 — And  God,  mho  lives  for  ever,  can  punish  for  ever. 
 
 26  For  if  we  sin  wilfully  after  that  we  have  received 
 the  knowledge  of  the  truth,  there  remaineth  no  more  sa- 
 crifice for  sins. 
 
 27  But  a  certain  fearful  looking  for  of  judgment,  and 
 fiery  indignation,  which  shall  devour  the  adversaries. 
 
 28  He  that  despised  Moses'  law  died  without  mercy 
 under  two  or  three  witnesses  : 
 
 29  Of  how  much  sorer  punishment,  suppose  ye,  shall 
 he  be  thought  worthy,  who  hath  trodden  under  foot  the 
 Son  of  God,  and  hath  counted  the  blood  of  the  covenant, 
 wherewith  he  was  sanctified,  an  unholy  thing,  and  hath 
 done  despite  unto  the  Spirit  of  Grace  1 
 
 30  For  we  know  him  that  hath  said.  Vengeance  6e- 
 longeth  unto  me,  I  will  recompense,  saith  the  Lord.  And 
 again.  The  Lord  shall  judge  his  people. 
 
 SI  It  is  a  fearful  thing  to  fall  into  the  hands  of  the  liv- 
 ing God. 
 
 §  29.     HEB.  X.  32,  to  the  end. 
 
 As  a  further  Inducement  to  them  to  continue  in  the  Faith, 
 he  reminds  them  of  the  Sufferings  and  Persecutions  they 
 had  overcome,  when  they  were  first  enlightened  hy  the 
 Gospel — From  the  Rememhrance  of  which  the  Apostle 
 admonishes  them  not  to  renounce  their  Faith  in  Christ, 
 hut  to  have  continued  Patience,  that  they  may  patie7itly 
 suffer  for  the  Faith  here,  that  they  may  receive  the  Pro- 
 mise of  eternal  Life  hereafter — Further,  to  encourage 
 them  to  perseverance,  the  Ajwstle  reminds  them  in  the 
 Words  of  Hahakkuk,  (chap.  ii.  3.)  of  the  Faithfulness 
 of  God  in  performing  his  Promises  of  Deliverance,  and 
 that  the  Just  shall  he  preserved  hy  his  Faith — (fulfilled 
 in  the  Escape  of  the  Christians  from  Jerusalem) — But 
 those,  who  through  Fear  draw  hack  from  their  Faith  in 
 God,  expose  themselves  to  eternal  Perdition. 
 
 32  But  call  to  remembrance  the  former  days,  in  which, 
 
574  HISTORY  OF  THE  HOLY  MEN  OF  GOD 
 
 Julian  Pe-    after  ye  were  illuminated,  ye  endured  a  great  fight  of  af-  Italj. 
 
 riod,  4775.     flictions  ; 
 
 \^ulgariEra,  ^^  Partly,  whilst  ye  were  made  a  gazing  stock,  both  by 
 reproaches  and  afflictions  ;  and  partly,  whilst  ye  became 
 companions  of  them  that  were  so  used. 
 
 34  For  ye  had  compassion  of  me  in  my  bonds,  and  took 
 joyfully  the  spoiling  of  your  goods,  knowing  in  yourselves 
 that  ye  have  in  heaven  a  better  and  an  enduring  sub- 
 stance. 
 
 35  Cast  not  away  therefore  your  confidence,  which  hath 
 great  recompence  of  reward. 
 
 36  For  ye  have  need  of  patience  ;  that,  after  ye  have 
 done  the  will  of  God,  ye  might  receive  the  promise. 
 
 37  For  yet  a  little  while,  and  he  that  shall  come  will 
 come,  and  will  not  tarry. 
 
 38  Now  the  just  shall  live  by  faith :  but  if  any  man 
 draw  back,  my  soul  shall  have  no  pleasure  in  him. 
 
 39  But  we  are  not  of  them  who  draw  back  unto  per- 
 dition, but  of  them  that  believe  to  the  saving  of  the 
 soul. 
 
 §  30.     HEB.  xi.  1 — 7. 
 
 As  a  further  Inducement  to  the  Hebrews  to  persevere  in  the 
 Faith  and  Patience  of  the  Gos]iel,  the  Apostle  reminds 
 them  of  the  wonderful  Effects  of  justifying  Faith,  exem- 
 plified in  the  Lives  of  their  Ancestors — He  defines  Faith 
 as  giving  present  Subsistence  to  future  Things  hoped  for, 
 on  the  Promises  of  God;  and  a  clear  Demonstration  to  the 
 Mind  of  the  reality  of  those  revealed  Truths  which  have 
 been,  and  which  are  to  come — By  this  spiritual  faculty  their 
 Ancestors  obtained  from  God  an  honourable  Testimony 
 — At  the  beginning,  the  Formation  of  the  material  Uni- 
 verse, from  no  pre-existenl  Matter  was  the  Subject  of  Faith, 
 (Gen.  i.  3 — 6.) — In  every  Dispensation  of  God  there 
 has  been  but  one  appointed  means  of  Salvation — This  is 
 instanced  in  the  Adamic  Covenant  in  the  Faith  of  Abel, 
 who  by  his  accepted  Sacrifice  declares  to  this  Day  the  Ne- 
 cessity of  an  Atonement  for  Reconciliation  with  God — in 
 the  Translation  of  Enoch,  which  teaches  that  without  a 
 Faith  in  the  invisible  God,  and  a  correspondent  Life,  it  is 
 not  possible  to  please  him — Noah,  having  Faith  in  the 
 Revelation  imparted  to  him  by  God,  when  there  were  no 
 signs  of  the  Flood,  prepared  the  Ark,  and  as  the  second 
 common  Progenitor  of  Man,  he  became  Heir  to  this  Justifi- 
 cation by  Faith,  and  his  temporal  Deliverance  typified 
 the  eternal  Redemption  of  all  his  spiritual  Chil- 
 dren, 
 1   Now  faith  is  the  substance  of  things  hoped  for,  the 
 
 evidence  of  things  not  seen. 
 
WHO  WERE  JUSTIFIED  BY  FAITII-CHAP.XV.  575 
 
 Jolian  Pe-       2  For  by  it  the  elders  obtained  a  good  report.  Italy, 
 
 riod,  4775.       3  Through  faith  we  understand  that  the  worlds  were 
 Vulgar^ra,  ^^.^^^^^  ^^  ^j^^  ^^^^^  ^^  Q^d ;  SO  that  things  which  are 
 seen,  were  not  made  of  things  which  do  appear. 
 
 4  By  faith  Abel  offered  unto  God  a  more  excellent  sa- 
 crifice than  Cain,  by  which  he  obtained  witness  that  he 
 was  righteous,  God  testifying  of  his  gifts:  and  by  it  he, 
 being  dead,  yet  speaketh.  ,      ,       ,      . . 
 
 5  By  faith  Enoch  was  translated  that  he  should  not  see 
 death  ;  and  was  not  found,  because  God  had  translated 
 him  :  for  before  his  translation  he  had  this  testimony,  that 
 he  pleased  God. 
 
 6  But  without  faith  it  is  impossible  to  please  him  :  tor 
 he  that  cometh  to  God  must  beheve  that  he  is,  and  that 
 he  is  a  rewarder  of  them  that  diligently  seek  him. 
 
 7  By  faith  Noah,  being  warned  of  God  of  things  not 
 seen  as  yet,  moved  with  fear,  prepared  an  ark  to  the  sav- 
 ing of  his  house  ;  by  the  which  he  condemned  the  world, 
 and  became  heir  of  the  righteousness  which  is  by  faith. 
 
 §  31.     HEB.  xi.  8—19. 
 
 Abraham,  with  whom  God  more  particularly  entered  info 
 Covenant,  had  implicit  Faith   in  the  Promises  of  God, 
 when  he  left  his  own  Countrij  by  the  Direction  of  God,  in 
 search  of  a  Land  of  which  he  had  never  seen,  nor  heard— 
 He  dwelt  in  Tabernacles  in  the  Land  of  Promise,  shewing 
 that  he  and  his  Heirs  had  no  fixed  Habitation  on  Earth 
 ^By  Faith  in  the  Promises  of  God,  Sarah  became  a 
 Mother,  contrary  to  the  common  Course  of  Nature,  by 
 the  supernatural  Birth  of  Isaac— Abraham,  Sarah,  Isaac 
 and  Jacob  continued  stedfast  in  the  Belief  of  the  Pro- 
 mises, which  they  did  not  see  fulfilled,  believing  that  God 
 would  give  them  the  numerous  promised  Seed,  and  the 
 heavenly  Rest  of  Canaan— These  were  Strangers   and 
 PiUrims  on  Earth,  looking  for  the  Country  in  which  their 
 Fathers  dwelt,  better  than  the  earthly  Canaan— Not  Chal- 
 dea,  which  they  had  left,  and  might  have  returned  to,  but 
 in  Faith  they  sought  for  a  heavenly  Inheritance  and  spi- 
 ritual Blessings   (Acts  vii.  5.)— they  desired  no  earthly 
 Country,  therefore  God  has  assumed  the  Title  of  then- 
 God,    (the    God  of  the    Hebrews)    and   has    prepared 
 for    them  the  heavenly   City  they  sought  —  By    taith 
 Abraham  laid  Isaac  upon  the  Altar,  though  he  had  no 
 other  Son  to  inherit  the  Promises,  concluding  that  God 
 would  fulfil  them  by  raising  him  from  the  Dead— from 
 whence  he  received  him  as  a  Type  of  the  Resurrection  of  the 
 only  begotten  Son  of  God— By  this  great  Exercise  of  his 
 Faith  and  Piety,  he  was  made  the  Pattern  oj  all  Be- 
 
576  THE  JUSTIFYING  FAITH  OF  ABRAHAM, 
 
 Julian  Pe-        lievers— fully   illustrating  the  Doctrine  of  Justification  Italy, 
 "o^'  4775.        ly  Faith,  and  testifjing  that  the  Patriarchs  believed  in 
 \u  ziivA.x»,      ^j^^  Immortality  of  the  Soul,  and  the  Resurrection  of  the 
 Body,  and  that  they  rested  not  on  temporal  Promises. 
 
 8  By  faith  Abraham,  when  he  was  called  to  go  out 
 into  a  place  which  he  should  after  receive  for  an  inherit- 
 ance, obeyed :  and  he  went  out,  not  knowing  whither  he 
 went. 
 
 9  By  faith  he  sojourned  in  the  land  of  promise,  as  in  a 
 strange  country,  dwelling  in  tabernacles  with  Isaac  and 
 Jacob,  the  heirs  with  him  of  the  same  promise  : 
 
 10  For  he  looked  for  a  city  which  had  foundations, 
 whose  builder  and  maker  is  God. 
 
 1 1  Through  faith  also  Sara  herself  received  strength 
 to  conceive  seed,  and  was  delivered  of  a  child  when  she 
 was  past  age,  because  she  judged  him  faithful  who  had 
 promised. 
 
 12  Therefore  sprang  there  even  of  one,  and  him  as 
 good  as  dead,  so  many  as  the  stars  of  the  sky  in  multi- 
 tude, and  as  the  sand  which  is  by  the  sea  shore  innu- 
 merable. 
 
 13  These  all  died  in  faith,  not  having  received  the 
 promises,  but  having  seen  them  afar  off,  and  were  per- 
 suaded of  fhe7n,  and  embraced  them,  and  confessed  that 
 they  were  strangers  and  pilgrims  on  the  earth. 
 
 14  For  they  that  say  such  things,  declare  plainly  that 
 they  seek  a  country. 
 
 15  And  truly  if  they  had  been  mindful  of  that  country 
 from  whence  they  came  out,  they  might  have  had  oppor- 
 tunity to  have  returned : 
 
 16  But  now  they  desire  a  better  country,  that  is,  an 
 heavenly  :  wherefore  God  is  not  ashamed  to  be  called 
 their  God  ;  for  he  hath  prepared  for  them  a  city. 
 
 17  By  faith  Abraham,  when  he  was  tried,  offered  up 
 Isaac  ;  and  he  that  had  received  the  promises,  offered  up 
 his  only-begotten  son, 
 
 1 8  Of  whom  it  was  said.  That  in  Isaac  shall  thy  seed 
 be  called : 
 
 19  Accounting  that  God  was  able  to  raise  him  up,  even 
 from  the  dead ;  from  whence  also  he  received  him  in  a 
 figure. 
 
 §  32.      HEB.  xi.  20—51. 
 
 The  appointed  Heirs  of  the  Ahrahamic  Covenant  expressed 
 the  same  strong  Faith  in  the  Promises  of  God — By  Faith 
 in  the  divine  Impulse,  Isaac  foretold  to  his  two  6^ons  the 
 Blessings  which  were  to  he  bestowed  on  them  and  their 
 Posterity — By  Faith,   his  Grandson  Jacob  blessed   the 
 
of  THE  PATRIARCHS,  MOSES,  AND  RAHAB.  ^jf 
 
 Julian  Pe-         Sons  of  Joseph,  (Gen.  xlviii.  16.) — Worshippers  of  God  Ifaly. 
 Vul'ai/LVa       in  prospect  of  Admission  to  the  heavenly  Ca?iaaw,  (chap. 
 62.  '      xlvii.  31.  and  xlix.  30.) — In    the  full   Persuasion    that 
 
 God  would  give  Canaan  to  Abraham  and  to  his  Seed,  Jo- 
 seph,  when  ending  his  Life,  commanded  that  his  Bones 
 might  be  carried  with  them  from  Egypt,  that  the  Promises 
 might  be  fulfilled  to  him  after  his  Death,  (Gen.  1.  25. 
 and  Exod.  xiii.  19.)— Mo^c*  was  saved  by  the  Faith  of 
 his  Parents  in  the  Promises  of  God— who,  judging  from 
 his  Appearance,  or,  as  some  suppose,  from   a  Revela- 
 tion, (Josephus,   lib.  ii.    c.  9.    §.  5 — 7.)  concealed  him 
 without  Fear  of  the  King's  Commandment — By  Faith  in 
 the  Promises  of  God,  Moses  himself,  as  the  Type  of  the 
 great  Deliverer,  renounced  all  worldly  Distinctions,  pre- 
 ferring to  suffer  with  the  a7iointed  People  of  God,  as  he 
 looked  for  a  higher  reward  in  Heaven — By  Faith  he  car- 
 ried the  Israelites  out  of  Egypt,  fearing   God  who  was 
 invisible,  rather  than  the  Wrath  of  Pharaoh,  which  was 
 present  to  him — By  Faith  he  sjmnkled  the  Blood  of  the 
 Paschal  Lamb,  (Exod.  xii.)  and  by  the  same  Principle     - 
 the  Israelites  passed  through  the  Red  Sea — By  Faith  and 
 Obedience  to  the  Coynmand  of  God,  the  Walls  of  Jericho 
 miraculously  fell  down — Rahab,  by  Faith  in  God,  on  ac- 
 count of  the  Miracles  he  had   wrought,  (Joshua  ii.   10.) 
 risked  her  Life  for  the  Protection  of  the  Spies,  and  pe- 
 rished not  with  the  Unbelievers  at  Jericho, 
 
 20  By  faith  Isaac  blessed  Jacob  and  Esau  concerning 
 things  to  come. 
 
 21  By  faith  Jacob,  when  he  was  a  dying,  blessed  both 
 the  sons  of  Joseph  :   and  worshipped,  leaning  upon  the  top 
 
 .  of  his  staff. 
 
 22  By  faith  Joseph,  when  he  died,  made  mention  of 
 the  departing  of  the  children  of  Israel ;  and  gave  com- 
 mandment concerning  his  bones. 
 
 2^i  By  faith  Moses,  when  he  was  born,  was  hid  three 
 months  of  his  parents,  because  they  saw  he  was  a  proper 
 child  ;  and  they  were  not  afraid  of  the  king's  command- 
 ment, 
 
 24  By  faith  Moses,  when  he  was  come  to  years,  refused 
 to  be  called  the  son  of  Pharaoh's  daughter  ; 
 
 25  Choosing  rather  to  suffer  affliction  with  the  people 
 of  God,  than  to  enjoy  the  pleasures  of  sin  for  a  season  ; 
 
 26  Esteeming  the  reproach  of  Christ  greater  riches 
 than  the  treasures  in  Egy})t :  for  he  had  respect  unto  the 
 recompence  of  the  reward. 
 
 27  By  faith  he  forsook  Egypt,  not  fearing  the  wrath  of 
 the  king  :  for  he  endured,  as  seeing  him  who  is  invisible. 
 
 28  Through  faitli  he  kept  thepassovcr,  and  the  sprink- 
 
 VOL.  IT.  P  p 
 
578  SUMMARY  OF  THE  HISTORY  OF  THOSE 
 
 Julian  Pe-    ling  of  blood,  lest  he  that  destroyed  the  first-born  should  Italy. 
 
 Vu?'at!S'a  touch  them. 
 
 ^  gar    ■*»»      29  By  faith  they  passed  through  the  Red  Sea,  as  by 
 
 dry  land :    which  the  Egyptians  assaying  to  do,    were 
 
 drowned. 
 
 30  By  faith  the  walls  of  Jericho  fell  down,  after  they 
 were  compassed  about  seven  days. 
 
 31  By  faith  the  harlot  Rahab  perished  not  with  them 
 that  believed  not,  when  she  had  received  the  spies  with 
 peace. 
 
 §  33,     HEB.  xi.  32,  to  the  end,  and  chap.  xii.  2. 
 
 The  Apostle  having  shewn  the  Nature  and  Efficacy  of 
 Faith  by  many  illustrious  Examples  from  the  Adamic 
 and  Patriarchal  Dispensations,  now  proves  that  the  same 
 active  Principle  of  Faith  directed^  in  all  their  great 
 Exploits,  the  Judges,  Heroes,  Prophets,  and  Kings,  of  the 
 Mosaic  Dispensation —  These  all  suffered  and  triumphed 
 over  the  Contempt  and  Persecution  of  the  World;  sup- 
 ported by  a  firm  and  lively  Faith  in  Things  not  seen,  and 
 in  the  Expectation  of  the  promised  Glories  of  a  future 
 State — But  they  had  not  yet  received  the  heavenly  Rest, 
 and  that  glorious  Reward  promised  to  Abraham  and  to 
 his  Seed — God  having  provided  a  better  Revelation,  and  a 
 better  Means  of  Faith,  which  made  perfect  all  that  had 
 preceded — at  the  End  of  which  all  the  spiritual  Children 
 of  Abraham,  from  the  Beginning  to  the  Completion  of 
 the  Divine  Economy,  may  be  collected  into  one  Church, 
 and  be  admitted  together,  after  the  Resurrection,  to  the 
 full  Perfection  of  the  Gospel  Blessings  (Rev.  vi.  11.) — 
 The  Apostle,  in  Application  of  these  Arguments,  exhorts 
 them  to  imitate  the  Faith  and  Obedience  of  their  eminent 
 Ancestors,  who  will  bear  Testimony  for  or  against  them, 
 looking  from  worldly  to  spiritual  Things,  to  Jesus,  who 
 is  the  Author,  and,  by  his  own  Sufferings,  the  most  per- 
 fect Example  of  Truth  — eiiduring  the  Cross  for  the 
 Glory  and  Happiness  of  Man's  Redemption. 
 
 32  And  what  shall  I  more  say  ?  for  the  time  would  fail 
 ^  .  .  me  to  tell  of  Gedeon  *,  and  of  Barak  t>  and  o/*  Samson  J, 
 
 25— 29?^^*  and  q/'Jephthae§,  o/ David  1|  also,  and  Samuel  H,  and  o/* 
 t  Judges  iv.  the  prophets  ; 
 
 l/v^'e— ^9        ^^  ^ho   through   faith   subdued  kingdoms,  wrought 
 XV.  14.        righteousness,  obtained  promises,  stopped  the  mouths  of 
 
 §  Judges  xi.  lions, 
 
 'l^islm.  34.  Quenched  the  violence  of  fire,  escaped  the  edge  of 
 
 xvii.  the  sword,  out  of  weakness  were  made  strong,  waxed  va- 
 
 9_^f2^'"'^  "*  ^^^"t  in  fight,  turned  to  flight  the  armies  of  the  aliens. 
 
 35  Women  received  their  dead  raised  to  life  again  : 
 
WHO  WERE  JUSTIFIED  BY  FAITH— CHAP.  XV.  579 
 
 Julian  Pe-    and  Others  were  tortured,  not  accepting  deliverance  ;  that  Italy, 
 v"? '  ^'J'**    ^^^^y  ^^0^^^  obtain  a  better  resiu-rection  : 
 62"  ^^^  '^'^^'      36  And  others  had  trial  of  cruel  mockings  and  scourg- 
 ings,  yea  moreover,  of  bonds  and  imprisonment : 
 
 37  They  were  stoned,  they  were  sawn  asunder,  were 
 tempted,  were  slain  with  the  sword  :  they  wandered  about 
 in  sheep-skins  and  goat-skins  ;  being  destitute,  afflicted, 
 tormented ; 
 
 38  (Of  whom  the  world  was  not  worthy  :)  they  wan- 
 dered in  deserts,  and  ni  mountains,  and  m  dens  and  caves 
 of  the  earth. 
 
 39  And  these  all,  having  obtained  a  good  report  through 
 faith,  received  not  the  promise  : 
 
 40  God  having  provided  some  better  thing  for  us,  that 
 they  without  us  should  not  be  made  perfect. 
 
 1  Wherefore  seeing  we  are  also  compassed  about  with 
 so  great  a  cloud  of  witnesses,  let  us  lay  aside  every  weight, 
 and  the  sin  which  doth  so  easily  beset  us,  and  let  us  run 
 with  patience  the  race  that  is  set  before  us. 
 
 2  Looking  unto  Jesus  the  author  and  finisher  of  our 
 faith;  who  for  the  joy  that  was  set  before  him,  endured 
 the  cross,  despising  the  shame,  and  is  set  down  at  the 
 right  hand  of  the  throne  of  God. 
 
 o 
 
 §  34.  iiEB.  xii.  3—13. 
 Further  to  encourage  them  under  Persecutions  and  Trials, 
 to  Faith  and  Patience,  the  A^^ostle  calls  upon  them  to 
 give  'particular  Attention  to  the  greater  Sufferings  of 
 Christ,  and  reminds  them  of  the  Exhortation  of  the  Word 
 of  God  (Prov.  iii.  11,  12.),  that  Chastisements  are 
 Tokens  of  the  Divine  Favour,  ^iroving  that  God  considers 
 them  beloved  Sons,  and  not  as  Bastards,  who  are  disre- 
 garded and  neglected — Their  earthly  Parents  corrected 
 them  of  Faults,  and  were  reverenced  under  Penalty  of 
 Death  (Deut.  xxi.  18 — 21.)  ;  how  much  more  important 
 to  he  subject  to  the  Father  of  Spirits,  thai  they  may 
 live  for  ever — These  chastened  them  during  the  few  Days 
 of  this  Life,  after  their  own  Will  and  Convenience ;  hut 
 God  chastens  all  for  their  Advantage,  that  they  may  be 
 made  holy,  and  disciplined  to  Righteousness ;  the  peaceful 
 Fruit  of  God's  Chastisement — From  these  Considerations 
 he  exhorts  those  who  have  been  thus  heneftcd  by  Affliction, 
 not  to  he  discomforted,  and  driven  away  from  Christ 
 (Isai.  XXXV.  3.),  but  to  make  every  possible  Exertion 
 under  their  Temptations  and  Afflictions,  removing  every 
 Obstacle  that  impedes  their  own  and  others  treading  in 
 the  Christian  Path,  lest  those  who  have  been  already 
 alarmed  by  forsaking  it,  may  not  he  totally  prevented  from 
 proceeding  on  the  Road  to  Sion ;  hut  be  rather  healed  and 
 recovered  from  their  Falls  and  Weaknesses, 
 r  p  2 
 
580  NO  MERCY  TO  APOSTATES,  WHO 
 
 Julian  Pe-        3  For  consider  him  that  endured  such  contradiction  of  Italj. 
 
 riod,  4775.   sinners  against  himself,  lest  ye  be  wearied  and  faint  in 
 Vulgar^ra,  ^^^^  ^j^^^^ 
 
 4  Ye  have  not  yet  resisted  unto  blood,  striving  against 
 sin. 
 
 5  And  ye  have  forgotten  the  exhortation,  which  speak- 
 eth  unto  you  as  unto  children,  My  son,  despise  not  thou 
 the  chastening  of  the  Lord,  nor  faint  when  thou  art  re- 
 buked of  him : 
 
 6  For  whom  the  Lord  loveth  he  chasteneth,  and  scourg- 
 eth  every  son  whom  he  receiveth. 
 
 7  If  ye  endure  chastening,  God  dealeth  with  you  as 
 with  sons  ;  for  what  son  is  he  whom  the  father  chasteneth 
 not? 
 
 8  But  if  ye  be  without  chastisement,  whereof  all  are 
 partakers,  then  are  ye  bastards,  and  not  sons. 
 
 9  Furthermore,  we  have  had  fathers  of  our  flesh,  which 
 corrected  us  ;  and  we  gave  them  reverence :  shall  we  not 
 much  rather  be  in  subjection  unto  the  Father  of  spirits, 
 and  live  ? 
 
 10  For  they  verily  for  a  few  days  chastened  us  after 
 their  own  pleasure  ;  but  he  for  our  profit,  that  we  might 
 be  partakers  of  his  holiness. 
 
 1 1  Now  no  chastening  for  the  present  seemeth  to  be 
 joyous,  but  grievous  :  nevertheless,  afterward  it  yieldeth 
 the  peaceable  fruit  of  righteousness  unto  them  which  are 
 exercised  thereby. 
 
 12  Wherefore  lift  up  the  hands  which  hang  down,  and 
 the  feeble  knees : 
 
 13  And  make  straight  paths  for  your  feet,  lest  that 
 which  is  lame  be  turned  out  of  the  way  ;  but  let  it  rather 
 be  healed. 
 
 §  35.     HEB.  xii.  14 — 17. 
 
 The  Apostle  exhorts  them  to  cultivate  Peace,  as  far  as  pos- 
 sible, with  all  Men,  and  Christian  Holiness  of  Heart  and 
 Life,  carefully  observing  lest  any  among  them  shew  a 
 Disposition  to  apostatize  from  the  Gospel,  lest  any  poi- 
 sonous Plant  spring  up  and  corrupt  many  ;  or  any  For- 
 nicator or  profane  Person,  who  should  abuse  the  Liberty 
 of  the  Gospel,  such  as  Esau,  who  bartered  his  high 
 Blessings  and  Privileges  of  the  First-born  (Gen.  xxv. 
 S2.  34.  Exod.  xix.  22.  Deut.  xxi.  17 ,)  for  present  and 
 sensual  Gratifications — The  Apostle  further  insinuates, 
 that  as  Esau  found  no  Change  or  Repentance  in  his  Fa- 
 ther's Mind  (Gen.  xxvii.  33.)  when  he  afterwards  sought 
 the  Blessing  and  Dominion  over  his  Brethren  (Gen.  xxvii. 
 37.)  with  Tears  ;  so,  if  they  despise  their  heavenly  Birth- 
 rights by  renouncing  the  Gospel,  there  would  be  no  Way 
 left  of  regaining  them. 
 
RENDER  THEMSELVES  UNABLE  TO  REPENT.  581 
 
 Julian  Pe-        14  Follow  peace  with  all  men,  and  holiness,  without  It^ly. 
 
 Vutgat2r'a  ^^^^^  "°  ^"^''^"  ^^^^^  ^^^  *^^^  Lord  : 
 
 62.  '      15  Looking  diligently,  lest  any  man  fail  of  the  grace  of 
 
 God  ;  lest  any  root  of  bitterness  springing  up  trouble  you, 
 
 and  thereby  many  be  defiled; 
 
 16  Lest  there  6e  any  fornicator,  or  profane  person,  as 
 Esau,  who  for  one  morsel  of  meat  sold  his  birth-right. 
 
 17  For  ye  know  how  that  afterward,  when  he  would 
 have  inherited  the  blessing,  he  was  rejected  :  for  he  found 
 no  place  of  repentance,  though  he  sought  it  carefully  with 
 tears. 
 
 ^_S6.     HEB.  xii.  18— 24. 
 
 The  Apostle  shews  the  Superiority  of  the  Birth-rights  of  the 
 spiritual  Children  of  Abraham,  to  those  of  his  natural 
 Progeny,  and  therefore  the  greater  Sin  of  rejecting  them, 
 by  contrasting  the  Dispensation  of  the  Law  with  that  of 
 the  Gospel — Abraham's  spiritual  Children,  by  Faith  in 
 the  Gospel,  are  not  called  to  receive  the  Law,  which  was  to 
 'prepare  them  for  the  earthly  Canaan,  to  a  Mount  capa- 
 ble of  being  touched,  which  burned  with  Fire,  and  with 
 those  appalling  Signals  of  God's  Presence  (Exod.  xix.) 
 typical  of  his  consuming  Anger  against  Sinners,  and  the 
 Obscurity  of  the  Law ;  but  they  are  called  to  receive  the 
 mild  arid  gracious  Dispensation  of  Grace,  from  Mount 
 Sion  (Acts  i.  4.),  which  shall  prepare  them  for  worship- 
 ping in  the  Sion  of  the  Christian  Church  (Isaiah  Ix.), 
 which  is  the  City  of  the  living  God,  of  a  heavenly,  not  of 
 a  worldly  Nature,  including  the  whole  Family  of  Heaven 
 and  Earth, from  the  Beginning  to  the  End  of  Time, 
 
 1 8  For  ye  are  not  come  unto  the  mount  that  might  be 
 touched,  and  that  burned  with  fire,  nor  unto  blackness, 
 and  darkness,  and  tempest, 
 
 19  And  the  sound  of  a  trumpet,  and  the  voice  of 
 words  ;  which  voice  they  that  heard,  intreated  that  the 
 word  should  not  be  spoken  to  them  any  more  : 
 
 20  (For  they  could  not  endure  that  which  was  com- 
 manded. And  if  so  much  as  a  beast  touch  the  mountain, 
 it  shall  be  stoned,  or  thrust  through  with  a  dart. 
 
 21  And  so  terrible  was  the  sight,  that  Moses  said,  I 
 exceedingly  fear  and  quake  :) 
 
 22  But  ye  are  come  unto  mount  Sion,  and  unto  the  city 
 of  the  living  God,  the  heavenly  Jerusalem,  and  to  an  in- 
 numerable company  of  angels  '°, 
 
 '°  Doddridge  supposes  that  St.  Paul  here  refers  to  the  mani- 
 festation which  God  made  of  himself  upon  Mount  Sion,  as 
 being  milder  than  that  upon  Mount  Sinai.  '*  Sion,"  he  pro- 
 ccrds,  "  was  the  city  of  God.  In  the  temple,  which  stood  there^ 
 cherubim  wore  the  ornaments  of  the  walls,  both  in  the  holy^ 
 
5SZ  APOSTACY  FROM  THE  GOSPEL 
 
 Julian  Pe-         23  To  the  general  assembly  and  church  of  the  first-  Italy. 
 'v^^'.^^lf'   born,  which  are  written  in  heaven,  and  to  God  the  Judge 
 jj.j*  S^*"^ '  ra>  Q^  ^i\^  anci  to  the  spirits  of  just  men  made  perfect, 
 
 24  And  to  Jesus  the  mediator  of  the  new  covenant,  and 
 to  the  blood  of  sprinkling,  that  speaketh  better  things 
 than  that  of  Abel. 
 
 }  37.     HEB.  xii.  25,  to  the  end. 
 
 The  Apostle,  from  the  superior  Excellence  of  the  Gospel 
 Dispensation,  intreats  them  not  to  refuse  the  Mediator  of 
 this  better  Covenant,  for  if  their  Forefathers  were  de- 
 stroyed in  the  Wilderness  for  Disobedience  to  Moses,  who 
 spake  on  the  Part  of  God  to  them  on  Earth,  their  Con- 
 demnation will  be  proportionably  greater,  who  turn  away 
 from  God,  7vho  speaks  to  them  from  Heaven,  by  his  Son, 
 in  the  Gospel — At  the  giving  of  the  Law  his  Voice  shook 
 the  Earth — the  Porver  of  Heathen  Idolatry  (Exod.  xix. 
 18.),  but  now,  in  the  New  Dispensation,  according  to  the 
 Prediction  of  the  Prophet  (Haggai  ii.  6.),  not  only  the 
 idolatrous  Worship,  but  the  Mosaic  Economy,  was  also  to 
 be  shaken,  which  signifies  the  Removal  and  Change  of 
 those  Things  constituted  for  a  Time,  to  make  way  for  that 
 better  Dispensation  which  cannot  be  changed  or  shaken, 
 which  is  to  remain  till  the  End  of  the  World — From  the 
 unchangeable  Mature  of  the  Gospel  (Dan.  vii.  18.),  which 
 being  the  last  Dispensation  of  God,  canyiot  be  moved — 
 St,  Paul  exhorts  them  to  hold  fast  this  heavenly  Gift  that 
 they  may  serve  God  in  the  Way  that  pleases  him ;  for 
 under  the  Gospel,  as  under  the  Law,  God  is  a  consuming 
 Fire  to  those  who  apostatize,  and  are  Disobedient  to  his 
 Will  and  Commands. 
 
 25  See  that  ye  refuse  not  him  that  speaketh.  For  if 
 they  escaped  not  who  refused  him  that  spake  on  earth, 
 much  more  shall  not  we  escape  if  we  turn  away  from  him 
 that  sjjcaketh  from  heaven : 
 
 26  Whose  voice  then  shook  the  earth :  but  now  he 
 hath  promised,  saying,  Yet  once  more  I  shake  not  the 
 earth  only,  but  also  heaven  ". 
 
 and  most  holy  place,  to  signify  the  presence  of  angels.  There 
 was  a  general  assembly  and  congregation  of  the  priests,  which 
 were  substituted  instead  of  the  first-born,  of  whose  names  cata- 
 logues were  kept.  There  was  God,  a  supreme  Judge  of  con- 
 troversies, giving  forth  his  oracles.  The  high-priest  was  the 
 mediator  between  God  and  Israel,  (comp.  Luke  i.  8—10.)  and 
 the  blood  of  sprinkling  was  daily  used." 
 
 »'  Some  commentators  suppose  that  this  passage  refers  to  the 
 approachingdestruction  of  Jerusalem,  and  the  abolition  of  the  po- 
 litical and  ecclesiastical  constitution  ofthe  Jewish  state — the  one 
 signified  by  the  earth,  the  latter  by  heaven.  Others,  to  the  dis- 
 solution of  all  things,  to  the  new  heavens  and  earth — to  the 
 future  state  of  glory.     The  Jewish  slate  and  worship  arc  in  all 
 
AN  INEXPIABLE  CRIME—CHAP.  XV.  585 
 
 Julian  Pe-        27  And  this  word,  Yet  once  more,   signifieth  the  re-  Italy. 
 Vuf 'aJSa  i^<^ving  of  those  things  that  are  shaken,  as  of  things  th^t 
 ^^igar  '"'^j.g  made,  that  those  things  which  cannot  be  shaken  may 
 remain. 
 
 28  Wherefore  we  receiving  a  kingdom  which  cannot  be 
 moved,  let  us  have  grace,  whereby  we  may  serve  God 
 acceptably  with  reverence  and  godly  fear : 
 
 29  For  our  God  is  a  consuming  fire. 
 
 §  38.     HEB.  xiii.  1 — 6. 
 
 The  Apostle  exhorts  the  Hebrews  to  brotherly  Love,  to  acts 
 of  Charity  and  Mercy,  receiving  into  their  Houses 
 Strangers  or  Travellers,  after  the  Example  of  Abraham 
 and  Lot  (Gen.  xviii.  3.  xix.  2.) ;  to  have  Compassion 
 for  the  Sufferings  of  others,  as  those  who  are  liable  to  the 
 same  Evils,  and  to  purity  of  Conduct,  from  the  Fear  of 
 God's  Judgments — He  admonishes  them  not  to  covet  what 
 Providence  has  given  to  another,  but  to  be  content  with 
 those  Things  which  are  given  to  themselves  ;  for  God 
 himself  has  promised  to  protect  and  provide  for  them 
 (Joshua  i.  5.  1  Chron.  xxviii.  20.)— Christians  may 
 with  greater  Confidence  apply  this  Promise  to  themselves, 
 and  trust  with  David  in  Poverty  and  Affliction,  on  the 
 Omnipotence  of  God  (Psalm  cxviii.  6.  LXX.) 
 
 1  Let  brotherly  love  continue. 
 
 2  Be  not  forgetful  to  entertain  strangers  :  for  thereby 
 some  have  entertained  angels  unawares. 
 
 3  Remember  them  that  are  in  bonds,  as  bound  with 
 them ;  and  them  which  suffer  adversity,  as  being  your- 
 selves also  in  the  body. 
 
 4  Marriage  i^  honourable  in  all,  and  the  bed  undefiled: 
 but  whoremongers  and  adulterers  God  will  judge. 
 
 5  Let  your  conversation  be  without  covetousness ;  and 
 be  content  with  such  things  as  ye  have :  for  he  hath  said, 
 I  will  never  leave  thee,  nor  forsake  thee. 
 
 ()  So  that  we  may  boldly  say.  The  Lord  is  my  helper, 
 and  I  will  not  fear  what  man  shall  do  unto  me. 
 
 §  39.     HEB.  xiii.  7 — 16. 
 
 The  Apostle,  further  to  convince  them  that  the  Promises  of 
 God  never  fail,  desires  them  to  remember  the  Examples  of 
 their  deceased  Teachers  (perhaps  James  the  Apostle,  and 
 James  the  Bishop  of  Jerusalem)  who  jtresided  over  them, 
 and  to  imitate  their  Faith,  considering  the  wonderful  Sup- 
 
 nrobability  described  by  the  prophets  as  the  heavens,  because 
 they  were  established  by  God,  and  because  the  tabernacle,  with 
 its  worship,  were  typical  of  heavenly  things.— Sec  the  Disser- 
 tation of  Lord  Harrington,  at  Ihc  end  of  the  Essay  on  tho  Dis- 
 pensations. 
 
584  THE  HEBREWS  ARE  EXHORTED  TO  BE 
 
 Vulgar^„,     J"-"'"  ^""t^f  Death  >nTeMmmy  of  Jencs  Christ,  Iho  is 
 
 62.  for  ever  unchangeable~On  this  Account  they  are  warned 
 
 not  to  be  earned  a^ay  rvith  various  and  unapoltoUcatZc 
 
 tr.nes-t„  havethar  Hearts  established  ilthe  E^acyof 
 
 l/T-iirf  ^"''\''f  ^''"^t'.for  the  PardoTofTi 
 
 fI  ff:,  f  T""^  ^""il-nose  rvho  ea  of  the 
 Flesh  of  the  Sacnfces  of  the  Peaee-Offerings  and  of  the 
 La.,  trustmg  through  them  to  be  recoiiled^to  God  (lev! 
 'Xrh~}  '^'J]'"'''"'.  ^'gl'ttoeat  of  the  Sacrifice  of 
 ttf„t  T,  ^^Z'-f"'  "''"'■'''"g  to  their  o,vn  Lai 
 had  been  off  T  ''•^'"'"«'-'  "/"'^  ^"^^^^  ^^hose  Blood 
 '"fb^^  offered  as  an  Atonement  for  Sin,  for  the  Flesh 
 of  that  Ammal  mas  to  oe  burned  without  tlw  Camp  (Lev 
 XV,.  .7.)-Chr,st,  of  which  this  was  the  Type,  opened  the 
 Haven  of  Heavens  to  Man-,  by  the  sprinkling  of  his  own 
 
 fZ%  ^  ?i  '"/■J*;^  '""i  "■ff''"'^  '"'  ^'^^*  <>'  «  living 
 ttotlZfri  "  ^r'  "-^  r"  ^'''lf~^^  exhorts  thd 
 so  tojollow  Chnst,  making  a  living  Sacrifice  of  the  Flesh 
 
 andoffermgto  God,  through  him,  the  only  acceptable  Sal 
 crificc  of  Pra,se  and  Thankfulness,  with  Acts  if  CharL 
 and  Mercy  to  Man,  for  Christ's  sake.  ^ 
 
 1  Remember  them  which  have  the  rule  over  you.  who 
 have  spoken  unto  you  the  word  of  God:  whose  toh  fol- 
 low, considering  the  end  of  their  conversation  : 
 
 ever     '"'  *^  '^""^  ^^^'■^'^'''i '  ""^  '"-day.  and  for 
 
 ,,.;„/%"'"  f""'^''  ^^""^  "''■'■'  '^'■^^'■^  ""<•  strange  doc- 
 trines :  for  tl  ,s  a  good  thing  that  the  heart  be  established 
 with  grace;  not  With  meats,  which  have  not  profited  them 
 that  have  been  occupied  tlierein. 
 
 10  We  have  an  altar,  whereof  they  have  no  right  to 
 eat  which  serve  the  tabernacle. 
 
 11  For   the  bodies  of  those  beasts,  whose   blood  is 
 
 pe5fi;^nrowtiot:'u«L\? 
 
 camp,  bearing  his  reproach  : 
 
 onlV"'  ''^'^  ^^^^  '""^  "^  continuing  city,  but  we  seek 
 one  to  come. 
 
 15  By  him  therefore  let  us  offer  the  sacrifice  of  praise 
 
 tLtVC^^^^      ''^'"'^  ^'^  f^-uitofo.Hips,  giving 
 
 IG  But   to   do  good,  and  to  communicate,   for-vct  not  • 
 <or  with  such  sacrifices  God  is  well  pleased. 
 
OBEDIENT  TO  THEIR  TEACHERS  AND   BISHOPS.  585 
 
 Julian  Pe-  §40.      HEB.  xiii.  17 — 21.  Italy. 
 
 riod,  4775. 
 
 Vulgar^ra,  The  Apostle  desires  them  to  obey  their  lawful  Pastors  and 
 Teachers,  who  are  ajjpomted  to  direct  and  govern  them 
 in  spiritual  Things,  and  to  give  an  Account  of  their  Con- 
 duct to  God — He  desires  their  Prayers  also  for  himself  . 
 that  he  may  be  restored  to  them  the  sooner — That  though 
 they  may  not  approve  his  Doctrines,  he  has  delivered 
 them  faithfully,  ever  afixious  to  fulfil  the  Duties  of  his 
 Apostleship — He  solemnly  prays  that  God,  who  brought 
 bach  Jesus  Christ  from  the  Dead,  through  the  Blood  of  his 
 unchangeable  Covenant,  may  malce  them  perfect  in  every 
 good  Work,  through  the  Influences  of  the  Holy  Spiirit, 
 given  to  them  by  Jesus  Christ,  to  whom  the  Glory  of 
 Mans  Salvation  is  to  be  for  ever  ascribed, 
 
 17  Obey  them  that  have  the  rule  over  you,  and  submit 
 yourselves :  for  they  watch  for  your  souls,  as  they  that 
 must  give  account :  that  they  may  do  it  with  joy,  and 
 not  with  grief :  for  that  is  unprofitable  for  you. 
 
 1 8  Pray  for  us  :  for  we  trust  we  have  a  good  consci- 
 ence, in  all  things  willing  to  live  honestly. 
 
 19  But  I  beseech  you  the  rather  to  do  this,  that  I  may 
 be  restored  to  you  the  sooner. 
 
 20  Now  the  God  of  peace,  that  brought  again  from  the 
 dead  our  Lord  Jesus,  that  great  Shepherd  of  the  sheep, 
 through  the  blood  of  the  everlasting  covenant, 
 
 21  Make  you  perfect  in  every  good  work  to  do  his 
 will,  working  in  you  that  which  is  well  pleasing  in  his 
 sight,  through  Jesus  Christ ;  to  whom  be  glory  for  ever 
 and  ever.     Amen. 
 
 §  41.     HEB,  xiii.  22,  to  the  end. 
 
 The  Apostle,  in  conclusion,  beseeches  the  Hebrews  not  to  be 
 so  prejudiced  against  him  as  to  prevent  their  receiving  the 
 brief  Instructions  he  has  given  thern—zHe  mentions  his 
 Desire  of  visiting  them  with  Timothy — His  Salutation 
 and  Benediction. 
 
 22  And  I  beseech  you,  brethren,  suffer  the  word  of 
 exhortation  :  for  I  have  written  a  letter  unto  you  in  ievf 
 words. 
 
 23  Know  ye  that  our  brother  Timothy  is  set  at  liberty  ; 
 with  whom,  if  he  come  shortly,  I  will  see  you. 
 
 24  Salute  all  them  that  have  the  rule  over  you,  and  all 
 the  saints.     They  of  Italy  salute  you. 
 
 25  Grace  be  with  you  all.     Amen. 
 
586  ON  THE  TRAVELS  OF  ST.  PAUL, 
 
 Julian  Pe-  SECTION  II.  jtal^- 
 
 Vulgar^ra'  /ifter  his  Liberation^  St.  Paid  visits  Italy ^  Spain,  Britain^  Britain. 
 63-4.  and  the  IVest  '\ 
 
 12  We  cannot  be  certain  what  were  the  travels  of  St.  Paul  be- 
 tween his  iirst  and  second  imprisonments  at  Rome.  The  pro- 
 bable accounts  must  be  collected  from  the  remaining  testimony 
 of  the  Second  Epistle  to  Timothy,  and  the  desire  he  had  ex- 
 pressed in  his  Epistles  written  before  his  liberation. 
 
 Bishop  Pearson,  with  many  very  eminent  and  learned  theolo- 
 gians, have  been  of  opinion,  that  when  he  left  Italy  he  first  pro- 
 ceeded to  Spain,  and  the  West.  Bishop  Stillingflcct,  and  since 
 his  time  the  learned  Bishop  Burgess,  in  our  own  day,  have  stre- 
 nuously defended  this  opinion. 
 
 In  his  Epistle  to  the  Romans  (chap.  xv.  24.)  he  had  long  be- 
 fore expressed  his  determination  to  go  into  Spain — "  Whenso- 
 ever I  take  my  journey  into  Spain,  I  will  come  to  you.  For  I 
 trust  to  see  you  in  my  journey,  and  to  be  brought  on  my  way 
 thitherward  by  you,  if  first  I  be  somewhat  filled  with  your  com- 
 pany." 
 
 There  appears  to  be  sufficient  traditional  evidence  to  satisfy 
 us  that  the  apostle  eventually  fulfilled  his  determination. 
 
 The  testimonies  of  the  first  six  centuries,  either  expressly  re- 
 cord St.  Paul's  journey  to  the  West  and  to  Britain,  or  offer 
 such  evidence  of  the  propagation  of  Christianity  in  Spain  and 
 Britain,  as  coincides  with  these  testimonies. 
 
 1.  The  first  and  most  important  is  the  testimony  of  Clemens 
 Romanus,  "the  intimate  friend  and  fellow-labourer  of  St.  Paul." 
 He  says,  that  St.  Paul,  in  preaching  the  Gospel,  went  to  the 
 utmost  bounds  of  the  West,  Itti  to  Ttpfia  rijg  dvaeaig.  This  is 
 not  a  rhetorical  expression,  as  Dr.  Hale  supposes,  but  the  usual 
 designation  of  Britain.  Catullus  calls  Britain,  ultima  Britannia, 
 and  ultima  occidentis  insula.  The  West  included  Spain,  Gaul, 
 and  Britain.  Theodoret  speaks  of  the  inhabitants  of  Spain, 
 Gaul,  and  Britain,  as  dwelling  in  the  utmost  bounds  of  the  West, 
 rag  Ti]g  iairtQag  eaxariag.  The  connection  between  Britain  and 
 the  West,  will  be  seen  in  other  passages  quoted  by  Bishop  Stil- 
 lingfleet  (a);  and  in  the  following  of  Nicephorus(6) — rrpbg  icnn. 
 piov  (OKeavov  etcrfaXwv  Kai  rag  BpsTavviKcig  vtjcrovg  tvayyeXirra- 
 fiivog.  The  utmost  bounds  of  the  \Vest,  then,  is  not  rhetorical 
 language  in  itself,  for  it  is  a  common  appellation  of  Britain; 
 nor  as  applied  to  St.  Paul,  for  it  was  said  of  others  of  the  apos- 
 tles. 
 
 2.  In  the  second  century  (A.D.  176,)  Ircn^us  speaks  of  Chris- 
 tianity as  propagated  to  .the  utmost  bounds  of  the  earth,  hoc 
 TTEftarbJv  Tt]g  yr]g,  by  the  apostles  and  their  disciples  j  and  parti- 
 cularly specifies  the  churches  planted  {ev  raig  'l€epiaig,  and  h 
 KsXroig)  in  Spain,  and  the  Celtic  nations  (c).  By  the  KeXroi 
 were  meant  the  people  of  Germany,  Gaul,  and  Britain  (d). 
 
 3.  At  the  end  of  the  second  and  the  beginning  of  the  third 
 century  (A.D.  193—220,)  Tertullian  mentions,  among  the  Chris- 
 tian converts,  Hispaniarum  omnes  termini,  et  Galliarum  divcr- 
 versaj  nationes  et  Britannorum  inaccessaRomanis  loca,  Christo 
 vero  subdita(e).  Though  Irena^us  and  Tertullian,  in  their  tes- 
 timonies, do  not  expressly  mention  St.  Paul,  yet  the  conversion 
 of  Britain  to  Christianity  is  recorded  as  the  work  of  the  apos- 
 tics  and  their  disciples.  It  is  most  interesting  to  lind  such  wri- 
 ters speaking  of  their  proximity  to  the  origin  of  the  Christian 
 Church,  and  consequently  of  the  perfect   competency  of  their 
 
AFTER  HIS  FIRST  IMPRISONMENT  AT  ROME.  587 
 
 Julian  Pe-  testimony.  "  Hesterni  sumus,"  says  TertuUian,  '*  ct  vestra  Italy— 
 riod,4776.7.  omnia  adimplevimus,  urbes,  insulas,  castella,  municipia,  conci-  Spain— 
 VulgatiEra,  jiabula,  castra  ipsa,  tribus,  Palatium,  Senatum,  forum  (/).  Britain. 
 63-4.  4.  In  the  fourth  century  (A.D.  270—340,)  Eusebius  says  that 
 
 some  of  the  apostles  passed  over  the  ocean  to  the  British  isles, 
 tTTi  Tag  KaXovfievag  BptTaviKag  vrjaovg  {y) ;  and  Jerome,  in  the 
 same  century  (A.D.  329—420,)  ascribes  this  province  expressly 
 to  St.  Paul,  and  says  that,  after  his  imprisonment,  having  been 
 in  Spain,  he  went  from  ocean  to  ocean,  and  that  he  preached 
 the  Gospel  in  the  western  parts  (/i).  In  the  western  parts  he 
 included  Britain,  as  is  evident  from  a  passage  in  his  Epitaphiuni 
 Marcellae  (i). 
 
 5.  In  the  fifth  century  (423—460,)  Theodoret  mentions  the 
 Britons  among  the  nations  converted  by  the  apostles  ,;  and  says 
 that  St.  Paul,  after  his  release  from  imprisonment,  went  to 
 Spain,  and  from  thence  carried  the  light  of  the  Gospel  to  other 
 nations  (7i).  He  says  also  that  St.  Paul  brought  salvation  to  the 
 islands  that  lie  in  the  ocean  (/),  raig  tv  no  TrtXayu  viuKeiixtvaig 
 vi]<Toig  Tr}v  locpsXeiav  TrpotTJjveyKE.  If  there  could  be  any  doubt 
 whether  the  British  island  were  meant  by  the  island  that  lies  in 
 the  ocean,  we  have,  besides  the  passage  of  Nicephorus,  before 
 quoted,  the  following  of  Chrysostom,  who  thus  describes  them  : 
 Kaiyapai  BperaviKai  vrjcroi  ai  rtjg  OaXarTtjg  tKTog  Keifievai^  Kai 
 IV  avTiii  ovaai  ro)  QKeavio,  rijg  dvvajieojg  tov  prjixaTog  r]aQovro  (»i). 
 
 6.  In  the  sixth  century  (560—600,)  Venantius  Fortunatus  says 
 thus  of  St. Paul :— Transit  et  Oceanum,  vel  qua  facit  insula  por- 
 turn,  Quasque  Britannus  habet  terras,  quasque  ultima  Thule. 
 This  passage  has  been  sometimes  hesitatingly  admitted,  as  if 
 verse  were  necessarily  the  vehicle  of  fiction.  But  that  the  tes- 
 timony of  Venantius  Fortunatus  is  not  to  be  ascribed  to  the  li- 
 cense of  poetical  exaggeration;  and  that  the  language  of  Cle- 
 mens, Jerome,  and  Theodoret  is  neither  ambiguous  nor  hyper- 
 bolical (n)  3  we  may  judge  from  an  authority,  which  will  not  be 
 suspected  of  making  any  undue  concessions  in  favour  of  the 
 evidences  of  Christianity,  but  who  was  well  acquainted  with  the 
 political  facilities  which  the  Roman  empire  at  that  time  afforded 
 for  the  universal  propagation  of  the  Gospel.  "  The  public 
 highways,"  says  Mr.  Gibbon,  "  which  had  been  constructed  for 
 the  use  of  the  legions,  opened  an  easy  passage  for  the  Christian 
 missionaries  from  Damascus  to  Corinth,  and  from  Italy  to  the 
 extremity  of  Spain  or  Britain (o)." 
 
 To  the  ancient  authorities  here  cited,  we  have  to  add  the 
 concurrence  of  the  very  learned  and  judicious  modern  writers 
 referred  to  before,  p. 321.  We  may  add  further,  the  testimony 
 of  Archbishop  Parker  (p)  :— Paulum  ipsum  Gentium  doctorem, 
 cum  aliis  gentibus,  tum  nominatim  Britannis,  nunciasse  post 
 priorem  suam  Ronue  incarcerationem,  ct  Theodoretus  et  So- 
 phronius  Palriarcha  Hierosolymitauus  ailirmant.  Hoc  quod 
 Pontificii  incredibile  alque  adeo  impossibilc  statuunt,  cum  vero 
 maxinie  cohserct :  and  of  Camden — Certum  est  Britannos  in 
 ipsa  Ecclesiaj  infantia  Christiauam  religionem  imbibisse  (</), 
 who  cites  Theodoret  and  Sophronius,  and  Venantius  Fortuna- 
 tus, in  testimony  of  St.  Paul's  journey  to  Britain.  Cave  also,  in 
 his  life  of  St.  Paul,  quotes  the  same  writers,  and  says,  that  by  the 
 island  that  lies  in  the  ocean,  Theodoret  undoubtedly  meant  Bri- 
 tain. Such  strength  of  ancient  and  modern  authorities  ought, 
 if  I  may  judge  by  my  own  convictions,  to  put  the  subject  of  St. 
 Paul's  preaching  the  Gospel  in  Britain  beyond  all  controversy 
 or  doubt. 
 
 The  general  evidence  thus  addu(  ed  by  Bishops  Stillingfleel 
 and  Burgess  appears  to  be  (luite  suilitienl  to  jjrove  the  fact,  that 
 
588  TRAVELS  OF  ST.  PAUL  TO  SPAIN  AND  BRITAIN, 
 
 Julian  Pe-  St.  Paul  came  to  Britain  ;  but  I  cannot  assent  to  the  early  date  Italy— 
 riod,4776-7.  which  is  assigned  to  this  event  by  Gildas,  Jerome,  and  Euse- Spain— 
 VulgafiEra,  bius.  On  this  point  it  seems  the  authorities  on  which  they  de-  Britain. 
 63-4.  pended  led  them  into  error. 
 
 The  testimony  of  Josephus  is  opposed  to  those  of  Jerome, 
 Eusebius,  and  Gildas;  and  as  he  lived  nearer  to  the  times  in 
 question  :  and  as  the  date  assigned  by  him  to  the  recall  of  Felix, 
 is  perfectly  consistent  with  the  other  dates,  and  leaves  sufficient 
 time  for  all  the  apostle's  travels,  before  his  second  return  to 
 Rome,  I  consider  the  authority  of  Josephus  preferable  to  that 
 of  the  subsequent  writers.  The  decision  of  the  question  de- 
 pends on  the  date  of  the  recall  of  Felix,  and  this  cannot  be  cer- 
 tainly ascertained. 
 
 Bishop  Burgess  has  discussed  the  question  of  the  dates  of  St. 
 Paul's  voyage  to  Rome,  the  recall  of  Felix,  and  the  apostle's 
 subsequent  tour  to  Spain  and  Britain,  with  his  usual  skill  and 
 learning.  Among  other  reasons  for  assigning  the  year  56  to  St. 
 Paul's  voyage  to  Rome,  and  consequently  his  release  from  im- 
 prisonment to  the  year  58,  he  mentions  the  following,  which 
 appear  however  to  be  capable  of  easy  solution. 
 
 1.  Gildas  says  that  Christianity  was  introduced  into  Britain 
 before  the  defeat  of  the  British  forces  under  Boadicea. 
 
 This  might  have  been  done  by  others  than  the  apostles. 
 
 2.  An  ancient  British  record  informs  us,  that  Caractacus  re- 
 turned from  Rome  to  Britain  in  the  year  58,  A.D.  and  that  the 
 royal  family  introduced  Christianity. 
 
 St.  Paul,  therefore,  might  have  been  invited  into  Britain  by 
 some  of  the  Britons,  who  may  have  seen  his  friends,  and  per- 
 haps his  Epistle,  at  Rome  ;  but  it  does  not  follow  that  he  must 
 necessarily  have  accepted  that  invitation  as  early  as  58,  nor  be- 
 fore his  various'  other  duties  permitted.  His  deliverance  from 
 his  first  imprisonment  appears  to  have  been  the  most  favourable 
 opportunity  that  presented  itself. 
 
 3.  The  removal  of  Pallas,  the  brother  of  Felix,  in  the  second 
 year  of  Nero,  implies,  that  Felix  would  be  removed  about  the 
 same  time.  It  appears  from  Tacitus  (Annal.  1.  12.)  that  he  was 
 dependant  upon  his  brother's  power. 
 
 It  is  not  by  any  means  certain  that  Nero  would  necessarily 
 have  recalled  Felix  ou  this  account.  Felix  had  rendered  great 
 public  service  to  the  province,  in  clearing  it  of  robbers.  On 
 the  contrary,  Josephus  tells  us,  that  Pallas,  even  in  the  sixth 
 year  of  Nero,  obtained  the  pardon  of  his  brother.  The  truth 
 seems  to  be,  that  though  Pallas  was  no  longer  a  favourite,  his 
 influence  with  Nero  had  not  entirely  declined  at  the  Roman 
 court — Agrippina,  at  least,  retained  her  authority  over  Nero, 
 and  Pallas  his  influence  with  Agrippina,  and  by  her  means  Felix 
 may  have  been  continued  in  hisotiice. 
 
 4.  Josephus  tells  us  that  Nero  pardoned  Felix  when  Pallas 
 ,           was  high  in  favour  with  him.     This  necessarily  implies  that  it 
 
 was  early  in  the  reign  of  Nero. 
 
 It  may  mean  when  Pallas,  though  out  of  oflice,  was  more  in 
 favour  than  before — or  when  the  revenge  of  Nero  was  satisfied 
 with  the  death  of  Agrippina,  and  he  began  to  look  with  more 
 favour  upon  Pallas. 
 
 The  space  between  63  and  68,  the  probable  date  of  St.  Paul's 
 martyrdom,  is  amply  sufficient  for  the  remaining  journeyings  of 
 St.  Paul  between  his  return  from  Britain  and  his  martyrdom  at 
 Rome. 
 
 It  docs  not  appear,  from  a  careful  examination  of  the  dates  of 
 events  that  took  place  from  53,  the  year  which  Bishop  Burgess 
 would  assign  to  the  Epistle  to  the  Romans,  or  lo  the  beginning 
 
AND  RETURN  TO  JERUSALEM— CHAP.  XV.  589 
 
 Julian  Pe-  SECTION  III.  Jerusalem. 
 
 VdgaSra,  ^^  *^^^  proceeds  to  Jerusalem  '\ 
 
 65.  '     *    . — — 
 
 of  58,  the  latest  and  most  usual  date,  that  there  is  suflicient 
 space  to  allow  the  journey  to  Britain. 
 
 A  very  ingenious  anonymous  writer,  in  the  I9th  Number  of 
 the  Classical  Journal,  has  attempted  to  reconcile  the  times  of 
 St.  Paul's  journics,  and  the  dates  oi"  the  Epistles,  with  the  sup- 
 position that  Felix  was  recalled  in  56.  As  I  have  adopted  the 
 opinion  of  Bishop  Pearson,  and  prefer  the  authority  of  Jose- 
 phus  to  that  of  Jerome  and  Eusebius,  that  the  date  was  62,  I 
 shall  ouly  observe  that  it  appears  to  be  impossible  to  reconcile 
 the  periods  of  the  conversion  of  St.  Paul — his  return  to  Damas- 
 cus—the council  at  Jerusalem— and  the  time  unavoidably  occu- 
 pied by  the  planting  of  the  several  Churches  with  this  early 
 date  of  his  first  imprisonment. 
 
 The  venerable  and  learned  Dr.  Hales,  in  his  valuable  '*  Essay 
 on  the  origin  and  purity  of  the  primitive  Church  of  the  British 
 isles,  and  its  independence  upon  the  Church  of  Rome,"  consi- 
 ders Lies,  or  Lucius,  to  be  the  first  person  who  established 
 Christianity  in  Britain.  It  does  not  seem  necessary  to  enter 
 further  into  his  arguments  than  to  observe,  that  he  has  suc- 
 ceeded in  demonstrating  the  absurdity  of  venturing  to  come  to 
 any  positive  conclusions  in  the  aflirmative,  especially  as  St. 
 Paul  has  omitted  all  notice  of  his  journey  to  Britain  in  his 
 Second  Epistle  to  Timothy.  There  still,  however,  appears  to 
 be  sufficient  evidence  to  justify  my  adoption  of  Bishop  Bur- 
 gess's opinion,  that   St.  Paul   preached   in  Britain,  which   is 
 
 supported  also  by  the  authority  of  Parker,  Cambden,  Usher, 
 
 Stillingfleet,   Gibson,  Nelson,  Rowland,  Collyer,   and  Bishop 
 
 Pearson. 
 (a)  Grig.  Britt.  p.  38.    (b)  Hist.  L.  ii.  c.  40.  apud  Usher,  Antiq. 
 
 Eccles.  Brilau.  p.  740.     {c)  Lib.  i.  c.  2  and  3.     (d)  Cluverii  Introd. 
 
 Geog.  L.  xi.  c.  5.     (e)  Adversus  Juda^os,  c.  7.     (  /  J  Apologet.  c.  37. 
 
 (a)  Demonst.  Evang.  L.  iii.  c.  7.     {h)  De  Script.  Eccles.  and  in  Araos 
 
 C.5.     (i)  Gibson's   Camden's   liritt.   P.  Ixx.  ed.  1G95.      {k)    In  2  Ep. 
 
 ad  Tim.  4.  17.     (0  Tom.  i.  in  Psalm  116.     (m)  Oral.  Tom.  iv.p.  575. 
 
 (n)  Lingard's  Anglo  Saxon  Church,  vol.  i.  p.  3,  note  3.     (o)  Gibbon's 
 
 Decline,  &c.  chap.  xv.  vol.  ii.  p.  358.  8vo.  edit,    (p)  De  vetustate   Ec- 
 
 clesiffi  Britt.  iust.    (q)  Britannia,  p.  40,  ed.  1590. 
 
 »3  From  his  journey  to  the  "West  we  may  conclude  that  he  went 
 to  Judea,  and  probably  to  Jerusalem.  In  his  Epistle  to  the 
 Hebrews,  he  had  declared  this  to  be  his  intention.  "  Know  ye 
 not  "  he  says,  Heb.  xiii.  23.  "  that  Timothy  is  set  at  liberty, 
 with  whom,  if  he  come  shortly  I  will  sec  you."  Dr.  Hales  thinks 
 he  could  not  venture  to  go  up  again  to  Jerusalem,  as  his  lile 
 would  thereby  be  uselessly  endangered.  It  cannot  however  ap- 
 pear improbable,  that  the  wretched  state  of  confusion  to  which 
 that  miserable  country  had  been  brought,  would  have  prevented 
 any  further  judicial  interference  with  the  apostle.  He  would 
 now  have  heard,  and  have  been  deeply  alVected  by  the  mournful 
 crv  of  Jesus,  the  son  of  Ananus— "  a  voice  from  the  east,  a  voice 
 against'Jerusalem  and  the  temple."  This  sad  cry  was  begun  four 
 years  before  the  commencement  of  the  war,  about  the  year  62. 
 St.  Paul  had  long  foreseen  the  approaching  destruction  of  Je- 
 rusalem, and  this  voice  must  have  appeared  to  the  apostle,  as 
 the  result  of  a  divine  or  supernatural  impulse  (a). 
 
 "  We  have  seen,"  say  L'Enfant  and  Beausobre.in  their  gene- 
 ral preface  to  St.  Paul's  Epistles,  p.  31,  "  that  the  apostle  wasac- 
 
590  TRAVELS  OF  ST.  PAUL  FROM  ANTIOCII, 
 Julian  Pe-  SECTION  IV. 
 
 VulgaSra,  ^''^^^^  Jerusalem  to  Antioch  in  Syria''.  Antioch. 
 
 65.  ^  - 
 
 SECTION   V. 
 
 From  Antioch  to  Colosse  '*.  Colosse. 
 
 SECTION  VL 
 
 From  Colosse  to  Philippi  '^  Philiiipi. 
 
 customed  to  go  from  lime  to  time  to  Jerusalem,  and  to  take  the 
 opportunity  of  the  solemn  festivals,  so  long  as  the  temple  sub- 
 sisted. The  Jewish  Christians  did  not  neglect  the  ordinances 
 of  the  law.  St.  Paul  himself  did  not  neglect  them,  that  he 
 might  give  no  offence  to  the  Jews."  I  readily  assent,  says  Dr. 
 Lardner,  to  what  they  say  about  the  apostle's  going  to  Jerusa- 
 lem ;  I  would  almost  think  that  St.  Paul  w  as  desirous  to  go  thi- 
 ther, to  praise  God  in  his  temple  for  the  favourable  circum- 
 stances of  his  imprisonment  at  Rome,  and  for  his  deliverance 
 from  It.  St.  Paul's  case  at  Rome  very  much  resembled  what  had 
 happened  to  him  at  Corinth,  after  which  we  find  he  had  a  vow, 
 and  went  from  Corinth  to  Ephesus,  and  hastened  to  Jerusalem. 
 (Acts  xviii.  9.  22.)  In  like  manner  I  imagine,  that  now  St.  Paul 
 went  to  Jerusalem,  as  soon  as  he  could  ;  but  he  made  no  long 
 stay  there.  It  had  not  been  his  custom  so  to  do  since  his  con- 
 version. 
 
 Having  been  'at  Jerusalem,  I  suppose  that  he  visited  divers 
 Churches,  which  had  been  planted  by  him,  and  then  returned  to 
 Rome  (6). 
 
 (a)  Le  Clerc,  H.  E.  An.  62,  n.  v.  ap.  Lardner,  vol.  ill.  p.  522,  observes, 
 this  account  of  the  son  of  Ananus  : — Quae  si  vera  sunt,  non  immerito  Jo- 
 sephus  rem  divinitus  contigisse  censuit.  (6)  Lardner's  Supplement  to 
 his  Credibility— Life  of  St.  Paul  in  fin. 
 
 ^*  From  Jerusalem  it  is  probable  he  went  to  Antioch  in  Syria, 
 be  having  always  made  this  route  in  his  former  journeyings. 
 This  is  Lord  Barrington's  opinion  ;  but  Dr.  Lardner  thinks  he 
 went  from  Judea  to  Ephesus,  and  there  left  Timothy,  whom  he 
 had  sent  for  two  years  before,  to  come  to  him  from  Ephesus  to 
 Rome.  From  Ephesus,  Dr.  Lardner  thinks,  he  went  to  Lao- 
 dicea  and  Colosse,  and  possibly  returned  to  Rome  by  Troas, 
 Philippi,  and  Corinth.  I  have  preferred  the  opinion  of  Lord 
 Barrington. 
 
 *5  He  had  promised  Philemon  to  come  to  him  at  Colosse,  ver. 
 22. — "  Prepare  me  also  a  lodging  ;  for  I  trust  that  through  your 
 prayers  I  shall  be  given  unto  you."  We  may  conclude,  there- 
 fore, that  St.  Paul  visited  Colosse. 
 
 >6  The  Philippians  had  liberally  contributed  to  the  support 
 and  comfort  of  St.  Paul,  while  he  was  in  prison  at  Rome,  Phil, 
 iv.  15,  16,  And  we  may  conclude  that  he  would  have  endea- 
 voured to  go  round  by  Philippi  to  thank  them,  and  to  confirm 
 the  Church,  as  he  had  expressed  his  intention  of  doing, 
 Phil.  i.  25.  and  Phil.  ii.  24. 
 
 Chap.  i.  ver.  25. — "  And  having  this  confidence,  I  know  that 
 I  shall  abide  and  continue  with  you  all  for  your  furtherance  and 
 joy  of  faith." 
 
 Chap.  ii.  ver.  24 "  But  I  trust  in  Ihc  Lord  that  I  also  myself 
 
 shall  come  shortly." 
 
AND  THE  CHIEF  PLACES   IN   GREECE  TO  ROME.  591 
 
 Julian  Pe-  SECTION  VII. 
 
 vdgaS;,  From  Philippi  to  Corinth  '\  Corinth. 
 
 SECTION  VIII. 
 
 From  Corinth  to  Troas  '^  Troas. 
 
 SECTION  IX. 
 
 From  Troas  to  Miletum'^.  Miletam. 
 
 SECTION  X. 
 
 Frmn  Miletum  to  Rome  ^\  Rome. 
 
 Chap.  iv.  ver.  15,  16.— 15.  "  Now,  ye  Philippians,  know  also, 
 that  in  the  beginning  of  the  Gospel,  when  I  departed  from  Ma- 
 cedonia, no  Church  communicated  with  me  as  concerning  giv- 
 ing and  receiving,  but  ye  only. 
 
 16.  "  For  even  in  Thessalonia  ye  sent  once  and  again  unto 
 my  necessity." 
 
 »7  We  know  that  he  went  to  Corinth,  for  he  left  there  Erastus 
 sick,  (2  Tim.  iv.  20.)  which  he  could  not  do  in  his  first  journey 
 to  Rome,  for  then  he  did  not  go  near  Corinth,  as  we  may  justly 
 infer,  by  the  account  St.  Luke  gives  us  of  his  voyage. 
 
 18  From  Corinth  he  goes  to  Troas,  and  there  leaves  his  cloak 
 and  parchments  (2  Tim.  iv.  13.),  for  he  cannot  well  be  supposed 
 to  have  left  them  there  in  his  former  voyage,  when  he  had 
 the  collections  to  carry  with  him  to  Jerusalem  j  and  when  he 
 had  hired  a  ship,  on  purpose  to  convey  him,  his  things,  and 
 companions. 
 
 19  At  what  time  St.  Paul  went  to  Miletum  is  uncertain.  He 
 left  there  Trophimus  sick  (2  Tim.  iv.  20).  As  this  is  the  next 
 place  he  mentions,  after  saying  he  had  been  at  Troas,  we  are 
 justified  in  referring  it  to  the  present  period. 
 
 20  St.  Paul  now  sails  to  Italy,  and  goes  to  Rome,  where  he 
 finds  a  very  different  face  of  atfairs  from  the  time  of  his  first 
 being  there.  The  Christian  religion  was  now  treated  not  only 
 as  a  new,  but  as  an  impious  superstition,  and  the  Christians  as 
 abominable  people,  who  deserved  to  be  hated  of  mankind.  Suet, 
 in  Ner.  c.  16.  Tacit.  Annal.  15.  44.  This,  perhaps,  was  owing 
 to  the  calumnies,  which  the  Jews  spread  of  them  every  where,  and 
 which,  perhaps,  also  the  Gnostics,  by  this  time,  gave  too  much 
 countenance  to.  Therefore  St.  Paul,  as  one  of  the  chiefof  his  sect, 
 was  cast  into  so  close  confinement,  that  Onesiphorus  "  with 
 difliculty  found  him  out,"  (2  Tim.  i.  16.)  and  was  in  such  dan- 
 ger, that  no  man  stood  by  him,  (2  Tim.  iv.  16.)  However,  St. 
 Paul  made  such  an  apology  for  himself  and  the  Christian  rdi- 
 gion,  that  he  was  for  some  time  delivered  out  of  the  mouth  of 
 the  lion,  and  the  Christian  religion  became  more  fully  known, 
 (2Tim.iv.  17.)  During  his  second  imprisonment  at  Rome,  he 
 sends  Titus  (who  came  hither  with  him  from  Nicopolis)  to  Dal- 
 matia,  (2  Tim.  iv.  10.)  and,  after  his  first  and  second  defence, 
 he  writes  his  second  Epistle  to  Timothy.  That  epistle  seems 
 to  have  been  directed  to  him  in  some  place,  from  whence  he 
 was  to  take  Ephesus  in  his  way  to  Rome,  as  may  be  gathered 
 from  chap.  xi.  14^  15.  and  iv.  19,  from  whence  it  would  not  bo 
 
592  SECOND  IMPKISONMENT  OF  ST.  PAUL— CHAP.    XV. 
 
 Julian  Pe-  SECTION  XI. 
 
 Vulgar^ra,  ^^'  ^^^^  ^*  imprisoned  at  Rome  in  the  general  Persecution 
 C5.  hy  Nero'\ 
 
 Rome. 
 
 much  out  of  his  way  to  go  by  Troas  to  Rome  ;  as  we  may  col- 
 lect from  ver.  13. ;  and  from  whence  he  might  bring  Mark  with 
 him,  who  is  said  to  have  been  at  Jerusalem.  I  think  it  is  pro- 
 bable that  it  might  be  about  Lystra,  which  was  Timothy's  native 
 place,  and  where  possibly  St.  Paul  left  him  (when  he  went  from 
 Jerusalem  in  his  last  journey  to  Rome)  to  stay  with  his  friends, 
 and  be  useful  to  the  Churches  in  that  neighbourhood.  This 
 seems  to  me  the  more  likely,  because  he  speaks  "  of  the  faith 
 of  his  grandmother  Lois,  and  his  mother  Eunice,"  chap.  xv. 
 which  perhaps  the  thought  of  the  place  where  he  sent  his  letter 
 might  bring  to  his  mind.  I  think  thus  also,  viz.  because  he 
 mentions  his  afflictions  and  persecutions  in  these  countries, 
 and  no  other,  (chap.  ii.  10,  11.)  for  the  very  same  reason.  His 
 persecutions  elsewhere,  and  some  of  which  were  as  severe,  or 
 severer,  Timothy  knew;  having  been  his  companion  in  most  of 
 his  travels  since  Timothy's  conversion.  That  all  this  was  done 
 during  St.  Paul's  second  imprisonment  at  Rome,  will  appear 
 from  the  following  considerations.  In  the  first  imprisonment 
 Timothy  was  a  prisoner  with  him,  and  continued  so  after  St. 
 Paul's  release,  (Heb.  xiii.  21.)  And  Si.  Paul  joins  Timothy  with 
 him  in  three  of  the  epistles  he  wrote  in  the  first  imprisonment  ; 
 and  now  Timothy  was  absent  from  him,  (2  Tim.  iv.  9—21.)  Be- 
 sides, in  the  first  imprisonment,  St. Paul  was  a  prisoner  at  large 
 in  his  own  hired  house;  all  persons  having  free  access  to  him, 
 (Acts  xxviii.  16--30.)  When  he  wrote  this  epistle,  he  was  in 
 such  close  cuUody,  that  Onesiphorus  with  difficulty  found  him 
 out,  (2  Tim.  i.  17.) 
 
 Finally,  in  the  first  imprisonment  he  writes,  that  he  should 
 .soon  be  enlarged,  (Philip,  i.25.  and  ii.  24.  Philemon  ver.  22.)  In 
 this  epistle  he  tells  Timothy  that  "  he  is  ready  to  be  offered  up, 
 and  the  time  of  his  departure  is  at  hand  ;"  that  "  he  has 
 fought  the  good  fight,  and  finished  his  course,"  (2 Tim.  iv.  1—8.) 
 and  though  "  God  had  delivered  him  out  of  the  mouth  of  the 
 lion  (Nero  or  Helius  Cassar)  at  his  first  defence,"  yet  he  does 
 not  add  that  he  will  deliver  him  out  of  it ;  but  '<  from  every 
 evil  work,  and  preserve  him  unto  his  heavenly  kingdom," 
 (2  Tim.  iv.  16—19.);  for  atthis  time,  he  says,  he  had  left  Erastus 
 in  Corinth,  and  Trophimus   sick  at  Miletum ;  so  here,  as  he 
 
 could  neither  be  at  Corinth  nor  Miletum  in  his  first  voyage. 
 
 Lord  Barrington's  Miscellanea  Sacra,  vol.  i.  p.  98. 
 
 St.  Paul,  says  Dr.  Lardner,  though  a  prisoner,  had  lived  very 
 comfortably  at  Rome,  and  he  there  had  great  success  in  his 
 services  for  the  Gospel.  It  seems  to  me,  that  he  now  considered 
 that  city  as  the  most  proper  place  for  him  to  reside  in  the  re- 
 maining part  of  his  life.  It  was  the  most  conspicuous  place  in 
 all  the  world,  and  the  place  of  the  greatest  resort  Irom  all 
 parts;  there  he  hoped  to  be  more  useful  than  in  any  other 
 place. 
 
 2'  The  reasons  which  have  induced  me  to  conclude  with  the 
 great  majority  of  commentators,  that  St.  Paul  was  twice,  and 
 not  once  only  imprisoned  at  Rome,  are  given  in  the  preceding 
 note.  It  seems  probable,  from  2  Tim.  i.  15—17.  that  the  apostle 
 was  imprisoned  lor  some  time  at  Rome  during  his  second  resi- 
 dence in  that  city. 
 
 "  15  This  thou  knowest,   that  all  they  which   are  in  Asia- 
 turned  away  from  me  J  of  whom  arc  Phygellus  and  Herraogeues» 
 
SECOND  EPISTLE  TO  TIMOTHY— CHAP.  XV.  593 
 
 Julian  Pe-  SECTION  XII.  Rome. 
 
 oJVVo.  '  St.  Paul,  in  the  Anticipation  of  the  near  approach  of  Deaths 
 Vulgar^ra,  writes  his  second  Epistle  to  Timothy  ^,  exhorting  him  as 
 05  or  66. 
 
 16  The  Lord  give  mercy  unto  the  house  of  Onesipboru!>  j  for 
 he  oft  refreshed  me,  and  was  not  ashamed  of  my  chain. 
 
 17  But  when  he  was  in  Rome  he  sought  me  out  very  dili- 
 gently, and  found  me. 
 
 '^-  The  second  Epistle  to  Timotiiy  is  peculiarly  valuable  to 
 the  Christian  Church,  on  account  of  the  singular  contrast  it 
 affords  between  the  persecuted,  yet  conUdeut  and  happy  Chris- 
 tian, and  ferocious,  abandoned,  and  profligate  Roman.  Nero 
 was  at  this  time  Emperor  of  Rome.  Immediately  before  the 
 burning  of  the  city,  he  had  offended  and  disgusted  the  Chris- 
 tians with  those  dreadful  scenes  of  indescribable  crime,  which 
 are  related  in  the  annals  of  Tacitus.  From  these  he  proceeded 
 to  set  fire  to  the  city— then  to  persecute  the  Christians,  and 
 possibly  before  the  martyrdom  of  the  apostles,  to  execute 
 many  of  the  most  illustrious  senators  of  Rome,  for  the  conspi- 
 racy of  Lucan,  Seneca,  and  Piso.  Many  of  the  latter,  indeed, 
 met  death  with  courage  and  serenity,  though  unblessed  with 
 any  certain  hope  of  futurity.  With  the  Christian  only  was 
 united  purity  of  manners,  amidst  public  licentiousness  ^  and 
 purity  of  heart,  amidst  the  universal  relaxation  of  prin- 
 ciple. With  the  Christian  only  was  found  love  and  good-will 
 to  all  mankind,  and  a  patience  and  cheerfulness  and  tri- 
 umph in  the  hour  of  death,  as  infinitely  superior  to  the  stoical 
 calmness  of  a  Pagan,  as  the  Christian  martyr  himself  to  the 
 hero  and  the  soldier.  After  such  scenes  this  Epistle  was 
 probably  written  ;  and  St.  Paul  expressed  among  them  that 
 sublime  language  of  hope  and  exultation  (which  compels  every 
 Christian  to  exclaim,  "  Let  me  die  the  death  of  the  righteous, 
 and  let  my  latter  end  be  like  his")— '•!  am  now  ready  to  be 
 bffered  up  -.  the  time  of  my  departure  is  at  hand.  I  have  fought 
 the  good  fight,  I  have  finished  my  course :  I  liave  kept  the  faith. 
 Henceforth  there  remaineth  for  me  a  crown  of  life." 
 
 It  is,  however,  a  matter  of  dispute,  whether  this  Epistle  was 
 written  during  St.  Paul's  first  or  second  confinement  at  Rome. 
 Estius,  Hammond,  Lightfoot,  and  Lardner,  think  it  was  the 
 confinement  mentioned  by  St.  Luke,  for  the  two  following  rea- 
 sons:—First,  it  is  evident  from  2  Tim.  iv.  11.  that  when  St. 
 Paul  wrote  this  letter,  St.  Luke  was  with  him.  Wherefore,  as 
 St.  Luke  has  spoken  of  no  imprisonment  of  St.  Paul  at  Rome, 
 but  the  one  with  which  his  history  of  the  Acts  concludes,  the 
 learned  men  above  mentioned  infer,  that  this  must  be  the  im- 
 prisonment, during  which  the  apostle  wrote  his  second  Epistle 
 to  Timothy.  But  the  answer  is,  St.  Luke  did  not  propose  in 
 the  Acts  to  give  a  history  of  the  life  of  any  of  the  apostles,  but 
 an  account  of  the  first  preaching  and  propagation  of  the  Gospel. 
 Wherefore,  having  related  how  the  Gospel  was  published,  first 
 in  Judea  by  the  apostles  Peter,  James,  and  John,  and  by 
 the  evangelists  Stephen,  Philip,  and  Barnabas;  and  then,  in 
 many  heathen  countries,  by  St. Paul,  Barnabas,  Silas,  Timothy, 
 and  others  J  and  by  St.  Paul,  in  his  own  hired  house,  during  his 
 two  years'  confinement  at  Rome :  he  ended  his  history  at  that 
 period,  as  having  finished  his  design.  It  is  evident,  therefore, 
 although  St.  Luke  has  written  nothing  farther  concerning  St. 
 Paul,  this  can  be  no  proof  that  St.  Pauls  ministry  and  life  ended 
 then,  or  that  St.  Luke  was  ignorant  of  his  after  transactions  ; 
 any  more  than  his  silence  concerning  St,  Peter  after  the  council 
 VOL.  II.  Q  q 
 
594  ORIGIN  AND  DATE  OF  ST.  PAUL'S 
 
 Julian  Pe-        his  last  Bequest  to  the  faithful  Discharge  of  his  Duty^  in  Rome. 
 ol°4779.^^'        ^^^  ^^'"^*  ^^  Ajiostacy,  Persecution,  and  Dissension. 
 
 ^"'»^I^'"^'  of  Jerusalem,  is  a  proof  that  the  ministry  and  life  of  this  apos- 
 or  00.       jjg  gjjjg(j  at  that  time;  or  that  his  silence  concerning  any  par- 
 ticulars mentioned  in  St.  Paul's  Epistles,  is  a  proof  that  these 
 things  did  not  happen,  or  if  they  happened,  that  they  were  not 
 known  to  St.  Luke. 
 
 Secondly,  it  is  said,  that  if  this  Epistle  was  written  during  an 
 after  imprisonment  of  St.  Paul  in  Rome,  Timothy  must  have 
 been  so  old,  that  the  apostle  could  not  with  propriety  have  ex- 
 horted him  to  flee  youthful  lusts  (2  Tim.  ii.  22).  But,  it 
 should  be  considered,  that  in  the  year  66,  when  the  apostle 
 is  supposed  to  have  been  a  prisoner  at  Rome  the  second 
 time,  Timothy  may  have  been  only  thirty-four  years  of  age, 
 which,  both  by  the  Greeks  and  Romans,  was  considered  as 
 youth. 
 
 These  are  the  arguments  on  which  the  writers  above  men- 
 tioned have  founded  their  opinion,  that  St.  Paul  wrote  his  se- 
 cond Epistle  to  Timothy  during  his  confinement  at  Rome,  of 
 which  St.  Luke  has  given  an  account  in  his  history  of  the  Acts. 
 Other  learned  men  hold,  that  the  apostle  wrote  this  Epistle  dur- 
 ing a  second  imprisonment  at  Rome,  and  support  their  opinion 
 by  the  following  arguments. 
 
 1.  At  the  time  the  apostle  wrote  this  Epistle,  he  was  closely 
 imprisoned,  as  one  guilty  of  a  capital  crime  (2  Tim.  ii.  9.),  *'  I 
 suffer  evil  (jutxP*  deafiiov)  unto  bonds,  as  a  malefactor."  The 
 heathen  magistrates  and  priests,  considering  St.  Paul  as  an 
 atheist,  because  he  denied  the  gods  of  the  empire,  very  proba- 
 bly also  supposing  him  to  be  one  of  the  Christians  who,  they 
 said,  had  set  t.he  city  on  fire  ;  confined  him  in  close  prison, 
 with  his  hands  and  feet  in  fetters,  as  a  malefactor.  His  situa- 
 tion was  very  different  during  his  first  imprisonment.  For 
 then  (Acts  xxviii.  30.)  "he  dwelt  two  whole  years  in  his  own 
 hired  house,  and  received  all  that  came  to  him  (ver.  31.),  preach- 
 ing the  kingdom  of  God,  and  teaching  those  things  which  con- 
 cern the  Lord  Jesus,  with  all  confidence,  no  man  forbidding 
 him."  This  mild  treatment  was  probably  owing  to  the  favour- 
 able account  which  Festus  gave  of  him  to  the  Emperor  (Acts 
 XXV.  25.  xxvi.  31.)  and  to  what  Julius  the  centurion,  who 
 brought  him  to  Rome,  said  of  him,  when  he  delivered  him  to  the 
 officer  appointed  to  receive  the  prisoners  from  the  provinces — 
 the  centurion's  esteem  of  St.  Paul  is  mentioned  Acts  xxvii.  42, 
 43. 
 
 2.  The  Roman  governors  of  Judea,  by  whom  St.  Paul  was 
 tried  for  his  life,  declared  at  his  trials,  that  no  crime  was  alleged 
 against  him,  but  only  holding  his  opinions,  which  his  accusers 
 said  were  contrary  to  their  religion  (Acts  xxv.  18,  19.)  They 
 likewise  declared,  that  he  had  been  guilty  of  no  crime  against 
 the  state  (Acts  xxvi.  31.)  Heresy,  therefore,  being  the  only 
 crime  laid  to  the  apostle's  charge,  and  that  circumstance  being 
 made  known  by  the  governor  of  Judea  to  his  judges  at  Rome, 
 they  must  have  had  a  very  favourable  opinion  of  his  cause. 
 
 In  tlie  former  Epistle  the  author  confidently  looked  forward 
 to  his  liberation  from  confinement,  and  his  speedy  departure 
 from  Rome.  He  tells  the  Philippians  (chap.  ii.  24.)  "  I  trust  in 
 the  Lord  that  I  also  myself  shall  come  shortly."  Philemon  he 
 bids  to  prepare  for  liim  a  lodging;  "for  I  trust,"  says  he, 
 *•  that  through  your  prayers  I  shall  be  given  unto  you'' (ver.  22.) 
 In  the  Epistle  before  us  he  holds  a  language  extremely  diffe- 
 rent :  *»  I  am  now  ready  to  be  offered,  and  the  time  of  my  depar- 
 ture is  at  hand  :  I  have  fought  a  good  fight,  I  have  finished  ray 
 
SECOND  EPISTLE  TO  TIMOTHY— CHAP.  Xy.  595 
 
 Julian  Pe-  §  1.      2  TIM.  i.  ],  2.  I^«"'^- 
 
 or  4770.    '    St.  Paul,  in  his  Introduction,  asserts  his  apostolical  Autho* 
 
 Vulgar^ra, _______ . 
 
 6j  or  CO.  course,  I  have  kept  the  Taith  :  henceforth  there  is  laid  up  for  me 
 a  crown  of  righteousness,  which  the  Lord,  the  righteous  judge, 
 shall  give  me  at  that  day"  (chap.  iv.  G— 8.)  Phil.  i.  14.  "Many 
 of  the  brethren  in  the  Lord,  being  assured  in  iny  bonds,  have 
 become  much  more  bold  to  speak  the  word  without  fear."  At 
 this  time  also  he  had  the  service  of  many  afiecljonate  friends, 
 such  as  St.  Mark,  Timothy,  St.  Luke,  Tyehicus,  Aristarchus 
 and  others  mentioned  Col.  iv.  7.  10,  11,  12.  14.  But  when  he 
 Avrote  his  second  Epistle  to  Timothy,  liis  assistants  were  all  so 
 terrified  by  the  rage  of  his  accusers  and  judges,  tliat  not  so 
 much  as  one  of  them,  nor  any  of  the  brethren  in  Rome,  appeared 
 with  him  when  he  made  his  first  answer  (2  Tim.  iv.  IC.)  And 
 after  that  answer  was  made,  all  his  assistants  lied  from  the  city, 
 except  St.  Luke  (2Tim.iv.  11.) 
 
 During  the  apostle's  confinement  in  Rome,  of  which  St. 
 Luke  has  given  an  account,  Demas  was  with  him  (Philemon, 
 ver.  2-1.)  and  Mark,  as  bis  fellow-labourers  (Col.  iv.  10,  11.  Phi- 
 lemon, ver.  24.)  But  when  he  wrote  his  second  Epistle  to  Ti- 
 mothy, Demas  had  forsaken  him,  having  loved  this  present 
 world  (2  Tim.  iv.  10.)  And  Mark  was  absent ;  for  the  apostle 
 desired  Timothy  to  bring  Mark  with  him  (2  Tim.  iv.  1 1.)  From 
 these  circumstances,  it  is  evident  that  the  Epistle  to  the  Colos- 
 sians  and  to  Philemon,  and  the  second  to  Timothy,  were  writ- 
 ten by  the  apostle  during  different  confinements.  To  invali- 
 date these  arguments,  Lardner  supposes  that  on  St.  Paul's  arri- 
 val from  Judea,  he  was  shut  up  in  close  prison  as  a  malefactor, 
 and  expected  nothing  but  instant  death.  That  being  in  the 
 greatest  danger,  all  his  assistants,  except  St.  Luke,  forsook 
 him,  and  fled  for  fear  of  their  own  lives  ;  that  in  this  state  of 
 despondency  he  wrote  his  second  Epistle  to  Timothy  :  that  the 
 Emperor  having  heard  his  first  defence,  mentioned  2  Tim.  iv. 
 16.  entertained  afavourable  opinion  of  his  cause,  and  by  a  writ- 
 ten order,  appointed  him  to  be  confined  in  the  gentle  manner 
 described  Acts  xxviii.  16.  so  that  afterwards  his  assistants  re- 
 turned ;  and  that  he  preached  the  Gospel  to  all  who  came  to 
 Ijim,  and  converted  many. 
 
 Dr.  Paley  remarks,  these  particulars  arc  all  resolvable  into 
 one  supposition,  viz.  that  this  Epistle  was  not  written  during 
 St.  Paul's  first  residence  at  Rome,  but  in  some  future  impri- 
 sonment in  that  city.  The  Epistle  touches  upon  names  and 
 circumstances  connected  with  the  date,  and  with  the  history  of 
 the  first  imprisonment,  and  mentioned  in  letters  during  his'ini- 
 prisonment,  and  so  touches  upon  them,  as  to  leave  w  hat  is  said 
 of  one,  consistent  with  what  is  said  of  others  j  and  consistent 
 also  with  what  is  said  of  them  in  different  epistles. 
 
 It  is  supposed  by  the  generality  of  commentalors  that  Timo- 
 thy was  at  Ephesus  w  hen  this  Epistle  w  as  addressed  to  him  ;  but 
 Michaelis  (a)  is  of  opinion  that  Tinujthy  was  niost  probably  in 
 some  part  of  Asia  Minor,  because  the  apostle,  towards  the  end 
 of  chap.  i.  mentions  several  persons  resident  in  that  country, 
 and  because  Troas,  where  'J'imothy  was  to  call  (chap.  iv.  18.) 
 does  not  lie  in  the  way  from  Ephesus  to  Rome,  to  which  plate 
 Timothy  was  to  make  haste  to  come  witli  the  cloak,  books,  and 
 parchments  before  winter  (chap.  iv.  21.)  These  objections  aro 
 removed  by  considering  that  the  apostle  referred  to  the  Asiatic 
 Christians,  who  were  then  at  Rome,  and  had  professed  a  friend- 
 ship for  him,  yet  had  in  his  ailliction  forsaken  him.  Onesipho- 
 rus,  who  so  diligently  sought  out  the  apostle  in  his  close  continc- 
 Q  q  2 
 
596  ST.  PAUL  IMPRISONED  TWICE  AT  ROME. 
 
 Julian  Pe-        Tityj  and  declares  he  hopes  for  eternal  Life  through  Jesus  Rome, 
 riod,  4778,       Christ,  not  hii  the  Law  of  Moses. 
 
 or  4779.  "^ 
 
 Vulgar  iEra,— ~ ' " 
 
 65  or  66.  inent  at  Rome,  had  before  ministered  to  him  atEphesus  (chap.  i. 
 18.),  and  that  he  still  continued  a  resident  of  that  city  is  proved 
 by  chap,  iv.  19.  where  his  family  are  saluted,  which  is  strong 
 evidence  in  favour  of  Timothy  being  at  this  time  at  Ephesus. 
 HymenaBUs  also,  mentioned  (chap.  ii.  17.)  was  one  of  the  Ju- 
 daizers  of  Ephesus  (1  Tim.  i.  19,  20  ;  compare  also  1  Tim.  i. 
 5,  6,  7,  with  2  Tim.  ii.  22,  &c.  and  chap.  iii.  6,  7,  8.)  j  and  when 
 Timothy  was  desired  to  call  at  Troas,  he  was  only  directed  to 
 follow  the  same  route  which  the  apostle  had  himself  taken  when 
 he  left  Ephesus  for  Rome  (see  Acts  xx.  1—5.  2  Cor.  ii.  12.) 
 Alexander  the  coppersmith,  spoken  of  chap.  iv.  14.  is  the  same 
 who  is  mentioned  Acts  xix.  33,  and  again  I  Tim.  i,  20  j  and 
 although  some  have  supposed  that  the  mischief  the  apostle  re- 
 fers to  occurred  at  Rome  ;  it  is  much  more  probable  he  alludes 
 to  what  had  formerly  taken  place  at  Ephesus  (compare  Acts 
 xix.  33.  1  Tim.  i.  20.  with  2  Tim.  iv.  14,  15.)  ;  and  this  suppo- 
 sition naturally  accounts  for  St.  Paul's  caution.  Timothy 
 being  at  Ephesus,  furnishes  us  also  with  a  reason  why  St.  Paul, 
 who  so  strongly  enforces  his  instructions  and  regulations  for 
 the  ordination  of  bishops  and  deacons  in  his  first  Epistle,  does 
 not  mention  the  subject  in  this.  Timothy  having  fully  executed 
 the  apostle's  former  orders  in  that  Church,  there  was  now  no 
 occasion  for  repeating  them.  Tychicus  (chap,  iv.  12.)  is  con- 
 sidered as  the  bearer  of  this  Epistle,  who  was  sent  by  St.  Paul 
 to  Ephesus,  for  the  purpose  of  releasing  Timothy  (see  also  Ti- 
 tus iii.  12). 
 
 From  these  observations  we  may  conclude,  with  the  general 
 consent  of  the  primitive  Church,  that  St.  Paul  visited  Rome 
 and  suffered  imprisonment  there  at  two  different  periods,  and 
 that  his  second  imprisonment  terminated  in  martyrdom.  It  is 
 supposed  that  St.  Paul  went  to  Rome  the  second  time  from  Crete 
 about  the  year  65,  on  account  of  Nero's  persecution  of  the 
 Christians,  whom  he  had  accused  of  setting  tire  to  Rome,  for 
 the  purpose  of  strengthening  and  comforting  them  ;  and  that 
 he  was  beheaded  by  having  his  head  cut  off  with  a  sword,  which 
 was  the  punishment  inflicted  on  the  freemen  of  Rome,  while 
 the  others  were  given  to  the  wild  beasts  (6),  on  the  29th  of 
 June,  A.D.  66.  A  short  time  previous  to  his  martyrdom  this 
 Epistle  was  written.  To  use  ^the  words  of  Dr.  Benson,  he  had 
 hitherto  travelled  about  to  plant  churches,  where  he  had  never 
 been,  or  to  re-visit  the  churches  which  he  had  planted,  he  was 
 now  to  enter  upon  another  and  a  very  different  scene.  But  as 
 he  lived  piously,  he  died  bravely.  When  he  was  not  permitted 
 to  act  any  more,  his  principal  concern  was  not  for  himself,  but 
 for  the  true  Christian  doctrine  after  his  dissolution.  He, 
 therefore,  addressed  Timothy  with  the  air  and  solemnity  of  a 
 dying  father,  enjoining  him,  as  he  ever  expected  to  meet  his 
 great  and  glorious  Judge  in  peace,  to  preach  the  pure  Christian 
 doctrine,  with  zeal  and  frequency,  when  he  himself  was  laid  in 
 the  silent  dust,  and  should  preach  and  direct  him  no  more. 
 And  having  devolved  the  work  upon  one,  in  whom  he  could  so 
 fully  confide,  he  suffered  martyrdom,  during  the  power  of  He- 
 lius  Caesarianus  (Nero  being  absent  at  Greece),  the  vilest  pre- 
 fect of  the  most  tyrannical  prince  that  ever  lived.  Imagine  a 
 pious  father,  under  sentence  of  death  for  his  piety  and  benevo- 
 lence to  mankind,  writing  to  a  dutiful  and  affectionate  son, 
 that  he  might  see  and  embrace  him  again  before  he  left  the 
 world— particularly  that  he  might  leave  with  him  his  dying 
 
ST.  PAUL'S  SALUTATION  TO  TIMOTHY-CHAP.  XV.  597 
 
 ^od^"4778        ^  ^?"^'  ^"  apostle  of  Jesus  Christ  by  the  will  of  God,  Rome, 
 or  4779.    '  according  to  the  promise  of  life  which  is  in  Christ  Jesus, 
 "v^ulgar^ra,      2  To  Timothy,  7771/  dearly  beloved  son  :  Grace,  mercy, 
 ^  Of  66.      and  peace,  from  God  the  Father  and  Christ  Jesus  our 
 Lord. 
 
 §  2.     2  TIM.  3—12. 
 St,  Paul  thanks  God,  whom  he  worships  according  to  the 
 Manner  of  his  Ancestors^  that  he  has  a  constant  Remem- 
 hrance  of  Timothy  in  his  Prayers,   that  he  is  mindful  of 
 Ms  Tears  at  their  parting,  or,  as  some  suppose,  when  he 
 was  instructed  by  St.  Paul  in  the    Christian  Faith—He 
 thanhs  God  also  for  Timothy's  undissembled  Faith,  which 
 he  received  from  his  Progenitors — He  calls  upon  him  to 
 improve  the  Gifts  of  the  Holy  Spirit,  by  exercising  it  in 
 Defence  of  the  Gospel,  at  all  seasonable  Occasions — For 
 Christ  having  given  his  faithful  Followers  the  Spirit  of 
 Courage  and  Wisdom,  he  ought  not  to  be  ashamed  of  the 
 Truth,  which  is  the  Testimony  of  Christ ;  or  of  St.  Paul, 
 his  Prisoner  (as  the  Judaizing  Teachers  were)  but  become 
 a  Partaker  of  the  Afflictions  of  the  Gospel  in  proportion 
 to  the  Ability  given — God  having  saved  all  Mankind 
 from  the  Ruin  of  Sin,   has  invited  them  to  become  his 
 chosen  People,  according  to  his  free   Gfrace  and  Favour, 
 which  was  ordained  from  the  Beginning  of  the  World,  but 
 is  now  made  manifest  by  Jesus  Christ,  who  hath  made 
 Death  ineffectual,   by  the  eternal  Life  of  the  Soul  after 
 Death,  and  the  Incorruption  of  the  Body  after  the  Resur- 
 rection, which  Things  are  illustrated  in  his  own  Person-^ 
 His  divine  Appointment  to  the  Apostleship,  that  he  might 
 instruct  the  Gentiles  in  the  Doctrines  of  Salvation — his 
 past  and  present  Persecutions  on  that  account,  have  not 
 shaken  his  Faith  in  Christ. 
 
 S  I  thank  God,  whom  I  serve  from  my  forefathers  with 
 pure  conscience,  that  without  ceasing  I  have  remembrance 
 of  thee  in  my  prayers  night  and  day ; 
 
 4  Greatly  desiring  to  see  thee,  being  nrrindful  of  thy 
 tears,  that  I  may  be  filled  with  joy  : 
 
 5  When  I  call  to  remembrance  the  unfeigned  faith  that 
 is  in  thee,  which  dwelt  first  in  thy  grandmother  Lois,  and 
 thy  mother  Eunice  :  and  I  am  persuaded  that  in  thee  also. 
 
 6  Wherefore  I  put  thee  in  remembrance  that  thou  stir 
 up  the  gift  of  God,  which  is  in  thee  by  the  putting  on  of 
 my  hands. 
 
 commands,  and  charge  him  to  live  and  sulFer  as  he  had  done — 
 and  you  will  have  the  Irame  of  the  apostle's  mind  during  the 
 whole  of  this  Epistle. 
 
 (a)  Michaelis,  vol.  iv.  p.  161— 164.     (b)   Lactant.  de  iMort.  persccu- 
 toruiu,  c.  2.  et  Euseb.  Histor.  Eccles.  1.  5,  c.  1.  versus  fin  edit.  Reading. 
 
598  THE  PREACHERS  OF  THE  GOSPEL  ARE  CALLED 
 
 Julian  Pe-        7  For  God  hath  not  given  us  the  spirit  of  fear ;  but  of  Rome, 
 riod,  4778,   power,  and  of  love,  and  of  a  sound  mind. 
 ?A  V^^'n?         8  Be  not  thou  therefore  ashamed  of  the  testimony  of 
 65  or  66.      our  Lord,  nor  oi  me  his  prisoner  :  but  be  thou  partaker  oi 
 
 the  afflictions  of  the  gospel  according  to  the  power  of 
 
 God; 
 
 9  Who  hath  saved  us,  and  called  tis  with  an  holy  call- 
 ing, not  according  to  our  works,  but  according  to  his  own 
 purpose  and  grace,  which  was  given  us  in  Christ  Jesus 
 before  the  world  began  ; 
 
 1 0  But  is  now  made  manifest  by  the  appearing  of  our 
 Saviour  Jesus  Christ,  who  hath  abolished  death,  and  hath 
 brought  life  and  immortality  to  light  through  the  gospel : 
 
 1 1  Whereunto  I  am  appointed  a  preacher,  and  an  apos- 
 tle, and  a  teacher  of  the  Gentiles. 
 
 12  For  the  which  cause  I  also  suffer  these  things  :  ne- 
 vertheless I  am  not  ashamed :  for  I  know  whom  I  have 
 believed,  and  am  persuaded  that  he  is  able  to  keep  that 
 which  I  have  committed  unto  him  against  that  day. 
 
 §  3.     2  TIM.  i.  13,  to  the  end.     ii.  1 — 7. 
 
 He  exhorts  Thnothy,  in  the  midst  of  Dangers  and  OpposU 
 lions,  Jirmly  to  holdfast  the  Plan  of  Salvation,  which  he 
 had  received  from  him  through  Faith,  and  Love  of  Christ ; 
 and  to  keep  the  Gospel,  ovhich  is  deposited  with  him  pure, 
 from  all  false  Doctrine,  by  the  Holy  Spirit  within  him — 
 He  shews  the  Necessity  of  stedfastiiess   in  the  Faith,  hy 
 mentionmg  the  Defection  of  many  Asiatic  Christians,  on 
 account  of  his  Disgrace  and  Suffering  (chap.  iv.  16.) — 
 The  Apostle  prays  that  Onesiphorus,  who  still  acknow- 
 ledged him  and  ministered  to  him  in  his  Prison,  might  he 
 rewarded  for  his  Kindness,  and  that  he  may  fnd  Mercy 
 in  the  Lord  Jesus  in  the  Day  of  Judgment — The  Apostle 
 exhorts  Timothy  also  to  be  strong  in  Grace,  and  to  com- 
 mit those  Truths  ivhich   he  had  received  from  St.  Paul, 
 and  which  had  been  confrmcd  hy  many   Witnesses,   to 
 Men  of  approved  Fidelity,  who,  after  his  Departure,  may 
 be  able  to  teach  others  also — Like  a  true  Soldier,  lie  is 
 to  keep  himself  unencumbered  hy  secular  Occupations, 
 that  he  may  be  devoted  to  the  Service  of  Christ ;  for  if 
 any  Man  contend  in  the  public  Games,  he  is  not  cronmed 
 unless  he  strive  according  to  the  prescribed  Rules — The 
 Husbandman  must  first  labour  before  he  can  partake  of 
 the  Fruits  of  the  Earth  :  so  also  must  the  Christian  Mi- 
 nister fidfil  his  Functions  in  the  Manner  appointed  by 
 Christ,  and  I^abour  in  his  spiritual  Vineyard  before  he 
 receives  the  promised  Reward — The  Apostle  desires  him 
 seriously  to  consider   these   Things,  and  prays  that  the 
 Lord  rvlll  give  him  Understanding  in  all  religious  Mat' 
 ters» 
 
TO  ENDURE  HARDNESS,  AND  TO  LABOUR,  599 
 
 Julian  _pe-       13  Hold  fast  the  form  of  sound  words,  which  thou  hast  Rome, 
 or"  4779'^  '   heard  of  me,  in  faith  and  love  which  is  in  Christ  Jesus. 
 Vulgar/Era»      ^^  That  good  thing  which  was  committed  unto  thee, 
 ^  Of  66.      keep  by  the  Holy  Ghost  which  dwelleth  in  us. 
 
 15  This  thou  knowest,  that  all  they  which  are  in  Asia 
 be  turned  away  from  me ;  of  whom  are  Phygellus  and 
 Hermogenes. 
 
 1 6  The  Lord  give  mercy  unto  the  house  of  Onesipho- 
 rus  ;  for  he  oft  refreshed  me,  and  was  not  ashamed  of  my 
 chain  : 
 
 17  But  when  he  was  in  Rome,  he  sought  me  out  very 
 diligently,  and  found  me, 
 
 1 8  The  Lord  grant  unto  him  that  he  may  find  mercy  of 
 the  Lord  in  that  day  :  and  in  how  many  things  he  minis- 
 tered unto  me  at  Ephesus,  thou  knowest  very  well. 
 
 1  Thou  therefore,  my  son,  be  strong  in  the  grace  that 
 is  in  Christ  Jesus. 
 
 2  And  the  things  that  thou  hast  heard  of  me  among 
 many  witnesses,  the  same  commit  thou  to  faithful  men, 
 who  shall  be  able  to  teach  others  also  '^. 
 
 3  Thou  therefore  endure  hardness,  as  a  good  soldier  of 
 Jesus  Christ. 
 
 4  No  man  that  warreth  entangleth  himself  with  the 
 affairs  of  this  life  ;  that  he  may  please  him  who  hath 
 chosen  him  to  be  a  soldier. 
 
 5  And  if  a  man  also  strive  for  masteries,  yet  is  he  not 
 crowned,  except  he  strive  lawfully. 
 
 G  The  husbandman  that  laboureth  must  be  first  par- 
 taker of  the  fruits. 
 
 7  Consider  what  I  say ;  and  the  Lord  give  thee  under- 
 standing in  all  things. 
 
 §  4.     2  TIM.  ii,  8—13. 
 
 The  Apostle  desires  '^Timothy  to  remember  that  the  funda' 
 mental  Doctrine  on  nhich  the  Gospel  is  founded,  is  the 
 Resurrection  of  Jesus  in  his  human  Form  from  the  Dead, 
 contrary  to  that  taught  by  Hymeneus  and  Philctus,  who 
 preached  a  figurative  Resurrection  only  (ver.  18.) — He 
 is  now  suffering  as  a  Malefactor,  i^i  Bonds,  on  account  of 
 the  Gospel ;  but  as  his  Enemies  cannot  bind  the  Gospel, 
 he  patiently  endures  all  Things  for  the  Sake  of  the  Gen- 
 tiles,  that  they  may  also  obtain  the  Blessings  of  Salva- 
 tion ;  for  it  is  certain  that  those  who  die  with  Christ  in 
 the  Flesh  will  also  lice  with  him  in  Glory — that  those 
 who  suffer  with  him  will  reign  with  him,   but  those  who 
 
 2^  St.  Paul  himself,  a  little  before  his  death,  has  here  clearly 
 instituted  a  Gospel  ministry.  This  ^vas  done  by  divine  inspira- 
 tion, and  a  succession  of  aulliorized  teachers  has  perpetuated 
 the  true  Gospel  doctrine,  from  that  lime  to  the  present  period. 
 
600  ERRONEOUS  TEACHERS  TO  BE  AVOIDED. 
 
 Julian  Pe-  through  Fear  deny  hinif  he  will  deny  them  also  at  the  Rome. 
 
 *'°47'^J^^'  ^^^  ^  Judgment — For  though  Man  may  be  unfaithful^ 
 
 VulgaryEra,  ^'^^  remains  faithful  to  all  his  Promises  and  Threaten' 
 
 65  or  66.  ingSy  and  cannot  act  contrary  to  himself, 
 
 8  Remember  that  Jesus  Christ,  of  the  seed  of  David, 
 was  raised  from  the  dead  according  to  my  gospel  : 
 
 9  Wherein  I  suffer  trouble,  as  an  evil-doer,  even  unto 
 bonds  ;  but  the  word  of  God  is  not  bound. 
 
 10  Therefore  I  endure  all  things  for  the  elect's  sakes, 
 that  they  may  also  obtain  the  salvation  which  is  in  Christ 
 
 ^      Jesus  with  eternal  glory. 
 
 \\  It  is  a  faithful  saying  :  For  if  we  be  dead  with  himf 
 we  shall  also  live  with  him  : 
 
 12  If  we  suffer,  we  shall  also  reign  with  him:  if  we 
 deny  him,  he  also  will  deny  us : 
 
 13  If  we  believe  not,  yet  he  abideth  faithful ;  he  cannot 
 deny  himself. 
 
 §  5.     2  TIM.  ii.  14—21. 
 
 The  Apostle  commands   Timothy  to  put  the  Ephesians  in 
 mind  of  these  great  Motives  to  Faithfulness^   charging 
 them,  as  in  the  Presence  of  Christ,  not  to  contend  about 
 Words — to  become  himself  a  Workman  approved  of  God, 
 seasonably  distributing  the  Word  of  Truth — resisting  all 
 profane  and  empty  Declamations,  which  lead  to  greater 
 Impiety,  destroying  the  Soul  as  a  Gangrene  destroys  the 
 Body — Such  are  the  Doctrines  of  Hymeneus  and  Phih- 
 tus,  who  have  greatly  erred  from  the  Truth,  asserting  that 
 the  Resurrection  was  accomplished  when  Men  believed — 
 Notwithstanding  these  Defections,  the    Church  of  God 
 being  built  on  the  Foundation  of  the  Apostles  (Eph.  ii. 
 20.)  their  Authority  stands  firm,  having  this  Inscription 
 engraven  on  it  (Num.  xvi.  5.  26.),   implying  it  was  as 
 Necessary  for  the  Safety  of  the  Ephesians  to  depart  from 
 such  iniquitous  Teachers,   as  it  was  for  the  Israelites  to 
 go  from  the   Tents  of  Korah   and  his  Companions,   if 
 they  would  avoid  their  Punishment — In  a  great  Mans 
 House  there  are  Vessels  of  Gold  and  Silver,  and  Wood 
 and  Earthenware ;  some  to  honourable,  some  to  a  dis- 
 honourable  Use :  so  in  the  House  or   Church  of  God, 
 there  are  Teachers  of  different  Characters,  some  engaged 
 in  the  honourable   Work  of  the  Ministry,  others  in  the 
 dishonourable  one  of  leading  Men  into  Error — He  who 
 cleanses  himself  from  such  Debasement,  will  become  a 
 Vessel  of  Honour,  consecrated  and  prof  table  to  God's 
 Use,  who  is  Head  of  the  Christian  Church. 
 
 1  \  Of  these  things  put  them  in  remembrance,  charging 
 them  before  the  Lord  that  they  strive  not  about  words  to 
 no  profit,  but  to  the  subverting  of  the  hearcrb. 
 
PREACHERS  to  be  the  EXAMPLES  to  the  CHURCH.  601 
 
 Julian  Pe-        15  Study  to  shew  thyself  approved  unto  God,  a  work-  Rome, 
 or  4779^^'    ^^"  '^^^^  needeth  not  to  be  ashamed,  rightly  dividing  the 
 VulgariEra,  WOrd  of  truth. 
 
 65  or  CC.  16  But  shun  profane  and  vain  babblings  ;  for  they  will 
 
 increase  unto  more  ungodliness  : 
 
 1 7  And  their  word  will  eat  as  doth  a  canker ;  of  whom 
 is  Hymeneus  and  Philetus  ; 
 
 1 8  Who  concerning  the  truth  have  erred,  saying.  That 
 the  resurrection  is  past  already  ;  and  overthrow  the  faith 
 of  some. 
 
 19  Nevertheless  the  foundation  of  God  standeth  sure, 
 having  this  seal,  The  Lord  knoweth  them  that  are  his. 
 And,  Let  every  one  that  nameth  the  name  of  Christ  de- 
 part from  iniquity. 
 
 20  But  in  a  great  house  there  are  not  only  vessels  of 
 gold  and  of  silver,  but  also  of  wood  and  of  earth  ;  and 
 some  to  honour,  and  some  to  dishonour. 
 
 21  If  a  man  therefore  purge  himself  from  these,  he 
 shall  be  a  vessel  unto  honour,  sanctified  and  meet  for  the 
 master's  use,  and  prepared  unto  every  good  work. 
 
 §  6.     2  TIM.  ii.  22,  to  the  end. 
 
 That  Timothy  might  become  a  Vessel  consecrated  to  the 
 Use  of  God,  St.  Paul  admonishes  him  to  refrain  from  all 
 youthful  Passions,  the  Lust  of  Ambition  and  Power,  and 
 diligently  to  pursue  Righteousness,  Fidelity,  Love  to  God 
 and  Man,  and  Peace  with  all,  'particularly  those  who 
 have  a  pure  Desire  to  glorify  God's  Name — to  reject  the 
 foolish  Notions  and  Practices  of  the  Judaizers — To  use 
 no  violent  Methods — to  be  gentle,  practising  the  Virtues 
 he  recommends — in  Meekness  instructing  Opposers, 
 if  by  God's  Grace  they  may  be  brought  to  the  Acknow' 
 ledgmcnt  of  the  Truth — Being  taken  alive  by  the  Servant 
 of  God,  from  the  Snares  of  the  Devil,  the  Errors  and 
 Sensuality  of  the  Judaizers,  that  they  may  be  preserved 
 from  Destruction,  and  awake  from  the  Intoxication  of 
 Sin,  that  they  may  see  their  Danger,  and  know  and  do 
 the  Will  of  God, 
 
 22  Flee  also  youthful  lusts  ;  but  follow  righteousness, 
 faith,  charity,  peace,  with  them  that  call  on  the  Lord  out 
 of  a  pure  heart. 
 
 23  But  foolish  and  unlearned  questions  avoid,  knowing 
 that  they  do  gender  strifes. 
 
 24  And  the  servant  of  the  Lord  must  not  strive;  but 
 be  gentle  unto  all  men,  apt  to  teach,  patient, 
 
 25  In  meekness  instructing  those  that  oppose  them- 
 selves ;  if  God  peradventure  will  give  them  repentance  to 
 the  acknowledging  of  the  truth  : 
 
 26  And  that  they  may  recover  themselves  out  of  the 
 
60^  APOSTACY  OF  THE  LATTER  TIMES-CHAP.  XV. 
 
 Julian  Pe-    snare  of  the  devil,  who  are  taken  captive  by  him  at  his  Rome. 
 
 riod,  4778,     ^j}] 
 
 Vut'IX  §7.      2TIM.iii.l-5. 
 
 65  or  66.  The  Apostle  here  alludes  to  the  grand  A postacy 'predicted 
 (2  Thess.  ii.  3 — 12.;  1  Tim.  iv,  1 — 5.),  and  describes 
 the  pernicious  Influence  of  corrupt  Doctrines  on  the  Mo' 
 rats  and  Hearts  of  Men, 
 
 1  This  know  also,  that  in  the  last  days  perilous  times 
 sliall  come. 
 
 2  For  men  shall  be  lovers  of  their  own  selves,  covet- 
 ous, boasters,  proud,  blasphemers,  disobedient  to  parents, 
 imthankful,  unholy, 
 
 3  Without  natural  affection,  truce-breakers,  false  ac- 
 cusers, incontinent,  fierce,  despisers  of  those  that  are  good, 
 
 4  Traitors,  heady,  high-minded,  lovers  of  pleasure 
 more  than  lovers  of  God  ; 
 
 5  Having  a  form  of  godliness,  but  denying  the  power 
 thereof:  from  such  turn  away. 
 
 §  8.     2  TIM.  iii.  6-— 9. 
 
 St.  Paul  describes  the  Character  of  the  Judaizing  Teachers f 
 who  by  their  Doctrines  were  preparing  the  way  for  this 
 Apostacy,  and  compares  themto  Jannes  andJamhres,  two 
 of  Pharaoh's  principal  Magicians,  who  opposed  Moses  by 
 false  Miracle's  (Exod.  vii.  10 — 22.)  in  the  same  way  as 
 the  former  did  the  Gospel — But  the  Apostle  predicts  they 
 shall  not  be  permitted  to  prevail,  or  to  proceed  much 
 further,  for  their  Folly,  or  Imposture,  shall  become  as 
 evident  as  that  of  the  Magicians  of  Egypt, 
 
 6  For  of  this  sort  are  they  which  creep  into  houses, 
 and  lead  captive  silly  women  laden  with  sins,  led  away 
 with  divers  lusts, 
 
 7  Ever  learning,  and  never  able  lo  come  to  the  know- 
 ledge of  the  truth. 
 
 8  Now  as  Jannes  and  Jambres  withstood  Moses,  so  do 
 these  also  resist  the  truth  :  men  of  corrupt  minds,  repro- 
 bate concerning  the  faith. 
 
 9  But  they  shall  proceed  no  further :  for  their  folly 
 shall  be  manifest  unto  all  men,  as  their's  also  was. 
 
 §  9.     2  TIM.  iii.  10,  to  the  end. 
 
 The  Apostle  having  shewn  the  Character  of  the  wicked  Ju- 
 daizers — declares  his  own  Example  and  Doctrine,  by 
 which  the  true  Doctrine  7hay  be  as  easily  ascertained,  as  in 
 the  preceding!^  Case  of  Moses  and  the  Magicians — He 
 tnentions  his  Persecutions  and  Dangers  (Acts  xiii.  50 — 
 52. ;  xiv.  5,  6.  19 — 21.)  from  which  he  had  been  mira^ 
 culously  j)ycscrvcd — and  asserts  that  all  in  the  apostolic 
 Age,  who  live  according  to  the  pure  Christian  Doctrine, 
 
SUMMARY  OF  THE  USES  of  the  JEWISH  SCRIPTURES. 
 
 "^•"li'^'i^^"        ^''^^  ^^  persecuted — The  false  Teachers  will  escape  hy  Rome. 
 or  4779.'  '        Uving   ungodly,  increasing  in    Wickedness ;     deceiving 
 Vulgar^Era,      others  and  themselves  willingly — Timothy  is  entreated  to 
 Oo  or  C6.  adhere  stedfastly  to  the   Christian  Doctrines,  knowing 
 
 that  he  has  been  instructed  in  them  hy  an  inspired  Apos- 
 tle, and  from  his  earliest  Infancy  had  been  acquainted 
 with  the  Writings  of  Moses  and  the  Prophets  (Matt.  xx. 
 29.;  John  V.  39.  x.  S 5.)  which  typifying  and  predicting 
 the  great  Truths  of  the  Gospel,  were  able  to  make  him 
 wise  unto  Salvation,  by  confirming  him  in  the  Faith  of 
 Jesus  Christ — For  the  Old  Testament  is  divinely  inspired 
 — p)rofitable  for  teaching  the  Doctrines  of  the  Gospel — 
 for  confuting  those  who  should  deny  them — for  correcting 
 erroneous  Opinions,  and  for  instructing  Mankind  in  the 
 Nature  of  the  Gospel  Dispensation,  (Luke  xxiv.  27. ; 
 John  V.  39 — 46.) — The  Christian  Minister  is  made  per- 
 fect in  his  religious  Knowledge  and  Duties,  and  qualified 
 for  his  important  Office  of  teaching,  hy  rightly  under- 
 standing the  Jewish  Scriptures* 
 
 10  But  thou  hast  fully  known  my  doctrine,  manner  of 
 life,  purpose,  faith,  long-suffering,  charity,  patience, 
 
 11  Persecutions,  afflictions,  which  came  unto  meat  An- 
 tioch,  at  Iconium,  at  Lystra :  what  persecutions  I  endur- 
 ed ;  but  out  of  them  all  the  Lord  delivered  me. 
 
 12  Yea,  and  all  that  will  live  godly  in  Christ  Jesus 
 shall  suffer  persecution. 
 
 13  But  evil  men  and  seducers  shall  wax  worse  and 
 worse,  deceiving  and  being  deceived. 
 
 14  But  continue  thou  in  the  things  which  thou  hast 
 learned  and  hast  been  assured  of,  knowing  of  whom  thou 
 hast  learned  them; 
 
 15  And  that  from  a  child  thou  hast  known  the  holy 
 Scriptures,  which  are  able  to  make  thee  wise  unto  salva- 
 tion through  faith  which  is  in  Christ  Jesus. 
 
 16  All  Scripture  is  given  by  inspiration  of  God,  and  is 
 profitable  for  doctrine,  for  reproof,  for  correction,  for  in- 
 struction in  righteousness ; 
 
 1 7  That  the  man  of  God  may  be  perfect,  throughly  fur- 
 nished unto  all  good  works. 
 
 §  10.  2  TIM.  iv.  1—8. 
 The  Apostle  having  reminded  Timothy  of  the  great  Advan- 
 tages he  enjoyed,  and  the  Duties  of  the  Christian  Minis- 
 ter, charges  him,  in  the  Presence  of  God,  and  as  he 
 hopes  to  appear  before  the  I'ribunal  of  Jesus  Christ,  to 
 he  diligent  and  faithful  in  his  Office — to  proclaim  the 
 Doctrine  of  Christ  crucified  at  all  Times  and  Seasons; 
 patiently  confuting,  rebuking,  and  comforting,  as  Oc- 
 casion requires — for  in  the  Time  of  the  Apostacy  they 
 will  not  endure  the  practical   Truths  of  the  Gospel, 
 
 603 
 
604  ST.  PAUL'S  ANTICIPATIONS  OF  DEATH— CHAP,  XV. 
 
 Jalian  Pe-        hut  will  multiply  to  themselves  Teachers  after  their  own  Rome, 
 riod,  4778,        Desires  and  Lusts  ^  turning  from  the  Christian  Doctrines  ^ 
 Vulgar^ra,      '^  Usten  to  Fables  and  Delusions — St.  Paul  entreats  Ti- 
 es or  66.  mothy  to  he  vigilant  in  opposing  the  beginnings  of  these 
 Corruptions — Patiently  to  submit   to  Persecution,  and 
 faithfully  to  discharge  all  the  Duties  of  his  Ministry,  as 
 he  himself  is  soon  to  be  put  to  death,   (Philip,  ii.  17.) 
 He  is  not  discouraged,  for  he  has  kept  the  Faith  of  Christ 
 uncorrupted — and  expresses  his  strong  Confidence  that 
 he  shall  receive  the  glorious   Reward    on  the  Day  of 
 Judgment, 
 
 1  I  charge  thee  therefore  before  God,  and  the  Lord 
 Jesus  Christ,  who  shall  judge  the  quick  and  the  dead  at  his 
 appearing  and  his  kingdom  ; 
 
 2  Preach  the  word ;  be  instant  in  season,  out  of  sea- 
 son ;  reprove,  rebuke,  exhort,  with  all  long-suffering  and 
 doctrine. 
 
 S  For  the  time  will  come  when  they  will  not  endure 
 sound  doctrine  ;  but  after  their  own  lusts  shall  they  heap 
 to  themselves  teachers,  having  itching  ears ; 
 
 4  And  they  shall  turn  away  their  ears  from  the  truth, 
 and  shall  be  turned  unto  fables. 
 
 5  But  watch  thou  in  all  things,  endure  afflictions,  do 
 the  work  of  an  evangelist,  make  full  proof  of  thy  mi- 
 nistry. '  ^ 
 
 6  For  I  am  now  ready  to  be  offered,  and  the  time  of 
 my  departure  is  at  hand. 
 
 7  I  have  fought  a  good  fight,  I  have  finished  my  course, 
 I  have  kept  the  faith  : 
 
 8  Henceforth  there  is  laid  up  for  me  a  crown  of  right- 
 eousness, which  the  Lord,  the  righteous  Judge,  shall  give 
 me  at  that  day  :  and  not  to  me  only,  but  unto  all  them 
 that  love  his  appearing. 
 
 §  II.      2  TIM.  iv.  9—15. 
 
 The  Apostle  desires  Timothy  to  come  to  him,  accompanied 
 by  Mark  the  Evangelist — perhaps  that  they  might  wit- 
 ness his  *Death,  and  be  confirmed  in  the  Faith — He 
 shews  that  he  is  now  left  with  only  Luke,  as  Demas 
 hath  forsaken  him  in  his  Extremity,  from  the  Fear  of 
 Persecution — He  sends  Tychicus  to  Ephesus,  to  release 
 Timothy,  and  desires  him  to  call  at  Troas — He  mentions 
 the  Opposition  of  Alexander  the  Coppersmith,  (Actsxix. 
 S3.)  and  cautions  Timothy  against  him,  as  a  constant 
 and  incorrigible  Oj^poser  of  Christianity,  (1  Tim.  i.  20.) 
 
 0  Do  thy  diligence  to  come  shortly  unto  me  : 
 
 10  For  Demas  hath  forsaken  me,  having  loved   this 
 
 present  world,  and  is  departed  unto  Thessalonica  ;  Cres- 
 
 cens  to  Galiitia,  Titus  unto  Dalmatia, 
 
CHRIST'S   APPEARANCE  TO  ST.  PAUL-CHAP.  XV.  G05 
 
 Julian  Pe-        H  Only  Luke  is  with  me.     Take  Mark,  and  bring  him  Rome, 
 or  4770.    '   ^^^^  ^^^^  '  ^^^  ^^  ^^  profitable  to  me  for  the  ministry. 
 
 ulgar^ra,      12  And  Tychicus  have  I  sent  to  Ephesus. 
 65  or  66.  13  The  cloak  that  I  left  at  Troas  with  Carpus,  when 
 
 thou  comest,  bring  with  thee,  and  the  books,  but  especially 
 
 the  parchments. 
 
 14  Alexander  the  coppersmith  did  me  much  evil :  the 
 Lord  reward  him  according  to  his  works  : 
 
 1 5  Of  whom  be  thou  ware  also  ;  for  he  hath  greatly 
 withstood  our  words. 
 
 §  12.     2  TIM.  iv.  16—18. 
 
 The  Apostle  acquaints  Timothy  that  in  his  first  Defence  he 
 was  forsaken  bij  his  Fellow- Labourers  through  Fear — He 
 prays  for  their  Forgiveness — But  the  Lord  stood  by  him^ 
 and  strengthened  himf  (Luke  xxi.  15.)  that  the  Gospel 
 might  be  fully  knowii,  and  that  all  the  Gentiles  might 
 hear  the  Boldness  with  which  their  Privileges  had  been 
 asserted — He  was  delivered  from  that  great  Danger^ 
 (Psalm  xxii.  21.) — He  does  not  expect  to  be  delivered 
 on  the  present  Occasion — but  he  feels  assured  he  shall  be 
 preserved  from  betraying  his  Faith  and  Constancy,  and 
 that  the  Lord  will  bring  him  into  his  heavenly  Kingdom 
 — His  Doxology  is  addressed  to  the  Lord  Jesus j  as  a 
 divine  Being, 
 
 16  At  my  first  answer  no  man  stood  with  me,  but  all 
 men  forsook  me ;  /  pray  God  that  it  may  not  be  laid  to 
 their  charge. 
 
 17  Notwithstanding  the  Lord  stood  with  me,  and 
 strengthened  me ;  that  by  me  the  preaching  might  be 
 fully  known,  and  that  all  the  Gentiles  might  hear  ;  and  I 
 was  delivered  out  of  the  mouth  of  the  lion. 
 
 18  And  the  Lord  shall  deliver  me  from  every  evil 
 work,  and  will  preserve  me  unto  his  heavenly  kingdom  : 
 to  whom  be  glory  for  ever  and  ever.    Amen. 
 
 §  13.      2  TIM.  iv.  19,  to  the  end. 
 
 The  Apostle  sends  his  Salutations^  and  repeats  his  Desire 
 that  Timothy  should  come  to  him  speedily — He  2)rays 
 that  Jesus  Christ  may  be  with  his  Spirit,  and  ends  with 
 his  usual  Benediction. 
 
 19  Salute  Prisca  and  Aquila,  and  the  household  of 
 Onesiphorus. 
 
 *  Rom.  xri.      20  Erastus  *  abode  at  Corinth  :  but  Trophimus  +  have 
 
 +\ctsxx.4.  ^  ^^^^  ^^  Miletum  sick. 
 
 21  Do  thy  diligence  to  come  before  winter.  Eubulus 
 greeteth  thee,  and  Pudens,  and  Linus,  and  Claudia,  and  all 
 the  brethren. 
 
g0g  ACCOUNT  OF  ST.  PETER— CHAP.  XV. 
 
 Julian  Pe-        ~-  1'^^^  ^'^'^^  Jcsus  Christ  he  with  thy  spirit.     Grace  Roiue. 
 riod,  4778,   he  with  yoiu     Amen. 
 
 or  4779.  ^ 
 
 VulearyEra, 
 
 CaorGO.  SECTION    XIII. 
 
 St.  Peter  writes  h'ls first  Epistle^*  to  the  Jews,  who,  in  the 
 time  of  Persecution,  had  taken  Refuge  in  the  Heathen 
 
 ^^  St.  Peter,  the  apostle,  was  born  at  Bethsaida,  ip  Upper  Ga- 
 lilee. He  was  the  son  of  Jonas,  Jonali,  or  John,  and  was  a  fish- 
 erman upon  the  lake  of  Gennesareth,  following  in  all  probabi- 
 lity the  trade  of  his  father.  His  call  to  the  apostleship  by  our 
 Saviour,  with  his  brother  Andrew,  a  disciple  of  John  the  Bap- 
 tist, who  heard  him  point  out  Jesus  as  the  Lamb  of  God,  is  re- 
 corded by  three  of  the  Evangelists.  Macknight  observes,  about 
 that  time  Peter  had  left  Bethsaida,  and  had  gone  to  Capernaum, 
 ■with  his  wife,  who  is  thought  to  have  been  of  that  town.  From 
 Andrew's  accompanying  his  brother  thither,  and  living  with 
 him  in  the  same  house,  it  may  be  conjectured  that  their  father 
 was  dead.  With  them  Jesus  also  abode,  after  he  took  up  his 
 ordinary  residence  at  Capernaum  ;  for  he  seems  to  have  been 
 pleased  with  the  disposition  and  manners  of  all  the  members  of 
 that  family.  Thus,  as  Lardner  observes,  it  appears  that  before 
 Peter  became  an  apostle,  he  had  a  wife,  was  the  head  of  a  family, 
 had  a  boat,  and  nets,  and  a  furnished  house,  and  maintained 
 himself  by  an  honest  occupation.  (Matt.  xix.  27.)  The  apostle 
 St.  Paul  seems  to  insinuate,  that  Peter's  wife  attended  him  in 
 his  travels,  after  our  Lord's  ascension.  (ICor.  ix.  5.)  He  was 
 the  most  zealous  of  all  the  apostles,  and  was  conspicuous  for  the 
 strength  of  his  faith.  He  was  more  forward  than  the  rest  of  the 
 disciples,  and  was  the  first  to  answer  the  questions  put  to  them 
 by  our  Saviour.  On  the  confession  of  his  faith  (Matt.  xvi. 
 13 — 16.)  it  is  supposed  by  some  that  our  Lord  invested  Peter 
 with  privileges  and  powers  superior  to  the  rest  of  his  disciples  ; 
 but  the  following  clause,  "  Whatsoever  thou  shalt  bind  on  earth, 
 shall  be  bound  in  heaven,"  &c.  mentions  privileges,  which  are 
 declared  to  belong  to  all  the  apostles.  (Matt,  xviii.  18.  John  xx. 
 21—23.)  It  cannot  be  said  that  the  Church  of  Christ  was  built 
 on  Peter  alone,  for  it  is  expressly  asserted  by  divine  revelation 
 to  have  been  built  on  the  foundation  of  all  the  apostles  and  pro- 
 phets, Jesus  Christ  himself  being  the  chief  corner-stone.  Peter, 
 in  delivering  his  own  sentiments,  expressed  those  of  all  the  apos- 
 tles 5  and  our  Lord,  in  addressing  his  reply  to  Peter,  intended 
 that  it  should  be  equally  extended  to  them  all.  Lardner  re- 
 marks on  the  Canon,  p.  102,  that  Cassian,  supposing  Peter  to  be 
 older  than  Andrew,  makes  his  age  the  ground  of  his  precedence 
 among  the  apostles:  and  that  Jerome  himself  says,  "  The  keys 
 were  given  to  all  the  apostles  alike,  and  the  Church  was  built 
 on  all  of  them  equally.  But  for  preventing  dissension  prece- 
 dence was  given  to  one.  And  John  might  have  been  the  person, 
 but  he  was  too  young :  and  Peter  was  preferred  on  account  of 
 his  age."  The  only  peculiar  distinction  conferred  on  St.  Peter 
 was,  that  after  the  descent  of  the  Holy  Ghost  he  should  he  the 
 first  to  declare  the  Gospel  to  the  Jews,  and  then  to  the  Gen- 
 tiles. That  he  received  no  superior  power  of  pre-eminence 
 over  the  other  disciples  is  evident  from  our  Lord's  declaration 
 — "  One  is  your  master,  even  Christ,  and  all  ye  arc  bre- 
 thren." 
 
 The  first  Epistle  of  Peter  has  been  ever  considered  as  authen- 
 tic—it was  referred  to  by  Polycarp,  Clemens,  Romanus,  and  the 
 Martyrs  of  Lyons—it  was  acknowledged  by  Theophilus,  Bishop 
 
FIRST  EPISTLE  OF  ST.  PETER— CHAP.  XV.  607 
 
 Julian  Pe-        Countries  mentioned  in  the  Inscriptiony  and  also  to  the  Rome. 
 
 ^^^^Aiir^'        Gentile  Converts,  to  encoiirajre  them  to  suffer  cheerfullij 
 or  4/79.  ' ^     ±L 
 
 VulgarJira,  ^^  Antioch,  and  quoted  by  Papias,  Irena?us,  Clemens,  Alexan- 
 05  or  00.       tirinus,  and  Tcrtiillian.     Commentators,  both  ancient  and  mo- 
 dern, are  divided  in  opinion  as  to  the  description  of  persons  to 
 whom  these  Epistles  ol'  St.  Peter  were  addressed.   Eusebius,  Je- 
 rome, Didymus,  of  Alexandria,  argue  that  they  were  addressed  to 
 Jewish  Christians,  dispersed  tlirough  the  countries  mentioned 
 in  the  inscription.     Beza,  Grotius,  Mill,  Cave,  Tillemont,  have 
 followed  the  same  opinion.     But  others  suppose  it  to  have  been 
 written  to  Gentiles  also.     Bode,  in  his  prologue  to  the  Catholic 
 Epistles,  says,  that  St.  Peter's  Epistles  were  sent  to  such  as  were 
 proselyted  Irom  heathenism  to  Judaism,  and  afterwards  to  the 
 Christian  religion.     Mr.  Wetstein   supposes  they  were  written 
 to  the  Gentiles — Barriogton   and  Benson  to  the  Proselytes  of 
 the  Gate— Lardner,  Estius,   Whitby,  Macknight,  and  Adam 
 Clarke,  that  they  were  sent  to  all  Christians  in  general,  Jews 
 and  Gentiles,    residing   in   Pontus,    Galatia,   Cappadocia,  &c. 
 That  both  the  Epistles  were  sent  to  the  same  people  is  evident 
 from  2  Peter  iii.  1 ;  and  it  is  also  certain  that  many  things  are 
 mentioned  in  the  first  Epistle  which  can  apply  only  to  the  Gen- 
 tiles (chap.  i.  14.  18.  20,  21.  ii.  9,  10,  &c.)     Compare  with  these 
 expressions  Rom.  ix.  24,  25.  where  St.  Paul  is  unquestionably 
 speaking  of  Gentile  converts.     See  also  chap.  iv.  3.     It  is  also 
 to  be  remarked,  that  those  to  whom  the  apostle  writes,  princi- 
 pally consisted  of  the  converts  of  St.  Paul,  as^we  are  informed 
 in  the  Acts  of  the  Apostle  that  St.  Paul  had  been  in   Galatia, 
 and  the  other  countries  mentioned  in  the  inscription.     St.  Pe- 
 ter corroborates  this,  by  observing  (2  Peter  iii.  15.)  "  that  his 
 beloved  brother  Paul  had  written   unto  them,"  referring,  no 
 doubt,  to  his  Epistles  to  the  Galatians,  Ephesians,  and  Colos- 
 sians,  the  greater  part  of  whom  were  Gentile  converts.     The 
 most  probable  conclusion  appears  to  be,  that  St.  Peter's  two 
 Epistles  were  sent  to  all  Christians  in  general,  living  in  those 
 countries,  the  majority  of  whom  had  been  converted  by  St. 
 Paul  from  heathenism  to  Christianity. 
 
 The  passages  which  are  considered  inconsistent  with  the 
 supposition  that  this  Epistle  was  written  both  to  Gentiles 
 and  Jews,  are  found  in  chap.  ii.  9.  ii.  12.  The  former  con- 
 tains the  honourable  appellations  which  were  peculiarly  ap- 
 propriated to  the  Jewish  people ;  but  as  the  Gentiles  were  now 
 to  become  God's  chosen  people  as  well  as  the  Jews,  these  titles 
 belonged  equally  to  them.  The  latter  passage  refers  only  to  the 
 unbelieving  Gentiles.     Sec  a  similar  passage,  1  Cor.  x.  32. 
 
 It  remains  for  us  now  to  inquire  from  what  place  this  Epistle  was 
 written  ?  for  on  this  point  also  commentators  are  much  divided. 
 From  St.  Peter's  sending  the  salutations  of  the  Church  from  Ba- 
 bylon, it  is  by  many  believed  that  he  wrote  his  first  Epistle  from 
 that  place.  Pearson,  Mill,  and  Le  Clerc  are  of  opinion  that  tho 
 apostle  speaks  of  Babylon  in  Egypt.  Erasmus,  Drusins,  Beza, 
 Lightfoot,  Basnagc,  Beausobre,  Wetstein,  Cave,  and  Benson, 
 suppose  he  writes  from  Babylon  in  Assyria.  But,  according  to 
 Lardner,  there  is  no  mention  made  of  any  church  or  bishop  at 
 the  Egyptian  Babylon  during  the  first  lour  centuries  ;  and  the 
 Assyrian  Babylon  was  almost  deserted  in  the  time  of  the  apos- 
 tles. CEcumenius,  Bede,  and  other  fathers,  Grotius,  Whitby, 
 and  tho  learned  of  the  Romish  communion,  think  that  by  Ba- 
 bylon Peter  figuratively  signified  Rome.  And  tliis  opinion  is 
 corroborated  by  the  general  testimony  of  antiquity,  which.  Dr. 
 Lardner  remarks,  is  of  no  small  weight.  Eusebius  (a)  relates, 
 on  the  authority  of  Clement  of  Alexandria  and  Papias  Bishop 
 
608  On  TflE  PLACE  prom  whence  ST.  PETER  wrote. 
 
 Jaliao  Pe-       for  their  Religion ^  and  to  enforce  upon  them  the  Necessity  Rome, 
 or'47*9^^'        ^f  f^^^'^^g  ^  ^'^(y  ^^^  blameless  Life,   that  they  may  put 
 VuIgar^Era,      lo  shame  the  Calumnies  of  their  Adversaries. 
 do  or  66.     '  _^ _ 
 
 of  Jerusalem,  that  St.  Mark's  Gospel  was  written  at  the  request 
 of  Peter's  hearers  in  Rome;  and  that  «'  Peter  makes  mention  of 
 St.  Mark  in  his  first  Epistle,  which  was  written  at  Rome  itself. 
 And  that  he  (Peter)  signifies  this,  calling  that  city  figuratively 
 Babylon,  in  these  words,  '  the  church  which  is  at  Babylon, 
 elected  jointly  with  you,  saluteth  you.  And  so  doth  Mark  my 
 son.'  "  This  passage  of  Eusebius  is  transcribed  by  Jerome,  who 
 adds  positively,  that  Peter  mentions  this  Mark  in  his  first  Epis- 
 tle, figuratively  denoting  Rome  by  the  name  of  Babylon  ;  "  the 
 church  which  is  at  Babylon,"  &,c.  It  is  generally  thought  that 
 Peter  and  John  (Rev.  xvii.  18.)  gave  to  Rome  the  name  of  Baby- 
 lon, figuratively  to  signify,  as  it  was  not  expedient  to  do  so 
 more  openly,  that  it  would  resemble  Babylon  in  its  idolatry, 
 and  in  its  opposition  to  and  persecution  of  the  Church  of  God  ^ 
 and  that,  like  Babylon,  it  will  be  utterly  destroyed. 
 
 Silvanus  or  Silas,  the  bearer,  was  "  the  faithful  brother,"  or 
 associate  of  St.  Paul  in  most  of  the  churches  which  be  had 
 planted.  And  though  he  was  not  at  Rome  with  the  apostle 
 when  he  wrote  his  last  Epistle  to  Timothy,  in  all  probability  he 
 soon  after  returned,  and  might  have  been  sent  by  St.  Paul  and 
 Peter  jointly,  to  confirm  the  churches  in  Asia  Minor,  &c.  which 
 he  had  assisted  in  planting.  But  Silvanus,  St.  Paul,  and  St.  Peter 
 had  no  connexion  with  Babylon,  which  lay  beyond  their  dis- 
 trict ;  and,  therefore,  they  were  not  likely  at  any  time  to  build 
 upon  another's  foundation.  It  is  supposed  that  the  Gospel  was 
 preached  in  Persia,  or  Parthia,  by  the  apostle  Thaddeus,  or 
 Jude,  according  to  Cosmas  ;  and  Abulfaragi  computes,  that  the 
 ancient  Syriac  version  of  the  New  Testament  was  made  in  his 
 time,  and  probably  by  his  authority,  for  the  use  of  the  Oriental 
 churches  (6). 
 
 The  Jews  were  fond  of  mystical  appellations,  especially  in 
 their  captivities  ;  Edom  was  a  frequent  title  for  their  heathen 
 oppressors;  and  as  they  were  first  taken  captive  to  Babylon,  it 
 is  very  probable  that  Rome,  the  principal  scene  of  their  second 
 captivity,  which  so  strongly  resembled  Babylon  in  her  "  abomi- 
 nations, her  idolatries,  and  persecutions  of  the  saints,"  should 
 be  denominated  by  the  same  title.  And  this  supposition  is  con- 
 firmed by  a  similar  expression  of  the  Apocalypse,  where  the 
 mystical  application  is  unquestionable  (Rev.  xiv.  8.  xvi.  19. 
 xviii.  2,  &.C.)  There  is  every  reason  to  suppose  (see  Lardner) 
 that  John  borrowed  it  from  Peter;  or  rather,  that  both  derived 
 it  by  inspiration,  from  the  prophecy  of  Isaiah  (xxi.  9.) 
 
 It  is  considered  from  the  expression  (chap.  iii.  16.)  that  as  St. 
 Peter  had  seen  all  St.  Paul's  Epistles  when  this  was  written,  that 
 the  latter  apostle  was  dead,  at  least  if  St.  Peter  wrote  from  Rome, 
 as  it  is  more  generally  supposed  by  the  ancient  Christian  writers. 
 For  when  St.  Paul  wrote  his  second  letter  to  Timothy  from 
 Rome,  a  short  time  before  his  death,  he  did  not  mention  the 
 name  of  Peter,  which  he  would  not  have  omitted  had  he  been  in 
 the  city  at  that  time.  From  which  it  is  argued,  that  if  St.  Peter 
 wrote  his  first  Epistle  from  Rome,  he  must  have  done  so  after 
 St.  Paul's  martyrdom,  consequently  not  sooner  than  the  year 
 G6,  or  67,  about  three  years  before  the  destruction  of  Jerusalem  : 
 for  St.  Paul  was  put  to  death  in  the  tweUlh  year  of  Nero,  cor- 
 responding to  A.D.  66  ;  and  we  are  told  that  when  he  wrote  his 
 second  Epistle,  which  was  a  short  time  after  the  first,  he  was 
 old,  and  near  his  end,  with  the  prospect  of  soon  dying  a  martyr 
 
ti3  or  (M. 
 
 ST.  PETER'S  ADDRESS  TO  THE  CONVERTS.  G09 
 
 Julian  Pe-  §  1.       1   PET.  i.  1,  2.  Rome. 
 
 or  4779.  '  The  Apostle  s  Address  and  Benediction  to  the  Jews  and 
 VulgarvEra,  Gentiles^  ivho  were  elected  according  to  the  Foreknow- 
 ledge of  God,  revealed  by  the  Prophets,  to  become^ 
 through  the  Injiuences  of  the  Holy  Spirit,  obedient  to  the 
 Gospel,  whereby  they  are  made  Partakers  of  all  the 
 Blessings  which  inoceed  from  the  atoning  Blood  of 
 Christ, 
 
 1  Peter,  an  apostle  of  Jesus  Clirist,  to  the  stvnngers 
 scattered  throughout  Pontus,  Galatia,  Cappadocia,  Asia,     - 
 and  Bithynia, 
 
 2  Elect  according  to  the  foreknowledge  of  God-  the 
 Father,  through  sanctification  of  the  Spirit,  unto  obedi- 
 ence and  sprinkling  of  the  blood  of  Jesus  Christ :  Grace 
 unto  you,  and  peace,  be  multiplied, 
 
 §2.     1  PET.  i.  3—12. 
 
 7he  Apostle  blesses  God  for  the  spiritual  Birth  of  the  Jews 
 and  Gentiles  to  a  Hope  of  Life  after  Death,  through  the 
 Resurrection  of  Jesus  Christ,  that  they  might  partake  of 
 an  Inheritance  not  to  be  destroyed — In  the  Hope  of  thi.'i 
 Salvation  they  shoidd  greatly  rejoice,  though  grieved, 
 With  various  Afftictions,  necessary  for  the  proving  of 
 their  Faith,  the  Trial  of  which  was  more  profitable  than 
 that  of  Gold — as  itj)rocuresfor  them  everlasting  Glory  and 
 Praise  at  the  coming  of  Jesus  Christ,  in  whom,  though  not 
 
 for  tlic  trulli  of  Christianity.  Had  lie  been  put  to  death,  as 
 Grolius  supposes,  after  the  destruction  of  Jerusalem,  the  an - 
 thenticily  of  the  second  Epistle  is  destroyed.  His  argument  in 
 founded  on  2  Pet.  iii.  12.  Mhich  he  interprets  as  referring-  to  the 
 end  of  the  world,  which  was  to  follow,  according-  to  a  previilont 
 opinion,  the  destruction  of  Jerusalem.  But  as  the  apostle  him- 
 self confutes  this  idea  (chap.  iii.  3.)  it  is  not  necessary  further 
 to  discuss  the  question. 
 
 Mackniglit  remarks,  as  the  design  of  this  Epistle  is  excellent, 
 its  execution,  in  the  judgment  of  the  best  critics,  does  not  full 
 short  of  its  design.  Ostervald  says  of  the  first  PZpislle  of  Poler, 
 *'  it  is  one  of  the  finest  hooks  of  the  New  Testament;"  and  of 
 the  second,  *'  that  it  is  a  most  excellent  Epistle,  and  is  written 
 with  great  strength  and  niajesty."  Erasmus's  opinion  of  Pe- 
 ter's first  Epistle  is,  <' it  is  wortlty  llic  Prince  of  the  Apostles, 
 and  full  of  apostolical  dignity  and  authority."  He  adds,  "  It  is 
 (verbis  parca,  sentenliis  diflerta)  sparing  in  words,  but  full  of 
 .sense."  Lardncr  observes  that  Peter's  two  Epistles,  with  hix 
 discourses  on  the  Acts,  and  th(>  nuiltitudes  who  were  converted 
 by  tbem,  are  monuments  of  a  divine  inspiration,  and  ol  the  ful- 
 filment of  Christ's  promise  to  'Peter  and  Andrew,  "  Follow  me, 
 and  I  will  make  you  fishers  of  men." 
 
 (a)  Hist.  Eccl.  lib.  ii.  c.  1;"».  (6>  Lardner,  8vo,  vol.  v.  p.  272.  4to. 
 vol.  iii.  p.  .')5 — Michaelis,  vol.  ii.  p.  80. 
 
 VOL.  II.  1{    r 
 
610  Conversion  of  the  Gentiles  declared  by  the  Prophets. 
 
 Jalian  Pe-        seen,  they  greatly  rejoice  as  a  Saviour ^  knowing  they  shall  Rome. 
 
 o  °  m9^^'       receive  from  him  the  Reward  of  their  Faith,  the  Salvation 
 
 Vuigar^ra,      of  their  Souls ;  which  Salvation  the  Prophets  predicted, 
 
 fi5or66.  diligently  searching  to  ascertain  the  Period  of  Time  and 
 
 People  referred  to  by  the  Spirit  of  God,  which  testified 
 
 beforehand  of  the  Sufferings  of  Christ,  and  the  Glories 
 
 and  Blessings  which  should  attend  them — To  yvhom  also 
 
 the  Holy  Spirit  revealed,  that  it  was  not  to  themselves, 
 
 but  to  a  People  of  a  future  Time,  that  they  ministered  the 
 
 Things  now  declared  to  the  World  by  the  Apostles,  who 
 
 were  endowed  for  that  Purpose  by  the  same  Holy  Spirit, 
 
 which  Mysteries,  the  Angels,  as  well  as  Men,  desire  to 
 
 contemplate  (Exod.  xxv.  20). 
 
 3  Blessed  be  the  God  and  Father  of  our  Lord  Jesus 
 Christ,  vvliich  according  to  his  abundant  mercy  hath  be- 
 gotten us  again  unto  a  lively  hope  by  the  resurrection  of 
 Jesus  Christ  from  the  dead, 
 
 4  To  an  inheritance  incorruptible,  and  undefiled,  and 
 that  fadeth  not  away,  reserved  in  heaven  for  you, 
 
 5  Who  are  kept  by  the  power  of  God  through  faith 
 unto  salvation,  ready  to  be  revealed  in  the  last  time. 
 
 6  Wherein  ye  greatly  rejoice,  though  now  for  a  season, 
 if  need  be,  ye  are  in  heaviness  through  manifold  tempta- 
 tions : 
 
 7  That  the  trial  of  your  faith,  being  much  more  preci- 
 ous than  of  gold  that  perisheth,  though  it  be  tried  with 
 fire,  might  be  found  unto  praise  and  honour  and  glory  at 
 the  appearing  of  Jesus  Christ : 
 
 8  Whom  having  not  seen,  ye  love ;  in  whom,  though 
 now  ye  see  him  not,  yet  believing,  ye  rejoice  with  joy  un- 
 speakable and  full  of  glory  : 
 
 9  Receiving  the  end  of  your  faith,  even  the  salvation  of 
 your  souls. 
 
 10  Of  which  salvation  the  prophets  have  inquired  and 
 searched  diligently,  who  prophesied  of  the  grace  that 
 should  come  unto  you  : 
 
 11  Searching  what,  or  what  manner  of  time  the  Spirit 
 of  Christ  which  was  in  them  did  signify,  when  it  testified 
 beforehand  the  sufferings  of  Christ,  and  the  glory  that 
 should  follow. 
 
 12  Unto  whom  it  was  revealed,  that  not  unto  them- 
 selves, but  unto  us  they  did  minister  the  things,  which 
 are  now  reported  unto  you  by  them  that  have  preached 
 the  gospel  unto  you  with  the  Holy  Ghost  sent  down  from 
 heaven  ;  which  things  the  angels  desire  to  look  into. 
 
HOLINESS  THE  DUTY  OF  TlIK  COWKRTED.  Cll 
 
 JiillanPe-  §  3.      1  PET,  i.  13 — 21.  Koine. 
 
 or  4779.  '  The  Aposile  calls  upon  them,  from  the  Consideration  of  the 
 VuIgaryEra,  Blessings  obtained  by  the  Sufferings  of  Christ,  to  take 
 Courage  under  all  their  Trials,  supported  to  the  End  of 
 their  Lives  by  the  Hope  of  eternal  Life,  promised  them 
 at  the  Day  of  the  Revelation  of  Christ,  avoiding  the  Lusts 
 practised  by  them  in  their  unconverted  State,  and  imitate 
 ing  the  Holiness  of  God,  who  has  called  them  to  be  his 
 Children,  as  it  is  written  by  Moses  (Lev.  xix.  2.  1  Pet. 
 V.  10.  ii.  21.  and  iii.  9.) — jd?id  as  every  Man  will  be 
 judged  according  to  his  individual  Works,  without  dis- 
 tinction  of  Person,  they  are  admonished  to  pass  the  Time 
 of  their  sojourning  on  Earth  in  religious  Fear — and  so 
 much  the  more,  as  they  were  delivered  from  the  hereditary 
 Superstitions  ajid  Traditions  or  vicious  Rites  of  JVorship 
 they  had  received  from  their  Fathers,  by  the  Blood  of 
 Christ,  as  of  a  Sin-offering,  without  Blemish,  appointed 
 in  the  Divine  Purpose^  before  the  Foundation  of  the 
 World,  atid  typified  by  the  legal  Sacrifce  ;  but  rvas  made 
 manifest  in  the  last^  or  the  Gospel  Dispensation,  to  the 
 Gentiles  also,  who  through  Faith  in  the  Divine  Mercy^ 
 displayed  in  this  Sacrifce  of  Christ,  believe  in  God,  who 
 raised  him  from  the  Dead,  and  exalted  him  to  celestial 
 Glory,  that  their  Faith  being  established  in  the  fulflment 
 of  God's  Promises,  their  Hope  of  eternal  Glory  through 
 Christ  might  be  in  God. 
 
 13  Wliercfore  gird  up  tlie  loins  of  your  mind,  be  sober, 
 and  hope  to  the  end  for  tlie  grace  that  is  to  be  brought 
 unto  you  at  the  revelation  of  Jesus  Christ ; 
 
 14  As  obedient  children,  not  fashioning  yourselves  ac- 
 cording to  the  former  lusts  in  your  ignorance : 
 
 1 5  But  as  he  which  hath  called  you  is  holy,  so  be  ye 
 holy  in  all  manner  of  conversation  ; 
 
 1 6  Because  it  is  written,  Be  ye  holy  ;   for  I  am  holy. 
 
 17  And  if  ye  call  on  tlie  Father,  who  without  respect 
 of  persons  judgeth  according  to  every  man's  work,  pass 
 the  time  of  your  sojourning  here  in  fear  : 
 
 1 8  Forasmuch  as  ye  know  that  ye  were  not  redeemed 
 with  corruptible  things,  as  silver  and  gold,  from  your 
 vain  conversation  received  by  tradition  from  your  fathers  ; 
 
 19  But  with  the  precious  blood  of  Christ,  as  of  a  lamb 
 without  blemish  and  without  spot : 
 
 20  Who  verily  was  fore-ordained  before  the  founda- 
 tion of  the  world,  but  was  manifest  in  these  last  times  for 
 you  ; 
 
 21  Who  by  him  do  believe  in  God,  that  raised  Inni  up 
 from  the  dead,  and  gave  him  glory,  that  your  faith  and 
 hope  might  be  in  God. 
 
 R  r  2 
 
612  REGENERATED  CHRISTIANS  to  go  on  to  MATURITY. 
 
 Julian  Pe-  r   .         i  •    oo    *     .1,  i  ^^^^' 
 
 riod,  4778,  §  4.     1  FET.  1.  22,  to  the  end. 
 
 or  4779. 
 
 Vulgar^ra,  j^j^^  Apostle  exhorts  those  who  have  their  Hearts  imr'ijied 
 from  fieshhj  Lusts  bij  heliemng  in  Christ  Jesus,  to  love 
 one  another,  not  in  deceitful  Forms  and  Expressions,  hut 
 with  a  pure  Heart  unmixed  with  carnal  Passions,  as 
 Brethren  horn  again,  not  hy  virtue  of  any  Descent  from 
 human  Parents,  hut  by  a  divine  and  heavenly  Prin- 
 ciple the  Doctrine  of  the  living  God,  which  remains  for 
 ever. 
 
 22  Seeing  ye  have  purified  your  souls  in  obeying  the 
 truth  through  the  Spirit  unto  unfeigned  love  of  the  bre- 
 thren, see  that  ye  love  one  another  with  a  pure  heart  fer- 
 vently : 
 
 23  Being  born  again,  not  of  corruptible  seed,  but  of 
 incorruptible,  by  the  word  of  God,  which  liveth  and  abid- 
 eth  for  ever. 
 
 24  For  all  flesh  is  as  grass,  and  all  the  glory  of  man  as 
 the  flower  of  grass.  The  grass  withereth,  and  the  flower 
 thereof  falleth  away  ; 
 
 25  But  the,  word  of  the  Lord  endureth  for  ever.  And 
 this  is  the  word  which  by  the  gospel  is  preached  unto  you. 
 
 §  5.     1  PET.  ii.  1—10. 
 
 The  Apostle  exhorts  them  to  lay  aside  all  the  evil  Disposi- 
 tions of  their  former  Nature,  and,  as  Infants  horn  again, 
 hy  divine  Grace,  earnestly  desire  the  unadulterated  Milk 
 of  the  Gospel,  that  their  regenerated  Nature  may  he 
 nourished  to  maturity,  seeing  they  have  already  tasted 
 the  Goodness  and  Excellency  of  the  Lord  in  their  second 
 or  spiritual  Birth,  (Ps.  xxxiv.  8.) — To  whose  coming, 
 hy  Faith,  as  to  a  living  Foundation- Stone,  they  are  huilt 
 upon  him,  partaking  of  his  Life ;  so  as  to  make  a  sjnri- 
 tual  T'emplCi  forming  a  Company  of  Priests,  (Exod. 
 xix.  6.  Rev.  i.  6.)  appointed  to  offer  Sacrifices  of  JPrayer 
 and  Praise  through  Christ,  according  to  Isaiah,  (xxviii. 
 1 6.)  who  has  declared  that  in  Sioji  a  chief  Corner-stone 
 should  he  laid,  chosen  and  honourahle,  for  the  Founda- 
 tion of  the  new  Tcmp)le  of  God,  uniting  the  two  Sides  of 
 the  Building,  hoth  Jews  and  Gentiles,  in  one  Church, 
 (Eph.  ii.  21.) — Those  who  helieve  belong  to  this  Build- 
 ing— hut  to  the  Disobedient  it  is  written,  (Psalm  cxviii. 
 22.)  that  this  rejected  Foundation- Stone  is  become  the 
 Head  of  the  Corner  of  God's  new  Temple — and  a  Stone 
 of  stumbling  to  those  who  believed  not  in  Christ,  against 
 which  they  shall  fall,  and  be  broken,  as  p)rcdicted   by 
 
THE  HOME  OF  THE  CHRISTIAN  IS  IN  HEAVEN,  (,13 
 
 Julian  Pe-  Isaiah,  (viii.  14,  15.) — The  Apostle  describes  the  high  ^^^^ 
 
 01*^477^9 '^^^  ^^^^^^^S^^  ^f  Christians,   by  the  Titles  formerly  given  to 
 
 Vulgaricra,  ^^^^  Jewish  Church,  to  all  who  were  taken  into  Covenant 
 
 65  or  66.  with  God. 
 
 1  Wherefore  laying  aside  all  malice,  and  all  guile,  and 
 hypocrisies,  and  envies,  and  all  evil  speakings, 
 
 2  As  new  born  babes,  desire  the  sincere  milk  of  the 
 word,  that  ye  may  grow  thereby  : 
 
 3  If  so  be  ye  have  tasted  that  the  Lord  is  gracious. 
 
 4  To  whom  coming,  as  unto  a  living  stone,  disallowed 
 indeed  of  men,  but  chosen  of  God,  and  precious. 
 
 5  Ye  also,  as  lively  stones,  are  built  up  a  spiritual 
 house,  an  holy  priesthood,  to  offer  up  spiritual  sacrifices, 
 acceptable  to  God  by  Jesus  Christ. 
 
 6  Wherefore  also  it  is  contained  in  the  Scripture,  Be- 
 hold, I  lay  in  Sion  a  chief  corner-stone,  elect,  precious: 
 and  he  that  believeth  on  him  shall  not  be  confounded. 
 
 7  Unto  you  therefore  which  believe,  he  is  precious: 
 but  unto  them  which  be  disobedient,  the  stone  which  the 
 builders  disallowed,  the  same  is  made  the  head  of  the 
 corner, 
 
 8  And  a  stone  of  stumbling,  and  a  rock  of  offence, 
 eveyi  to  them  which  stumble  at  the  word,  being  disobe- 
 dient :  whereunto  also  they  were  appointed. 
 
 9  But  ye  are  a  chosen  generation,  a  royal  priesthood, 
 an  holy  nation,  a  peculiar  people  ;  that  ye  should  shew 
 forth  the  praises  of  him  who  hath  called  you  out  of  dark- 
 ness into  his  marvellous  light ; 
 
 10  Which  in  time  past  were  not  a  people,  but  arc  now 
 the  people  of  God  :  which  had  not  obtained  mercy,  but 
 now  have  obtained  mercy. 
 
 §6.      IPET.  ii.  11  —  17. 
 
 The  Apostle,  in  allusion  to  the  Israelites  of  old,  (Heb.  xi. 
 1 3.)  calls  on  them,  as  Strangers  and  Pilgrims,  (which 
 they  literally  were  in  Asia,  Pontus,  S)'C.)  having  no  Inhe- 
 ritance on  Earth,  to  seek  for  a  heavenly  Country — to  ah- 
 stain  from  carnal  Lusts,  which  bring  into  Captivity  or 
 destroy  the  iSoul — living  in  such  a  manner  that  the  Ca- 
 lumnies of  their  Enemies  may  be  confuted  by  their  good 
 Works — 2b  submit  to  every  human  Constitution  of  Go- 
 vernment for  the  Lord's  sake,  that  they  may  put  to 
 silence  the  Ignorance  of  those  foolish  Men,  who  asserted 
 that  their  Religion  made  them  averse  from  Subjection  to 
 Kings  and  Magistrates — As  the  chosen  People  of  God, 
 the  Jews  boasted  of  being  Freemen,  governed  by  their  own 
 Laws — in  reference  to  which,  the  Apostle  calls  upon  them 
 to  be  governed  inwardly  by  the  Laws  of  their  Religion^ 
 
614  CHRISTIANS  to  SUBMIT  to  HUMAN   AUTHORITIES. 
 
 Julian  Pe-        but  not  to  use  their  Liberty  as  a  covering  for  Rebellion,  Rome. 
 riod,  4778,       as  the  Jews  did — but,  as  the  Servants  of  God, 
 
 or  4779.  "^ 
 
 VuigaryEra,      j  j  Dearly  beloved,  I  beseech  i/ou  as  strangers  and  pil- 
 
 65  or  66.  .  t         ■      r  n     i  i     i  i  •   i  •        ^i 
 
 grims,  abstain  irom  fleshly  lusts,  which  war  against  the 
 soul  : 
 
 12  Having  your  conversation  honest  among  the  Gen- 
 tiles :  that  whereas  they  speak  against  you  as  evil  doers, 
 they  may  by  your  good  works,  which  they  shall  behold, 
 glorify  God  in  the  day  of  visitation. 
 
 13  Submit  yourselves  to  every  ordinance  of  man  for 
 the  Lord's  sake  :  whether  it  be  to  the  king  as  supreme  ; 
 
 14  Or  unto  governors,  as  unto  them  that  are  sent  by 
 him  for  the  punishment  of  evil  doers,  and  for  th?  praise  of 
 them  that  do  well. 
 
 15  For  so  is  the  will  of  God,  that  with  well  doing  ye 
 inay  put  to  silence  the  ignorance  of  foolish  men  : 
 
 16  As  free,  and  not  using  your  liberty  for  a  cloke  of 
 maliciousness,  but  as  the  servants  of  God. 
 
 17  Honour  all  men.  Love  the  brotherhood.  Fear 
 God.     Honour  the  king. 
 
 §  7.     1  PET.  ii.   18,  to  the  end. 
 
 The  Apostle  exhorts  domestic  Slaves  and  Servants  to  obey 
 their  Masters  with  Submission  and  Reverence — eve7i  the 
 severe  and  jierverse — not  suffering  their  Obedience  to  de- 
 pend on  the  Characters  of  those  they  serve — ■ — To  suffer 
 for  wcll-daing,  after  the  Example  of  Christ,  who  suffered 
 for  them  that  they  might  follow  in  his  Footsteps — In 
 'who)n  was  no  Sin,  (Isa.  liii.  G.) — Who  bore  the  Punish- 
 ment due  to  Sin,  that  he  might  deliver  Man  from  its 
 Power, 
 
 18  Servants,  /)C  subject  to  your  masters  with  all  fear ; 
 not  only  to  tlie  good  and  gentle,  but  also  to  the  froward. 
 
 19  For  this  is  tliank-worthy,  if  a  man  for  conscience 
 toward  God  endure  grief,  suffering  wrongftilly. 
 
 20  For  what  glory  is  it,  if,  when  ye  be  buffeted  for 
 your  faults,  ye  shall  take  it  patiently  ?  but  if,  when  ye  do 
 well,  and  suffer  for  if,  ye  take  it  patiently,  this  is  accept- 
 able with  God. 
 
 21  For  even  hereunto  were  ye  called  :  because  Christ 
 also  suffered  for  us,  leaving  us  an  example,  that  ye  should 
 follow  his  steps  : 
 
 22  Who  did  no  sin,  neither  was  guile  found  in  his 
 mouth  : 
 
 23  Who,  when  he  was  reviled,  reviled  not  again  ;  when 
 he  stiffercd,  he  threatened  not ;  but  committed  himself  to 
 him  that  judgelh  righteously  : 
 
DUTIES  OF  HUSBANDS  AND  WIVES-CHAP.  XV,  615 
 
 Julian  Pe-        24  Who  his  own  self  hare  our  sins  in  his  own  body  on  Rome, 
 riod,  4778,   the  tree,  that  we,  being  dead  to   sins,  should  live  unto 
 VnSvEra  righteousness  ;  by  whose  stripes  ye  were  healed. 
 65  or  66.    '      25  For  ye  were  as  sheep  going  astray  ;  but  are  now 
 returned  unto  the  Shepherd  and  Bishop  of  your  souls. 
 
 §  8.      1  PET.  iii.  1 — 7. 
 
 St,  Peter  poceeds  by  enforcing  on  them  the  higher  relative 
 Duties — He  enjoins  Christian  Wives  to  submit  to  their 
 Husbands,  although  they  neve  Heathens,  that  they  may 
 gain  them  over  by  their  holy  Conduct,  to  the  Love  and 
 Practices  of  the  Gospel— To  secure  their  Husband's  Af- 
 fection, let  them  not  confine  their  adorning  to  their  outward 
 Persons  only — but  rather  to  the  inner  or  hidden  Soul — 
 after  the  Example  of  Sara,  who  acknowledged  her  Sub- 
 jection to  Abraham,  by  calling  him  Lord— whose  Daugh- 
 ters they  are  as  long  as  they  act  consistently  with  their 
 Christian  Character — Christian  Husbands  are  command- 
 ed to  conduct  themselves  towards  their  Wives  as  becomes 
 those  who  have  been  instructed  in  the  Duties  of  the  Chris- 
 tian Religion. 
 
 1  Likewise,  ye  wives,  be  in  subjection  to  your  own  hus- 
 bands ;  that  if  any  obey  not  the  word,  they  may  also 
 without  the  word  be  won  by  the    conversation  of  the 
 
 wives ;  .  7  j 
 
 2  While  they  behold  your  chaste  conversation  coupled 
 
 with  fear. 
 
 3  Whose  adorning,  let  it  not  be  that  outward  adorning 
 of  plaiting  the  hair,  and  of  wearing  of  gold,  or  of  putting 
 on  of  apparel;  ^    ,     ,  .      i 
 
 4  But  let  it  be  the  hidden  man  of  the  heart,  m  that 
 which  is  not  corruptible,  even  the  ornament  of  a  meek 
 and  quiet  spirit,  which  is  in  the  sight  of  God  of  great 
 
 price. 
 
 5  Forafterthismanner  in  the  old  time,  the  holy  women 
 
 also,  who  trusted  in  God,  adorned  themselves,   bemg  m 
 subjection  to  their  own  husbands  : 
 
 6  Even  as  Sara  obeyed  Abraham,  calhng  hmi  lord : 
 whose  daughters  ye  are,  as  long  as  ye  do  well,  and  are 
 not  afraid  with  any  amazement. 
 
 7  Likewise,  ye  husbands,  dwell  with  them  accordmg  to 
 knowledge,  giving  honour  unto  the  wife,  as  unto  the 
 weaker  vessel,  and  as  being  heirs  together  of  the  grace  ol 
 life  ;  that  your  prayers  be  not  hindered. 
 
G16  EXHORTATIONS  TO  HOLINESS  OF  LIFE— CHAP.  XV. 
 
 Julian  Pe-  §  9.      1  PET.  )ii.    8 — 17.  Rome. 
 
 riod,  4778, 
 
 or 4779.        "fjic  Ajyostle^  in  Conclusion,  exhorts  all,  married  or    uH' 
 
 ^^orm.^^'  married,  to  Christian  Unity — Compassion  and  Love — 
 returning  Evil  and  Reproaches  with  Blessings — Acting 
 always  according  to  the  Dictates  of  their  Conscience,  that 
 those  ivho  falsely  speak  against  them  as  Evil  Doers,  may 
 be  put  to  shame  by  their  good  Behaviour  in  Christ — // 
 the  IVill  of  God  appoints  them  Sufferings,  it  is  better  to 
 do  so  for  doing  Well,  than  for  doing  Evil, 
 
 8  Final]j%  he  ye  all  of  one  mind,  having  compassion 
 one  of  another  ;  love  as  brethren,  be  pitiful,  be  courteous  : 
 
 i)  Not  rendering  evil  for  evil,  or  railing  for  railing ;  but 
 contrariwise  blessing ;  knowing  that  ye  are  thereunto 
 called,  that  ye  should  inherit  a  blessing. 
 
 10  For  he  that  will  love  life,  and  see  good  days,  let 
 him  refrain  his  tongue  from  evil,  and  his  lips  that  they 
 speak  no  guile : 
 
 1 1  Let  him  eschew  evil,  and  do  good ;  let  him  seek 
 peace,  and  ensue  it. 
 
 1 2  For  the  eyes  of  the  Lord  are  over  the  righteous,  and 
 liis  ears  are  open  unto  their  prayers  :  but  the  face  of  the 
 Lord  is  against  them  that  do  evil. 
 
 13  And  who  ishe  that  will  harm  you,  if  ye  be  followers 
 of  that  which  is  good  ? 
 
 l-l"  But  and  if  ye  suffer  for  righteousness'  sake,  happy 
 are  ye:  and  be  not  afraid  of  their  terror,  neither  be 
 troubled ; 
 
 15  But  sanctify  the  Lord  your  God  in  your  hearts; 
 and  be  ready  always  to  give  an  answer  to  every  man  that 
 asketh  you  a  reason  of  the  hope  that  is  in  you  with  meek- 
 ness and  fear  : 
 
 16  Having  a  good  conscience  ;  that,  whereas  they  speak 
 evil  of  you,  as  of  evil  doers,  they  may  be  ashamed  that 
 falsely  accuse  your  good  conversation  In  Christ. 
 
 16  For  it  ?6- better,  if  the  will  of  God  be  so,  that  ye 
 suffer  for  well  doing  than  for  evil  doing. 
 
 §  10.     1  PET.  iii.  18,  to  the  end. 
 
 The  Apostle,  in  a  kind  of  Digression,  that  their  Sufferings 
 might  not  be  regarded  as  a  token  of  God's  displeasure, 
 encourages  them  with  the  Consideration  of  the  Sufferings 
 of  Christ— ivho,  though  pterf cell y  righteous,  suffered  for 
 the  Sins  of  others,  that  he  might  bring  Man  to  God- 
 He  was  put  to  death  in  his  human  Nature,  hut  was  made 
 alive  again  hf  the  Spirit  of  God— by  which  Spirit,  giving 
 spiritual  Power  to  Noah,  he  preached  to  those  Spirits 
 
ON  THE  TYPICAL  SALVATION  OF  NOAII-CIIAP.  XV.  6I7 
 
 which  were  now  shut  np  or  reserved,  as  it  were,  in  Prison  Rome. 
 under  the  Divine  Justice,  to  receive  the  Punishment  due 
 to  their  Sins — The  long  suffering  of  God  delayed  120 
 Years,  to  see  if  they  would  repent  and  he  saved,  while  the 
 Ark  was  preparing,  (Gen.  vi.  3.)  when  the  Family  of 
 Noah,  who  believed,  were  saved  by  Water — which  was  a 
 Figure  of  the  Salvation  of  the  Family  of  Christ,  in  the 
 Ark  of  the  Church,  by  the  Waters  of  Baptism — by  which 
 they  are  admitted  into  a  new  State  of  Being,  and  saved 
 from  the  Grave,  through  the  Resurrection  of  Jesus  Christ 
 ' who  having  gone  into  Heaven,  Angels  and  every  Deno- 
 mination of  Beings,  both  in  Heaven  and  Earth,  are  sub- 
 jected to  him,  that  he  may  bestow  Salvation  on  all  who  be- 
 lieve on  him. 
 
 18  For  Christ  also  hath  once  suffered  for  sins,  the  just 
 for  the  unjust,  that  he  might  bring  us  to  God,  being  put 
 to  death  in  the  flesh,  but  quickened  by  the  Spirit : 
 
 19  By  which  also  he  went  and  preached  unto  the  spirits 
 in  prison ; 
 
 20  Which  sometime  were  disobedient,  when  once  the 
 long-suffering  of  God  waited  in  the  days  of  Noah,  while 
 the  ark  was  a  preparing,  wherein  few,  that  is,  eight  souls, 
 were  saved  by  water. 
 
 21  The  like  figure  whereunto,  even  baptism,  doth  also 
 now  save  us ''  (not  the  putting  away  of  the  filth  of  the 
 
 ♦5  Macknight  considers  the  salvation  of  Noah  in  the  ark  typi- 
 cal of  baptism,  in  the  three  foUowins- particulars:— "  1st.  By 
 building  the  ark,  and  by  entering  into  it,  Noah  shewed  a  strong 
 faith  in  the  promise  of  God  concerning  his  preservation  by 
 the  very  water  which  was  to  destroy  the  antediluvians  ;  so, 
 by  giving  ourselves  to  be  buried,  in  the  water  of  baptism,  we 
 shew  a  like  faith  in  God's  promise,  that  though  we  die  and  are 
 buried,  he  will  save  us  from  death— the  punishment  of  sin— by 
 raising  us  from  the  dead  the  last  day.  2d.  As  the  preserving  of 
 Noah  alive,  during  the  nine  months  he  was  in  the  flood,  is  an 
 emblem  of  the  preservation  of  the  souls  of  believers  while  in 
 the  state  of  the  dead  ;  so  the  preserving  believers  alive  while 
 buried  in  the  waters  of  baptism,  is  a  prefiguralion  o  the  same 
 event.  3d.  \s  the  waters  of  the  deluge  destroyed  the  wicked 
 antediluvians,  but  preserved  Noah,  by  bearing  up  the  ark  in 
 which  he  was  shut  up  till  the  waters  were  assuaged,  ai»d  he 
 went  out  of  it,  to  live  again  on  the  earth  ;  so  l)aplism  may  bo 
 said  to  destroy  tl.e  wicked,  and  to  save  the  righteous,  as  it  pre- 
 fi-ures  both  these  events:  the  death  of  the  sinner  it  preligures 
 b?  the  burying  of  the  bapli/cd  persons  in  the  water  ;  and  the 
 Jlvaiion  of  the  righteous,  by  raising  the  bapli/ed  person  out 
 of  the  water  to  lead  anew  life."       .    .  ^^     ,  ,,  „ 
 
 IMacknight  further  obs.rves,  "  that  Noah  gave  the  answer  of 
 a  L^M.od  eonseienre  towards  G-ul,  f^^  huh  was  the  baptism  s.g- 
 nihed  bv  the  deluge)  by  cut.  liu-  into  the  ark,  in  the  hrm  be- 
 bcf  that  God,  according  to  his  promise,  would  preserve  hin! 
 
618  CHRIST'S  EXAMPLE  A  MOTIVE  TO  HOLINESS. 
 
 Julian  Pe-    flesh,  but  the  answer  of  a  good  conscience  towards  God,)  Rom^. 
 riod,  4778,   by  the  resurrection  of  Jesus  Christ : 
 
 Yatllrkra,      ^^  ^^^^  ^^  §°"®  ^^^^  heaven,  and  is  on  the  right  hand 
 65  or  66.    '  of  God  ;  angels  and  authorities  and  powers  being  made 
 subject  unto  him. 
 
 $  11.     1  PET.  iv.  1—6. 
 
 Christ  having  suffered  a  painful  Death  in  the  Flesh  for 
 Man,  the  Apostle  calls  upon  them  to  crucify  also  the 
 Flesh,  for  they  that  have  mortified  the  Flesh  have  ceased, 
 or  are  dead  to  Sin,  living  the  remainder  of  their  Lives  not 
 according  to  its  Lusts,  but  agreeably  to  the  Will  of  God 
 —For  too  much  of  their  past  Life  has  been  passed  in  the 
 shameful  Abominations  and  Vices  to  ivhich  the  Gentiles 
 were  addicted,  rvho  are  now  astonished,  and  calumniate 
 them  for  not  continuing  the  same  profusion  of  Riot,  for- 
 getting they  are  accountable  to  him  who  will  judge  both 
 the  Righteous  and  the  Wicked — For  jvhich  cause  the  Gos- 
 ptel  was  preached  to  the  Gentiles,  who  were  dead  in  Tres- 
 passes and  Sins,  that  those  who  believed  might  be  judged 
 or  condemned  by  Men  who  are  governed  by  the  Flesh, 
 although  they  live  according  to  the  Will  of  God  in  the 
 Spirit. 
 
 1  Forasmuch  then  as  Christ  hath  suffered  for  us  in  the 
 flesh,  arm  yourselves  likewise  with  the  same  mind  :  for  he 
 that  hath  suffered  in  the  flesh,  hath  ceased  from  sin  ; 
 
 2  That  he  no  longer  should  live  the  rest  of  his  time  in 
 the  flesh  to  the  lusts  of  men,  but  to  the  will  of  God. 
 
 3  For  the  time  past  of  our  life  may  suffice  us  to  have 
 wrought  the  will  of  the  Gentiles,  when  we  walked  in  las- 
 civiousness,  lusts,  excess  of  wine,  revellings,  banquetings, 
 and  abominable  idolatries  : 
 
 4  Wherein  they  think  it  strange  that  ye  run  not  with 
 them  to  the  same  excess  of  riot,  speaking  evil  of  you ; 
 
 5  Who  shall  give  account  to  him  that  is  ready  to  judge 
 the  quick  and  the  dead. 
 
 and  his  family — Baptism,  understanding  thereby  the  answer  of 
 a  good  conscience,  now  saveth  7is  also,  through  the  resurrec- 
 tion of  Jesus  Christ ;  because,  if  Christ  had  not  risen,  being  an 
 impostor,  he  could  not  have  saved  any  one." — Macknight  in 
 loc.  As  Noah  prepared  the  ark  for  believers,  so  Christ  prepares 
 his  Church  for  Christians  ;  to  conduct  them  in  safety  through 
 the  M'aves  of  this  troublesome  life,  in  which  so  manyperish — and 
 as  Noah  was  preserved  in  the  general  destruction  of  sinners 
 and  the  world,  and  brought  into  a  new  creation  ;  so  shall  Chris- 
 tians, at  the  general  judgment  and  dissolution  of  all  things,  be 
 preserved,  and  admitted  into  a  new  stale  of  bring;  carried 
 safely  with  Jrsui  Christ  through  the  wuvci  of  death,  triumph- 
 ing over  them. 
 
AFFLICTION  esbentiai.  to  CHRISTIAN   PERFECTION.  619 
 
 Jalian  Pe-        6  For,  for  this  cause  was  the  gospel  preached  also  to  Rome. 
 "^^itJJ^'    them  that  are  dead,  that  they  might  be  judged  according 
 Vulgar^ra,  ^o  men  in  the  flesh,  but  live  according  to  God  in  the 
 
 65  or  66.        spirit. 
 
 §12.     IPET.  iv.  7— 11. 
 
 The  Apostle  comforts  them  with  the  Assurance  that  the 
 Power  of  their  bitter  Persecutors  would  soon  be  destroyed, 
 in  the  approaching  Destruction  of  the  Jewish  People  and 
 Polity,  and  admonishes  them,  that  they  may  be  saved  from 
 it  to  watchfulness  against  all  Impurity,  and  to  Prayer 
 having  fervent  Love,  which  leads  to  hearing  or  blotting 
 out  the  Faults  of  each  other  ;  and  in  this  Time  of  PersC' 
 cution  to  he  hospitable  one  to  another,  not  regarding  the 
 inconvenience — Every  Man  ministering  according  to  the 
 Gifts  of  Providence  and  Grace  he  may  have  received  from 
 the  Lord — If  any  discourse  on  God's  Word,  let  him  do  so 
 according  to  the  Oracles  of  God — If  any  minister  to  the 
 Necessities  of  the  Poor,  let  him  do  so  as  of  the  Means 
 which  God  has  bestowed  on  hinif  giving  God  the  Glory 
 through  Jesus  Christ. 
 
 7  But  the  end  of  all  things  is  at  hand  ;  be  ye  there- 
 fore sober,  and  watch  unto  prayer. 
 
 8  And  above  all  things  have  fervent  charity  among 
 yourselves  :  for  charity  shall  cover  the  multitude  of  sins. 
 
 9  Use  hospitality  one  to  another,  without  grudging. 
 
 10  As  every  man  hath  received  the  gift,  even  so  minis- 
 ter the  same  one  to  another,  as  good  stewards  of  the  ma- 
 nifold grace  of  God. 
 
 11  If  any  man  speak,  let  him  speak  as  the  oracles  of 
 God  ;  if  any  man  minister,  let  him  do  it  as  of  the  ability 
 which  God  giveth  :  that  God  in  all  things  may  be  glori- 
 fied through  Jesus  Christ ;  to  whom  be  praise  and  domi- 
 nion for  ever  and  ever.     Amen. 
 
 §  13.     1  PET.  iv.  12,  to  the  end. 
 
 The  Apostle  cautions  the  Christians  not  to  be  surprized  at 
 the  Calamities  and  Persecutions  coming  upon  them,  which 
 were  intended  as  the  Trials  of  their  Faith,  hut  rather  to 
 rejoice,  as  by  them  they  arc  made  Partakers  of  the  Suf- 
 ferings of  Christ,  that  they  may  he  glorifcd  with  him — 
 They  are  happy  who  are  reproached  for  being  Christians, 
 for  the  divine  Spirit  which  rested  on  Jesus,  rests  also  on 
 them :  by  their  Persecutors  Christ  is  blasphemed,  but  by 
 their  Sufferings  lie  is  honoured — On  which  account  he 
 admonishes  them  not  to  suffer  for  any  Crime  of  their  own 
 (mentioning  those  to  which  the  wibclieving  Jews  were  ad- 
 dicted) which  brings  neither  Glory  nor  Hcward-r-But  if 
 
6:^0  CnnisTiAN  Ministeks  to  be  Examples  to  their  People. 
 
 Julian  Pe-        any  suffer  for  being  a  Christian,  let  him  not  he  ashamed^  Rome. 
 "^\ljP^'        however  ignominious  the  Punishment,  but  let  him  rather 
 V'^ulgar^ra,      g^^'^'lfv   ^^^'  ^'^'^  Suffered  also  for    being   Holy — Tlie 
 65  or  6C.  Time  is  now  come  for  the  Punishment  of  the  Jews  as  a 
 
 Nation,  which  is  to  begin  at  the  House  of  God  (John  xvi, 
 2.  Matt,  xxiii.  S5.  Ezek.  ix.  6.)  ;  and  if  it  begiii  first 
 with  the  believing  Jews,  what  fearful  Destruction  will 
 come  upon  those  who  obey  not  the  Gospel — And  if  Chris- 
 tians shall,  with  extreme  difficulty,  escape  from  the  Judg- 
 ment of  God  on  Jerusalem,  how  shall  the  Ungodly  and 
 Sinners  hope  for  Deliver ance — The  Apostle  enjoins  Gen- 
 tiles as  well  as  Jews,  who  suffer  for  Righteousness  sake, 
 to  commit  their  Lives  to  God  as  to  a  faithful  Creator,  who 
 will  regard  them  as  his  Creatures  and  Children,  giving 
 them  eternal  Life,  if  they  continue  in  well-doing, 
 
 12  Beloved,  think  it  not  strange  concerning  the  fiery 
 trial  which  is  to  try  you,  as  though  some  strange  thing 
 happened  unto  you : 
 
 13  But  rejoice,  inasmuch  as  ye  are  partakers  of  Christ's 
 sufferings  ;  that,  when  his  glory  shall  be  revealed,  ye  may 
 be  glad  also  with  exceeding  joy. 
 
 14  If  ye  be  reproached  for  the  name  of  Christ,  happy 
 are  ye  :  for  the  Spirit  of  glory  and  of  God  resteth  upon 
 you :  on  their  part  he  is  evil  spoken  of,  but  on  your  part 
 he  is  glorified. 
 
 15  But  let  none  of  you  suffer  as  a  murderer,  or  as  a 
 thief,  or  as  an  evil-doer,  or  as  a  busy-body  in  other  men's 
 
 'matters. 
 
 16  Yet  \^  any  man  suffer  as  a  Christian,  let  him  not  be 
 ashamed  ;  but  let  him  glorify  God  on  this  behalf. 
 
 17  For  the  time  is  come  that  judgment  must  begin  at 
 the  house  of  God  :  and  if  it  first  begin  at  us,  what  shall 
 the  end  be  of  them  that  obey  not  the  gospel  of  God  ? 
 
 18  And  if  tlie  righteous  scarcely  be  saved,  where  shall 
 the  ungodly  and  the  sinner  appear  ? 
 
 19  Wherefore,  let  them  that  suffer  according  to  the 
 will  of  God,  commit  the  keeping  of  their  souls  to  him  in 
 well  doing,  as  unto  a  faithful  Creator. 
 
 §  14.      1  PET.  v.  1  —  4. 
 
 The  Apostle  exhorts  the  Elders  as  one  who  was  an  Eye- 
 mtncss  of  the  Sufferings  of  Christ  (in  the  Garden,  at  his 
 Apprehension,  and  in  the  High  Priest's  Hall),  and  a 
 Beholder  and  Partaker  of  the  Glory  of  the  Transfigura- 
 tion, faithfully  to  feed  the  Flock  of  Christ,  discharging 
 the  Office  of  Bishops,  or  Supointcndcnts,  in  these  Times 
 if  Pcrscculion   not   by   reason    of  iinportunitt/,    but  wiL 
 
PRIESTS  AND  DEACONS  to  SUBMIT  to  their  mSIIOPS.  qqi 
 
 Jallan  Pe-         Ihigly  ;  not  for  the  sake  of  a  Maintenance,  hut  with  an  Rome. 
 
 01*^4779^^'        ^^^^^^  ^^^'^^'^  ^^  l^roniote  the   Glory  of  God — Not  lording 
 
 VulgariEra,       it  over  the  Flocks,  which  are  the  Heritage  of  God,   but 
 
 65  or  CO.  being  to  them  Ensamples  of  Humility  and  every  Christian 
 
 Grace — Jnd  when  the  chief  Shepherd  shall  appear,   to 
 
 whom  the  Flocks  belong,  they  who  have  discharged  their 
 
 Duties  shall  receive  from  him  a  Crown  of  Glory. 
 
 1  The  elders  which  are  among  you  I  exliort,  who  am 
 also  an  elder,  and  a  witness  of  the  sufferings  of  Christ, 
 and  also  a  partaker  of  the  glory  that  shall  be  revealed  : 
 
 2  Feed  the  flock  of  God  which  is  among  you,  taking 
 the  oversight  thereof,  not  by  constraint,  but  willingly  ; 
 not  for  filthy  lucre,  but  of  a  ready  mind  ; 
 
 3  Neither  as  being  lords  over  God's  heritage,  but  being 
 ensamples  to  the  flock. 
 
 4  And  when  the  chief  Shepherd  shall  appear,  ye  shall 
 receive  a  crown  of  glory  that  fadeth  not  away. 
 
 §  14.      1  PET.  V.  5 — 11. 
 
 The  Apostle  commands  those  who  hold  inferior  Offices  in 
 the  Church  to  submit  to  the  Elders,  and  then  calls  on 
 them  all  indiscriminately  to  be  subject  or  to  strive  and 
 serve  each  other  in  the  relative  Situation  in  which  they 
 stand,  to  be  clothed,  guarded,  and  jjrofected  by  Humiliti/ 
 — As  God  opposes  himself  to  the  Proud,  they  should 
 humble  themselves,  and  patiently  submit  to  his  Dispensa- 
 tions under  every  Danger  and  Affliction,  casting  all  their 
 Anxiety  on  God,  who  interests  himself  for  them  (Psalm 
 Iv.  22.),  being  anxious  only  for  the  Government  of  their 
 Passions,  temperate,  and  always  watchful  over  them- 
 selves, because  their  spiritual  Adversary  is  going  about 
 in  this  Time  of  their  Trials  and  Calamities,  seeking  whom 
 he  may  swallow  down,  hoping  to  make  them  apostatize, 
 whom  they  must  stand  against  sledfast  in  the  Faith  of 
 the  Son  of  God,  knowing  that  it  is  the  Portion  of  Christ's 
 Disciples  to  suffer  Persecution  from  Men  and  Devils — 
 The  Apostle  prays  to  God  to  strengthen  and  to  make 
 them  Perfect  in  the  Faith  of  Christ. 
 
 5  Likewise,  ye  younger,  submit  yourselves  unto  tlie 
 elder :  yea,  all  of  you  be  subject  one  to  another,  and  be 
 clothed  with  humility  :  for  God  rcsistcth  the  proud,  and 
 giveth  grace  to  the  humble. 
 
 6  Humble  yourselves  therefore  under  the  mighty  hand 
 of  God,  that  he  may  exalt  you  in  due  time  : 
 
 7  Casting  all  your  care  upon  him  ;  lor  he  careth  for 
 you. 
 
 8  Be  sober,   be  vigilant ;  because  your  adversarv  the 
 
G22  ON  THE  SECOND  EPISTLE  OF  ST.  PETER. 
 
 Julian  Pe-    devil,  as  a  roaring  lion,  walketh  about  seeking  whom  he  Rome. 
 riod,4778.    jjiay  devour  : 
 
 viilglr^ra,      ^  Whom  resist,   stedfast  in  the  faith,  knowing  that  the 
 65  or  66.      same  afflictions   are   accomplished  in  your  brethren  that 
 are  in  the  world. 
 
 10  But  the  God  of  all  grace,  who  hath  called  us  unto 
 his  eternal  glory  by  Christ  Jesus,  after  that  ye  have  suf- 
 fered a  while,  make  you  perfect,  stablish,  strengthen, 
 settle  you. 
 
 11  To  him  be  glory  and  dominion  for  ever  and  ever. 
 Amen. 
 
 §  15.     1  PET.  V.  12,  to  the  end. 
 
 The  Apostle  informs  them  he  sends  this  Epistle  by  Silcanvs 
 (the  same  as  Silas,  Acts  xv.  40.  and  xvi.  19.)  he  writes 
 to  them  as  he  considers  briefly  testifijing  to  them  that  it  is 
 the  genuine  Gospel  of  Christ  which  has  been  ptreached — 
 He  desires  them  to  salute  each  other,  in  Testimony  of 
 their  Christian  Love,  and  concludes  with  his  apostolical 
 Benediction. 
 
 12  By  Silvanus,  a  faithful  brother  unto  you,  as  I  sup- 
 pose, I  have  written  briefly,  exhorting  and  testifying  that 
 this  is  the  true  grace  of  God  wherein  ye  stand. 
 
 13  The  church  that  is  at  Babylon,  elected  together 
 with  youy  saluteth  you  ;  and  so  doth  Marcus  my  son. 
 
 14  Greet  ye  one  another  with  a  kiss  of  charity.  Peace 
 be  with  you  all  that  are  in  Christ  Jesus.     Amen. 
 
 SECTION  XIV. 
 
 ^•"d^^Tg'    '^^*  Pf^ter,  under   the  impression  of  approaching  Martyr-  Haly  or 
 Vulgar^Era,      ^o?«,  writes  to   the  Jewish  and  Gentile   Christians,   dis»-  ^*^'"^'* 
 66.  persed  in  the  Countries  of  Pontus,  Galatia,  Cappadociaf 
 
 ^"c.  to  confirm  the  Doctrines  and  Instructions  of  his  for- 
 mer Letter,  to  caution  them  against  the  Errors  of  the 
 False  Teachers,  by  reminding  them  of  the  Judgments  of 
 God  on  Apostates,  and  to  encourage  them  under  Persecu- 
 tion, by  the  Consideration  of  the  happy  Deliverance  of 
 those  who  trusted  in  him,  and  the  final  Dissolution  both  of 
 this  World  and  of  the  Jewish  Dispensation  ^. 
 
 '*"  Many  <loubts  were  entertained  by  the  ancients  whether  St. 
 Peter  wns  really  the  author  of  this  Epistle.  Eusebius  reckoned 
 it  amoni^  the  oj^nXfyo/uej/o,  or  books  not  ^[encrajly  received  as 
 
ON  THE  SECOND  EPISTLE  OF  ST.  PETER.  623 
 
 Julian  Pe-  §  ^»     2  PET.  i.  1  —  11.  Rome. 
 
 "Valgar/Era,  ^^^^  Apostle^s  Address  and  Benedktion^He  is  commis- 
 66.  stoned  an  Apostle  both  to  Jews  and  Gentiles,  by  Jesus 
 
 canonical.  Seniler  thinks  the  superior  influence  of  that  party 
 in  the  Church  which  advocated  the  admission  of  the  idolatrous 
 Gentiles,  prevented  its  general  reception.  This  opinion  re- 
 quires conlirmation.  We  have  the  most  satisfactory  evidence, 
 as  Mr.  Home  has  well  observed,  of  its  genuineness  and  authen- 
 ticity. 
 
 This  Epistle,  as  well  as  the  former,  although  its  genuineness, 
 as  has  been  already  observed,  was  doubted  by  some  of  the  an- 
 cients, expressly  claims  St.  Peter  as  its  auHior.  At  the  same 
 time  it  is  proved  that  this,  with  the  four  other  Ciilholic  Epis- 
 tles, not  universally  acknowledged  as  inspired  writings,  were 
 very  early  known,  and  upon  full  and  impartial  inquiry,  their 
 authenticity  was  established  beyond  a  possibility  of  doubt. 
 There  is  a  remarkable  coincidence  between  this  and  the  First 
 Epistle  of  St.  Peter ;  and  the  writer  appeals  to  facts  and  cir- 
 cumstances which  evidently  refer  to  that  apostle.  The  writer 
 styles  himself  Simon  Peter,  which  is  the  Hebrew  form  of  writ- 
 ing, a  servant  and  an  apostle  of  Jesus  Christ.  St.  Luke  has 
 distinguished  him  by  the  same  name  (chap.  v.  8.)  and  John 
 has  done  so  seventeen  times  in  his  Gospel,  as  Macknight  ob- 
 serves, perhaps  to  shew  that  he  was  the  author  of  the  Epistle 
 which  begins  Symeon  Peter,  a  servant  and  an  apostle.  The 
 writer  calls  himself  an  apostle  both  in  the  inscription  and  chap. 
 iii.  2;  and  in  verse  15,  of  the  same  chapter,  he  calls  St.  Paul 
 his  beloved  brother,  and  commends  his  Epistles  as  Scriptures, 
 or  inspired  writings.  He  also  declares  that  he  was  with  Jesus 
 at  his  transfiguration,  and  alludes  to  the  prediction  of  our  Sa- 
 viour (John  xxi.  19.)  where  Jesus  imparted  to  St.  Peter  by 
 what  death  he  should  glorify  God.  Some  commentators  have 
 supposed  that  the  First  and  Second  Epistles  of  St.  Peter  were 
 not  written  by  the  same  person,  because  the  style  in  which  they 
 are  composed  differs  ;  but  this  difterence  seems  confined  only 
 to  the  second  chapter  of  the  second  Epistle,  the  first  and 
 third  chapters  resembling  the  first  Epistle — which  circum- 
 stance would  more  naturally  lead  to  the  conclusion  that  the 
 second  Epistle  was  written  by  two  different  authors,  rather 
 than  that  both  the  Epistles  were.  But  this  diversity  of  style  is 
 more  easily  accounted  for  by  supposing  that  many  expressions 
 in  the  second  chapter,  which  is  distinguished  from  the  others, 
 were  borrowed  from  the  Gnostics,  whose  doctrines  the  apostle 
 was  exposing  and  confuting.  Thus,  in  2  Peter  ii.  17.  the  Gnos- 
 tics are  called  "  clouds  agitated  by  a  tempest;"  and  we  are  in- 
 formed that  the  Manicheans,  who  held  many  similar  doctrines 
 with  the  Gnostics,  taught  that  there  were  Jive  good  and  fivo 
 bad  elements,  and  that  one  of  the  latter  was  called  ''  tempest." 
 They  speak  also  of  darkness  under  the  name  of  ^o^oi,  which 
 word  occurs  several  times  in  this  chapter.  The  Epistle  of  St. 
 Jude  also  abounds  with  unusual  liguralivc  expressions,  which 
 may  be  accounted  for  aller  the  same  manner.  On  the  other 
 hand,  Macknight  remarks,  if  the  subjects  treated  of  raise  an 
 author's  indignation  and  abhorrence,  he  will  use  an  acrimony 
 of  style  expressive  of  these  feelings.  For  th«'  apostle,  wliose 
 love  to  his  Master  was  great,  and  who  had  the  feeding  of 
 Christ's  sheep  committed  to  him,   regaitling  the  false   teachers 
 
G9A  ON  THE  SECOND  EPISTLE  OF  ST.  PETER. 
 
 Julian  Pe-         Christy  who  has  endowed  the  Apostles  with  divine  Power  Italy 
 riod,4779.        ^,,  //^^  Gifts  of  the  Holu  Spirit,   to  enable  them  to  brins:  ^°'"' 
 
 VulgaruEra,          j               ^         -f                     >/      j.                                                             o 
 CO. 
 
 as  the  most  flagitious  of  men,  wrote  that  chapter  against  them 
 with  a  bitterness  which  he  would  not  have  used  in  correcting 
 teachers  who  had  erred  through  simplicity.  The  arguments  of 
 Grotius  against  the  genuineness  of  this  Epistle,  on  account  of 
 its  diflerence  of  style  and  sentiments,  are  not  worthy  of  notice, 
 as  he  proposes,  without  the  slightest  authority,  to  expunge  some 
 words  ;  and  on  no  better  grounds  to  consider  others  as  interpo- 
 lations. 
 
 Michaelis  remarks,  the  deluge,  which  is  not  a  common  sub- 
 ject in  the  apostolic  Epistles,  is  mentioned  both  in  1  Peter  iii. 
 20,  and  in  2  Peter  ii.  5;  and  in  both  places  the  circumstance  is 
 noted,  that  eight  persons  only  were  saved,  though  in  neither 
 place  does  the  subject  require  that  the  number  should  be  parti- 
 cularly specified.  The  author  of  the  first  Epistle  liad  read  St. 
 Paul's  Epistle  to  the  Romans  j  and  the  author  of  the  second 
 Epistle  speaks  in  express  terms  (chap.  iii.  15,  16.)  of  the  Epis- 
 tles of  St.  Paul.  Now,  no  other  writer  of  the  New  Testament 
 has  quoted  from  the  New  Testament ;  consequently,  we  have  in 
 these  Epistles  a  criterion  from  which  wc  may  judge  that  they 
 were  written  by  the  same  author. 
 
 From  chap.  i.  14.  it  is  evident  that  this  Epi.stle  was  written  a 
 short  time  before  St.  Peter's  death.  It  appears  to  have  been 
 written  from  Rome  likewise,  not  long  after  his  first.  For,  as 
 Lardner  (Can.  iii.  p.  253.)  observes,  "  It  is  not  unlikely,  that 
 soon  after  the, apostle  had  sent  away  Silvanus  with  the  first 
 Epistle,  some  came  from  those  countries  to  Rome,  where  there 
 was  a  frequent  and  general  resort  from  all  parts,  bringing  him 
 an  account  of  the  state  of  religion  among  them,  which  induced 
 St.  Peter  to  write  a  second  Epistle,  for  the  establishment  of  the 
 Christians,  among  whom  he  had  laboured;  and  he  might  well 
 hope,  that  his  last  dying  testimony,  to  the  doctrines  which  he 
 had  received  from  Christ,  and  had  taught  for  many  years  with 
 nnshaken  stedfastness,  would  be  of  great  weight  with  them." 
 It  was  evidently  written  under  the  impression  of  soon  dying  a 
 martyr  for  the  truth  he  had  maintained;  and  ecclesiastical  his- 
 tory informs  us  that  the  apostle  finished  his  course  by  bein^ 
 crucified  with  his  head  downwards,  in  theyear,(38,  the  fourteenth 
 of  the  Emperor  Nero. 
 
 The  second  Epistle  was  written  to  the  same  communities  as 
 the  first — to  the  whole  of  the  Christian  brethren  dispersed  in  the 
 countries  mentioned  in  the  inscription  of  the  former  Epistle. 
 (Compare  1  Peter  i.  with  2  Peter  iii.  1.)  Its  desigji  was  the 
 same,  to  comfort  them  under  their  persecution,  by  the  most 
 powerful  arguments  and  considerations.  I  shall  conclude  by 
 observing,  in  the  words  of  Dr.  Macknight,  that  *'  in  speakiuij 
 of  the  matters  contained  in  the  second  Epistle  of  St.  Peter,  I 
 must  not  omit  observing,  that  in  it,  as  in  Ihe  first  Epistle,  there 
 are  discoveries  of  some  important  facts  and  circumstances  not 
 mentioned  at  all,  or  not  mentioned  so  plainly,  by  the  other  in- 
 spired writers.  Such  as  1,  That  our  Lord  was  transfigured  for 
 tlie  purpose  of  exhibiting  not  only  a  proof  of  his  greatness  and 
 power,  as  the  Sou  of  God,  and  Judge  of  the  world,  but  an  ex- 
 ample of  the  glory  in  which  he  will  come  to  judgnx  nt :  an  ex- 
 ample also  of  his  power  to  transform  our  corruptible  mortal 
 bodies  at  the  resurrection,  inlo  the  likeness  of  his  own  glorious 
 body,  as  it  appeared  in   the   transfiguration.     2,  Thai  the  de- 
 
ON  THE  SECOND  EPISTLE  OF  HT.  PETER,  62^ 
 
 •'"'i^"  ^t;         ^^'^"  ^^  ^  S^^^H  ^^'A''  ^^'^"'c^'  »*-^  obtained  throufrh  the  ,^  , 
 7n\'^:rkL,      J<^nowledgc   of  CImk    Jesus  (John  xvii.   3.)  n-Z^o   has  ]^l^ 
 <>t>.  c«/^</  i/ic/?i  to  the  Glory  of  being  his  Ajiostles,  and  in- 
 
 fused into  them  strengthening  Energy  and  Courage  for 
 that  Purpose^  committing  to  them  all  the  glorious  Pro- 
 7nises  of  the  Gospel,  that  Man  might  become  again  a 
 Partaker  of  the  holy  and  immortal  Nature,  hacing  esca2)' 
 ed  the  Corruption  of  the  World  through  Lust— To  join 
 to  their  Faith  true  Fortitude  and  Resolution  of  Mind 
 wider  ^  Persecution,  with  increasing  Knowledge  of  the 
 Doctrines  of  Christ — And  to  Knowledge,  Moderation  in 
 all  earthly  Eoijoyments,  Patietice  under  Afflictions,  and 
 Piety  towards  God— And  to  Piety,  Love  of  their  Chris- 
 tian Brethren,  a?id  to  Love  of  the  Brethren,  Love  to  all 
 Men,  not  excepting  their  Enemies— If  these  Things 
 abound  in  them  they  will  be  neither  inactive  nor  unfruitful 
 in  good  Works — But  he  jvho  is  deficient  in  good  Works, 
 and  active  Christian  Graces,  is  wilfully  Blind,  shuttinn- 
 his  Eyes  against  the  Light,  assumiiig  a  forgetfulness  of 
 his  baptismal  Vow,  to  purify  himself  from  his  old  Sins- 
 Seeing  that  this  is  the  case  with  many,  they  are  exhorted 
 
 struction  of  the  cities  of  the  plain  by  fire,  was  intended  to  be  an 
 exHKipIe  of  that  destrnetiun  by  fire  from  the  presence  of  the 
 Lord,  which  will  be  inllicted  on  the  wicked  after  jiidi^ment. 
 (Compare  Jude  verse  7.)  3.  That  in  the  last  age  of  tlie\orld 
 scoflers  will  arise,  who,  from  the  stability  of  the  present  mun- 
 dane system,  will  argue  that  the  world  hath  existed  a.>  we  see  it 
 from  eternity,  and  that  it  will  continue  for  ever.  4.  That  after 
 the  judgment  this  earth,  with  its  atmosphere,  shall  be  set  on 
 iire,  and  burnin^r  furiously,  the  elements  shall  be  melted,  and 
 the  earth  with  all  the  works  of  God,  and  man  thereon  sliali  be 
 utterly  destroyed.  That  after  the  present  heaven  and  eartli 
 are  burnt,  a  new  heaven  and  a  new  earth  shall  a{)pear,  into 
 which,  according  to  God's  promise,  the  righteous  shall  be  car- 
 ried, there  to  live  in  unspeakable  happiness,  an  event  which  St. 
 Peter  himself,  in  his  discourse  to  the  Jews,  (Acts  iii.  2\.)  hath 
 termcU  "  the  restitution  of  all  things,  which  God  hath  spoktii, 
 by  the  mouth  of  all  his  holy  prophets  since  the  world  be-an." 
 
 These  supernalural  disc(jveries  could  only  have  been  rrvcale.l 
 by  the  Spirit  of  God— by  an  apostle  really  inspired  as  St.  Ptler 
 declares  hims(^lf  to  have  been.  The  strong  internal  evidence, 
 therefore,  of  this  Epistle,  must  of  itself  be  suflicient  to  prove 
 its  authenticity. 
 
 From  the  wliole  tenor  of  the  Epistle  it  is  evident  the  apostle 
 is  confuting  the  dangerous  errors  of  those  who  perverted  the 
 doctrine  of  justilication  by  free  grace  through  faith,  without 
 the  works  of  the  law,  so  as  to  make  it  a  pretence  for  i^ratifving 
 the  lusts  of  the  fh^sh  without  restraint.  The  false  teachers  ♦•n- 
 ■deavoured  to  persuade  their  disciples  that  Christ  had  purcha.sr<l 
 for  them  the  liberty  to  indulge  all  their  passions  and  appetites. 
 And  in  order  to  circiilate  their  impious  doelriues  they  arrogated 
 <o  themselves  authority  and  illumination  superior  to  that  of 
 Christ,  or  of  !iis  apostles. — See  Dr.  Mack\iiylit  and  other  coni-. 
 Hientators. 
 
 VOL.  ir.  Ss 
 
626  THE  MEDIATORIAL  KINGDOM  TO  BE  GIVEN  UP. 
 
 Julian  Pc-        -more    earnestly  to   labour,  to  make  their  Calling  and^^^h  ^^^ 
 Vuf'aSa       Election   by  the  Gospel  to  be  the  Sons  of  God  and  his  ^°"'^* 
 66,  '      Church  sure,  by  doing  good  Works  through  Faith,  which 
 
 Things  if  they  practise,  God  will  support  them  by  his 
 Grace,  and  minister  to  them  an  honourable  and  triumphant 
 Entrance  into  his  everlasting  Kingdom^ 
 
 1  Simon  Peter,  a  servant  and  an  apostle  of  Jesus 
 Christ,  to  them  that  have  obtained  like  precious  faith  with 
 us  through  the  righteousness  of  God  and  our  Saviour 
 Jesus  Christ : 
 
 2  Grace  and  peace  be  multiplied  unto  you  through  the 
 knowledge  of  God,  and  of  Jesus  our  Lord, 
 
 3  According  as  his  divine  power  hath  given  unto  us  all 
 things  that  pertain  unto  life  and  godliness,  through  the 
 knowledge  of  him  that  hath  called  us  to  glory  and  virtue  : 
 
 4  Whereby  are  given  unto  us  exceeding  great  and  pre- 
 cious promises ;  that  by  these  ye  might  be  partakers  of 
 the  divine  nature,  having  escaped  the  corruption  that  is  in 
 the  world  through  lust. 
 
 5  And  beside  this,  giving  all  diligence,  add  to  your 
 faith  virtue ;  and  to  virtue  knowledge  ; 
 
 6  And  to  knowledge  temperance ;  and  to  temperance 
 patience  ;  and  to  patience  godliness ; 
 
 7  And  to  godliness  brotherly  kindness  ;  and  to  bro- 
 therly kindness  charity. 
 
 8  For  if  these  things  be  in  you,  and  abound,  they  make 
 you  that  ye  shall  neither  be  barren  nor  unfruitful  in  the 
 knowledge  of  our  Lord  Jesus  Christ. 
 
 9  But  he  that  lacketh  these  things  is  blind,  and  cannot 
 see  afar  off,  and  hath  forgotten  that  he  was  purged  from 
 his  old  sins. 
 
 10  Wherefore  the  rather,  brethren,  give  diligence  to 
 make  your  calling  and  election  sure  :  for  if  ye  do  these 
 things,  ye  shall  never  fall : 
 
 11  For  so  an  entrance  shall  be  ministered  unto  you 
 abundantly  into  the  everlasting  kingdom"'^  of  our  Lord 
 and  Saviour  Jesus  Christ. 
 
 §  2.     2  PET.  i.  12,  to  the  end. 
 As  the  Practice  of  Christian  Virtues  through  Faith  is  the  only 
 Way  by  which  they  can  enter  into  Christ's  Kingdom,  St. 
 
 27  Since  we  are  told  (1  Cor.  xv.  24.)  that  after  the  judgment 
 Christ  will  deliver  up  the  kingdom  to  his  Father,  the  everlast- 
 ing kingdom  here  referred  to,  signifies  the  kingdom  which 
 Christ  erected  by  what  he  did  in  the  flesh,  and  which  by  the 
 government  which  he  now  exercises,  he  will  at  length  fully 
 establish.  This  kingdom  will  continue  after  he  has  delivered  it 
 up  to  his  Father  throughout  all  eternity,  when  God  will  be  all 
 in  all. — Sec  Macknightin  loc. 
 
The  Transfiguration  an  Evidence  of  Christ's  Mission.  627 
 
 Julian  Pe-        Peter  declares  he  thinks  it  suitable  to  his  Apostleship^  as  Italy  or 
 vTur-^^^'        ^^^"^  "^  ''^  "■  ''^  ^^'^'  Bodf/,  to  remind  them  of  these  Truths,  ^*"""'- 
 i}Q,  °  '      in  which  they  arc  already  established,  and  to  stir  them  up 
 
 to  the  Practice  of  them ;  and  knowing  that  his  Death  is 
 soon  to  take  place  (John  xxi.  18,  19.),  he  endeavours ,  by 
 thus  writing  to  them,  to  enable  them  to  have  these  Things 
 after  his  going  out  of  the  Body,  always  in  their  remem- 
 hrance — For  they  luive  not  published  cunningly  devised 
 Fables,  after  the  Manner  of  the  Heathen,  concerning  the 
 Appearance  of  their  Gods  on  Earth  in  the  human  Form — 
 when  they  made  known  to  them  the  Power  and  the  Ap' 
 pearance  of  Jesus  Christ,  whose  Majesty  he  himself,  with 
 Jaynes  and  John,  witnessed  in  the  holy  Mount,  when 
 God,  from  his  magnifeent  Glory,  declared  him  to  be  his 
 Son;  which  Voice,  and  the  Transfiguration  of  his  Person, 
 confirmed  the  Prophecies  of  the  Old  Testament  concerning 
 Christ,  to  which  they  are  to  pay  Attention,  as  the  Light 
 that  guided  Mankind  during  tJieir  State  of  spiritual 
 Ignorance,  till  the  Day  of  the  Gospel  should  dawn,  and 
 the  Morning-star  of  Righteousness  arise  in  their  Souls 
 — Knowing  that  no  Prophecy  is  of  private  imjndse  or  in^ 
 vention ;  for  Prophecy  was  not  brought  of  old  to  the 
 Minds  of  those  that  tittered  it,  by  the  Will  of  Man  ;  but 
 holy  Men  of  God  declared  the  Purposes  of  his  Will  as 
 they  were  borne  on  or  inspired  by  the  Holy  Ghost, 
 
 12  Wherefore  I  will  not  be  negligent  to  put  you  always 
 in  remembrance  of  these  things,  though  ye  know  them, 
 and  be  established  in  the  present  truth. 
 
 13  Yea,  1  think  it  meet,  as  long  as  I  am  in  this  taber- 
 nacle, to  stir  you  up,  by  putting  you  in  remembrance  ; 
 
 14  Knowing  that  shortly  I  must  put  off  this  my  taber- 
 nacle, even  as  our  Lord  Jesus  Christ  hath  shewed  me. 
 
 1 5  Moreover,  I  will  endeavour  that  ye  may  be  able 
 after  my  decease  to  have  these  things  always  in  remem- 
 brance. 
 
 IG  For  we  have  not  followed  cunningly  devised  fables, 
 when  we  made  known  unto  you  the  power  and  coming  of 
 our  Lord  Jesus  Christ,  but  were  eye-witnesses  of  his 
 majesty  *^ 
 
 28  In  a  note  on  our  Lord's  baptism,  I  mentioned  a  treatise  of 
 Dan/.iiis,  print*  d  in  Mi  nsrhen  Nov  Tcslamentiun  ex  Talmudc 
 In  this  dissertation  Dan/ius  labonrs  t<i  sliew  lliat  tlu>  circmn- 
 stances  attending  llie  baptism  of  Cliri^t,  whieh  he  considers  as 
 his  initiation  to  his  ministry,  were  not  less  eonvineinn  than 
 those  which  accompanied  the  promulgation  of  the  law  on  Iho 
 mount,  and  attested  tht;  divine  conunission  ol  jMosis.  Tlie 
 Jews  are  fond  of  conhaslinu:  the  obscure  beginninj-j  of  Chris- 
 tianity witli  the  splendid  begiiuiing  of  thrir  own  r»  ligion.  The 
 thunders  and  lightniuijs,  the  fire  on  the  mount,  and  the  voice  of 
 
628 
 
 EVIDENCES  OF  THE  MISSION  OF  CHRIST, 
 
 Julian  Pe-        17  F  or  he  received  from  God  the  Father  honour  and  Italy  or 
 riod,  4779.    glory,  whcn  there  came  such  a  voice  to  him  from  the  ex-  ^^'"^' 
 
 Vulgarj^Era 
 66. 
 
 Jehovah,  were  witnessed  by  the  whole  nation  assembled  round 
 Mount  Sinai,  whereas,  say  they,  what  attended  the  initiation  of 
 Christ,  was  comparatively  done  in  a  corner. 
 
 St.  John  alone,  it  is  said,  heard  the  voice  from  heaven,  and  saw 
 the  Spirit  descending  in  the  form  of  a  dove  (see  pages  339  and 
 344).  To  this  Danzius  replies,  that  although  the  divine  attesta- 
 tions in  favour  of  Christ  were  not  attended  with  those  circum- 
 stances of  terror  amidst  which  the  law  was  promulgated  on 
 Mount  Sinai,  yet  they  were  not  less  solemn  and  convincing; 
 that  it  is  not  true  that  only  John  beheld  them,  for  they  were 
 beheld  also  by  the  assembled  multitude,  who  had  been  just  bap- 
 tized. 
 
 The  reason  why  the  circumstances  of  terror  were  omitted, 
 ■was  the  express  promise  of  God,  that  when  he  should  send 
 them  a  prophet  like  unto  Moses,  he  would  remember  their  re- 
 quest, in  which  they  begged  that  they  might  not  again  hear  the 
 voice  of  God,  nor  see  that  great  lire  any  more,  lest  they  should 
 die.  (Deut.  xviii.  15,  16,  &,c.) 
 
 If,  however,  it  should  be  here  objected,  that  Christians  assert 
 the  voice  of  God  to  have  been  heard  at  Christ's  baptism,  Dan- 
 zius replies,  the  voice  heard  on  this  occasion  was  *'  minima 
 quidem  terribilis  et  horrisona :  non  tamen  tenuis,  et  remissa 
 nimis  ;  sed  cum  jucunditate  quadam,  terrori  verborum  couveni- 
 ente,  satis  sonora  et  penetrans,^'  p.  348,  §  23. 
 
 The  miraculous  appearances  at  Christ's  baptism,  Danzius 
 asserts,  excluded  all  doubt,  even  more  strongly  than  those  on 
 the  Mount,  for  on  this  latter  occasion  the  people  were  at  a  dis- 
 tance, and  restrained  by  boundaries,  while  on  the  former  there 
 was  no  such  restraint,  some  of  the  crowd  being  near  enough  to 
 be  in  actual  contact  with  Christ  himself. 
 
 To  prove  that  a  multitude  was  present  at  Christ's  baptism, 
 and  was  not  only  present,  but  heard  the  voice  and  saw  the  glo- 
 rious light  and  the  spirit  descending,  it  is  necessary  to  compare 
 the  accounts  given  by  the  four  Evangelists. 
 
 That  multitudes  were  present  at  the  time  will  be  readily 
 granted,  from  the  expression  used  by  St.  Luke — h'  rr/j  jSanrKT- 
 Otjvai  airavra  tov  \aov.  That  they  also  saw  the  miraculous  ap- 
 pearances and  heard  the  voice,  is  not  so  immediately  apparent, 
 as  it  is  not  expressly  asserted  by  any  of  the  Evangelists,  but 
 must  be  inferred  by  carefully  comparing  their  several  accounts. 
 Indeed,  one  strong  argument  may  be  drawn  from  the  nature  of 
 the  case  :  as  it  is  doubtless  reasonable  to  suppose  that  all  this 
 was  done  to  convince  the  people  of  the  divine  commission  of 
 the  person  whom  they  had  just  seen  baptized. 
 
 The  account  of  St.  Luke  is  couched  in  such  words  as  exclude 
 no  one  from  participation  in  the  sight;  because  he  ascribes  it 
 to  no  one  in  particular,  but  only  recounts  the  wonderful  ap- 
 pearances, and  it  is  natural  to  suppose  that  he  means  they  were 
 witnessed  by  all  present.  The  words  of  St.  Matthew  may,  with- 
 out difficulty,  bear  the  same  meaning.  The  words  of  St.  Mark 
 alone  contain  a  difficulty.  He  uses  the  singular  verb  lidf,  and 
 connects  it  with  the  foregoing  verb  t^airTiaOi],  by  the  particle 
 Kai;  whence,  according  to  the  rules  of  grammar,  the  subject  of 
 doe  is  the  same  with  that  of  sga7rrt<r0ij.  Which  being  admitted, 
 it  follows  that  Jesus  alone  saw  these  miraculous  sights— to  this 
 it  is  replied  that  (coc  is  here  used  as  the  Hebrew  i,  which  is  often 
 
AS  DECISIVE  AS  THOSE  OF  MOSES.  ( 
 
 Julian  Pe-    celleiit  gloiy,  This  is  my  beloved  Son,  in  whom  I  am  well  Italy  or 
 
 nod,  4779.    pleased.  Rome. 
 
 \^ilsar.Era,        13    j^^^  ^^^-^  ^^j^^  ^^.j^.^j^  ^^^^^  ^^^^^  ^^^^^^^^^  ^^^    ^^^ 
 
 When  we  were  with  him  in  the  holy  mount. 
 
 19  We  have  also  a  more  sure  word  of  prophecy; 
 whereunto  ye  do  well  that  ye  take  heed,  as  unto  a  li-ht 
 that  slnneth  m  a  dark  place,  until  the  day  dawn,  and  the 
 day-star  arise  m  your  hearts  : 
 
 20  Knowing  this  first,  that  no  prophecy  of  the  Scrip- 
 ture is  of  any  private  interpretation-'-'. 
 
 21  For  the  propliecy  came  not  in  old  time  by  the  will 
 olman:  but  holy  men  of  God  spake  as  ihcy  7vcrc  moved 
 by  the  Holy  Ghost. 
 
 §  3.     2  PET.  ii.  1—9. 
 
 The  Apostle  forctcls,  that  as  there  were  false  Prophets 
 among  the  Jews,  who  jjerverted  mamjy  denying  God,  who 
 had  redeeincd  them  from  the  Bondage  of  Egypt,  so  there 
 shall  be  false  Teachers  in  the  Christian  Church,  who 
 shall  covertly  introduce  their  Heresies  of  Destruction, 
 denying  the  Lord  who  had  bought  them  from  the  Bon- 
 dage of  Sin  and  Death  with  his  Blood  (Exod.  xv.  \Q. 
 Deut.  xxxii.  6.)  bringing  on  themselves  Destruction — 
 They  will  be  followed  by  many,  who  by  their  vicious  Lives 
 will  cause  the  Gospel  to  be  blasphemed,  making  a  Aler- 
 chandize  of  Souls,  whose  Punishment,  denounced  from 
 the  Beginning  against  Sin,  lingers  not,  but  will  soon  over- 
 take them,  and  is  certain — For  God  spared  not  the  Angels 
 
 used  between  two  words,  having  difterent  subjects,  of  wliich 
 the  hitter  is  not  expressed  in  the  nominative  case.  The  subject 
 of  (Ids,  then,  may  be  John.  The  following  words  favour  this 
 explanation,  for  we  find  tw'  avrov,  and  not  Irp  tavrov,  or  ^'9/ 
 avTov,  as  it  should  be  il"  Josiis  were  the  subject  of  tide.  But 
 Danzius  is  inclined  to  carry  this  still  further — we  are  not  told, 
 says  he,  that  Jesus  vidit,. or  Johannes  vidit,  but  ascendens  e 
 lluinine  vidit  ;  now  it  is  certain  that  not  only  Jesus  went  up, 
 or  John  alone  with  him,  but  all  the  people  who  had  been  just 
 baptized  :  wl>y,  then,  may  not  ai'a^nivii)v  be  taken  distribu- 
 tively  or  collectively  ?  so  as  to  mean  thatnTrac  6  Xaog,  univcrsus 
 ille  populus  ascendens  vidit  lissos  cfplos,&c.  p.  HS8,  §34,  3.5. 
 
 For  an  answer  to  an  objection  which  may  be  drawn  from  these 
 words  of  Christ  (John  v.  37.)  ye  have  never  heard  the  father's 
 voice,  see  §(32,  p.  4.'5o.  I  liave  omitted  to  notice  the  very  tedi- 
 ous inquiry  about  the  bip,n3,  as  I  have  already  discussed  this 
 point. 
 
 '^'^  Not  any  prophecy  of  Scripture  is  of  self  interpretation,  or 
 is  its  own  interpreter,  because  the  Scripture  prophecies  are  not 
 detached  predictions  of  separate  independent  events,  but  are 
 united  in  a  regular  and  entire  system,  all  terminating  in  one 
 great  object — the  promulgation  oithe  Gospel,  and  the  complete 
 establishment  of  the  Messiah's  kiniidom.— lloriik^'s  Sermons, 
 vol.  ii.  p.  13 — l(j. 
 
630  CERTAIN  DESTRUCTION  OF  THE  DISOBEDIENT. 
 
 Julian  Pe-        jvho  sinned^  hut  cast  them  down  to  Hell^  confining  them  Italy  or 
 
 Vut^alySk       ^'^^  ^^^  ^^y  ^-f  •^"%^^^^^'  ^'^  ^  P^^^^^  ^f  ^Wretchedness  ^*'"'^* 
 ^^  ^  '      and  Darkness,  fro^n  which  they  could  not  escape ;  and 
 
 spared  not  the  old  World,  nor  the  Cities  of  Sodom  and 
 Gomorrah,  but  made  them  an  Examjile  of  the  Punishment 
 to  he  inflicted  on  the  Ungodly  at  the  last  Day — Frorn  the 
 miraculous  Deliverance  of  Noah  and  Lot,  the  Apostle 
 proves  that  God  ivoidd  as  surely  deliver  from  Trials  and 
 Dangers  those  who  trust  in  him,  and  are  his  faithful  Ser- 
 vants, as  he  would  destroy  with  an  everlasting  Destruc- 
 tion the  false  Teachers  and  the  Disobedient, 
 
 1  But  there  were  false  prophets  also  among  the  people, 
 even  as  there  shall  be  false  teachers  among  you,  who  pri- 
 vily shall  bring  in  damnable  heresies,  even  denying  the 
 Lord  that  bought  them,  and  bring  upon  themselves  swift 
 destruction. 
 
 2  And  many  shall  follow  their  pernicious  ways ;  by 
 reason  of  whom  the  way  of  truth  shall  be  evil  spoken  of. 
 
 3  And  through  covetousness  shall  they  with  feigned 
 words  make  mercljandize  of  you  :  whose  judgment  now 
 of  a  long  time  lingereth  not,  and  their  damnation  slumber- 
 eth  not. 
 
 4  For  if  God  spared  not  the  angels  that  sinned,  but 
 cast  them  down  to  hell,  and  delivered  them  into  chains  of 
 darkness,  to  be  reserved  unto  judgment ; 
 
 5  And  spared  not  the  old  world,  but  saved  Noah  the 
 eighth  person,  a  preacher  of  righteousness,  bringing  in 
 the  flood  upon  the  world  of  the  ungodly  ,• 
 
 6  And  turning  the  cities  of  Sodom  and  Gomorrha  into 
 ashes,  condemned  them  with  an  overthrow,  making  them 
 an  ensample  unto  those  that  after  should  live  ungodly ; 
 
 7  And  delivered  just  Lot,  vexed  with  the  filthy  conver- 
 sation of  the  wicked  ; 
 
 8  (For  that  righteous  man  dwelling  among  them,  in  see- 
 ing and  hearing,  vexed  his  righteous  soul  from  day  to  day 
 with  their  unlawful  deeds  :) 
 
 9  The  Lord  knoweth  how  to  deliver  the  godly  out  of 
 temptations,  and  to  reserve  the  unjust  unto  the  day  of 
 judgment  to  be  punished. 
 
 §  4.     2  PET.  ii.   10—16. 
 
 The  Apostle  describes  the  Character  of  the  false  Teachers 
 —  Who,  like  brute  Beasts,  following  the  instinct  of  their 
 Animal  Nature,  made  to  be  taken  and  destroyed  on  ac 
 count  of  their  destructiveness,  blaspheming  what  ihcy  do 
 not  understand,  shall  perish  in  their  own  con  apt  Doc- 
 trines and  Practices — They  make  an  open  display  of 
 their  Vices — They  are  guilty  of  Sensuality  at  their  Loic 
 
CHARACTER  OF  THE  FALSE  TEACHERS.  631 
 
 Julian  Pc-        Feasts—They  beguile  Souls  not  established  in  the  Faith,  J^^^J^J"^ 
 
 Vuf^a^rTra         ^''^*  <^*^    ^^^«    ^^^«^   ^^'^  ^^'''^'^  ^''P^^''   '^^^  instituted  tO 
 
 GG.  "^  '  promote  Carnal  Love— Expert  in  all  the  Arts  of  Seduc- 
 tion and  Fraud— Follorving  in  the  way  of  Balaam,  who 
 (Numb.  xxxi.  16.  Rev.  ii.  14.)  acted  contrary  to  his 
 Knowledge  and  Conscience,  that  he  might  obtain  the  pro- 
 mised hire  of  Unrighteousness. 
 
 10  But  chiefly  them  who  walk  after  the  flesh  in  the  lust 
 of  uncleanness,  and  despise  government:  presumptuous 
 are  they,  self-willed  ;  they  are  not  afraid  to  speak  evil  of 
 dignities. 
 
 11  Whereas  angels,  which  are  greater  in  power  and 
 might,  bring  not  railing  accusation  against  them  before 
 the  Lord. 
 
 12  But  these,  as  natural  brute  beasts,  made  to  be 
 taken  and  destroyed,  speak  evil  of  the  things  that  they 
 understand  not,  and  shall  utterly  perish  in  their  own  cor- 
 ruption ; 
 
 13  And  shall  receive  the  reward  of  unrighteousness,  as 
 they  that  count  it  pleasure  to  riot  in  the  day  time.  Spots 
 they  are  and  blemishes,  sporting  themselves  with  tlicir 
 own  deceivings,  while  they  feast  with  you  ; 
 
 14  Having  eyes  full  of  adultery,  and  that  cannot  cease 
 from  sin  ;  beguiling  unstable  souls  :  an  heart  they  have 
 exercised  with  covetous  practices  ;  cursed  children  : 
 
 15  Which  have  forsaken  the  right  way,  and  are  gone 
 astray,  following  the  way  of  Balaam  the  son  of  Bosor,  who 
 loved  the  wages  of  unrighteousness ; 
 
 16  But  was  rebuked  for  his  iniquity:  the  dumb  ass, 
 speaking  with  man's  voice,  forbad  the  madness  of  the 
 prophet. 
 
 §  5.     2  PET.  ii.  17,  to  the  end. 
 
 The  Apostle  compares  the  false  Teachers  to  Wells  without 
 
 Water— to  Clouds  which  promise  Rain,   but  ending  in  a 
 
 Tempest,  destroy  instead  of  fulfilling  the  Expectatums  of 
 
 Man— who,   by  permitting  all  hinds  of  Lasciviousncss, 
 
 allure  those  to  become  their  Disciples,  who  had  separated 
 
 themselves  from  the  Heathens— They  promised  the  Liber  I  y 
 
 of  gratifying  their  Lusts  without  restraint,  while  their  own 
 
 Conduct  proved  them  the  Slaves  of  Corruption— For  he 
 
 who  is  overcome  by  his  Lusts,  is  by  them  enslaved — Those 
 
 who  have  been  converted  by  the  Knowledge  of  the  Gospel 
 
 from   the   Llolatry  and   Lasciviousncss  of  the  Heathen 
 
 World,  and  arc  again  entangled  with  them,  their  latter 
 
 Pollutions  will  be  more  fatal  to  them  than  the  frst ;  for 
 
 they  have   sinned  against  greater  spiritual  Light   and 
 
 Privileges, 
 
 1  7  These  arc  wells  without  water,  clouds  that  are  car- 
 
G'62  THE  EVENTS  OF  THE  LATTER  DAYS  WERE 
 
 Julian  Pe-     licd  with  a  tempest ;  to  whom  the  mist  of  darkness  is  re-  jtaly  or 
 riod,477l),    served  for  ever.  Rome. 
 
 VulgaryEra,  j  g  Yoy  when  they  speak  great  swelHng  ivords  of  vanity, 
 they  allure  through  the  lusts  of  the  flesh,  through  muck 
 wantonness,  those  that  were  clean  escaped  from  them  who 
 live  in  error. 
 
 19  While  they  promise  them  liberty,  they  themselves 
 are  the  servants  of  corruption  ;  for  of  whom  a  man  is 
 overcome,  of  the  same  is  he  brought  in  bondage. 
 
 20  For  if  after  they  have  escaped  the  pollutions  of  the 
 world,  through  the  knowledge  of  the  Lord  and  Saviour 
 Jesus  Christ,  they  are  again  entangled  therein  and  over- 
 come, the  latter  end  is  worse  with  them  than  the  be- 
 ginning. 
 
 ""  21  For  it  had  been  better  for  them  not  to  have  known 
 the  way  of  righteousness,  than,  after  they  have  known 
 it,  to  turn  from  the  holy  commandment  delivered  unto 
 them. 
 
 22  But  it  is  happened  unto  them  according  to  the 
 true  proverb,  The  dog  is  turned  to  his  own  vomit  again  ; 
 and.  The  sow  that  was  washed,  to  her  wallowing  in  the 
 mire. 
 
 '     §6.     2  PET.iii.  1— 7, 
 
 The  Apostle  shews  that  his  design  in  Writing  his  two 
 Epistles,  was  to  remind  them  of  the  Predictions  of  the 
 ancient  Prophets,  (Psalm  i.  1.  Dan.  xii.  2.)  and  of  the 
 Doctrines  and  bistructions  of  the  Apostles  founded  on 
 them — knojving  that  the  Prophets  foretold  the  appear- 
 ance of  false  Teachers,  who  should  deny  the  coming  of 
 Christ  to  judge  the  V/orld,  (Jer.  xvii.  15.  Ezek.  xii. 
 22 — 27.  Jude  xiv.  15.  Dan.  xii.  2.)  wilfully  ignorant 
 that  the  Firynament,  or  Atmosphere,  and  the  Earth,  were 
 formed  by  the  Word  of  God  out  of  Water  ;  by  Means  of 
 which,  owing  to  the  Wickedness  of  Man,  it  had  been  al- 
 ready destroyed — That  the  present  Earth,  and  its  Atmos- 
 phere, ivhich  exist  by  the  same  Means,  is  liable  to  the 
 same  Destruction,  from  the  same  Cause ;  but  they  are 
 treasured  up,  and  preserved  from  a  Deluge  of  Water, 
 that  they  may  be  consumed  by  a  Deluge  of  Fire,  at  the 
 Day  of  Retribution  and  Judgment. 
 
 1  This  second  epistle,  beloved,  I  now  write  unto  you ; 
 in  both  which  I  stir  up  your  pure  minds  by  way  of  remem- 
 brance : 
 
 2  That  ye  may  be  mindful  of  the  words  which  were 
 spoken  before  by  the  holy  prophets,  and  of  the  command- 
 ment of  us  the  apostles  of  our  Lord  and  Saviour  : 
 
 3  Knowing  this  fust,  that  there  shall  come  in  the  last 
 <lays  scoffers,  walking  after  their  own  lusts, 
 
PREDICTED  BY  THE  ANCIENT  PROPHETS.  633 
 
 Julian  Pe-        4  And  saying,  where  is  the  promise  of  his  coming  ?  for  Italy  or 
 Vut'Sra,^^"^^  the  fathers  fell  asleep,  all  things  continue  as  thaj^ome. 
 6(3.  *  were  from  the  beginning  of  the  creation. 
 
 5  For  this  they  are  willingly  ignorant  of,  that  by  the 
 word  of  God  the  heavens  were  of  old,  and  the  earth 
 standing  out  of  the  water  and  in  the  water: 
 
 6  Whereby  the  world  that  then  was,  being  overflowed 
 with  water,  perished  : 
 
 7  But  the  heavens  and  the  earth  which  are  now,  by  the 
 same  word  are  kept  in  store,  reserved  unto  fire  against  the 
 day  of  judgment  and  perdition  of  ungodly  men. 
 
 §  7.     2  PET.  iii.  8—13. 
 The  Apostle  exhorts  the  Christian  Brethren  not  to  he  de- 
 ceived hy  the  Scoffers,  who  inferred  from  God's  delay  that 
 he  7vantcd  the  Power,  or  would  never  fnljil  his  Promises 
 — hut  to  remember  that  no  finite  Duration  hears  any  pro- 
 portion to  the  Eternity  of  God — that  no  period  of  Time 
 can  change   his  Purposes,   (Psalm  xc.   4.) — That  the 
 coming  of  the  Lord  is  not  delayed  for  the  Reason  assigned 
 hy  these'' Teachers  ;  hut  from  his  long  suffering  and  un- 
 7villingness   that  any  shoidd  jwrish — The  Day  of  the 
 Lord,  however  delayed,  will  surely  and  suddenly  come, 
 and  7vill  break  in  upon  Man  as  a   Thief  in  the  ISight, 
 (Matt.  xxiv.  43.)  when  the  whole  Atmosphere,  with  its 
 Vapours,  shall  j^f^ss  away  hy  the  application  of  Fire, 
 with  tremendous  Noise  and  Explosions — and  the  Elements 
 of  which  they  are  composed  being  ignited  and  separated, 
 the  7vhole  material  Fabric,  with  all  its  Works  of  Nature 
 and  Art,  shall  he  utterly  burned — Seeing  that  all  earthly 
 Things  shall  he  dissolved,  they  have  the  most  p)0werful 
 incentives  to  Holiness  of  Life,  and  Piety  towards  God, 
 earnestly  desiring,  instead  of  fearing,  the  coming  of  the 
 Day  of  God,  when  this  Mundane  System  shall  he  melted, 
 for  they,  according  to  the  Promise  God  made  to  Abraham 
 and  to  his  spiritual  Seed,   (Rom.  iv.  13 — 10.  Isa.  Ixv. 
 
 17 23.  and  Ixvi.  22.)  are  to  look  for  new  Heavens  and 
 
 a  new  Earth,  (Rev.  xxi.  27.  and  xxii.  14,  \5.)  the  end- 
 less Abode  of  blessed  Spirits, 
 
 8  But,  beloved,  be  not  ignorant  of  this  one  thing,  that 
 one  day  is  with  the  Lord  as  a  thousand  years,  and  a  thou- 
 sand years  as  one  day. 
 
 9  The  Lord  is  not  slack  concerning  liis  pronn'sc,  as 
 some  men  count  slackness  ;  but  is  long-suffering  to  us- 
 ward,  not  willing  that  any  should  perish,  but  that  all 
 should  come  to  repentance. 
 
 10  But  the  day  of  the  Lord  will  come  as  a  thief  in  the 
 night ;  in  the  which  the  heavens  shall  pass  away  with  a 
 great  noise,    and  the  elements  shall  melt  with   fervent 
 
634  The  CHRISTIAN  DESIRES  rather  than  FEARS  DEATH. 
 
 Julian  Pc-    ^^^^^ '  ^^^^  GCiYth  also,  and  the  works  that  arc  therein,  sliall  ital;y  or 
 riod,4779.     be  burnt  up.  Rome. 
 
 VulgariEra,      ]  1   Seeing  then  that  all  these  things  shall  be  dissolved, 
 ^*  what  manner  of  persons  ought  ye  to  be  in  all  holy  conver- 
 
 sation and  godliness  ; 
 
 1 2  Looking  for  and  hasting  unto  the  coming  of  the  day 
 of  God,  wherein  the  heavens,  being  on  fire,  shall  be  dis- 
 solved, and  the  elements  shall  melt  with  fervent  heat  ? 
 
 1 3  Nevertheless  we,  according  to  his  promise,  look  for 
 new  heavens  and  a  new  earth,  wherein  dwelleth  righte- 
 ousness. 
 
 §  7.     2  PET.  iii.  14,  to  the  end. 
 
 As  all  Christians  are  promised  the  Inheritance  of  the  ever- 
 lasting Canaan — the  new  Heavens  and  the  new  Earth, 
 (Luke  XX.  35.) — the  Ajwstk  admonishes  them  earnesthj 
 to  endeavour  to  he  found  of  Christ,  the  Judge  of  Quick 
 and  Dead,  holy,  innocent,  and  useful  in  their  Lives,  and 
 at  Peace  with  him — They  are  to  consider  the  Delay  of  his 
 coming  as  a  proof  of  his  Design  that  all  Men  should  be 
 saved — as  Paul,  by  divine  Inspiration,  has  written  to 
 Mm,(Ephes.  ii.  3,  4,  5.  Coloss.  i.  21.  1  Thess.  iii.  13. 
 iv.  14—18.  2  Thess.  i.  7—10.  Titus  ii.  12.)— Resur- 
 rection of  the  Dead,  (1  Cor  xv.  22.  Phil.  iii.  20,  21.)  — 
 Burning  of  the  Earth,  (2  Thess.  i.  8.) — Heavenly  Coun- 
 try— abode  of  the  Righteous,  (1  Thess.  iv.  17.  Heb.  iv. 
 9.  and  xii.  14.  18.  24.) — General  Judgment,  (Rom.  xiv. 
 10.) — among  which  Things  some  are  difficult  of  compre- 
 hension to  Man — 7vhich  the  unlearned  and  unestablishcd 
 in  the  Faith,  distort  with  other  portio7is  of  Scripture,  to 
 their  own  Destruction — Corruj)ting  the  Morals  of  Men — 
 But  they,  having  been  forewarned  by  the  Aj)ostlcs  and 
 Prophets  of  these  erroneous  Doctrines,  are  to  be  on  their 
 guard  against  them — daily  increasing  in  the  Knoivledge  of 
 the  Doctrines  of  Jesus  Christ,  and  as  rendering  Glory  to 
 him  now,  and  to  the  Day  of  Eternity, 
 
 14  Wherefore,  beloved,  seeing  that  ye  look  for  such 
 things,  be  diligent  that  ye  may  be  found  of  him  in  peace, 
 without  spot,  and  blameless  : 
 
 15  And  account  that  the  long-suffering  of  our  Lord  is 
 salvation  ;  even  as  our  beloved  brother  Paul  also,  accord- 
 ing to  the  wisdom  given  unto  him,  hath  written  unto 
 
 IG  As  also  in  all  hs  epistles,  speaking  in  them  of  these 
 things ;  in  which  are  some  things  hard  to  be  understood, 
 whicii  tliey  that  arc  unlearned  and  unstable  wrest,  as 
 fhcy  do  albo  the  other  scriptures,  unto  their  own  de- 
 btructjon. 
 
 1 7  Yf  {hLiciorc,  beloved,  seeing  ye  know  these  things 
 
DIFFICULT  SUBJECTS  IN  ST.  PAUL'S  EPISTLES.  6^5 
 
 Julian  Pe-    before,  beware  lest  ye  also,  being  led  away  with  the  error  IJ'*'^  °^ 
 
 VulgariEia  of  the  wicked,  fall  from  your  own  stedfastness. 
 
 CO.  '      18  But  grow  in  grace,  and  in  the  knowledge  of  our 
 
 Lord  and  Saviour  Jesus  Christ.     To  him  be  glory,  both 
 
 now  and  for  ever.     Amen. 
 
 SECTION  XV. 
 
 Jude  writes  his  Epistle  to  caution  the  Christian  Church 
 against  the  dangerous  Tenets  of  the  false  Teachers^  who 
 had  now  appeared,  subverting  the  Doctrine  of  Grace  to 
 the  encouragejnent  of  Licentiousness — and  to  exhort  them 
 to  a  steadfast  adherence  to  the  Faith  and  Holiness  *'. 
 
 3"  Jude,  or  Judas,  the  writer  of  this  epistle,  is  considered  by 
 the  generality  of  commentators  to  be  the  apostle  of  that  name 
 mentioned  in  the  catalogue  pf  the  apostles  given  by  St.  Luke, 
 chap.  vi.  14,  15,  and  in  Acts  i.  13.  and  by  St.  Matthew,  chap.  x. 
 3.  and  Mark  iii.  18.  as  Lebbcus  and  Thaddcus;  from  whence  it 
 is  naturally  inferred,  as  the  evangelists  unite  in  confining  the 
 number  of  the  apostles  to  twelve,  that  Jude,  Lebbeus,  and 
 Thaddeus,  was  the  same  person,  known  by  these  difl'erent 
 names.  As  he  expressly  declares  himself  to  have  been  the 
 brother  of  James,  he  may  have  borne  the  same  relation  to 
 our  Lord  as  James  did.  His  call  to  the  apostlcship  is  re- 
 corded by  St.  Luke,  chap.  vi.  13.  and  he  is  mentioned  also  by 
 John,  xiv.  21,  22,  23.  Therefore,  as  the  promise  contained  in 
 this  passage  implies,  as  an  apostle  he  was  endowed  with  the 
 spiritual  gifts  of  the  Holy  Ghost,  Christ  through  the  Spirit 
 dwelling  with  him. 
 
 Lardncr  supposes  that  James  was  originally  an  husbandman, 
 from  the  expression  in  the  apostolical  constitutions — "  Some  of 
 us  are  fishermen,  others  tent-makers,  others  husbandmen."  Ho 
 conjectures  that  the  latter  part  of  the  sentence  peculiarly  re- 
 ferred to  St.  Paul  and  St.  Jude ;  which  supposition  is  further 
 corroborated  by  Ilegesippus,  as  quoted  by  Eusebius,  who  as- 
 serts, ''  That  when  Domitian  made  inquiries  after  the  poste- 
 rity of  David,  some  grandsons  of  Judo,  called  the  Lord's  bro- 
 ther, were  brought  before  him.  Being  asked  concerning  their 
 ])os.sessions  and  substance,  they  assured  him  that  they  had  only 
 so  many  acres  of  land,  out  of  the  improvement  of  Nshich  they 
 both  paid  him  tribute,  and  maintained  themselves  with  tluir 
 own  hard  labour.  The  truth  of  what  they  sai<l  was  conlirined 
 by  the  callousness  of  their  hands."  From  which  account,  if  it 
 n)ay  bo  relied  upon,  it  necessarily  follows  that  this  ap(»slle  was 
 married,  and  liatl  children.  Jerome,  in  his  conuiunlary  on 
 Matthew  x.  35.  says,  "  That  tin;  Apostle  Thaddeus,  called  by 
 the  evangelist  Luk(s  Judas  the  brollu^r  ol  Jam(\s,  was  sent  to 
 Edessa,  to  Agbarus,  king  of  Osroene."  And  Eusebius  (Eccl. 
 Hist.  1.  1.  c.  13.)  says,  that  Thomas,  one  of  the  twelve,  sent  to 
 Edessa,  Thaddeus,  one  ol  Christ's  seventy  disciples,  to  preach 
 the  G«)spcl  in  th(^se  countries. 
 
 The  canonical  aulliorily  of  this  epistle  has  been  disputed, 
 p  ulicularly  because  tlic  apoblle  is  supposed  to  have  quoted  the 
 aj)ocryphul  book  of  Enoih.     To  which  objection  il  is  replied. 
 
G36 
 
 On  the  authority  of  the  EPISTLE  OF  JUDE. 
 
 VulgariEra,  j  •     ti    •     t 
 
 66.  The  Apostle  addresses  his  Epistle  to  all  ivho  are  called  and 
 
 j)reserved,  and  consecrated  to  God  through  Faith  in  Jesus 
 Christ — His  Benediction, 
 
 there  is  no  good  evidence  that  in  Judc's  time  there  was  any- 
 book  extant  entitled  Henoch,  or  Henoch's  Prophecy.  The 
 book  that  existed  in  the  second  and  third  centuries,  of  thai 
 name,  is  generally  supposed  to  have  been  composed  on  the  men- 
 tion of  this  prophecy  by  Jude,  and  was  consequently  ever  re- 
 garded as  a  forgery.  We  cannot  conclude,  from  the  reference 
 made  by  Jude,  that  such  a  book  necessarily  existed.  For, 
 throughout  the  apostolical  writings,  there  are  many  facts  al- 
 ludedto  which  are  not  related  in  the  Jewish  Scripture.  The 
 sin  and  punishment  of  the  evil  angels,  2  Peter  ii.  4.  ;  Noah's 
 preaching  righteousness  to  the  people  before  the  flood,  2  Peter 
 ii.  5. ;  Abraham's  seeing  Christ's  day,  and  being  glad,  as  de- 
 clared by  Christ  himself,  John  viii.  56.  ;  Lot's  vexation  at  the 
 iniquity  of  the  Sodomites,  2  Peter  ii.  7. ;  the  emblematical  pur- 
 pose of  the  slaying  of  the  Egyptian  by  Moses,  Acts  vii.  25.  ;  the 
 names  of  Pharaoh's  magicians,  2  Tim.  iii.  8. ;  Moses's  exclama- 
 tion on  the  mount,  Heb.  xii.  21.  with  many  others;  which 
 things  seem  to  prove,  beyond  a  doubt,  that  the  inspired  writers 
 of  the  Old  Testament  did  not  record  all  the  revelations  made 
 to  them  by  God,  any  more  than  they  related  every  event  in  the 
 lives  of  those  persons  whose  histories  they  have  written.  Some 
 explication  was  given  with  the  revelation,  which,  being  of  the 
 greatest  importance,  was  transmitted  by  uninterrupted  tradi- 
 tion from  father  to  son;  and  the  Spirit  of  God  taught  the 
 apostles  to  discern  those  which  were  authentic.  Macknight  ob- 
 serves, "the  Spirit  of  God,  who  inspired  the  evangelists  and 
 apostles,  may  have  directed  them  to  mention  these  traditions  in 
 their  writings,  and  to  allude  to  them,  to  make  us  sensible  tliat 
 many  important  mailers,  anciently  made  known  by  revelation, 
 have  been  preserved  by  tradition.  And  more  especially,  that 
 the  persuasion,  which  history  assureth  us  hath  prevailed  in  all 
 ages  and  countries  from  the  most  early  times,  concerning  the 
 placability  of  the  Deity,  the  acceptableness  of  sacrifice,  the 
 existence  of  the  soul  after  death,  the  resurrection  of  the  body, 
 the  rewards  and  punishments  of  the  life  to  come,  with  other 
 matters  of  a  like  kind,  was  founded  on  revelations  concerning 
 these  things,  which  were  made  to  mankind  in  the  first  age,  and 
 handed  down  by  tradition.  The  truth  is,  these  things  being 
 matters  which,  by  the  utmost  efforts  of  their  natural  faculties', 
 men  could  not  discover,  the  knowledge  and  belief  of  them, 
 which  prevailed  among  all  nations,  whether  barbarous  or  civi- 
 lized, cannot  be  accounted  for,  except  on  the  supposition  of 
 their  having  been  originally  discovered  by  revelation,  and  dis- 
 persed among  all  nations  by  tradition.  Wherefore,  in  no  ago  or 
 country,  have  mankind  been  left  entirely  to  the  guidance  of 
 the  light  of  nature,  but  have  enjoyed  the  benefit  of  revelation 
 in  a  greater  or  in  a  less  degree." 
 
 But  granting  that  Jude  really  quoted  from  the  book  under 
 consideration,  it  no  more  proves  that  he  was  not  an  inspired 
 writer,  ihan  that  St.  Paul  was  not  one,  because  he  makes  use  of 
 the  heathen  poets,  Menander  and  Epcmcnidc^,   1  Cor.  xv.  3li,; 
 
AUTHENTICITY  OF  THE  EPISTLE  OF  JUDE.  637 
 
 jaUanPe-        1  Jude,  the   servant   of  Jesus   Christ,   and  brother  of  Probably 
 riod,4779.    James,  to  them  that   are  sanctified  by  God  the  Father, 
 Vulgar^ra,  ^^^  preserved  in  Jesus  Christ,  and  called  : 
 
 Titus  i.  12.  Neither  do  such  allusions  establish  the  credibility 
 or  correctness  of  the  whole  work,  but  of  that  part  only  which 
 they  immediately  employ.  The  preceding  observations,  appy 
 with  equal  force  to  ver.  9.  in  which  the  apostle  is  supposed  to  cite 
 an  apocryphal  relation,  or  tradition,  concerning  the  archangel 
 Michael  disputing  with  Satan  for  the  body  of  Moses.  This  is, 
 by  some  writers,  referred  to  a  book  called  the  "  Assumption,  or 
 Ascension  of  Christ,"  which  in  all  probability  was  a  forgery 
 much  later  than  the  time  of  Jude  ;  but  Dr.  Lardner  and  Mack- 
 night  think  it  much  more  credible  that  the  apostle  alludes  to 
 the  vision  in  Zech.  iii.  1—3.  In  further  illustration  of  this 
 verse,  we  may  remark,  that  it  was  a  Jewish  maxim,  that  ''  it  is 
 not  lawful  for  man  to  prefer  ignominious  reproaches,  even 
 against  wicked  spirits."  Might  not  the  apostle,  then,  have 
 used  it  merely  as  a  popular  illustration,  without  vouching  for  the 
 fact  of  that  sober  and  wholesome  doctrine,  <'  not  to  speak  evil 
 ofdio-nities?"  from  the  example  of  an  archangel,  who  did  not 
 venture  to  rail  even  at  Satan,  but  meekly  said,  "  The  Lord  re- 
 buke thee?"  . 
 
 The  epistle  itself  was  acknowledged,  and  generally  received,  as . 
 soon  as  it  was  fully  ascertained  to  have  been  written  by  the  apostle 
 Jude,  the  brother  of  James,  and  cousin-german  ol  our  Lord. 
 It  is  found  in  all  the  ancient  catalogues  of  the  sacred  writings 
 of  the  New  Testament :  it  is  considered  genuine  by  Clement  of 
 Alexandria,  and  is  quoted  as  St.  Judc's  production  by  Tertul- 
 lian  by  Origen,  and  by  the  greater  part  of  the  ancients  men- 
 tioned by  Eusebius.  See  Lardner's  works,  Ito.  vol.  iii.  p.  440 
 —443.  its  authenticity  is  confirmed  by  the  subjects  discussed 
 in  it,  which  are  in  every  respect  suitable  to  the  character  of 
 an  apostle  of  Jesus  Christ ;  and,  as  Dr.  Macknight  truly  ob- 
 serves, there  is  no  error  taught,  no  evil  practice  enjoined,  tor 
 the  sake  of  which  any  impostor  could  be  induced  to  impose  a 
 for<'-ery  of  this  kind  upon  the  world. 
 
 The  other  objection  to  the  authenticity  of  this  epistle  arises 
 from  the  omission  of  the  word  apostle.  The  writer  calls  himself 
 the  servant  of  Jesus  Christ,  and  brother  of  our  Lord;  probably 
 from  a  desire  to  shew  at  once  that  he  was  a  diflerent  person  from 
 Judas  Iscariot.  For  if  he  had  styled  himself  an  apostle  simply, 
 he  would  not  have  been  distinguished  from  that  traitor  :  and,  as 
 the  brother  of  James  he  has  fully  established  his  claims  t()  the 
 apostleship,  and  his  relationship  to  our  Lord.  James  (chap.  1. 1.) 
 has  also  used  the  same  manner  of  expression  ;  so  likevyise  has 
 St.  Paul,  in  his  inscription  to  the  Philippians.  And  the  word 
 apostle  is  omitted  by  the  latter  in  liis  Epist  e  to  I  hile- 
 mon  and  in  his  Epistle  to  the  Thessalonians  ;  and  St.  John,  in 
 his  epistles,  does  not  use  the  word  apostle,  nor  make  any  men- 
 tion of  his  own  name.  Yet  no  one,  on  this  account,  have  sup- 
 posed that  these  epistles  were  not  genuine. 
 
 Commentators  diner  as  to  the  persons  to  ^v horn  this  epist  e 
 was  addressed.  Estius  and  Witsius  suppose  that  St.  Jude  wrote 
 to  Christians  every  where,  but  more  especially  to  t.u.  converted 
 Jews.  Dr.  Hammond,  that  the  epistle  was  addressed  to  Jewish 
 Christians,  with  the  design  of  cautioning  thom  against  the 
 errors  of  the  Gnostics.     Dr.  Benson,  that  ,t  was  written  to 
 
638  DATE  OF  THE  EPISTLE  OF  JUDE— CHAP.  XV. 
 
 Julian  Pe-        -  Mcrcy   unto   you,   and  peace,    and  love,    be  mul-  Probably 
 
 riod,4779.     tiplicd.  ^^''^• 
 
 Vulgar^ra, 
 
 OG. — — — — 
 
 Jewish  believers,  particularly  to  those  of  the  western  dispersion. 
 But  from  the  inscription,  (Jude  i.  3.)  Drs.  Lardner  and   Mac- 
 knitjht,  Bishop  Tomline,  and  Dr.  A.  Clarke,  concur  in  think- 
 '  jng  that  it  was  written  to  all,  without  distinction,  who  had  em- 
 
 braced the  Gospel.  The  only  reason.  Dr.  Macknight  remarks, 
 which  has  induced  commentators  to  suppose  that  Jude  wrote 
 to  the  Jewish  believers  alone,  is,  that  he  makes  use  of  argu- 
 ments and  examples  taken  from  the  sacred  books  of  the  Jews. 
 But  St.  Paul,  we  have  seen,  followed  the  same  course  when 
 writing  to  the  Gentiles  ;  and  both  apostles  did  so  with  pro- 
 priety, not  only  because  all  who  embraced  the  Gospel  acknow- 
 ledged the  authority  of  the  Jewish  Scriptures,  but  also  because 
 it  was  of  the  greatest  importance  to  make  the  Gentiles  sensible 
 that  the  Gospel  was  in  perfect  unison  with  the  ancient  reve- 
 lation. 
 
 It  is  generally  supposed,  from  the  internal  evidence  of  this 
 epistle,  that  it  must  have  been  written  after  St.  Peter's  second 
 epistle.  Estius  and  VVitsius  consider  that  it  was  written  in  the 
 latter  part  of  the  apostolical  age.  OEcumenius  is  of  opinion  that 
 Jude,  ver.  17.  alludes  to  Peter  in  his  second  epistle,  and  Paul 
 in  almost  all  his  epistles;  from  which  he  infers  that  Jude  wrote 
 late  after  the  decease  of  the  apostles.  Dr.  Mill  fixes  its  date  to 
 the  year  90,  principally  because  the  false  teachers,  whom  St. 
 Peter  describes  as  yet  to  come,  are  mentioned  by  Jude  as  al- 
 ready come.  But  on  a  comparison  of  this  epistle  with  the 
 second  of  St.  Peter,  there  docs  not  appear  to  be  such  a  remark- 
 able difl'erencc  in  their  phraseology,  as  will  be  suflicient  to 
 prove  that  St.  Jude  wrote  his  epistle  so  long  after  St.  Peter's 
 second  Epistle,  as  Dr.  Mill  supposed  ;  though  it  proves,  as 
 most  critics  agree,  that  it  was  written  after  the  latter.  The 
 very  great  coincidence  in  sentiment  and  style  between  these  two 
 epistles  renders  it  likely  that  they  were  written  about  the  same 
 time  ;  and,  since  we  have  seen  that  the  second  Epistle  of  St. 
 Peter  was  in  all  probability  written  early  in  A.D.  65,  we  are  in- 
 duced, with  Lardner,  to  place  it  towards  the  close  of  the  same 
 year,  or  perhaps  in  A.D.  66.  Bishop  Tomline,  however,  dates 
 it  in  A.D.  70;  Beausobre  and  L'Enfant,  between  .4.D.  70  and 
 lb  ;  and  Dodwell  and  Dr.  Cave,  in  71  or  72. 
 
 There  is  a  striking  similarity  between  this  epistle  and  that  of 
 the  second  chapter  of  the  second  Epistle  of  St.  Peter  ;  which 
 Estius  and  Benson  account  for  by  supposing  that  Jude  wrote 
 it  after  he  had  seen  that  of  St.  Peter,  sometimes  copying 
 Lis  very  words,  compare  2  Peter  iii.  3.  with  Jude  ver.  17,  18. 
 Macknight  is  also  of  this  opinion,  and  remarks  upon  it,  "  The 
 Spirit  may  have  directed  Jude  to  write  upon  the  same  subject 
 with  Peter,  and  even  in  the  words  which  Peter  used,  to  give 
 the  greater  authority  to  both  epistles  :  and  that  the  condemna- 
 tion of  the  false  teachers,  and  the  exhortations  which  the  two 
 apostles  addressed  to  the  faithful  in  their  time,  might  have  the 
 more  weight  with  them,  and  with  Christians  in  succeeding 
 ages,  when  they  found  these  things  delivered  by  both,  precisely 
 in  the  same  terms." 
 
 Lardner  conjectures  on  the  contrary,  and  perhaps  wiih 
 greater  probability.  (Canon,  vol.  iii.  p.  353.)  "  It  seems  very 
 unlikely  that  St.  Jude  should  write  so  similar  an  epistle  if  he 
 had  not  seen  Peter's.  In    that  case,  St.  Jude  would  not    have 
 
HOLINESS  THE  ONLY  PROOF  OF  TRUE  FAITH.  CS9 
 
 Julian  Pe-  .  a       ,,,^^  o      1 1  Probably 
 
 riod,4779.  ^  '^*       JUDEu— II.  Syria. 
 
 VulgariEra, 
 
 66.  The  Apostle  having  heard  of  the  pernicious  Doctrines  of 
 
 the  false  Teachers,  exhorts  Christians  strenuously  to  con^ 
 tend  for  the  Faith  which  had  been  delivered  to  the  Apos- 
 tles and  Prophets  by  Jesus  Christ,  through  the  Spirit — 
 For  some  ungodly  Men  had  crept  into  the  Church,  who 
 taught  that  the  Goodness  of  God  was  so  great,  that  Men 
 might  Sin  with  impunity  if  they  possessed  Faith — denying 
 both  the  Father  and  Son,  (1  John  ii.  22.) — whose  Con- 
 demnation was  foretold  by  the  Divine  Law  from  the  very 
 Beginning — To  confute  these  dangerous  Doctrines,  the 
 Apostle  reminds  them  of  the  Punishment  injliclcd  even  on 
 the   chosen   People  of  God  for  their  Sins,  (Compare 
 Numb.  xiv.  23.  with  Heb.  iii.  18,  19.) — of  that  reserved 
 for  the  Angels,  who,  discontented  with  their  Station,  at- 
 tempted to  advance  themselves — leaving  their  assigned 
 Habitations — and  of  the  utter  and  eternal  Destruction  of 
 the  Cities  of  Sodom  and  Gomorrah — He  shews  that  these 
 false  Teachers,  and  their  Followers,  by  the  same  Sins  of 
 Unbelief,  Disobedience,  and  Licentiousness,    will   bring 
 upon  themselves  the  same  Punishment — These  blaspheme^ 
 or  revile,  all  established  Authority — although  Michael, 
 the  Archangel,  so  much  greater  than  they,  did  not  bring 
 a  railing  Accusation  even  againt  the  Devil — but  lift  him 
 to  the  Judgment  of  God — They  revile  Laws  and  Magis- 
 trates, not  knowing  their  Use  and  Origin ;  governed  as 
 brute  Beasts   by  Instinct ;  destroying  themselves  by  the 
 Indulgence  of  their  animal  Propensities — They  have  fol- 
 lo7ved  after  the  Example  of  Cain,  destroying  the   Souls 
 of  their  Brethren —  Of  Balaam,  by  corrupting  the  IVord 
 of  God  for  gain — OfKorah  and  his  Party,  by  opposing 
 the  Apostles  and  Ministers  of  Christ,  as  they  did  Moses 
 and  Aaron ;  and  they  shall  as  surely  perish,  as  Korah 
 and  his  Associates  did. 
 
 3  Beloved,  when  I  gave  all  dih'gence  to  write  unto  you 
 of  the  common  salvation,  it  was  needful  for  me  to  write 
 unto  you,  and  exhort  you.  that  ye  should  earnestly  con- 
 tend for  the  faith  which  was  once  delivered  unto  the 
 saints. 
 
 thought  it  needful  for  him  to  write  at  all.  If  ho  IkkI  f<.nii(  il  a 
 design  of  writing,  and  had  met  with  an  epistle  of  on<^  itf  the 
 apostle's  very  suitahle  to  his  own  thoughts  and  intentions,  I 
 think  he  would  have  forehore  to  wt'iU-.  Indeed,  the  great 
 agreement  in  subject  and  design,  between  these  two  epistles, 
 aft'ords  a  strong  argument  that  they  were  writ  about  the  same 
 time." 
 
(540  ON  THE  CONTEST  OF  MICHAEL  AND  SATAN. 
 
 Julian  Pe-        4  For  there  are   certain  men  crept  in  unawares,  who  j-^^j^^   ^ 
 riod,  4779.    ■were  before  of  old  ordained   to  this  condemnation  ;   un- 
 Vulgarilira,  g^^Uy  j^gj^^  turning  the  grace  of  God  into  lasciviousness, 
 
 and  denying  the  only  Lord   God,  and  our   Lord  Jesus 
 
 Christ. 
 
 5  I  will  therefore  put  you  in  remembrance,  though  ye 
 
 once  knew  this,  how  that    the  Lord,  having   saved  the 
 
 people  out  of  the  land  of  Egypt,  afterward  destroyed  them 
 
 that  believed  not. 
 
 G  And  the  angels  which  kept  not  their  first  estate,  but 
 
 left  their  own  habitation,  he  hath  reserved  in  everlasting 
 
 chains  under  darkness,  unto  the  judgment  of  the  great 
 
 day. 
 
 7  Even  as  Sodom  and  Gomorrha,  and  the  cities  about 
 them,  in  like  manner  giving  themselves  over  to  fornica- 
 tion, and  going  after  strange  flesh,  are  set  forth  for  an 
 example,  suffering  the  vengeance  of  eternal  fire. 
 
 8  Likewise  also  these  jiltlnj  dreamers  defile  the  flesh, 
 despise  dominion,  and  speak  evil  of  dignities. 
 
 9  Yet  Michael  the  archangel,  when  contending  with  the 
 devil  he  disputed  about  the  body  of  Moses,  durst  not 
 bring  against  him  a  railing  accusation^',  but  said,  The 
 Lord  rebuke  thee. 
 
 ^'  Archbishop  Tiliotson  [a)  supposes  that  this  I'lifTicult  passage 
 is  illustrated  by  Deut.  xxxiv.  6.  He  conjectures  that  Michael 
 was  employed  by  God  secretly  to  bury  the  body  ol"  Moses,  to 
 defeat  the  malignant  purpose  of  the  devil,  who,  could  he  have 
 discovered  to  the  Jews  where  Moses  was  interred,  would  have 
 encouraged  them  to  pay  idolatrous  honours  to  his  remains,  and 
 they  might  have  made  him  an  occasion  of  idolatry  after  his 
 death  who  had  been  so  great  an  enemy  to  it  in  his  life-time. 
 Beza  and  Estius  are  of  the  same  opinion. 
 
 Macknight  refers  it  to  the  vision  of  Zech.  iii.  1.  where  the 
 same  words  are  used;  he  observes,  "In  Daniel's  prophecy, 
 (chap.  X.  13—21.  and  xii.  1.)  Michael  is  spoken  of  as  one  of 
 the  chief  angels  who  took  care  of  the  Israelites  as  a  nation.  He 
 may,  therefore,  have  been  the  angel  of  the  Lord  before  whom 
 .Joshua  the  high-priest  is  said  to  have  stood,  "  Satan  being  at 
 his  right-hand  to  resist  him  ;"  namely,  in  his  design  of  restor- 
 ing the  Jewish  church  and  state,  (which  is  typified  in  this 
 chapter)  called  by  Jude  "the  body  of  Moses,"  just  as  the 
 Christian  Church  is  called  by  St.  Paul  ''  the  body  of  Christ.*' 
 Zachariah  adds,  "  and  the  Lord,"  that  is,  the  angel  of  the  Lord, 
 as  is  plain  from  ver.  1.  "  said  unto  Satan,  The  Lord  rebuke  thee, 
 <)  Satan !  even  the  Lord  that  hath  chosen  Jerusalem,  rebuke 
 thee!"  Adam  Clarke  considers  this,  as  the  most  likely  interpre- 
 tation of  the  passage;  and  it  will  apjjcar,  he  continues,  the  more 
 probable,  when  it  is  considered  that  among  the  Hebrews,  the 
 word  "  body,"  is  often  used  for  a  thing  itself;  so  in  Rom.  vii.  24. 
 o-w/m  Tt]c,  anapTiat;,  the  body  of  sin,  signifies  sin  itself;  so  the  body 
 of  Moses,  may  signify  Moses  himself;  or  lliat  in  which  he  was 
 particularly  concerned,  vi/,.  his  institutes,  religion,  6cc.  It  may 
 be  added,  that  the  Jews  consider  Michael  and  Samuel,  one  as  the 
 
FALSE  TEACHERS  DESCRIBED  AND  CONDEMNED.  641 
 
 Julian  Pe-        10  But  these  speak  evil  of  those  things  which  they  Probably 
 Vuf'aSa  ^"**^  "^^  •  ^^^  ^^^^  ^^^^y  ^"^'^  naturally,  as  brute  beasts,    ^"*- 
 ee.  ^^^    ^^'  in  those  things  they  corrupt  themselves. 
 
 1 1  Woe  unto  them !  for  they  have  gone  in  the  way  of 
 Cain,  and  ran  greedily  after  the  error  of  Balaam  for  re- 
 ward, and  perished  in  the  gainsaying  of  Core ''. 
 
 JUDE  12 — 16. 
 
 The  Apostle  tells  the  Christians  that  these  Teachers  arc  a 
 disgrace  to  their  Love-feastSy  pampering  their  Appetites 
 — He  compares  them  to  Clouds  without  Water  (Deut. 
 xxxii.  2.),  their  Office  promising  good  Doctrine,  yet  giv- 
 ing none ;  carried  about  by  their  Passions ;  so  diseased 
 themselves,  that  their  Doctrines  must  be  corrupt ;  wa/u- 
 rally  and  spiritually  dead ;  rooted  out  as  barren  ;  fierce 
 and  violent,  as  the  Waves  of  the  Sea,  foaming  out  their 
 own  wickedness  ;  unsettled  and  irregular  in  their  conduct 
 (Rev.  i.  IG.  and  ii.  1.)  and  being  destitute  of  Light  y  they 
 are  reserved  for  eternal  Darkness;  against  whom  also 
 (according  to  the  ancient  Tradition)  Enoch  the  seventh 
 
 -  from  Adam  (to  distinguish  him  from  Enoch  the  Son  of 
 Cain,  who  was  the  third)  prophesied,  when  lie  predicted 
 the  Condemnation  of  the  Wicked  in  his  own  Time,  and 
 their  Destruction  by  the  Deluge— For  these  false  Teach- 
 
 friendAhe  other  as  the  enemy,  of  Israel.  Saraael  is  their  accuser, 
 Michael  their  advocate.  And  as  Michael  is  represented  Dan 
 xii.  I.  standing  up  in  defence  of  the  children  ot  Israel  ;  and 
 a^ain,  in  Rev.  xii.  7.  as  fighting  against  the  dragon,  (called, 
 ver  9  the  devil,  and  Satan)  and  his  angels;  whatever  uiterpre- 
 tation  we  give  to  the  passage,  it  is  only  rational  to  infer  a  con- 
 tinued and  persevering  opposition  is  made  by  the  great  adver- 
 sary of  man  to  frustrate  the  plans  of  Omnipotence  lor  their  sal- 
 vation :  and  that  heavenly  spirits  protect  and  minister  lo  the 
 children  of  light,  and  preserve  them  from  the  powers  ot  evil, 
 and  the  children  of  darkness. 
 
 (a)  Vol.  ii.  p.  158. 
 3^  Jones,  in  his  figurative  language,  p.  158,  has  the  following 
 t>hservations  on  this  passage:  "The  Church  that  wenUrom 
 Egypt  to  Canaan,  gives  us  an  example  of  every  thing  that  can 
 happen  to  the  Christian  Church,from  the  be-inning  of  it  even  to 
 the  end  of  the  world.  The  same  evil  which  happened  mi  the 
 Church  of  Moses,  is  found  in  the  Church  o  Christ  Corah 
 and  his  company  had  no  dispute  about  the  object  or  h>rm  ol 
 divine  worship:  they  questioned  none  ol  the  doctrines  of  th« 
 law  :  they  rose  up  against  the  persons  o(  Moses  and  Aaron  ; 
 that  is,  against  the  civil  and  ecclesiastical  authority  ;  contend- 
 ing that  themselves  and  the  congregation  had  an  c(|u.il  nghi  j 
 that  Moses  and  Aaron  had  taken  t..o  much  upon  themselves  ; 
 and.  by  exercising  uii  usurped  authority,  >Nere  abus.no  and 
 making  fools  of  the  people.  This  was  their  s.u.  and  ^^y ^^ 
 tained^^it  to  the  last,  and  pcrishe.l  m  it.  It  was  the  ^''^l  "l«  «f 
 popular  power  against  divine  authority  :  and  wherever  the  like 
 pretensions  are  avowed  by  Christians,  and  the  same  argumenti. 
 used  in  support  of  them,  there  we  see  the  yainsui/mj/  oj  torah. 
 VOL.  II.  T    ' 
 
642  FALSE  TEACHERS  DESCRIBED  AND  CONDEMNED. 
 
 Julian  Pe-        erSy  like  the  Antediluvians,  murmur  at  the  Allotments  o/Probably 
 riod,  4779.       Providence  and  the  Restraints  imposed  on  them ;  but  they  ^'S^^^' 
 gg^  gari4>ra,      ^^^  ^^^^  proud  and  rebellious^  flattering  Men  /w  their 
 own  Gain. 
 
 12  These  are  spots  in  your  feasts  of  charity,  when  they 
 feast  with  you,  feeding  themselves  without  fear :  clouds 
 they  are  without  water,  carried  about  of  winds  ;  trees 
 whose  fruit  withereth,  without  fruit,  twice  dead,  plucked 
 up  by  the  roots  ; 
 
 13  Raging  waves  of  the  sea,  foaming  out  their  own 
 shame  ;  wandering  stars,  to  whom  is  reserved  the  black- 
 ness of  darkness  for  ever. 
 
 14  And  Enoch  also,  the  seventh  from  Adam,  prophe- 
 sied of  these  ^^  saying,  Behold,  the  Lord  cometh  with  ten 
 thousand  of  his  saints, 
 
 15  To  execute  judgment  upon  all ;  and  to  convince  all 
 that  are  ungodly  among  them  of  all  their  ungodly  deeds 
 which  they  have  ungodly  committed,  and  of  all  their  hard 
 speeches  which  ungodly  sinners  have  spoken  against  him. 
 
 16  These  are  murmurers,  complainers,  walking  after 
 their  own  lusts  ;  and  their  mouth  speaketh  great  swelling 
 words,  having  men's  persons  in  admiration  because  of  ad- 
 vantage. 
 
 JUDE  17—23. 
 
 The  Apostle  exhorts  them,  instead  of  following  the  false 
 Teachers,  to  remember  the  Doctrines  taught  them  by  the 
 Apostles,  who  had  also  foretold  the  coming  of  these  lascivi' 
 ous  Scoffers  (2  Pet.  iii.  2.)  rvho  separating  themselves  from, 
 the  true  Disciples  of  [Christ,  on  the  pretence  of  greater 
 illumination,  are  mere  animal  Men  not  having  the  Spirit — 
 But  Christians  are  to  establish  themselves  and  each  other 
 in  the  Doctrines  of  Christ  and  the  Ajjostles,  which  make 
 Men  spiritual  and  holy,  praying  to  God  under  the  Influ- 
 ence of  the  Holy  Ghost,  keeping  themselves  in  constant 
 Love  towards  Godf  expecting  pardon  from  Christ,  toge- 
 ther with  eternal  Life — They  are  to  make  a  difference 
 between  those  mho  have  been  seduced  by  Ignorance  and 
 
 33  Dr.  Doddridge  remarks  on  this  verse — "  Mr.  Blaekwall 
 (Sacr.  Class,  vol.  i.  p.  164,)  has  shewn  by  adequate  authorities, 
 that  irpoetprjTevae  tovtoiq  may  be  rendered  prophesied  against 
 these  (see  ver.  4.)  Some  have  tlionght  the  cominy  of  the  Lord 
 here  mentioned,  was  his  coming  attended  with  angels,  to  bring 
 on  the  deluge.  If  it  refers  to  his  coming  to  the  universal  judg- 
 ment, it  is  a  most  remarkable  testimony  to  a  future  state  ;  not 
 indeed  in  the  Mosaic  economy,  but  previous  to  it.  And  per- 
 haps Moses  omitting  this  (as  I  think  it  almost  certain  he  knew 
 it)  is  to  be  resolved  into  the  restriction  under  which  he  wrote, 
 agreeable  to  the  principles  which  the  learned  Dr.  Warburtoa 
 has  so  largely  stated  in  his  Divine  Legation,"  &c.  &c. 
 
MARTYRDOM  OF  ST.  PETER  AND  ST.  PAUL.  64rS 
 
 Julian  Pe-         Weakness,  and  those  7vJto  have  erred  from  Pride  and  Cor-  Probably 
 VufgaSa,      ^upi^on  of  Heart -They  are  gcnthj  to  reprove  the  for-  ^yna. 
 66.  '      wzer,  and  save  others  from  the  Destruction  of  Sin,   by  the 
 
 porver  of  Terror,   retaining;  the  greatest  hatred  of  their 
 
 Sins,  lest  they  also  should  be  infected  by  them, 
 
 17  But,  beloved,  remember  ye  the  words  which  were 
 spoken  before  of  the  apostles  of  our  Lord  Jesus  Christ ; 
 
 18  How  that  they  told  you  there  should  be  mockers  in 
 the  last  time,  who  should  walk  after  their  own  ungodly 
 lusts. 
 
 19  These  be  they  who  separate  themselves,  sensual, 
 having  not  the  Spirit. 
 
 20  But  ye,  beloved,  building  up  yourselves  on  your 
 most  holy  faith,  praying  in  the  Holy  Ghost, 
 
 21  Keep  yourselves  in  the  love  of  God,  looking  for  the 
 mercy  of  our  Lord  Jesus  Christ  unto  eternal  life. 
 
 22  And  of  some  have  compassion,  making  a  differ- 
 ence : 
 
 23  And  others  save  with  fear,  pulling  them  out  of  the 
 fire ;  hating  even  the  garment  spotted  by  the  flesh. 
 
 JUDE  24,  to  the  end. 
 
 The  Apostle  concludes  by  recommending  them  to  God,  wlio 
 alone  can  2^reserve  them  from  the  Contagion  of  Sin  and 
 Error,  and  with  his  Doxology  to  God  our  Saviour,  whose 
 Glory  and  Power  will  last  throughout  all  Time  and  Eter- 
 nity, 
 
 24  Now  unto  him  that  is  able  to  keep  you  from  falling, 
 and  to  present  you  faultless  before  the  presence  of  his 
 glory  with  exceeding  joy, 
 
 25  To  the  only  wise  God  our  Saviour,  be  glory  and 
 majesty,  dominion  and  power,  both  now  and  ever.  Amen. 
 
 SECTION  XVL 
 
 Martyrdom  of  St.  Peter  and  St.  Paul  ".  Rome. 
 
 3*  As  tlte  Scripture  is  silent  with  respect  to  the  martyrdom  of 
 St.  Peter  at  Rome,  many  Protestant  writers,  Sahnasius,  Span- 
 heim,  Dr.  Barrow,  with  Bishop  Marsh,  in  his  compariitive  view  of 
 the  Churches  of  England  and  Rome,  have  endeavoured  to  prove 
 that  St,  Peter  was  never  in  that  city.  Upon  this  point  \ve  have 
 already  made  some  observations  ;  the  evidence  from  the  Fathers 
 is  too  decisive  to  permit  us  to  suppose  there  was  no  foundation 
 for  the  general  tradition  that  he  was  martyred  in  that  city  ;  nei- 
 ther are  we  even  justified  in  attempting  to  weaken  that  evi- 
 dence of  the  fathers,  which  we  are  willing  to  receive  in  other 
 instances,  when  it  confirms  our  opinions.  The  arrog.ont 
 claims  of  the  Church  of  Rome,  that  the  bishop  of  that  city 
 is  entitled,  as  the  successor  of  St.  Peter,  to  a  spiritual  supre- 
 macy over  the  other  Churches  and  Bishops  of  the  Christian 
 world,  has  not  the  shadow  of  support  in  Scripture,  nor  any 
 T  t  2 
 
644  ST.  PETER  PROBABLY  MARTYRED  AT  ROME. 
 
 Julian  Pe-     solid  foundation  among  the  fathers  of  the  three  first  centuries,  Rome, 
 riod  4779.    as  the  learned  ornament  of  the  English  Church,  Bishop  Jewell, 
 VulgafiEr'a,  has  abundantly  demonstrated.     It  cannot  then  be  necessary  to 
 66.  reject  the  authority  of  early  ecclesiastical  history,  because  its 
 
 testimony  has  been  pervertedby  a  corrupt  and  apostate  Church. 
 The  original  authorities,  upon  which  the  belief  that  St.  Peter 
 was  martyred  at  Rome  about  this  time,  are  given  at  length  by 
 Dr.  Hales.     They  are  selected  from  Eusebius,  and  references 
 are  given  to  Dr.  Lardner,  wherever  the  passages  had  been  pre- 
 viously selected  by  that  theologian.     He  quotes — Clemens  Ro- 
 manus,  Epist.  1.  ad  Corinth,  sect.  5. — Cohelerius  Patres  Apost. 
 vol.  i.  p.   148 — Dionysius,  Bishop  of  Corinth — Euseb.  Eccles. 
 Hist.  lib.  xi.  cap.  25.  p.  68 — Irenaeus,  Bishop  of  Lyons— Pearson 
 de  annis  primorum  Romae  Episcoporum,  cap.  2— Bishop  Bur- 
 gess's first  letter,    p.    10 — Tertullian    of  Carthage— Lardner, 
 vol.  ii.  p.  268 — The  Presbyter  Cains,  Euseb.  Hist.  Eccl.  lib.  ii. 
 cap.  25,  p.  €7 — Origen.  Euseb.  H.  E.  lib.  iii.  cap.  I.  or  Lardner, 
 vol.  vi.  p.  541 — Lactantius,  Lardner,  vol.  vi.  p.  541— Eusebius, 
 Bishop  of  CaBsarea,  Lardner,  vol.  vi.  p.  544— Ephrem.  Syrus, 
 Lardner,  vol.iv.  p,  437— Jerome,  Lardner,  vol.  vi.  p.  544 — Chry- 
 sostom,  Lardner,  vol.  vi.  p.  544— Theodoret,  Lardner,  vol.  v.  p. 
 201— Isidore,  Lardner,  vol.   v.  p.   309— Nicephorus    Basnage 
 Anon.  42.  Num.  10.  Lardner,  vol.  vi.  p.  543 — Simeon    Meta- 
 phrastes  Coteler.  Pat.  Apos.  vol.  i.  p.  148.  Not.  39— the  united 
 testimony  of  which  is  amply  suflicient  to  warrant  our  reception 
 of  the  general  tradition,  which  is  well  given  by  Cave. 
 
 Some  circumstances  are  related  which  are  not  supported  by 
 the  best  authorities,  and  which  have  too  much  the  appearance 
 of  legendary  fable.  Our  Lord,  it  is  said,  appeared  to  St.  Peter 
 as  he  was  making  his  escape  over  the  walls  of  Rome,  at  the  re- 
 quest of  the  disciples,  and  told  the  apostle  that  he  was  coming 
 to  Rome  to  be  again  crucified.  St.  Peter  understood  this  as  a 
 reproof,  and  returned  to  prison  and  to  death.  The  stone  on 
 which  our  Lord  stood  when  he  talked  with  St.  Peter,  bore,  it  is 
 added,  the  impression  of  his  feet,  and  has  ever  been  preserved 
 as  a  sacred  relic  :  it  is  still  in  the  church  of  St.  Sebastian  the 
 Martyr.  ^  . 
 
 Omitting  all  such  narratives,  there  is  sufficient  evidence  to 
 induce  us  to  receive  the  common  opinion,  that  having  saluted 
 his  brethren,  and  taken  his  farewell  of  St.  Paul,  he  was  brought 
 out  of  prison,  and  led  to  the  top  of  the  Vatican  mount,  where 
 he  was  to  be  crucified.  On  his  arrival  there,  he  intreated  the 
 favour  of  the  officers,  that  he  might  not  be  crucified  in  the  usual 
 manner,  but  with  his  head  downwards,  for  he  was  unworthy  to 
 suffer  in  the  same  manner  in  which  our  Lord  had  suftered. 
 
 There  is  sufficient  traditionary  evidence  also,  to  render  it 
 highly  probable  that  the  anticipations  of  St.  Paul  were  realized, 
 and  that  he  was  sacrificed  in  the  reign  of  Nero.  Three  of  the 
 soldiers  who  conducted  him  to  execution  are  said  to  have  been 
 converted  by  his  discourse,  and  became  themselves  martyrs  for 
 the  faith.  He  was  beheaded  with  a  sword,  crucifixion  being 
 esteemed  a  death  too  disgraceful  for  a  Roman  citizen.  Some 
 have  asserted  that  he  suffered  on  the  same  day  with  St.  Peter  ; 
 others,  that  he  was  executed  the  year  after  ;  others,  that  several 
 years  elapsed  before  his  death.  Bishop  Pearson  is  of  opinion 
 that  St.  Paul  was  martyred  during  the  absence  of  Nero  in 
 Greece,  when  the  command  of  the  Pretorian  Guards  was  left  to 
 Tigellinus  and  the  government  of  the  empire  to  Helius  Cesari- 
 anus,  one  of  the  most  profligate  and  abandoned  men  of  that 
 wicked  age,  Clemens  Romanus  affirms  that  St.  Paul  suffered 
 death  under  the  Governors,  and  not  under  Nero;  and  Bishop 
 Pearson  places  the  utmost  confidence  in  his  testimony. 
 
THE  DESTRUCTION  OF  JERUSALEM-CHAP.  XV.  645 
 
 Julian  Pe-  SECTION  XVII.  Jerimalem. 
 
 riod,4783.  ^ 
 
 VuIgariEra,  Destruction  of  Jerusalem  ^\     A.D.IO, 
 
 Cave  quotes  in  confirmation  of  the  tradition  concerning;  St. 
 Peter,  Orig.  lib.  iii.  in  Genes,  apud  Euseb.  Hist.  Ecclcs.  lib.iii. 
 c.  1.  p.  71;  Hieron.  de  Script.  Eccl.  in  Petr.  p  2(J2 ;  lieges. 
 p.  271);  Prudent.  Peristeph.  Ilytnn  xi.  in  Pass.  Petri,  et  Pauli  ;' 
 and  Chrysostom  Serm.  in  Petr.  et  Pauli,  p.  207,  i.  6,  and  an 
 equal  number  respecting  St.  Paul.— See  his  lives  of  the  apos- 
 tles, and  the  account  in  Dr.  Lardner's  Supplement  to  the  Cre- 
 dibility. 
 
 As  our  Lord's  prediction  concerning  the  death  of  Si.  Peter  is 
 recorded  in  one  of  the  four  Gospels,  it  is  very  likely  that  Chris- 
 tians would  observe  the  accomplishment  of  it,  which  must  have 
 been  in  some  place  ;  and,  among  Christian  writers  of  ancient 
 times,  no  other  place  was  named  beside  Rome;  nor  did  any 
 other  city  ever  glory  in  the  martyrdom  of  St.  Peter.  There 
 were  in  the  second  and  third  centuries  disputes  between  the 
 Bishop  of  Rome  and  other  Bishops  and  Churches,  about  the 
 time  of  keeping  Easter,  and  about  the  baptism  of  heretics,  yet 
 none  denied  the  Bishop  of  Rome  to  have,  what  thej  called  the 
 chair  of  St.  Peter. 
 
 Eusebius,  both  in  his  Demonstration  and  in  his  Ecclesiastical 
 History,  bears  witness  to  the  same  things—not  now  to  insist  on 
 his  Chronicle.  In  the  former  he  says,  "  that  St.  Peter  was  cruci- 
 fied at  Rome,  witli  his  head  downwards,  and  St.  Paul  beheaded." 
 In  his  Ecclesiastical  History,  speaking  of  Nero  as  the  first  per- 
 secutor of  the  Christians,  he  says,  "  that  he  put  to  death  the 
 apostles,  at  which  time  St.  Paul  was  beheaded  at  Rome,  and  St. 
 Peter  crucified,  as  history  relates.  And  the  account,"  he  says, 
 **  is  confirmed  by  the  monuments  still  seen  in  the  cemeteries 
 of  that  city,  with  their  names  inscribed  upon  them.'  And 
 in  another  chapter  of  the  same  work  he  says,  "  that  Linus  was 
 the  first  Bishop  of  Rome  after  the  martyrdom  of  Paul  and 
 Peter."  It  is  needless  to  refer  to  any  more  of  the  many  places 
 of  this  learned  Bishop  of  Cesarea,  where  he  appears  to  have  ♦ 
 been  fully  persuaded,  that  these  two  apostles  accomplishtd  their 
 martyrdom  at  Rome. 
 
 2^  Our  Lord  had  solemnly  declared,  all  manner  of  sin  and 
 blasphemy  shall  be  forgiven  unto  men,  but  the  blasphemy 
 against  the  Holy  Ghost  shall  not  be  forgiven  in  this  world,  &c. 
 The  expression  "  in  this  world,"  may  possibly  refer  to  the  de- 
 struction of  Jerusalem.  After  the  ascension  of  Christ,  the  Jews 
 lived  under  the  miraculous  dispensation  of  the  Holy  Spirit, 
 which  constantly  appealed  to  them  by  miracles,  and  by  pro- 
 phecy, as  it  had  occasionally  done  among  their  fathers.  They 
 persevered,  however,  for  forty  years,  wilfully  and  obstinately 
 rejecting  the  truth  of  God,  till  the  prediction  of  their  rtyected 
 Messiah  was  fulfilled,  and  wrath  came  upon  them  to  the  utter- 
 most. The  accounts  which  are  given  to  us  by  Josephus  of  the 
 dreadful  devastation  of  their  country,  the  famine  and  bloodshed, 
 thedistress  and  total  ruin  of  the  whole  nation,  by  which  the  pro- 
 phecies of  Moses  and  Christ  were  fulfilled,  are  so  familiar,  that 
 it  cannot  be  necessary  to  enter  into  the  narrative.  The  fall 
 of  Jerusalem  has  left  this  memorable  lesson  to  the  world — 
 that  nations  and  churches,  however  highly  they  ma}  have  been 
 favoured  by  the  protecting  Providence  of  God,  will  assuredly  be 
 laid  aside,  and  fall  from  their  political  gn  atness,  if  they  neglect 
 the  service  and  obedience  of  him  by  whom  kings  reign,  and 
 empires  Oourish  or  decay. 
 
646         THE  APOCALYPSE  SUPPLIES  THE  PLACE 
 
 Julian  Pe-  SECTION  XVIII.  Asia  Minor. 
 
 VulgariEra, 'S'/.  John  writes  the   Apocalypse,  (probably  in  the    Year 
 96.  A.D.  96.)  to  supply  the  Place  of  a  continued  Succession 
 
 of  Prophets   in   the   Christian  Church,  till  the  second 
 
 coming  of  Christ  to  judge  the  World^^, 
 
 36  a  The  testimony  of  Jesus  is  the  spirit  of  prophecy."  After 
 the  deluge,  and  before  the  corruption  of  man  became  again 
 universal,  the  receiving  the  divine  influence  by  the  spirit  of 
 prophecy,  was  common  to  the  heads  of  the  patriarchal  families  ; 
 and  when  the  descendants  of  Abraham  were  set  apart  from  the 
 rest  of  the  nations,  to  preserve  the  knowledge  of  the  true 
 God,  a  continued  succession  of  prophets,  from  the  time  of 
 Abraham  to  Malachi,  predicted,  with  gradually  increasing 
 clearness,  the  minutest  events  of  the  life,  death,  and  suffer- 
 ings of  Christ,  and  the  fortunes  and  enlargement  of  the  visi- 
 ble Church,  in  a  manner  which,  to  the  ancient  Jews  them- 
 selves, must  frequently  have  appeared  contradictory  and  in- 
 comprehensible. 
 
 As  the  same  contest  between  good  and  evil  is  still  proceeding 
 in  the  world,  which  commenced  with  the  fall  of  man,  the  ob- 
 server of  the  plans  of  divine  wisdom  might  naturally  infer,  that 
 the  same  testimony  of  Jesus  would  in  some  manner  be  conti- 
 nued. The  office  of  the  ancient  prophets  was  two-fold.  They 
 were  the  instructors  and  preachers  to  the  people,  and  they  were 
 empowered  to  work  miracles,  or  to  foretel  future  events,  to  de- 
 monstrate the  divine  authority  of  their  mission  :  and,  as  the 
 probability  of  the  distant  fulfilment  of  their  predictions  was  not 
 uniformly  effectual  with  the  multitude,  they  predicted  circum- 
 stances which  should  take  place  within  a  short  time,  and  thus 
 left  the  people  without  excuse,  if  they  longer  rejected  the  di- 
 vine annunciation  of  distant  predicted  events.  The  Christian 
 Church  was  provided  with  a  succession  of  prophets  in  the  first 
 of  these  offices,  but  of  the  second  it  is  left  entirely  destitute. 
 No  man  has  appeared  in  the  Christian  Church,  since  the  death  of 
 the  last  of  the  apostles,  who  has  been  able  certainly  to  predict 
 the  future,  and  yet  the  two  former  dispensations  abounded  with 
 this  proof  of  the  divine  origin  of  the  one  true  religion.  It  does 
 not  seem  probable  that  the  best,  and  perhaps  the  last  dispensa- 
 tion, should  be  thus  deprived  of  one  important  branch  of  evi- 
 dence, unless  some  adequate  substitute  were  provided  in  its 
 room  ;  and  we  know  of  no  other  than  the  book  of  the  Apoca- 
 lypse, which,  we  might  therefore  infer,  would  abound  with  pre- 
 dictions to  be  gradually  fulfilled,  even  if  we  had  not  been  in- 
 formed that  it  was  a  volume  of  prophecies.  We  are  justified, 
 therefore,  in  considering  this  book,  with  Lowman,  Clarke,  and 
 others,  as  designed  to  supply  the  place  of  that  continued  suc- 
 cession of  prophets,  which  demonstrated  the  continued  provi- 
 dence of  God  to  the  Jewish  and  patriarchal  churches. 
 
 The  superiority  of  prophecy  over  miracles,  as  an  evidence  of 
 Christianity,  has  been  asserted  by  Bishop  Warburton,  and  by 
 many  learned  writers,  as  a  continually  increasing  evidence.  The 
 great  peculiarity  of  the  prophecies  of  the  Old  Testament,  is 
 their  gradual  developement  of  the  system  of  truth,  as  the  world 
 was  able  to  bear  it.  The  first  prophecy  of  the  seed  of  the 
 woman,  that  is,  of  some  one  family  of  the  descendants  of  Eve, 
 was  less  definite  than  those  which  predicted  in  their  order  that 
 he  should  descend  from  Abraham,  from  Isaac,  rather  than 
 from  Esau  i  from  Judah,  than  from  the  other  patriarchs  j  from 
 
OF  A  SUCCESSION  OF  CHRISTIAN  PROPHETS.  ^4,7 
 
 Juhan  Pe-  ^*'' 
 
 riod,  4799.                                             c]         pp^    ;     i o  ^   .    „. 
 
 Vulgar^ra,                                        ^  ^'      ^^V.  1.    1— i5.  Asia  Minor. 
 
 ^'  y^/Z  Mankind  are  commanded  to  study  the  Apocalypse, 
 
 David,  and  so  on  till  the  annunciation  of  Malachi,  that  the 
 Lord  whom  they  sought  should  come  while  the  second  temple 
 was  standing.  Another  peculiarity  was,  that  the  ancient  pro- 
 phets announced,  in  very  general  terms,  in  the  boldest  and  niost 
 figurative  language,  various  events  which  have  never  yet  taken 
 place,  relative  to  some  more  glorious  state  of  the  Church,  the 
 punishment  and  overthrow  of  its  enemies,  the  final  restoration 
 of  the  Jews,  and  the  universal  establishment  of  happiness  and 
 innocence  among  mankind.  If  we  are  justified  in  expecting  a 
 book  of  prophecy,  in  the  place  of  a  succession  of  prophets,  in 
 the  Christian  Church,  we  may  anticipate  also  the  clearer  pre- 
 diction of  the  same  events,  and  their  gradual  developemcnt. 
 
 The  majority  of  commentators  on  the  Apocalypse  generally 
 acted  on  these  principles  of  interpretation.  They  discover  in 
 this  book  certain  predictions  of  events  which  were  fulfilled  soon 
 after  they  were  announced  ;  they  trace  in  the  history  of  later 
 years  various  coincidences,  which  so  fully  agree  with  various 
 parts  of  the  Apocalypse,  that  they  are  justly  entitled  to  consider 
 them  as  the  fulfilment  of  its  prophecies  ;  and  by  thus  tracing 
 the  one  God  of  Revelation,  through  the  clouds  of  the  dark  ages, 
 through  the  storms  of  revolutions  and  wars,  through  the  mighty 
 convulsions  wbichat  various  periods  have  agitated  the  world,their 
 interpretations,  even  when  they  are  most  contradictory,  when 
 they  venture  to  speculate  concerning  the  future,  are  founded 
 on  so  much  undoubted  truth,  that  they  liave  materially  con- 
 firmed the  wavering  faith  of  thousands.  Clouds  and  darkness 
 must  cover  the  brightness  of  the  throne  of  God,  till  it  shall 
 please  him  to  enable  us  to  bear  the  brighter  beams  of  his  glory. 
 In  the  mean  time  we  trace  his  footsteps  in  the  sea  of  the  Gentile 
 world,  his  path  in  the  mighty  waters  of  the  ambition  and  clash- 
 ing passions  of  man.  We  rejoice  to  anticipate  the  day  when 
 the  bondage  of  Rome,  which  would  perpetuate  the  intellectual 
 and  spiritual  slavery  of  man,  shall  be  overthrown,  and  the  day- 
 spring  of  united  knowledge  and  holiness  bless  the  world. 
 
 Among  other  predictions  of  the  future  glory  of  the  Jewish 
 Church,  which  shall  be  fullilled  in  the  latter  ages  of  the  world, 
 and  the  subject  of  which  we  might  expect  to  meet  with  in  the 
 Apocalypse,  we  may  observe  the  following — 
 
 1.  The  Jewish  Church  shall  possess  its  own  land,  Jer.  iii. 
 18— 23.  J  Ezek.  xxxvii.  21,  22. ;  Amos  ix.  14,  15. 
 
 2.  It  shall  possess  all  the  earth,  Obad.  comm.  xv.  19,  20.  j 
 Jer.  xxxi.  38 — 40. ;  Isa.  xxvii.  12.  Ixv.  10. 
 
 3.  It  shall  dwell  secure,  I^a.  Ix.  18. ;  Hosea  ii.  18. 
 
 4.  And  that  for  ever,  Ezek.  xxxvii.  25. ;  Amos  ix.  15. 
 
 5.  The  land  shall  be  more  fertile  than  ever,  Ezek.  xxxvii.  35.; 
 Hosea  ii.  21,  22. ,  Joel  iii.  18.  -,  Amos  i\.  13.  ^  Zcch.  xiv.  10. 
 
 6.  It  shall  have  more  inhabitants,  Isa.  xlix.  19 — 21.  j  Ezek. 
 xxxiv.  31.  xxxvi.  37,  38. 
 
 7.  It  shall  be  one  united  and  perfect  kingdom,  Ezek.  xxxvii. 
 22—24.;  Hosea  i.  11. 
 
 8.  Uniformly  flourishing,  Dan.  vii.  27. 
 
 9.  The  Church  shall  be  eminent  and  illustrious,  Isa.  iv. 
 xxiv.  23.  Ix.  1,  2.;  Dan.  xii.  3. ;  Jer.  iii.  lo,  17. ;  Joel  iii.  19, 
 20. 
 
 10.  And  this  as  to  its  external  form,  Isa.  xxiv.  23.  xxx.  26. 
 Ix.  20.  Ixii.  1—4.:  Zeeh.  xiv.  6,7. 
 
 11.  Free  from  all  unholiucss,  Joel  iii.  17.     Zcch.  xiv.  20,  21. 
 
648  THEORIES  of  INTERPRETERS  of  the  APOCALYPSE. 
 
 Julian  Pe-        1  The  Revelation  of  Jesus  Christ,  which  God  gave  unto  A»ia  Minor, 
 riod,  479P.  },ijy,    to  shew  unto  his  servants  things  which  must  shortly 
 
 VulgarAra,                                                                                   °  ^ 
 
 96.  — — — — _____ 
 
 12.  Sincere  and  pure  in  its  doctrine,  Ezek.  xxxvii.  23.;  IIo- 
 sea  ii.  16,  17.  xiv.  8. ;  Zech.  xiii.  2,  3. 
 
 And  this  representation  of  the  universal  Church  is  depic- 
 ted in  the  Apocalypse  in  the  most  vivid  colours. 
 
 Rosenmiiller  has  drawn  up,  in  a  general  manner,  the  opinions 
 of  those  commentators  who  have  interpreted  the  Apocalypse  on 
 the  principles  now  laid  down. 
 
 Those  who  consider  the  Apocalypse  as  a  prophecy  and  sceni- 
 cal  exhibition  of  what  shall  happen  to  the  Christian  Church  to 
 the  end  of  the  world,  lay  down  as  a  proposition,  which  com- 
 prises the  subject  of  the  w^hole  book  : — The  contest  of  Christ 
 with  his  enemies,  and  his  final  victory  and  triumph  over  them. 
 See  1  Cor.  xv.  25.;  Matt.  xxiv. ;  Mark  xiii.;  Luke  xxi.;  but 
 what  is  but  briefly  hinted  in  these  Scriptures,  is  detailed  at 
 large  in  the  Apocalypse,  and  represented  by  various  images, 
 nearly  in  the  following  order. 
 
 \.  The  decrees  of  the  Divine  Providence  concerning  what  is 
 to  come,  are  declared  to  John. 
 
 2.  The  manner  in  which  these  decrees  shall  be  executed,  is 
 painted  in  the  most  vivid  colours. 
 
 -  3.  Then  follow  thanksgiving  to  God,  the  ruler  and  governor 
 of  all  things,  for  these  manifestations  of  his  power,  wisdom,  and 
 goodness. 
 
 After  the  exordium,  and  the  seven  epistles  to  the  seven 
 Churches  of  Asia  Minor,  to  whose  angels,  or  bishops,  the  book 
 seems  to  be  dedicated,  (chap.  i.  ii.  iii.)  the  scene  of  the  visions 
 is  opened  in  heaven,  full  of  majesty,  and  John  receives  a  pro- 
 mise of  a  revelation  relative  to  the  future  state  of  the  Church, 
 chap.  iv.  V. 
 
 The  enemies  of  the  Church  of  Christ,  which  the  Christians 
 had  then  most  to  fear,  were  the  Jews,  the  Heathens,  and  the 
 false  teachers.  All  these  are  overcome  by  Christ ;  and  over 
 them  he  triumphs  gloriously.  First  of  all,  punishments  are 
 threatened  to  the  enemies  of  the  kingdom  of  Christ,  and  the 
 preservation  of  his  own  followers,  in  their  greatest  trials  deter- 
 mined; and  these  determinations  are  accompanied  with  the 
 praises  and  thanksgivings  of  all  the  heavenly  inhabitants,  and 
 of  all  good  men,  chap.  vi. — x. 
 
 The  transactions  of  the  Christian  religion  are  next  record- 
 ed, chap,  xi.— xiv.  5.     The  Christians  are  persecuted. 
 
 1.  By  the  Jews  ;  but  they  were  not  only  preserved,  but  thej 
 increase  and  prosper. 
 
 2.  By  the  Heathens;  but  in  vain  do  these  strive  to  overthrow 
 the  kingdom  of  Christ ;  which  is  no  longer  confined  within  the 
 limits  of  Judea,  but  spreads  among  the  Gentiles,  and  diffuses 
 itself  over  the  whole  Roman  empire,  destroying  idolatry,  and 
 rooting:  out  superstition  in  every  quarter,  chap.  xii.  xiii.  1  — 10. 
 
 3.  False  teachers  and  impostors  of  various  kinds,  under  the 
 name  of  Christians,  but  enemies  of  the  cross  of  Christ;  more 
 intent  on  promoting  the  interests  of  idolatry,  or  false  worship, 
 than  the  cause  of  true  religion,  chap.  xiii.  11 — 18.  exert  their 
 influence  to  corrupt  and  destroy  the  Church  ;  but,  notwith- 
 standing, Christianity  becomes  more  extended,  and  true  be- 
 lievers more  confirmed  in  their  holy  faith,  chap.  xiv.  I — 5. 
 Then  new  punishments  are  decreed  against  the  enemies  of 
 Christ,  both  Jews  and  Heathens;  the  calainities  coming  upon 
 the  Jewish  nation,  before  its  tinal  overthrow,  arc  pointed  out, 
 chap.  xiv.  XV.  Next  follows  a  prediction  of  the  calamities  which 
 
HYPOTHESES  OF  VARIOUS  INTERPRETERS.  649 
 
 Julian  Pe-    come  to  pass ;  and  lie  sent  and  signified  it  by  his  angel  Asia  Minor. 
 
 Valgar^Er'a  ""^°  ^'^  «^^''^"^  J^^"  ' 
 
 96.  ' — 
 
 shall  take  place  during  the  Jewish  war;  and  the  rivil  wars  of 
 the  Romans,  during  the  contentions  of  Otlio  ai'd  Vitellius, 
 chap.  xvi.  1 — 16.  who  are  to  sufler  most  grievous  punishments 
 for  their  cruelties  against  the  Christians,  chap.  xvii.  The 
 Jewish  state  heing  now  finally  overthrown,  chap,  xviii.  the 
 heavenly  inhabitants  give  praise  to  God  for  his  justice  and 
 goodness  ;  Christ  is  congratulated  for  his  victory  over  his  ene- 
 mies, and  the  more  extensive  progress  of  his  religion,  chap.  ix. 
 1—10. 
 
 Opposition  is,  however,  not  yet  totally  ended:  idolatry  again 
 lifts  up  its  head,  and  new  errors  are  propagated  ;  but  over 
 these  also  Christ  shews  himself  to  be  conqueror,  chap.  xix. 
 11—21.  Finally,  Satan,  who  had  long  reigned  by  the  worship 
 of  false  gods,  errors,  superstitions,  and  wickedness,  is  deprived 
 of  all  power  and  influence;  and  the  concerns  of  Christianity  go 
 on  gloriously,  chap.  xx.  1 — 0.  But,  towards  the  end  of  the 
 world,  new  enemies  arise,  and  threaten  destruction  to  the  fol- 
 lowers of  Christ ;  but  vain  is  their  rage,  God  appears  in  behalf 
 of  his  servants,  and  inflicts  the  most  grievous  punishments  upon 
 their  adversaries,  chap.  XX.  6 — 10.  The  last  judgment  ensues, 
 ver.  11  — 15.  all  the  wicked  are  punished,  and  the  enemies  of  the 
 truth  are  chained,  so  as  to  be  able  to  injure  the  godly  no  more; 
 the  genuine  Christians,  who  had  persevered  unto  death,  are 
 brought  to  eternal  glory;  and,  freed  from  all  adversities,  spend 
 a  life  that  shall  never  end,  in  blessedness  that  knows  no  bounds, 
 chap.  xxi.  and  xxii. — See  Rosenmliller. 
 
 Mr.  Faber  has  supposed  that  much  of  the  imagery  of  the  Re- 
 velations is  taken  from  the  ancient  mysteries  ;  and  Eichhorn 
 has  represented  it  as  a  drama :  and  the  most  strange  and  sin- 
 gular opinions  have  prevailed  respecting  its  plan  and  interpre- 
 tation. Though  I  have  adopted  that  system  of  explanation, 
 which  represents  the  continued  superintendence  of  God  over 
 his  Church,  there  are  four  other  principal  hypotheses. 
 
 1.  The  Apocalypse,  in  the  opinion  of  Wetstein,  contains  a 
 prophetical  description  of  the  destruction  of  Jerusalem,  of  the 
 Jewish  war,  and  the  civil  wars  of  the  Romans. 
 
 The  second  is  the  general  opinion  of  the  fathers  ;  that  it  con- 
 tains predictions  of  the  persecutions  of  the  Christians  under 
 the  Heathen  emperors  of  Rome,  and  of  the  happy  days  of  the 
 Church  under  the  Christian  emperors,  from  Constantine  down- 
 wards. 
 
 The  third  is  adopted  by  the  generality  of  Protestant  writers  ; 
 that  it  contains  prophecies  concerning  the  tyrannical  and  op- 
 pressive conduct  of  the  Roman  Pontifls,  the  true  antichrist  ; 
 and  foretels  the  final  destruction  of  popery. 
 
 The  fourth  is  adopted  on  the  other  side,  by  the  papal  writers, 
 that  it  is  a  prophetic  declaration  of  llie  schism  and  heresies  of 
 Martin  Luther,  those  called  Reformers,  and  their  successors; 
 and  the  final  destruction  of  the  Protestant  religion. 
 
 This  fourth  has  been  illustrated  and  defende<l  at  large  by 
 Bishop  Walmsley,  in  a  work  called  the  History  of  the  Church, 
 under  the  feigned  name  of  Signior  Pastorini :  in  which  he  en- 
 deavours to  turn  every  thing  against  Luther  and  the  Protestants, 
 which  they  interpreted  of  the  P(>pe  and  Pojiery  ;  and  attempts 
 to  shew,  from  a  computation  of  the  apocalyptical  numbers,  that 
 the  total  destruction  of  Protestantism  in  the  world  will  take 
 place  in  1825,  or  1828 ! 
 
 The  plan  of  Welstcin  is  the  most  singular  of  all  these.     He 
 
650  THEORY  OF  WETSTEIN,  THAT  THE  APOCALYPSE 
 
 Julian  Pe-        2  Who  bare  record  of  the  word  of  God,  and  of  the  tes-  Asia  Minor, 
 riod,  4799.   timonv  of  Jesus  Christ,  and  of  all  things  that  he  saw. 
 
 VulgariEra,  ____! , 
 
 96. 
 
 supposes  the  Book  of  the  Apocalypse  to  have  been  written  a 
 considerable  time  before  the  destruction  of  Jerusalem.  The 
 events  described  from  the  fourth  chapter  to  the  end,  he  sup- 
 poses to  refer  to  the  Jewish  war,  and  to  the  civil  commotions 
 which  took  place  in  Italy,  while  Otho,  Vitellius,  and  Vespasian, 
 were  contending  for  the  empire.  These  contentions  and  de- 
 structive wars  occupied  the  space  of  about  three  years  and  a 
 half,  during  which,  Professor  Wetstein  thinks  the  principal 
 events  took  place  which  are  recorded  in  this  book.  On  these 
 subjects  he  speaks,  particularly  in  his  notes,  at  the  end  of 
 which  he  calls  his  hvaKE^aXaiuxjig,  or  synopsis  of  the  whole  work, 
 which  I  proceed  now  to  lay  before  the  reader. 
 
 This  prophecy,  which  predicts  the  calamities  which  God 
 should  send  on  the  enemies  of  the  Gospel,  is  divided  into  two 
 parts.  The  first  is  contained  in  the  closed  book  ;  the  second  in 
 the  open  book. 
 
 I.  The  first  concerns  the  earth  and  the  third  part,  i.e.  Judea 
 and  the  Jewish  nation. 
 
 II.  The  second  concerns  many  peoples,  and  nations,  and 
 tongues,  and  kings,  chap.  x.  11.  i.  e.  the  Roman  empire. 
 
 1.  The  book  written  within  and  without,  and  sealed  with 
 seven  seals,  chap.  v.  1.  is  the  bill  of  divorce  sent  from  God  to 
 the  Jewish  nation. 
 
 2.  The  crowned  conqueror  on  the  white  horse,  armed  with  a 
 bow,  chap.  vi.  2.  is  Artabanus,  king  of  the  Parthians,  who 
 slaughtered  multitudes  of  the  Jews  in  Babylon. 
 
 3.  The  red  horse,  ver.  4. — the  Sicarii  and  robbers  in  Judea, 
 in  the  time  of  the  proconsuls  Felix  and  Festus. 
 
 4.  The  black  horse,  ver.  5. — the  famine  under  Claudius. 
 
 5.  The  pale  horse,  v.  8, — the  plague  which  followed  the  rob- 
 beries and  the  famine. 
 
 6.  The  souls  of  those  who  were  slain,  ver.  9. — the  Christians 
 in  Judea,  who  were  persecuted,  and  were  nov/  about  to  be 
 avenged. 
 
 7.  The  great  earthquake,  ver.  12.— the  commotions  which 
 preceded  the  Jewish  rebellion. 
 
 8.  The  servants  of  God  from  every  tribe,  sealed  in  their  fore- 
 heads, chap.  vii.  3. — the  Christians  taken  under  the  protection 
 of  God,  and  warned  by  the  prophets  to  flee  immediately  from 
 the  land. 
 
 9.  The  silence  for  half  an  hour,  chap.  viii.  7. — the  short 
 truce  granted  at  the  solicitation  of  king  Agrippa.  Then  follows 
 the  rebellion  itself. 
 
 1.  The  trees  are  burnt  up,  ver.  7.— the  fields  and  villages, 
 and  unfortified  places  of  Judea,  which  first  felt  the  bad  eirects 
 of  the  sedition. 
 
 2.  The  burning  mountain  cast  into  the  sea,  which  in  conse- 
 quence became  blood,  ver.  8.  and, 
 
 3.  The  burning  star  falling  into  the  rivers,  and  making  tho 
 waters  bitter,  chap.  viii.  10,  11.— the  slaughter  of  the  Jews  at 
 Caesarea  and  Scythopolis. 
 
 4.  The  eclipsing  of  the  sun,  moon,  and  stars,  ver.  J2. — the 
 anarchy  of  the  Jewish  commonwealth. 
 
 5.  The  locust,  like  scorpions,  hurting  men,  chap.  ix.  3.— the 
 expedition  of  Cestius  Gallus,  Prefect  of  Syria. 
 
 6.  The  army  with  arras  of  divers  colours,  ver.  16,  17.— the 
 armies  under  Vespasian  in  Judea.  About  this  time  Nero 
 and  Galba  died  j    aRer  which  followed  the  civil  war,  signi- 
 
PREDICTS  THE  FALL  OF  JERUSALEM-CHAP.  XV.  651 
 
 rk,d^"4m        ^  Blessed  is  he  that  readeth,  and  they  that  hear  the  Asia  Minor. 
 Vulgar^ra,  ^^J^^  ^f  this  prophecy,  and  keep  those  things  which  are 
 96.  '  written  therein  :  for  the  time  is  at  hand. 
 
 fied  by  the  sounding  of  the  seventh  trumpet,  chap.  x.  7.  11. 
 xii.  15. 
 
 1.  The  two  prophetic  witnesses,  two  olive-trees,  two  candle- 
 sticks, chap.  xi.  3,  4.— teachers  in  the  Church,  predicting  the 
 destruction  of  the  Jewish  temple  and  commonwealth. 
 
 2.  The  death  of  the  witnesses,  ver.  7.— their  flight,  and  the 
 flight  of  the  Church  of  Jerusalem  to  Pella,  in  Arabia. 
 
 3.  The  resurrection  of  the  witnesses,  after  three  days  and  a 
 half,  ver.  1 1.— the  predictions  began  to  be  fuliilied  at  a  time  in 
 which  their  accomplishment  was  deemed  impossible  ;  and  tho 
 doctrine  of  Christ  begins  to  prevail  over  Judea,  and  over  the 
 whole  earth. 
 
 4.  The  tenth  part  of  the  city  fell  in  the  same  hour,  and  seven 
 thousand  names  of  men  slain,  ver.  13. — Jerusalem,  seized  by  the 
 Idumeans  ;  and  many  of  the  priests  and  nobles,  with  Annas  the 
 high-priest,  signilied  by  names  of  men,  i.  e.  men  of  name,  slain 
 by  the  zealots. 
 
 5.  The  woman  clothed  with  the  sun  ;  the  moon  under  her 
 feet,  and  a  crown  of  twelve  stars  on  her  head,  chap.  xii.  1.— tho 
 Christian  Church. 
 
 6.  The  great  red  dragon  seen  in  heaven,  with  seven  heads, 
 seven  diadems,  and  ten  horns,  ver.  6. — the  six  first  Caesars, 
 who  were  all  made  princes  at  Rome,  governing  the  armies  and 
 the  Roman  people  with  great  authority;  especially  Nero,  the 
 last  of  them,  who,  having  killed  his  mother,  cruelly  vexed  tho 
 Christians,  and  afterwards  turned  his  wrath  against  the  rebel- 
 lious Jews, 
 
 7.  The  seven-headed  beast  from  the  sea,  having  ten  horns, 
 surrounded  with  diadems,  chap.  xiii.  I. — Galba,  Otho,  and  Vi- 
 tellius,  who  were  shortly  to  reign,  and  who  were  proclaimed 
 emperors  by  the  army. 
 
 8.  This  beast,  having  a  mouth  like  a  lion,  the  body  like  a 
 leopard,  and  feet  like  a  bear,  ver.  2. — avaricious  Galba  ;  rash, 
 unchaste,  and  inconstant  Otho  ;  Vitellius,  cruel  and  sluggish, 
 with  the  German  army. 
 
 9.  One  head,  i.  e.  the  seventh  cut  off,  ver.  3. — Galba. 
 
 10.  He  who  leadeth  into  captivity,  shall  be  led  into  captivity  ; 
 he  who  killeth  with  the  sword,  shall  be  killed  with  the  sword, 
 ver.  10. — Otho,  who  subdued  the  murderers  of  Galba,  and  slew 
 himself  with  a  dagger:  Vitellius,  who  bound  Subinus  with 
 chains,  and  was  himself  afterwards  bound. 
 
 11.  Another  beast  rising  out  of  the  earth,  with  two  horns, 
 ver.  11. — Vespasian  and  his  two  sons,  Titus  and  Uomitian, 
 elected  emperors  at  the  same  time  in  Judea. 
 
 12.  The  number  of  the  wild  beasts  (JG6,  the  number  of  a  man, 
 Teitan,  Titan  or  Titus:  T,  300.  E,  5.  I,  10.  T,  300.  A,  1.  N, 
 50.  making  in  the  whole  666. 
 
 But  some  very  respectable  MSS.  have  616  for  the  number;  if 
 the  N  be  taken  away  from  Teitan,  then  the  letters  in  Teita 
 make  exactly  the  sum  616. 
 
 13.  A  man  sitting  upon  a  cloud,  with  a  crown  of  gold  upon 
 his  bead,  and  a  sickle  in  his  hand,  chap.  xiv.  14. — Otho  and  his 
 army,  about  to  prevent  sjipplies  for  the  army  <tf  Vitellius. 
 
 14.  An  angel  of  Ore  commanding  anolln  r  angd  to  gather  the 
 vintage  j  the  winc-prcss  trodden,  whence  the  blood  flows  out 
 
652  THE  DEITY  OF  CHRIST  ASSERTED— CHAP.  XV. 
 
 Julian  Pe-  §  2.      REV.  i.  4—8.  Asia  Minor. 
 
 riod  4799, 
 
 VulgariEra,  St,  John  salutes  the   Churches — and  asserts  the  Deity  of 
 
 ^*  their  Saviour y  who  should  come  to  judge  the  World. 
 
 1600  furlongs. — the  followers  of  Vitellius,  laj'ing  all  waste  with 
 fire,  and  the  Bcbriaci  conquering  the  followers  of  Otho  with 
 great  slaughter. 
 Then  follow  the  seven  plagues  : 
 
 1.  The  grievous  sore,  chap.  xvi.  2. — the  diseases  of  the  sol- 
 diers of  Vitellius,  through  intemperance. 
 
 2.  The  sea  turned  into  blood,  ver.  3. — the  fleet  of  Vitellius 
 beaten,  and  the  maritime  towns  taken  from  them  by  the 
 Flavii. 
 
 3.  The  rivers  turned  into  blood,  ver.  4. — the  slaughter  of 
 the  adherents  of  Vitellius  at  Cremona,  and  elsewhere,  near 
 rivers, 
 
 4.  The  scorching  of  the  sun,  ver.  8. — the  diseases  of  the  Vi- 
 tellii  increasing,  and  their  exhausted  bodies  impatient  of  the 
 heat. 
 
 5.  The  seat  of  the  beast  darkened,  ver.  10. — all  Rome  in  com- 
 motion through  the  torpor  of  Vitellius. 
 
 6.  Euphrates  dried  up,  and  a  way  made  for  the  kings  of  the 
 east,  and  the  three  unclean  spirits  like  frogs — the  Flavii  be- 
 sieging Rome  with  a  treble  army  ;  one  part  of  which  was  by  the 
 bank  of  the  Tiber. 
 
 The  shame  of  him  who  is  found  asleep  and  naked. — Vitellius  ; 
 ver.  15. — Armageddon;  ver.  16. — the  Praetorian  camps. 
 
 7.  The  fall  of  Babylon,  ver.  19. — the  sacking  of  Rome. 
 
 1.  The  whore,  chap.  xvii.  1. — Rome. 
 
 2.  The  seven  kings,  ver.  10. — Caesar,  Augustus,  Tiberius,  Ca- 
 ligula, Claudius,  Nero,  and  Galba. 
 
 3.  The  eighth,  which  is  of  the  seven,  ver.  11. — Otho,  destined 
 by  adoption  to  be  the  son  and  successor  of  Galba. 
 
 4.  The  ten  horns,  ver.  12— 16.— the  leaders  of  the  Flavian 
 factions. 
 
 5.  The  merchants  of  the  earth,  chap,  xviii.  11.  i.e.  of  Rome, 
 which  was  then  the  emporium  of  the  whole  world. 
 
 6.  The  beast  and  the  false  prophet,  chap.  xix.  20.  Vespasian 
 and  his  family,  contrary  to  all  expectation,  becoming  extinct  in 
 Domitian  ;  as  the  family  of  the  Cassars,  and  of  the  three  princes, 
 Galba,  Otho,  and  Vitellius. 
 
 7.  The  millennium,  or  a  thousand  years,  chap.  xx. — Taken 
 from  Psalm  xc.  4.  a  time  appointed  by  God,  including  the  space 
 of  forty  years,  from  the  death  of  Domitian  to  the  Jewish  war, 
 under  Adrian. 
 
 8.  Gog  and  Magog  going  out  over  the  earth,  ver.  8. — Barcho- 
 chebas,  the  false  Messiah,  with  an  immense  army  of  the  Jews, 
 coming  forth  suddenly  from  their  caves  and  dens,  tormenting 
 the  Christians,  and  carrying  on  a  destructive  war  with  the 
 Romans. 
 
 9.  The  New  Jerusalem,  chap.  xxi.  1,  2. — the  Jews  being 
 brought  so  low  as  to  be  capable  of  injuring  no  longer,  the 
 whole  world  resting  after  being  expiated  by  war,  and  the  doc- 
 trine of  Christ  propagated,  and  prevailing  every  where,  with  in- 
 credible celerity. 
 
 It  does  not  appear  necessary  to  enter  into  any  confutation  of 
 this  scheme,  which  is  founded  upon  the  hypothesis  that  the 
 Apocalypse  was  written  before  the  Jewish  war.  This  opinion 
 too  has  been  lately  defended  at  great  length  by  Mr.  Tillocli, 
 
The  later  DATE  of  the  APOCALYPSE  prefebable,  &c.  Qr^S 
 
 Julian  Pe-        4  John  to  the  seven  churches  which  are  in  Asia :  Grace  Asia  Miaor. 
 Vuf'ar^a  ^^  ^^^^  ^^^*  ^^^^  peacc,  from  him  which  is,  and  which 
 
 96.        ^    ' . 
 
 who  has  adopted  Sir  Isaac  Newton's  idea,  that  the  Epistles 
 contain  quotations  from  the  Revelations.  Mr.  Tilloch  has  ma- 
 naged this  part  of  his  argument  with  great  skill,  hut  the  ar^u- 
 ments  for  the  latter  date  are  so  much  more  satisfactory,  that  I 
 cannot  assent  to  the  supposition  of  the  early  date.  Mr.  Til- 
 loch's  collections  of  parallel  passages  between  the  Apocalypse 
 and  the  Epistles,  however,  appear  to  prove,  that  the  apostles  in 
 general  were  well  acquainted  with  the  subjects  concerning 
 which  St.  John  prophesied,  but  that  they  knew  them  by  the  in- 
 fluence of  the  same  Holy  Spirit,  which  dictated  them  to  St. 
 John.  The  expressions  in  question,  therefore,  were  common 
 to  all  the  inspired  writers  of  the  New  Testament. 
 
 If  the  evidence  for  the  late  date  of  the  Apocalypse  wore  not 
 so  decisive,  I  should  have  gladly  assigned  a  much  earlier  period 
 for  its  composition  :  more  especially  as  the  destruction  of  Jeru- 
 salem appears  to  have  been  an  opportunity  so  favourable  to  appeal 
 to  the  afflicted,  yet  desperate  sons  of  Israel  at  that  dreadful  time, 
 and  to  have  elevated  their  hopes  to  another  and  more  enduring 
 city,  which  hath  immovable  foundations — the   new  Jerusalem, 
 which  the  prophet  saw  coming  down  from  heaven.     After  a  very 
 careful  perusal  both  of  Michaelis  and  Mr.  Tilloch's  objections, 
 it  appears  most  probable  that  the  generally  received  opinion 
 is  most  correct,  that  St.   John  was  banished  into  Patmos   to- 
 wards the  end  of  Domitian's  reign,  by  virtue  ol"  his  edicts  for 
 persecuting  the   Christians  ;  and  that  he  had  the  Revelations 
 contained  in  the  Apocalypse  during  his  exile;  though  the  book 
 itself  could  not  have  been  published  until  after  the  apostle's 
 release  and  return  to  Ephesus.    The  unanimous  voice  of  Chris- 
 tian antiquity  attests,  that  St.  John  was  banished  by  the  order  of 
 Domitian.     Irenaeus,  Origen,  and  other  early  fathers  refer  the 
 apostle's  exile  to  the  latter  part  of  Domitian's  reign,  and  they 
 concur  in  saying  that  he  there  saw  the  Revelation.     Internal 
 evidence  likewise  supports  this  conclusion.     For,   in  the  three 
 first  chapters  of  the  Apocalypse,  the  seven  Asiatic  churches  are 
 described  as  being  in  that  advanced  and  flourishing  state  of  so- 
 ciety and  discipline,  and  to   have  undergone  those  changes  in 
 their  faith  and  morals,  which  could  not  have  taken  place  if  they 
 had  not  been  planted  for  a  considerable  time.  Thus,  the  church 
 of  Ephesus  is  censured  for  having  left  "  her  first  love."     That 
 of  Sardis  "  had  a  name  to  live,  but  was  dead."    The  church  of 
 Laodicea  had  fallen  into  lukewarmness  and  indiflerence.     Now 
 the  church  of  Ephesus,  for  instance,  was  not  founded   by  St. 
 Paul  until  the  latter   part  of  Claudius's  reign  :  and  when  he 
 wrote  to  them  from  Rome,  A.D.  61,   instead  of  reproving  them 
 for  any  want  of  love,  he  commends  their  love  and  faith  (Eph.  i. 
 15).     Further,   it  appears  from  the  Revelation   that  the  Nico- 
 laitans  formed  a  sect,  when  this  book  was  written,  since  they 
 are  expressly  named  :   whereas  they  were  only  foretold  in  gene- 
 ral terms  by  St.  Peter,  in  his  second  Epistle,  written  A.D.  iV), 
 and  in  St.  Jude's  Epistle,  which  was  written   about  A.D.  6.'>  or 
 66.     It  is  also  evident  from  various  passages  of  the  Revelation, 
 that  there  had  been  an  open  persecution  in  the  provinces.     St. 
 John  himself  had  been  banished  into   Patmos  for  tht;  testimony 
 of  Jesus.    The  church  of  Ephesus  (or  its  bisho[))  is  con)mend- 
 ed  for  its  "  labour  and  patience,^'  which  seems  to  imply  perse- 
 cution.    This  is  still  more  evident  in  the   following  address  to 
 the  church  of  Smyrna  (Rev.  ii.9.)  '*  1  know  thy  works  and  tri- 
 bulation,*' OXi^piv  ;  which  last  word  always  denotes  persecution 
 
654:  DESIGN  OF  THE  BOOK  OF  THE  APOCALYPSE. 
 
 Julian  Pe-    ^as,  and  is  to  come ;  and  from  the  seven  spirits  which  are  Asia  Minor, 
 
 Vu^S;,  before  his  throne; 
 
 96.  __ 
 
 in  tlie  New  Testament,  and  is  so  explained  in  the  following 
 verse. 
 
 Lastly,  in  Rev.  ii.  13.  mention  is  made  of  a  martyr  named 
 Antipas,  who  was  put  to  death  at  Pergamos.  Though  ancient 
 ecclesiastical  history  gives  us  no  information  concerning  this 
 Antipas,  yet  it  is  certain,  according  to  all  the  rules  of  language 
 that  what  is  here  said  is  to  be  understood  literally,  and  not 
 mystically,  as  some  expositors  have  explained  it.  Since  there- 
 fore the  persecution,  mentioned  in  the  three  first  chapters  of 
 the  Apocalypse,  cannot  relate  to  the  time  of  Claudius,  who  did 
 not  persecute  the  Christians,  nor  to  the  time  of  Nero,  whose 
 persecution  did  not  reach  the  provinces,  it  must  necessarily 
 be  referred  to  Domitian,  according  to  ecclesiastical  tradition. 
 
 Domitian's  death  is  related  to  have  happened  in  September 
 A.D.  96.  The  Christian  exiles  were  then  liberated,  and  St. 
 John  was  permitted  to  return  to  Ephesus.  As,  however,  the 
 Emperor's  decease,  and  the  permission  to  return,  could  not  be 
 known  in  Asia  immediately,  some  time  must  intervene  before 
 the  apostle  could  be  at  liberty  either  to  write  the  Apocalypse  at 
 Ephesus,  or  to  send  it  by  messengers  from  Patmos.  We  con- 
 clude, therefore,  with  Dr.  Mill,  Le  Clerc,  Basnage,  Dr.  Lard- 
 ner,  Bishop  Tomline,  Dr.  Woodhouse,  and  other  eminent  cri- 
 tics, in  placing  the  Apocalypse  in  the  year  96  or  97. 
 
 The  occasion  of  writing  the  Apocalypse  is  sufficiently  evident 
 from  the  book  itself.  St.  John,  being  in  exile  in  the  island  of 
 Patmos,  is  favoured  with  the  appearance  of  the  Lord  Jesus 
 Christ  to  him,  and  is  repeatedly  commanded  to  commit  to  writ- 
 ing the  visions  which  he  beheld.  (See  Rev.  i.  11.  19,  ii.  1.  8. 
 12.  18.  iii.  1.  7.  14.  xiv.  13.  xix.  9.  and  xxi.  5.)  The  scope  or 
 design  of  this  book  is  two-fold  ;  first,  generally  to  make  known 
 to  the  apostle  «<  the  things  which  are;"  (i.  19)  that  is,  the  then 
 present  state  of  the  Christian  churches  in  Asia  ;  and,  secondly 
 and  principally,  to  reveal  to  him  "  the  things  which  shall  be 
 hereafter,"  or  the  constitution  and  fates  of  the  Christian 
 church,  through  its  several  periods  of  propagation,  corrup- 
 tion, and  amendment,  from  its  beginning  to  its  consummation 
 in  glory.  "  The  prophecy  of  the  Revelation,"  says  Daubuz, 
 "  was  designed  as  a  standing  monument  to  the  Church,  to  know 
 what  destinies  attend  it  ;  and  that,  when  men  should  suffer  for 
 the  name  of  Christ,  they  might  here  find  some  consolation  both 
 for  themselves  and  for  the  Church  :— for  themselves,  by  the 
 prospect  and  certainty  of  a  reward; — for  the  Church,  by  the 
 testimony  that  Christ  never  forsakes  it,  but  will  conquer  at 
 last." 
 
 In  endeavouring  to  ascertain  the  probable  meaning  of  this 
 mysterious  book,  I  have  consulted  some  of  the  works  which 
 have  lately  appeared,  as  well  as  of  Mede,  Lowman,  and  Mr. 
 Faber.  I  know  the  danger  of  attempting  to  fix  the  interpreta- 
 tion of  the  book;  and  how  indelibly  it  fixes  the  stigma  of  defi- 
 ciency of  judgment  on  the  unsuccessful  interpreter.  Calvin 
 and  Whitby  were  considered  wise,  for  their  prudence  in  declin- 
 ing all  attempts  to  explain  the  Apocalypse.  The  learned  and 
 laborious  Hierophant,  whom  I  have  principally  selected  from 
 among  the  thronging  guides,  who  have  presented  themselves  to 
 conduct  me  through  the  labyrinth,  is  the  great  master  who  has 
 explained  to  us  the  origin  and  progress  of  the  heathen  idolatry. 
 Mr.  Faber  seems  to  have  solved  more  difliculties,  answered  more 
 objections,  and  thrown  a  brighter  lustre  on  some  of  the  more 
 
Vulsar^ra 
 96 
 
 APPEARANCE  OF  CHRIST  TO  ST.  JOHN^CHAP.  XV.  655 
 
 Julian  Pe-        5  And  from  Jesus  Christ,  who  is  the  faithful  witness,  Asia  Minor, 
 riod,  4799.   and  the  first-begotten  of  the  dead,  and  the  Prince  of  the 
 
 kings  of  the  earth.     Unto  him  that  loved  us,  and  washed 
 
 us  from  our  sins  in  his  own  blood, 
 
 6  And  hath  made  us  kings  and  priests  unto  God  and 
 his  Father ;  to  him  be  glory  and  dominion  for  ever  and 
 ever.     Amen. 
 
 7  Behold  he  cometh  with  clouds ;  and  every  eye  shall 
 see  him,  and  they  also  which  pierced  him  :  and  all  kin- 
 dreds of  the  earth  shall  wail  because  of  him.  Even  so, 
 Amen. 
 
 8  I  am  Alpha  and  Omega,  the  beginning  and  the  end- 
 ing, saith  the  Lord,  which  is,  and  which  was,  and  which  is 
 to  come,  the  Almighty. 
 
 ^  3.     REV.  i.  9,  to  the  end. 
 
 St,  John  relates  the  appearance  of  Christ  to  him  in  the  Isle 
 of  PatmoSf  and  his  prophetic  Commission, 
 
 9  I  John,  who  am  also  your  brother,  and  companion  in 
 tribulation,  and  in  the  kingdom  and  patience  of  Jesus 
 Christ,  was  in  the  isle  that  is  called  Patmos,  for  the  word 
 of  God,  and  for  the  testimony  of  Jesus  Christ. 
 
 10  I  was  in  the  Spirit  on  the  Lord's  day,  and  heard 
 behind  me  a  great  voice,  as  of  a  trumpet, 
 
 1 1  Saying,  I  am  Alpha  and  Omega,  the  first  and  the 
 last :  and.  What  thou  seest,  write  in  a  book,  and  send  it 
 unto  the  seven  churches  which  are  in  Asia ;  unto  Ephe- 
 sus,  and  unto  Smyrna,  and  unto  Pergamos,  and  unto 
 Thyatira,  and  unto  Sardis,  and  unto  Philadelphia,  and 
 unto  Laodicea. 
 
 1 2  And  I  turned  to  see  the  voice  that  spake  with  me. 
 And  being  turned,  I  saw  seven  golden  candlesticks ; 
 
 13  And  in  the  midst  of  the  seven  candlesticks  one  like 
 unto  the  Son  of  man,  clothed  with  a  garment  down  to  the 
 feet,  and  girt  about  the  paps  with  a  golden  girdle. 
 
 14  His  head  and  his  hairs  were  white  like  wool,  as 
 white  as  snow  ;  and  his  eyes  were  as  a  flame  of  fire  ; 
 
 1 5  And  his  feet  like  unto  fine  brass,  as  if  they  burned 
 in  a  furnace ;  and  his  voice  as  the  sound  of  many 
 waters. 
 
 1 6  And  he  had  in  his  right  hand  seven  stars  ;  and  out 
 
 involved  passages,  iban  any  other  author  whatever.  He  has 
 not  escaped,  however,  the  usual  fate  of  those  who  venture  to 
 comment  on  the  Revelation.  Ho  has  failed  in  some  instances, 
 and  neither  his  learning,  ingenuity,  originality,  nor  talent,  can 
 rescue  him  from  the  consequences — a  suspicion  of  a  want  ofjudg- 
 ment.  While  this  eminent  theologian  is  my  chief  guide,  I  take 
 the  counsel  of  all  whose  suggestions  appear  worthy  of  attention, 
 and  not  unfrequently  decide  for  myself,  where  their  directions 
 either  clashed  or  were  contradictory. 
 
C5G  Address  to  the  CHURCHES  of  EPHESUS  and  SMYRNA. 
 
 Julian  Pe-    of  his  mouth  went  a  sharp  two-edged  sword :    and  his  Asia  Minor. 
 
 Vulgar^Era  countenance  was  as  the  sun  shineth  in  his  strength. 
 
 96.  '17  And  when  I  saw  him,  I  fell  at  his  feet  as  dead. 
 
 And  he  laid  his  right  hand  upon  me,  saying  unto  me, 
 
 Fear  not ;  I  am  the  first  and  the  last : 
 
 18  I  am  he  that  liveth,  and  was  dead ;  and,  behold,  I 
 am  alive  for  evermore.  Amen ;  and  have  the  keys  of  hell 
 and  of  death. 
 
 19  Write  the  things  which  thou  hast  seen,  and  the 
 things  which  are,  and  the  things  which  shall  be  hereafter  : 
 
 20  The  mystery  of  the  seven  stars  which  thou  sawest 
 in  my  right  hand,  and  the  seven  golden  candlesticks. 
 The  seven  stars  are  the  angels  of  the  seven  churches : 
 and  the  seven  candlesticks  which  thou  sawest,  are  the 
 seven  churches. 
 
 §  4.     REV.  ii.  1 — 7. 
 
 /Address  to  the  Church  at  EphesuSf  and  to  all  Churches 
 which  are  beginning  to  apostatize, 
 
 1  Unto  the  angel  of  the  church  of  Ephesus  write; 
 These  things  saith  he  that  holdeth  the  seven  stars  in  his 
 right  hand,  who  walketh  in  the  midst  of  the  seven  golden 
 candlesticks ; 
 
 2  I  know  thy  works,  and  thy  labour,  and  thy  patience, 
 and  how  thou  canst  not  bear  them  which  are  evil :  and 
 thou  hast  tried  them  which  say  they  are  apostles,  and  are 
 not,  and  hast  found  them  liars  : 
 
 3  And  hast  borne,  and  hast  patience,  and  for  my  name's 
 sake  hast  laboured,  and  hast  not  fainted. 
 
 4  Nevertheless  I  have  somewhat  against  thee,  because 
 thou  hast  left  thy  first  love. 
 
 5  Remember  therefore  from  whence  thou  art  fallen  ; 
 and  repent,  and  do  the  first  works  ;  or  else  I  will  come 
 unto  thee  quickly,  and  will  remove  thy  candlestick  out  of 
 his  place,  except  thou  repent. 
 
 6  But  this  thou  hast,  that  thou  hatest  the  deeds  of  the 
 Nicolaitanes,  which  I  also  hate. 
 
 7  He  that  hath  an  ear,  let  him  hear  what  the  Spirit 
 saith  unto  the  churches  ;  To  him  that  overcoraeth  will  I 
 give  to  eat  of  the  tree  of  life,  which  is  in  the  midst  of  the 
 paradise  of  God. 
 
 §  5.     REV.  ii.  8 — 11. 
 
 Address  to  the  Church  of  Smyrna,  and  to  all   Churches 
 under  Persecution  or  Affliction. 
 
 8  And  unto  the  angel  of  the  church  in  Smyrna  write  ; 
 These  things  saith  the  First  and  the  Last,  which  was  dead, 
 and  is  alive ; 
 
 9  I  know  thy  works,  and  tribulation,  and  poverty,  (but 
 
ADDRESS  TO  THE  INCONSISTENT  CHURCHES.  657 
 
 Julian  Pe-    thou  art  rich,)  and  I  know  the  blasphemy  of  them  which  Asia  Minor. 
 Vd'^^^'    ^^^  *'^^y  ^^^  Jews,  and  are  not,  but  are  the  synagogue  of 
 
 10  Fear  none  of  those  things  which  thou  shalt  suffer  : 
 behold,  the  devil  shall  cast  some  of  you  into  prison,  that 
 ye  may  be  tried  :  and  ye  shall  have  tribulation  ten  days  : 
 be  thou  faithful  unto  death,  and  I  will  give  thee  a  crown 
 of  life. 
 
 1 1  He  that  hath  an  ear,  let  him  hear  what  the  Spirit 
 saith  unto  the  churches ;  He  that  overcometh  shall  not  be 
 hurt  of  the  second  death. 
 
 §6.     REV.  ii.  12  —  17. 
 
 Address  to  the  Church  of  Pergamos^  and  to  all  Churches 
 which,  by  relaxing  their  Discipline,  have  admitted  erro- 
 neous  Teachers* 
 
 12  And  to  the  angel  of  the  church  in  Pergamos  write; 
 These  things  saith  he  which  hath  the  sharp  sword  with  two 
 edges  ; 
 
 13  1  know  thy  works,  and  where  thou  dwellest,  even 
 where  Satan's  seat  is  :  and  thou  boldest  fast  my  name, 
 and  hast  not  denied  my  faith,  even  in  those  days  wherein 
 Antipas  was  my  faithful  martyr,  who  was  slain  among 
 you,  where  Satan  dwelleth. 
 
 14  But  I  have  a  few  things  against  thee,  because  thou 
 hast  there,  them  that  hold  the  doctrine  of  Balaam,  who 
 taught  Balak  to  cast  a  stumbling-block  before  the  children 
 of  Israel,  to  eat  things  sacrificed  unto  idols,  and  to  com- 
 mit fornication. 
 
 15  So  hast  thou  also  them  that  hold  the  doctrine  of 
 the  Nicolaitanes,  which  thing  I  hate. 
 
 1 6  Repent ;  or  else  I  will  come  unto  thee  quickly,  and 
 will  fight  against  them  with  the  sword  of  my  mouth. 
 
 17  He  that  hath  an  ear,  let  him  hear  what  the  Spirit 
 saith  unto  the  churches  :  To  him  that  overcometh  will  I 
 give  to  eat  of  the  hidden  manna,  and  will  give  him  a  white 
 stone,  and  in  the  stone  a  new  name  written,  which  no  man 
 knoweth  saving  he  that  receiveth  it. 
 
 §  7.     REV.  ii.  18,  to  the  end. 
 
 Address  to  the  Church  at  Thyatira,  and  to  all  Churches 
 which  retain  the  Profession  of  tJie  true  Faith,  and  abound 
 in  many  respects  in  good  IVorks,  yet  still  permit  Immo- 
 rality and  Idolatry  to  continue  among  them. 
 
 18  And  unto  the  angel  of  the  church  of  Thyatira 
 write;  These  things  saith  the  Son  of  God,  who  hath  his 
 eyes  like  unto  a  flame  of  fire,  and  his  feet  arc  like  fine 
 brass ; 
 
 19  1   know  thy  works,  and   ciiarity,  and  service,  and 
 VOL.  It.  U  »i 
 
(358  ADDRESS  TO  THE  WAVERING  CHURCHES. 
 
 "Julian  Pe-   faith,  and  thy  patience,  and  thy  work ;  and  the  last  to  be  Asia  Minor. 
 
 riod,4799.   more  than  the  first. 
 
 VuIgariEra,  ^q  Notwithstanding  I  have  a  few  things  against  thee, 
 because  thou  sufferest  that  woman  Jezebel,  which  calleth 
 herself  a  prophetess,  to  teach  and  to  seduce  my  servants 
 to  commit  fornication,  and  to  eat  things  sacrificed  unto 
 idols. 
 
 21  And  I  gave  her  space  to  repent  of  her  fornication  ; 
 and  she  repented  not. 
 
 22  Behold  I  will  cast  her  into  a  bed,  and  them  that 
 commit  adultery  with  her  into  great  tribulation,  except 
 they  repent  of  their  deeds. 
 
 23  And  I  will  kill  her  children  with  death  :  and  all  the 
 churches  shall  know  that  I  am  he  which  searcheth  the 
 reins  and  hearts ;  and  I  will  give  unto  every  one  of  you 
 according  to  your  works. 
 
 24  But  unto  you  I  say,  and  unto  the  rest  in  Thyatira^ 
 as  many  as  have  not  this  doctrine,  and  which  have  not 
 known  the  depths  of  Satan,  as  they  speak  ;  I  will  put  upon 
 you  none  other  burden. 
 
 25  But  that  which  ye  have  already,  hold  fast  till  I  come. 
 
 26  And  he  that  overcometh,  and  keepeth  my  works 
 unto  the  end,  to  him  will  I  give  power  over  the  nations  : 
 
 27  (And  he  shall  rule  them  with  a  rod  of  iron ;  as  the 
 vessels  of  a  potter  shall  they  be  broken  to  shivers  :)  even 
 as  I  received  of  my  Father. 
 
 28  And  I  will  give  him  the  morning  star. 
 
 29  He  that  hath  an  ear,  let  him  hear  what  the  Spirit 
 saith  unto  the  churches. 
 
 §  8.       REV.  iii.  1 — 6. 
 
 Address  to  the  Church  of  SardiSf  and  to  all  Churches  which 
 permit  their  Zeal  and  Faithfulness  to  decline. 
 
 1  And  unto  the  angel  of  the  church  in  Sardis  write  ; 
 These  things  saith  he  that  hath  the  seven  Spirits  of  God, 
 and  the  seven  stars  ;  I  know  thy  works,  that  thou  hast  a 
 name  that  thou  livest,  and  art  dead. 
 
 2  Be  watchful,  and  strengthen  the  things  which  remain, 
 that  are  ready  to  die :  for  I  have  not  found  thy  works  per- 
 fect before  God. 
 
 3  Remember  therefore  how  thou  hast  received  and 
 heard  ;  and  hold  fast,  and  repent.  If  therefore  thou  shalt 
 not  watch,  I  will  come  on  thee  as  a  thief,  and  thou  shalt 
 not  know  what  hour  I  will  come  upon  thee. 
 
 4  Thou  hast  a  few  names  even  in  Sardis  which  have  not 
 defiled  their  garments  ;  and  they  shall  walk  with  me  in 
 white  :  for  they  are  worthy. 
 
 5  He  that  overcometh,  the  same  shall  be  clothed  in 
 white  raiment ;  and  I  will  not  blot  out  his  name  out  of 
 
ADDRESS  TO  ZEALOUS  and  LUKEWARM  CHURCHES.  C59 
 
 Julian  Pe-    the  book  of  life,  but  I  will  confess  his  name  before  my  Asia  Minor. 
 
 riod,  4799.    Father,  and  before  his  angels. 
 
 V^ilgaivEra,       g   jj^  ^j^^j.   j^^^j^   ^^   ^^^^   j^^   j^j^^   ^^^^  ^^1^^^.   ^j^^  gpj^.-^ 
 
 saith  unto  the  churches. 
 
 §  9,     REV.  iii.  7 — 13. 
 
 Address  to  the  Church  at  Philadelphia,  and  to  all  Churches 
 which  act  with  Zeal  and  Fidelity,  according  to  their  Op- 
 portunities and  Power, 
 
 7  And  to  the  angel  of  the  church  in  Philadelphia  write, 
 These  things  saith  h-e  that  is  holy,  he  that  is  true,  he  that 
 hath  the  key  of  David,  he  that  operieth,  and  no  man 
 shutteth  ;  and  shutteth,  and  no  man  openeth  ; 
 
 8  I  know  thy  works  :  behold,  I  have  set  before  thee  an 
 open  door,  and  no  man  can  shut  it :  for  thou  hast  a  little 
 strength,  and  hast  kept  my  word,  and  hast  not  denied  my 
 name. 
 
 9  Behold,  I  will  make  them  of  the  synagogue  of  Satan, 
 which  say  they  are  Jews,  and  are  not,  but  do  lie  ;  behold, 
 1  will  make  them  to  come  and  worship  before  thy  feet, 
 and  to  know  that  I  have  loved  thee. 
 
 10  Because  thou  hast  kept  the  word  of  my  patience,  I 
 also  will  keep  thee  from  the  hour  of  temptation,  which 
 shall  come  upon  all  the  world,  to  try  them  that  dwell  upon 
 the  earth. 
 
 1 1  Behold,  I  come  quickly  :  hold  that  fast  which  thou 
 hast,  that  no  man  take  thy  crown. 
 
 12  Him  that  overcometh  will  I  make  a  pillar  in  the 
 terpple  of  my  God  ;  and  he  shall  go  no  more  out :  and  I 
 will  write  upon  him  the  name  of  my  God,  and  the  name 
 of  the  city  of  my  God,  which  is  New  Jerusalem,  which 
 Cometh  down  out  of  heaven  from  my  God  :  and  /  7vill 
 write  upon  him  my  new  name. 
 
 1 3  He  that  hath  an  ear,  let  him  hear  what  the  Spirit 
 saith  to  the  churches. 
 
 §  10.     REV.  iii.  14,  to  the  end. 
 Address  to  the  Church  at  Laodicea,  and  to  all  Churches 
 which  are  Wealthy,  Proud,  and  Lukewarm. 
 
 14  And  unto  the  angel  of  the  church  of  the  Laodiceans 
 write ;  These  things  saith  the  Amen,  the  faithful  and  true 
 Witness,  the  beginning  of  the  creation  of  God  : 
 
 15  I  know  thy  works,  that  thou  art  neither  cold  nor 
 hot :  I  would  thou  wert  cold  or  hot. 
 
 IG  So  then,  because  thou  art  lukewarm,  and  neither 
 cold  nor  hot,  I  will  spue  thee  out  of  my  mouth. 
 
 17  Because  thou  sayest,  I  am  rich,  and  increased  with 
 goods,  and  have  need  of  nothing ;  and  knowest  not  that 
 thou  art  wretched,  and  miserable,  and  poor,  and  blind, 
 and  naked : 
 
6C0  JESUS  CHRIST  THE  GOD  OF  CHRISTIANITY. 
 
 Julian  Pe-        18  I  council  thee  to  buy  of  me  gold  tried  in  the  fire,  AsiaMmor. 
 riod,4799.    ^-^^^  j^qu  niayest  be  rich:  and  white  raiment  that  thou 
 ^gar    ""^'j^ayest  be  clothed,  and  that  the  shame  of  thy  nakedness 
 
 do  not  appear  ;  and  anoint  thine  eyes  with  eye-salve,  that 
 
 thou  mayest  see. 
 
 19  As  many  as  I  love,  I  rebuke  and  chasten  :  be  zea- 
 lous therefore,  and  repent. 
 
 20  Behold,  I  stand  at  the  door,  and  knock  :  if  any  man 
 hear  my  voice,  and  open  the  door,  I  will  come  in  to  him, 
 and  will  sup  with  him,  and  he  with  me. 
 
 2 1  To  him  that  overcometh  will  I  grant  to  sit  with  me 
 in  my  throne,  even  as  I  also  overcame,  and  am  set  down 
 with  my  Father  in  his  throne. 
 
 22  He  that  hath  an  ear,  let  him  hear  what  the  Spirit 
 saith  unto  the  churches. 
 
 §  11.     2  REV.  iv.  1,  to  the  end. 
 The  Visions  of  St.  John  begin  7vith  a  Representation  of  the 
 whole  Creation  uniting  in  the  Worship  of  Jesus  Christ 
 the  God  of  Christianity 
 
 1  After  this  I  looked,  and,  behold,  a  door  was  opened 
 in  heaven  ;  and  the  first  voice  which  I  heard  was  as  it 
 were  of  a  trumpet  talking  with  me  ;  which  said,  Come  up 
 hither,  and  I  will  shew  thee  things  which  must  be  here- 
 after. 
 
 2  And  immediately  I  was  in  the  Spirit :  and,  behold, 
 a  throne  was  set  in  heaven,  and  one  sat  on  the  throne. 
 
 3  And  he  that  sat  was  to  look  upon  like  a  jasper  and  a 
 sardine-stone :  and  there  was  a  rainbow  round  about  the 
 throne,  in  sight  like  unto  an  emerald. 
 
 4  And  round  about  the  throne  were  four  and  twenty 
 seats :  and  upon  the  seats  I  saw  four  and  twenty  elders 
 sitting,  clothed  in  white  raiment ;  and  they  had  on  their 
 heads  crowns  of  gold. 
 
 5  And  out  of  the  throne  proceeded  lightnings  and  thun- 
 derings  and  voices :  and  there  were  seven  lamps  of  fire 
 burning  before  the  throne,  which  are  the  seven  Spirits  of 
 God. 
 
 6  And  before  the  throne  there  was  a  sea  of  glass,  like 
 unto  crystal :  and  in  the  midst  of  the  throne,  and  round 
 about  the  throne,  were  four  beasts,  full  of  eyes  before  and 
 behind. 
 
 7  And  the  first  beast  was  like  a  lion,  and  the  second 
 beast  like  a  calf,  and  the  third  beast  had  a  face  as  a  man, 
 and  the  fourth  beast  was  like  a  flying  eagle. 
 
 8  And  the  four  beasts  had  each  of  them  six  wings 
 about  him  :  and  they  were  full  of  eyes  within :  and  they 
 rest  not  day  and  night,  saying,  Holy,  holy,  holy.  Lord 
 God  Almighty,  which  was,  and  is,  and  is  to  come. 
 
 9  And  when  those  beasts  give  dory  and  honour  and 
 
CHRIST  ALONE  RtVEALS  THE  FCTURE  STATE  OF  HIS  CHURCH.  661 
 
 Julian  Pe-    thanks  to  him  that  sat  on  tlie  throne,  who  liveth  for  ever  Asia  Minor. 
 
 ^u  gar  ra,  ^^  The  four  and  twenty  elders  fall  down  before  him 
 that  sat  on  the  throne,  and  worship  him  that  liveth  for 
 ever  and  ever,  and  cast  their  crowns  before  the  throne, 
 saying, 
 
 11  Thou  art  worthy,  O  Lord,  to  receive  glory  and 
 honour  and  power ;  for  thou  hast  created  all  things,  and 
 for  thy  pleasure  they  are  and  were  created. 
 
 §  12.       REV.  V.   1—3. 
 
 St.  John  sees  in  his  Vision  a  Book  with  seven  Seals,  con- 
 taining  the  future  History  of  the  Church  of  God,  which 
 no  human  Being  was  able  to  oj)en. 
 
 1  And  I  saw  on  the  right  hand  of  him  that  sat  on  the 
 throne  a  book  written  within  and  on  the  back  side,  sealed 
 with  seven  seals. 
 
 2  And  I  saw  a  strong  angel  proclaiming  with  a  loud 
 voice.  Who  is  worthy  to  open  the  book,  and  to  loose  the 
 seals  thereof? 
 
 3  And  no  man  in  heaven,  nor  in  earth,  neither  under 
 the  earth,  was  able  to  open  the  book,  neither  to  look 
 thereon. 
 
 §  13.     REV.  iv.  4,  to  the  end. 
 
 The  Son  of  God,  represented  under  the  figure  of  a  Lamb 
 in  the  act  of  being  sacrificed,  opens  the  Book,  to  explain 
 to  the  Church  the  History  of  its  providential  Government 
 to  the  End  of  Time ; — the  whole  Creation  renew  their 
 Praise  and  Homage  to  the  sacrificed  Lamb  of  God, 
 
 4  And  1  wept  much,  because  no  man  was  found  worthy 
 to  open  and  to  read  the  book,  neither  to  look  thereon. 
 
 5  And  one  of  the  elders  saith  unto  me.  Weep  not:  be- 
 hold the  Lion  of  the  tribe  of  Juda,  the  Root  of  David, 
 hath  prevailed  to  open  the  book,  and  to  loose  the  seven 
 seals  thereof. 
 
 6  And  I  beheld,  and,  lo,  in  the  midst  of  the  throne, 
 and  of  the  four  beasts,  and  in  the  midst  of  the  elders, 
 stood  a  Lamb,  as  it  had  been  slain,  having  seven  horns 
 and  seven  eyes,  which  are  the  seven  Spirits  of  God  sent 
 forth  into  all  the  earth. 
 
 7  And  he  came  and  took  the  book  out  of  the  right  hand 
 of  him  that  sat  upon  the  throne. 
 
 8  And  when  he  had  taken  the  book,  the  four  beasts 
 and  four  and  twenty  elders  fell  down  before  the  Lamb, 
 having  every  one  of  them  harps,  and  golden  vials  full  of 
 odours,  which  are  the  prayers  of  saints. 
 
 9  And  they  sung  a  new  song,  saying.  Thou  art  worthy 
 to  take  the  book,  and  to  open  the  seals  tliereof :  for  thou 
 wast  slain,  and  hast  redeemed  us  to  God  by  thy  blood, 
 out  of  every  kindred,  and  tongue,  and  people,  and  nation; 
 
The  whole  CREATION  unite  to  worship  the  SQN  of  GOD- 
 
 10  And  hast  made  us  unto  our  God  kings  and  priests  :  Asia  Minor, 
 and  we  shall  reign  on  the  earth. 
 
 1 1  And  I  beheld,  and  I  heard  the  voice  of  many  an- 
 gels round  about  the  throne  and  the  beasts  and  the  elders  : 
 and  the  number  of  them  was  ten  thousand  times  ten  thou- 
 sand, and  thousands  of  thousands  ; 
 
 12  Saying  with  a  loud  voice,  Worthy  is  the  Lamb  that 
 was  slain  to  receive  power,  and  riches,  and  wisdom,  and 
 strength,  and  honour,  and  glory,  and  blessing. 
 
 13  And  every  creature  which  is  in  heaven,  and  on  the 
 earth,  and  under  the  earth,  and  such  as  are  in  the  sea, 
 and  all  that  are  in  them,  heard  I  saying,  Blessing,  and 
 honour,  and  glory,  and  power,  be  unto  him  that  sitteth 
 upon  the  throne,  and  unto  the  Lamb  for  ever  and  ever. 
 
 14  And  the  four  beasts  said.  Amen.  And  the  four  a7id 
 twenty  elders  fell  down  and  worshipped  him  that  liveth 
 for  ever  and  ever. 
 
 §  14.     REV.  vi.  1,  2. 
 The  first  Seal  is  opened^  the  Vision  which  follows  announces 
 the  general    Conquest   of    the   Gospel   over   Jews   and 
 Gentiles. 
 
 1  And  I  saw  when  the  Lamb  opened  one  of  the  seals  : 
 and  I  heard,  as  it  were  the  noise  of  thunder,  one  of  the 
 four  beasts,  saying,  Come  and  see. 
 
 2  And  I  saw,  and  behold  a  white  horse ;  and  he  that 
 sat  on  him  had  a  bow  ;  and  a  crown  was  given  unto  him  : 
 and  he  went  forth  conquering,  and  to  conquer. 
 
 §  15.     REV.  vi.  3,  4. 
 The  second  Sea\  is  opened —  The  savage  Persecutions,  and 
 total  Dispersion  of  the  Jews,  binder  Trajan  and  Adrian^ 
 are  announced.     102 — 138. 
 
 3  And  when   he  had  opened  the  second  seal,  I  heard  » 
 the  second  beast  say,  Come  and  see.                                  * 
 
 4  And  there  went  out  another  horse  that  was  red  :  and 
 jjower  was  given  to  him  that  sat  thereon  to  take  peace 
 from  the  earth,  and  that  they  should  kill  one  another  :  and 
 there  was  given  unto  him  a  great  sword. 
 
 §  16.     REV.  vi.  5,  6. 
 
 The  third  Seal  is  opened — The  Peace  and  Plenty  of  the 
 
 Reign  of  the  Septimian  Family  are  announced.   1 9  3 — 235. 
 
 5  And  when  he  had  opened  the  third  seal,  I  heard  the 
 third  beast  say.  Come  and  see.  And  I  beheld,  and  lo,  a 
 black  horse  ;  and  he  that  sat  on  him  had  a  pair  of  balances 
 in  his  hand. 
 
 6  And  I  heard  a  voice  in  the  midst  of  the  four  beasts 
 say,  A  measure  of  wheat  for  a  penny,  and  three  measures 
 of  barley  for  a  penny  ;  and  see  thou  hurt  not  the  oil  and 
 the  wine. 
 
THE  OPENING  OF  THE  FIRST  SIX  SEALS.  (56^ 
 
 Julian  Pe-  ^17.       KEV.  vi.  7,  8.  Asia  Minor. 
 
 Vuf'aSa,  ^^'^  /^"^^^^  '^^^^  "  opened— The  cruel  Wars,  the  Famines, 
 96.  '      Persecutions,  and  Pestilences^   which   prevailed   in   the 
 
 reigns  of  Maximin,  Deciiis,  and  Valerian,  are  announced. 
 
 255—271. 
 
 7  And  when  he  had  opened  tlie  fourth  seal,  1  heard 
 the  voice  of  the  fourth  beast  say,  Come  and  see. 
 
 8  And  I  looked,  and  behold,  a  pale  horse  ;  and  his 
 name  that  sat  on  him  was  Death,  and  hell  followed  with 
 him  :  And  power  was  given  unto  them  over  the  fourth  part 
 of  the  earth,  to  kill  with  sword,  and  with  hunger,  and 
 with  death,  and  with  the  beasts  of  the  earth. 
 
 §  18.      REV.  vi.  9—11. 
 The  fifth  Seal  is  opened — The  last  Heathen  Persecution  of 
 Christianitij,  and  the  Apprehensions  of  the  Christians  arc 
 announced.     2d,Q — 304-! 
 
 9  And  when  he  had  opened  the  fifth  seal,  I  saw  under 
 the  altar  the  souls  of  them  that  were  slain  for  the  word  of 
 God,  and  for  the  testimony  which  they  held  : 
 
 10  And  they  cried  with  a  loud  voice,  saying.  How 
 long,  O  Lord,  holy  and  true,  dost  thou  not  judge  and 
 avenge  our  blood  on  them  that  dwell  on  tlie  earth  ? 
 
 11  And  white  robes  were  given  unto  every  one  of 
 them ;  and  it  was  said  unto  them,  that  they  should  rest 
 yet  for  a  little  season,  until  their  fellow- servants  also,  and 
 brethren,  that  should  be  killed  as  tliey  were,  should  be 
 fulfilled. 
 
 §  \d.  REV.  vi.  12,  to  the  end,  and  chap,  vii. 
 The  sixth  Seal  is  opened — The  Convulsions  of  the  Roman 
 Empire  are  represented  at  the  final  Overthrow  of  Pa- 
 ganism, and  the  triumphant  Establishment  of  the  Chris- 
 tian Church  in  its  Place — In  this  Part  of  the  Vision  also, 
 is  pointed  out  the  Eternal  Haptpiness  of  the  earlij  Mar* 
 tyrs,  and  the  Praise  which  they  render  to  God  and  the 
 Lamb.     323. 
 
 12  And  I  beheld  when  he  had  opened  the  sixth  seal, 
 and,  lo,  there  was  a  great  earthquake ;  and  the  sun  be- 
 came black  as  sackcloth  of  hair,  and  the  moon  became  as 
 blood  ; 
 
 13  And  the  stars  of  heaven  fell  unto  the  earth,  even  as 
 a  fig-tree  casteth  her  untimely  figs,  when  she  is  shaken  of 
 a  mighty  wind : 
 
 14  And  the  heaven  departed  as  a  scroll  when  it  is  rolled 
 together  ;  and  every  mountain  and  island  were  moved  out 
 of  their  places  : 
 
 \5  And  the  kings  of  the  earth,  and  the  great  men,  and 
 the  rich  men,  and  the  chief  captains,  and  the  mighty  men, 
 and  every  bond-man,  and  every  free  man,  hid  themselves 
 in  the  dens  and  in  the  rocks  of  the  mountains ; 
 
664  All  who  are  maveu  hereafter  worship  the  SON  of  God. 
 
 Julian  Pe-         16  And  said  to  the  mountains  and  rocks,  Fall  on  us,  Asia  Minor, 
 riod,  4799.  a^d  hide  us  from  the  face  of  him  that  sitteth  on  the  throne, 
 
 V^ilgariEra.  ^^^  ^^^^  ^^^  ^^^^^  ^^  ^^^  L^^^  . 
 
 1 7  For  the  great  day  of  his  wrath  is  come ;  and  who 
 shall  be  able  to  stand  ? 
 
 1  And  after  these  things  I  saw  four  angels  standing  on 
 the  four  corners  of  the  earth,  holding  the  four  winds  of  the 
 earth,  that  the  wind  should  not  blow  on  the  earth,  nor  on 
 the  sea,  nor  on  any  tree. 
 
 2  And  I  saw  another  angel  ascending  from  the  east, 
 having  the  seal  of  the  living  God :  and  he  cried  with  a 
 loud  voice  to  the  four  angels,  to  whom  it  was  given  to 
 hurt  the  earth  and  the  sea, 
 
 8  Saying,  Hurt  not  the  earth,  neither  the  sea,  nor  the 
 trees,  till  we  have  sealed  the  servants  of  our  God  in  their 
 foreheads. 
 
 4  And  I  heard  the  number  of  them  which  were  sealed  : 
 and  there  were  sealed  an  hundred  and  forty  and  four  thou- 
 sand of  all  the  tribes  of  the  children  of  Israel. 
 
 5  Of  the  tribe  of  Juda  were  sealed  twelve  thousand. 
 Of  the  tribe  of  Reuben  were  sealed  twelve  thousand.  Of 
 the  tribe  of  Gad  were  sealed  twelve  thousand. 
 
 6  Of  the  tribe  of  Aser  were  sealed  twelve  thousand. 
 Of  the  tribe  of  Nephthalim  ivere  sealed  twelve  thousand. 
 Of  the  tribe  of  Manasses  ivere  sealed  twelve  thousand. 
 
 7  Of  the  tribe  of  Simeon  were  sealed  twelve  thousand. 
 Of  the  tribe  of  Levi  were  sealed  twelve  thousand.  Of 
 the  tribe  of  Issachar  were  sealed  twelve  thousand. 
 
 8  Of  the  tribe  of  Zabulon  were  sealed  twelve  thou- 
 sand. Of  the  tribe  of  Joseph  jvere  sealed  twelve  thou- 
 sand. Of  the  tribe  of  Benjamin  were  sealed  twelve  thou- 
 sand. 
 
 9  After  this  I  beheld,  and,  lo,  a  great  multitude,  which 
 no  man  could  number,  of  all  nations,  and  kindreds,  and 
 people,  and  tongues,  stood  before  the  throne,  and  before 
 the  Lamb,  clothed  with  white  robes,  and  palms  in  their 
 hands  ; 
 
 10  And  cried  with  a  loud  voice,  saying.  Salvation  to 
 our  God  which  sitteth  upon  the  throne,  and  unto  the 
 Lamb. 
 
 11  And  all  the  angels  stood  round  about  the  throne, 
 and  ahoiit  the  elders  and  the  four  beasts,  and  fell  before 
 the  throne  on  their  faces,  and  worshipped  God, 
 
 1 2  Saying,  Amen  :  Blessing,  and  glory,  and  wisdom, 
 and  thanksgiving,  and  honour,  and  power,  and  might,  be 
 unto  our  God  for  ever  and  ever.     Amen. 
 
 13  And  one  of  the  elders  answered,  saying  unto  me, 
 What  are  these  which  are  arrayed  in  white  robes  ?  and 
 whence  came  they  ? 
 
 14  Andl  said  unto  him,  Sir,  thou  knowe^at.     And  he 
 
Thk  convulsions  of  the  ROMAN  EMPIRE  laKDicxED.  665 
 
 Julian  Pe-    said  to  me,  These  are  they  which  came  out  of  great  tribu-  Asia  Minor. 
 Vatgar^ra,  ^^^^o"»  ^"^  ^^ve  washed  their  robes,  and  made  them  white 
 96.  '  in  the  blood  of  the  Lamb. 
 
 1 5  Therefore  are  they  before  the  throne  of  God,  and 
 serve  him  day  and  night  in  his  temple  :  and  he  that  sit- 
 teth  on  the  throne  shall  dwell  among  them. 
 
 16  They  shall  hunger  no  more,  neither  thirst  any  more; 
 neither  shall  the  sun  light  on  them,  nor  any  heat. 
 
 17  For  the  Lamb,  which  is  in  the  midst  of  the  throne, 
 shall  feed  them,  and  shall  lead  them  unto  living  fountains 
 of  waters :  and  God  shall  wipe  away  all  tears  from  their 
 eyes. 
 
 §  20.     REV.  viii.  1 — 5. 
 
 The  seventh  Seal  is  opened — Seve7i  Angels,  with  the  seven 
 Trumpets,  appear  in  Heaven —  The  grateful  Prayers  of 
 the  Christians  who  are  now  at  rest,  and  the  acceptance 
 of  their  Prayers,  are  announced  with  the  approaching 
 Desolation  of  the  Empire  by  the  Barbarians. 
 
 1  And  when  he  had  opened  the  seventh  seal,  there 
 was  silence  in  heaven  about  the  space  of  half  an  hour. 
 
 2  And  I  saw  the  seven  angels  which  stood  before  God  ; 
 and  to  them  were  given  seven  trumpets. 
 
 3  And  another  angel  came  and  stood  at  the  altar,  hav- 
 ing a  golden  censer  ;  and  there  was  given  unto  him  mucli 
 incense,  that  he  should  offer  it  with  the  prayers  of  all 
 saints  upon  the  golden  altar  which  was  before  the  throne. 
 
 4  And  the  smoke  of  the  incense,  which  came  with  the 
 prayers  of  the  saints,  ascended  up  before  God  out  of  the 
 angel's  hand. 
 
 5  And  the  angel  took  the  censer,  and  filled  it  with 
 fire  of  the  altar,  and  cast  it  into  the  earth  :  and  there  were 
 voices,  and  thunderings,  and  lightnings,  and  an  earth- 
 quake. 
 
 J  21.     REV.  viii.  6,  7. 
 
 A  new  /Era  of  the  overthrow  of  the  Roman  Power,   which 
 had  hitherto  depressed  the  Man  of  Sin,   now  commences 
 with  the   sounding  of  the   seven    Trumpets — The  first 
 Trumpet   sounds — The  Prodigies  which  ensue  prefgure 
 ■*  the  Invasion  of  the  Roman  Empire  by  the  barbarous  No' 
 
 iions  of  the  North.     323—412. 
 
 6  And  the  seven  angels  which  had  the  seven  trumpets 
 prepared  themselves  to  sound. 
 
 7  The  first  angel  sounded,  and  there  followed  hail  and 
 fire  mingled  with  blood,  and  they  were  cast  upon  the 
 earth :  and  the  third  part  of  trees  was  burnt  up,  and  all 
 green  grass  was  burnt  up. 
 
666 
 
 Julian  Pe 
 
 STAGES  OF  TiiE  DOWNFAL  of  the  ROMAN  EMPIRE. 
 
 §22.      REV.  viii.  8,9.  Asia  Minor. 
 
 riod,4799.    ^^^   ^^^^^^    Trumpet    soimds-The    Vandals   and  Alan'i 
 9^.  '      under  Genseric  destroy  the  political  Power  of  the  IVestcrn 
 
 Roman  Empire.     395—455. 
 
 8  And  the  second  angel  sounded,  and  as  it  were  a  great 
 mountain  burning  with  fire  was  cast  into  the  sea  :  and  the 
 third  part  of  the  sea  became  blood  ; 
 
 9  And  the  third  part  of  the  creatures  which  were  m  the 
 sea,  and  had  life,  died  :  and  the  third  part  of  the  ships 
 were  destroyed. 
 
 §  23.     REV.  viii.  10,  11. 
 
 The  third  Trumpet  sounds— The  deposition  of  Augustulus, 
 the  last  Roman  Emperor  of  the  JVest,  or  the  Apostasy 
 or  Corruption  of  ambitious  Churchmen,  or  the  prevalence 
 of  the   Opinions    of  Augustine,    rvhich   more    than   any 
 
 '  others  have  embittered  the  Waters  of  Life,  and  destroyed 
 Christian  Union,  may  be  here  prefigured.     45i>— 4  /  6 . 
 
 10  And  the  third  angel  sounded,  and  there  fell  a  great 
 star  from  heaven,  burning  as  it  were  a  lamp,  and  it  iell 
 upon  the  third  part  of  the  rivers,  and  upon  the  fountains 
 
 of  waters:  '  ,,    ,  ,tT  j  i 
 
 11  And  the  name  of  the  star  is  called  Wormwood  :  and 
 the  third  part  of  the  waters  became  wormwood ;  and 
 many  men  died  of  the  waters,  because  they  were  made 
 
 bitter.  ... 
 
 §  24.     REV.  viu.  12. 
 
 The  fourth  Trumpet  sounds-The  Wars  in  Italy  between 
 the  Conquerors  of  Rome,  the  Generals  of  Jitstiman,  and 
 the  Goths,  and  the  Establishment  of  the  Exarchate  o_ 
 Ravenna,  which  annihilated  all  the  remaining  Authority 
 of  Rome,  are  now  predicted,  to  the  Year  606. 
 V^  And  the   fourth  angel  sounded,  and  the  third  part 
 of  the  sun  was  smitten,  and  the  third  part  of  the  moon 
 and  the  third  part  of  the  stars ;  so  as   the  third  part  o 
 them  was  darkened,  and  the  day  shone  not  for  a  third 
 part  of  it,  and  the  night  likewise. 
 
 §  25.     REV.  viii.  13. 
 Another  memorable  Period  in  the  History  of  Mankhid  is 
 now  ushered  in-The  general  Corruption  aniong   Chris- 
 tians, and  the  political  Weakness  of  the  EmP]''^]: 
 pares  the  way  for  the  two  great  Apostasies  nMisfioicld 
 ^continue  for  the  space  of  1260  Years,  a  f  rise  together 
 in  the  Eastern  and  Western  Empires,  600. 
 ^■'  13  And  I  beheld,  and  heard  an  angel  flying  through 
 the  midst  of  heaven,  saying  with  a  loud  voice,  Woe,  u-oc 
 woe  to  the  inhabiters  of  the  earth  by  reason  of  the  other 
 
RISE  OF  THE  TWO  GREAT  APOSTACIES.  667 
 
 Julian  Pe-    voices  of  the  trumpet  of  the  three  angels,  which  are  yet  to  Asia  Minor. 
 
 riod,4799.     ^^^^^^ 
 
 Vulgar /Era,  •        i       i  i 
 
 96.  §  26.      REV.  IX.   1— 11. 
 
 The  Rise,  Progress,  and  eventual  overthrow  of  the  two  Syn- 
 
 chronical  Apostasies  of  the  two  great   Enemies  of  the 
 
 Peace,  Knowledge,  and  Happiness  of  Mankind,  Vopery 
 
 >  and  Mohammedanism,  are  described  by  the  two  Jirst  Woe 
 
 Trumpets,  and  by  the  third  Woe  Trumpet,  as  far  as  the 
 
 sixth  Vial,  which  was  poured  out  mider  the  latter — The 
 
 fifth    Trumpet,  or  first  Woe  Trumpet,  is  sounded — The 
 
 fall  of  a  Star,  the   Corruptions  of  the   Eastern  Church, 
 
 introduces  the  apostasy  of  Mohammed,  and  the  Saracens  *, 
 
 7vho  conquer  the  erroneous  Christians  150  Years — 600  to 
 
 762. 
 
 1  And  the  fifth  angel  sounded,  and  I  saw  a  star  fall 
 from  heaven  unto  the  earth :  and  to  him  was  given  the 
 key  of  the  bottomless  pit. 
 
 2  And  he  opened  the  bottomless  pit ;  and  there  arose 
 a  smoke  out  of  the  pit,  as  the  smoke  of  a  great  furnace  ; 
 and  the  sun  and  the  air  were  darkened  by  reason  of  the 
 smoke  of  the  pit. 
 
 3  And  there  came  out  of  the  smoke  locusts  upon  tlie 
 earth :  and  unto  them  was  given  power,  as  the  scorpions 
 of  the  earth  have  power. 
 
 4  And  it  was  commanded  them  that  they  should  not 
 hurt  the  grass  of  the  earth,  neither  any  green  thing,  nei- 
 ther any  tree  ;  but  only  those  men  wliich  have  not  the 
 seal  of  God  in  their  foreheads. 
 
 5  And  to  them  it  was  given  that  they  should  not  kill 
 them,  but  that  tliey  should  be  tormented  five  months  :  and 
 their  torment  was  as  the  torment  of  a  scorpion  when  he 
 striketh  a  man. 
 
 6  And  in  those  days  shall  men  seek  death,  and  shall 
 not  find  it :  and  shall  desire  to  die,  and  death  shall  flee 
 from  them. 
 
 7  And  the  shape  of  tlie  locusts  were  like  unto  horses 
 prepared  unto  battle  ;  and  on  their  heads  ivere  as  it  were 
 crowns  like  gold,  and  their  faces  were  as  the  faces  of  men. 
 
 8  And  they  had  hair  as  the  hair  of  women,  and  their 
 teeth  were  as  the  teeth  of  lions. 
 
 9  And  they  had  breastplates,  as  it  were  breastplates  of 
 iron ;  and  the  sound  of  their  wings  was  as  the  sound  of 
 chariots  of  many  horses  running  to  battle. 
 
 10  And  they  had  tails  hke  unto  scorpions,  and  there 
 were  stings  in  their  tails  :  and  their  power  was  to  luirt 
 men  five  months.  
 
 *  The  last  ami  most  intcrestinj?  accounts  of  the  origin  of 
 Mohammedanism,  its  proj;rc5s,  and  its  temporary  check  by  Ihe  ^ 
 
 Crusades,  arc  to  be  found  in  Mr.Charlrs  Mills'  eloquent  and 
 interesting  works,  the  Histories  ol" Mohammedanism,  and  of  the 
 Crusades, 
 
668  THE  SUCCESS  OF  THE  FOUR  GREAT  SULTANIES. 
 
 juUan  Pe-        1 1   ^nd  they  had  a  king  over  them,  which  is  the  angel  Asia  Minor. 
 rio{l,4799.   of  the  bottomless  pit,  whose  name  in  the  Hebrew  tongue 
 VuJgariEra,  ^^  Abaddon,  but  in  the  Greek  tongue  hath  his  name  Apol- 
 lyon. 
 
 §  27.     REV.  ix.  12,  to  the  end. 
 
 The  sixth  Trumpet  sounds  after  a  long  interval — The  four 
 Sultanies  of  the  Mohammedan  Power,  whose  Capitals 
 were  Bagdad,  Damascus,  Aleppo,  and  Iconium,  begin  to 
 leave  their  Territories  near  the  Euphrates,  and  attack  the 
 Christians,  their  Jirst  Victory  being  gained  in  1281  — 
 They  destroy  the  Greek  Empire,  for  which  they  had 
 been  prepared,  1453 — Their  last  acquisition  of  Territory 
 was  made  in  1672. 
 
 12  One  woe  is  past :  and,  behold,  there  come  two  woes 
 more  hereafter. 
 
 13  And  the  sixth  angel  sounded,  and  I  heard  a  voice 
 from  the  four  horns  of  the  golden  altar  which  is  before 
 God, 
 
 14  Saying  to  the  sixth  angel  which  had  the  trumpet, 
 Loose  the  four  angels  which  are  bound  in  the  great  river 
 Euphrates. 
 
 15  And  the  four  angels  were  loosed,  which  were  pre- 
 pared for  an  hour,  and  a  day,  and  a  month,  and  a  year, 
 for  to  slay  the  third  part  of  men. 
 
 1 6  And  the  number  of  the  army  of  the  horsemen  were 
 two  hundred  thousand  thousand :  and  I  heard  the  number 
 of  them. 
 
 1 7  And  thus  I  saw  the  horses  in  the  vision,  and  them 
 that  sat  on  them,  having  breastplates  of  fire,  and  of  ja- 
 cinth, and  brimstone  :  and  the  heads  of  the  horses  were 
 as  the  heads  of  lions  :  and  out  of  their  mouths  issued  fire 
 and  smoke  and  brimstone. 
 
 1 8  By  these  three  was  the  third  part  of  men  killed,  by 
 the  fire,  and  by  the  smoke,  and  by  the  brimstone,  which 
 issued  out  of  their  mouths. 
 
 19  For  their  power  is  in  their  mouth,  and  in  their  tails  : 
 for  their  tails  were  like  unto  serpents,  and  had  heads,  and 
 with  them  they  do  hurt. 
 
 20  And  the  rest  of  the  men  which  were  not  killed  by 
 these  plagues,  yet  repented  not  of  the  works  of  their 
 hands,  that  they  should  not  worship  devils,  and  idols  of 
 gold,  and  silver,  and  brass,  and  stone,  and  of  wood  : 
 which  neither  can  see,  nor  hear,  nor  walk  : 
 
 21  Neither  repented  they  of  their  murders,  nor  of  their 
 sorceries,  nor  of  their  fornication,  nor  of  their  thefts. 
 
 §  28.      REV.  X.  1  —  11. 
 
 The  History  of  the  Eastern  Empire  having  been  predicted, 
 the  Prophecy  proceeds  to  the  History  of  the  Western 
 Empire  during  the  same  period  of  1260  Years — This 
 
HISTORY  OF  THE  WESTERN  EMPIRE  PREDICTED.  C69 
 
 Julian  Pe.        Portion  of  the  Prophecy  is  given  to  St,  John  by  another  Asia  Minor. 
 riod.4799.        jn^el,  as  a  separate  Book,   to  distinguish  it  Jrom  the 
 Valgar^ra,      ^^^^^^  predicted  by  the  tivo  Woe  Trumpets. 
 
 1  And  I  saw  another  mighty  angel  come  down  from 
 heaven,  clothed  with  a  cloud ;  and  a  rainbow  was  upon 
 his  head,  and  his  face  was  as  it  were  the  sun,  and  lus  teet 
 as  pillars  of  fire :  ,.    ,     ,      ,  i  i.^ 
 
 I  And  he  had  in  his  hand  a  little  book  open  :  and  he 
 set  his  right  foot  upon  the  sea,  and  his  left  joot  on  the 
 
 3  And  cried  with  a  loud  voice,  as  when  a  lion  roareth  : 
 and  when  he  had  cried,  seven  thunders  uttered  their  voices. 
 
 4  And  when  the  seven  thunders  had  uttered  their 
 voices,  I  was  about  to  write  :  and  I  heard  a  voice  from 
 heaven  saying  unto  me.  Seal  up  those  things  which  the 
 seven  thunders  uttered,  and  write  them  not. 
 
 5  And  the  angel  which  I  saw  stand  upon  the  sea  and 
 upon  the  earth,  lifted  up  his  hand  to  heaven, 
 
 6  And  sware  by  him  that  liveth  for  ever  and  ever,  who 
 created  heaven,  and  the  things  that  therein  are,  and  the 
 earth,  and  the  things  that  therein  are,  and  the  sea,  and 
 the  things  which  are  therein.  That  there  should  be  time 
 
 "''r'^BuTin  the  days  of  the  voice  of  the  seventh  angel, 
 when  he  shall  begin  to  sound,  the  mystery  of  God  should 
 be  finished,  as  he  hath  declared  to  his  servants  the  pro- 
 
 ^  T  And  the  voice  which  I  heard  from  heaven  spake  unto 
 me  again,  and  said,  Go  and  take  the  little  book  which  is 
 open  in  the  hand  of  the  angel  which  standeth  upon  the 
 sea  and  upon  the  earth. 
 
 9  And  I  went  unto  the  angel,  and  said  unto  him,  Give 
 me  the  little  book.  And  he  said  unto  me.  Take  it,  and 
 eat  it  up  ;  and  it  shall  make  thy  belly  bitter,  but  it  shall 
 be  in  thy  mouth  sweet  as  honey.  „    ,       , 
 
 10  And  I  took  the  little  book  out  of  the  angel  s  hand, 
 and  ate  it  up  ;  and  it  was  in  my  mouth  sweet  as  honey  ; 
 and  as  soon  as  I  had  eaten  it,  my  belly  was  bitter. 
 
 11  And  he  said  unto  me,  Thou  must  prophesy  again 
 before  many   peoples,    and    nations,   and    tongues,  and 
 
 kings.  .    ,      ,  ^ 
 
 J  29.     REV.  XI.  1-— M'. 
 
 The  little  Book  containing  the  prophetic  History  of  the 
 Western  Church,  is  divided  into  pc  Portions— 1  he  frst 
 Portion  represents  the  separation  between  nominal  and 
 spiritual  Christians— the  Contempt  and  general  ^eg- 
 lect  and  Hatred  of  the  Scriptures,  and  their  right  Inter- 
 preters, under  the  description  of  two  Witnesses  prophesy^ 
 ing  in  Sackcloth— It  is  predicted  that   these  fi  itnesses 
 
C70  Mysterious  PREDICTION  or  the  two  WITNESSES. 
 
 Julian  Pe-  will  prophesy  7iearly  1260  Years,  till  the  cq^j^roachiiig  A.si&  M'laor, 
 V°?'  "^^E^*  ^^^^^  of  their  Testimony  in  Sackcloth — ivhen  they  will  be 
 VQ.^^^  '*'  killed,  and  rise  again,  and  triumph  over  those  who  re- 
 joiced at  their  Death —  This  will  take  place  before  the 
 sounding  of  the  seventh  Trumjoet — This  Portion  of  the 
 Apocalyjise  is  very  obscure  :  it  may  be  that  it  is  a  gene- 
 ral Introduction  to  the  Contents  of  the  little  Book.  606 
 —  1866. 
 
 1  And  there  was  given  me  a  reed  like  unto  a  rod  :  and 
 the  angel  stood,  saying,  Rise,  and  measure  the  temple  of 
 God,  and  the  altar,  and  them  that  worship  therein. 
 
 2  But  the  court  which  is  without  the  temple  leave  out, 
 and  measure  it  not ;  for  it  is  given  unto  the  Gentiles : 
 and  the  holy  city  shall  they  tread  under  foot  forty  and 
 two  months. 
 
 3  And  I  will  give  power  unto  my  two  witnesses,  and 
 they  shall  prophesy  a  thousand  two  hundred  and  three- 
 score days,  clothed  in  sackcloth. 
 
 4  These  are  the  two  olive-trees,  and  the  two  candle- 
 sticks standing  before  the  God  of  the  earth. 
 
 5  And  if  any  man  will  hurt  them,  fire  proceedeth  out 
 of  their  mouth,  and  devoureth  their  enemies  ;  and  if  any 
 man  will  hurt  them,  he  must  in  this  manner  be  killed. 
 
 6  These  have  power  to  shut  heaven,  that  it  rain  not  in 
 the  days  of  their  prophecy  :  and  have  power  over  waters 
 to  turn  them  into  blood,  and  to  smite  the  earth  with  all 
 plagues,  as  often  as  they  will. 
 
 7  And  when  they  shall  have  finished  their  testimony, 
 the  beast  that  ascendeth  out  of  the  bottomless  pit  shall 
 make  war  against  them,  and  shall  overcome  them,  and 
 kill  them. 
 
 8  And  their  dead  bodies  shall  lie  in  the  street  of  the  ' 
 great  city,  which  spiritually  is  called  Sodom  and  Egypt, 
 where  also  our  Lord  was  crucified. 
 
 9  And  they  of  the  people  and  kindreds  and  tongues 
 and  nations  shall  see  their  dead  bodies  three  days  and  an 
 half,  and  shall  not  suffer  their  dead  bodies  to  be  put  in 
 graves. 
 
 1 0  And  they  that  dwell  upon  the  earth  shall  rejoice 
 over  them,  and  make  merry,  and  shall  send  gifts  one  to 
 another ;  because  these  two  prophets  tormented  them  that 
 dwelt  on  the  earth. 
 
 1 1  And  after  three  days  and  an  half  the  Spirit  of  life 
 from  God  entered  into  them,  and  they  stood  upon  their 
 feet :  and  great  fear  fell  upon  them  which  saw  them . 
 
 12  And  they  heard  a  great  voice  from  heaven  saying 
 unto  them.  Come  up  hither.  And  they  ascended  up  to 
 heaven  in  a  cloud  ;  and  their  enemies  beheld  them. 
 
 13  And  the  same   hour  was  there  a  groat  earthquake, 
 
PERSECUTIONS  OF  THE  CHURCH  PREDICTED.  G7 
 
 Julian ^Pe-  and  the  tenth  part  of  the  city  fell,  and  In  the  earthquake  AsiaMinoi 
 Vuf'atiEra  ^^^'®  ^^^^"  ^^  *^^"  seven  thousand  ;  and  the  remnant  were 
 96.  '  affrighted,  and  gave  glory  to  the  God  of  heaven. 
 
 14  The  second  woe  is  past ;  and  behold,  the  third  woe 
 Cometh  quickly. 
 
 §  30.     REV.  xi.  15—18. 
 
 The  seventh  Trumpet  sounds — The  rejoicing  of  the  univer- 
 sal Church  at  the  anticipated  triumph  of  the  IVitnesseSy 
 at  the  e7id  of  the  12 GO  Years. 
 
 15  And  the  seventh  angel  sounded:  and  there  were 
 great  voices  in  heaven,  saying,  The  kingdoms  of  this 
 world  are  become  the  kingdoms  of  our  Lord,  and  of  his 
 Christ  ;  and  he  shall  reign  for  ever  and  ever. 
 
 16  And  the  four  and  twenty  elders,  which  sat  before 
 God  on  their  seats,  fell  upon  their  faces,  and  worshipped 
 God, 
 
 17  Saying,  We  give  thee  thanks,  O  Lord  God  Al- 
 mighty, which  art,  and  wast,  and  art  to  come  ;  because 
 thou  hast  taken  to  thee  thy  great  power,  and  hast 
 reigned. 
 
 18  And  the  nations  were  angry,  and  thy  wrath  is  come, 
 and  the  time  of  the  dead,  that  they  should  be  judged, 
 and  that  thou  shouldest  give  reward  unto  thy  servants  the 
 prophets,  and  to  the  saints,  and  them  that  fear  thy  name, 
 small  and  great ;  and  shouldest  destroy  them  which  de- 
 stroy the  earth. 
 
 §  31.     REV.  xi.  19.     xii.  1—17. 
 
 The  second  Division  of  the  little  Booh — Under  the  Figures 
 of  a  Woman  bringing  forth  with  pain  a  Man  Child,  and 
 being  driven  by  a  Dragon,  with  seven  Heads  and  ten 
 Horns,  into  the  Wilderness,  is  prophesied  the  Persecution 
 of  the  Church  of  Christ,  which  brings  forth  true  and 
 faithful  Christians,  by  the  evil  Spirit,  which  frst  intro- 
 duced Evil  into  this  World —  This  Contest  continues  also 
 1260  Years,  from  606  <o  1866. 
 
 19  And  the  temple  of  God  was  opened  in  heaven,  and 
 there  was  seen  in  his  temple  the  ark  of  his  testament :  and 
 there  were  lightnings,  and  voices,  and  thunderings,  and  an 
 earthquake,  and  great  hail. 
 
 1  And  there  appeared  a  great  wonder  in  heaven  :  a 
 woman  clothed  with  the  sun,  and  the  moon  under  her 
 feet,  and  upon  her  head  a  crown  of  twelve  stars  : 
 
 2  And  she  being  with  child  cried,  travailing  in  birth, 
 and  pained  to  be  delivered. 
 
 3  And  there  appeared  another  wonder  in  heaven  ;  and 
 behold  a  great  red  dragon,  having  seven  heads  and  ten 
 horns,  and  seven  crowns  upon  his  heads. 
 
672  PERSECUTIONS  OF  THE  CHURCH  PREDICTED. 
 
 Julian  Pe-         4  And  his  tail  drew  the  third  part  of  the  stars  of  hea-  Asia  Minor. 
 
 v°f '  ^^^'    ^^"'  ^"^  ^^^   ^^^^  ^^^^^  ^^  ^^^^  ^^^^^ '    ^"^  ^^^®  dragon 
 
 gg"  ^^^    ^^'  stood  before  the  woman  which  was  ready  to  be  delivered, 
 
 for  to  devour  her  child  as  soon  as  it  was  born. 
 
 5  And  she  brought  forth  a  man  child,  who  was  to  rule 
 all  nations  with  a  rod  of  iron  :  and  her  child  was  cau»ht 
 up  unto  God,  and  to  his  throne. 
 
 6  And  the  woman  fled  into  the  wilderness,  where  she 
 hath  a  place  prepared  of  God,  that  they  should  feed  her 
 there  a  thousand  two  hundred  and  threescore  days. 
 
 7  And  there  was  war  in  heaven:  Michael  and  his 
 angels  fought  against  the  dragon ;  and  the  dragon  fought 
 and  his  angels, 
 
 8  And  prevailed  not ;  neither  was  their  place  found 
 any  more  in  heaven. 
 
 9  And  the  great  dragon  was  cast  out,  that  old  serpent, 
 called  the  Devil,  and  Satan,  which  deceiveth  the  whole 
 world :  he  was  cast  out  into  the  earth,  and  his  angels 
 were  cast  out  with  him. 
 
 10  And  I  heard  a  loud  voice  saying  in  heaven,  Now  is 
 come  salvation,  and  strength,  and  the  kingdom  of  our 
 God,  and  the  power  of  his  Christ :  for  the  accuser  of  our 
 brethren  is  cast  down,  which  accused  them  before  our 
 God  day  and  night. 
 
 1 1  And  they  overcame  him  by  the  blood  of  the  Lamb, 
 and  by  the  word  of  their  testimony  ;  and  they  loved  not 
 their  lives  unto  the  death. 
 
 12  Therefore  rejoice,  ye  heavens,  and  ye  that  dwell  in 
 them.  Woe  to  the  inhabirers  of  the  earth  and  of  the  sea  ! 
 for  the  devil  is  come  down  unto  you,  having  great  wrath, 
 because  he  knoweth  that  he  hath  but  a  short  time. 
 
 13  And  when  the  dragon  saw  that  he  was  cast  unto  the 
 earth,  he  persecuted  the  woman  which  brought  forth  the 
 man  child. 
 
 14  And  to  the  woman  were  given  two  wings  of  a  great 
 eagle,  that  she  might  fly  into  the  wilderness,  into  her 
 place,  where  she  is  nourished  for  a  time,  and  times,  and 
 half  a  time,  from  the  face  of  the  serpent. 
 
 15  And  the  serpent  cast  out  of  his  mouth  water  as  a 
 flood  after  the  woman,  that  he  might  cause  her  to  be  car- 
 ried away  of  the  flood. 
 
 16  And  the  earth  helped  the  woman,  and  the  earth 
 opened  her  mouth,  and  swallowed  up  the  flood  which  the 
 dragon  cast  out  of  his  mouth. 
 
 17  And  the  dragon  was  wroth  with  the  woman,  and 
 went  to  make  war  with  the  remnant  of  her  seed,  which 
 keep  the  commandments  of  God,  and  have  the  testimony 
 of  Jesus  Christ. 
 
DIVISIONS  OF  THE  LITTLE  BOOK-CHAP.  XV.  67.? 
 
 rl!!tJ£.  ^^^'      REV.  Xiii.  1  — 10.  AsiaMi«or. 
 
 V^ulgarJCra,  The  third  Division  of  the  little  Book,  in  which  the  Agent  of 
 the  evil  Spirit,  which  persecuted  the  true  Church  of  God 
 1260  Years,  is  described  by  characteristics  exclusively 
 ap2)licable  to  the  Power  of  Rome,  which  describe  the 
 Papal  Representatives,  or  Successors  of  the  Potentates 
 who  have  exercised  secular  Dominion  over  that  City, 
 
 1  And  I  stood  upon  the  sand  of  tlie  sea,  and  saw  a 
 beast  rise  up  out  of  the  sea,  having  seven  heads  and  ten 
 horns,  and  upon  his  horns  ten  crowns,  and  upon  his  heads 
 the  name  of  blasphemy. 
 
 2  And  the  beast  which  I  saw  was  hke  unto  a  leopard, 
 and  his  feet  were  as  the  feet  of  a  bear,  and  his  mouth  as 
 the  mouth  of  a  lion :  and  the  dragon  gave  him  his  power, 
 and  his  seat,  and  great  authority. 
 
 3  And  I  saw  one  of  his  heads  as  it  were  wounded  to 
 death  ;  and  his  deadly  wound  was  healed :  and  all  the 
 world  wondered  after  the  beast. 
 
 4  And  they  worshipped  the  dragon  which  gave  power 
 unto  the  beast :  and  they  worshipped  the  beast,  saying, 
 Who  is  like  unto  the  beast  ?  who  is  able  to  make  war  with 
 him  ? 
 
 5  And  there  was  given  unto  him  a  mouth  speakino- 
 great  things  and  blasphemies  ;  and  power  was  given  unto 
 him  to  continue  forty  arid  two  months. 
 
 6  And  he  opened  his  mouth  in  blasphemy  against  God, 
 to  blaspheme  his  name,  and  his  tabernacle,  and  them  that 
 dwell  in  heaven. 
 
 7  And  it  was  given  unto  him  to  make  war  with  the 
 saints,  and  to  overcome  them  :  and  power  was  given  him 
 over  all  kindreds,  and  tongues,  and  nations. 
 
 8  And  all  that  dwell  upon  the  earth  shall  worship  him, 
 whose  names  are  not  written  in  the  book  of  life  of  tlie 
 Lamb  slain  from  the  foundation  of  the  world. 
 
 9  If  any  man  have  an  ear,  let  him  hear. 
 
 10  He  that  kadeth  into  captivity  shall  go  into  capti- 
 vity:  he  that  killeth  with  the  sword  must  be  killed  with 
 the  sword.  Here  is  the  patience  and  the  faith  of  the 
 saints, 
 
 §  S3.     REV.  xiii.  11,  to  the  end. 
 
 The  fourth  Division  of  the  little  Book,  in  which  is  repre- 
 sented the  spiritual  Dominion  of  the  Church  of  Rome, 
 supported  and  sanctioned  by  the  secular  Powers  of  Europe 
 during  the  1260  Years, 
 
 11  And  I  beheld  another  beast  coming  up  out  of  tlie 
 earth  ;  and  he  had  two  horns  like  a  lamb,  and  he  spake 
 as  a  dragon. 
 
 VOL.  II.  X  X 
 
G74!  PROBABLE  PREDICTION  OP  THE  REFORMATION. 
 
 Julian  Pe-        12  And  he  exerciseth  all  the  power  of  the  first  beast  Asia  Minor. 
 V^t'.'^/K^*  before  him,  and  causeth  the  earth  and  them  which  dwell 
 96.  ^'*'        '  therein  to  worship  the  first  beast  whose  deadly  wound 
 
 was  healed. 
 
 13  And  he  doeth  great  wonders,  so  that  he  maketh 
 
 fire  come  down  from  heaven  on  the  earth  in  the  sight  of 
 
 men, 
 
 li  And  deceiveth  them  that  dwell  on  the  earth  by  the 
 
 means  of  those  miracles  which  he  had  power  to  do  in  the 
 
 sight  of  the  beast ;  saying  to  them  that  dwell  on  the 
 
 earth,  that  they  should  make  an  image  to  the  beast,  which 
 
 had  the  wound  by  a  sword,  and  did  live. 
 
 15  And  he  had  power  to  give  life  unto  the  image  of 
 the  beast,  that  the  image  of  the  beast  should  both  speak, 
 and  cause  that  as  many  as  would  not  worship  the  image 
 of  the  beast  should  be  killed. 
 
 1 6  And  he  caused  all,  both  small  and  great,  rich  and 
 poor,  free  and  bond,  to  receive  a  mark  in  their  right  hand, 
 or  in  their  foreheads : 
 
 17  And  that  no  man  might  buy  or  sell,  save  he  that 
 had  the  mark,  or  the  name  of  the  beast,  or  the  number  of 
 his  name. 
 
 1 8  Here  is  wisdom.  Let  him  that  hath  understanding 
 count  the  number  of  the  beast :  for  it  is  the  number  of 
 a  man ;  and  his  number  is  six  hundred  threescore  and 
 six. 
 
 }  34.     REV.  xiv.  1 — 13. 
 
 Theffth  Division  of  the  little  Book  contains  a  Representa- 
 tion of  the  depressed  Condition  of  the  spiritual  Church  of 
 God  during  the  1260  Years — The  Reformation  hy  Lu- 
 ther— The  present  Efforts  of  England  to  enlighten  Man- 
 kind ;  and  a  future  still  more  successful  opposition  to 
 Popery,  are  probably  predicted  under  the  Representation 
 of  three  Angels,  appealing  to  Mankind. 
 
 1  And  I  looked,  and,  lo,  a  Lamb  stood  on  the  mount 
 Sion,  and  with  him  an  hundred  forty  and  four  thousand, 
 having  his  Father's  name  written  in  their  foreheads. 
 
 2  And  I  heard  a  voice  from  heaven,  as  the  voice  of 
 many  waters,  and  as  the  voice  of  a  great  thunder :  and  I 
 heard  the  voice  of  harpers  harping  with  their  harps: 
 
 3  And  they  sung  as  it  were  a  new  song  before  the 
 throne,  and  before  the  four  beasts,  and  the  elders  :  and 
 no  man  could  learn  that  song  but  the  hundred  and  forty 
 and  four  thousand,  which  were  redeemed  from  the  earth. 
 
 4  These  are  they  which  were  not  defiled  with  women ; 
 for  they  are  virgins.  These  are  they  which  follow  the 
 Lamb  withersoever  he  goeth.  These  were  redeemed 
 iVom  among  men,  being  the  first-fruits  unto  God  and  to 
 the  Lamb. 
 
UNIVERSAL  DIFFUSION  OF  CHRISTIANITY.  675 
 
 Julian  Pe-        5  And  in  their  mouth  was  found  no  guile  :  for  they  are  Asia  Minor. 
 
 \;°f4^^^;^  without  fault  before  the  throne  of  God. 
 
 96.  "  '6  And  I  saw  another  angel  fly  in  the  midst  of  heaven, 
 
 having  the  everlasting  gospel  to  preach  unto  them  that 
 dwell  on  the  earth,  and  to  every  nation,  and  kindred,  and 
 tongue,  and  people, 
 
 7  Saying  with  a  loud  voice,  Fear  God,  and  give  glory 
 to  him  ;  for  the  hour  of  his  judgment  is  come  :  and  wor- 
 ship him  that  made  heaven,  and  earth,  and  the  sea,  and 
 the  fountains  of  waters. 
 
 8  And  there  followed  another  angel,  saying,  Babylon  is 
 fallen,  is  fallen,  that  great  city,  because  she  made  all 
 nations  drink  of  the  wine  of  the  wrath  of  her  fornication. 
 
 9  And  the  third  angel  followed  them,  saying  with  a 
 loud  voice.  If  any  man  worship  the  beast  and  his  image, 
 and  receive  his  mark  in  his  forehead,  or  in  his  hand, 
 
 10  The  same  shall  drink  of  the  wine  of  the  wrath  of 
 God,  which  is  poured  out  without  mixture  into  the  cup  of 
 his  indignation  ;  and  he  shall  be  tormented  with  fire  and 
 brimstone  in  the  presence  of  the  holy  angels,  and  in  the 
 presence  of  the  Lamb  : 
 
 1 1  And  the  smoke  of  their  torment  ascendeth  up  for 
 ever  and  ever :  and  they  have  no  rest  day  nor  night,  who 
 worship  the  beast  and  his  image,  and  whosoever  receiveth 
 the  mark  of  his  name. 
 
 12  Here  is  the  patience  of  the  saints;  here  are  they 
 that  keep  the  commandments  of  God,  and  the  faith  of 
 Jesus. 
 
 13  And  I  heard  a  voice  from  heaven,  saying  unto  me, 
 Write,  Blessed  are  the  dead  which  die  in  the  Lord  from 
 henceforth  :  Yea,  saith  the  Spirit,  that  they  may  rest  from 
 their  labours  ;  and  their  works  do  follow  them. 
 
 §  35.     REV.  xiv.  14,  to  the  end.     xv.  I — 4. 
 
 TJie  Contents  of  the  Uttle  Book  having  been  related,  the 
 Proiihet  proceeds  to  the  sounding  of  the  third  woe  Truni' 
 pelf  when  the  seven  Vials  are  to  be  poured  out,  or  the 
 seven  Thunders  to  sound,  which  the  Angel  forbade  St, 
 John  to  write  (Rev.  x.  4.)  till  he  had  revealed  the  Prc' 
 dictions  of  the  little  Book — It  iras  declared  (chap.  x.  7.) 
 that  the  Myslerij  of  God  should  be  completed  in  the  Days 
 of  the  Voice  of  the  seventh  Angel — The  terrible  Events 
 which  shall  precede  the  establishnient  of  the  Kingdom  of 
 Christ,  at  the  end  of  the  1260  Years,  are  related  under 
 the  Emblems  of  the  Vintage, and  the  Harvest  of  the  Wrath 
 of  God ;  and  the  Triumph  of  the  Church  of  God,  after 
 the  completion  of  his  Judgments  is  anticipated. 
 
 14  And  I  looked,  and  behold  a  white  cloud,  and  upon 
 
 X  X  2 
 
Great  CONVULSIONS  and  REVOLUTIONS  predicted. 
 
 the  cloud  one  sat  like  unto  the  Son  of  man,  having  on  his  Asia  Minor, 
 head  a  golden  crown,  and  in  his  hand  a  sharp  sickle. 
 
 15  And  another  angel  came  out  of  the  temple,  crying 
 with  a  loud  voice  to  him  that  sat  on  the  cloud,  Thrust  in     • 
 thy  sickle,  and  reap :  for  the  time  is  come  for  thee  to 
 reap  :  for  the  harvest  of  the  earth  is  ripe. 
 
 1 6  And  he  that  sat  on  the  cloud  thrust  in  his  sickle  on 
 the  earth ;  and  the  earth  was  reaped. 
 
 1 7  And  another  angel  came  out  of  the  temple  which  is 
 in  heaven,  he  also  having  a  sharp  sickle. 
 
 18  And  another  angel  came  out  from  the  altar,  which 
 had  power  over  fire ;  and  cried  with  a  loud  cry  to  him 
 that  had  the  sharp  sickle,  saying,  Thrust  in  thy  sharp 
 sickle,  and  gather  the  clusters  of  the  vine  of  the  earth ; 
 for  her  grapes  are  fully  ripe. 
 
 19  And  the  angel  thrust  in  his  sickle  into  the  earth, 
 and  gathered  the  vine  of  the  earth,  and  cast  it  into  the 
 great  wine-press  of  the  wrath  of  God. 
 
 20  And  the  wine-press  was  trodden  without  the  city, 
 and  blood  came  out  of  the  wine-press,  even  unto  the 
 horse-bridles,  by  the  space  of  a  thousand  and  six  hundred 
 furlongs. 
 
 1  And  I  saw  another  sign  in  heaven,  great  and  marvel- 
 lous, seven  angels  having  the  seven  last  plagues  :  for  in 
 them  is  filled  up  the  wrath  of  God. 
 
 2  And  I  saw  as  it  were  a  sea  of  glass  mingled  with 
 fire ;  and  them  that  had  gotten  the  victory  over  the  beast, 
 and  over  his  image,  and  over  his  mark,  and  over  the 
 number  of  his  name,  stand  on  the  sea  of  glass,  having  the 
 harps  of  God. 
 
 3  And  they  sing  the  song  of  Moses  the  servant  of  God, 
 and  the  song  of  the  Lamb,  saying.  Great  and  marvellous 
 are  thy  works,  Lord  God  Almighty  :  just  and  true  are 
 thy  ways,  thou  King  of  saints. 
 
 4  Who  shall  not  fear  thee,  O  Lord,  and  glorify  thy 
 name  1  for  thou  only  art  holy  :  for  all  nations  shall  come 
 and  worship  before  thee ;  for  thy  judgments  are  made 
 manifest. 
 
 \SQ.  REV.xv.  5— 8.  xvi.  1. 
 Tlie  seventh  woe  Trumpet,  which  was  described  in  the  first 
 Part  of  the  Vision  concerning  the  1260  Years,  as  sound- 
 ing after  the  completion  of  the  progress  of  the  Moham- 
 medan Powers,  (which  finally  ceased  in  1698,  Rev.  xi. 
 15 — 18.^  and  which  terminated  the  Prophetic  History 
 of  the  Eastern  Empire,  till  the  time  of  the  overthrow 
 of  that  Religion,  now  sounds;  and  seven  Angels  are 
 represented  as  preparing  the  Vials  of  God's  Wrath, 
 to  punish  the  Earth,  the  Mohammedan,  Papal,  and  Infi- 
 del Powers,  before  the  Day  of  universal  Christianity  be- 
 gi7is,    1698 — 1860. 
 
FRENCH  REVOLUTION  PROBABLY  PREDICTED.       QTJ 
 
 riod*^4n)a         ^  "^"^  ^^^^^  '^^'  ^  looked,  and,  behold,  the  temple  of  Asia  Minor. 
 Vulgar /Era  ^^^  tabernacle  of  the  testimony  in  heaven  was  opened  : 
 *J6.  6  And  the  seven  angels  came  out  of  the  temple,  having 
 
 the  seven  plagues,   clothed  in  pure  and  white  linen,  and 
 
 having  their  breasts  girded  with  golden  girdles. 
 
 7  And  one  of  the  four  beasts  gave  unto  the  seven 
 angels  seven  golden  vials,  full  of  the  wrath  of  God,  who 
 liveth  for  ever  and  ever. 
 
 8  And  the  temple  was  filled  with  smoke  from  the  glory 
 of  God,  and  from  his  power  ;  and  no  man  was  able  to 
 enter  into  the  temple,  till  the  seven  plagues  of  the  seven 
 angels  were  fulfilled. 
 
 1  And  I  heard  a  great  voice  out  of  the  temple  saying 
 to  the  seven  angels,  Go  your  ways,  and  pour  out  the  vials 
 of  the  wrath  of  God  upon  the  earth, 
 
 §  37.     REV.  xvi.  2. 
 
 The  first  Vial  is  poured  out^  and  the  Harvest  of  the  Wrath 
 of  God,  begins — Soine  severe  Calamity  between  the  com- 
 pletion of  the  progress  of  Mohammedanism,  and  the  ap- 
 proaching end  of  the  1260  Years  is  predicted — JVe  con- 
 sider the  pouring  out  of  this  Vial  to  be  predictive  of  the 
 French  Revolution,  that  Event  being  the  most  terrible 
 Calamity  which  has  hitherto  happened  to  the  Votaries  of 
 the  Papal  Religion,  which  in  its  Effects  is  still  agitating 
 the  whole  civilized  World — The  Sore,  which  is  predicted 
 as  afflicting  the  Papacy,  may  be  Infidelity,    1789 — 1791. 
 
 2  And  the  first  went,  and  poured  out  his  vial  upon  the 
 earth ;  and  there  fell  a  noisome  and  grievous  sore  upon 
 the  men  which  had  the  mark  of  the  beast,  and  upon  them 
 which  worshipped  his  image. 
 
 §  '6^.     REV.  xvi.  3. 
 
 The  second  Vial  is  jjoured  out — The  Sea  becomes  Blood — 
 This  Figure  may  describe  the  sanguinary  Wars  and  Mas- 
 sacres which  then  afflicted  the  World,     1  791 — 1794. 
 
 3  And  the  second  angel  poured  out  his  vial  upon  the 
 sea ;  and  it  became  as  the  blood  of  a  dead  man ;  and 
 every  living  soul  died  in  the  sea, 
 
 §  Sd.  REV.  xvi.  4 — 7. 
 The  third  Vial  is  poured  out,  the  Rivers  and  Fountains  be- 
 come Blood — By  these  Emblems  may  be  denoted  the  Pol- 
 lutions of  Infidelity  on  the  sources  of  Knowledge  and  the 
 Devastations  of  the  lesser  States  of  Europe,  during  the 
 revolutionary  Wars.     1794 — 1801. 
 
 4  And  the  third  angel  poured   out  his  vial  upon  the 
 rivers  and  fountains  of  waters  ;  and  they  became  blood. 
 
678  LATE  EVENTS  PROBABLY  PREDICTED— CHAP.  XV. 
 
 Julian  Pe-        5  And  I  heard  the  angel  of  the  waters  say,  Thou  art  Asia  Minor. 
 riod,47g).   righteous,  O  Lord,  which  art,  and  wast,  and  shalt  be,  be- 
 Vulgar^Era,  ^^^^^^  ^^^^  hast  judged  thus. 
 
 6  For  they  have  shed  the  blood  of  saints  and  pro- 
 phets, and  thou  hast  given  them  blood  to  drink  ;  for  they 
 are  worthy. 
 
 7  And  I  heard  another  out  of  the  altar  say,  Even  so, 
 Lord  God  Almighty,  true  and  righteous  are  thy  judg- 
 ments. 
 
 §  40.     REV.  xvi.  8,  9. 
 
 The  fourth  Vial  is  poured  out — the  World  is  represented  as 
 scorched  rvith  the  Heat  of  the  Su7i — As  this  is  the  rvell- 
 known  Emblem  of  Sovereignty,  the  Empire  of  Napoleon 
 7nay  be  represented.     1801 — 1814. 
 
 8  And  the  fourth  angel  poured  out  his  vial  upon  the 
 sun ;  and  power  was  given  unto  him  to  scorch  men  with 
 fire. 
 
 9  And  men  were  scorched  with  great  heat,  and  blas- 
 phemed the  name  of  God,  which  hath  power  over  these 
 plagues  :  and  they  repented  not  to  give  him  glory. 
 
 §  41.     REV.  xvi.  10,  11. 
 
 The  ffth  Vial  is  j^oured  out — The  Votaries  of  the  Pajyacy 
 are  represented  in  a  distressed  and  agonized  Condition — • 
 We  are  now  living  under  this  Vial — Possibly  by  this  Em- 
 blem may  be  intended  the  hatred  of  Papal  Rome  to  that 
 increasing  and  irresistible  progress  of  Knowledge,  which 
 demonstrates  the  Absurdities  and  Errors  of  the  papal  Re- 
 ligion, rvithout  producing  Reformation  and  Repefitance. 
 
 10  And  the  fifth  angel  poured  out  his  vial  upon  the 
 seat  of  the  beast ;  and  his  kingdom  was  full  of  darkness  ; 
 and  they  gnawed  their  tongues  for  pain, 
 
 1 1  And  blasphemed  the  God  of  heaven  because  of  their 
 pains  and  their  sores,  and  repented  not  of  their  deeds. 
 
 §  4:2,  REV.  xvi.  12—16. 
 The  sixth  Vial  is  poured  out — By  this  Time  the  end  of  the 
 1260  Years  approaches — The  Emblems  under  this  Vial 
 represent  the  nearer,  though  still  gradual  downfal  of  the 
 Turkish  Empire,  the  preparation  for  the  restoration  of 
 the  Jews,  and  the  commencement  of  the  great  Confede- 
 racy of  the  Antichristian  Powers  against  the  Church  of 
 Christ,  in  Palestine^  under  the  Influence  of  evil  Principles 
 or  false  Religions, 
 
 12  And  the  sixth  angel  poured  out  his  vial  upon  the 
 great  river  Euphrates ;  and  the  water  tliereof  was  dried 
 up,  that  the  way  of  the  kings  of  the  cast  might  be  pre- 
 pared. 
 
Last  political  contest  between  good  and  evil  predicted.  679 
 
 Julian  Pe-        13  And  I  saw  three  unclean  spirits  like  frogs  come  out  Asia  Minor. 
 VufgatiSa  ^^  ^^'^  mouth  of  the  dragon,  and  out  of  the  mouth  of  the 
 96.  '  beast,  and  out  of  the  mouth  of  the  false  prophet. 
 
 14  For  they  are  the  spirits  of  devils,  working  miracles, 
 which  go  forth  unto  the  kings  of  the  earth  and  of  the 
 whole  world,  to  gather  them  to  the  battle  of  that  great 
 day  of  God  Almighty. 
 
 15  Behold,  I  come  as  a  thief.  Blessed  is  he  that 
 watcheth,  and  keepeth  his  garments,  lest  he  walk  naked, 
 and  they  see  his  shame. 
 
 16  And  he  gathered  them  together  into  a  place  called 
 in  the  Hebrew  tongue  Armageddon. 
 
 §  43.     REV.  xvi.  17,  to  the  end. 
 
 The  seventh  Vial  is  poured  out — The  12G0  Years  are  now 
 past — The  Vintage  of  the  Wrath  of  God,  long  predicted 
 hy  the  a?icic7it  Proj)hets,  now  begins — Great  Convulsions ^ 
 long  Wars  over  the  Earth — The  Decision  of  the  lo?ig 
 Contest  between  Good  and  Evil  now  arrives — The  Union 
 of  the  false  Religions  of  the  Papacy,  and  Infidelity 
 against  the  Remnant  of  the  Church,  against  the  Jews  who 
 assemble  for  their  long  promised  Restoration,  and  against 
 the  great  maritime  Nation,  j)robably  England  (Isai.  xvii. 
 18.)  till  the  Battle  of  Armageddon,  in  Palestine,  now 
 takes  place, — It  is  'probable  that  manij  Years  may  be  in* 
 eluded  under  this  Vial. 
 
 1 7  And  the  seventh  angel  poured  out  his  vial  into  the 
 air ;  and  there  came  a  great  voice  out  of  the  temple  of 
 heaven,  from  the  throne,  saying,  It  is  done. 
 
 18  And  there  were  voices,  and  thunders,  and  light- 
 nings ;  and  there  was  a  great  earthquake,  such  as  was  not 
 since  men  were  upon  the  earth,  so  mighty  an  earthquake, 
 ajid  so  great. 
 
 19  And  the  great  city  was  divided  into  three  parts,  and 
 the  cities  of  the  nations  fell :  and  great  Babylon  came  in 
 remembrance  before  God,  to  give  unto  her  the  cup  of  the 
 wine  of  the  fierceness  of  his  wrath. 
 
 20  And  every  island  fled  away,  and  the  mountains  were 
 not  found. 
 
 21  And  there  fell  upon  men  a  great  hail  out  of  heaven, 
 every  stone  about  the  weight  of  a  talent :  and  men  blas- 
 phemed God  because  of  the  plague  of  the  hail :  for  the 
 plague  thereof  was  exceeding  great. 
 
 §  44.     REV.  xvii.  1,  to  the  end. 
 
 After  the  general  Annunciation  of  tJiese  great  Events,  the 
 Prophet  is  shewn  the  History  and  State  of  the  Papacy 
 Inforc  its  final  overthrow. 
 
C80  GENERAL,  PROPHETICAL,  AND  HISTORICAL 
 
 Julian  Pe-        1  And  there  came  one  of  the  seven  angels  which  had  Asia  Minor. 
 Vu^'^.^;  the  seven  vials,   and  talked   with  me,   saying  unto  me, 
 9<j.  ^  '  Come  hither  ;  I  will  shew  unto  thee  the  judgment  of  the 
 
 great  whore  that  sitteth  upon  many  waters : 
 
 2  With  whom  the  kings  of  the  earth  have  committed 
 fornication,  and  the  inhabitants  of  the  earth  have  been 
 made  drunk  with  the  wine  of  her  fornication. 
 
 3  So  he  carried  me  away  in  the  spirit  into  the  wilder- 
 ness:  and  I  saw  a  woman  sit  upon  a  scarlet-coloured 
 beast,  full  of  names  of  blasphemy,  having  seven  heads  and 
 ten  horns. 
 
 4  And  the  woman  was  arrayed  in  purple  and  scarlet 
 colour,  and  decked  with  gold  and  precious  stones  and 
 pearls,  having  a  golden  cup  in  her  hand  full  of  abomina- 
 tions and  filthiness  of  her  fornication  : 
 
 5  And  upon  her  forehead  ivas  a  name  written,  MYS- 
 TERY, BABYLON  THE  GREAT,  THE  MOTHER 
 OF  HARLOTS  AND  ABOMINATIONS  OF  THE 
 EARTH. 
 
 6  And  I  saw  the  woman  drunken  with  the  blood  of  the 
 saints,  and  with  the  blood  of  the  martyrs  of  Jesus  :  and 
 when  I  saw  her,  I  wondered  with  great  admiration. 
 
 7  And  the  angel  said  unto  me.  Wherefore  didst  thou 
 marvel  ?  I  will  tell  thee  the  mystery  of  the  woman,  and 
 of  the  beast  that  carrieth  her,  which  hath  the  seven  heads 
 and  ten  horns. 
 
 8  The  beast  that  thou  sawest  was,  and  is  not ;  and  shall 
 ascend  out  of  the  bottomless  pit,  and  go  into  perdition  : 
 and  they  that  dwell  on  the  earth  shall  wonder,  (whose 
 names  were  not  written  in  the  book  of  life  from  the  foun- 
 dation of  the  world,)  when  they  behold  the  beast  that  was, 
 and  is  not,  and  yet  is. 
 
 9  And  here  is  the  mind  which  hath  wisdom.  The 
 seven  heads  are  seven  mountains,  on  which  the  woman 
 sitteth. 
 
 10  And  there  are  seven  kings  :  five  are  fallen,  and  one 
 is,  and  the  other  is  not  yet  come  ;  and  when  he  cometh,  he 
 must  continue  a  short  space. 
 
 1 1  And  the  beast  that  was,  and  is  not,  even  he  is  the 
 eighth,  and  is  of  the  seven,  and  gocth  into  perdition. 
 
 12  And  the  ten  horns  which  thou  sawest  are  ten  kings, 
 which  have  received  no  kingdom  as  yet ;  but  receive 
 power  as  kings  one  hour  with  the  beast. 
 
 13  These  have  one  mind,  and  shall  give  their  power 
 and  strength  unto  the  beast. 
 
 14  These  shall  make  war  with  the  Lamb,  and  the  Lamb 
 shall  overcome  them :  for  he  is  Lord  of  lords,  and  King 
 of  kings  :  and  they  that  are  with  him  are  called,  and  cho- 
 sen, and  faithful. 
 
 15  And  he  saith  unto  mc.  The  waters  which  thou  saw- 
 
SURVEY  OF  THE  PAPAL  APOSTACY-CHAP.  XV.  B81 
 
 Julian  Pe-    est,  where  the  whore  sitteth,  are  peoples,  and  multitudes,  Asia  Minor. 
 
 riod,  47^.        I  nations,  and  tongues. 
 
 vulgar^ra,  ^^  ^^^ '^^^^  ten  horns  which  thou  sawcst  upon  the 
 beast,  these  shall  hate  the  whore,  and  shall  make  her  de- 
 solate and  naked,  and  shall  eat  her  flesh,  and  burn  her 
 
 with  fire.  .     ,  r  lai  i  %,  ,.,;il 
 
 17  For  God  hath  put  in  their  hearts  to  fulhl  his  will, 
 and  to  agree,  and  give  their  kingdom  unto  the  beast,  until 
 the  words  of  God  shall  be  fulfilled. 
 
 18  And  the  woman  which  thou  sawest  is  that  great  city 
 which  reigneth  over  the  kings  of  the  earth. 
 
 §  45.     REV.  xviii.  I,  to  the  end. 
 .      The  downfal  of  the  Papacy  and  Irrellgwn  is  described  at 
 
 length. 
 
 1  And  after  tl.ese  things  1  saw  another  angel  come 
 down  from  heaven,  having  great  power  ;  and  the  earth 
 was  lightened  with  his  glory.  ,,„:„„ 
 
 2  And  he  cried  mightily  with  a  strong  voice,  say.ng, 
 Babylon  the  great  is  fallen,  is  fallen,  and  is  become  the 
 hrbiLtion  of  devils,  and  the  hold  of  every  foul  sp.r.t,  and 
 a  ca-re  of  every  unclean  and  hateful  bud.  . 
 
 ^For  all  nations  have  drunk  of  'he  -'ne  of  the  wrath 
 of  her  fornication,  and  the  kings  of  the  earth  have  com- 
 mit ed  fornication  with  her,  and  the  merchants  of  the  earth 
 Ze  waxed  rich  through  the  abundance  of  her  del.caces 
 
 4  And  I  heard  another  voice  from  heaven,  saymg. 
 Come  out  of  her,  my  people,  that  ye  be  not  partakers  of 
 her  sins,  and  that  ye  receive  not  of  her  pl»g"^^- 
 
 5  For  her  sins  have  reached  .mto  heaven,  and  Cod  hath 
 remembered  her  iniquities.  , , 
 
 0  Reward  her  even  as  she  rewarded  you,  and  double 
 unto  he.  double  according  to  her  works  :  tn  the  cup  wh.ch 
 she  hath  filled,  fill  to  her  double. 
 
 7  How  much  she  hath  glorified  herself,  »"<1  ''.^«i^  ''^ 
 ciouslv    so  much  tormem  and  sorrow  give  her .  foi  slie 
 sLith  in  herTreart,  I  sit  a  queen,  and  am  no  widow,  and 
 
 "'1'  IWor^U  her  plagues  ^^^^^^  ^ 
 and  mourning,  and  famine;  'j"'!/''^  .^1  wl^  i  Xe  h 
 burned  with  h>e :  for  strong  «  the  Lord  Ood  who  jiidgetl. 
 
 '"'^9  And  the  kings  of  the  earth,  who  have  committed  for- 
 in  one  hour  is  thy  judgment  come. 
 
682  GENERAL  OVERTHROW  OF  EVIL— CHAP  XV. 
 
 Julian  Pe-         1 1  And  the  merchants  of  the  earth  shall  weep  and  Asia  Minor. 
 V^'aS-'a  ^""^^^^  ^^^^  ^^^^*'  ^^^  ^^  ^^^^  buyeth  their  merchandise 
 1)6.  ^^^    ''^'  any  more  ; 
 
 12  The  merchandise  of  gold,  and  silver,  and  precious 
 stones,  and  of  pearls,  and  fine  linen,  and  purple,  and  silk, 
 and  scarlet,  and  all  thyine  wood,  and  all  manner  vessels  of 
 ivory,  and  all  manner  vessels  of  most  precious  wood,  and 
 of  brass,  and  iron,  and  marble, 
 
 13  And  cinnamon,  and  odours,  and  ointments,  and 
 frankincense,  and  wine,  and  oil,  and  fine  flour,  and  wheat, 
 and  beasts,  and  sheep,  and  horses,  and  chariots,  and 
 slaves,  and  souls  of  men. 
 
 14  And  the  fruits  that  thy  soul  lusted  after  are  de- 
 parted from  thee,  and  all  things  which  were  dainty  and 
 goodly  are  departed  from  thee,  and  thou  shalt  find  them 
 no  more  at  all. 
 
 15  The  merchants  of  these  things,  which  were  made 
 rich  by  her,  shall  stand  afar  off  for  the  fear  of  her  tor- 
 ment, weeping  and  wailing, 
 
 16  And  saying,  Alas,  alas,  that  great  city,  that  was 
 clothed  in  fine  linen,  and  purple,  and  scarlet,  and  decked 
 with  gold,  and  precious  stones,  and  pearls  ! 
 
 1 7  For  in  one  hour  so  great  riches  is  come  to  nought. 
 And  every  ship-master,  and  all  the  company  in  ships,  and 
 sailors,  and  as  many  as  trade  by  sea,  stood  afar  off, 
 
 18  And  cried  when  they  saw  the  smoke  of  her  burning, 
 saying,  What  city  is  like  unto  this  great  city  ! 
 
 1 9  And  they  cast  dust  on  their  heads,  and  cried,  weep- 
 ing and  waihng,  saying,  Alas,  alas,  that  great  city, 
 wherein  were  made  rich  all  that  had  ships  in  the  sea  by 
 reason  of  her  costliness !  for  in  one  hour  is  she  made  de- 
 solate. 
 
 20  Rejoice  over  her,  thou  heaven,  and  i/e  holy  apostles 
 and  prophets ;  for  God  hath  avenged  you  on  her. 
 
 21  And  a  miglity  angel  took  up  a  stone  like  a  great 
 millstone,  and  cast  it  into  the  sea,  saying.  Thus  with  vio- 
 lence shall  that  great  city  Babylon  be  thrown  down,  and 
 shall  be  found  no  more  at  all. 
 
 22  And  the  voice  of  harpers,  and  musicians,  and  of 
 pipers,  and  trumpeters,  shall  be  heard  no  more  at  all  in 
 thee ;  and  no  craftsman,  of  whatsoever  craft  he  be^  shall 
 be  found  any  more  in  thee ;  and  the  sound  of  a  millstone 
 shall  be  heard  no  more  at  all  in  thee ; 
 
 23  And  the  light  of  a  candle  shall  shine  no  more  at  all 
 in  thee  ;  and  the  voice  of  the  bridegroom  and  of  the  bride 
 shall  be  heard  no  more  at  all  in  thee  :  for  thy  merchants 
 were  the  great  men  of  the  earth ;  for  by  thy  sorceries 
 were  all  nations  deceived. 
 
 24  And  in  her  was  found  the  blood  of  prophets,  and  of 
 saints,  and  of  all  that  were  slain  upon  the  earth. 
 
TuE  JOY  OF  MANKIND  tPON  the  OVERTHROW  of  EVIL.  683 
 
 Asia  Minor. 
 Julian  Pe-  §46.      REV.  xix.  1 — 10. 
 
 VnlgariEra, /Jejoicmg  of  the  Spiritual  Church  over  the  Donmfal  of  its 
 ^'  idolatrous  and  persecuting  Enemies. 
 
 1  And  after  these  things  I  heard  a  great  voice  of  much 
 people  in  the  heaven,  saying,  Alleluia ;  Sa  vation,  and 
 elory,  and  honour,  and  power,  unto  the  Lord  our  Ood  : 
 
 2  For  true  and  righteous  are  his  judgments:  tor  he 
 hath  judged  the  great  whore,  which  did  corrupt  the  earth 
 with  her  fornication,  and  hath  avenged  the  blood  of  his 
 servants  at  her  hand.  .     -,  ,  i 
 
 3  And  again  they  said.  Alleluia.     And  her  smoke  rose 
 
 up  for  ever  and  ever.  ^    ,      p       i       . 
 
 4  And  the  four  and  twenty  elders  and  the  four  beasts 
 fell  down  and  worshipped  God  that  sat  on  the  throne, 
 savmg,  Amen ;  Alleluia.  .        ^i    • 
 
 5  And  a  voice  came  out  of  the  throne,  saymg.  Praise 
 our  God,  all  ye  his  servants,  and  ye  that  fear  hun,  both 
 
 small  and  great.  ^  i  v    i 
 
 6  And  I  heard  as  it  were  the  voice  of  a  great  multitude, 
 and  as  the  voice  of  many  waters,  and  as  the  voice  ot 
 mighty  thunderings,  saying,  Alleluia  ;  for  the  Lord  God 
 omnipotent  reigneth.  ,     .      ,  .    i  •     . 
 
 7  Let  us  be  glad  and  rejoice,  and  give  honour  to  him 
 for  the  marriage  of  the  Lamb  is  come,  and  his  wife  hath 
 made  herself  ready.  ,      n  i  i 
 
 8  And  to  her  was  granted  that  she  should  be  arrayed 
 in  fine  linen,  clean  and  white:  for  the  fine  bnen  is  the 
 righteousness  of  saints. 
 
 9  And  he  saith  unto  me.  Write,  Blessed  are  they  which 
 are  called  unto  the  marriage-supper  of  the  Lamb.  And 
 he  saith  unto  me.  These  are  the  true  saymgs  of  God. 
 
 10  And  I  fell  at  his  feet  to  worship  him.  And  he  said 
 unto  me,  See  thou  do  it  not :  I  am  thy  fellow-servant,  and 
 of  thy  brethren  that  have  the  testimony  of  Jesus  :  worship 
 God :  for  the  testimony  of  Jesus  is  the  spirit  of  prophecy. 
 
 §47.  REV.  xix.  11,  to  the  end. 
 Probable  visible  Manifestation  of  the  Son  of  God  at  the 
 final  overthrow  of  Evil,  as  he  had  appeared  to  the  1  atri- 
 archs,  and  to  the  Apostles,  after  his  Resurrection— and 
 the  Commencement  of  a  new  Dispensation,  and  the  In- 
 umph  of  a  spiritual  Church. 
 
 11  And  I  saw  heaven  opened,  and  behold,  a  white 
 horse  ;  and  he  that  sat  upon  him  was  called  Faithful  and 
 True :  and  in  righteousness  he  doth  judge  and  make  war. 
 
 12  His  eyes  were  as  a  flame  of  fire,  and  on  his  head 
 were  many  crowns ;  and  he  had  a  name  written,  that  no 
 man  knew  but  he  himself. 
 
684  The  visible  Manifestation  of  Christ  to  the  World, 
 
 Julian  Pe-        13  And  lie  7vas  clothed  with  a  vesture  dipped  in  blood  :  Asia  Minor. 
 Vu?'  ^^^    ^"^  ^^'^  name  is  called  the  word  of  God. 
 96.  '      14  And  the  armies  which  were  in  heaven  followed  him 
 
 upon  white  horses,  clothed  in  fine  linen,  white  and  clean, 
 
 15  And  out  of  his  mouth  goeth  a  sharp  sword,  that 
 with  it  he  should  smite  the  nations  :  and  he  shall  rule  them 
 with  a  rod  of  iron  ;  and  he  treadeth  the  wine-press  of  the 
 fierceness  and  wrath  of  Almighty  God. 
 
 16  And  he  hath  on  Ms  vesture  and  on  his  thigh  a 
 name  written,  KING  OF  KINGS,  AND  LORD  OF 
 LORDS. 
 
 1 7  And  I  saw  an  angel  standing  in  the  sun ;  and  he 
 cried  with  a  loud  voice,  saying,  to  all  the  fowls  that  fly 
 in  the  midst  of  heaven,  Come  and  gather  yourselves  to- 
 gether unto  the  supper  of  the  great  God  ; 
 
 18  That  ye  may  eat  the  flesh  of  kings,  and  the  flesh  of 
 captains,  and  the  flesh  of  mighty  men,  and  the  flesh  of 
 horses,  and  of  them  that  sit  on  them,  and  the  flesh  of  all 
 men^  both  free  and  bond,  both  small  and  great. 
 
 19  And  I  saw  the  beast,  and  the  kings  of  the  earth,  and 
 their  armies,  gathered  together  to  make  war  against  him 
 that  sat  on  the  horse,  and  against  his  army. 
 
 20  And  the  beast  was  taken,  and  with  him  the  false 
 prophet  that  wrought  miracles  before  him,  with  which  he 
 deceived  them  that  had  received  the  mark  of  the  beast, 
 and  them  that'  worshipped  his  image.  These  both  were 
 cast  alive  into  a  lake  of  fire  burning  with  brimstone. 
 
 21  And  the  remnant  were  slain  with  the  sword  of  him 
 that  sat  upon  the  horse,  which  sword  proceeded  out  of  his 
 mouth  :  and  all  the  fowls  were  filled  with  their  flesh. 
 
 §  48.  REV.  XX.  1 — 6. 
 After  the  long  Convulsions,  and  Wars,  and  Revolutions^ 
 which  attended  the  Overthrow  of  Evil,  a  long  Millenial 
 Period  of  Repose  commences,  which  is  represented  hy  the 
 binding  down  of  Satan — As  the  Spirits  of  many  arose 
 with  Christ  at  his  Resurrection,  the  Spirits  of  the  Mar- 
 tyrs,  and  of  the  Faithful  Church,  are  said  to  live  again 
 with  Christ  during  his  visible  Manifestation  at  this 
 Period.     2000—3000. 
 
 1  And  I  saw  an  angel  come  down  from  heaven,  hav- 
 ing the  key  of  the  bottomless  pit  and  a  great  chain  in 
 his  hand. 
 
 2  And  he  laid  hold  on  the  dragon,  that  old  serpent, 
 which  is  the  Devil,  and  Satan,  and  bound  him  a  thousand 
 years, 
 
 3  And  cast  him  into  the  bottomless  pit,  and  shut  him 
 up,  and  set  a  seal  upon  him,  that  he  should  deceive  the 
 nations  no  more,  till  the  thousand  years  should  be  ful- 
 filled :  and  after  that  he  must  be  loosed  a  little  season. 
 
AS    IN    THE    TM'O    FORMEU    DISPENSATIONS    IS    PREDICTED.  685 
 
 Julian  Pe-        4  And  I  saw  thrones,  and  they  sat  upon  them,  and  Asia  Minor. 
 
 riod,  4799.   judgment  was  given  unto  them :  and  /  saiv  the  souls  ot 
 
 VulgariEra,  ^^^^  ^^lat  were  beheaded  for  the  witness  of  Jesus,  and 
 
 ^'  for  the  word  of  God,  and  which  had  not  worshipped  the 
 
 beast,  neither  his  image,  neither  had  received  lus  mark 
 
 upon  their  foreheads,  or  in  tlieir  hands  ;  and  they  hved 
 
 and  reigned  with  Christ  a  thousand  years. 
 
 5  But  the  rest  of  the  dead  lived  not  agam  until  the 
 thousand  years  were  finished.  This  is  the  first  resur- 
 rection. ,      ,  •       ^      n     ^ 
 
 6  Blessed  and  holy  is  he  that  hath  part  in  the  first  re- 
 surrection  :  on  such  the  second  death  hath  no  power,  but 
 they  shall  be  prie?ts  of  God  and  of  Christ,  and  shall  reign 
 with  him  a  thousand  years. 
 
 §  49.      REV.  XX.  7,  to  the  end. 
 Towards  the  End  of  the  Millcnial  Dispensation  the  Spirit 
 of  Evil  begins  to  revive,  but  its  further  progress  is  stopped 
 by  the  general  Resurrection,  and  the  final  Judgment  oj 
 Mankind* 
 
 7  And  when  the  thousand  years  are  expired,  Satan 
 shall  be  loosed  out  of  his  prison, 
 
 8  And  shall  go  out  to  deceive  the  nations  which  are  in 
 the  four  quarters  of  the  earth,  Gog  and  Magog,  to  gather 
 them  together  to  battle :  the  number  of  whom  is  as  the 
 
 sand  of  the  sea.  ^  ,      n   ■,  .u        i 
 
 9  And  they  went  up  on  the  breadth  of  the  earth,  and 
 compassed  the  camp  of  the  saints  about,  and  the  beloved 
 cityT  and  fire  came  down  from  God  out  of  heaven,  and 
 
 devoured  them.  .      ,    ,  .  -  .    ^^  ^ 
 
 10  And  the  devil  that  deceived  them  was  cast  into  the 
 lake  of  fire  and  brimstone,  where  the  beast  and  the  false 
 prophet  are,  and  shall  be  tormented  day  and  night  for 
 ever  and  ever. 
 
 11  And  I  saw  a  great  white  throne,  and  him  that  sat  on 
 it,  from  whose  face  the  earth  and  the  heaven  fled  away  : 
 and  there  was  found  no  place  for  them. 
 
 12  And  I  saw  the  dead,  small  and  great,  stand  before 
 God:  and  the  books  were  opened:  and  another  book  was 
 opened,  which  is  the  book  of  life :  and  the  dead  were  judged 
 out  of  those  things  which  were  written  in  the  books,  ac- 
 cording to  their  works.  .  , 
 
 13  And  the  sea  gave  up  the  dead  which  were  in  it ;  and 
 death  and  hell  delivered  up  the  dead  which  were  ui  them  : 
 and  they  were  judged  every  man  according  to  the. r  works. 
 
 14  And  death  and  hell  were  cast  into  the  lake  of  fire. 
 
 This  is  the  second  death.  ,       ,       .  •     ,i,,  i,„,,i- 
 
 15  And  whosoever  was  not  tound  written  in  the  book 
 of  life  was  cast  into  the  lake  of  fire. 
 
686  THE  FUTURE  HAPPINESS  OF  MANKIND,  BOTH 
 
 Julian  Pe-  §  50.       REV.  xxi.  1 — 4.  Asia  Minor. 
 
 Vulgar^M  Description  of  the  future  Eternal  Happiness,  ivhen  Deaths 
 96.  '      and  Evil,  and  Grief  shall  exist  no  more  among  Man' 
 
 kitid. 
 
 1  And  I  saw  a  new  heaven  and  a  new  earth  :  for  the 
 first  heaven  and  the  first  earth  were  passed  away,  and  there 
 was  no  more  sea. 
 
 2  And  I  John  saw  the  holy  city,  new  Jerusalem,  coming 
 down  from  God  out  of  heaven,  prepared  as  a  bride  adorned 
 for  her  husband. 
 
 3  And  I  heard  a  great  voice  out  of  heaven,  saying, 
 Behold,  the  tabernacle  of  God  is  with  men,  and  he  will 
 dwell  with  them,  and  they  shall  be  his  people,  and  God 
 himself  shall  be  with  them,  and  be  their  God. 
 
 4  And  God  shall  wipe  away  all  tears  from  their  eyes ; 
 and  there  shall  be  no  more  death,  neither  sorrow,  nor 
 crying,  neither  shall  there  be  any  more  pain;  for  the 
 former  things  are  passed  away. 
 
 §  51.      REV.  xxi.  5 — 8. 
 
 Christ  declares  the  Certainty  and  Truth  of  this  Representa- 
 
 tion — and  invites  all  Men  to  partake  of  this  Happiness. 
 
 5  And  he  that  sat  upon  the  throne  said,  Behold,  I  make 
 all  things  new.  And  he  said  unto  me,  Write  ;  for  these 
 words  are  true  and  faithful. 
 
 6  And  he  said  unto  me,  It  is  done.  I  am  Alpha  and 
 Omega,  the  beginning  and  the  end.  I  will  give  unto  him 
 that  is  athirst,  of  the  fountain  of  the  water  of  life  freely. 
 
 7  He  that  overcometh  shall  inherit  all  things ;  and  I 
 will  be  his  God,  and  he  shall  be  my  son. 
 
 8  But  the  fearful,  and  unbelieving,  and  the  abominable, 
 and  murderers,  and  whoremongers,  and  sorcerers,  and 
 idolaters,  and  all  liars,  shall  have  their  part  in  the  lake 
 which  burneth  with  fire  and  brimstone ;  which  is  the  se- 
 cond death. 
 
 §  52.      REV.  xxi.  9,  to  the  end,  and  xxii.  1 — 9. 
 
 The  spiritual  Happiness  of  the  heavenly  Church,  which  has 
 been  collected  from  among  all  Mankind,  is  further  re- 
 presented under  the  Emblems  of  a  New  Jerusalem,  and 
 another  Paradise — the  well  known  Types  of  the  heavenly 
 State  to  the  two  former  Dispensations, 
 
 9  And  there  came  unto  me  one  of  the  seven  angels 
 which  had  the  seven  vials  full  of  the  seven  last  plagues, 
 and  talked  with  me,  saying.  Come  hither,  I  will  shew  thee 
 the  bride,  the  Lamb's  wife. 
 
 10  And  he  carried  me  away  in  the  Spirit  to  a  great  and 
 high  mountain,  and  shewed  me  that  great  city,  the  holy 
 Jerusalem,  descending  out  of  heaven  from  God, 
 
IN  THE  PRESENT,  AND  IN  THE  INVISIBLE  WORLD.  G87 
 
 Julian  Pe-        11  Having  the  glory  of  God  :  and  her  light  was  like  Asia  Minor. 
 Vd'S-a  ""^^  ^  ^^^"^  ^^^^  precious,  even  like  a  jasper  stone,  clear 
 96.  '  as  crystal ; 
 
 12  And  had  a  wall  great  and  high,  and  had  twelve 
 gates,  and  at  the  gates  twelve  angels,  and  names  written 
 thereon,  which  are  the  names  of  the  twelve  tribes  of  the 
 children  of  Israel: 
 
 13  On  the  east  three  gates  ;  on  the  north  three  gates  ; 
 on  the  south  three  gates  ;  and  on  the  west  three  gates. 
 
 14  And  the  wall  of  the  city  had  twelve  foundations, 
 and  in  them  the  namas  of  the  twelve  apostles  of  the  Lamb. 
 
 15  And  he  that  talked  with  me  had  a  golden  reed  to 
 measure  the  city,  and  the  gates  thereof,  and  the  walls 
 thereof. 
 
 16  And  the  city  lieth  four-square,  and  the  length  is  as 
 large  as  the  breadth  :  and  he  measured  the  city  with  the 
 reed,  twelve  thousand  furlongs.  The  length,  and  the 
 breadth,  and  the  height  of  it  are  equal. 
 
 17  And  he  measured  the  wall  thereof,  an  hundred  mic2 
 forty  and  four  cubits,  according  to  the  measure  of  a  man, 
 that  is  of  the  angel. 
 
 1 8  And  the  building  of  the  wall  of  it  was  o/ jasper ;  and 
 the  city  ivas  pure  gold,  like  unto  clear  glass. 
 
 19  And  the  foundations  of  the  wall  of  the  c\iy  were 
 garnished  with  all  manner  of  precious  stones.  The  first 
 foundation  was  jasper  ;  the  second,  sapphire  ;  the  third,  a 
 chalcedony  ;  the  fourth,  an  emerald  : 
 
 20  The  fifth,  sardonyx;  the  sixth,  sardius ;  the  se- 
 venth, chrysolite;  the  eighth,  beryl ;  the  ninth,  a  topaz  ; 
 the  tenth,  a  chrysoprasus ;  the  eleventh,  a  jacinth ;  the 
 twelfth,  an  amethyst. 
 
 21  And  the  twelve  gates  were  twelve  pearls ;  every  se- 
 veral gate  was  of  one  pearl ;  and  the  street  of  the  city  was 
 pure  gold,  as  it  were  transparent  glass. 
 
 22  And  I  saw  no  temple  therein :  for  the  Lord  God 
 Almighty,  and  the  Lamb,  are  the  temple  of  it. 
 
 23  And  the  city  had  no  need  of  the  sun,  neither  of  the 
 moon,  to  shine  in  it :  for  the  glory  of  God  did  lighten  it, 
 and  the  Lamb  is  the  light  thereof. 
 
 24  And  the  nations  of  them  which  are  saved  shall  walk 
 in  the  light  of  it :  and  the  kings  of  the  earth  do  bring  their 
 glory  and  honour  into  it. 
 
 25  And  the  gates  of  it  shall  not  be  shut  at  all  by  day : 
 for  there  shall  be  no  night  there. 
 
 2G  And  they  shall  bring  the  glory  and  lionour  of  the 
 
 nations  into  it.  •         •  i  • 
 
 27  And  there  shall  in  no  wise  enter  nito  it  any  thing 
 that  defileth,  neither  whatsoever  workcth  abomination,  or 
 maketh  a  lie :  but  they  which  arc  written  in  the  Lamb's 
 book  of  life. 
 
688  THE  FUTURE  HAPPINESS  AND  GLORY  OF  MAN. 
 
 Julian  Pe-        1   And  lie  shewed  me  a  pure  river  of  water  of  life,  clear  Asia  Minor. 
 Vuf '  ^^^    ^^  crystal,  proceeding  out  of  the  throne  of  God  and  of  the 
 90.  ^^'    '^'  Lamb. 
 
 2  In  the  midst  of  the  street  of  it,  and  on  either  side  of 
 the  river,  7vas  there  the  tree  of  life,  which  bare  twelve 
 manner  of  fruits,  and  yielded  her  fruit  every  month  :  and 
 the  leaves  of  the  tree  were  for  the  healing  of  the  nations. 
 
 3  And  there  shall  be  no  more  curse  :  but  the  throne  of 
 God  and  of  the  Lamb  shall  be  in  it ;  and  his  servants  shall 
 serve  him  : 
 
 4  And  they  shall  see  his  face ;  and  his  name  shall  be  in 
 their  foreheads. 
 
 5  And  there  shall  be  no  night  there ;  and  they  need  no 
 candle,  neither  light  of  the  sun  ;  for  the  Lord  God  giveth 
 them  light :  and  they  shall  reign  for  ever  and  ever. 
 
 6  And  he  said  unto  me.  These  sayings  are  faithful  and 
 true ;  and  the  Lord  God  of  the  holy  prophets  sent  his  an- 
 gel to  shew  unto  his  servant  the  things  which  must  shortly 
 be  done. 
 
 7  Behold  I  come  quickly :  blessed  is  he  that  keepeth 
 the  sayings  of  the  prophecy  of  this  book. 
 
 8  And  I  John  saw  these  things,  and  heard  them.  And 
 when  I  had  heard  and  seen,  1  fell  down  to  worship  before 
 the  feet  of  the  angel  which  shewed  me  these  things. 
 
 9  Then  saith  he  unto  me.  See  thou  do  it  not :  for  I  am 
 thy  fellow-servant,  and  of  thy  brethren  the  prophets,  and 
 of  them  which  keep  the  sayings  of  this  book :  worship 
 God. 
 
 §  53,     REV.  xxii.  10 — 15. 
 
 Christ  declares  that  the  Prophecies  of  the  Revelation  are 
 not  to  be  sealed  up,  as  they  are  intended  for  the  Know- 
 ledge and  Improvement  of  the  whole  human  Race, 
 
 10  And  he  saith  unto  me.  Seal  not  the  sayings  of  the 
 prophecy  of  this  book  :  for  the  time  is  at  hand. 
 
 11  He  that  is  unjust,  let  him  be  unjust  still:  and  he 
 which  is  filthy,  let  him  be  filthy  still :  and  he  that  is 
 righteous,  let  him  be  righteous  still :  and  he  that  is  holy, 
 let  him  be  holy  still. 
 
 12  And,  behold,  I  come  quickly  ;  and  my  reward  is 
 with  me,  to  give  every  man  according  as  his  work  shall  be. 
 
 1 3  I  am  Alpha  and  Omega,  the  beginning  and  the  end, 
 the  first  and  the  last. 
 
 14  Blessed  are  they  that  do  his  commandments,  that 
 they  may  have  right  to  the  tree  of  life,  and  -may  enter  in 
 through  the  gates  into  the  city. 
 
 15  For  without  are  dogs,  and  sorcerers,  and  whore- 
 mongers, and  murderers,  and  idolaters,  and  whosoever 
 loveth  and  maketh  a  lie. 
 
LAST  APPEAL  OF  CHRIST  TO  THE  CHURCHES.  689 
 
 §  54.     REV.  xxii.  16 — 19.  and  part  of  20.  Asia  Minor. 
 
 Christ  now  makes  his  last  Appeal  by  the  Spirit  of  Prophecy 
 to  the  World — hy  again  declaring  both  his  Divinity  and 
 Humanity — inviting  all  Mankind  into  the  Christian 
 Church — commanding  them  to  make  the  Scriptures  their 
 Guide,  and  awiouncing  his  future  Adcent, 
 
 16  I  Jesus  have  sent  mine  angel  to  testify  unto  you 
 these  things  in  the  churches.  1  am  the  root  and  the  off- 
 spring of  David,  and  the  bright  and  morning  star. 
 
 17  And  the  Spirit  and  the  bride  say,  Come.  And  let 
 him  that  heareth  say,  Come.  And  let  him  that  is  athirst, 
 come  :  and  whosoever  will,  let  him  take  the  water  of  life 
 freely. 
 
 18  For  I  testify  unto  every  man  that  heareth  the  words 
 of  the  prophecy  of  this  book,  If  any  man  shall  add  unto 
 these  things,  God  shall  add  unto  him  the  plagues  that  are 
 written  in  this  book  : 
 
 1 9  And  if  any  man  shall  take  away  from  the  words  of 
 the  book  of  this  prophecy,  God  shall  take  away  his  part 
 out  of  the  book  of  life,  and  out  of  the  holy  city,  and/ro??i 
 the  things  which  are  written  in  this  book. 
 
 20  He  which  testifieth  these  things  saith,  Surely  I  come 
 quickly ;  Amen. 
 
 §  55.     REV.  xxii.  part  of  ver.  20,  and  21. 
 St,  John  concludes  the  Apocalypse  with  an  ardent  Aspira- 
 tion for  the  coming  of  Christ^and  a  Prayer  for  a  Bless- 
 ins  on  the  Churches. 
 — Even  so,  come,  Lord  Jesus. 
 
 21  The  grace  of  our  Lord  Jesus  Christ  be  with  you  all. 
 Amen. 
 
 SECTION  XIX. 
 
 St.  John  writes  this  Epistle  ''\  to  confute  the  Errors   of  the 
 false   Teachers,  and    their  different  Sects— against  the 
 
 37  The  place  which  has  here  been  assigned  in  this  arrange- 
 ment to  Ihe  Epistles  of  St.  John,  will  excite  much  surprise 
 nmous;  those  who  have  been  accustomed,  with  the  generality  ol" 
 commentators,  to  lix  an  earlier  date,  and  arrange  them  bcloru 
 the  Apocalypse.  In  the  ahsence  of  all  positive  and  decisive 
 evidence  of  the  precise  year  in  which  they  were  written,  we  are 
 unable  to  depend,  witli  satisfaction,  upon  the  conjectural  ar- 
 guments by  which  both  an  early  or  a  late  date  may  he  d(  fended. 
 Many  reasons,  however,  have  suggested  themselves,  which  ap- 
 pear to  be  sutlicient  to  justify  the  conclusion  which  I  have  here 
 adopted,  that  the  Epistles  of  St.  John  were  written  immedi- 
 ately before  the  compilation  of  his  Gospel,  and  after  the  Reve- 
 lations, at  the  close  of  the  life  of  the  apostle,  and  consequently 
 at  the  termination  of  the  apostolic  age. 
 
 When  the  Holy  Spirit  inspired  the  various  writers  of  the 
 Old  and  New  Teaamcut,  it  imparted  only  the  instructioob  aud 
 VOL.  II.  Y   y 
 
G90  NATURAL  GENIUS    UNALTERED   BY  INSPIRATION. 
 
 Jalian  Pe-         DocetcB,  who  dented  the  Humanity  of  Christ,  (chap.  iv.  Asia  Minor, 
 riod,  4799.        3,) — asserting  that  his  Body  and  Sufferings  were   not 
 
 96. 
 
 prophecies  which  were  necessary  for  the  benefit  of  the  uni- 
 versal Church.  It  did  not  so  interfere  with  the  natural  or  ac- 
 quired talents  of  the  favoured  persons,  whom  it  elevated  above 
 the  rest  of  mankind,  that  their  peculiar  or  characteristic  modes 
 of  expression  should  be  necessarily  altered.  Isaiah  was  a 
 nobleman  and  a  courtier,  and  his  refined  and  polished  lan- 
 guage declares  his  education,  as  well  as  his  native  genius. 
 Amos  was  a  herdsman  ^  and  though  there  is  the  same  super- 
 human internal  evidence  that  the  Spirit  of  Prophecy  rested  on 
 him  also,  though  none  of  the  prophets  has  more  magnificently 
 described  the  Deity,  though  his  sentiments  are  elevated,  and 
 his  diction  splendid,  he  is  still  distinguished  by  the  use  of 
 images  which  are  drawn  from  rural  life;  and  by  phrases  which 
 are  not  characteristic  either  of  the  study  of  the  schools  of  the 
 prophets,  or  of  the  courtesy  of  a  king's  palace.  Every  one 
 of  the  sacred  writers  is  distinguished  from  his  inspired  brethren 
 by  some  internal  proofs  of  his  vocation,  or  habits,  or  educa- 
 tion :  and  if  the  external  evidence  of  the  truth  and  authenticity 
 of  the  various  books  of  Scripture  were  not  taken  into  consi- 
 deration, sufficient  arguments  might  be  adduced  in  their  de- 
 fence, from  a  careful  comparison  of  the  contents  of  the  sacred 
 books. 
 
 This  consideration  will  possibly  assist  us  in  the  attempt  to 
 discover,  from  internal  evidence,  whether  it  is  not  probable 
 that  the  Apocalypse  was  written  before  the  Epistles  of  St.  John. 
 The  former  book  abounds  with  Hebraisms,  and  with  images 
 derived  from  the  Jewish  traditions  and  peculiarities.  Though 
 neither  the  Septuagint  nor  the  New  Testament  are  written  in 
 purely  attic  Greek,  not  one  book  of  either  volume  is  so  full  of 
 the  solecisms  in  question  as  the  Apocalypse ;  whereas  the  Epistles 
 and  Gospel  of  St.  John  are  written  both  correctly  and  ele- 
 gantly. It  is  true  that  the  three  books  are  proved  to  be  the 
 work  of  the  same  author,  by  their  general  agreement,  both  in 
 style  and  expression  ;  and  Wetstein,  Home,  and  Dr.  Lardner, 
 have  collected  numerous  instances  of  this  coincidence:  but  the 
 chief  barbarisms  of  the  Apocalypse  are  to  be  found  neither  in 
 the  Epistles,  nor  the  Gospel  of  St.  John.  In  this  respect  they 
 are  remarkably  distinguished  from  each  other:  and  while  the 
 common  adoption  of  certain  forms  of  speech,  demonstrates 
 the  whole  of  the  books  in  question  to  be  the  work  of  one  writer, 
 the  insertion  of  so  many  peculiar  idioms  and  Hebraisms  in  the 
 one,  appear  to  justify  our  conclusion,  that  it  must  have  been 
 written  at  a  period  when  the  author  was  not  so  well  versed  in 
 the  elegances  and  purity  of  the  language  in  which  he  wrote. 
 He  seems  as  if  he  thought  in  one  language,  and  wrote  in  an- 
 other; or,  as  if  he  had  attempted  for  the  first  time  to  write  in 
 a  language  in  which  he  made  a  subsequent  improvement.  This, 
 in  literature,  is  not  an  unfrequent  case.  The  triple  sentence, 
 for  instance,  and  the  balanced  periods,  which  so  remarkably 
 characterise  the  style  of  the  Rambler,  and  the  Lives  of  the 
 Poets,  were  perceptible  in  the  early  works  of  Dr.  Johnson ;  and 
 afford  internal  evidence  that  they  were  written  by  him ;  while 
 the  grossness  and  puerility  of  his  Marmor  Norfolciense,  are 
 such  as  he  would  have  blushed  to  have  acknowledged  in  his  ma- 
 turer  years.  In  the  early  Poems  of  Milton  we  may  trace,  and 
 that  not  faintly,  "  the  towering  thought,"  and  hear  "  the  liv- 
 ing lyre,"  of  the  days  of  his  ripened  genius  ;  yet  he  could  not 
 have  written,  at  that  splendid  period,  the  pretty  conceits  which 
 
ST.  JOHN  LEFT  JERUSALEM  VERY  LATE.  CJ)1 
 
 Julian  Pe-         real,   hui  imaginary — against  the  Cerinthians  and  Ehio-  Asia  Minor. 
 
 11^^'  ^^^'^'        nites,  who  contended  that  he  was  a  mere  Man,  and  that 
 
 90.  — — 
 
 adorn  or  disgrace  his  juvenile  Poems  on  the  Passion  and  the 
 Nativity. 
 
 But  it  is  not  only  the  internal  evidence  which  induces  me  to 
 place  the  Apocalypse  before  the  Epistles  of  St.  John.  The  cir- 
 eumslaneos  of  the  apostle's  life  sulliciently  account  for  the  more 
 frequent  adoption  of  Hebraisms  in  the  former  book.  He  \vas  a 
 native  Jew,  anti  probably  continued  within  the  precincts  of  the 
 Holy  Land  longer  than  any  of  the  apostles.  Neither  he,  nor 
 any  of  the  twelve,  appear  to  have  left  Palestine  during  the 
 Pauline  persecutions.  When  James  was  made  Bishop  of  Jeru- 
 salem, in  the  Herodian  persecution,  after  the  Apostle  James 
 was  beheaded,  and  Peter  had  been  cast  into  prison,  it  is  pro- 
 bable, as  I  have  endeavoured  to  shew  in  the  notes  to  the  10th 
 chapter  of  this  arrangement,  that  all  the  apostles  left  Jerusalem, 
 and  John  among-  the  number.  He  was  present  however  at  the 
 council  in  that  city,  and  there  could  not  have  been  time,  during 
 that  short  interval,  for  the  establishment  of  the  Churches  in 
 Asia,  which  are  said  to  have  acknowledged  him  as  their  foun- 
 der. It  seems  probable  that  he  continued  either  in  Jerusalem, 
 or  within  the  precincts  of  Palestine,  till  the  destruction  of  the 
 city.  Throughout  that  part  of  the  Acts  of  the  "Apostles  which 
 relates  the  travels  of  St.  Paul,  St.  John  is  not  once  mentioned; 
 and  no  salutation  is  sent  to  him  in  any  of  the  epistles  which  St. 
 Paul  wrote  from  Rome  to  the  Churches  of  Asia;  not  even  in 
 his  Epistle  to  the  Ephesians,  nor  in  the  epistles  which,  in  the 
 latter  part  of  his  life,  he  wrote  to  Timothy  in  Ephesus,  while 
 Paul  was  alive.  I  agree  therefore  with  the  opinion  of  Mack- 
 night,  and  others,  that  John  probably  remained  in  Judea  till  he 
 .saw  Jerusalem  encompassed  with  armies,  and  observed  the 
 other  signs  of  its  approaching  ruin,  foretold  by  his  divine 
 Master.  Lampe  (Prolegomena  to  St.  John's  Gospel,  lib.  i. 
 cap.  3.)  is  of  the  same  opinion,  and  fixes  the  time  of  his  de- 
 parture in  the  last  year  of  Nero,  in  which  he  is  confirmed  by 
 the  Chronicon  Paschale.  During  the  whole  of  this  period  he 
 would  have  conversed  in  his  native  language,  among  his  own 
 people:  neither  can  we  assign  any  reason  for  his  adopting  the 
 Greek  language,  or  for  cultivating  it  with  peculiar  attention  at 
 this  period.  Baronius  and  Dr.  Lardner  would  place  the  retire- 
 ment of  the  apostle  from  Judea  ailer  the  martyrdom  of  St.  Paul 
 and  St.  Peter  ;  this  would  make  a  dilTcrence  of  a  lew  years  only. 
 
 A  more  iniportant  question  is,  whether  St.  John  lived  exclu- 
 sively among  the  Greek  cities  of  Asia,  in  the  interval  between 
 the  overthrow  of  Jerusalem,  and  his  banishment  to  Patmos  in 
 the  last  year  of  Doniifian.  This  cannot  be  satisfactorily  de- 
 cided. Th(!  learned  Mill  places  som(;  dependance  upon  the 
 tradition,  that  this  apostle  travelled  into  Parlhia  and  India. 
 His  first  epistle  was  called  by  Augustine,  the  Epistle  to  the 
 Parthians  ;  and  the  Jesuits  letters,  cited  by  Baronius,  allirm 
 that  the  people  of  a  town  in  India  believed  the  Gospel  to  have 
 been  preached  there  by  St.  John  ;  and  the  same  is  asserted,  as 
 I  find  in  a  note  in  Lampe,  by  the  people  of  a  town  in  Arabia. 
 It  is  not  probable  that  he  would  immediately  establish  himself 
 at  Ephesus;  as  Timothy,  who  is  generally  declared  by  the 
 ecclesiastical  historians  to  have  been  bishop  of  that  place,  was 
 probably  still  alive.  Others,  whose  opinion  is  strongly  con» 
 demued  by  Lampe,  have  been  of  opinion  that  St.  John  did  not 
 take  up  his  residence  at  Ephesus  till  near  the  end  of  the  reigo 
 of  Domitian.     This  opinion  seems  to  be  most  supported  by  the 
 
692  PROBABLE  TRAVELS  OF  ST.  JOHN— CHAP.  XV. 
 
 Julian  Pe-        his  Dwhiitij  was  only  adventitious,  and  therefore  separat-  Asia  Minor, 
 v'^f '  ^'/q?-        ^^  from  him  at  his  Passion  (chap.  ii.  22.)  and  against 
 
 m.  '- — — 
 
 little  remaining  evidence  which  can  enable  us  to  come  to  any 
 decision  on  a  point  so  obscure.  The  apostles  were  commanded 
 to  preach  throughout  the  world  ;  and  they  would  probably  have 
 adopted  that  plan,  which  they  are  said  to  have  done,  that  each 
 should  take  his  peculiar  district,  and  to  that  direct  his  atten- 
 tion. As  part  at  least  of  Asia  Minor  had  been  placed  under  the 
 care  of  Timothy,  it  is  not  unlikely  that  St.  John  would  have 
 travelled  to  other  parts  of  the  East  before  he  came  to  Ephesus, 
 to  reside  there.  The  course  of  his  travels  might  have  been 
 from  the  east  of  Judea  to  Parthia,  and  round  from  thence  to 
 India,  and  returning  by  Arabia  to  Asia,  he  there  preached,  and 
 founded  the  Churches  of  Smyrna,  Pergamus,  Thyatira,  Sardis, 
 Philadelphia,  Laodicea,  and  others.  These  he  might  have 
 established  at  the  conclusion  of  his  route.  In  Parthia,  India, 
 and  Arabia, he  would  not  have  required  the  Greek  language,  and 
 during  the  short  period  which  elapsed  between  his  arrival  in  Asia, 
 and  his  banishment  at  the  latter  end  of  the  reign  of  Domitian, 
 he  would  have  been  more  likely  to  have  acquired  that  kind  of 
 language  which  we  find  in  the  Apocalypse,  than  the  more  po- 
 lished style  of  the  Epistles  and  the  Gospel.  The  former  shews 
 less  acquaintance  with  the  language  than  the  latter  ;  and  the 
 fact  is  fully  accounted  for,  if  we  suppose  that  the  apostle,  when 
 he  wrote  the  Apocalypse,  had  not  had  so  frequent  intercourse 
 with  the  people,  as  at  a  subsequent  period  :  and  this  course  of 
 his  travels  explains  the  causes  of  this  fact. 
 
 If  we  may  thus  decide  respecting  the  travels  of  St.  John  after 
 the  destruction  of  Jerusalem,  we  reconcile  many  of  the  various 
 traditions  of  antiquity,  and  account  for  the  difterence  between 
 the  language  of  the  Apocalypse  and  the  other  writings  of  the 
 apostle.  I  have  taken  no  notice  of  the  journey  which  Eusebius 
 tells  us  he  took  again  to  Palestine,  after  the  destruction  of  Je- 
 rusalem. 
 
 Lampe  considers  it  as  very  uncertain,  and  there  is  no  corro- 
 borating authority  to  support  it.  Neither  can  we  venture  to 
 assert  the  truth  of  the  story,  that  the  apostle  went  to  Rome  to- 
 wards the  end  of  the  reign  of  Domitian,  and  was  there  cast  into 
 a  caldron  of  boiling  oil.  That  he  was  sent  to  the  island  of  Pat- 
 mos,  and  there  wrote  the  Apocalypse,  cannot  be  doubted  ;  and 
 the  arguments  of  Lampe  confirm  the  general  opinion,  that  he 
 was  banished  to  that  island  in  the  fifteenth  year  of  the  reign  of 
 Domitian,  and  not  of  Claudius,  and  was  recalled  soon  after  in 
 the  reign  of  Nerva. 
 
 The  uniform  tradition  of  antiquity  assures  us  that  the  apos- 
 tle returned  to  Ephesus  after  the  termination  of  his  banishment 
 to  Patmos,  and  continued  there  till  his  death,  in  the  third  year 
 of  Trajan,  and  probably  in  the  hundredth  year  of  his  own  age. 
 After  his  return  from  Patmos,  he  resided  constantly  at  Ephesus, 
 and  spoke,  as  we  may  justly  conclude,  the  Greek  language  only. 
 This  practice  would  have  given  him  a  fluency  and  knowledge  of 
 that  tongue  to  a  greater  degree  than  when  he  was  at  Jerusalem, 
 or  associating  with  the  people  of  various  countries  ;  and  it  will 
 sufliciently  explain  the  reasons  why  the  style  of  the  Epistles 
 should  so  much  resemble  that  of  tlie  Gospel  of  St.  John,  which 
 was  undoubtedly  the  last  of  the  inspired  books,  which  was  add- 
 ed to  the  canon  of  Scripture.  Thus  in  his  Gospel  St.  John 
 does  not  content  himself  with  simply  alfirmiug  or  denying  a 
 thing,  but  denies  its  contrary  to  slrtngllien  his  afiirination; 
 and   in    like  manner,  to  strengthen   his  denial  of  a  thing,  he 
 
ON  THE  DATE  OF  ST.  JOHN'S  EPISTLES— CHAP.  XV.  CyOS 
 
 Julian  Pc-        the  Nkolaiians  (Rev.  ii.  15.)  or   Gnostics,  who  /aw^Ai  Asia  Minor. 
 Vnf'a/iEra       '^^"^  ^^^^  Knowledge  of  God  and  Christ  was  sufficient  for 
 
 90. 
 
 affirms  its  contrary.  (Sec  John  i.  20.  iii.  36.  v.  24.  vi.22  )  Tlic 
 same  manner  of  expressini^  things  strongly  occurs  in  this  Epis- 
 tle. (Sec  chap.  ii.  4.  27.  and  iv.  2,  3.)  In  his  Gospel  also,  St. 
 John  frequently  uses  the  pronoun  or  oi»roi;,  avri],  tovto,  this,  in 
 order  to  express  things  emphatically.  (See  chap.  i.  11>.  iii-  >9- 
 vi.  29.  40.  50.  and  xvii.  3.)  In  the  Epistle  the  same  rmphatical 
 mode  of  expression  obtains.  (Com[)are  chap.  i.  a.  ii.  25.  iii.  23. 
 V.  3,4.  (>.  and  14.) 
 
 It  does  not  therefore  appear  to  me  improbable,  that  these 
 Kpistles  were  written  as  late  as  the  year  9o  or  96,  towards  the 
 very  close  of  the  apostolic  age. 
 
 As  this  opinion  is  by  no  means  generally  adopted,  it  will  be 
 necessary  to  take  some  notice  of  the  arguments  by  which  Dr. 
 Hales,  INIr.  Home,  and  other  learned  divines,  would  assign  an 
 earlier  date  to  this  Epistle. 
 
 The  expression  in  chap.  ii.  18.  "  It  is  the  last  hour,'*  is  said 
 to  be  more  applicable  to  the  last  hour  of  lime  of  the  duration  of 
 the  Jewish  state  than  to  any  later  period,  especially  as  the  apos- 
 tle adds— "  And  as  ye  have  heard  that  Antichrist  is  coming, 
 even  so  now  there  have  been  many  Antichrists;  whence  w<; 
 know  that  it  is  the  last  hour:"  in  which  passage  the  apostle 
 evidently  alludes  to  our  Lord's  prediction  concerning  the 
 springing  up  of  false  Christs,  false  teachers,  and  false  prophets, 
 before  the  destruction  of  Jerusalem.  (Matt.  xxiv.  5—25).  The 
 expression,  however,  the  "  last  lime"  may  allude,  not  to  the  de- 
 struction of  that  city,  but  to  the  close  of  the  apostolic  age. 
 Michaelis  would  support  this  argument  for  the  early  date  of  this 
 Epistle,  by  observing  that  St.  John's  Gospel  was  opposed  to 
 heretics,  who  maintained  the  same  opinions  as  are  opposed  in 
 this  Epistle  ;  which  tenets  he  has  confuted  by  argument  in  his 
 Gospel,  whereas  in  the  Epistle  he  expresses  only  his  disappro- 
 bation. Michaelis  therefore  concludes,  that  the  Epistle  was 
 written  before  the  Gospel;  because  if  St.  John  had  already 
 given  a  complete  confutation  when  he  wrote  this  Epistle,  ho 
 would  have  thought  it  unnecessary  to  have  again  declared  the 
 falsehood  of  such  opinions.  This  opinion  of  Michaelis  appears 
 to  be  correct,  but  the  date  of  the  Epistle  is  not  ascertained,  by 
 its  having  been  written  before  the  Gospel. 
 
 Again,  the  expression  (chap.  ii.  13,  14.)  "  Ye  have  known  him 
 from  the  beginning,"  applies  it  is  said  better  to  the  disciples, 
 immediately  before  Jerusalem  was  destroyed,  than  to  the  few 
 who  might  have  been  alive  at  the  late  date  which  some  critics 
 assign  to  this  Epistle.  In  the  verses  jtist  cited,  the  fathers  or 
 elders  are  twice  distinguished  from  the  "  young  men"  and  the 
 "children,"  by  this  circumstance,  that  thVy  had  seen  him  dur- 
 ing his  ministry,  or  after  his  resurreclion.  Thirty-live  years 
 after  our  Lord's  resurrection  and  ascension,  when  Jerusalem 
 was  destroyed,  many  such  persons  might  liave  been  alive; 
 whereas  in  98,  or  even  in  92,  there  could  not  have  been  many 
 persons  alive  of  that  description. — In  reply  to  this  argument 
 we  may  observe,  that  some  of  those  who  had  seen  the  miracles 
 of  our  Lord,  might  have  taken  refuge  with  St.  John  at  Ephesus. 
 
 To  these  two  arguments  for  the  early  date  of  St.  John's  lirst 
 Epistle,  Dr.  Hales  has  added  the  three  following,  which  have 
 not  been  noticed  by  any  other  biblical  critic. 
 
 1.  As  the  other  apostles  .lames,  Jude,  Paul,  and  Peter,  had 
 written  Catholic  Epistles  to  the  Hebrew  Christians  especially, 
 it  is  likely,    that  one  of  the  principal   "  pillars  of  the  churrh,'' 
 
694  ON  THE  DATE  OF  ST.  JOHN'S  EPISTLES— CHAP.  XV. 
 
 Julian  Pe-         Salvation ;   that  being  justified  hy  Faith,  and  freed  from  Asia  Minor. 
 V«?'  ^^Er'        ^^^^  Restraints  of  the  LarVy  they  might  indulge  in  Sin  with 
 
 96. 
 
 the  greatest  surety  of  the  mother  church,  Ihe  most  highly  gifted 
 and  illuminated  of  all  the  apostles  of  the  circumcision,  and  the 
 beloved  disciple,  would  not  be  deficient  likewise  in  this  labour 
 of  love.— This  is  true  ;  but  the  labours  of  these  apostles  might 
 have  been  the  very  cause  why  St.  John  should  delay  writing. 
 
 2.  Nothing  could  tend  so  strongly  to  establish  the  faith  of 
 the  early  Jewish  converts  as  the  remarkable  circumstances  of 
 our  Lord's  crucifixion,  exhibiting  the  accomplishment  of  the 
 ancient  types  and  prophecies  of  the  Old  Testament  respecting 
 Christ's  passion,  or  sufierings  in  the  flesh.  These  St.  John 
 alone  could  record,  as  he  was  the  only  eye-witness  of  that  last 
 solemn  scene  among  the  apostles.  To  these,  therefore,  he  al- 
 ludes in  the  exordium,  as  well  as  to  the  circumstances  of  our 
 Lord's  appearances  after  the  resurrection  ;  and  to  these  he 
 again  recals  their  attention  in  that  remarkable  reference  to 
 "  the  water"  at  his  baptism ;  to  "  the  water  and  blood"  at  his 
 passion,  and  to  the  dismissal  of  "  his  spirit"  when  he  com- 
 mended it  to  his  Father,  and  expired.  (Chap.  v.  5 — 9). — This 
 argument  really  appears  to  be  but  of  little  weight.  The  early 
 converts  had  the  other  Gospels  in  their  hands;  and  there  does 
 not  seem  to  liavc  been  any  necessity  for  St.  John's  writing  ten 
 or  twenty  years  earlier. 
 
 3.  The  parallel  testimony  in  the  Gospel  (John  xix.  35 — 37.) 
 bears  witness  also  to  the  priority  of  the  Epistle,  in  the  expres- 
 sion, '*  He  that  saw  hath  testified"  (ju^^taprvpj/Ka),  intimating 
 that  he  had  delivered  this  testimony  to  the  world  already  ;  for 
 if  now,  for  the  first  time,  it  should  rather  be  expressed  by  the 
 present  tense,  i.ia'pTvpei,  "  testifieth."  And  this  is  strongly  con- 
 firmed by  the  apostle's  same  expression,  after  giving  his  evi- 
 dence in  the  Epistle,  "  This  is  the  testimony  of  God,  which  He 
 bath  testified  (/xfjuaprvp^j/ct)  concerning  his  Son"  (ver.  9.),  re- 
 ferring to  the  past  transaction,  as  fulfilling  prophecy. — It  is  ac- 
 knowledged that  the  Epistle  was  written  first  :  but  this  does 
 not  settle  the  date. 
 
 Though  this  composition  is  called  an  Epistle,  nothing  is  to 
 be  found  in  it,  as  Bishop  Horsley  has  observed,  of  the  epistolary 
 form.  It  is  not  inscribed  to  any  individual,  like  St.  Paul's  to 
 Timothy  and  Titus,  or  the  second  of  the  two  which  follow  it, 
 "to  the  well-beloved  Gaius"— nor  to  any  particular  church, 
 like  St.  Paul's  to  the  churches  of  Rome,  Corinth,  Ephesus,  and 
 others— nor  to  the  faithful  of  any  particular  region,  like  St. 
 Peter's  first  Epistle  "  to  the  strangers  scattered  throughout 
 Pontus,  Galatia,  Cappadocia,  Asia,  and  Bithynia" — nor  to  any 
 principal  branch  of  the  Christian  church,  like  St.  Paul's  to  the 
 Hebrews — nor  to  the  Christian  church  in  general,  like  the 
 second  of  St.  Peter's,  •*  to  them  that  had  obtained  like  precious 
 faith  with  him,'*  and  like  St.  Jude's  "  to  them  that  are  sancti- 
 fied by  God  the  Father,  and  preserved  in  Jesus  Christ,  and 
 called."  It  bears  no  such  inscription  :  it  begins  without  salu- 
 lalion,  and  ends  without  benediction.  It  is  true,  the  writer 
 sometimes  speaks,  but  without  naming  himself  in  the  first  per- 
 son—  and  addresses  his  reader  without  naming  him  ii:  the 
 second.  But  this  colloquial  style  is  very  common  in  all  writ- 
 ings of  a  plain  familiar  cast  :  instances  of  it  occur  in  St.  John's 
 Gospel  :  and  it  is  by  no  means  a  distinguishing  character  of 
 epistolary  composition.  It  should  seem  that  this  book  hath  for 
 no  other  reason  acquired  the  title  of  an  epistle,  but  that  in  the 
 tiril  formation  of  the  canon  of  the  New  Teslamcn!  it  was  put 
 
LOVE  THE  PRINCIPAL  CHRISTIAN  VIRTUE.  695 
 
 Jnlian  Pe-        impunity — He  cautions  Christians  from  being  seduced  by  Asia  Minor, 
 v*"?'"*^^'         *^^^'^  Doctrines  and  Practices,  by  condemning  them  in  the 
 96^  S^'"*''"*'      strongest  Terms— He  contrasts  them  with  the  Tndhs  and 
 Doctrines  of  the  Gospel,  in  which  they  had  been  instruct- 
 ed, and  in  which  they  are  exhorted  to  continue, 
 
 §  1.      1  JOHN  i.  1 — 4. 
 
 The  Apostle  begins  by  asserting,  in  opposition  to  the  false 
 Teachers,  that  Jesus  Christ,  who  was  from  Eternity,  had 
 as  Man  a  real  Body — in  Proof  of  which  he  declares  they 
 had  heard  him  speak — they  had  looked  on  him,  and 
 handled  him  after  his  Resurrection,  and  were  convinced 
 by  the  Testimony  of  their  Senses  of  the  identity  of  his 
 Person — The  Fountain  of  Life  the  Son,  or  Word  of 
 God,  rvas  made  manifest  in  the  Flesh  to  all,  and  was  seen 
 by  the  Apostles,  who  bear  witness  of  the  eternal  Life  pos- 
 sessed by  Him  with  the  Father,  which  was  made  known  to 
 them  at  his  Baptism  and  Transfiguration — The  Apostles 
 declare  the  Miracles  and  Doctrines  they  had  seen  and 
 heard ;  that  all  who  believe  their  Testimony,  may  enter 
 with  them  into  Communion  with  God  and  Christ — which 
 Union  with  the  divine  Nature  should  make  their  Joy 
 complete, 
 1  That  which  was  from  the  beginning,  which  we  have 
 
 into  the  same  volume  with  the  didactic  writings  of  the  apostles, 
 which,  with  this  single  exception,  are  all  in  the  epistolary  form. 
 It  is  indeed  a  didactic  discourse  upon  the  principles  of  Chris- 
 tianity, both  in  doctrine  and  practice  :  and  whether  we  consi- 
 der the  sublimity  of  its  opening  with  the  fundamental  topics  of 
 God's  perfections,  man's  depravity,  and  Christ's  propitiation— 
 the  perspicuity  with  which  it  propounds  the  deepest  mysteries 
 of  OHr  holy  faith,  and  the  evidence  of  the  proof  which  it  brings 
 to  confirm  them  ;  whether  we  consider  the  sanctity  of  its  pre- 
 cepts, and  the  energy  of  argument  with  which  they  are  en- 
 forced—the dignified  simplicity  of  language  in  which  both 
 doctrine  and  precept  are  delivered ;  whether  we  regard  the 
 importance  of  the  matter,  the  propriety  of  the  style,  or  the 
 general  spirit  of  ardent  piety  and  warm  benevolence,  united 
 with  a  fervid  zeal,  which  breathes  throughout  the  whole  compo- 
 sition—we shall  find  it  in  every  respect  worthy  of  the  holy  au- 
 thor to  whom  the  constant  tradition  of  the  church  ascribes  it, 
 *•  the  disciple  whom  Jesus  loved." 
 
 Admirable  as  these  observations  of  Bishop  Ilorsley  arc,  this 
 eminent  theologian  has  omitted  to  observe  that  the  solemn  and 
 yet  alTectionate  charges  it  contains  to  mutual  love  and  charity, 
 seem  more  especially  to  constitute  this  composition,  what  it  is 
 generally  called,  a  Catholic  epistle.  It  may  be  considered  as  the 
 last  advice  of  the  surviving  apostle,  enforcing  the  dying  injunc- 
 tions of  his  and  our  divine  Master.  It  is  limited  to  no  nation- 
 it  is  equally  addressed,  and  is  equally  suitable  to  all  mankind, 
 that  they  love  one  another.  It  is  the  precept  which,  if  observ- 
 ed, will  ever  be  the  criterion  by  which  the  true  Christian  will 
 be  distinguished,  without  which,  faith,  and  hope,  and  profession 
 and  practice,  will  be  incomplete  and  unavailing. 
 
C.96  WILFUL  SIN  HAS  NO  COMMUNION  WITH  GOD. 
 
 "'"''r'iSn    ^^^^^^'  "'^^^^^  ^^  ^^^^  ^^^"  ^^^'^^  °"^  ^>'^^'   ^^'^"^^^  ^^  ^^^^'  ^'''''^^'' 
 VnigariEra,  ^^o^^^^  "P^"'  ^"^  ^ur  hands  have  handled,  of  the  Word 
 yo.  '  of  Hfe  ; 
 
 2  (For  the  Life  was  manifested,  and  we  liave  seen  ?<, 
 and  bear  witness,  and  shew  unto  you  that  eternal  Life, 
 which  was  with  the  Father,  and  was  manifested  unto' 
 us;) 
 
 3  That  which  we  have  seen  and  heard  declare  we  unto 
 you,  that  ye  also  may  have  fellowship  with  us :  and  truly 
 our  fellowship  is  with  the  Father,  and  with  his  Son  Jesus 
 Christ. 
 
 4  And  these  things  write  we  unto  you,  that  our  joy 
 may  be  full, 
 
 §  2.     1  JOHN  i.  5,  to  the  end. 
 
 To  confute  the  Doetrines  of  those  rvho  perverted  the  Grace 
 of  God  to  Licentiousness f  St.  John  declares  that  God  is 
 perfect  Light,  therefore  perfect  Knowledge  and  unspotted 
 Holiness,  without  the  least  Imperfection  or  Ignorance — 
 Those  therefore  who  profess  having  a  Communication 
 with  God,  and  lead  a  sinful  Life,  act  as  contrary  to 
 his  holy  Nature  as  Darkness  is  to  Light — those  who 
 walk  after  the  Light  receivedfrom  him,  who  is  essentially 
 and  perfectly  pure  and  holy,  have  communion  with  God, 
 and  the  atoning  Blood  of  Christ  will  cleanse  them  from 
 Sin — Those  'ivho  say  they  have  no  Sin,  and  therefore  have 
 no  need  of  a  Saviour,  have  no  Knowledge  of  their  own 
 Hearts,  or  of  the  great  Truth  of  the  Gospel,  the  Fall  and 
 Recovery  of  Man — But  those  who  from  a  deep  sense  of 
 Guilt  confess  their  Sins  to  God,  who  is  faithful  to  his 
 Promises  of  Mercy  (Ps.  xxxii.  5.  Prov.  xxviii.  13.) 
 and  just  to  his  own  Perfections,  Christ  having  made  an 
 Atonement  to  the  divine  Justice,  will  have  their  Sins  for* 
 given,  and  their  Hearts  cleansed  by  the  sanctifying  In," 
 Jluences  of  the  Holy  Spirit — Those  who  assert  they  have 
 not  sinned,  inake  God  a  Liar,  and  can  have  no  Knowledge 
 of  his  Word,  7vhich  has  declared  throughout  Revelation, 
 that  all  Mankind  are  in  a  degenerate  State  under  Guilt 
 and  Co7idemnation. 
 
 5  This  then  is  the  message  which  we  have  heard  of 
 him,  and  declare  unto  you,  that  God  is  light,  and  in  him 
 is  no  darkness  at  all. 
 
 6  If  we  say  that  we  have  fellowship  with  him,  and 
 walk  in  darkness,  we  lie,  and  do  not  the  truth : 
 
 7  But  if  we  walk  in  the  light,  as  he  is  in  the  light,  we 
 have  fellowship  one  with  another,  and  the  blood  of  Jesus 
 Christ  his  Son  cleanseth  us  from  all  sin. 
 
 8  If  we  say  that  we  have  no  sin,  we  deceive  ourselves, 
 and  the  truth  is  not  in  us. 
 
 9  If  we  confess  our  sins,  he  is  faithful  and  just  to  for- 
 
LOVE  AND  HOLINESS  the  MAKKS  or  a  CHRISTIAN.  0^7 
 
 Julian  Pe-    give  US  our  sins,  and  to  cleanse  us  from  all  unrijjhteous-  Asia  Minor. 
 
 nod.  4799.    ° 
 
 VulgariEra,  "^^^* 
 
 96.  10  If  we  say  that  we  have  not  sinned,  we  make  him  a 
 
 liar,  and  his  word  is  not  in  us. 
 
 §  3.     1  JOHN  ii.  1— G. 
 
 The  Aj)Ostle,  as  their  spiritual  Father,  addresses  himself  to 
 the  newly  eonverted,  shewing  that  the  Mereies  oj  Hod  in 
 liedemptwn  by  the  Blood  of  Christ,  should  preient  instead 
 of  encourage  them  to  sin  (Ps.  exxx.  4.) — Those  who  .9m 
 from  Injirmity,  have  an.  Advocate  abiding  with  the  Father^ 
 who  is  the  Sacrifice  of  Atonement  for  the  Sins  of  all  Be- 
 lievers, both  Jews  and  Gentiles — The  only  sure  Mark  of 
 a  true  Faith  and  true  Knowledge  of  God  is  the  keeping  of 
 his  Commandments — For  he  who  asserts  he  has  a  Know- 
 ledge of  God  fas  the  Gnostics  did)  and  indulges  in  Sin 
 is  a  Liar,  and  acts  contrary  to  the  Truth;  hut  those  who 
 observe  his  Doctrines,  in  them  the  Design  of  the  Love  of 
 God  in  the  death  of  Christ,  is  made  j)crfect,  and  they 
 know  they  have  Communion  with  him  by  the  Influence  of 
 Ms  Spirit  in  their  Hearts  and  Lives :  for  he  that  pro- 
 fesses to  be  united  to  Christ,  through  his  Spirit,  ought  to 
 walk  or  behave  as  Christ  did  while  he  was  on  Earth. 
 
 1  My  little  children,  these  things  write  I  unto  you, 
 that  ye  sin  not.  And  if  any  man  sin,  we  have  an  advo- 
 cate with  the  Father,  Jesus  Christ  the  righteous  : 
 
 2  And  he  is  the  propitiation  for  our  sins  :  and  not  for 
 our's  only,  but  also  for  the  sins  of  the  whole  world. 
 
 3  And  hereby  we  do  know  that  we  know  him,  if  we 
 keep  his  commandments. 
 
 4  He  that  saith,  1  know  him,  and  kcepeth  not  his 
 commandments,  is  a  liar,  and  the  truth  is  not  in  him. 
 
 5  But  whoso  keepeth  his  word,  in  him  verily  is  the 
 love  of  God   perfected  :  hereby  know  we   that  we  arc  in 
 
 him. 
 
 6  He  that  saith  he  abidcth  in  him,  ought  him  sell  also 
 so  to  walk,  even  as  he  walked. 
 
 §  4.  1  JOHN  ii.  7 — 17. 
 St.  John,  in  exhorting  them  to  Holiness  and  Obedience  to 
 Christ  writes  no  new  Commandment,  but  what  was  in- 
 culcated by  the  Law  of  Nature,  and  by  the  Mosaic  Dis- 
 pensation (Deut.  xvin.  \5.)—0n  the  other  Hand  H  may 
 be  called  a  new  Commandment,  as  being  renewed  and 
 enforced  by  higher  Motives  and  Obligations,  for  the  typi- 
 cal Representations  of  the  Mosaic  Dispensation  were 
 now  past,  and  the  Light  of  Truth  is  shining,  pointing  out 
 their  Signification  and  Accomplishmcnt^Hc  who  hates 
 his  Brother  has  no  Fellowship  with  Hod,  but  like  the  Jens 
 
698  ALL  CLASSES  OF  CHRISTIANS  ARE  ADDRESSED. 
 
 Julian  Pe-  who  hated  the  Gentiles,  he  is  in  Darkness  and  Ignorance,  Asia  Minor. 
 riod,  4799.  whatever  are  his  Pretensions — But  he  that  loves  his  Bro- 
 y^h^^^^^'  i/igr,  gives  Proof  that  he  lives  in  Christ ;  and  being  in 
 the  Light  he  can  see  his  Way,  and  is  jireserved  from 
 Stumbling,  or  giving  Offence  (John  xi.  9.) — But  he  that 
 rvalketh  in  Darkness  is  in  the  greatest  Danger  of  falling, 
 to  his  onm  Destruction,  not  knowing  whither  he  goeth — 
 He  writes  to  the  Infants,  or  those  newly  born  into  the 
 Family  of  their  heavenly  Father,  because  their  Sins  are 
 forgiven  for  Christ's  sake — to  those  who  had  bee?!  of  the 
 longest  standing  in  the  Christian  Faith,  because  they  had 
 attained  to  the  greatest  Knowledge  of  the  Doctrines  and 
 Manner  of  Life  of  Christ,  who  was  from  Eternity — To 
 those  who  are  in  the  Vigour  of  their  spiritual  Life,  be- 
 cause they  had  overcome  the  wicked  one — To  those  who 
 had  not  made  much  jirogress,  because  they  were  adopted 
 Sons,  and  had  received  the  Holy  Spirit — He  cautions  the 
 whole  Household  of  God,  in  their  different  Gradations, 
 not  to  love  the  World,  or  earthly  Things,  which  are  in- 
 compatible with  the  love  of  God  and  Man  ;  for  all  its 
 Gratifications,  Magmficence,  and  Honors  neither  come 
 from  nor  lead  to  God,  but  are  excited  by  the  Things  of 
 the  World  which  passes  away  with  its  Followers ;  but 
 they  who  do  the  Will  of  God,  mortifying  their  worldly 
 Lusts,  shall  live  for  ever. 
 
 7  Brethren,  I  write  no  new  commandment  unto  you, 
 but  an  old  commandment,  which  ye  had  from  the  begin- 
 ning. The  old  commandment  is  the  word  which  ye  have 
 heard  from  the  beginning. 
 
 8  Again,  a  new  commandment  I  write  unto  you: 
 which  thing  is  true  in  him  and  in  you  :  because  the  dark- 
 ness is  past,  and  the  true  light  now  shineth. 
 
 9  He  that  saith  he  is  in  the  light,  and  hateth  his  bro- 
 ther, is  in  darkness  even  until  now. 
 
 10  He  that  loveth  his  brother  abideth  in  the  light,  and 
 there  is  none  occasion  of  stumbling  in  him. 
 
 1 1  But  he  that  hateth  his  brother  is  in  darkness,  and 
 walketh  in  darkness,  and  knoweth  not  whither  he  goeth, 
 because  that  darkness  hath  blinded  his  eyes. 
 
 12  1  write  unto  you,  little  children,  because  your  sins 
 are  forgiven  you  for  his  name's  sake. 
 
 13  1  write  unto  you,  fathers,  because  ye  have  known 
 him  that  is  from  the  beginning.  I  write  unto  you,  young 
 men,  because  ye  have  overcome  the  wicked  one.  I  write 
 unto  you,  little  children,  because  ye  liave  known  the 
 Father. 
 
 14  I  have  written  unto  you,  fathers,  because  ye  have 
 known  him  that  is  from  the  beginning.  I  have  written 
 unto  you,  young  men,  because  ye   are  strong,  and  the 
 
THEY  ARE  CAUTIONED  AGAINST  FALSE  TEACHERS.  699 
 
 Julian  Pe-   word  of  God  abideth  in  you,  and  ye  have  overcome  the  Asia  Minor. 
 
 ^  gar  ra>  j^  Love  not  the  world,  neither  the  things /Aa^  are  in 
 the  world.  If  any  man  love  the  world,  the  love  of  the 
 Father  is  not  in  him. 
 
 IG  For  all  that  is  in  the  world,  the  lust  of  the  flesh, 
 and  the  lust  of  the  eyes,  and  the  pride  of  life,  is  not  of  the 
 Father,  but  is  of  the  world. 
 
 17  And  the  world  passeth  away,  and  the  lust  thereof: 
 but  he  that  doeth  the  will  of  God  abideth  for  ever. 
 
 §  4.     1  JOHN  ii.  18,  to  the  end. 
 
 The  Ajiostle  assures  his  Converts  that  the  end  of  the  apos- 
 tolic Age  had  come — He  reminds  them  of  Christ's  Pre- 
 diction,  (Matt.  vii.  15.  and  xxiv.  11,  12.  24,25.)  rvhich 
 was  now  accomplished  in  their  false  Teachers — who  went 
 out  from  the  Christian  Church,  having,  to  serve  their  own 
 j)urj)ose,  joined  themselves  to  it — He  writes  to  them  not  be~ 
 cause  they  are  ignorant  of  the  Truths  of  the  Incarnation 
 of  the  Word,  and  the  necessity  of  a  Holy  Life,  hut  be- 
 cause they  know  it,  and  can  testfy  that  every  opposite 
 Doctrine  must  he  false — JVho  then  is  the  Liar,  or  false 
 Prophet,  predicted  hy  our  Saviour,  hut  he  who  denies 
 Jesus  who  came  in  the  Flesh  to  he  the  Christ,  the  MeS' 
 siah  of  God — He  is  Antichrist,  7vho  denies  that  God  is  the 
 Father  of  the  Jjord  Jesus  Christ,  and  who  denies  the  divine 
 and  human  Nature  of  the  Son — He  who  denies  Jesus  to  he 
 the  Son  of  Gody  hath  no  regard  to  the  Father,  rvho  has 
 declared  him  to  be  so  at  his  Baptism  and  Transfigura- 
 tion— hut  he  who  acknowledges  him  is  accepted  of  the 
 Father  also — He  exhorts  them  to  continue  in  the  Doc- 
 trines they  had  received  concerning  Christ  from  the  Apos- 
 tles, and  they  shall  he  in  Fellowship  with  the  Son  and 
 the  Father,  and  be  made  partakers  of  God's  promise  of 
 eternal  Life  through  the  Son — He  has  written  these 
 Things  concerriing  those  who  would  attcmj)t  to  seduce 
 them,  to  caution  them  against  these  Lmpostors,  although 
 they  had  received  the  Holy  Ghost,  and  needed  7iot  to  be 
 taught  how  to  judge  between  the  true  and  false  Doctrines^ 
 for  the  Spirit  had  fully  instructed  them  in  the  Truth — iw 
 which  they  must  abide,  and  be  united  to  Christ  through 
 the  same  Spirit,  if  they  would  have  Confidence  before  him 
 at  his  coming — For  as  they  know  that  God  is  perfectly 
 righteous,  those  only  wlio  practise  Righteousness  are  horn 
 or  generated  by  his  Holy  Spirit — and  become  his  Chil- 
 dren. 
 
 18  Little  children,  it  is  the  last  time:  and  as  ye  have 
 heard  that  antichrist   shall   come,  even  now    are    there 
 
THE  TRULY  RIGHTEOUS  ARE  BORN  OF  GOD. 
 
 many  antichrists ;  whereby  we  know  that  it  is  the  last  Asia  Minor, 
 time. 
 
 19  They  went  out  from  us,  but  they  were  not  of  us  ; 
 for  if  they  had  been  of  us,  they  would  no  doubt  have  con- 
 tinued with  us  :  but  they  went  out,  that  they  might  be 
 made  manifest  that  they  were  not  all  of  us. 
 
 20  But  ye  have  an  unction  from  the  Holy  One,  and  ye 
 know  all  things. 
 
 211  have  not  written  unto  you  because  ye  know  not 
 the  truth,  but  because  ye  know  it,  and  that  no  lie  is  of  the 
 truth. 
 
 22  Who  is  a  liar  but  he  that  denieth  that  Jesus  is  the 
 Christ?  He  is  antichrist,  that  denieth  the  Father  and 
 the  Son. 
 
 23  Whosoever  denieth  the  Son,  the  same  hath  not  the 
 Father :  \_but^  he  that  acknowledge th  the  Son  hath  the 
 Father  also. 
 
 24  Let  that  therefore  abide  in  you,  which  ye  have 
 heard  from  the  beginning.  If  that  which  ye  have  heard 
 from  the  beginning  shall  remain  in  you,  ye  also  shall  con- 
 tinue in  the  Son,  and  in  the  Father. 
 
 25  And  this  is  the  promise  that  he  hath  promised  us, 
 even  eternal  life. 
 
 26  These  things  have  I  written  unto  you  concerning 
 them  that  seduce  you. 
 
 27  But  the  anointing  which  ye  have  received  of  him 
 abideth  in  you,  and  ye  need  not  that  any  man  teach  you : 
 but  as  the  same  anointing  teacheth  you  of  all  things,  and 
 is  truth,  and  is  no  lie,  and  even  as  it  hath  taught  you,  ye 
 shall  abide  in  him. 
 
 28  And  now,  little  children,  abide  in  him  ;  that,  when 
 he  shall  appear,  we  may  have  confidence,  and  not  be 
 ashamed  before  him  at  his  coming. 
 
 29  If  ye  know  that  he  is  righteous,  ye  know  that  every 
 one  that  doeth  riorhteousness  is  born  of  him. 
 
 §  5.     1  JOHN  iii.  1 — 8. 
 
 The  Apostle  calls  upon  them  to  contemplate  the  wonderful 
 Love  of  Gody  in  adopting  those  who  persevere  in  Righte- 
 ousness for  his  Children — whom  the  Worlds  does  not  ac' 
 knowledge^  because  it  did  not  acknowledge  Christ — It  is 
 not  yet  manifest  how  glorious  the  Children  of  God  will 
 he — but  it  is  known,  that  when  Christ  shall  appear  to 
 judge  the  World,  they  shall  be  made  like  him  in  Body  and 
 Mind— and  be  admitted  to  the  Knowledge  and  Enjoy- 
 ment of  his  Glory  and  Perfections — All  who  have  this 
 Hope  will  endeavour  to  imitate  his  Holiness — But  those 
 who  persevere  in  Sin  shall  be  certainly  punished,  because 
 
CHRIST  WAS  llEVEALED  TO  MAKE  MEN  HOLY.  70 1 
 
 Julian  Pe-        Shi  is  a  Violation  of  the  Law  of  God— for  the  Son  0/ Asia  Minor. 
 \]^^}'^^*S'        ^od  was  manifested  in   the  Flesh  to  redeem  Mankind 
 9G.  °  '     from  its  Power,  and  Punishment — as  he  was  free  from 
 
 Sin  himself  he  would  not  obtain  as  the  false  Teachers 
 had  insinuated,  the  liberty  of  sinning,  for  others — Those 
 who  are  in  Fellowship  with  Christ  therefore  abstain  from 
 Sin — but  those  ivho  continue  in  Sin  have  no  Knoivledge  of 
 him — He  exhorts  them  not  to  be  deceived  in  this  Matter 
 — for  those  who  work  Righteousness  are,  in  their  limited 
 Nature  and  Capacity,  righteous  ;  as  God  is  righteous  ac- 
 cording to  the  infinitude  of  his  Nature — He  that  persists 
 in  Sin  is  a  Child  of  the  Devil,  who  introduced  Sin  into  the 
 World — for  tvhich  end  the  Son  of  God  was  manifested  in 
 the  Flesh,  that  he  might  dissolve,  or  destroy,  the  Works 
 of  the  Devil,  and  restore  Mankind  to  Holiness  and  the 
 Favour  of  God. 
 
 1  Behold  wliat  manner  of  love  the  Father  hath  be- 
 stowed upon  us,  that  we  should  be  called  the  sons  of 
 God  !  therefore  the  world  knoweth  us  not,  because  it  knew 
 him  not. 
 
 2  Beloved,  now  are  we  the  sons  of  God ;  and  it  doth 
 not  yet  appear  what  we  shall  be  :  but  we  know  that,  when 
 he  shall  appear,  we  shall  be  like  him  ;  for  we  shall  see  him 
 as  he  is. 
 
 3  And  every  man  that  hath  this  hope  in  him,  purifieth 
 himself  even  as  he  is  pure. 
 
 4  Whosoever  committeth  sin,  transgresseth  also  the 
 law  :  for  sin  is  also  the  transgression  of  the  law. 
 
 5  And  ye  know  that  he  was  manifested  to  take  away 
 our  sins  ;  and  in  him  is  no  sin. 
 
 6  Whosoever  abideth  in  him  sinneth  not :  whosoever 
 sinnetli,  hath  not  seen  him,  neither  known  him. 
 
 7  Little  children,  let  no  man  deceive  you  :  he  that  doeth 
 righteousness  is  righteous,  even  as  he  is  righteous. 
 
 8  He  that  committeth  sin,  is  of  the  devil ;  for  the  devil 
 sinneth  from  the  beginning.  For  this  purpose  the  Son  of 
 God  was  manifested,  that  he  might  destroy  the  works  of 
 the  devil. 
 
 §  6.     1  JOHN  iii.  9 — 1  7. 
 
 The  Ajwstle  contrasts  the  Conduct  of  the  Children  of  God 
 with  that  of  the  Children  of  the  Devil — and  shews  that 
 the  former  are  distinguished  by  their  Righteousness  and 
 Brotherly  Love — which  was  the  Command  given  by  God 
 from  the  very  beginning — They  are  not  to  act  as  those 
 begotten  of  the  JVicked  One,  as  Cain  did,  who  killed  his 
 Brother,  because  his  Works  were  righteous  ;  nor  are  they 
 to  wonder,  after  such  an  Example,  if  they  should  be 
 hated  and  persecuted  by  the  fVorld — But  this  to  Chris- 
 
TRUE  CHRISTIANS  ARE  HATED  BY  THE  WORLD. 
 
 tians  is  of  no  consequence^  for  they  are  assured  that  they  Asia  Minor. 
 have  jxissed  away  from  a  State  of  Death  to  a  State  of 
 Lfe,  because  they  love  their  Brethren — but  he  that  loves  not 
 his  Brother  remains  still  in  a  State  of  sjnritual  Death, 
 uncojiveried,  and  unre generated — He  who  hates  his  Bro- 
 ther has  the  same  Malice  and  evil  Principle  in  him  which 
 was  in  Cain;  and  were  he  not  restrained  by  Human 
 Laws,  7vould  be  like  him  a  Murderer — No  Mom  who 
 cherishes  such  feelings  can  have  the  Divine  Lije  dwelling 
 within  him —  The  great  Love  of  God  rvas  made  known  by 
 his  Son  laying  down  his  Life  for  Mankind,  and  Chris- 
 tians should  be  willing  from  Love  to  God  to  sacrifice  their 
 Lives  for  the  benefit  of  Mankind — But,  instead  of  doing 
 this,  if  those  who  have  the  good  Things  of  the  present 
 World  refuse  to  impart  a  portion  of  them  to  a  Brother  in 
 need,  it  is  not  possible  they  can  have  the  Love  of  God 
 abiding  in  them. 
 
 9  Whosoever  is  born  of  God  doth  not  commit  sin  ;  for 
 his  seed  remaineth  in  him :  and  he  cannot  sin,  because  he 
 is  born  of  God. 
 
 10  In  this  the  children  of  God  are  manifest,  and  the 
 children  of  the  devil :  v^'hosoever  doeth  not  righteousness, 
 is  not  of  God,   neither  he  that  loveth  not  his  brother. 
 
 1 1  For  this  is  the  message  that  ye  heard  from  the  be- 
 ginning, that  we  should  love  one  another. 
 
 12  Not  as  Cain,  who  was  of  that  wicked  one,  and 
 slew  his  brother.  And  wherefore  slew  he  him  ?  Because 
 his  own  works  were  evil,  and  his  brother's  righteous. 
 
 1 3  Marvel  not,  my  brethren,  if  the  world  hate  you. 
 
 14  We  know  that  we  have  passed  from  death  unto  life, 
 because  we  love  the  brethren.  He  that  loveth  not  his 
 brother  abideth  in  death. 
 
 15  Whosoever  hateth  his  brother  is  a  murderer  :  and 
 ye  know  that  no  murderer  hath  eternal  life  abiding  in  him. 
 
 16  Hereby  perceive  we  the  love  of  God,  because  he 
 laid  down  his  life  for  us  :  and  we  ought  to  lay  down  our 
 lives  for  the  brethren.     . 
 
 1 7  But  whoso  hath  this  world's  good,  and  seeth  his 
 brother  have  need,  and  shutteth  up  his  bowels  of  com- 
 jmssion  from  him,  how  dwelleth  the  love  of  God  in  him  ? 
 
 §  7.  1  JOHN  iii.  18,  to  the  end. 
 The  Apostle  exhorts  them  not  to  be  content  with  an  acknoiv- 
 Icdgment  of  these  great  Doctrines,  nor  with  empty  Pro- 
 fessions of  Love — but  to  prove  their  Conviction  of  their 
 Truth  by  their  actions — Love  to  God  and  Man  is  the  surest 
 test  which  Christians  have  of  the  Truth  of  their  Religion 
 ■^and  this  proof  will  assure  them  their  Hearts  are  right 
 in  his  Sight — If  their  Conscience  condemn  them  as  being 
 
CHARITY  AND  LOVE,  THE  DUTY  OF  CHRISTIANS.  703 
 
 Julian  Pe-       deficient  in  brotherly  Love  and   Charity,  God,  who  is  Asia  Minor, 
 nod,  4799.        nyeater  than  their  Heart,  and  sees  all  its  Secrets,  will 
 
 Vulgariiiira,       o  '  1        •  r    1    ■  \y 
 
 90.  condemn  them  in  a  miLcli  greater  degree — tnit  ij  their  Con- 
 
 science condemns  them  not,  they  have  Confidence  towards 
 God,  and  they  know  that  whatsoever  they  ask  they  shall 
 receive,  as  far  as  is  consistent  with  their  own  good — be- 
 cause they  keep  his  Commandments,  and  do  the  things 
 which  they  consider  pleasing  in  his  sight — And  this  is 
 God's  great  and  new  Commandment,  that  they  should  be- 
 lieve in  his  Son  Jesus  Christ,  and  be  enabled,  through  his 
 Holy  Spirit,  to  love  one  another,  as  Christ  by  his  own 
 Example  has  given  them  Commandment — Those  who  keep 
 God's  Commandments  live  in  communion  with  the  Father 
 and  the  Son,  through  his  Spirit,  and  they  know  that  God 
 dwells  within  them  by  the  testimony  of  his  Spirit,  and  its 
 influence  on  their  Hearts  and  Lives,  (com.  John  xiv.  23.) 
 
 18  My  little  children,  let  us  not  love  in  word,  neither 
 in  tongue ;   but  in  deed  and  in  truth. 
 
 19  And  hereby  we  know  that  we  are  of  the  truth,  and 
 shall  assure  our  hearts  before  him. 
 
 20  For  if  our  heart  condemn  us,  God  is  greater  than 
 our  heart,  and  knoweth  all  tilings. 
 
 21  Beloved,  if  our  heart  condemn  us  not,  then  have  wc 
 confidence  toward  God : 
 
 22  And  whatsoever  we  ask,  we  receive  of  him,  because 
 we  keep  his  commandments,  and  do  those  things  that 
 are  pleasing  in  his  sight. 
 
 23  And  this  is  his  commandment.  That  we  should  be- 
 lieve on  the  name  of  his  Son  Jesus  Christ,  and  love  one 
 another,  as  he  gave  us  commandment. 
 
 24  And  he  that  keepeth  his  commandments  dwelleth  in 
 him,  and  he  in  him.  And  hereby  we  know  that  he  abid- 
 eth  in  us,  by  the  Spirit  which  he  hath  given  us. 
 
 §  8.      1  JOHN  iv.  1  —  6. 
 
 St.  John  exhorts  them  not  to  believe  every  Teacher  who  pro- 
 fesses to  be  divinely  inspired,  but  to  make  trial  of  them — 
 because  7nany  false  J'eachers  have  gone  out  into  the 
 World — Those  who  have  the  Divine  Spirit  are  known  by 
 maintaining  that  Jesus  is  the  Christ  come  in  the  Flesh, 
 (I  Cor.  xii.  3.) — Every  'Teacher  who  denies  that  Jesus 
 Christ  had  come  in  the  Flesh  is  not  from  God — but  is  of 
 the  Antichrists,  or  Deceivers,  foretold,  (Mark  xxiv.  24.) 
 — But  they,  under  the  influence  of  the  divine  Spirit,  have 
 overcome  the  Doctrines  of  these  Impostors,  for  greater  is 
 the  Spirit  of  God  which  is  in  them,  than  the  Spirit  of  the 
 Evil  One  which  is  in  the  World — These  seek  only  the 
 Things  of  this  World,  governed  by  the  carnal  principle^ 
 and  worldly  Men  hear  them — But  the  Apostles  are  of 
 
704  SPECULATIVE  KNOWLEDGE  INSUFFICIENT. 
 
 Julian  Pe-        God — hifiuenced   by  the  spiritual  'principle^    and  those  Asia  Minor, 
 riod,  4790.        ^j,^^  have  Spiritual  Discernment  receive  their  Doctrine — 
 g^  gar^Era,      ^^^^  ^^  ^j^^-^^  Lives  and  Doctrines  the  true  and  false 
 Teachers  may  he  known. 
 
 1  Beloved,  believe  not  every  spirit,  but  try  the  spirits 
 whether  they  are  of  God ;  because  many  false  prophets 
 are  gone  out  into  the  world. 
 
 2  Hereby  know  ye  the  Spirit  of  God  :  Every  spirit  that 
 confesseth  that  Jesus  Christ  is  come  in  the  flesh,  is  of 
 God. 
 
 3  And  every  Spirit  that  confesseth  not  that  Jesus  Christ 
 is  come  in  the  flesh,  is  not  of  God  :  and  this  is  that  spirit 
 of  antichrist,  whereof  ye  have  heard  that  it  should  come  ; 
 and  even  now  already  is  it  in  the  world. 
 
 4  Ye  are  of  God,  little  children,  and  have  overcome 
 them  :  because  greater  is  he  that  is  in  you,  than  he  that 
 is  in  the  world. 
 
 5  They  are  of  the  world  :  therefore  speak  they  of  the 
 world,  and  the  world  heareth  them. 
 
 6  We  are  of  God :  he  that  knoweth  God  heareth  us ; 
 he  that  is  not  of  God,  heareth  not  us.  Hereby  know  we 
 the  spirit  of  truth,  and  the  spirit  of  error. 
 
 §  9.  1  JOHN  iv.  7,  to  the  end. 
 The  Ajjostle,  iji  Condemnation  perhaps  of  those  who  in- 
 sisted on  the  sufficiency  of  speculative  Knowledge^  exhorts 
 them  to  the  practice  of  mutual  Love,  which  proceeds  from 
 the  Spirit  of  God — for  every  one  who  is  governed  by  this 
 divine  principle  of  Love  is  born  of  God,  spiritually  rege- 
 nerated, and  made  a  partaker  of  his  Nature — He  that 
 loves  not,  has  7io  Knowledge  of  the  divine  Nature  of 
 God,  which  is  essentially  Love — The  infinite  Love  of  God 
 was  made  nuniifest  by  the  Incarnation  of  his  only  begotten 
 Son,  jvho  died  for  Mankind,  and  became  the  Propitiation 
 for  their  Sins,  that  they  anight  live  through  him — No 
 Man  hath  seen  God,  because  he  cannot  be  an  object  of 
 Sense,  hut,  if  they  love  one  another,  God  dwells  in  them 
 by  his  Spirit,  and  his  Love  is  made  perfect  in  them,  and 
 by  this  evidence  of  his  Spirit  they  are  assured  that  God 
 dwells  in  them — The  Apostles  having  seen  Jesus  Christ 
 made  manifest  in  the  Flesh,  and  what  he  did  for  the 
 Salvation  of  Man,  bear  witness  that  the  Father  sent  the 
 Son  in  the  Flesh  to  be  the  Saviour  of  the  World — Who- 
 soever shall  acknowledge  the  reality  of  Christ's  Incarna- 
 tion and  Divinity,  (jvhich  many  denied)  God  dwells  with 
 him  through  the  Spirit,  and  he  in  God— They  have  wit- 
 nessed the  great  Love  of  God  to  Mankind  in  sending  his 
 Son  to  die  in  the  Flesh— God  is  Love,  and  he  nJio  dwells 
 in  Love  to  God  and  Man  is  full  of  God,  for  God  is  the 
 Essence  of  Love;    and  Love   is  made  perfect  by   God 
 
LOVE  TO  MAN,  TUK  bkst  PROOF  of  LOVE  to  GOD.  70s 
 
 Julian  Pe-         Uniting  Man  to  himself  by  his  Holy  Spirit;  which  Union  Asia  Miaof. 
 riod,4799.        gj^gs  him  Conjidence  ' in  the  Day  of  Judgment^  and  re- 
 V^ilgar^ra,      ^^^^^,^^  ^j^  j^-^  Fears^He  that  feareth  hath  not  received 
 that  fulness  of  Love  to  God  and  Man,   which  proceeds 
 from  G.od,  and  is  the  abiding  Witness  of  the  Sjnrit  re- 
 newin(T  the  Image  of  God  in  Man— The  Love  of  Man  to 
 God  proceeds  from  God's  Love  shewn  to  them— lie,  there- 
 fore, who  asserts  that  he  loves  God,  and  hates  his  bro- 
 ther, whose  excellencies  and  good  qualities   he  has  seen, 
 and  therefore  will  be  more  disposed  to  love,  cannot  love 
 God,  whose  Perfections  cannot  be  seen — God  has  also 
 commanded  that  they  should  give  a  proof  of  their  Love  to 
 him,  by  their  Love  to  Mankind, 
 
 7  Beloved,  let  us  love  one  another  :  for  love  is  of  God ; 
 and  every  one  that  loveth,  is  born  of  God,  and  knoweth 
 God. 
 
 8  He  that  loveth  not,  knoweth  not  God ;  for  God  is 
 love. 
 
 9  In  this  was  manifested  the  love  of  God  toward  us, 
 because  that  God  sent  his  only-begotten  Son  into  the 
 world,  that  we  might  live  through  him. 
 
 10  Herein  is  love,  not  that  we  loved  God,  but  that  he 
 loved  us,  and  sent  his  Son  to  be  the  propitiation  for  our 
 
 sms. 
 
 11  Beloved,  if  God  so  loved  us,  we  ought  also  to  love 
 one  another. 
 
 12  No  man  hath  seen  God  at  any  time.     If  we  love 
 one  another,  God  dwelleth  in  us,  and  his  love  is  perfected 
 
 m  us. 
 
 13  Hereby  know  we  that  we  dwell  in  him,  and  he  ni 
 us,  because  he  hath  given  us  of  his  Spirit. 
 
 14  And  we  have  seen,  and  do  testify,  that  the  Father 
 sent  the  Son  to  be  the  Saviour  of  the  world. 
 
 15  Whosoever  shall  confess  that  Jesus  is  the  Son  of 
 God,  God  dwelleth  in  him,  and  he  in  God. 
 
 16  And  we  have  known  and  believed  the  love  that  God 
 hath  to  us.  God  is  love  ;  and  he  that  dwelleth  in  love 
 dwelleth  in  God,  and  God  in  him. 
 
 1 7  Herein  is  our  love  made  perfect,  that  we  may  have 
 boldness  in  the  day  of  judgment :  because  as  he  is,  so  are 
 we  in  this  world. 
 
 1 8  There  is  no  fear  in  love  ;  but  perfect  love  casteth 
 out  fear  ;  because  fear  hath  torment.  He  that  feareth,  is 
 not  made  perfect  in  love. 
 
 19  We  love  him  because  he  first  loved  us. 
 
 20  If  a  man  say,  I  love  God,  and  hateth  his  brother, 
 he  is  a  liar :  for  he  that  loveth  not  his  brother  whom  he 
 hath  seen,  how  can  he  love  God  whom  he  hath  not  seen  ? 
 
 VOL.  II.  Z   z 
 
70a  The  three  WITNESSES  on  EARTH  and  in  HEAVEN. 
 
 Julian  Pe-        21  And  this  commandment  have  we  from  him,  that  he  Asia  Minor. 
 
 riod  4799.    ^^q  loveth  God  love  his  brother  also. 
 
 Vulgar  iEra, 
 
 96.  §  11.      1  JOHN  V.   1 — 12. 
 
 The  A'posile,  after  having  declared  that  all  who  believe  that 
 Jesus  is  the  Christ  are  born  of  God,  by  the  influence  of 
 his  Spirit,  asserts  that  those  who  love  God,  their  spiritual 
 Father,  must  necessarily  love  his  Children — The  best 
 criterion  they  have  of  judging  of  their  own  Faith,  is  to 
 find  out  whether  their  love  to  the  Children  of  God  pro- 
 ceeds from  a  right  principle,  from  love  to  God  and  obe- 
 dience to  his  Commandments ;  which  are  not  burthensome 
 to  those  who  love  God —  Those  who  are  spiritually  rege- 
 nerated, are  able,  by  a  true  Faith  in  the  Son  of  God,  to 
 overcome  all  the  Temptations  of  the  World — This  is  that 
 Jesus,  who  was  proved  in  Human  Form  to  be  the  pro- 
 mised  Messiah,  by  Water  at  his  Baptism,  by  a  Voice  from 
 Heaven,  and  the  visible  Descent  of  the  Holy  Spirit — and 
 not  by  Water  only,  but  by  Blood — by  the  sacrifice  of  his 
 Humanity,  when  the  same  Spirit  bore  Witness  to  his  Di- 
 vinity, and  the  Accoynplishment  of  all  Prophecy,  by  his 
 Resurrection  ;  and  the  Spirit  cannot  deceive — There  are 
 three  that  bear  record  in  Heaven — The  Father,  by  ac- 
 cepting the  Atonement  of  his  Son —  The  Word,  who  pre- 
 sents his  crucified  Body  before  the  Throne  of  God — The 
 Holy  Ghost,  by  whom  the  Word  was  conceived,  and  made 
 Flesh ;  and  these  three  are  one,  as  to  the  Unity  of  their 
 Design,  and  the  Divinity  of  their  Nature — And  there 
 are  three  that  bear  Witness  on  Earth — The  Holy  Spirit^ 
 by  his  miraculous  and  sanctifying  Influences,  and  by  the 
 written  Word — The  Water  of  Baptism,  by  which  Mankind 
 are  admitted  into  the  Family  of  God,  the  visible  Church, 
 and  receive  a  neiv  and  spiritual  Birth — And  the  Blood  of 
 Christ,  which  is  represented  in  the  Eucharist,  and  shews 
 forth  the  sacrifice  of  his  Humanity,  by  which  the  new  and 
 eternal  Life  is  obtained — And  these  three  are  constantly 
 witnessing  on  Earth  the  efficacy  of  Christ's  Death,  his 
 Humanity  and  Deity — If  the  Testimony  of  human  Evi- 
 dence is  received,  (Deut.  xvii.  6.)  the  Testimony  of  God 
 is  greater ;  for  he  who  has  Faith  in  God  shall  have  the 
 witness  of  the  Spirit  within  himself,  regenerating  his 
 whole  Nature — But  he  who  believeth  not  maketh  him  a 
 Liar,  refusing  to  believe  the  testimony  God  has  given  in 
 his  Prophecies,  and  wonderful  Interpositions,  to  attest  the 
 Divinity  of  Christ — The  Testimony  witnessed  by  the 
 three  in  Heaven,  and  the  three  on  Earth,  is,  that  God 
 will  give  to  Man  eternal  Life  through  his  Son — He 
 that  conforms  himself  to  the  Image  of  Christ,  making  a 
 sacrifice  of  Flesh  (Blood J,  hath  the  heavenly  Life  begun 
 
CONSISTENT  PRAYER  ALWAYS  ACCEPTED.  707 
 
 Julian  Pe-        in  him ;    and  he  that  does  not  conform  himself  to  his  Ask  Minor. 
 ^Vx^'trMr        ^'^^^g^y  has  710  rcasoH  to  expect  the  eternal  L'fe  obtained 
 96.  ^^^    ^*'      through  Christ. 
 
 1  Whosoever  believetb  that  Jesus  is  the  Christ,  is  born 
 of  God  :  and  every  one  that  loveth  him  that  begat,  loveth 
 him  also  that  is  begotten  of  him. 
 
 2  By  this  we  know  that  we  love  the  children  of  God, 
 when  we  love  God,  and  keep  his  commandments. 
 
 3  For  this  is  the  love  of  God,  that  we  keep  his  com- 
 mandments :  and  his  commandments  are  not  grievous. 
 
 4  For  whatsoever  is  born  of  God  overcometh  the  world  : 
 and  this  is  the  victory  that  overcometh  the  world,  even 
 our  faith. 
 
 5  Who  is  he  that  overcometh  the  world,  but  he  that 
 believeth  that  Jesus  is  the  Son  of  God  ? 
 
 6  This  is  he  that  came  by  water  and  blood,  even  Jesus 
 Christ ;  not  by  water  only,  but  by  water  and  blood.  And 
 it  is  the  Spirit  that  beareth  witness,  because  the  Spirit  is 
 truth. 
 
 7  For  there  are  three  that  bear  record  in  heaven,  the 
 Father,  the  Word,  and  the  Holy  Ghost :  and  these  three 
 are  one  ^^ 
 
 8  And  there  are  three  that  bear  witness  in  earth,  the 
 Spirit,  and  the  water,  and  the  blood:  and  these  three 
 agree  in  one. 
 
 9  If  we  receive  the  witness  of  men,  the  witness  of  God 
 is  greater  :  for  this  is  the  witness  of  God,  which  he  hath 
 testified  of  his  Son. 
 
 10  He  that  believeth  on  the  Son  of  God  hath  the  wit- 
 ness in  himself:  he  that  believeth  not  God,  hath  made 
 him  a  liar  ;  because  he  believeth  not  the  record  that  God 
 gave  of  his  Son. 
 
 1 1  And  this  is  the  record,  that  God  hath  given  to  us 
 eternal  life,  and  this  life  is  in  his  Son. 
 
 12  He  that  hath  the  Son  hath  life  ;  and  he  that  hath  not 
 the  Son  of  God,  hath  not  life. 
 
 }  12.     1  JOHN  V.  13,  to  the  end. 
 
 ^t.  John  writes  these  things  to  them,  that  they  may  ascer- 
 tain whether  they  have  the  Witness  of  the  Spirit  within 
 themselves  by  the  Regeneration  it  produces,  and  that  they 
 may  continue  in  the  Faith  of  the  Son  of  God-^And  thii  is 
 the  great  Privilege  of  their  Faith  ;  that  if  they  pray  for 
 any  thing  which  is  consistent  with  the  revealed  Will  of 
 God — God  will  hear  them,  and  grant  their  Petitions — If 
 
 '*  The  arguments  of  Mr.  Nolan,  and  of  the  present  Bi&faop 
 of  Salisbury,  convince  me  that  this  passage  is  genuine. 
 
 z  z  2 
 
708  APOSTACy,  THE  SIN  NOT  TO  BE  PRAYED  FOR. 
 
 Julian  Pe-        any  Man  see  his  Brother  afflicted  for  a  Sin  of  Infirmity  ^^'^  ^^'"'^'■• 
 
 v^f '  ^^"^'  ^^'  ^S^^^^^^^^i  ^'^  ^^'"^^  2^^^y  ^^  ^^^  fi^  ^"«  Pardon  and 
 ^^ugar  I  a,  Jlestoration — But  there  is  a  Sin  unto  Death — the  Sin  of 
 Apostacy  from  Christianity,  or  a  total  and  wilful  Rejec- 
 tion of  it,  which  it  is  useless  to  pray  for,  for  such  Offen- 
 ders renounce  the  only  Condition  of  Salvation — Every 
 unrighteous  Action  is  Sin ;  being  a  Violation  of  the  Law 
 /)/  God,  and  merits  temporal  Death — hut  those  Sins  which 
 are  not  presumptuous  and  wilful^  should  he  interceded 
 for,  and  on  Repentance  a  Pardon  may  he  hoped  for — 
 Those  who  are  regenerated  by  the  Holy  Spirit  do  not 
 continue  in  Sin,  being  j^reserved  by  Divine  Grace  from 
 the  Assaults  of  the  Devil,  so  that  they  are  not  enslaved 
 by  him — Christians  are  assured  by  the  Influences  of  the 
 Spirit  that  they  are  horn  of  God;  hut  the  World  (unre- 
 generate  and  wicked  Men)  are  still  lying  wounded  and 
 slain  under  the  Dominion  of  the  Wicked  One — But  Chris- 
 tians know  that  the  Son  of  God  came  in  the  Flesh,  and 
 hath  given  them  a  spiritual  Understanding,  that  they  may 
 have  the  Knowledge  of  the  true  God,  and  he  united  to 
 him  through  Jesus  Christ,  who  partakes  of  the  proper 
 Deity  of  his  Father,  and  imparts  to  those  who  are  united 
 to  him  through  his  Spirit  eternal  Life — On  this  account 
 he  exhorts  them  as  beloved  Children  to  keep  themselves 
 from  Apostacy,  or  any  false  Worship,  and  from  every 
 thing  that  would  alienate  their  Affections  and  Worship 
 from  the  true  God,  who  can  preserve  them  to  eternal  Life* 
 
 1 3  These  things  have  I  written  unto  you  that  believe 
 on  the  name  of  the  Son  of  God ;  that  ye  may  know  that 
 ye  have  eternal  life,  and  that  ye  may  believe  on  the  name 
 of  the  Son  of  God. 
 
 14  And  this  is  the  confidence  that  we  have  in  him, 
 that,  if  we  ask  any  thing  according  to  his  will,  he  heareth 
 us : 
 
 15  And  if  we  know  that  he  hears  us,  whatsoever  we 
 ask,  we  know  that  we  have  the  petitions  that  we  desired 
 of  him. 
 
 16  If  any  man  see  his  brother  sin  a  sin  which  is  not 
 unto  death,  he  shall  ask,  and  he  shall  give  him  life  for 
 them  that  sin  not  unto  death.  There  is  a  sin  unto  death  : 
 I  do  not  say  that  he  shall  pray  for  it. 
 
 17  All  unrighteousness  is  sin :  and  there  is  a  sin  not 
 unto  death. 
 
 18  We  know  that  whosoever  is  born  of  God  sinneth 
 not ;  but  he  that  is  begotten  of  God  keepeth  himself,  and 
 that  wicked  one  toucheth  him  not. 
 
 19  And  we  know  that  we  are  of  God,  and  the  whole 
 \Vorld  lieth  in  wickedness. 
 
THE  SECOND  EPISTLE  OF  ST.  JOHN—CHAP.  XV.  709 
 
 Julian  Pe-        20  And  we  know   that  the  Son  of  God  is  come,  and  Asia  Minor. 
 
 nod,  4799.   j^j^^j^    ffiven  US  an  understandiniJf,   that  we  may  know  him 
 ValgariEra,    ,        .°  ,  .     ,  .  ^'  .  •'  ... 
 
 96.  that  IS  true,   and  we  are  in  hnn  that   is   true,  even  in  his 
 
 Son  Jesus  Christ.     This  is  the  true  God,    and   eternal 
 
 life. 
 
 21  Little  children,  keep  yourselves  from  idols.   Amen. 
 
 Second  Epistle  or  John. 
 
 ^t,  John  writes  this  Epistle  to  caution  a  Christian  Mother 
 and  her  Children  against  the  Seductions  and  pernicious 
 Errors  of  the  false  Teachers^  supjioscd  to  be  a  Seel  of 
 the  Gnostics  ^^» 
 
 3^  The  second  and  third  epistles  of  John  may  be  regarded  as 
 an  epitome  of  the  iirst  epistle,  containing  very  litlJe  which  is 
 not  to  be  found  in  the  former. 
 
 The  thoughts  and  style  of  both  are  so  similar  to  those  of  the 
 first  epistle,  that  almost  all  critics  attribute  them  to  St.  John  ; 
 and  suppose  in  all  probability  they  were  vvrillen  about  the 
 same  time  as  that  epistle.  Various  reasons  have  been  as- 
 signed to  account  for  the  doubts  entertained  of  their  authenti- 
 city by  the  primitive  Church.  Michaelis  thinks  they  originated 
 from  the  address,  in  which  the  author  neither  calls  himself 
 John,  nor  assumes  the  title  of  an  apostle,  but  simply  names  him- 
 self the  "elder"  {6  TrpKytvTepog);  which  title  tlie  apostle  John 
 might  with  great  propriety  assume,  as  by  reason  of  his  great  age, 
 he  was  probably  the  only  remaining  apostle.  It  is  however 
 most  probable,  that,  being  letters  to  private  persons,  they  had 
 been  kept  by  the  descendants  of  the  families  to  whom  they  were 
 written,  and  were  not  discovered  till  long  after  the  apostle's 
 decease.  In  which  case,  on  their  first  discovery,  all  the  im- 
 mediate vouchers  for  th.eir  genuineness  must  have  departed 
 this  life;  and  the  Church  ol"  Christ,  vigilantly  on  its  guard 
 against  imposture,  hesitated  to  receive  them  into  the  number 
 of  canonical  Scriptures,  until  it  was  fully  ascertained  that  they 
 were  divinely  inspired. 
 
 The  second  epistle  is  cited  by  Irenaeus,  and  received  by  Cle- 
 mens of  Alexandria.  Origen  mentions  all  thn  o  epistles,  and 
 remarks  that  the  second  and  third  were  not  allowed  to  be  ge- 
 nuine by  all  persons.  Dionysius,  Bishop  of  Alexandria,  speaks 
 ol"  them  as  being  ascribed  to  St.  John.  The  second  epistle  was 
 quoted  by  Alexander,  Bishop  of  Alexandria;  and  the  three 
 epistles  were  received  by  Athanasius,  by  Cvril  (»f  Jerusalem,  by 
 Epiphanius,  by  Jerome,  by  Rullinus,  and  all  those  writers  who 
 received  the  same  canon  of  the  New  Testament  that  we  do. 
 
 Commentators  are  greatly  divided  respecting  the  person  to 
 whom  the  second  epistle  is  addressed.  Some  suppose  it  to 
 have  been  written  to  an  individual,  others  to  some  particular 
 Church. 
 
 Archbishop  Newcome,  Wakefield,  Macknight,  and  the 
 translators  of  our  authorized  version,  make  iKXtKrij  to  be 
 an  adjective,  and  render  the  inscription  "  to  the  elect  (or 
 excellent,  or  chosen)  I/:idy  ;"  the  Vulgate  version,  Clemens 
 of  Alexandria,  Calmet,  Wolf,  and  Wetstein,  consider  iKXtKr^ 
 to  be  a  proper  name,  and  translate  it,  "  To  the  Lady 
 Electa;"  Schleusner,  Kosenmuller,  and  Benson,  take  Kupta  to 
 be  a  proper  name,  and  the  epistle  to  be  addressed  to  Kyria 
 the    Elect.       Michaelis  supposes    Kvpia   to   be    an   ellipsis   of 
 
710  OPINIONS  OF  BASILIDES-CHAP.  XV. 
 
 Julian  Pe-  §13.      2  JOHN  1 — 3.  Asia  Minor. 
 
 riod,  4799. 
 
 YulgaiiEra,  The  Salutation, 
 
 96, 
 
 1  The  elder  unto  the  elect  lady  and  her  children, 
 whom  I  love  in  the  truth  ;  and  not  I  only,  but  also  all 
 they  that  have  known  the  truth; 
 
 2  For  the  truth's  sake,  which  dwelleth  in  us,  and  shall 
 be  with  us  for  ever. 
 
 3  Grace  be  with  you,  mercy,  and  peace,  from  God  the 
 Father,  and  from  the  Lord  Jesus  Christ,  the  Son  of  the 
 Father,  in  truth  and  love. 
 
 Kvpta  E/cKXT/crta,  which,  among  the  ancient  Greeks,  signified  an 
 assembl}'  of  the  people  held  at  a  stated  time,  and  was  held  at 
 Athens  three  times  in  every  month  ;  and  that,  since  the  sacred 
 writers  adopted  the  term  E/cKXj/o-ia,  from  its  civil  use  among  the 
 Greeks,  Kvpia  EK/cXjjo-ta  might  here  mean  the  stated  assembly  of 
 the  Christians,  held  every  Sunday  ;  and  thus  ttj  eKXeKTfj  Kupta, 
 with  tKKXrjcriaj  understood,  would  signify,  •'  To  the  elect 
 church  or  community  which  comes  together  on  Sundays.'*  He 
 acknowledges,  however,  at  the  same  time,  that  he  cannot  pro- 
 duce any  instance  of  such  ellipsis.  Of  these  A^arious  hypo- 
 theses, that  of  Beza,  which  establishes  the  authorized  transla- 
 tion, appears  the  most  probable.  He  observes,  in  bis  note  on 
 the  inscription,  "  Some  think  Eclecta  a  proper  name,  which  I 
 do  not  approve,  because  in  that  case  the  order  of  the  words 
 would  have  been  Kvpia  EjcXcKri),  to  the  Lady  Eclecta.  Others 
 think  this  name  denotes  the  Christian  Church  in  general.  But 
 that  is  disapproved,  first,  by  its  being  a  manner  of  speaking  al- 
 together unusual;  secondly,  by  the  apostle's  expressly  promis- 
 ing in  the  two  last  verses  to  come  to  her  and  her  children  ; 
 thirdly,  by  sending  to  her  the  salutation  of  her  sister,  whom  he 
 also  calls  Eclecta.  I  therefore  think  this  epistle  was  inscribed 
 to  a  woman  of  eminence,  of  whom  there  were  some  here  and 
 there,  who  supported  the  church  with  their  wealth,  and  that  he 
 called  her  Elect,  that  is,  excellent,  and  gave  her  the  title  of 
 Kvpia,  Lady,  just  as  St.  Luke  gave  to  Theophilus,  and  St.  Paul 
 gave  to  Festus,  the  title  of  Kpartcrrof,  most  excellent.  For  the 
 Christian  religion  doth  not  forbid  such  honourable  titles  to  be 
 given,  when  they  are  due." 
 
 Macknigbt  thinks  this  epistle  was  written  to  confute  the 
 errors  of  Basilides,  which  were  propagated  by  his  followers,  ia 
 the  latter  end  of  the  first  century.  These  false  teachers  aflSrm- 
 ed,  that  Christ  was  a  man  in  appearance  only,  consequently 
 that  his  death  and  sufferings  were  not  real ;  but  only  in  appear- 
 ance. Therefore,  as  this  doctrine  concerning  the  person 
 of  Christ,  did  away  entirely  with  his  atonement,  and  vicarious 
 sacrifice,  John  particularly  cautions  this  lady  and  her  children 
 against  receiving  into  her  house  those  teachers  who  taught  it, 
 (ver.  7.)  that  they  might  not  be  exposed  to  their  licentiousness, 
 or  the  danger  of  being  deceived  by  them,  or  assist  them  in 
 spreading  their  errors.  It  is  uncertain  where  this  Jady  lived — 
 but  as  the  apostle  mentions  his  intention  of  visiting  her  soon,  it 
 is  conjectured  she  resided  near  Ephesus,  from  which  place  this 
 letter  was  written.  Some  suppose  the  Elect  Lady  was  dea- 
 coness of  some  church,  at  whose  house  it  is  probable  the  apos- 
 tles and  evangelists  were  hospitably  provided  for  and  accomnjo- 
 dated,  in  their  different  journics. 
 
OBEDIENCE  THE  PROOF  OF  OUR  LOVE  TO  GOD.       711 
 
 Julian  Pe-  §  14.      2  JOHN  4,  tO  the  end.  Asia  Minor, 
 
 riod,  4779.  ,       ,  _     ,.  ^r  i, -„  rhil. 
 
 Vulgar^Era,  The  Apostle  mentions  his  Joy  at  folding  some  oj  her  i.nu 
 ^-  dren  conducting  themselves  according  to  the  pure  Doc- 
 
 trines of  the  Gospel^He  exhorts  her  to   Christian  Love, 
 not   as  in  obedience  to  a  Command  never   before   deli- 
 vered,  but  to  a  Command  which  was  given  from  the  very 
 Beginning,  and  which  the  Apostles  constanthj  preached 
 ^The  great  Proof  of  Love  to  God  is  Obedience  and 
 Conformity   to   his    Commands;   and   this  is   the  great 
 Commandment,  that  they  should  believe  in  Him  whom  Gorf 
 hath  sent  (John  vi.  19.)— These  Doctrines  rvcre  preached 
 to  them  from  the  Beginning,  that  they  might  have  proper 
 Motives  and  Principles  for  their  Love  and  Obedience-^ 
 It  is  now  particularly  necessary  to  remind  them  of  these, 
 because  many  Deceivers  are  gone  out  into  the  World,  who 
 deny  that  Jesus  Christ  had  come  in  the  Flesh,  regarding 
 his  Death  and  Suffering  as  Appearances,  and  not  as 
 Realities— Every  Teacher  who  teaches  such  Doctrme  is 
 the  false  Prophet,  and  the  Antichrist,  foretold  by  Jesus 
 Christ  (1   John  ii.   18.)-He    therefore   beseeches   the 
 elect   Lady  and  her  Children,  not   to    be  deceived   by 
 them— Whoever    transgresses    by   teaching   other   Doc- 
 trines than  those   taught  by   Christ   and  his  Apostles, 
 hath  no   Communion  with   God   as    their  Father— mt 
 he  that  continues  in  these  Doctrines,  hath  Communion 
 with    God  as  his  Father,  and  the   Son  of  God  as   his 
 Saviour— Any    Teacher   who    holds    not    the  Doctrme, 
 that   Christ  'came  and  suffered  in  the  Flesh  for  Man,  is 
 not  to  be  received  into  the  House,  nor  Salutations  of  good 
 Success  offered  to   him— For  he  that  treats  siich  as  a 
 Christian  Brother,  by  giving  him  Protection  and  Encou- 
 ragement, accredits  his  Ministry,  and  becomes  a  Par- 
 taker of  the  Mischief  he  may  commit. 
 
 4  I  rejoiced  greatly  that  I  found  of  thy  children  walk- 
 ing in  truth,  as  we  have  received  a  commandment  from 
 the  Father.  ^ 
 
 5  And  now  I  beseech  thee,  lady,  not  as  though  1,  wrote 
 a  new  commandment  unto  thee,  but  that  which  we  had 
 from  the  beginning,  that  we  love  one  another. 
 
 6  And  this  is  love,  that  we  walk  after  his  command- 
 ments. This  is  the  commandment.  That,  as  ye  have 
 heard  from  the  beginning,  ye  should  walk  in  it. 
 
 7  For  many  deceivers  are  entered  into  the  world,  who 
 confess  not  that  Jesus  Christ  is  come  in  the  flesh.  1  his  is 
 a  deceiver  and  an  antichrist. 
 
 8  Look  to  yourselves,  that  we  lose  not  those  things 
 which  we  have  wrought,  but  that  we  receive  a  full  re- 
 ward. 
 
712  THE  THIRD  EPISTLE  OF  JOHN— CHAP.   XV. 
 
 Julian  Pe-        9  Whosoever   transgresseth,   and   abideth  not   in   the  Asia  Minor. 
 Vu?'  ^^m'   doc^""^  ^^  Christ,  hath  not  God.     He  that  abideth  in  the 
 ^ugar    J"*' ^Q(,j^jj^g  of  Christ,  he   hath   both  the  Father   and   the 
 Son. 
 
 10  If  there  come  any  unto  you,  and  bring  not  this  doc- 
 trine, receive  hirn  not  into  your  house,  neither  bid  him 
 God  speed : 
 
 1 1  For  he  that  biddeth  him  God  speed  is  partaker  of 
 his  evil  deeds. 
 
 12  Having  many  things  to  write  unto  you,  I  would 
 not  write  with  paper  and  ink  :  but  I  trust  to  come  unto 
 you,  and  speak  face  to  face,  that  our  joy  may  be  full. 
 
 13  The  children  of  thy  elect  sister  greet  thee. 
 Amen. 
 
 Third  Epistle  of  John. 
 
 St.  John  writes  this  Epistle  *°  to  Gains ^  to  praise  Gains  for 
 his  stedfast  Faith  and  Kindness  to   some  Christian  Bre- 
 
 *<*  This  third  Epistle  of  St.  John  is  supposed  to  be  addressed 
 to  a  converted  Gentile.  In  the  history  of  the  Acts,  and  in  the 
 epistles,  five  persons  of  this  nanie  are  mentioned— A  Gains  of 
 Macedonia  (Acts  xix.  29.)  :  a  Gains  of  Derbe,  a  city  of  Lyca- 
 onia,  or  Isauria  (Acts  xx.  4.)  ;  a  Gains  who  was  St.  Paul's  host 
 at  Corinth  (Rom.  xvi.  23.) ;  a  Gains  whom  this  apostle  baptized 
 at  Corinth,  (1  Cor.  i.  14.)  supposed  to  have  been  the  same  as  the 
 preceding  j  and  the  Gains  to  whom  this  epistle  is  inscribed, 
 who  is  by  some  considered  to  have  been  a  convert  of  the  apos- 
 tle John,  as  he  numbers  him  among  his  children,  and  therefore 
 a  diflferent  person  from  the  others  mentioned  of  the  same  name. 
 The  majority  of  modern  commentators,  however,  are  of  opinion 
 that  the  epistle  was  more  probably  written  to  the  Gains  of  Co- 
 rinth, who  was  conspicuous  for  his  hospitality  and  kindness  to 
 the  preachers  of  the  Gospel.  But  it  is  impossible  at  this  time 
 to  disting:uish  with  any  degree  of  certainty  between  these  indivi- 
 duals. Commentators  are  also  equally  divided  as  to  the  cha- 
 racter and  official  situation  of  Diotrephes.  Bede  and  Erasmus,, 
 with  Michaelis,  suppose  him  to  have  been  the  founder  of  a  new 
 sect.  But  Lamy  observes  this  is  not  probable  •  for  had  he 
 preached  false  doctrines,  St.  John  would  certainly  have  cau- 
 tioned Gains  and  the  Church  against  them.  Grotius,  Le  Clerc, 
 and  Beausobre  conjecture,  that  Diotrephes  refused  to  receive 
 (being  a  Gentile  convert)  Jewish  Christians.  Heuman  thought 
 he  was  a  deacon.  Lardner,  with  many  others,  imagine  him  to 
 have  been  a  bishop,  who  desired  to  rule  every  thing  in  his. 
 Church,  according  to  his  own  pleasure  j  and  that  he  restrain- 
 ed the  deacons  from  employing  any  part  of  the  Church's  funds 
 in  relieving  the  brethren  and  strangers,  casting  them  out  of  the 
 Church  if  they  persisted  in  entertaining  or  relieving  them. 
 Likewise  from  ver.  9.  where  St.  John  appears  to  assert  he  had 
 written  to  the  Churchy  and  insinuates  that  Diotrephes  wonid 
 not  acknowledge  his  apostolical  authority,  having  assumed  a 
 pre-eminence  of  episcopal  power,  he  had  suppressed  his  letter* 
 and  had  prevented  it  from  being  read,  according  to  the  usual 
 
ON  DIOTREPHES  AND  GAIUS— CHAP.  XV.  715 
 
 JoHan  Pe-         thren  and  Strangers,   and  to  recommend  them  again  to  Asia  Minor. 
 Vn?(ra1-!S*a       ^'*  Protection  and  Benccolencc — to  rebuke  and  to  caution 
 
 96.  *' . 
 
 manner,  in  the  public  assemblies,  for  the  dirrclidn  and  instruc- 
 tion of  the  people.  On  which  account,  atUled  to  his  persecut- 
 ing conduct,  it  is  more  probalile  J(»hn  wrote  this  epistle  to 
 Gaius  after  the  brethren  had  informed  him  of  the  k  tier,  and  the 
 hospitality  and  kindness  of  Gaius.  From  these  arguments  it  is 
 reasonable  to  suppose  that  he  was  either  a  turbulent  antl  ambi- 
 tious elder,  or  bishop  of  the  church  of  which  (Jaius  was  a  nuwii- 
 ber  J  and  thalbeinij  a  converted  Jew,  he  \i(ilintl}  opposed  the 
 admission  of  the  Gentiles,  and  became  the  leading  opponent  of 
 the  apostles. 
 
 Commentators  alsc differ  much  in  their  opinions  concerning 
 the  brethren  and  strangers  mentioned  ver.  5.  It  is  generally 
 supposed,  from  the  circumstance  of  their  having  jiraiscd  tlic 
 liberality  of  Gaius,  in  the  presence  ol  the  L'hiirch,  that  they 
 were  the  rulers  of  that  Church  over  which  John  w.i.s  supposed 
 to  preside,  which  was  the  Church  of  Ephesus.  And  as  this 
 apostle  desired  Gaius  to  assist  and  forward  Iheni  on  their  jour- 
 ney (ver.  6.)  that  they  were  going  out  a  second  time  U)  the  Gen- 
 tiles. The  strangers  likewise  arc  variously  described— Grotius 
 and  Lampe  think  them  believing  Jews,  driven  out  of  Palestine, 
 by  their  unbelieving  brethren,  or  by  the  calamities  of  the  Jew- 
 ish war.  Benson,  with  many  others,  consider  them  Gentile 
 converts,  whom  Diotrephes  refuses  to  receive,  because  they  did 
 not  observe  the  rites  of  the  Mosaic  law.  He  is  led  to  this  con- 
 clusion from  the  recorded  fact,  that  Diotrephes  did  not  acknow- 
 ledge the  authority  and  apostleship  of  St.  John  (^ver.  *J.)  ;  and 
 he  thinks  that  none  but  the  Judaiziug  teachers  denied  the  au- 
 thority of  the  apostles. 
 
 Macknight  observes,  with  respect  to  the  strangers,  without 
 determining  in  this  place  whether  they  were  expelled  Irom  their 
 native  country  for  the  faith  and  profession  of  the  holy  name  of 
 Christ  (which  was  the  opinion  of  Ileuman)  or  not — "  I  su|)pose 
 that  having  come  to  the  place  where  the  brethren,  of  wIkmii  the 
 apostle  speaks,  dwelled,  they  joined  them  in  their  journey,  wiiidi 
 1  think  was  undertaken  for  the  sake  of  preachini?  Christ  to  the 
 Gentiles.  If  I  am  right  in  this  conjecture,  the  strangers  as  well 
 as  the  brethren  were  preachers,  as  above  observed.  Fi»r,  if 
 they  were  only  persons  in  want,  it  was  no  connneudalion  of 
 them  "that  they  went  forth  taking  nothing  of  the  (ientiles;" 
 because  standing  in  need  of  alms,  it  was  their  dulv  not  only  to 
 receive,  but  even  to  ask  alms  (or  the  .sui)port  of  their  life,  Worn 
 the  unbelieving  Gentiles;  especially  as  in  many  plae«'s  Ihero 
 may  have  been  no  Christians  to  whom  they  could  apply  for  re- 
 lief:  whereas,  if  they  were  preachers,  they  were  greall>  to  bo 
 praised,  when,  in  imitation  of  the  aposth"  St.  Paul,  tlie\  sup- 
 ported themselves  by  their  own  labour,  and  took  nothing  from 
 their  Gentile  converts  on  the  score  of  mainti-nanec,  lest  it 
 might  have  marr(>d  the  success  of  tluir  preaching.  In  short,  if 
 these  brethren  and  slrant,'crs  had  not  been  preachers,  the  apos- 
 tle could  not  with  propriety  have  said  (ver.  K.)  '*  We  therefore 
 ought  to  receive  such,  that  we  may  be  joint  labourers  in  tho 
 truth."  For  the  terms  "  labourers"  ami  ".joint  labourers"  are 
 always,  in  apostolical  writings,  appli<  .1  to  preat  hers  of  the 
 Gospel,  or  to  those  who  in  some  wav  or  oth.r  assisted  the 
 preachers  of  the  Gospel.  These  thing's  Lardner  did  not  attend 
 to,  when  he  said,  "  I  see  nothing  that  should  lead  us  to  think 
 preachers  are  spoken  of,  but  onl.>  persons  in  want." 
 
714  DEMETRIUS  A  PREACHER  TO  THE  GENTILES. 
 
 Julian  Pe-        him  against  the  presumptuous  Arrogance  of  Diotrephes,  Asia  Minor, 
 nod,  4799.        ^y^^,  /,^^  denied  his  Authority,   and  disobeyed  his  InjunC' 
 ^  gar^^ra,      ^^gj^g^  ^j^^  iq  recommend  Demetrius  to  his  Attention^  and. 
 the  Imitation  of  the  Church, 
 
 }  15.     3  JOHN  1,  to  the  end. 
 
 The  aged  Apostle  to  Gaius  the  beloved  of  all  who  knew  him, 
 who  is  beloved  also  of  the  Apostle,  according  to  the  Truth 
 —~He  prays  that  his  temporal  Prosperity  and  Health 
 may  be  in  proportion  to  his  Virtues  and  spiritual  Attain- 
 ments, that  he  may  long  live  a  Blessing  to  the  Church — 
 His  great  Joy  when  he  was  informed  of  his  continuing  in 
 the  true  Doctrines  of  the  Gospel — He  has  acted  towards 
 the  Brethren  and  Strangers  agreeably  to  the  true  Faith ; 
 and  they  have  borne  Testimony  before  the  Church  to  his 
 Christian  Love  and  Benevolence,  whom  he  will  do  well  to 
 assist  a  second  time  in  a  manner  worthy  of  God,  from  the 
 divine  Principle  of  Love  his  Spirit  imjyarts — For  it  was 
 for  the  sake  of  Christ,  and  preaching  his  Gospel  to  the 
 Gentiles,  that  the  Brethren  went  out,  receiving  nothing  for 
 their  Labours.^  that  they  might  not  have  their  Success  di- 
 minished by  a  suspicion  of  mercenary  Motives — Those 
 who  remain  at  home  should  entertain  and  receive  into  their 
 Houses  the  Labourers  who  leave  their  Homes,  and  make 
 distant  Journies  for  the  Sake  of  the  Gospel,  that  by 
 Contributions  they  may  assist  and  encourage  them,  and 
 so  become  joint  Labourers  with  them — He  had  written  a 
 Letter  to  this  effect  to  the  Church  of  which  Gaius  was  a 
 Member ;  but  Diotrephes,  who  had  assumed  an  arrogant 
 Pre-eminence,  denied  his  Apostolical  Authority,  and  pro- 
 bably sujypressed  the  Letter — The  Apostle  threatens  to 
 punish  him  signally  for  his  Deeds,  as  they  imp)cded  and 
 injured  the  Catise  of  Truth  and  Christianity — He  calum- 
 niated the  Apostles — refused  to  obey  their  Injunctions — 
 and  cast  out  of  the  Church  those  who  did  so,  relieving 
 the  Necessities  of  the  Brethren —He  exhorts  them  not  to 
 
 Benson  and  Rosenmiiller  agree  in  supposing  Demetrius  to 
 have  been  one  of  the  brethren  mentioned  in  this  epistle,  who 
 went  forth  to  preach  to  the  Gentiles,  and  that  he  was  the  parti- 
 cular bearer  of  this  letter.  This  opinion  appears  more  proba- 
 ble than  that  which  maintains  that  he  held  some  sacred  office  in 
 the  church  of  which  Gaius  was  a  member  ;  for  had  that  been  the 
 case,  it  would  have  been  unnecessar}'  to  have  mentioned  his 
 piety  and  exemplary  conduct  to  the  good  and  hospitable  Gaius. 
 
 The  authenticity  of  the  third  epistle  of  St.  John  has  been  dis- 
 cussed in  the  preface  to  the  second.  There  is  reason  to  sup- 
 pose they  were  both  written  about  the  same  time,  at  Epbc- 
 sus,  over  which  Church,  John  is  thought  to  have  presided, 
 when  the  apostle  was  eminent  for  his  great  age  ;  and  that  they 
 were  received  at  the  same  time  into  the  sacred  canon. 
 
A  PRATING  AND  ENVIOUS  TEACHER  CONDEMNED.  715 
 
 Julian  Pe-  follow  the  Example  of  Dlotrcphes,  but  to  imitate  that  Asia  Minor, 
 v^t'  ^^^'  tvhich  is  good,  knoivwg  that  .such  are  begotten  of  God — 
 \\ilgariLra,  ^^  recommends  the  Example  of  Dcvictrius,  ivho,  on  the 
 contrary,  is  praised  bij  all  Men  for  his  Christian  Graces 
 arid  Virtues,  by  the  Gospel  itself,  and  by  the  Apostle, 
 Tvhose  Testimony  they  are  assured  is  true  and  impartial — 
 He  excuses  himself  for  not  ivriting  more  fully  on  these 
 Matters,  but  intends  soon  to  see  Gains — IIis  Benediction 
 and  Salutation, 
 
 1  The  elder  unto  the  well-beloved  Gaius,  whom  I  love 
 in  the  truth. 
 
 2  Beloved,  I  wish  above  all  things  that  thou  niaycst 
 prosper  and  be  in  health,  even  as  thy  soul  prospcrcih. 
 
 3  For  I  rejoiced  greatly,  when  the  brctlircn  canie  and 
 testified  of  the  truth  that  is  in  thee,  even  as  tliou  walkcst 
 in  the  truth. 
 
 4  I  have  no  greater  joy  than  to  hear  that  my  children 
 walk  in  truth. 
 
 5  Beloved,  thou  doest  faithfully  whatsoever  thou  doest 
 to  the  brethren,  and  to  strangers  ; 
 
 6  Which  have  borne  witness  of  thy  charity  before  tlie 
 church  :  whom  if  thou  bring  forward  on  their  journey 
 after  a  godly  sort,  thou  shalt  do  well : 
 
 7  Because  that  for  his  name's  sake  they  went  forth, 
 taking  nothing  of  the  Gentiles. 
 
 8  We  therefore  ouglit  to  receive  such,  that  we  might 
 be  fellow-helpers  to  the  truth.  _.  ,  ,     , 
 
 9  I  wrote  unto  the  church  :  but  Diotrephcs,  who  ov- 
 eth  to  have  the  pre-eminence  among  them,  recLiveth  ua 
 
 ^°10  Wherefore,  if  I  come,  I  will  remember  his  deeds 
 which  he  doeth,  prating  against  us  with  niahc.ous  words  : 
 and  not  content  therewith,  neither  doth  he  lumscl  rece.vj 
 the  brethren,  and  forbiddeth  them  tliat  woukl,  and  castctl 
 them  out  of  the  churcl 
 
 11  Beloved,  follow  not  that  which  is  cvl,  but  tliat 
 which  is  good.  He  that  doeth  good  is  oi  God:  but  he 
 that  doeth  evil  hath  not  seen  God.  i     ,•  ,1.  . 
 
 12  Demetrius  hath  good  report  of  all  men,  and  o  tlu 
 truth  itself:  yea,  and  we  also  bear  record;  and  ye  know 
 that  our  record  is  true.  ,       ,,       .       m    ;,,l 
 
 13  I  had  many  things  to  write,  but  1  wtll  n,..  wuh  ,„L 
 and  pen  write  unto  thee  :  „..,  ,l,,ll 
 
 14  But  I  trust  I  shall  shortly  see  thee,  and  «e  s  all 
 speak  face  to  face.  I'eace  be  to  thee.  Vur  Incnd.  »lutc 
 thee.     Greet  the  friends  by  name. 
 
716  THE  CANON  OF  SCRIPTURE  IS  COMPLETED. 
 
 Julian  Pe-  SECTION  XIX.  Asia  Minor. 
 
 riod,4799. 
 
 ^  gar  ra,  ^^^^  Jo/m  sanctions  the  Books  of  the  New  Testament,  and 
 completes  the  Canon  of  Scripture  hy  writing  his  Gospel, 
 at  the  request  of  the  Church  at  Ephestis*\ 
 
 *'  The  close  of  the  apostolic  age  now  drew  near.  Tlie  for- 
 mer dispensation  had  been  abrogated,  and  Jerusalem  destroyed. 
 The  building  up  of  the  visible  Church  was  consigned  to  ano- 
 ther priesthood,  under  the  abiding  and  miraculous  influence  of 
 the  same  spirit.  One  thing  alone  was  wanting  to  complete  the 
 sanctions  of  the  Gospel  of  Christ,  and  to  give  permanence  to 
 the  teaching  of  the  apostles.  The  Jew  was  able  to  appeal  with 
 boldness  to  a  collection  of  inspired  writings,  and  it  was  neces- 
 sary that  the  Christian  should  be  able  to  appeal  to  the  same 
 authority.  Another  volume  of  Scripture  was  essential  to  the 
 new  dispensation  ;  originating  in  the  same  divine  source,  con- 
 firmed by  similar  evidence  of  prophecy,  miracle,  and  purity  of 
 precept  and  doctrine.  For  this  purpose  the  beloved  disciple 
 was  preserved  in  life  to  a  very  late  period,  till  the  numbers  of 
 Christians  had  so  increased,  that  the  heathen  temples,  as  Pliny 
 affirmed,  in  his  celebrated  letter  to  Trajan,  had  begun  to  be 
 deserted.  For  the  instruction  of  these  immense  multitudes 
 three  Gospels,  the  book  of  the  Acts,  and  all  the  Epistles  had 
 been  already  written  ;  and  it  is  not  improbable  that  a  general 
 expectation  might  have  prevailed  throughout  the  Churches, 
 that  the  last  of  the  inspired  apostles  would  sanction  with  his 
 approbation  the  books  which  had  already  been  written— -that  he 
 would  approve  or  condemn  the  novel  opinions  which  had  begun 
 to  divide  the  infant,  or  the  more  established  societies— that  he 
 would  relate,  for  the  benelit  and  consolation  of  Christians,  the 
 more  impressive  conversations  and  dying  instructions  of  our 
 blessed  Lord— and  finally,  close  the  canon  of  the  New  Testa- 
 ment, by  his  universally  acknowledged  authority,  before  the 
 age  of  miracle  and  inspiration  ceased.  Whether  it  has  ceased 
 for  ever  on  earth,  or  only  till  the  millenial  day  of  universal 
 righteousness,  is  among  the  unrevealed  mysteries  of  Chris- 
 tianity. The  contents  of  St.  John's  Gospel,  and  the  evidence 
 of  ecclesiastical  history  prove  to  us,  that  the  greater  part  of 
 these  things  have  been  done,  and  that  the  canon  of  Scripture 
 was  now  closed,  till  the  end  of  the  Christian  dispensation. 
 
 The  evidence,  however,  which  still  remains  upon  this  subjecl, 
 will  not  appear  to  many  persons  altogether  decisive.  What 
 that  is  I  shall  collect  from  Lampe. 
 
 As  the  canon  of  the  Old  Testament  was  completed  by  Simon 
 the  Just,  the  last  of  the  great  Sanhedrim,  so  is  it  probable  the 
 canon  of  the  New  Testament  was  completed  cither  by  St.  John, 
 or  that  disciple  who  might  be  the  survivor  of  the  one  hundred 
 and  twenty,  the  number  of  the  Sanhedrim,  who  met  at  the  day 
 of  Pentecost.  It  is  uot  probable  that  any  of  these  outlived  St. 
 John,  who  died  nearly  seventy  years  after  the  ascension  of  his 
 divine  Master. 
 
 I  am  of  opinion  that  the  canon  of  Scripture  was  completed 
 before  the  persecution  of  Trajan,  that  the  Christians  under 
 that  terrible  visitation,  upon  the  cessation  of  the  spirit  of 
 prophecy,  which  in  all  their  distresses  bad  been  the  evidence 
 of  their  faith,  and  their  unfailing  consolation,  might  have 
 the  complete  and  perfect  Scripture,  to  direct  and  comfort 
 ♦hem.     The  Gospel  of  St.  Matthew  was  written  during  the  Pau- 
 
 ^e  persecution— that  of  St.  Mark  in   the  Ucrodian— that  of 
 
EUSEBIUS  ON  THE  CLOSE  OF  THE  CANON.  717 
 
 Julian  Pe-     St.  Luke  about  the  time  of  the  Nt;roiiiiin—iimi  if  the  Gospel  of  ^sia  Mioor. 
 riod,  4799.    St.  John  was  written,  and  the  earioti  of  Scri|)tnrc  cnrnpleted,  in 
 ViilgariEra,  anticipation   of  the  Trajanian    pcrseciition,  tlie    l>loo(i    of    the 
 9^-  martyrs  in   a  new  and    more  imprcsbive   sense,  may  bo  justly 
 
 called  the  seed  of  the  Church. 
 
 Eusebius  is  generally  considered  as  afl'ording  decisive  evidence 
 that  the  canon  of  Scripture  was  completed  by  St.  John,  In  the 
 third  book  of  his  Ecclesiastical  History,  this  historian  ijivcs  an 
 accountof  the  bishops  who  presided  over  the  Cliurches  of  Home, 
 Jerusalem,  and  Alexandria,  From  mcnlinniii;^  Ignatius,  Hisliop 
 ofAntioch,  and  Simeon,  Bishop  of  Jeru^alirn,  he  proceeds  to 
 relate  some  traditional  stories  of  St.  John,  who  was  the  cotem- 
 porary  of  both.  He  then  goes  on  to  mtMilior\  llie  wriliiigsof  the 
 apostle,  and  informs  us  that  St,  John  wrote  his  (lo^pel  to  relate 
 the  circumstances  which  had  been  omillcd  by  the  other  evan- 
 gelists, particularly  those  which  occurred  at  tin-  cummeuce- 
 ment  of  our  Lord's  ministry.  The  apostle  appr<»v(  d  of  all  that 
 had  been  said  by  the  three  evangelists;  he  conlirmed  their  de- 
 clarations by  his  own  testimony,  and  added  his  own  (.lo^pel  to 
 complete  whatever  in  theirs  mii^lit  be  delicient. 
 
 This  testimony  of  Eusebius  does  not  npjxar,  to  Mosheim,  to 
 be  sufficient  to  convince  us  that  St.  John  completed  the  canon 
 of  the  New  Testament.  He  certainly  says  nothing!:  of  the  Acts 
 or  the  Epistles  ;  as  these,  however,  were  undoubtedly  and 
 unanimously  received  as  inspired  books  by  the  great  majority 
 of  Christians,  and  as  the  Acts  were  written  by  St.  Luke,  and 
 formed  as  it  were  the  second  part  of  the  Gospel;  and  the 
 Epistles  of  St.  Paul  were  so  interwoven  with  the  history  of  his 
 travels,  by  St.  Luke,  that  they  could  not  be  separated,  it  is  dilli- 
 cult  to  believe  that  the  apostle  should  have  sanctioned  the 
 Gospels  alone,  and  not  have  confirmed  also  the  authority  of 
 their  inseparable  and  inspired  appendages.  It  is  true,  that 
 Eusebius  confines  his  testimony  to  the  Gospels  ;  but  he  dors 
 not  do  this  in  such  a  manner  that  we  are  necessarily  led  to  sup- 
 pose that  he  omitted  to  approve  of  the  remainder  ol  tho 
 sacred  writings.  The  general  and  ancient  traditmn  may 
 supply  the  place  of  more  demonstrative  evidence  with  thos.-, 
 who  are  contented  with  the  autiiority  of  antiquity,  with- 
 out decided  evidence  of  another  kind  ;  provided  there  bo 
 nothing  which  is  absurd  in  itself,  inconsistent  with  Scripture, 
 nor  opposite  to  authentic  evidence.  It  is  not,  however,  im- 
 probable that  those  Epistles,  which  were  not  received  by  all 
 Christians  into  the  canon,  immediately  on  their  first  pul)lira- 
 tion,  had  been  neglected  by  the  Gentile  Chn>tians,  becnnse 
 they  were  principallv  addressed  to  the  conv.rts  Irom  among 
 the  Jews,  or  to  the  Hebrews  gen.rally.  Should  this  conjecture 
 be  well  founded,  they  might  not  have  been  known  to  the  (  hurth 
 at  Ephesus  at  this  time,  and  possibly,  therefore  wrre  not  in- 
 cluded in  the  collection  of  inspired  writings  vvhich  were  sul>- 
 mitted  at  Ephesus  to  St.  John,  and   received  the  sanction  of 
 
 *^U  has'blen  supposed,  bv  many,  that  the  New  Tr.tamenl  con- 
 tains  internal  evidence  that  the  canon  of  Scripture  wan  now 
 fixed  by  St.  John;   or  that  the  Gospels     the   Acts,   the    Apurn- 
 :  lypse,  and  the  universally  received  Ep.stl.s    wrre  sa.u    .one.l 
 
 by^iis  authority.  The  pa.ssagr,  Apoc.  smi.  s.  19.  in  wh.eh  a 
 bfessing  is  pronounced  upon  all. ho  hear  •  -'  -' ";  ;^  "  »' « 
 book,  &c.  &c.  &r.  is  said  to  ivf.  r  not  merely  t..  the  Apocu 
 iypse  but  to  the  whole  word  ..f  G-l  ;  this  opinion,  however 
 does  not  seem  to  be  supported  by  the  context.  A-mustine  (ap 
 Lampe!  ^ss'ks  that  th'e'canon  of  ScriptOre  was  con  rmed  rom 
 the  times  of  the  apostles,  by  the  episcopal  succession*  and  early 
 
71S  Earjly  Communication  between  all  Christian  Churches. 
 
 Julian  Pe-    Churches.    Lampe  quotes  also  Jerome  and  Tertuliian,  who  do  Asia  Minor, 
 riod,  4799.    not,  however,  speak  with  decision.     The  prolonged  life  of  the 
 VulgariEra,  apostle,  after  whom  no  inspired  book  could  be  expected  by  the 
 9C.  Churches — his  certain  knowledge  of  the  books  which  had  al- 
 
 ready been  so  universally  received — and  the  necessity  of  his 
 approbation,  or  condemnation,  combine  to  render  him  the  one 
 individual  who  was  called  upon  to  decide  the  authority  of  the 
 books,  and  to  complete  the  canon.  Irenaeus  seems  to  allude  to 
 the  completed  canon,  when,  soon  after  the  death  of  St.  John, 
 he  says  concerning  Polycarp,  "He  always  taught  those  things 
 which  he  had  learned  from  the  apostles,  which  the  Church  had 
 delivered,  and  which  alone  are  true." 
 
 The  last  writer  who  has  studied  the  subject,  was  the  late  la- 
 mented and  learned  Mr.  Rennell,  who  has  been  so  prematurely 
 removed  from  the  scene  of  his  useful  labours.  In  his  observa- 
 tions on  the  compilation  of  the  apocryphal  writings  of  the 
 apostolic  age,  published  by  Mr.  Hone,  he  observes — 
 /  "  When  was  the  canon  of  Scripture  determined?     It  was  de- 
 
 termined immediately  after  the  death  of  St.  John,  the  last  sur- 
 vivor of  the  apostolic  order.  The  canon  of  the  Gospels  was 
 determined  indeed  before  his  death,  for  we  read  in  Eusebius 
 that  he  gave  his  sanction  to  the  three  other  Gospels,  and  com- 
 pleted this  part  of  the  New  Testament  with  his  own.  By  the 
 death  of  St.  John  the  catalogue  of  Scripture  was  completed  and 
 closed.  We  have  seen  from  the  testimony  both  of  themselves, 
 and  of  their  immediate  successors,  that  the  inspiration  of  writ- 
 ing was  strictly  confined  to  the  apostles,  and  accordingly  we 
 find  that  no  pretensions  were  ever  made  by  any  true  Christian 
 to  a  similar  authority. 
 
 "  By  whom  was  the  canon  of  Scripture  determined  ?  It  was 
 determined,  not  by  the  decision  of  any  individual,  nor  by  the 
 decree  of  any  council,  but  by  the  general  consent  of  the  whole 
 and  every  part  of  the  Christian  Church.  It  is  indeed  a  very 
 remarkable  circumstance,  that  among  the  various  disputes 
 Avhich  so  early  agitated  the  Church,  the  canon  of  Scripture  was 
 never  the  subject  of  controversy.  If  any  question  might  be 
 said  to  have  arisen,  it  had  reference  to  one  or  two  of  those 
 books  which  are  included  in  the  present  canon  ;  but  with  re- 
 spect to  those  which  are  out  of  the  canon,  no  difference  of  opi- 
 nion ever  existed. 
 
 "  The  reason  of  this  agreement  is  a  very  satisfactory  one. 
 Every  one  who  is  at  all  versed  in  ecclesiastical  history  is  aware 
 of  the  continual  intercourse  which  took  place  in  the  apostolic 
 age  between  the  various  branches  of  the  Church  Universal. 
 This  communication,  as  Mr.  Nolan  has  well  observed,  arose 
 out  of  the  Jewish  polity,  under  which  the  various  synagogues 
 of  the  Jews,  which  were  dispersed  throughout  the  Gentile 
 world,  were  all  subjected  to  the  Sanhedrim  at  Jerusalem,  and 
 maintained  a  constant  correspondence  with  it.  Whenever  then 
 an  epistle  arrived  at  any  particular  Church,  it  was  first  authen- 
 ticated ;  it  was  then  read  to  all  the  holy  brethren,  and  was 
 subsequently  transmitted  to  some  other  neighbouring  Church. 
 Thus  we  find  that  the  authentication  of  the  Epistles  of  St.  Paul 
 was  '  the  salutation  with  his  own  hand,'  2  Thess.  iii.  17.  by 
 which  the  Church,  to  which  the  letter  was  first  addressed, 
 might  be  assured  that  it  was  not  a  forgery.  We  find  also  a  so- 
 lemn adjuration  of  the  same  apostle,  that  his  epistle  '  should  be 
 read  to  all  the  holy  brethren,'  I  Thess.  v.  27.  ;  and  again,  that  his 
 epistles  should  be  transmitted  to  other  Christian  communities. 
 *  When  this  epistle  is  read  among  you,  cause  that  it  be  read 
 also  in  the  Church  of  the  Laodiceans,  and  that  ye  likewise  read 
 the  epistle  from  Laodicea,'  Col.  iv.  lt>.    From  this  latter  pas- 
 
Rapid  CIRCULATION  op  the  apostolic  WRITINGS.  719 
 
 Julian  Pe-    sage  we  infer,    that  the   system  of  transmission    was   a  very  Asia  Minor, 
 riod,  4799.    general  one;   as  the  epistle,  which  St.  Paul  directs  the  Colos- 
 VulgarJilra,  sians  to  receive  from  the  Laodiceans,  was  not  originally  ad- 
 ^"*  dressed  to  the  latter,  but  was  sent  to  them  from  some  other 
 
 Church.  To  prevent  any  mistake  or  fraud,  this  transmission 
 was  made  by  the  highest  authority,  namely,  by  that  of  the 
 bishop.  Through  him  oflicial  communications  were  sent  from 
 one  Church  to  another,  even  in  the  remotest  countries.  Cle- 
 ment, the  Bishop  of  Rome,  c<mimunicatcd  with  the  Church  at 
 Corinth  ;  Polycarp,  the  Bishop  of  Smyrna,  wrote  an  epistle  to 
 the  Philippians ;  Ignatius,  the  Bishop  of  Antioch,  corres- 
 ponded with  the  Churches  of  Rome,  of  Magnesia,  of  Ephesus, 
 and  others.  These  three  bishops  were  the  companions  and  im- 
 mediate successors  of  the  apostles,  and  followed  the  system  of 
 correspondence  and  intercourse  which  their  masters  had  begun. 
 Considering  all  these  circumstances,  we  shall  be  convinced  how 
 utterly  improbable  it  was,  that  any  authentic  work  of  an 
 apostle  should  have  existed  in  one  Church,  without  having 
 been  communicated  to  another.  It  is  a  very  mistaken  notion 
 of  Dodwell,  that  the  books  of  the  New  Testament  lay  concealed 
 in  the  coffers  of  particular  Churches,  and  were  not  known  to 
 the  remainder  of  the  world  until  the  late  days  of  Trajan.  This 
 might  have  been  perfectly  true  with  respect  to  the  originals, 
 which  were  doubtless  guarded  with  peculiar  care  in  the  custody 
 of  the  particular  Churches  to  which  they  were  respectively  ad- 
 dressed. But  copies  of  these  originals,  attested  by  authority  of 
 the  bishop,  were  transmitted  from  one  Church  to  another,  with 
 the  utmost  freedom,  and  were  thus  rapidly  dispersed  through- 
 out the  whole  Christian  world.  As  a  proof  of  this,  St.  Peter, 
 in  an  epistle  addressed  generally  to  the  Churches  in  Asia,  speaks 
 of  <  all  the  Epistles'  of  St.  Paul,  as  a  body  of  Scripture  univer- 
 sally circulated  and  known. 
 
 "The  number  of  the  apostles,  including  Paul  and  Barnabas, 
 was  but  fourteen — to  these,  and  to  these  alone,  in  the  opinion 
 of  the  early  Church,  was  the  inspiration  of  writing  confined — 
 out  of  these,  six  only  deemed  it  necessary  to  write — what  they 
 did  write  was  authenticated  with  the  greatest  caution,  and  cir- 
 culated with  the  utmost  rapidity — what  was  received  in  any 
 Church  as  the  writing  of  an  apostle  was  publicly  read — no 
 Church  was  left  to  itself  or  to  its  own  direction  ;  but  was  fre- 
 quently visited  by  the  apostles,  and  corresponded  with  by  their 
 successors — all  the  distant  members  of  the  Church  universal,  in 
 the  apostolic  age,  being  united  by  frequent  intercourse  and 
 communication,  became  one  body  in  Christ.  Taking  all  these 
 things  into  our  consideration,  we  shall  see  with  what  ease  and 
 rapidity  the  canon  of  Scripture  would  be  formed,  there  being 
 no  room  either  for  fraudulent  fabrication  on  the  one  hand,  or 
 for  arbitrary  rejection  on  the  other.  The  case  was  too  clear  to 
 require  any  formal  discussion,  nor  does  it  appear  that  there 
 was  any  material  forgery  that  could  render  it  necessary.  The 
 writings  of  the  apostles,  and  of  the  apostles  alone,  were  re- 
 ceived as  the  word  of  God,  and  were  separated  from  all  others, 
 by  that  most  decisive  species  of  authority,  the  authority  of  a 
 general,  an  immediate,  and  an  undis|)uted  consent. 
 
 "  This  will  appear  the  more  satisfactory  to  our  minds,  if  we 
 take  an  example  from  the  age  in  which  we  live.  The  letters  of 
 Junius  for  instance,  were  published  at  intervals  within  a  cer- 
 tain period.  Since  the  publication  of  the  last  authentic  letter, 
 many  under  that  signature  have  appeared,  purporting  to  have 
 been  written  by  the  same  author.  But  this  circumstance  throws 
 no  obscurity  over  the  matter,  nor  is  the  canon  of  Junius,  if  I 
 may  transfer  the  term  from  sacred  to  secular  writing,  involved 
 
720  TiiK  Apostolic  Writings  early  and  cniv£Rsally  received. 
 
 Julian  Pe-     thereby  in  any  difliculty  or  doubt.     If  it  should  be  hereafter  Asia  Minor. 
 riod,4799.    enquired,  at  what  time,  or  by  what  authority  the  authentic  let- 
 Vulgar^Era,  ters  were  separated  from  the  spurious,  the  answer  will  be,  that 
 96.  such  a  separation  never  took  place  ;  but  that  the  canon  of  Ju- 
 
 nius was  determined  immediately  after  the  date  of  the  last  letter. 
 To  us  who  live  so  near  to  the  time  of  publication,  the  line  of 
 distinction  between  the  genuine  and  the  spurious  is  so  strongly 
 marked,  and  the  evidence  of  authenticity  on  the  one  side,  and  of 
 forgery  on  the  other,  is  so  clear  and  convincing,  that  a  formal 
 rejection  of  the  latter  is  unnecessary.  The  case  has  long  since 
 been  determined  by  the  tacit  consent  of  the  whole  British  nation, 
 and  no  man  in  his  senses  would  attempt  to  dispute  it. 
 
 "  Yet  how  much  stronger  is  the  case  of  the  scriptural  canon. 
 The  author  of  Junius  was  known  to  none,  he  could  not  there- 
 fore of  himself  bear  any  testimony  to  the  authenticity  of  his 
 works  ;  the  authors  of  the  New  Testament  were  known  to  all, 
 and  were  especially  careful  to  mark,  to  authenticate,  and  to 
 distinguish  their  writings.  The  author  of  Junius  had  no  per- 
 sonal character  which  could  stamp  his  writing  with  any  high 
 or  special  authority:  whatever  proceeded  from  the  apostles  of 
 Christ,  was  immediately  regarded  as  the  oftspring  of  an  exclu- 
 sive inspiration.  For  the  canon  of  Junius  we  have  no  external 
 evidence,  but  that  of  a  single  publisher :  for  the  canou  of 
 Scripture  we  have  the  testimony  of  Churches  which  were  vi- 
 sited, bishops  who  were  appointed,  and  converts  innumerable, 
 who  were  instructed  by  the  apostles  themselves.  It  was  neither 
 the  duly  nor  the  interest  of  any  one,  excepting  the  publisher, 
 to  preserve  the  volume  of  Junius  from  spurious  additions  :  to 
 guard  the  integrity  of  the  sacred  volume  was  the  bounden 
 duty  of  every  Christian  who  believed  that  its  words  were  the 
 words  of  eternal  life. 
 
 "  If,  then,  notwithstanding  these  and  other  difficulties,  which 
 might  be  adduced,  the  canon  of  Junius  is  established  beyond 
 controversy  or  dispute,  by  the  tacit  consent  of  all  who  live  in 
 the  age  in  which  it  is  written :  there  can  be  no  reason  why 
 the  canon  of  Scripture,  under  circumstances  infinitely  stronger, 
 should  not  have  been  determined  in  a  manner  precisely  the 
 same;  especially  when  we  remember,  that  in  both  cases  the 
 forgeries  made  their  appearance  subsequently  to  the  determi. 
 nation  of  the  canon.  There  is  not  a  single  book  in  the  spurious 
 department  of  the  Apocryphal  volume  which  was  even  known, 
 where  the  canon  of  Scripture  was  determined.  This  is  a  fact 
 which  considerably  strengthens  the  case.  There  was  no  difli- 
 culty or  dispute  in  framing  the  canon  of  Scripture,  because 
 there  were  no  competitors,  whose  claims  it  was  expedient  to 
 examine,  no  forgeries  whose  impostures  it  was  necessary  to 
 delect.  The  first  age  of  the  Church  was  an  age  of  too  much 
 vigilance,  of  too  much  communication,  of  too  much  authority 
 for  any  fabricator  of  Scripture  to  hope  for  success.  If  any  at- 
 tempt was  made,  it  was  instantly  crushed.  When  the  authority 
 of  the  apostles  and  of  the  apostolic  men  bad  lost  its  immediate 
 influence,  and  heresies  and  disputes  had  arisen,  then  it  was 
 that  forgeries  began  to  appear.  But  by  this  time  the  canon  of 
 Scripture  had  taken  such  firm  root  in  the  minds  of  men,  that  it 
 resisted  every  eflbrt  to  supplant  it.  Nothing,  indeed,  but  the 
 general  and  long  determined  consent  of  the  whole  Christian 
 world  could  have  preserved  the  sacred  volume  in  its  integrity, 
 unimpaired  by  the  mutilation  of  one  set  of  heretics,  and  unin- 
 cumbered by  the  forgeries  of  another." 
 
 The  time  of  St.  John's  death  is  very  uncertain.  Jerome,  in 
 Covin,  lib.  i.  c  14.  affirms  that  ho  died  worn  out  with  age. 
 Irenaeus,  I.  ii.  c.  39.  I.  iii.  c.  3.  tells  us  that  he  survived  to  the 
 
DEATH  OF  ST.  JOHN-CHAP.  XV.  ^oj 
 
 nlrnr  H  ?"'f'^^S'^u"'  '^  ^^^  *'^^  ^^^'^"^li  year  of  that  em- 
 JnthnV  /•  K.""*  ^P^^«"^  '»  expectation,  says  the  Arabiaa 
 author,  of  Ins  blessedness:  by  which  expression  we  may  infer, 
 
 f  f  tr  uf  '^'f  Tr^'  "^"^'^"  ^^''t'>  t^'^t  ^^^'•'^"e  and  peace: 
 h  mnt  ^'^^'/«"°^^?  »'«P^.  ^vhich  is  the  best  assurance  of  the 
 happy  immortality  of  every  privileged  Chri;.tian. 
 
 'idrn\lir'''^l^''  *""  '^.*'?.*  *''^  ''"'"^^'^^  '^'*''  ^^'''^^^  aflVction  and 
 abl?  onn  H  ''^a^V"*«  *?  commemorate  the  death  of  this  ami- 
 ?n  Lnf  %  The  Protestant  theolorrian  will  require  n.ore 
 thlTi''  T /'"''''  *''^"  ^'^^  reporters  of  the  wonderful  tales,  to 
 which   I  allude,  can  produce,  before  he  can  credit-that  St 
 
 i^rl^JT/   ^'f>^-u*'^^^  *^^  °"'^  ^^y  «'««Pi"S-   in  his  grave,  i 
 
 v'^rmovedT*'l'''r''"?,"'  ^"'^^'^"^  "P  «f  t'>«  ^"^^  -»^i<^'» 
 hi'L^  .^u*'".'''^''^'''  and  many  other  gravely  related 
 
 histories,  which  excite  but  our  smiles.    His  body  is  buried  in 
 peace    but  h.s  name  liveth  for  evermore.     So  long  as  the  pre 
 sent  dispensation  shall  continue,  and  the  Christian  Church  be 
 
 of  Hi^wIhw  f  P;V''."?  '^'  P.^'"^'"^  '"^y  ^'^^^"8'^  t'»^  wilderness 
 ol  this  world,  to  that  land  of  peace  and  rest,  where  the  spirits 
 ol  the  prophets  and  apostles  await  their  companions  and  fol- 
 owers  from  among  mankind_so  long  as  a  blasphemer  against 
 the  divinity  of  the  Son  of  God  shall  laugh  to  scorn  our  prayers 
 to  acrueihed  Redeemer,  so  long  shall  the  inspired  pages  of  this 
 memor   ""'^     ^^^^"^^  *"  ^"''  ^'""^''^^  ^^'^  ^^^t  monument  to  his 
 
 unR^nn^'  f  Chnstus  ipse  testimonio  suo  approbavit.  Canonem  N.  T. 
 d^vina  "  r    ?  ^^"iP'^^bav.t,  et  obsignavit  Apostolus  Joannes  auctoritate 
 
 ne  M  NT  "^''^^?^^>-"«  Corp.  Theol.  loc.  ii.  p.  CI.  addit,  Joannem  cano- 
 ^cripturem  N,  1.  cum  nU.mo  Chnsti  adveiitu  ita  conjuxit,  uti  olim  Ma- 
 Sed  et  vT/P  r'""  ^^•^•{^"'".Ministerio  Joannis  Baptista.  connexuit. 
 rnnf  ^*  ^  ''  Apocalypsin  pro  sigillo  universal  Scripture,  habue- 
 
 GfoXoyiK?)  d'  uTTOKaXvipig  TraXiv 
 
 ^(ppayig  TTScpvKe  Tfjg  ds  rTjg  (Bi€Xs  Trdarjg. 
 TheologicaApocalypsis  sigiHuni  universi  Jibri,  ettotius  Sacrae  Scrlptur* 
 *'fAr'.f  ""^^  ^'■'''*'"*  ^^  Jof'^"-  !''»•  i-  cap.  .5.  §  13.  note.  ^ 
 
 1  he  theological  student,  who  is  desirous  of  pursuing  this  subject,  is 
 relerred  o  Dr.  Coy.ins'  work  on  the  Canon  of  Scriptur'e;  a  rery  uVeVil 
 work,  which  was  written  while  the  learned  author  was  expelled  from  his 
 LV.'JfjY-  n  P"l''=!"'^"VTt«  J""^«  o"  the  Canon-Lardner's  Supple- 
 ment to  his  Cied.bdity-Horne's  Crit.  Introduct.-and  to  the  prefaces  of 
 commentators  m  general.  ' 
 
 SECTION  XXI. 
 
 Brief  View  of  the  CondiUon  of  the  Jews,  the  Stations  of  the 
 Sanhedrim,  and  its  Labors,  before  the  final,  and' total 
 Dispersion  of  their  Nation  ;  with  an  Outline  of  the  History 
 of  the  visible  Church  from  the  closing  of  the  Canon  of  Scrips 
 ture,  to  the  present  Day;  and  the  Prospects  of  the  perma- 
 nent Happiness  of  Mankind,  in  the  jiresent  and  future 
 World. 
 
 So  closed  the  most  eventful   century  in  the   aouals   of  the 
 human  raco. 
 
 VOL.  II,  3  A 
 
722  STATE  OF  the  WORLD  at  the  ADVENT  of  CHRIST, 
 
 Jnlia  Vc  The  institutions  of  Christianity  had  succeeded  to  the  institu-  Asia  Minor, 
 
 riod  4799  tions  of  the  law  of  Moses.  The  temple  of  God  upon  earth, 
 VulRar^ra,  which  had  opened  its  gates  to  the  people  of  one  favoured 
 96.  country  alone,  was  taken  down,  and  the  whole  world  was  in- 
 
 vited, by  the  preachers  of  the  holy  Gospel,  to  enter  into  another 
 temple  of  God  upon  earth,  whose  gates  stood  open  night  and 
 day,  to  receive  all  nations,  and  kindreds,  and  people,  and 
 tongues.  . 
 
 It  maybe  useful,  iu  the  conclusion  of  this  work,  to  cast  a 
 rapid  glance  over  the  past  history  of  that  religion  which  Christ 
 and  his  apostles,  and  their  successors  in  the  Christian  Priest- 
 hood have  established.  From  this  we  shall  be  naturally  led  to 
 consider  the  state  of  Christianity  in  our  own  age,  not  merely  m 
 England,  or  in  Europe,  but  through  the  world.  The  appear- 
 ances of  the  present  times,  the  expectations  of  wise  and  good 
 men,  and  the  express  predictions  both  of  the  old  prophets  and 
 of  the  Christian  Scriptures,  will  justify  us  in  anticipating  the 
 eventual  comparative  perfection  of  mankind,  and  the  universal 
 establishment  of  the  one  pure  religion  in  this  world,  before  the 
 arrival  of  that  solemn  day,  when  the  theatre  on  which  the  great 
 drama  of  man  has  been  acted  will  be  swept  away  from  existence. 
 We  will  compare  the  state  of  the  world  at  the  beginning  of 
 the  century  before  the  birth  of  Christ  was  announced  to  the 
 shepherds,  with  its  condition  at  the  death  of  the  last  of  the 
 
 apostles.  .       ,  .  ,     1     T»  J 
 
 At  the  commencement  of  the  century  in  which  the  Redeemer 
 of  mankind  became  incarnate,  the  world  was  divided  into  two 
 classes,  the  Pagans  and  the  Jews.  The  former  of  these  had 
 entirely  forgotten  the  object  for  which  mankind  had  been  ori- 
 ginally created  ;  and,  among  the  latter,  the  remembrance  of  that 
 object  was  confined  to  a  very  few  who  still  retained  the  spiritual 
 meaning  of  their  Scriptures,  andanticipated  a  deliverer  from  the 
 dominion  of  ignorance  and  wickedness,  rather  than  a  Saviour 
 from  the  Roman  yoke.  The  degeneracy  of  mankind  was  daily- 
 increasing;  and  the  Church  of  God,  that  is,  that  portion  of  the 
 visible  Church  which  had  preserved  itself  pure  from  the  univer- 
 sal corruption,  was  so  rapidly  diminishing;  that  there  was  danger 
 lest  tl  e  world  should  return  to  the  same  condition  to  which  it 
 had  been  reduced  ;  when  eight  persons  only  were  saved  from  the 
 deluge,  or  when  ten  worshippers  of  Jehovah  could  not  be  found 
 to  preserve  the  cities  of  the  plain.  Among  the  Heathen  all  classes 
 had  become  foolish.  The  magistrates  and  the  statesmen  of  an- 
 tiquity considered  religion  as  an  useful  engine  of  state  ;  the 
 philosophers,  bewildered  among  their  metaphysical  dreams,  and 
 involved  in  endless  disputations  and  divisions,  considered  all 
 religions  as  equally  false,  and  equally  true— justly  despising  the 
 inconsistencies  of  the  popular  mythology,  they  knew  not  where 
 to  rest.  The  scanty  remains  of  the  ancient  truth,  which  tradi- 
 tion still  preserved  among  them,  was  obscured  by  innumerable 
 absurdities.  Neither  the  hope  of  good,  nor  the  fear  of  evil,  ani- 
 mated the  popular  devotion  ;  while  the  very  superstitions  which 
 the  wandering  reason  of  their  pretended  philosophy  despised, 
 were  rendered  more  binding  upon  the  ignorant  populace  by  the 
 outward  compliance  of  the  philosophers,  with  all  its  rites  and 
 ceremonies.  ,    ,        ,,  ,        ^xi.  • 
 
 The  teachers  of  the  Jews  had  secularized  the  religion  ol  their 
 fathers.  The  magnificent  promises  and  splendid  predictions  of 
 the  prophets,  which  describe  the  spiritual  glories  of  the  ex- 
 pected Messiah,  were  interpreted  of  a  temporal  dominion  The  , 
 maintainers  of  the  spiritual  interpretation  were  treated  with 
 contempt.  The  two  classes  of  teachers,  who  divided  the  aftec- 
 tions  of  the  people,  united  in  ridiculing  the  holiness  of  heart 
 and  life  required  by  the  lav>'  of  Jchovih.  The  Sadducees  deni-^d 
 
AND  AT  THE  END  OF  THE  APOSTOLIC  AGE.  7^5 
 
 ^^^TJr^     the  doctrine  of  a  future  state,  and  the  consequent  sanctions  of  a  •    xr- 
 VIS;.  «n7?;f ''  ^T'^ '  '^'  ^^^'''''''  ^^«"'^^d  the  religion  of  Moses    ^"'  ^^"°^- 
 Vulgar^ra,  andofthe  prophets,  into  the  belief  of  traditions,  and  attachment 
 to  external  observances,  and  ostentatious  austerities.    The  one 
 destroyed  internal  religion,  by  denying  its  necessity  altogether: 
 luJrlV  ^'T*^,.'^'  influence  with  eq«al  efficacy,  by  finding  a 
 substitute  for  holiness.     The  first  were  condemned  entirely,  as 
 the  open  enemies  of  purity,  as  the  infidels  of  their  day -the 
 l«?I7'''■^''?n'"""''''7'^''  unsparing  severity,  but  not  so  univer- 
 sally,  or  totally,  in  that  more  restricted  censure,  "these  ought 
 je  to  have  done,  and  not  to  leave  the  other  undone  "     The 
 consequence  of  the  united  dereliction   of  both  Jews  and  Hea- 
 thens, was,  that  the  knowledge  and  fear  of  God  was  rapidly 
 iading  away  from  the  public  faith,  and  the  private  motives  of 
 manKind. 
 
 The  close  of  the  century  presented  a  strong  contrast  with  this 
 melancholy  condition.  Mankind  were  now  divided  into  three 
 cJasses.  The  Heathens,  who,  in  addition  to  their  former  errors 
 had  now  acquired  a  spirit  of  persecution-the  Jews,  who! 
 though  they  had  been  conquered  by  the  Romans,  and  subjected 
 to  severe  persecutions,  still  continued  in  various  towns  in  Pa 
 iestine,  and  throughout  the  empire,  and  whose  inveterate 
 hatred  against  the  Christians  increased  daily—the  third  divi- 
 sion, and  It  included  no  small  portion  of  mankind,  were  the 
 Christians,  who  were  elected  by  the  providence  of  God  from 
 both  the  former  classes. 
 
 Before  we  proceed  to  the  history  of  the  Christian  Church  it 
 may  be  advisable  to  inquire  into  the  condition  of  the  once  fa- 
 voured people  of  God,  after  their  rejection  of  the  Messiah  had 
 brought  upon  them  the  accomplishment  of  his  predictions  in 
 the  destruction  of  the  city,  and  the  utter  ruin  of  their  noli- 
 tical  existence.  ^ 
 
 The  visible  true  Church,  in  any  nation,  is  under  the  protec- 
 tion of  the  peculiar  Providence  of  God,  and  entitled  to  the 
 veneration  of  the  people,  whom  it  is  intended  to  guide  to  future 
 Happiness,  so  long  only  as  it  retains  its  spiritual  fitness,  and 
 zeal,  and  purity,  to  accomplish  the  objects  of  its  institution. 
 1  his  seems  to  be  the  lesson  which  the  fall  of  Jerusalem  was  de- 
 signed  to  impress  upon  the  infant  Church,  which  had  now  suc- 
 ceeued  to  the  miraculous  gifts  and  privileges  of  the  Church  of 
 Jerusalem.  Not  only  did  the  fallen  daughter  of  Sion  render 
 service  to  her  favoured  sister,  by  impressing  this  solemn  lesson 
 she  was  still  permitted,  before  the  final  dispersion  of  her  sons 
 so  to  deliver  the  ancient  Scriptures  to  the  Gentile  Churches' 
 that  their  integrity  and  genuineness  should  be  unimpeachable* 
 either  by  the  Jews  or  Heathens.  * 
 
 Though  the  city  and  temple  of  Jerusalem  wore  destroyed,  the 
 feanhedrim  remained,  and  were  acknowledged  by  the  surviving 
 Hebrews  as  the  legitimate  directors  and  te'^achers  of  the  people 
 Some  years  before  the  destruction  of  the  temple  they  had  re- 
 moved to  Jabneh:  and,  after  that  event,  Rabban  Jochanan  ben 
 Zacchai,  the  president,  who  had  predicted  the  destruction  of  the 
 temple  forty  years  before,  when  the  doors  of  the  temple  had 
 opened  without  visible  cause,  requested  permission  of  Titus 
 with  whom  he  was  in  favour,  to  re-establish  the  Sanhedrim  at 
 Jabneh.  Fully  convinced  of  the  truth  of  his  own  prophecy,  he 
 had  entreated  the  people  to  submit  to  the  Romans.  It  was  pos- 
 sibly on  this  account  that  Titus  complied  with  his  request  He 
 sat  as  president  of  the  Sanhedrim  five  years  after  the  destruction 
 of  the  city.  Some  few  of  the  more  eminent  and  learned  Jews 
 who  escaped  from  the  common  slaughter,  from  the  sale,  and 
 vassalage  of  their  countrymen,  continued  with  him  at  Jabneh. 
 9.0 
 
 3  a2 
 
7^4  SANHEDRIM  AFTER  THE  FALL  OF  JERUSALEM. 
 
 J  r  n  Pe-    Among  these  were  R.  Gamaliel>  tlie  son  of  the  R.  Simeon  who  ^^^^  Minor. 
 riod*4799.    ^^^s  educated  with  St.  Paul,  and  was  killed  when  president  of  the 
 Yulo'ariEra,  Sanhedrim,  at  the  siege  of  Jerusalem:  this  Simeon  is  consi- 
 96,  °  dered  by  the  Jews  as  the  last  of  the  ten  eminent  men  who  were 
 
 slain  by  the  kingdom,  that  is,  who  were  put  to  death  by  the  Ro- 
 mans. With  R.  Gamaliel  were  R.  Zadok,  who  had  emaciated 
 his  body  with  extreme  fasting,  when  the  doors  of  the  temple 
 moved  on  their  hinges  by  invisible  hands,  R.  Eliezer  ben  Hyr- 
 canus,  the  author  of  Pirke  Eliezer,  and  others  whose  names  are 
 still  held  in  honour  among  the  Jews.  These  men  were  em- 
 ployed to  the  last  in  making  decrees  respecting  the  ritual  of  the 
 temple  service,  and  settling  questions  of  ceremonies,  though 
 the  glory  had  departed,  and  religion  had  become  an  empty  form. 
 There  were  thirteen  worshippings,  or  bowings,  in  the  temple, 
 but  the  house  of  Rabban  Gamaliel  and  the  house  of  Ananias 
 Sagan  made  fourteen,  says  a  Jewish  tradition.  Lightfoot  erro- 
 neously conjectures  that  the  Ananias,  who  was  thus  united  with 
 the  house  of  R.  Gamaliel  in  ordering  the  additional  bowings  in 
 the  temple,  when  it  was  about  to  be  destroyed,  was  the  same 
 Ananias  who  insulted  St.  Paul. 
 
 R.  Jochanan  was  succeeded  in  his  presidency  over  the  Sanhe- 
 drim at  Jabneh  by  R.  Gamaliel.  The  traditions  relate,  that  he 
 gave  offence  to  the  people  by  his  pride  and  passion,  and  at  one 
 period  was  deprived  of  his  presidency  ;  he  was  restored  to  his 
 dignity  in  part  only,  R.  Eliezer  being  elevated  to  the  joint  ad- 
 ministration. 
 
 The  presidency  of  these  two,  continued  twelve  years,  from  the 
 second  year  of  Vespasian,  to  the  second  of  Domitian.  The 
 hatred  of  the  Romans  towards  the  Jews  had  not  at  this  time  in- 
 creased to  its  height.  In  the  second  year  of  Domitian,  R.  Akibah, 
 was  their  head.  His  presidency  lasted  forty  years,  when  the  Ro- 
 mans sacked  with  so  much  cruelty  the  town  Bitter,  or  more  pro- 
 perly Beth-Tar  (a).  The  Jews  now  began  to  be  more  severely 
 threatened,  as  enemies  to  the  public  peace  of  theeuipirn,  and  to 
 all  mankind.  This  was  the  period  of  the  dreadful  insurrection  at 
 Cyrene  (6),  when  they  murdered  two  hundred  and  twenty  thou- 
 sand Greeks  and  Romans,  under  circumstances  of  the  most  re- 
 volting and  shameful  cruelty^  A  similar  insurrection  was  made 
 in  Egypt  and  Cyprus,  where  they  slauglitered  two  hundred  and 
 forty  thousand.  The  principal  author  of  this  revolt  is  said  to 
 have  been  the  false  IMessiah,  Ben  Cozba,  who  proclaimed  him- 
 self king,  and  coined  money.  This  took  place  in  the  reign  of 
 Adrian,  and  R.  Akibah,  the  president  of  the  Sanhedrim,  was 
 killed  at  Beth-Tar,  as  armour  bearer  to  this  pretended  Messiah. 
 The  destruction  of  the  remaining  cities  of  Judea,  and  the 
 number  of  Jews  who  were  slaughtered,  make  the  Jews  consider 
 this  period  as  the  completion  of  their  ruin,  and  the  most  severe 
 blow  they  ever  received,  except  the  destruction  of  their  city. 
 Adrian  had  sent  against  them  the  relentless  Severus,  who  was 
 afterwards  emperor. 
 
 At  this  time  lived  Trypho,  the  Jew  who  had  the  controversy 
 with  Justin  Martyr.  It  is  not  improbable  that  this  was  the 
 same  as  Tarphon,  an  intimate  associate  of  R.  .\kibah  ;  Iw)  is  fre- 
 quently mentioned  in  the  Talmuds. 
 
 The  fourth  president  of  the  Sanhedrim,  after  the  destruction 
 of  Jerusalem,  was  Rabban  Simeon.  He  governed  about  thirty 
 years  from  the  sixth  or  eighth  of  Adrian,  to  the  fifteenth  or  six- 
 teenth of  Antoninus  Pius.  The  honour  and  power  of  the  learn- 
 ed Jews  began  now  to  lessen  daily,  though  there  were  still  found 
 among  them  some  eminent  names,  which  are  yet  honoured  both 
 among  the  Jews  and  Christians.  The  principal  of  these  were 
 H.  Simeon  ben  Jochai,  and  Eliezer,  his  son,  the  first  authors  of 
 the  book  Zohar — and  Aqnila,   the  celebrated  proselyte,  whose 
 
ORIGIN  OF  THE  MISHNA,  GEMARA,  MASORITES,  &c.  725 
 
 Julian  Pe-     translation  of  the  Scriptures  is  quoted  even  by  the  Jerusalem  Asia  Minor. 
 
 riod,  4799.    Gemarists.    The  Sanhedrim  had  now  removed  from  Jabneh  to 
 
 VuJgariEra,  Ushaaud  Shepharaim. 
 
 ^^*  R.  Simeon  was  succeeded  by  his  son,  R.  Judah  the  Holy.    He 
 
 was  held  in  very  high  estimation  among  his  countrymen,  and  is 
 said  to  have  been  much  valued  by  one  of  the  Antonines.  It  was 
 R.  Judah  who  caused  the  traditional  law  to  be  collected  into 
 one  mass.  This  is  called  the  Mishnah,  and  is  the  great  code  by 
 which  the  Jews  still  profess  to  be  regulated.  The  number  of 
 pupils  who  might  be  the  preservers  of  this  code  of  traditionary 
 law  was  daily  diminishing,  and  he  resolved  therefore  to  commit 
 it  to  writing,  that  it  might  be  preserved.  He  appointed  teachers 
 of  these  traditions  also  in  all  the  cities  remaining  to  the  Jewish 
 name.  The  Sanhedrim,  in  his  reign,  removed  to  Bethshaarain, 
 Tsipporis,  and  Tiberias.  R.  Judah  compiled  the  Mishnah,  as 
 some  traditions  relate,  in  the  year  190,  in  the  latter  end  of  the 
 reign  of  Conimodus  ^  l)ut,  as  others  affirm,  in  the  year  220,  one 
 hundred  and  fifty  years  after  the  destruction  of  the  city. 
 
 R.  Judah  was  succeeded  by  his  son  R.  Chaninah,  in  whose 
 presidency  we  first  read  of  the  commentaries  on  the  Mishna, 
 which  are  called  the  Gemara.  The  Mishna,  which  is  the  text 
 of  the  traditional  law,  and  the  Gemara,  wliich  is  the  comment, 
 make  up  together  the  Talmud.  The  Targuras  are  commentaries 
 on  Scripture. 
 
 R.  Chaninah  was  succeeded  by  R.  Joclianan,  who  was  pre- 
 sident of  the  Sanhedrim  at  Tiberias  eighty  years.  Though  the 
 country  abounded  with  schools,  and  the  surviving  Jews  made 
 every  effoi't  in  their  power  to  perpetuate  their  now  corrupt  re- 
 ligion, no  school  or  college  obtained  so  much  celebrity  as  that 
 at  Tiberias.  Jerome  was  instructed  by  a  learned  man  of  Tibe- 
 rias ;  and  it  was  most  probably  about  this  time,  that  that  edi- 
 tion of  the  Hebrew  Bible  was  prepared,  which  has  ever  been  of 
 high  authority  among  both  Jews  and  Christians  j  the  edition  of 
 the  Masorets,  or,  as  they  are  more  generally  called,  the  Maso- 
 rites. 
 
 This  term  is  derived  from  a  Hebrew  word,  signifying  tradi- 
 tion. The  Masorites  were  the  learned  Jews  of  Tiberias,  who, 
 being  anxious  before  their  nation  was  finally  separated,  to  secure 
 the  sacred  text  from  corruption,  prepared  an  edition  of  the  Old 
 Testament,  in  which  they  marked,  by  certain  arbitrary  vowel 
 points,  accents,  and  pauses,  the  traditionary  pronsmciation  of 
 every  word.  The  Bibles  which  the  Jews  read  in  their  syna- 
 gogues are  now,  and  it  is  believed  have  always  been,  written 
 without  the  vowel  points;  but  the  minister  is  required  to  read 
 each  chapter  according  to  the  traditionary  sounds  of  the  words, 
 which  are  preserved  in  the  pointed  Bibles  ;  and  an  inspector  or 
 superintendant  stands  by  him  when  he  reads,  to  correct  any 
 error.  This  pronunciation  is  not  borrowed  from  the  Masoretic 
 Bible,  as  I  have  been  informed  by  some  learned  Jews,  whom  I 
 consulted  on  this  matter;  but  it  is  the  traditionary  mode  of 
 reading  which  has  been  handed  down  from  remote  antiquity. 
 Should  this  statement  be  correct,  it  appears  to  afford  one  very 
 satisfactory  argument,  that  the  lyiasoretic  punctuation  is  enti- 
 tled to  more  respect  than  many  modern  Hebraists  entertain  for 
 it.  This,  however,  is  not  the  place  to  enter  upon  this  discus- 
 sion. The  Masorets,  by  their  great  care  and  diligence,  have 
 left  us  an  edition  of  the  Old  Testament,  which  secures  the  text 
 from  all  interpolations,  while  it  checks  also  the  licentiousness 
 of  conjectural  criticism,  and  gives  a  definite  meaning  to  many 
 obscure  passages;  at  the  same  time  it  by  no  means  precludes 
 the  labours  of  the  learned  from  aiming  at  greater  accuracy  in 
 their,  attempts  to  understand  Scripture,  as  the  sense  which  tho 
 Masorets  may  have  put  upon  any  passage,  can  only  be  said  to 
 
726  FINAL  AND  TOTAL  DISPERSION  OF  THE  JEWS. 
 
 Julian  Pe-    be  highly  probable:  the  njeaning  of  Scripture  in  all  cases  being  ^gja  Minor, 
 riod,  4799.    derivable  from  the  words,  and  not  from  the  vowel  points,  or  any 
 Vulgar^ra,  arbitrary  divisions.     It  is  probable,  says  Bishop  Marsh  (c),  that 
 ^'  the  Masoretic  text  was  formed  from  a  collation  of  manuscripts, 
 
 if  so,  it  is  still  more  valuable.  The  Masorets,  as  is  well  known, 
 have  counted  every  word  and  letter,  that  no  changes  shall  be 
 made:  and  if  the  copies  of  the  Old  Testament,  which  Christians 
 possessed,  and  from  which,  with  the  apostles  themselves,  they 
 detive  irrefragable  arguments  for  the  Messiahship  of  Jesus  of 
 Nazareth,  is  demonstrated,  bo  impugned  by  the  Jews,  they  may 
 refer  to  the  Masoretic  edition,  and  urge  the  same  arguments 
 from  that  copy  of  the  Scriptures,  upon  which  the  Jews  place  the 
 highest  value. 
 
 The  precise  time  when  the  Masorets  of  Tiberias  completed 
 this  useful  labour  is  not  known.  The  Providence  of  God  pre- 
 served the  appearance  of  a  government  among  the  Jews  till 
 this  great  work  was  completed,  and  the  purity  of  the  inspired 
 volume  secured  from  all  possibility  of  corruption.  They  were 
 then  permitted  to  undergo  the  whole  of  the  terrible  punish- 
 ments predicted  by  Moses  and  their  prophets.  So  long  as  they 
 had  a  president  and  a  Sanhedrim  in  the  Holy  Land,  they  had  a 
 common  country,  though  they  had  ceased  to  have  a  sacrifice,  a 
 temple,  a  prophet,  or  a  king.  Many  of  their  learned  men  went 
 to  Babylon,  the  schools  of  which  place  had  begun  to  be  more  ce- 
 lebrated than  those  of  Judea.  To  detail  the  further  history  of 
 the  cruelties  they  have  practised,  and  the  persecutions  they  have 
 endured — the  history  of  their  patience,  their  sufferings — their 
 depressed  poverty — their  industrious  accumulation  of  wealth— 
 their  cultivation  of  the  art  of  medicine — their  fortunes  in  every 
 country  in  the  world— the  deadly  hatred,  and  fierce  and  bitter 
 scorn  to  which  they  were  condemned  for  many  centuries — and 
 the  mild  and  gentle  treatment  which  they  now  receive,  with 
 but  fe\y  exceptions,  among  the  Mohammedans,  and  inferior 
 classes  in  Catholic  countries— the  account  also  of  their  rapidly 
 increasing  influence  in  the  present  state  of  society,  when  a  sup- 
 ply of  money  from  a  few,  or  even  from  one,  wealthy  individual, 
 in  many  instances  may  decide  the  destiny,  religion,  and  liberty 
 of  kings  and  people— to  detail  all  these  wonderful  incidents  in 
 the  history  of  these  miraculously  preserved  people,  would  lead 
 me  far  beyond  my  present  purpose.  It  is  sufficient  only  to  say, 
 that  their  preservation  has  been  effected  by  means  so  totally 
 contrary  to  the  general  laws  of  society  ;  by  which  both  in  adver- 
 sity and  prosperity,  nations,  when  settled  among  each  other, 
 uniformly  amalgamate  into  one  people  ;  that  if  we  had  no  Scrip- 
 ture to  guide  us,  we  might  justly  infer  they  were  preserved  by 
 the  Providence  of  God  for  some  extraordinary  destiny.  What 
 this  destiny  will  be,  we  are  told  by  the  pages  of  Revelation — 
 *'  They  shall  be  gathered  out  of  all  people,  and  by  an  Exodus 
 from  all  countries  more  wonderful  than  that  of  their  fathers 
 from  Egypt,  they  shall  go  up  to  their  own  country;  and  plant- 
 ing the  vine  and  the  olive  on  the  hills  and  in  the  vallies  of  their 
 fathers,  they  shall,  after  much  tribulation,  rejoice  in  the  domi- 
 nion of  their  Messiah,  the  manifested  God  of  their  fathers,  the 
 crucified  Jesus  of  the  Christians." 
 
 We  will  now  return  to  the  history  of  the  Christian  Church. 
 Though  the  view  which  may  be  now  taken  of  the  effects  of 
 Christianity  on  human  happiness,  is  unavoidably  brief  and  im- 
 perfect, the  memory  will  be  assisted  by  a  regular  division  of  the 
 subject. 
 
 I.  The  first  stage  is  the  state  of  the  Christian  Church  from 
 the  death  of  St.  John  to  the  establishment  of  the  persecuted  faith 
 by  Constantinc. 
 
 II.  From  thence  to  the  rise  of  the  Papal  power. 
 
OBJECT,  DESIGN,  and  MEANING  of  CHRISTIANITY.  m 
 
 Julian  Pe-        HI.  The  progress  and  triumph  of  the  Church  of  Rome.  Asia  Minor, 
 
 riod,  4799.       IV.  The  Reformation,  both  in  its  good  and  bad  ettects. 
 VulgariEra,      V.  And  the  subsequent  history  of  Christianity,  particularly 
 96.  in  England  ;  with  the  prospect  of  its  future  dominion  over  all 
 
 mankind,  as  declared  in  the  prophecies  of  the  Old  and  New 
 
 Testament.  .   „        .1      j    *i      r  o* 
 
 I.  The  state  of  the  Christian  Church  from  the  death  ol  fet. 
 John  to  the  death  of  Constantine. 
 
 In  closing  the  volumes  which  it  was  necessary  t^  peruse,  tor 
 the  drawing  up  of  the  following  brief  abstract  of  Ecclesiastical 
 History,  it  was  impossible  to  avoid  contrasting  the  hatred  and 
 dissensions  which  have  prevailed  within  the  later  centuries 
 among  Christians  with  the  union  and  harmony,  which  excited  the 
 surprise  of  their  enemies,  in  the  earlier  ages  of  their  laith.  Al- 
 though this  diflerence  can  only  be  imputed  to  the  inhrraities, 
 errors,  or  vices  which  have  debased  and  corrupted  the  Churches, 
 and  their  members,  the  faults  of  individuals  have  too  frequently 
 been  referred  to  the  religion  they  profess.  It  may  be  necessary, 
 therefore,  to  define  the  meaning  of  Christianity,  that  by  con- 
 stantly keeping  before  us  one  certain  definite  view  of  the  reli- 
 gion which  was  now  established,  we  may  not  confound  with  it 
 any  one  of  the  more  or  less  extensive  sects,  or  sectlings, 
 churches,  or  parties,  which  have  endeavoured  to  identify  their 
 peculiar  causes  with  that  of  Christianity,  and  their  several  titles 
 with  the  exclusive  name  of  Christian.  .  r 
 
 Christianity  is  the  completed  revelation  of  those  sanctions  ol, 
 and  motives  to,  virtue,  which  the  unassisted  reason  of  man 
 could  not  have  discovered.  Its  object  is  to  promote  the  present 
 and  future  happiness  of  the  human  race,  which  can  only  be 
 effectually  secured  by  virtuous  principles  and  habits.  One  sys- 
 tem of  religion  is  distinguished  from  another,  by  the  opinions  it 
 teaches,  the  conduct  it  enforces,  the  institutions  it  establishes, 
 and  the  means  which  it  adopts  for  its  preservation.  The  fun- 
 damental opinions,  or  essential  doctrines  of  Christianity,  may 
 be  included  in  these  three— that  the  nature  of  man  is  now  dii- 
 ferent  from  that  with  which  his  first  parents  were  created— that 
 a  Divine  Being  undertook  to  recover  mankind  from  this  state 
 of  degradation,  by  offering  himself  as  an  atonement,  after  a  life 
 of  blamelessness  and  purity,  and  by  rising  from  the  dead,  to 
 demonstrate  the  certainty  of  our  own  resurrection— that  divine 
 assistance  is  afforded  to  all  those  who  desire  to  be  restored  to 
 that  condition  in  which  man  was  originally  created. 
 
 The  conduct  which  Christianity  requires,  does  not  extend  to 
 outward  morality  only,  but  to  internal  purity  of  motive,  to  spi- 
 rituality of  disposition,  and,  as  far  as  possible,  to  a  change  of 
 
 nature.  ....  xt. 
 
 The  Scriptural  institutions  ofChristianity  are  the  commemo- 
 rations of  the  facts  which  prove  the  truth  of  its  doc'iines. 
 They  are  few,  but  important.  The  observance  of  the  first 
 day  in  (the  week)  is  the  celebration  of  the  resurrection  of  Christ, 
 and  a  declaration  of  the  truth  of  our  own.  In  baptism,  we 
 commemorate  the  descent  of  the  Spirit,  and  assert  the  necessity 
 of  a  Divine  influence,  to  recover  man  from  the  lall.  In  the 
 other  sacrament,  of  the  Lord's  Supper,  we  commemorate  the 
 crucifixion,  and  profess  our  belief  in  the  atonement.  The  ob- 
 servance of  Easter  is  also  mentioned  in  Scripture,  as  the  time 
 of  the  more  solemn  commemoration  of  our  Lord's  resurrection. 
 
 The  scriptural  means  by  which  the  knowledge  ol  the  Chris- 
 tian religion  is  to  be  preserved  in  the  world,  are  the  perpetual 
 observance  of  the  institutions,  and  the  right  interpretation  of 
 the  completed  Scriptures.  To  secure  these  great  objects,  the 
 divine  Founder  of  Christianity  appointed  twelve  teachers,  and 
 aaer  them  he  appeared  from  the  invisible  slate  to  appoint  ano^ 
 
728  CHRISTIANITY  OF  THE  APOSTOLIC  AGE. 
 
 Julian  Pe-    User,  who  should  establish  societies  from  amonp;  the  mass  of  Asia  Minor. 
 riod,4790.    niatikind,  and  set  apart  teachers  to  instruct  the  people,   inter- 
 Vulgar^Era,  pret  the  Scriptures,  and  maintain  the  institutions  of  the  new 
 ^6"  religion.     The  apostles  were  equal   among  themselves.     They 
 
 governed  the  whole  visible  Church,  or  general  body  of  Chris- 
 tians, when  they  were  assembled  together;  and  each  was  the 
 spiritual  ruler  of  the  Church  or  society  which  himself  had 
 founded.  The  same  mode  of  preserving  Christianity  has  been 
 continued  from  the  earliest  age  to  the  present  time. 
 
 Such  was  the  Christianity  which  was  established  over  the 
 world  at  the  period  when  the  canon  of  Scripture  was  finally  closed. 
 The  design  of  its  great  Author  would  have  been  fully  accom- 
 plished, if  the  two  great  sources  of  error  had  not  perverted  the 
 simplicity  of  truth.  Vice  and  false  philosophy  are  the  only 
 causes  of  heresy  and  error.  The  former  endeavours  to  recon- 
 cile the  purity  and  truth  of  Christianity  with  the  conduct  it  has 
 forbidden,  -whether  it  be  ambition,  pride,  or  folly,  through  all 
 their  differences  and  gradations— the  latter  refines,  alters,  ob- 
 jects to,  or  speculates  upon,  the  doctrines  of  revelation,  till  it  has 
 established  some  new  theory,  or  removed  some  primitive  truth. 
 
 This  view  of  Christianity  enables  us  to  form  some  criterion 
 of  truth,  in  the  midst  of  all  the  discordant  opinions  of  modern 
 systems.  Whatever  doctrine  has  been  invented  by  later  w Titers, 
 whether  it  be  gradually  established,  as  many  of  the  corruptions 
 of  the  Romanists  have  been,  or  proposed  as  a  more  correct  in- 
 terpretation of  Scripture,  as  many  of  the  Unitarian  and  Ger- 
 man speculators  have  suggested  their  various  novelties,  is  pro- 
 bably false,  as  it  is  certainly  suspicious.  If  it  was  not  once  re- 
 ceived by  all  Christians,  in  the  primitive  ages,  in  all  their 
 Churches,  it  is  probably  heretical.  If  it  is  not  supported  by 
 some  of  the  facts  of  Scripture  it  is  suspicious.  It  is  not  gene- 
 rally remembered  that  the  peculiar  doctrines  which  characterize 
 Christianity  are  all  identified  with  facts.  The  facts  are  the 
 foundation  of  the  doctrine,  and  moral  inferences  are  deducible 
 from  the  doctrine  which  is  thus  sanctioned  and  established. 
 The  first  creeds  were  very  scanty,  because  controversies  were 
 few,  and  were  decided  by  inspired  or  highly  venerated  teachers. 
 They  were  enlarged,  as  the  decisions  of  the  Catholic  Church,  re- 
 presented by  its  general  councils,  concluded  the  controversies 
 which  were  commenced  by  the  philosophy  which  wrongly  ex- 
 plained, or  wilfully  rejected,  the  faith  which  was  generally 
 received.  The  general  reception  of  an  opinion  among  all 
 Churches,  was  esteemed  a  proofthatithad  been  originally  taught 
 by  the  apostles  and  their  successors. 
 
 Such  was  the  new  faith  which  at  the  closing  of  the  canon  of 
 Scripture,  had  begun  to  leaven  the  whole  mass  of  the  subjects 
 of  the  imperial  dominion.  Even  where  it  was  not  fully  em- 
 braced, it  elevated  the  mind,  and  restrained  the  conduct  of  many 
 who  would  not  openly  profess  it.  The  very  philosophy  which 
 opposed  or  corrupted  it,  inculcated  in  various  instances  the 
 necessity  of  purity,  the  belief  in  one  God,  and  the  certainty  of 
 a  future  state. 
 
 Churches  had  been  founded  in  Rome,  Corinth,  Crete,  the 
 cities  of  Asia  Minor,  in  Britain,  Spain,  Italy,  Antioch,  and 
 many  others.  The  nations  of  the  world  had  been  brought  under 
 the  Roman  yoke,  that  a  free  communication  might  be  main- 
 tained between  all  parts  of  the  civilized  world. 
 
 The  usurpations  of  the  Papacy  had  not  begun,  neither  had 
 the  people  proceeded  to  the  opposite  extreme  of  rejecting  all 
 government,  as  an  infringement  of  their  liberty.  Every  sepa- 
 rate Church  was  a  society  complete  in  itself,  governed  through 
 all  its  gradations  of  laiiy,  and  through  the  minor  otfices  of  the 
 priesthood,  the  deacons,  and  the  presbyters,  by  one  episcopal 
 
PERSECUTIONS  in  the  THREE  FIRST  CENTURIES.  70^ 
 
 Julian  Pe-     head,  who  was  liable  to  be  deposed  by  the  sentcnre  of  his  own  a^:„  «,„„, 
 v°?'  "^^S^-    "'''^*^'''  ''^'^''  violated  the  faith  nf  Christ.     Every  ruler  was  con- 
 \ulgar.Era,  trolled  by  the  rest  of  liis  brethren,  while  every  iiid.  pendant  hie- 
 ^^'  rarchy  j)reserved  its  freedom  under  the  empire  of  known    law. 
 
 The  world  has  not  since  beheld  more  union  in  the  !)elief,  or  more 
 perfection  in  theconduet  of  Christians.  This  wa.s  the  j)lan  which 
 preserved  the  purity  of  the  Christian  creed  ai^ainsl  the  first  ini- 
 pugners  of  the  Majesty  of  the  Son  of  God.  This  wa-s  the  polity 
 which  stamped  the  reprobation  <j|  the  general  body  ofChriNlians 
 at  Nice,  upon  the  Arians,  who  denied  the  Clodhcail  of  Cliri.sl — at 
 Constantinople  aj^ainst  the  Apolliiiarian  lu  re.sy,  which  deny  his 
 humanity.  It  was  this  which  condenmed  at  Ephesus,  ^'t•^t(»rius, 
 who  asserted  that  Christ  was  two  persons,  and  c(»ndemned  at 
 Chalcedoa  the  error  of  Eutyches,  who  confouinled  his  twofold 
 nature.  At  that  time  the  ghost  of  imperial  Itonie  was  not  seated 
 upon  the  seven  hills,  to  terrify  the  nations  with  the  spiritual 
 thunders  of  the  Vatican,  ncMtlier  was  e\  cry  absiir«lily  of  doc- 
 trine, and  every  irrei,nil;!rity  in  discipline,  defended  as  a  proof 
 of  liberty,  and  freedom  from  prejudice. 
 
 The  Churches  of  God  in  these  early  ages  were  o])posed  by  every 
 weapon  which  the  devices  of  an  evil  spirit,  or  the  corru[)tions 
 of  the  human  heart,  could  suggest;  and  their  contjuests  were 
 made  over  its  most  inveterate  foes.  The  civil  and  military 
 powers  of  the  idolatrous  governments  opposed  lliem  by  ten  san- 
 guinary persecutions ;  and  though  the  n)osl  eminent  historian 
 of  the  last  century,  in  imitation  of  a  learned  critic  (Dodwell 
 Dissert.  Cyprian),  has  endeavoured  to  diminish  the  nuuiber  of 
 the  sufferers,  the  undeniable  evidence  w  hich  still  remains,  abun- 
 dantly demonstrates  the  prejudice,  hatred,  and  cruelty  of  the 
 persecutors,  and  the  singular  union  of  holiness  and  zeal,  (»f  for- 
 titude and  patience,  among  the  blameless  suflcrers  in  the  cause 
 of  Christianity.  We  must  pass  over  the  cruel  persecutions  of 
 Nero  and  Domitian,  in  which  the  chief  of  the  remaining  apos- 
 tles, with  Timothy,  Onesinius,  Dionysius  the  Areopagile,  and 
 other  illustrious  names,  were  put  to  death.  N«  ilher  were  the 
 more  flagitious  and  abandoned  of  the  Roman  emperors,  the  solo 
 imperial  adversaries  of  the  rising  Churches.  A  religion  whieh 
 demands  the  homage  of  the  heart,  and  permits  no  divided  domi- 
 nion, even  with  the  least  known  evil,  is  no  less  detested  b\  the 
 mild  and  gentle  liberality  whieh  pleads  for  the  indulgence  of  the 
 more  general  vices,  than  it  is  hated  by  the  openly  corrupt. 
 The  third  persecution  of  the  Christians  under  Trajan  and 
 Adrian,  and  the  fourth  by  the  Antonines  and  Marcus  Aureliu>, 
 were  even  more  extensive  in  their  eifeets,  and  etpially  violent  in 
 their  fury.  The  lierce  hatred  of  Severus,  whi(  h  called  forth  the 
 eloquent  apology  of  Terttillian,  and  the  indignant  remon- 
 strances of  Clemens  Alexandrinus,  and  Minucius  Felix— the 
 selfish  hostility  of  Maximin-lhe  unsparing  seventy  ol  Deems, 
 who  threatened  death  to  the  miligators  ..I  the  sunenn^s  of 
 Christians— the  livpocritical  op|)osilion  ol  \alerian,  the  imir- 
 derer  of  Cyprian,  who  soothed  b.  lore  be  slaughtered,  his  mcImu^ 
 — the  unrelentin-  ellorts  of  Diochtian,  t..  extirpate  the  very 
 name  and  race,  and  Scriptures  ui  [\u-  followers  ol  the  crueilied 
 Jesus-ail  these  were  borne  by  llu-  despised  and  haled  C  hristians, 
 who  conquered  by  patient  endurance,  and  triumphed  by  unre- 
 sisting submission.  The  heathen  ra:;ed,  and  the  p.  uple  imagined 
 a  vain  thing;  and  if  tin- Christians  bad  ap|.ea led  to  he  sword 
 as  from  their  numbers  Ihey  might  have  done,  their  Mitstcr  had 
 been  dishonoured  l>v  llieir  service,  and  the  world  had  U.sl  the 
 honourable  and  pe.lecl  witness  Ihey  boiv  by  their  sullenngs,  to 
 their  conviction  of  the  Irulh  (d  the  i;ospel.  ,         ,., 
 
 It  was  not  only  the  menace  and  the  torture,  the  rack  and  the 
 
730  CHRISTIANITY  after  the  DEATH  of  CONSTANTINE. 
 
 Jnlian  Pe-    scourge,   the  stake   and   the   sword,   which   raised  themselves  Asia  Miuor. 
 riod  4799.     against  the  members  of  the  Churches  of  God.    The  ridicule  of 
 VuIgariEra,  the  satirist — the  world's  dread  laugh — the  scorn  of  the  philoso- 
 96.  phical  leaders  of  the  public  opinion — the  reasoning  of  the  learn- 
 
 ed— contempt,  and  wonder,  and  pity — all  that  could  move  the 
 affections,  or  break  the  resolution — the  fear  of  infamy,  which 
 shrinks  from  slander— the  love  of  approbation,  which  excites  to 
 virtuous  and  useful  actions,  and  leads  men  to  honourable  emi- 
 nence— all  of  these,  and  more  than  these  powerful  motives  of 
 action,  appealed  in  vain  to  the  hearts  of  the  primitive  Chris- 
 tians. The  more  their  spiritual  enemies  within,  and  the  turbu- 
 lent heathen  without,  oppressed  the  Churches  of  Christ,  the 
 more  "  they  multiplied  and  grew,"  till  the  majority  of  the 
 empire  professed  the  faith  of  the  Gospel,  and  the  Emperor  of 
 Rome  became  the  convert  and  protector  of  the  faith  of  Christ. 
 
 II.  From  the  death  of  Constantino  to  the  rise  of  the  Papal 
 power  by  the  grant  of  Pbocas. 
 
 Though  the  philosophy  of  the  Gnostics,  the  Docetae,  the 
 Marcionites,  and  others,  had  corrupted  in  many  instances  the 
 purity  of  Christianity,  the  two  principal  heresies  which  still 
 divide  the  Universal  Church,  commenced  at  this  period.  One 
 contaminated  the  doctrine,  the  other  destroyed  the  government 
 of  the  independant  episcopal  Churches.  The  error  of  Arius, 
 and  the  usurpations  of  the  Church  of  Rome,  were  the  two  prin- 
 cipal sources  of  all  the  corruptions  which  have  degraded 
 Christians.  Ecclesiastical  history  ought  only  to  have  related 
 the  progress  of  mankind  in  knowledge,  virtue,  and  happiness  : 
 it  tells  the  same  sad  and  melancholy  tale  of  human  infirmity, 
 and  crime  and  folly?  which  profane  history  has  given  to  the 
 world. 
 
 The  common  opinion  of  any  age  may  be  known  by  the  oppo- 
 sition which  it  has  made  to  those  who  offer  their  own  conclu- 
 sions to  general  acceptance.  The  primitive  ages  were  careful 
 to  preserve  the  scriptural  doctrine  of  the  twofold  nature  of 
 Christ,  and  to  assert  his  humanity  while  they  defended  his  divi- 
 nity. The  various  errors  which  the  spurious  philosophy  of  the 
 three  first  centuries  submitted  to  the  approbation  of  the 
 Churches,  were  generally  founded  on  the  attempt  to  exalt  the 
 divinity,  at  the  expence  of  the  humanity  of  Christ.  The  Gnos- 
 tics invented  their  notion  of  the  yEons— the  Docetae  their  opi- 
 nion that  the  form  of  Christ  was  not  real,  but  a  phantom  only  j 
 and  that  the  sufferings  of  Christ  in  his  own  person,  was  an  im- 
 possibility. The  error  of  Arius  was  founded  on  the  opposite 
 extreme.  This  heresiarch  endeavoured  to  introduce  an  opi- 
 nion, which  the  Universal  Church  believed  to  be  derogatory  to 
 the  divinity  of  its  founder,  that  our  Lord  was  only  the  first,  and 
 greatest,  and  highest  of  all  created  beings.  This  opinion  ap- 
 peared to  him  to  be  more  consistent  with  human  reason  ;  and  it 
 became,  therefore,  a  part  of  his  philosophy,  and  he  rejected  the 
 plainer  declaration  of  Scripture,  and  the  evidence  of  antiquity 
 both  of  the  Jews  and  Gentiles.  The  Jews  believed  their  Logos 
 to  be  a  divine  being — the  Christians  received  Christ  as  that 
 Logos,  because  his  own  assertions  and  actions,  as  well  as  the 
 testimony  of  St.  John,  appeared  to  demonstrate  the  truth.  The 
 sources  of  heresy  with  Arius,  were  the  same  as  those  which  influ- 
 ence so  many  at  present.  His  private  speculations  were  pre- 
 ferred to  that  interpretation  of  Scripture  which  had  been  uni- 
 formly adopted  by  the  Universal  Church.  lie  did  not,  or  would 
 not,  remember,  that  Scripture  is  superior  to  reason  ;  and  that 
 the  prostration  of  our  intellect,  which  man  cannot  demand  of 
 man,  is  an  act  of  worthy  and  reasonable  homage  to  God. 
 
 The  vehement  disputes  which  convulsed  the  whole  Church 
 
CAUSES  OF  POPERY  AND  MOHAMMEDANISM.  731 
 
 Juliao  Pe-    through  these  three  centuries,  and  which  respectively  occasioa-  ^gia  Minor, 
 riod,  4799.    ed  the  calling  of  the  lirst  general  councils,  may  be  said  to  have 
 VulgariEra,  originated  in  the  innovations  ot"  Arius.     The  Councils   of  Nice, 
 •^o*  Constantinople,  Ephesus,  and  Chalcedon,    have   conlirmed  the 
 
 general  opinions  of  the  primitive  Churches,  and  that  also  of  the 
 far  greater  portion  of  Christians  at  prosetit,  on  the  subject  of 
 the  person  of  Christ,  of  the  Trinity,  the  Incarnation,  and  Iho 
 Atonement.     Our  most  eminent  historian  has  expressed  himsrlf 
 with  the  sarcastic  bitterness  so  usual  with  him  win-n  Christianity 
 is  mentioned,  respecting  these  councils.  The  faults  of  Churches 
 and  of  Christians  have  always  been  the  liinmph  of  inlidrlity. 
 Now,  as  well  as  formerly,  the  crimes  and  follies  of  David  make 
 the  enemies  of  God  to  blaspheme,     lie  has  omitti-d,  however,  to 
 relate  the  influence  of  these  dissensions  among  Christians,  upon 
 the  people   of  the   East.     The  usual  conscMpienccs  of  contro- 
 versy, religious    indifference,  unscriptural   error,  contempt  of 
 the  zealous  maintaincrs    of  truth,  and  general  carelessness  of 
 life,  prepared  the  way  for  any  bold  teacher,   who  could  triumph 
 over  the  increasing  ignorance,   unite  the  Lrokrn  fragments  of 
 truth  and  falsehood  into  one    system,   and  arouse  the  dormant 
 superstition  of  the  age.     There  is  a  fulness  of  time  for  error  as 
 well  as  for  truth.  As  the  progressive  improvement  of  the  hunuiii 
 race  by  knowledge  and  literature,  and  science  among  the  hea- 
 thens, by  revelation   among  the  Jews,  and  by  universal  peace 
 among  all  nations,  rendered  the  time  of  our  Lord's  incarnation 
 the  very  fittest   period  for  establishing -a  religion,   founded  on 
 evidences  which  intreated  the  careful  and  deliberate  investiga- 
 tion of  all  mankind,  that   they  might  be  satislied   of  its  truth, 
 and  embrace  it  upon  conviction  ;  so   did  the  progressive  dete- 
 rioration  of  the   age,  by  the  extinction  of  learning  among  the 
 heathen  in  consequence  of  the  political  convulsions  of  the  Ro- 
 man  empire,  and  the  savage  inroads  of  the  barbarians,  by  th« 
 puerile  attention  to  trifles  among  the  Jews,  by  the  general  con- 
 tempt in  which  they  were  held,  and  the  almost  universal  mental 
 debasement,  render  this  the  fittest  period  for  the  i,Muer.d  esta- 
 blishment of  the  two  great   corruptions  of  Christianity;  tho 
 apostacies  of  Rome,  and  of  Mahomet,  the  predicted  rival  cue- 
 lilies  of  pure  religion  in  the  west  and  east. 
 
 It  would  lead  me  too  far  from  my  object  to  relate  at  greater 
 length  the  causes  of  the  origin,  progress,  and  suspension  of  the 
 conquests  of  Mahomet;  its  subsequent  ten)porary  revival,  the 
 entire  loss  of  its  political  power  as  the  dangerous  rival  of  its 
 neighbours,  and  its  present  increasing  weakness  by  the  gradual 
 separation  and  independauce  of  its  fairest  provinces.  Our  wri- 
 ters on  prophecy  have  shewn  the  great  probability,  that  as  these 
 two  masses  of  error  arose  together,  their  power  «ill  be  also  de- 
 stroyed at  the  same  time,  when  the  prophetic  periotl  of  1A>0 
 years,  which  commenced  in  the  year  <il)('».  will  have  tlap-xd.  1 
 am  not  willing,  however,  to  rest  any  aricument  upon  these  inter- 
 pretations. Time  and  history  are  the  onl\  certain  interpreters 
 of  prophecy,  and  though  the  decliniii-po\s  croft  h.«  Mohammedan 
 apostacy  may  appear  to  sanction  this  hypothesis,  the  r<vivin^^ 
 influence  of  the  unscriptural  errors  and  political  power  of  Ro- 
 manism, excites  at  once  our  sorrow  und  sur|)rise,  and  .  umpels 
 us  to  withhold  our  assent  to  the  desired  interpretaliun,  till  the 
 veil  is  yet  more  withdrawn  Irom  the  future.  Our  attention  will 
 be  more  usefully  directed  to  the  causes  and  growth  of  the  wes- 
 tern apostacy  of  the  Church  of  Home. 
 
 The  early  Churches  were  united  into  one  society  by  the  ob- 
 servance of  one  common  law,  submission  to  episcopal  govern- 
 ment. A  member  of  the  episcopal  Church  of  one  country,  was 
 considered  a  member  of  the  Catholic  Church  of  Christ,  in  every 
 
7S2  Origin  of  the  Usuiipations  or  the  Church  of  Rome. 
 
 Julian  Pe-    country  where  lie  might  happen  to  travel.    Wlien  Christianity  Asia  Minor, 
 riod,47y9.    began  to  be  more  extensivel}'  dispersed,  the  Church  at  Rome 
 Vulgar /Era,  was  distinguished  above  all  others  by  the  number  and  wealth  of 
 9^'  its  converts.     The  Bishop  of  Rome  was  soon  enabled,   by  the 
 
 munificent  donations  which  were  made  to  the  Church,  to  as- 
 sume greater  pomp,  and  exercise  more  extensive  power,  than 
 other  Bishops.  Many  circumstances  occurred  to  increase  and 
 establish  his  influence.  The  provinces  had  been  accustomed  to 
 bring  their  civil  appeals  to  Rome  ;  this  became  the  precedent 
 for  the  members  of  the  provincial  Churches  to  appeal  from  their 
 own  bishops  to  the  Bishop  of  Rome.  A  general  deference  was 
 paid  among  the  western  Churches  in  the  first  centuries  to  the 
 see  of  Rome,  though  its  more  open  usurpations  were  repelled 
 with  contempt.  When  Victor,  who  was  Bishop  of  Rome  in  the 
 year  195,  excommunicated  the  Churches  of  Asia,  who  refused  to 
 observe  Easter  in  the  manner  w  hich  he  judged  to  be  right,  Iren- 
 asus,  the  Metropolitan  of  France,  reproved  his  presumption. 
 In  the  year  2.30,  the  African  Bishops  peremptorily  refused  to 
 submit  to  the  mandate  of  the  Bishop  of  Rome,  and  received  again 
 their  heretical  bishops.  The  Church  of  Spain  also,  a  few  years 
 afterwards,  refused  sut«mission  to  the  Roman  Pontiff",  when  he 
 insisted  on  their  restoration,  after  they  had  been  deposed  for 
 offering  sacrifice  to  idols.  These  facts  prove  the  early  assump- 
 tion of  power,  and  the  continued  ambition  of  the  Popes  in  the 
 primitive  ages ;  and  the  refusal  of  the  independaut  episcopal 
 Churches  to  submit  to  their  dominion. 
 
 The  political  divisions  of  Italy  in  the  fourth  century  consi- 
 derably increased  the  influence  and  power  of  the  see  of  Rome, 
 the  ecclesiastical  divisions  of  the  Church  being  made  conform- 
 able  with  those  of  the  empire  Every  province  had  its  Metro- 
 j)olitan  (Hallam,  vol.  ii.  p.  21),  and  every  vicariate  its  ecclesias- 
 tical primate.  The  Bishop  of  Rome  presided  in  the  latter  capa- 
 city over  the  Roi'nan  vicariate,  which  comprehended  southern 
 Italy,  and  the  three  chief  Mediterranean  islands.  But  none  of 
 the  ten  provinces  which  formed  this  division,  bad  any  Metropo- 
 litan, so  that  the  Popes  exercised  all  raetropolitical  functions 
 within  them,  such  as  the  consecration  of  bishops,  the  convoca- 
 tion of  synods,  the  ultimate  decision  of  appeals,  and  many  other 
 acts  of  authority.  These  provinces  were  called  the  Roman  Pa- 
 triarchate, and  by  gradually  enlarging  its  boundaries,  and  by 
 applying  the  maxims  of  jurisdiction  by  which  it  w^as  governed 
 to  all  the  western  Chnrclies,  the  asserted  primacy  was  extended 
 and  strengthened  over  the  fairest  portion  of  the  empire.  I!ly- 
 ricum,  for  instance,  was  added  to  the  Patriarchate  of  Rome,  by 
 an  act  ol"  primacy,  and  no  consecration  of  bishops  was  permitted 
 without  the  sanction  of  the  Bishop  of  Rome.  This  look  place 
 before  the  end  of  the  fourth  century. 
 
 Another  principal  circumstance  which  contributed  to  the 
 establishment  of  the  power  of  the  Church  of  Rome,  was  the  re- 
 moval of  the  seat  of  empire  from  that  city,  to  Constantinople. 
 The  political  influence  always  attendant  on  the  immediate  pre- 
 sence of  the  Sovereign,  consequently  ceased;  and  the  principal  z 
 n)agistrate  at  Rome  was  the  head  of  its  Church.  The  sudden 
 power  which  was  thus  unavoidably,  though  unintentionally, 
 conferred  on  the  Pontift",  was  increased  by  the  abaudonment  of 
 Rome  and  of  Italy,  by  its  principal  senators.  To  this  cause  of 
 inlluence  we  must  add  the  progress  of  the  conversion  of  the 
 northern  nations,  and  the  grant  of  patriarchal  power  to  Pope 
 Damasus,  by  Gratian  and  Valentinian,  over  the  whole  western 
 Church,  sanctioning  the  custom  of  appeals  to  Rome.  The  re- 
 newal of  this  edict" by  Valentinian  the  Third,  still  further  in- 
 creased the  power  of  the  Pontill".     The  custom  of  pilgrimages  to 
 
ORIGIN,  PROGRESS,  AND  TRIUMPH  OF  POPERY.  733 
 
 Julian  Pe-    the  tombs  of  St.  Peter  and  St.  Paul— the  introduction  of  the  ^^i^  j^U^j^^^^ 
 riod,  4799.    Gregorian  Litany — and,  more  than  all  these,  the  granting  the 
 Vulgar^ra,  title  of  Universal  Bishop   by  Phocas,   completed   the   worldly 
 96.  structure  of  ecclesiastical  ambition,  which  had  now  usurped  the 
 
 name  of  the  Church  of  Christ,  and  appeared  to  l>e  the  rolling- 
 stone  which  should  become  the  predicted  mountain,  and  lill  the 
 whole  earth. 
 
 III.  Progress  and  triumph  of  the  Church  of  Rome. 
 The  universal  good  which  Christianity  will  eventually  pro- 
 duce to  the  world,  will  be  accomplished  in  that  one  only  manner 
 which  results  from  our  state  of  trial,  the  gradual  overruling  of 
 evil.  The  freedom  of  man's  actions  counteracts  for  a  time  the 
 designs  of  his  Creator.  The  increasing  divisions  among  nations, 
 the  general  ignorance,  the  continued  ambition  of  Rome,  and  the 
 speculative  philosophy  which  founded  on  words  and  imagina- 
 tions, obscured  the  simplicity  of  the  primitive  Christianity. 
 Every  corruption  was  made  permanent  by  the  establishment 
 of  the  power  of  Rome,  by  the  authority  of  Phocas.  From  this 
 period,  to  the  time  of  the  council  of  Trent,  the  history  of 
 Christianity  in  Europe  presents  us  with  little  else  than  a  detail 
 of  increasing  errors  in  its  doctrines,  gradual  addition  to  the 
 temporal  dominion  of  the  Roman  pontifls,  and  continued  oppo- 
 sition to  the  falsehood  which  abounded  on  the  one  side,  and  to 
 the  encroachments  which  prevailed  on  the  other. 
 
 Though  many  superstitious  practices  and  unscriptural  opi- 
 nions had  debased  the  purity  of  the  early  faith,  there  can  be  no 
 comparison  between  the  state  of  religious  error  when  the  grant 
 of  Phocas  conferred  political  power  on  the  Roman  Pontiff,  and 
 the  extent  to  which  the  system  of  imposture,  deceit,  and  false- 
 hood, subsequently  attained,  by  the  time  when  the  council  of 
 Trent  impressed  its  seal  on  the  great  charter  of  papal  slavery. 
 The  published  works  of  Pope  Leo,  who  sent  Augustine  to  Eng- 
 land, prove  that  the  religious  faith  of  that  day  was  essentially 
 dilferent  in  the  most  important  doctrines,  from  the  Creed  which 
 was  sanctioned  by  the  council  of  Trent.  The  parallel  between 
 the  faith  of  the  two  periods  has  been  drawn  at  some  length  by 
 an  eminent  divine  of  the  last  century.  I  have  elsewhere  ex- 
 tracted from  Bishop  Stillingfleet  the  passage  to  which  I  refer  (e). 
 It  will  be  seen  that  the  doctrines  of  solitary  masses,  masses  for 
 the  dead,  transubstantiation,  the  supremacy  of  the  pope,  the 
 equal  authority  of  Scripture  and  tradition,  the  equal  authority 
 of  the  apocryphal  with  the  canonical  books  of  Scripture,  the 
 power  of  good  works  to  deserve  salvation,  the  confession  of 
 sins  in  private  to  the  priest,  communion  in  one  kind,  and  the 
 worship  of  images,  were  all  condemned  by  Pope  Leo:  and  were 
 all  decreed  to  be  articles  of  faith,  and  as  such  to  be  implicitly 
 received  on  pain  of  damnation,  by  the  council  of  Trent.  This 
 remarkable  lact  destroys  at  once  the  truth  of  the  assertion  so 
 generally  made,  that  the  Church  of  Rome  has  retained  an  un- 
 changeable Creed.  The  faith  of  that  Church  is  an  embodied  col- 
 lection of  true  and  false  opinions;  partly  derived  from  misinter- 
 preted Scripture,  but  principally  invented  in  the  course  of  the 
 controversies  and  discussions  which  have  ever  prevailed  in  the 
 world,  and  which  would  have  escaped  from  the  memory  of  man- 
 kind, with  other  absurdities  of  the  age  of  ignorance  ;  if  they 
 had  not  been  preserved,  and  sanctioned,  and  enforced,  by  the 
 asserted  infallibility  of  the  most  fallible  Church  on  earth.  Like 
 the  ghosts,  and  sorcerors,  and  witches,  and  magicians,  of  the 
 midnight  darkness,  which  the  morning  beams  of  our  knowledge 
 has  dispersed,  all  would  have  fled  for  ever,  if  the  usurper  of 
 the  throne  of  God  had  not  said,  let  there  be  night,  and  it  was, 
 and  is  night.     The  council  of  Trent,  with  the  Gorgon  look  of 
 
734?  CHRISTIANITY  OF  THE   DARK  AGES— CHAP.  XV. 
 
 Julian  Pe-     an   intellectual  death,  has  gazed  on  the  chaos  which  extends  Asia  Minor, 
 riod,  4799.    over    the     ages    of   ignorance.     Spurious     decretals,     useless 
 VulgariEra,  vows,  abominable  doctrines,  unreasonable,  and  idolatrous,  and 
 ^*  superstitious  practices,  are  frozen  into  one  solid  bridge  ;  and 
 
 error  and  falsehood  pass  freely  from  hell  to  earth,  to  enslave, 
 and  to  curse  mankind. 
 
 If  the  absurdities  to  which  I  allude  had  been  harmless  and 
 innocent;  if  falsehood  could  be  publicly  taught,  and  the  peace 
 and  happiness  of  nations  continue  ;  he  who  opposed  error,  and 
 maintained  the  cause  of  truth,  might  be  justly  condemned  for 
 disturbing  the  peace  of  society,  whatever  were  the  falsehoods 
 which  were  received  by  the   community.    If  the  volumes  of 
 theologians  only  recorded  the  weakness  of  human  intellect,  the 
 tale  might  excite  contempt  or  pity  ;  and  the  Protestant  objec- 
 tor to  falsehood  be  regarded  with  the  same  lofty  contempt  as  we 
 now  entertain  for  its  proposer  and  defender.    But  the  history 
 of  Christian  nations  is  nothing  else  but  a  detail  of  the  conse- 
 quences of  the  prevalence  of  certain  religious  opinions.    Vice 
 itself  is  only  forbidden  by  the  Deity,  because  it  is  injurious  to 
 the  happiness  of  man.     The  voice  of  prophecy  would  not  have 
 stigmatized  the  corruptions  of  Rome  by  its  stern  and  bitter  re- 
 proach, if  the  falsehood  which  it  teaches  had  been  consistent 
 either  with  the  temporal  or  future  happiness  of  nations.     From 
 considering  the  gradual  success  of  erroneous  principles,  let  us 
 look  to  their  consequences,  as  they  are  recorded  by  history. 
 From  the  grant  of  Phocas,  to  the  age  of  Luther,  the  annals  of 
 Europe  are  filled  with  one  long  catalogue  of  crime,  produced  by 
 the  influence  of  the  corruptions  of  the  Church  of  Rome.     The 
 depositions  of  princes,  the  fomenting  of  rebellions,  the  flagitious 
 lives  of  the  Popes,  the  scandalous  decrees  againt  the  freedom 
 of  opinion,  the  persecutions  of  the  objectors  to  the  power  of 
 Rome,  which  disgrace  this  sad  portion  of  the  history  of  the 
 world,  have  been  so  amply,  and  so  frequently  related,  that  it  is 
 only  now  necessary  to  allude  to  them.    The  principles  which 
 produced  these  deplorable  eflects  on  religion,  and  liberty,  and 
 happiness,  are  still  maintained.    They  are  triumphant  on  the 
 Continent ;  they  are  reviving  in  England.    Their  defenders  are 
 heard  with  applause  ;  their  opponents  are  treated  with  insult. 
 IV.  The  Reformation  ;  its  good  and  bad  effects. 
 The  friends  of  the  Church  of  JRome  had  long  endeavoured  to 
 effect  its  reformation,    before  the  age  of  Luther.    Indignant 
 remonstrances,  the  most  energetic  appeals,  the  most  affecting 
 entreaties,  the  most  bitter  and  galling  satire,  were  alike  in 
 vain  exerted  to  induce  the  removal  of  abuses.     The  natural 
 reason  of  thinking  men  was  shocked  at  the  consequences  of  the 
 papal  doctrines.     I  could  select,  from  the  writings  of  the  Ro- 
 manist divines  themselves,  a  collection  of  recorded  immora- 
 lities, the  unavoidable  result  of  the  religious  principles  incul- 
 cated by  the  Church  of  Rome,  which  would  not  be  credible  if 
 they  had  been  related  by  a  Protestant.    In  this  state  of  things, 
 the  injudicious  enforcement  of  one  of  the  more  objectionable 
 doctrines  of  its  absurd  creed,  elicited  the  spark  which  fired  the 
 long  prepared  train  of  public  indignation.  Permissions  to  com- 
 mit sin  were  publicly  sold,  under  the  pretence  of  remitting  the 
 penalties  of  the  guilt  which  their  commission  would  have  con- 
 tracted ;  the  quarrel  between  the  rival  societies  of  monks,  who 
 were  desirous  of  participating  in  the  profits  of  this  scandalous 
 traflic,  occasioned  that  gradual,  open,  and  indignant  opposi- 
 tion to  the  Church  of  Rome,  which  ended  in  the  alienation  of 
 its  fairest  provinces,  and  the  restoration  of  that  pure  religion, 
 and  unfettered  liberty  of  mind,  which  it  had  been   among  the 
 original  objects  of  Christianity  to  secure  to  its  adherents. 
 
POPERY  THE  ENSLAVER  and  CURSE  of  MANKIND.  733 
 
 Julian  Pe-        ^^  shall  never  be  able  to  appreciate,  to  their  full  extent,  the  Asia  Minor, 
 riod,  4799.    blessings  which  the  Reformation   has  recovered  to  the  world, 
 VulgariEra,  unless  we  remember  the  evils  which  the  preceding  superstition 
 96.  had  proposed,  and  confirmed.     The  Scriptures  were  opened. 
 
 The  oracles  of  God  had  long  been  silenced,  and  the  approba- 
 tion or  condemnation  of  human  actions,  as  well  as  the  articles 
 of  faith  itself,  had  long  been  pronounced  by  an  usurping  priest- 
 ^  hood.     It  is  needless  to  enlarge  upon  the  praises  of  the  volume 
 
 of  inspiration  as  a  preferable  guide  of  conduct,  to  the  mandates 
 of  the  maintainers  and  teachers  of  unauthorized  tradition. 
 The  Almighty  was  restored  to  his  dominion  over  conscience. 
 The  saint,  the  relic,  and  the  image,  were  deposed  together. 
 Prayer  again  became  the  homage  of  the  heart  to  God,  instead 
 of  tbe  unmeaning  routine  of  unintelligible  words,  into  which 
 it  had  been  slowly  but  eifectually  degraded.  Marriage  was 
 restored  to  the  priesthood ;  who  became  again  the  leaven  of 
 society,  the  salt  of  the  world,  mingling  with  the  mass,  and  pre- 
 serving it  from  the  putrefaction  of  vice  and  error.  The  sacra- 
 ments of  baptism  and  the  Lord's  Supper  again  became  the  two 
 pillars  of  the  visible  Church:  and  the  human  mind  was  per- 
 mitted and  encouraged  to  think  and  reason  for  itself,  within 
 those  limits  only  which  God  and  his  Revelation  had  fixed,  at 
 once  the  barrier,  and  yet  the  unlimited  theatre  of  its  exertion. 
 
 The  evil  which  has  resulted  from  the  Reformation  is  the 
 abuse  of  the  privileges  which  that  event  conferred  upon  man- 
 kind. Christianity  had  been  so  long  identified  with  Romanism, 
 that  much  of  its  proper  restraint  upon  both  speculation  and 
 action  were  thrown  off,  with  the  rejection  of  its  corruptions. 
 The  result  of  contempt  on  one  side,  and  adherence  to  these  cor- 
 ruptions on  the  other,  has  at  length  appeared,  in  that  terrible 
 convulsion  which  assumed  the  form  of  presumptuous  and  avowed 
 infidelity,  and  tore  asunder  the  remaining  chains  of  Romanism. 
 That  eflort  has  past  away,  and  the  chains  are  again  rivetting. 
 The  next  violent  re-action  will  probably  introduce  the  only  re- 
 medy for  the  diseases  of  the  world,  the  principles  of  the  great 
 Reformation. 
 
 I  will  not  weary  the  reader  with  a  detail  of  the  battles  which 
 were  fought,  the  treaties  which  were  made,  or  the  crimes  which 
 were  committed,  by  both  parties,  before  the  Reformation  be- 
 came permanent  in  Europe,  or  in  England.  With  each  there 
 was  much  to  be  condemned.  Both  parties  may  be  proud,  or 
 ashamed,  of  its  saints,  its  hypocrites,  or  its  martyrs.  The 
 consequences  will  deserve  our  gratitude,  while  the  Scriptures 
 of  truth,  the  freedom  of  intellect,  the  establishment  of  pure 
 religion,  and  the  principles  of  civil  liberty,  can  be  appreciated 
 by  the  natives  of  Europe.  Public  happiness  had  been  destroy- 
 ed, because  the  morality  on  which  it  rests  had  been  corrupted 
 by  the  religion  of  Rome.  The  Reformation  was  the  eflect  of 
 the  desire  of  the  people  of  Christendom  to  throw  off  the  yoke 
 of  an  immoral  and  enslaving  despotism  ;  and  the  providential 
 overruling  of  apparent  accident,  caused  that  Luther  should 
 become  the  successful  organ  of  expressing  the  general  opi- 
 nion, and  accomplishing  the  overthrow  of  the  usurpations  and 
 errors  of  the  ages  of  ignorance. 
 
 V.  History  of  Christianity  since  the  Reformation,  with  the 
 prospect  of  its  future  dominion  over  all  mankind. 
 
 The  enactment  of  the  decrees  of  the  council  of  Trent,  and 
 the  general  adoption  of  Protestant  Principles  in  Germany, 
 Sweden,  France,  and  England,  occasioned  long  and  fierce 
 wars,  and  many  opposite  religious  theories,  systems,  and  con- 
 fessions of  faith.  The  federated  republic  of  Europe  was  divided 
 by  a  religious  civil  war,  of  which  Spain  and  the  Pope  were  the 
 
736  EFFECTS  OF  THE  REFORMATION—CHAP.  XV. 
 
 Julian  Pe-     leaders  on  the  one  part  j  and  England  and  Holland  the  heads  of  Asm  Minor, 
 riod  4799.     the  Reformation.     It  is  not  necessary  to  enumerate  the  various 
 VulgariEra,  collisions  which  took  place  between  these  parties  on  the  Con- 
 96.  '  tinent,  the  efforts  of  the  Jesuits,  the   wars    of  the  league   in 
 
 France,  the  persecutions  under  Charles  V.  and  Philip  II.  in 
 the  Netherlands,  or  the  changes  of  fortune,  and  the  fluctua- 
 tions of  opinion,  which  were  the  unavoidable  result  of  religious 
 c(jntentions,  and  which,  with  all  their  evils,  were  infinitely 
 preferable  to  the  preceding  darkness,  and  persecution,  and 
 ignorance.  Sufficient  of  the  history  of  any  party,  sect,  or  coun- 
 try, may  be  learned  from  the  history  of  its  chiefs.  The  review 
 of  the  conduct  of  Elizabeth  and  of  Spain,  immediately  after 
 the  principal  question  had  been  discussed  by  the  opposite  the- 
 ologians, will  be  sufficient  to  enable  us  to  form  a  right  estimate 
 of  the  state  of  religion,  at  the  completion  of  the  Reformation. 
 On  her  accession  to  the  throne,  Elizabeth  found  three  dis- 
 tinct religious  parties,  eagerly  imploring  the  sanction  of  the 
 state,  the  adherents  of  the  old  religion,the  partizans  of  the  esta- 
 blishment of  her  brother  Edward,  and  the  admirers  of  a  system  of 
 ecclesiastical  polity  which  had  been  lately  invented  by  a  learned 
 theologian  of  Geneva.  To  all  these  the  modern  opinion  of 
 toleration  had  not  yet  become  generally  known.  It  was  a  sen- 
 timent which  some  few  men  of  enlarged  minds  had  endeavoured 
 to  recommend,  but  to  which  no  attention  had  been  paid. 
 Neither  did  either  party  desire  toleration.  They  aimed  at  union 
 in  religious  opinions,  by  promoting  truth  ;  and  they  so  entirely 
 considered  truth  to  be  with  themselves  respectively,  that  their 
 efforts  were  wholly  directed  to  the  recommendation  of  their 
 own  doctrines.  The  Queen,  as  I  have  elsewhere  attempted  to 
 shew,  was  not  zealously  attached  to  either  creed.  The  tem- 
 poral rights  of  princes  were  involved  in  the  controversy,  and 
 Elizabeth  decided  on  adopting  the  principles  of  the  Reforma- 
 tion, and  iestoring,  with  but  few  alterations,  the  establishment 
 which  had  already  received  the  general  approbation  of  her 
 people,  under  her  brother  Edward. 
 
 The  testimony  of  any  modern  theologian,  who  may  profess 
 himself  to  be  attached  to  the  Church  of  England,  will  be  re- 
 ceived  with  jealousy  and  suspicion,  on  account  of  his  supposed 
 biassed  preference.  It  may  be  only  necessary  therefore  to  refer 
 to  facts,  and  to  avoid  any  enlargement  on  those  reasons,  which 
 appear  to  compel  an  impartial  enquirer  to  conclude  that  the 
 form  of  Church  government  established  in  England  is  prefer- 
 able to  that  of  any  other  religious  society,  now  claiming  the 
 approbation  of  an  English  Christian.  It  may  be  sufficient  to 
 remark,  that  the  reformers,  in  the  reign  of  Edward,  wisely  en- 
 deavoured to  retain  as  much  of  the  religion  of  their  ancestors  as 
 possible  ;  and  to  receive  nothing  as  good,  either  because  it  was 
 novel,  or  because  it  differed  more  widely  from  the  Church  of 
 Rome.  The  consequence  of  this  great  moderation  was,  that  the 
 people  were  generally  united  in  the  reign  of  Edward  in  support 
 of  the  Protestant  Church  ;  and  the  union  would  have  continued, 
 if  two  unfortunate  circumstances  had  not  prevented  ;  the  obedi- 
 ence of  the  Romanists  to  the  bull  of  the  Pope,  in  the  reign 
 of  Elizabeth,  which  commanded  the  people  not  to  continue 
 to  frequent  their  parish  Churches — and  the  desire  of  the  exiles 
 who  returned  to  England  from  the  continent,  after  the  death 
 of  Mary,  to  introduce  the  new,  and,  as  they  believed,  the 
 purer  form  of  ecclesiastical  regimen,  which  they  had  imbibed  in 
 the  lecture  room  of  Geneva. 
 
 I  may  bo  permitted  to  observe  here,  that  the  long  contro- 
 versy, which  has  been   so  frequently  agitated  between  various 
 
POWER  OF  ROMANISM,  AND  OF  ELIZABETH.  737 
 
 Julian  Pe-    parties  in  England,  respecting  the  origin  of  some  of  the  doc-  Asia  Mioor. 
 
 riod,  4799.    trinal   articles  of  faith    professed  by  the  Church  of  England, 
 
 ValgaeJEra,  may  be  said  to  have  been  decided  by  the  most  unbending  of  all 
 
 96.  testimonies,  that  of  dates.     It  has  been  alHrmed  by  many,  that 
 
 the  articles  in  question  were  borrowed  from  the  opinions  which 
 
 were  taught   by  the  reformer  of  Geneva.     A  reference  to  the 
 
 dates  when  those  documents,  upon  which  the  articles  of  this 
 
 Church  were  founded,  were  first  published,  will  demonstrate  that 
 
 the  establishment  was  settled  rather  on   Lutheran   or   Melanc- 
 
 thonian,  than   on  Calvinian  principles.     This  point   has   been 
 
 amply  discussed  by  two  of  our  modern  divines,  Mr.  Todd,  and 
 
 the  Archbishop  of  Cashel. 
 
 At  the  time  when  Elizabeth  in  England  had  peacefully  re- 
 stored the  Protestantism  of  our  early  reformers,  Philip  was 
 busily  engaged  in  extirpating  the  adherents  of  the  same  opi- 
 nions by  means  of  the  sanguinary  inquisition,  and  proscriptive 
 decrees,  both  in  Spain  and  the  Netherlands.  So  great  was  the 
 power,  at  this  time,  of  the  Church  of  Rome,  throughout  Eu- 
 rope, that  it  seemed  impossible  but  that  Protestantism  must  be 
 extinguished  under  the  universal  persecution,  if  it  had  not 
 pleased  the  providence  of  God  to  grant  his  protection  to  its 
 sacred  cause.  Though  we  no  longer  witness  the  manifestations 
 of  the  Holy  One  from  above,  nor  hear  the  thunders  of  Sinai,  nor 
 wonder  at  miraculous  interpositions;  the  course  of  this  world  is 
 as  uniformly,  and  as  certainly  ordered,  now,  as  formerly,  by 
 the  invisible  Providence  of  God.  The  designs  of  the  Almighty 
 are  still  accomplishing.  One  plan  it  has  always  pleased  him  to 
 adopt  for  the  protection  of  truth.  When  the  blood  of  martyrs 
 is  shed  in  vain,  and  the  Church  is  threatened  with  its  utmost 
 danger,  its  deliverance  is  eflected  by  the  elevation  of  some  one 
 nation  to  defend  and  rescue  the  ark.  If  the  King  of  Spain  had 
 succeeded  in  his  attempted  conquest  of  England,  the  banner 
 which  the  pope  had  blessed,  would  have  now  waved  victorious 
 over  England  and  the  Continent.  The  Protestant  witnesses  who 
 had  escaped  persecution,  would  have  been  reduced  to  the  condi- 
 tion of  the  Waldenses  :  and  so  probable  was  the  success  of  the 
 head  of  the  cause  of  Rome,  that  it  seems  most  rational  and  wise 
 to  impute  the  victory  of  Elizabeth,  to  the  immediate  interposition 
 of  the  Almighty.  Hitherto  the  Protestants  had  been  without  an 
 ostensible  head.  It  was  only  in  the  moment  of  the  greatest  danger 
 to  their  cause,  when  the  united  strength  of  Europe  was  ready 
 to  overwhelm  them  j  that  the  Sovereign  of  England  was  pre- 
 pared to  avert  the  storm  which  must  have  destroyed  the  public 
 profession  of  the  reformed  religion.  The  errors  of  Rome  ap- 
 peared, for  the  first  time  in  its  history,  to  be  embodied  in  the 
 form  of  a  general  armament  against  truth;  and  then,  for  the 
 first  time,  the  Protestant  sword  was  wielded  by  the  hands  of 
 England,  never  to  be  again  returned  to  its  scabbard,  till  the 
 danger  from  the  same  enemy,  shall  utterly  and  finally  cease. 
 
 In  the  reign  of  James,  an  attempt  was  made  to  unite  the  Ro- 
 manists  of  England  by  the  bond  of  a  new  oath  of  allegiance. 
 The  union  was  forbidden  by  the  Pope. 
 
 The  ancient  jealousy  had  not  ceased.  The  opinions  of  the 
 people,  and  the  wisdom  of  the  legislature,  are  alike  divided, 
 respecting  the  extent  of  the  privileges  which  may  be  allowed  to 
 the  adherents  of  the  corruptions  of  Christianity.  This  is  not 
 the  fittest  opportunity  of  discussing  the  question  whether  the 
 genius  of  Romanism  is  altered,  or  if  the  liberality  of  the  Pro- 
 testants is  degenerating  into  weakness. 
 
 When  the  danger  which  had  threatened  the  establishment 
 effected  by  Elizabeth  had  nearly  ceased  ;  another  evil  arose,  from 
 theopposition  of  thepartizans  of  thatChurchPolily,andof  those 
 VOL.  II.  SB 
 
738  ENGLISH  PROTESTANTISM  ESSENTIAL  TO  HUMAN  HAPPINESS. 
 
 Julian  Pe-    Uieological  doctrines,  which  liad  been  subrailted  to  the  world  by  y^gj^  Minor, 
 riod  4799.   the  Reformer  of  Geneva.    The  monarchy  and  hierarchy  yielded  ' 
 Vnlgar^Era,  to  the  tempest.  ,    .     ., 
 
 96.  During  this  struggle,  the  people  had  become  divided  into  the 
 
 austere  and  the  profane.  On  the  restoration  of  the  monarchy, 
 the  latter  were  for  a  time  triumphant.  Infidelity  ravaged  the 
 higher  classes,  and  a  gloomy  discontent  brooded  over  the  lower  ; 
 while  the  intermediate  ranks  of  society  preserved  the  temperate 
 attachment  of  their  fathers,  to  the  institutions  of  the  country. 
 The  utmost  jealousy  prevailed  among  them,  against  both  the 
 extremes  which  had  thus  threatened  the  extinction  of  their 
 Protestant  Church.  In  the  next  reign,  the  decision  of  the 
 people  was  irresistibly  declared  against  the  appearance  of  the 
 influence  of  Rome ;  and  the  most  solemn  national  act,  which  has 
 ever  yet  adorned  the  annals  of  a  great  country,  gave  the  throne 
 to  a  Protestant;  on  condition  of  the  perpetual  exclusion  of 
 Romanism  from  the  councils  of  the  State. 
 
 It  was  necessary  thus  briefly  to  allude  to  these  transactions, 
 that  we  may  understand  the  manner  in  which  the  true  religion, 
 which  confirms  the  existence  of  civil  liberty,  and  perfect 
 toleration,  has  been  maintained  among  so  many  fluctuations. 
 England  still  continues,  as  we  have  abundant  reason  to  offer  up 
 our  prayers  to  God,  that  it  may  continue,  till  Christ  shall  come  to 
 judgment,  to  be  the  only  powerful  state  whose  government  is 
 exclusively  Protestant.  It  is  necessary  to  the  existence  of 
 truth,  and  freedom,  and  human  happiness,  that  this  sublime  dis- 
 tinction should  continue. 
 
 In  the  mean  time,  when  national  profligacy,  in  the  reign  of 
 Charles  the  Second,  had  usurped  the  place  of  national  auste- 
 rity ;  the  restored  Clergy  distinguished  themselves  by  endea- 
 vouring to  heal  the  wounds  which  religious  enthusiasm  had  in- 
 flicted, by  introducing  abetter  style  of  instruction  ;  and  to  heal 
 the  wounds  which  infidelity  had  inflicted,  by  devoting  their  own 
 attention,  and  by  directing  the  people  in  general,  to  the  study 
 of  the  evidences  of  Christianity.  They  thus  established  religion 
 on  that  firm  and  immovable  basis,  from  which  it  can  never  be 
 thrown  down.  While  they  kept  this  object  steadily  in  view;  they 
 were  no  less  unanimous  in  writing  and  preaching  against  the 
 ancient  enemy  of  their  Church,  and  of  the  religion  of  Christ  in 
 general.  The  good  consequence  of  their  exertions  was  effec- 
 tually demonstrated,  by  the  overthrow  of  the  remnant  of  papal 
 influence ;  at  a  moment  when  they  accomplished  the  downfal  of 
 the  despotism  which  would  have  fastened  the  yoke  on  the  neck 
 of  England.  By  the  labours  of  the  Clergy,  civil  and  ecclesi- 
 astical tyranny  fell  together ;  and  never  was  the  nation  so  pow- 
 erful, or  the  Church  so  pure,  as  at  the  period  of  that  glorious 
 Revolution,  which  sealed  the  charter  of  that  political  and  re- 
 ligious liberty,  for  which  we  had  contended  through  so  many 
 centuries. 
 
 After  the  period  of  the  Revolution,  till  that  dreadful  shaking 
 of  nations,  which  commenced  with  the  convulsions  in  France,  a 
 general  religious  repose  seemed  to  tranquillize  all  nations.  The 
 influence  which  the  Church  ofEngland  exercised  over  the  people 
 was  rudely  shaken  by  the  efforts  of  two  of  her  ministers,  who 
 afterwards  separated  from  her  communion;  and  who  in  diflerent 
 ways  have  strengthened  the  various  religious  parties,  which 
 still  survived  the  restoration  of  the  monarchy.  Wesley,  and 
 Whitfield  were  of  opinion  that  the  Cleray  were  inactive,  and 
 they  endeavoured  to  supply  their  defects.  Instead  of  attempt- 
 ing to  interest  the  hierarchy  and  the  state  in  the  reformation 
 of  supposed  evils,  they  appealed  to  the  people  against  their 
 teachers,  whom  they  stigmatized  as  negligent;  while  they  ap- 
 
PRESENT  STATE  op  CHRISTIANITY  in  the  WORLD.  737 
 
 Jalian  Pe-    proved  of  tlieir  religious  opinions,  and  acquitted  them  of  immoral  ^gia  Minor, 
 riod,  4799.    conduct.     The  eflects  of  the  labours  of  these  zealous  teachers 
 Vulgar /Era,  still  continue;  and   when   the   alienation    of  the  public  mind 
 96.  '  from  the  institutions  of  the    country,  which   they  too   much 
 
 induced,  shall  be  removed;  the  consuquences  of  their  exertions 
 will  be,  increased  morality,  and  unobjectionable  good. 
 
 The  results  of  the  French  Revolution  are  so  extensive,  that 
 I  shall  not  enter  at  present  into  this  subject. 
 
 Ten  years  have  now  elapsed  since  the  great  contest  which 
 terminated  this  convulsion.  We  cannot  so  interpret  the  pro- 
 phecies of  God,  that  we  may  certainly  predict  the  future. 
 The  present,  however,  is  before  us,  and  is  worthy  of  our  atten- 
 tion. A  new  spirit  seems  to  be  infused  into  a  large  number, 
 while  elsewhere  there  appears  to  be  either  much  religious  indif- 
 ference, or  a  revival  of  the  influence  of  the  corruptions  of  the 
 Church  of  Rome.  In  Europe,  we  see  its  finest  countries,  France, 
 Spain,  Portugal,  and  others,  submitting  to  the  ancient  error ; 
 and  prevented  from  breaking  their  chains  by  the  union  of  their 
 rulers  ;  all  of  whom  are  desirous  of  perpetuating  the  dominion 
 of  that  enemy  of  civil  liberty  and  true  religion  which  tolerates 
 no  opposite  opinion,  and  has  been  hitherto  refused  admission 
 on  this  account,  into  the  senate  of  England.  The  protes- 
 tantism of  Geneva  is  deadened  ;  its  gold  has  become  dim, 
 and  the  divinity  of  Christ  has  been  deposed  from  the  school  of 
 Calvin.  In  Germany,  the  purity  of  faith  has  been  sullied  by  the 
 speculative  Deism  of  its  more  celebrated  theologians.  Mi- 
 chaelis,  Semler,  Eichhorn,  and  many  others,  deserve  the  cen- 
 sure of  Protestants.  In  America,  while  the  episcopalians  may  be 
 called  the  aristocracy  of  the  country,  every  gradation  of  reli- 
 gious and  irreligious  opinion  flourishes  among  them.  Truth 
 receives  no  sanction,  and  falsehood  no  rebuke.  In  southern 
 America  there  is  reason  to  hope  that  the  civilization  of  Europe 
 may  import  arts,  commerce,  peace,  religion,  liberty,  as  well  as  its 
 false  creeds,  and  remaining  principles  of  despotism.  The  su- 
 premacy of  the  Pope  has  been  rejected  :  the  tie  which  bound 
 them  as  captives  to  error  is  broken,  and  the  young  eagle  may  be 
 able  to  soar  to  heaven. 
 
 Africa  and  the  East  are  still  lying  prostrate  before  the  altars 
 of  the  dark  idolatries  of  their  Fathers.  The  voice  of  England 
 has  been  heard  in  the  recesses  of  their  groves.  It  has  resounded 
 through  theirtemplcs.  Their  gods  are  trembling  in  their  shrines, 
 and  Dagon  is  falling  before  the  ark  of  Jehovah.  TheChurch  and 
 the  State  of  England  have  at  length  adopted  the  only  effectual 
 plan  of  accomplishing  good.  Without  repressing  by  useless  per- 
 secution the  desultory  efl'orts  of  unauthorized,  and  sometimes  of 
 ill-judging  zeal ;  they  have  clothed  the  truth  of  God  with  the 
 robes  of  rightful  authority,  and  invited  the  heathen  and  igno- 
 rant, whom  they  are  able  to  influence,  to  receive  the  Scriptures, 
 and  become  free,  and  happy,  enlightened,  and  holy  Christians. 
 
 It  is  difficult  to  speak  of  the  actual  religious  condition  of 
 England,  without  appearing  to  design  needless  off'ence  against 
 some  one  party  or  class,  among  the  people.  This  would  be 
 equally  unnecessary  and  unwise;  and  I  need  not  say  it  is  con- 
 trary to  my  intention.  I  well  know  that  I  cannot  even  mention 
 some  few  facts  without  offence,  even  though,  I  would  speak  as  a 
 Christian  to  all  classes,  not  as  a  partizan  to  one.  I  would  other- 
 wise have  observed,  to  what  extent  the  three  great  divisions  of 
 religious  opinion  which  prevailed  in  the  reign  of  Elizabeth,  still 
 exist  among  us — and  have  attempted  to  form  an  estimate  of  the 
 influence  of  each,  both  upon  the  people  in  general,  upon  the  go- 
 vernment, and  upon  the  various  parties  in  our  senate.  All  this, 
 however,  would  be  misplaced,  and  I  defer  such  inquiries  till  a 
 3  B  2 
 
740  SPIRIT  OF  OUR  OWN  AGE  ;    AND  PROSPECT  OF  THE  FUTURE. 
 
 Julian  Pe-    future  opportunit)'.    The  age  is  characterized  by  benevolent  Asia  Minor. 
 riod,4799.    intention,  and  active  exertion.    Insuperable  difficulties  appear 
 VnlgariEra,  to  prevent  the  accomplishment  of  the  only  plan,  by  which  the 
 90.  greatest,  most  permanent,  and  certain  good  would  be  effected  ; 
 
 namely,  that  all  the  designs  of  approveable  usefulness,  which  are 
 now  attempted  by  various  popular  societies  and  by  pious  indivi- 
 duals, should  be  conducted  by  a  national  Church  in  its  corpo- 
 rate form.  The  spirit  of  Christian  zeal  should  be  made  the 
 bond  of  union  at  home  ;  while  it  devises  schemes  of  benevolence 
 abroad.  I  could  suggest  much  on  this  subject,  if  I  was  not  fully 
 aware,  thatthe  most  useful  and  unobjectionable  designs,  must  be 
 considered  visionary,  when  they  appear  to  be  impracticable. 
 
 With  respect  to  the  future,  I  consider  history  to  be  the  only  in- 
 terpreter of  prophecy,  and  I  dare  not  be  guilty  of  the  presumption 
 of  asserting  what  God  has  not  revealed.  Some  facts,  however,  ap- 
 pear to  be  so  plainly  predicted,  that  we  may  confidently  affirm 
 they  will  certainly  take  place.  The  eventual  conversion  of  the 
 Jews— the  overthrow  of  the  Mohammedan  power  in  the  East — 
 the  overthrow  of  Romanism,  the  apostacy  of  the  West,  and  of 
 idolatry  and  infidelity  over  the  whole  world,  may  be  anticipated 
 by  every  believer  in  Scripture.  But  through  what  variety  of 
 untried  ways  it  may  please  God,  that  the  visible  Church  should 
 pass,  is  not  related.  The  Millenium,  or  universal  reign  of  virtue, 
 is  the  most  rational  opinion  which  man  can  form,  who  believes 
 in  a  Providence,  and  is  satisfied  of  the  true  Christian  doctrine 
 of  the  original  dignity,  and  present  degradation  of  man,  as  a  spi- 
 ritual though  fallen  Being.  The  blood  of  the  atonement  cannot 
 have  been  shed  in  vain.  The  revolted  province  of  earth  must 
 be  recovered  to  the  dominion  of  the  King  of  kings,  from  the 
 Prince  of  Darkness.  The  time  must  arrive  when  the  progress 
 of  knowledge  shall  have  banished  ignorance;  and  the  influence 
 of  holiness  and  virtue  be  more  prevalent,  than  that  of  wickedness 
 and  vice.  Then  will  the  perfection  of  the  human  race  be  com- 
 pleted, and  evil  be  overruled  by  good.  Then  the  human  race  shall 
 have  attained  to  the  highest  state  of  good  which  this  lower  ex- 
 istence can  afford  them  ;  and  after  the  object  of  man's  creation 
 shall  have  thus  been  answered,  and  the  tree  of  life  bloom  again 
 in  this  Paradise,  where  it  was  first  planted  ;  the  fulness  of  time 
 will  have  come,  when  the  enlarged  and  purified  faculties  of  man, 
 shall  be  prepared  for  a  higher  state  of  existence  ;  and  the  hea- 
 ven and  the  earth  shall  pass  away,  but  the  word  of  these  pro- 
 phecies shall  last  for  ever,  though  clouds  and  darkness,  and 
 thick  darkness,  may  now  veil  His  glory  from  the  reason  and 
 curiosity  of  man.  The  happiness  of  man  is  the  object  of  all  the 
 dispensations  of  God;  and  the  temporary  existence  of  evil,  can- 
 not counteract  the  designs  of  Omnipotence.  Our  Father  which 
 art  in  heaven,  may  thy  kingdom  of  glory  come. 
 
INDEX   THE    FIRST 
 
 CHAPTER  I. 
 
 From  the  Birth  of  Christ  to  the  Temptation. 
 
 SECTION. 
 
 CONTENTS. 
 
 SCRIPTURE. 
 
 PLACE. 
 
 Julian 
 Period. 
 
 A.D. 
 
 I. 
 
 General  Preface. 
 
 Mark  i.  1. 
 
 Probably 
 written  at 
 Jerusalem. 
 
 44 
 
 Luke  i.  1-4. 
 
 Written  m 
 Achaia. 
 
 64 
 
 II. 
 
 The   Divinity,    Humanity,  and   Office  of 
 
 John  i.  1-18. 
 
 Written  at 
 
 97 
 
 Before 
 
 Christ. 
 
 Ephesus. 
 
 Vul.iE 
 
 III. 
 
 Birth  of  John  the  Baptist. 
 
 Luke  i.  5-25. 
 
 Temple  at 
 Jerusalem. 
 
 4708 
 
 6 
 
 IV. 
 
 The  Annunciation. 
 
 Luke  i.  26-38. 
 
 Nazareth. 
 
 4709 
 
 5 
 
 V. 
 
 Interview  between  Mary  and  Elizabeth. 
 
 Luke  i.  39-56. 
 
 Hebron. 
 
 — 
 
 VI. 
 
 The  Birth  and  Naming  of  John  the  Bap- 
 tist. 
 
 Luke  i.  57,  to 
 the  end. 
 
 Hebron. 
 
 — 
 
 VII. 
 
 An  Angel  appears  to  Joseph. 
 
 Matt.  i.  18-25. 
 
 Nazareth. 
 
 — 
 
 VIII. 
 
 Birth  of  Christ  at  Bethlehem. 
 
 Luke  ii.  1-7. 
 
 Bethlehem. 
 
 — 
 
 IX. 
 
 The  Genealogies  of  Christ 
 
 Matt.  i.  1. 
 Luke  iii.  23,  to 
 the  end. 
 Matt.i.  2-17. 
 
 X. 
 
 The  Angels  appear  to  the  Shepherds. 
 
 Luke  ii.  8-20. 
 
 Bethlehem. 
 
 — 
 
 XI. 
 
 The  Circumcision. 
 
 Lukeii.  21. 
 
 Temple  of 
 Jerusalem. 
 
 — 
 
 XII. 
 
 The  Purification — Presentation  of  Christ 
 in  the  Temple,    where  he  is  acknow- 
 ledged by  Simeon  and  Anna. 
 
 Luke  ii.  22-39. 
 
 Temple  of 
 Jerusalem. 
 
 XIII. 
 
 Offering  of  the  Magi. 
 
 Matt.  ii.  1-12. 
 
 Bethlehem. 
 Jerusalem. 
 Bethlehem. 
 
 XIV. 
 
 The  Flight  into  Egypt. 
 
 Matt.  ii.  13-15. 
 
 Egypt. 
 
 ~ 
 
 XV. 
 
 Slaughter  of  the  children  at  Bethlehem. 
 
 Matt.ii.  16-18. 
 
 Bethlehem. 
 
 — 
 
 XVI. 
 
 Joseph  returns  from  Egypt. 
 
 Matt.ii.  19-23. 
 
 Egypt. 
 
 — 
 
 Luke  ii.  40. 
 
 Nazareth. 
 
 4711 
 
 3 
 
742 
 
 INDEX  THE  FIRST. 
 
 1 
 
 1 
 
 Jtflian 
 
 Vulgar 
 
 SECTION. 
 
 CONTENTS. 
 
 SCRIPTURE.      1        PLACE.         1 
 
 Period, 
 
 X. 
 
 XVII. 
 
 History  of  Christ  at  the  age    of 
 
 twelve 
 
 Luke  ii.  41-52.  Jerusalem. 
 
 4720 
 
 7 
 
 Years. 
 
 XVIII. 
 
 Commencement  of  the   Ministry 
 the  Baptist. 
 
 of  John 
 
 Matt.  iii.  1-12. 
 Mark  i.  2-8. 
 Luke  iii.  1-18. 
 
 The  Wilder- 
 ness of    Ju- 
 dea. 
 
 4739 
 
 — 
 
 XIX. 
 
 The  Baptism  of  Christ. 
 
 Matt.  iii.  13,  to 
 
 the  end. 
 Marki.  9-11. 
 Lukeiii.21,22, 
 
 and  pt.  of  23. 
 
 Bethabara, 
 where    the 
 ark    had 
 rested,  on  its 
 passage  from 
 the   Wilder- 
 ness into  Ca- 
 naan. 
 
 26 
 
 XX. 
 
 The  Temptation  of  Christ. 
 
 Matt.iv.  1-11. 
 
 The  Wilder- 
 
 ■ 
 
 ' 
 
 Marki.  12,  13. 
 
 ness. 
 
 Luke  iv.  1-13. 
 
 CHAPTER  II. 
 
 From  the  Temptation  of  Christy  to  the  commencement  of  his  more  public  Ministry 
 after  the  Imprisonment  of  John. 
 
 in. 
 
 IV. 
 
 V. 
 
 VI. 
 VIL 
 
 VIII. 
 
 From  the 
 
 I. 
 
 II. 
 III. 
 IV. 
 
 V. 
 VI. 
 
 Farther  testimony  of  John  the  Baptist. 
 Chiist  obtains  his  first  Disciples  from  John. 
 
 Marriage  at  Cana  in  Galilee. 
 
 Christ  goes  down  to  Capernaum,  and  con 
 
 tinues  there  some  short  time. 
 The  Buyers  and  Sellers  driven  from  the 
 
 Temple. 
 Conversation  of  Christ  with  Nicodemus. 
 John's  last  Testimony  to  Christ. 
 
 Imprisonment  of  John  the  Baptist. 
 
 Johni.  19-34. 
 John  i.  35-41. 
 
 John  ii.  1-11. 
 John  ii.  12. 
 
 John  ii.   13.  to 
 
 the  end. 
 John  iii.  1-21. 
 John  iii.  22.  to 
 
 the  end. 
 Matt.  xiv.  3-5. 
 Mark  vi.  17-20. 
 Luke  iii.  19. 
 
 Bethabara. 
 Bethabara — 
 Road  to  Ga- 
 lilee. 
 
 Cana  in  Gali- 
 lee. 
 Capernaum. 
 
 Jerusalem. 
 
 Jerusalem. 
 Judea. 
 
 4739 
 
 4740 
 
 26 
 
 CHAPTER  in. 
 
 Commencement  of  the  more  public  Ministry  of  Christ  to  the  Mission  of 
 the  twelve  Apostles. 
 
 General   Introduction   to  the   History  of 
 Christ's  more  public  Ministry. 
 
 Christ's  Conversation  with  the  Woman  of 
 
 Samaria. 
 Second  Miracle  at  Cana  in  Galilee. 
 
 First   public  preaching  of  Christ    in   the 
 
 Synagogue  at  Nazareth,  and  his  Danger 
 
 there. 
 Christ  sojourns  at  Capernaum. 
 The  miraculous   Draught  of   Fishes,   and 
 
 the  calling  of  Andrew,  and  Peter,  James, 
 
 and  John. 
 
 Mat.iv.  12-17.  Judea. 
 Marki.  14,  15. 
 Luke  i  v.  14,15. 
 John  iv.l — 42.  Samaria. 
 
 John  iv.  43,  to 
 
 the  end. 
 Luk.iv.  lG-30. 
 
 Luk.iv.  31,32. 
 Mat.iv.  18-22. 
 Mark  i.  17-20. 
 Luke  v.  1-11. 
 
 Cana  in  Ga- 
 lilee. 
 Nazareth. 
 
 Capernaum. 
 Sea  of  Gali- 
 lee. 
 
 4740      27 
 
INDEX  THE  FIRST. 
 
 745, 
 
 The  Demoniac  healed  at  Capernaum. 
 Peter's  Mother-in-law  cured  of  a  Fever. 
 
 Christ    teaches    and    performs    Miracles, 
 and  cures  throughout  Galilee. 
 
 Christ  cures  a  Leper. 
 
 The  Paralytic  cured,  and  the  power  of 
 Christ  to  forgive  Sins  asserted. 
 
 The  calling  of  Matthew. 
 
 The  infirm  Man  healed   at   the  Pool  of 
 
 Bethesda. 
 Christ  vindicates  the  Miracle,  and  asserts 
 
 the  Dignity  of  his  Office. 
 Christ  defends  his  Disciples  for  pkickin 
 
 the  Ears  of  Corn  on  the  Sabbath-Day. 
 
 Christ  heals  the  withered  Hand. 
 
 Christ  is  followed   by  great   Multitudes 
 
 whose  Diseases  he  heals. 
 Preparation  for  the  Sermon  on  the  Mount 
 
 — Election  of  the  twelve  Apostles. 
 The  Sermon  on  the  Mount. 
 
 The  Centurion's  Servant  healed. 
 
 The  Widow  of  Nain's  Son  is  raised  to  life. 
 Message  from  John,  who  was  still  in  pri- 
 son, to  Christ. 
 Christ's  Testimony  concerning  John. 
 
 Christ  reproaches  the  Jews  for  their  Impe- 
 nitence and  Insensibility. 
 Christ  invites  all  to  come  to  him. 
 
 Christ  forgives  tlie  Sins  of  a  female  Peni- 
 tent, at  the  House  of  a  Pharisee. 
 
 Christ  preaches  again  throughout  Galilee. 
 
 Christ  cures  a  Demoniac — Conduct  of  the 
 Scribes  and  Pharisees. 
 
 Christ  declares  his  faithful  Disciples  to  be 
 his  real  kuidred. 
 
 SCRIPTURE. 
 
 Mar.i.  21-28. 
 Luk.iv.  33-38 
 Mt.viii.  14,15 
 Mark  i.  29-31. 
 Luk.iv.  38,39 
 Mat.  iv.  23-25 
 
 viii.  16,  17. 
 Marki.  32-39, 
 Luke  iv.  40.  to 
 
 the  end. 
 Mat.  viii.  2-4 
 Mai-k  i.  40,  to 
 
 the  end. 
 Luk.v.  12-16. 
 Matt.  ix.  2-8. 
 Mark  ii.  1-12. 
 Luk.v.  17-26. 
 Matt.  ix.  9. 
 Mar  ii.  13,  14. 
 Luke  v.  27,  28. 
 John  v.  1-15. 
 
 John  v.   16,  to 
 
 the  end. 
 
 Mat.  xii.  1-8. 
 
 Mar.  ii.  23-28. 
 
 Luke  vi.  1-5. 
 
 Matt.  xii.  9-14. 
 
 Markiii.  1-6. 
 
 Luke  vi.  6-11. 
 
 Matt.  xii.  5-21. 
 
 Markiii.  7-12. 
 
 Markiii.  13-19. 
 
 Luke  vi.  12-19. 
 
 Matt.  V.  vi.  vii. 
 
 and  viii.  1. 
 Luke  vi.  20,  to 
 
 the  end. 
 Matt. viii.  5-13. 
 Luke  vii.  1-10 
 Luke  vii.  11-18 
 Matt.  xi.  2-6. 
 Luke  vii.  18-23. 
 Matt.  xi.  7-15, 
 Lukevii.24-30. 
 Matt.  xi.  16-27. 
 Luke  vii.3 1-35 
 Matt.  xi.  25,  to 
 
 the  end. 
 Luke   vii.    36, 
 
 to  the  end. 
 Luke  viii.  1-3. 
 Matt.xii,22-45. 
 Markiii.  19-30. 
 Lukexi.  14-26. 
 Matt.  xii.  46, 
 to  the  end. 
 Markiii.  31,  to 
 
 the  end. 
 Lu.  viii.  19-21. 
 
 Capernaum, 
 Capernaum. 
 
 Galilee. 
 
 Gahlee. 
 
 Capernaum. 
 
 Capernaum. 
 
 Jerusalem. 
 
 Jerusalem. 
 
 In  a 
 
 srress. 
 
 Pro- 
 
 Julian    Vulgar 
 Period.     JExa. 
 
 4740 
 
 27 
 
 In  a  Pro- 
 gress. 
 
 Galilee. 
 
 Galilee. 
 
 Capernaum. 
 
 Nain. 
 
 On  a  Tour. 
 
 Capernaum. 
 
INDEX  THE  FIRST. 
 
 Julian 
 
 Vulgar 
 
 SECTION. 
 
 CONTENTS. 
 
 SCRIPTURE. 
 
 PLACE. 
 
 Period. 
 
 JK^. 
 
 XXX. 
 
 Parable  of  the  Sower. 
 
 Matt.  xiii.  1-9. 
 Mark  iv.  1-9. 
 Luke  viii.  4-8. 
 
 Sea  of  Gali- 
 lee. 
 
 4740 
 
 27 
 
 XXXI. 
 
 Reasons  for  teaching  by  Parables. 
 
 Mt.  xiii.  10-17. 
 Markiv.  10-12. 
 Lukeviii.9,10. 
 
 ■~~ 
 
 XXXIL 
 
 Explanation  of  the  Parable  of  the  Sower. 
 
 Mt.  xiii.  18-23. 
 Markiv.  13-23. 
 Luke  viii.  pt  of 
 
 ver.  9.  and 
 
 xi.  15. 
 
 XXXIIL 
 
 Christ  directs  his  Hearers  to  practise  what 
 they  hear. 
 
 Markiv.  24, 25. 
 Luke  viii.  18. 
 
 — 
 
 XXXIV. 
 
 Various   Parables   descriptive   of  Christ's 
 Kingdom. 
 
 Mt.  xui.  24-53. 
 Markiv.  26-34. 
 
 — 
 
 XXXV. 
 
 Christ  crosses   the   Sea   of   Galilee,   and 
 calms  the  Tempest. 
 
 Mt.  viii.  18-27. 
 Mark  iv.  36,  to 
 the  end. 
 Lu.  viii.  22-25. 
 
 XXXVI. 
 
 Christ  heals  the  Gadarene  Demoniac. 
 
 Matt.  vii!.  28, 
 
 to  the  end. 
 
 Mark  v.  1-20. 
 
 Lu.viii.  26-39. 
 
 Gadara. 
 
 XXXVII. 
 
 Christ  dines  with  Matthew. 
 
 Mat.  ix.  10-17. 
 Mark  ii.  15-22. 
 Luke  V.  29,  to 
 the  end. 
 
 Capernaum. 
 
 XXXVIII. 
 
 Jarius'  Daughter  is  healed,  and  the  infirm 
 Woman. 
 
 Matt.  ix.  1.  and 
 
 xviii.  26. 
 Mark  v.  21,  to 
 
 the  end. 
 Luke  viii.  40, 
 
 to  the  end. 
 
 XXXIX. 
 
 Christ  restores  two  blind  Men  to  Sight. 
 
 Mat.  ix.  27-31. 
 
 On  a  Tour. 
 
 — 
 
 XL. 
 
 Christ  casts  out  a  dumb  Spirit. 
 
 Matt  ix.  32.34. 
 
 XLL 
 
 Christ  returns  to  Nazareth,  and  is  again 
 ill-treated  there. 
 
 Mat.xiii.54-58. 
 
 Mark  vi.  1,  to 
 
 pt.  of  ver.  6. 
 
 Nazareth. 
 
 XLIL 
 
 Christ  preaches  again  throughout  Galilee. 
 
 Matt.ix;35-38. 
 
 Galilee. 
 
 Probably 
 
 Mark  vi.  part  of 
 
 early  in 
 the  year 
 
 ver.  6. 
 
 4741 
 
 28 
 
 CHAPTER  IV. 
 
 From  the  Mission  of  the  twelve  Apostles  to  the  Mission  of  the  Seventy, 
 
 I. 
 II. 
 
 III. 
 
 IV. 
 
 Christ's  Commission  to  the  twelve  Apos- 
 tles. 
 
 Death  of  John  the  Baptist — Herod  desires 
 to  see  Christ. 
 
 The  Twelve  return,  and  Jesus  retires  with 
 them  to  the  Desert  of  Bethsaida. 
 
 Five  thousand  are  fed  miraculously. 
 
 Matt.  X.  and  xi. 
 Mark  vi.  7-13. 
 Luke  ix.  1-6. 
 Matt.  xiv.  1-12. 
 Mark  vi.  14-29. 
 Luke  ix.  7-9. 
 Mt.  xiv.  13, 14. 
 Mark  vi.  30-34. 
 Lukeix.  10, 11. 
 John  vi.  12. 
 Mt.  xiv.  15-21. 
 Markvi.35-44. 
 Lukeix.  12-17. 
 John  vi.  3-14. 
 
 On  a  Pro- 
 gress, pro- 
 bably in  Ga- 
 lilee. 
 
 Desert  of 
 Bethsaida. 
 
 On  the  way 
 to  Jerusa- 
 lem. 
 
 4741 
 
INDEX  THE  FIRST. 
 
 745 
 
 SECTION. 
 
 SCRIPTURE. 
 
 V.  Christ  sends  the  Multitude  away,  and 
 prays  alone. 
 
 VI.  Christ  walks  on  the  Sea  to  his  Disciples, 
 who  are  overtaken  by  a  Storm. 
 
 VII.    Christ  heals  many  People. 
 
 VIII.    Christ  teaches  in  the  Synagogue  of  Capei- 
 naum. 
 
 IX.  Christ  converses  with  the  Scribes  and  Pha- 
 risees on  the  Jewish  Traditions. 
 
 X.  Christ  heals  the  Daughter  of  the  Canaan- 
 ite,  or  Syrophcenician  Woman. 
 
 XI.  Christ  goes  through  Decapolis,  heaUng 
 and  teaching. 
 
 XII.    Four  thousand  Men  are  fed  miraculously. 
 
 XIII.  The  Pharisees  require  other  Signs — Christ 
 
 charges  them  with  Hypocrisy. 
 
 XIV.  Christ  heals  a  blind  Man  at  Bethsaida. 
 XV.    Peter  confesses  Christ  to  be  the  Messiah. 
 
 XVI.  Christ  astonishes  the  Disciples,  by  declar- 
 ing the  Necessity  of  his  Death  and  Re 
 surrection 
 
 XVII.    The  Transfiguration  of  Christ. 
 
 XVIIl.    The  Deaf  and  Dumb  Spirit  cast  out. 
 
 XIX.    Christ  again  foretels  his  Death  and  Resur- 
 rection. 
 
 XX.    Christ  works  a  Miracle,  to  pay  the  Half- 
 shekel  for  the  Temple  Service. 
 
 XXI.    The  Disciples  contend  for  Superiority. 
 
 PLACE, 
 
 Mt.xiv.  22,23. 
 Markvi.45,46. 
 John  vi.  15. 
 Mt.xiv.  24-33. 
 Mark  vi.  47-53 
 John  vi.  16-21 
 Mt.xiv"  34-36. 
 Mark  vi.  53-56 
 John  vi.  22,  to 
 
 the  end. 
 
 vii.  1. 
 
 Matt.  XV.  1-20 
 Mark  vii.  1-23. 
 Mat.  XV.  2 1-2  8 
 Markvii.24-30 
 Mat.  XV.  29-31. 
 Markvii.31,  to 
 
 the  end. 
 Matt.  XV.  32.  to 
 
 the  end. 
 Mark  viii.  1-9. 
 
 Matt.  xvi.  1-12. 
 
 Mark  viii.  11. 
 
 and  pt.  of  22. 
 
 Mar.viii.22-26. 
 
 Mat.  xvi.  13-20 
 
 Mar.viii.27-30 
 
 Luke  ix.  18-21 
 
 Mt.  xvi.  21-23. 
 
 Mark  viii.  31, 
 to  the  end. 
 ix.  1. 
 
 Lukeix.22-27. 
 
 Mat.  xvii.  1-13. 
 
 Mark  ix.  2-13, 
 
 Lukeix.  28-36. 
 
 Mt.  xvii.  14-21. 
 
 Mark  ix.  14-29. 
 
 Lukeix.  37-42. 
 
 Mt.  xvii.  22-28. 
 
 Mark  ix.  30-33. 
 
 Lukeix.  43-46. 
 
 Mt.  xvii.  24-27. 
 
 Matt,  xviii.    1, 
 to  the  end. 
 
 Mark  ix.  33,  to 
 the  end. 
 
 Lukeix.  47-50. 
 
 Probably 
 near  Jerusa- 
 lem. 
 Galilee. 
 
 474: 
 
 Capernaum, 
 
 Tyre. 
 Decapolis. 
 
 On  a  Mount 
 by  the  Sea  of 
 Galilee. 
 Magdala. 
 
 Bethsaida. 
 Caesarea — 
 Philippi. 
 
 Galilee. 
 
 28 
 
 Capernaum. 
 
 CHAPTER  V. 
 
 From  the  Mission  of  the  Seventy  Disciples,  to  the  triumphal  entry  of  Christ  into 
 Jerusalem,  six  Days  before  the  Crucifixion, 
 
 1.  iThe  Mission  of  the  Seventy. 
 II.    Christ  goes  up   to   the    Feast  of  Taber- 
 nacles. 
 
 Luke  x.  1-16. 
 Matt.  xix.  1. 
 Mark  x.  1. 
 John  viii.  2-10 
 
 Galilee. 
 Jerusalem. 
 
 4741 
 
 28 
 
INDEX  THE  FIRST. 
 
 SCRIPTURE. 
 
 Agitation  of  the  public  Mind  at  Jerusalem 
 concerning  Christ. 
 
 Conduct  of  Christ  to  the  Adulteress  and 
 
 her  Accusers. 
 Christ  declares  himself  to  be  the  Son  of 
 
 God. 
 Christ  declares  the  Manner  of  his  Death 
 
 The  Seventy  return  with  Joy. 
 
 Christ  directs  the  Lawyer  how  he  may  at- 
 tain eternal  Life. 
 The  Parable  of  the  good  Samaritan. 
 Christ  in  the  House  of  Martha. 
 
 Christ  teaches  his  Disciples  to  pray. 
 Christ  reproves  the    Pharisees  and  Law 
 
 yers. 
 Christ  cautions  his  Disciples  against  Hy 
 
 pocrisy. 
 
 Christ  refuses  to  act  as  a  Judge. 
 Christ    cautions    the    Multitude    against 
 
 Worldly-mindedness. 
 Christ  exhorts  to  Watchfulness,  Fidelity, 
 
 and  Repentance. 
 
 Christ  cures  an  infirm  Woman  in  the  Sy 
 
 nagogue. 
 Christ  begins  his  Jo'drney  towards  Jeru 
 
 salem,  to  be  present  at  the  Feast  of  the 
 
 Dedication. 
 Christ  restores  to  Sight  a  Blind  Man,  who 
 
 is  summoned  before  the  Sanhedrim. 
 Christ  declares  that  he  is  the  true  Shep 
 
 herd. 
 
 Christ  publicly  asserts  his  Divinity. 
 
 In  consequence  of  the  opposition   of  the 
 
 Jews,  Christ  retires  beyond  Jordan. 
 Christ,  leaving  the  City,  laments  over  Je 
 
 rusalem. 
 Christ  dines  with  a  Pharisee — Parable  of 
 
 the  great  Supper. 
 Christ's  Disciples  must  forsake  the  World 
 
 Parables  of  the  lost  Sheep,  and  of  the  lost 
 
 Piece  of  Silver. 
 Parable  of  the  Prodigal  Son. 
 
 Paiable  of  the  unjust  Steward. 
 Christ  reproves  the  Pharisees. 
 Christ  answers  the   Question   concerning 
 Marriage  and  Divorce. 
 
 Christ   receives    and    blesses  little   Chil- 
 dren. 
 
 Parable  of  the  rich  Man  and  Lazarus. 
 
 John  vii.  11,  to 
 
 the  end. 
 
 \iii.  1. 
 Johnviii.  2-11. 
 
 John  viii.  12-20 
 
 John    viii.    21, 
 
 to  the  end. 
 Lukex.  17-24. 
 
 Luke  X.  25-28. 
 
 Luke  X.  29-37 
 Luke  X.  38,  to 
 
 the  end. 
 Luke  xi.  1-13, 
 Luke  xi.  37,  to 
 
 the  end. 
 Luke  xii.  1-12. 
 
 Lukexii.13,14 
 Lukexii.  15-34 
 
 Luke  xii.  35,  to 
 the  end,  and 
 xiii.  1-9. 
 
 Lu.xiii.  10-17. 
 
 Luke  xiii.  22. 
 and  18-21. 
 
 John  ix.  1-34. 
 
 John  ix.  35,  to 
 
 the  end. 
 
 X.  1-21. 
 John  X.  22-38. 
 John  X.  39,  to 
 
 the  end. 
 Luke  xiii.  23, 
 
 to  the  end. 
 Luke  xiv.  1-24. 
 
 Luke  xiv.  25, 
 
 to  the  end. 
 
 Luke  XV.  1-10. 
 
 Luke  XV.  11,  to 
 
 the  end. 
 Luke  xvi.  1-13. 
 Lu.  xvi.  14-17. 
 Matt.  xix.  3-12. 
 Mark  x.  2-12. 
 Luke  xvi.  18. 
 Mat.  xix.  3-15 
 Mark  X.  13-17 
 Lu,xviii.l5-I7. 
 Luke  xvi.  19, 
 
 to  the  end. 
 
 Jerusalem. 
 
 Near  Jeru- 
 salem, 
 On  a  Tour. 
 
 Jerusalem. 
 
 Near  Jeru- 
 salem. 
 
 On  a  Tour. 
 
 Julian 
 reriod. 
 
 Vulgar 
 
 4741 
 
 28 
 
INDEX  THE  FIRST. 
 
 747 
 
 1 
 
 Julian    1 
 
 Vulear 
 
 SECTION. 
 
 CONTENTS.                                             SCRIPTURE.      1 
 
 PLACE.            Period.   1   .Ssa. 
 
 XXXIII. 
 
 On  Forgiveness  of  Injuries. 
 
 Lukexvii.1-10. 
 
 On  a  tour. 
 
 4741 
 
 28 
 
 XXXIV. 
 
 Christ  journies  towards  Jerusalem. 
 
 Luke  ix.  51,  to 
 the  end. 
 xvii.  11. 
 
 " 
 
 XXXV. 
 
 Christ  heals  ten  Lepers. 
 
 Lu.xvii.  12-19. 
 
 — 
 
 XXXVI. 
 
 Christ  declares  the  lowliness  of  his  King- 
 dom,   and   the   sudden   Destruction   of 
 Jerusalem. 
 
 Luke  x\-ii.  20, 
 to  the  end. 
 
 XXXVII. 
 
 Christ  teacheth  the  true  Nature  of  Prayer. 
 
 Luke  xviii.  1-8, 
 
 — 
 
 XXXVIII. 
 
 Parable  of  the  Pharisee  and  Publican. 
 
 Lu.  xviii.  9-14. 
 
 — 
 
 XXXIX. 
 
 From   the   Conduct  of  the  young  Ruler, 
 Christ  cautions  his    Disciples    on    the 
 Dangers  of  Wealth. 
 
 Matt.  xix.  16, 
 
 to  the  end. 
 Mark  x.  17-31. 
 Lu.  xviii.  18-30. 
 
 XL. 
 
 Parable  of  the  Labourers  in  the  Vineyard. 
 
 Matt.  XX.  1-16. 
 
 — 
 
 XLL 
 
 Christ  is  informed  of  the  sickness  of  La- 
 zarus. 
 
 Johnxi.  1-16. 
 
 XLIL 
 
 Christ  again  predicts  liis   Sufferings  and 
 Death. 
 
 Mat.  XX.  17-19. 
 Mar.  X.  32-34. 
 Lu.xviii.31-34. 
 
 4742 
 
 29 
 
 XLIIL 
 
 Ambition  of  the  Sons  of  Zebedee. 
 
 Mat.  XX.  20-28. 
 Mark  X.  35-45. 
 
 On  the  way 
 to  Bethany. 
 
 — 
 
 XLIV. 
 
 Two  Blind  Men  healed  at  Jericho. 
 
 Matt.xx.  29,  to 
 
 the  end. 
 Mark  x.  46,  to 
 
 the  end. 
 Luke  xviii.  35, 
 
 to  the  end. 
 
 Jericho. 
 
 XLV. 
 
 Conversion  of  Zaccheus,  and  the  Parable 
 of  tlie  Pounds. 
 
 Luke  xix.  1-28. 
 
 — 
 
 XLVI. 
 
 The  Resurrection  of  Lazarus. 
 
 Johnxi.  17-46. 
 
 Bethany. 
 
 — 
 
 XLVII. 
 
 The    Sanhedrim    assemble    to   deliberate 
 concerning  the  Resurrection  of  Lazarus. 
 
 Johnxi.  47, 48. 
 
 Jerusalem. 
 
 — 
 
 XLVIIL 
 
 Caiaphas  prophesies. 
 
 John  xi.  49-52. 
 
 — 
 
 XLIX, 
 
 The  Sanhedrim  resolve  to  put  Christ  to 
 death. 
 
 John  xi.  53. 
 
 — 
 
 L. 
 
 Christ  retires  to  Ephraim,  or  Ephrata. 
 
 John  xi.  54. 
 
 Ephraim. 
 
 — 
 
 LL 
 
 State  of  the  public  Mind  at  Jerusalem, 
 immediately  preceding  the  last  Passover, 
 at  which  Christ  attended. 
 
 John  xi.  55,  to 
 the  end. 
 
 Jerusalem. 
 
 LIL 
 
 Christ   comes  to   Bethany,    where   he   is 
 anointed  by  Mary. 
 
 Mt.  xxvi.  6-13. 
 Mark  xiv.  3-9. 
 Johnxii.  1-11. 
 
 Bethany. 
 
 ~ 
 
 LIIL 
 
 Christ  prepares  to  enter  Jerusalem. 
 
 Matt.xxi.  1-7. 
 Mark  xi.  1-7. 
 Luke  xix.  29, 
 
 and    part    oi 
 
 ver.  35. 
 Johnxii.  12-18. 
 
748 
 
 INDEX  THE  FIRST.- 
 
 CHAPTER  VI. 
 
 From  Christ's  triumphant  Entry  into  Jerusalem,  to  his  Apprehension — Sundayy 
 the  fifth  Day  before  the  last  Passover. 
 
 The  People  meet  Christ  with  Hosannas — 
 Christ  approaches  Jerusalem. 
 
 Christ's  Lamentation  over  Jerusalem,  and 
 the  Prophecy  of  its  Destruction. 
 
 Christ,  on  entering  the  City,  casts  the 
 Buyers  and  Sellers  out  of  the  Temple. 
 
 SCRIPTURE. 
 
 Christ  heals  the  Sick  in  the  Temple,  and 
 
 reproves  the  Chief  Priests. 
 Some  Greeks  at  Jerusalem   desire  to  see  John  xii.  20-43. 
 
 Christ— The  Bath  Col  is  heard. 
 Christ  again  declares  the  object  of  his  Mis-  John  xii.  44,  to 
 
 sion.  the  end 
 
 Christ  leaves  the  City  in  the  Evening,  and  Matt.  xxi.  17 
 
 goes  to  Bethany.  Mark  xi.  1 1. 
 
 Monday  —  Fourth    Day  before   the   Pas- Mat.  xi.  18,  19. 
 
 sover — Christ,  entering  Jerusalem  again,  Mar.xi,  12-14. 
 
 curses  the  barren  Fig-tree. 
 Christ  again  casts  the  Buyers  and  Sellers  Mar.xi.  15-17. 
 
 out  of  the  Temple. 
 The  Scribes  and  Chief  Priests  seek  to  de-  Mark  xi.  18 
 
 stroy  Christ.  Lu.xix.47,  48. 
 
 Christ  retires  in   the   Evening  from   the  Mark  xi.  19. 
 
 City. 
 Tuesday— Third  Day  before  the  Passover  Mt.  xxi.  20-22. 
 
 — The  Fig-tree  is  now  withered. 
 Christ  answers  the  Chief  Priests,  who  in 
 
 quire  concerning  the  Authority  by  which 
 
 he  acted — Parables  of  the  Vineyard  and 
 
 Marriage  Feast. 
 
 Mat.  xxi.  8-10. 
 Mar.xviii.8-10 
 Lu.xix.  36-40, 
 John  xii.  19. 
 Lu.  xix.  41-44. 
 
 Mt.  xxi.  12,  13 
 Mark  xi.  part  of 
 ver.  11.45,46. 
 Lu.  xix.  45, 46. 
 Mt.  xxi.  14-16. 
 
 Jerusalem. 
 
 Julian      Vulgar 
 Period.      ^Era. 
 
 4742 
 
 Bethany. 
 Jerusalem. 
 
 Christ  replies  to  the  Herodians. 
 
 Christ  replies  to  the  Sadducces. 
 
 Christ  replies  to  the  Pharisees. 
 
 Christ  inquires  of  the  Pharisees  concerning 
 the  Messiah. 
 
 Christ  severely  reproves  the  Pharisees. 
 
 Mar.  xi.  20-26 
 Matt.  xxi.   23, 
 
 to  the  end,  and 
 
 xxii.  1-14. 
 Mark  xi.  27,  to 
 
 the  end,  and 
 
 xii.  1-12. 
 Luke  xix.  1-1 
 Mt.xxii.  15-22. 
 Mar.xii. 13-17. 
 Lu.  XX.  20-26. 
 Mt.xxii.23-33. 
 Mar.xii.  18-27. 
 Lu.  XX.  27-40. 
 Mt.xxii. 34-40. 
 Mar.xii.  28-34. 
 Matt.  xxii.  41 
 
 to  the  end. 
 Mar.xii. 35-37. 
 Lu.  XX.  41-44. 
 Matt,  xxiii.   1, 
 
 to  the  end. 
 Mar.xii.38-40. 
 Luke   XX.  45, 
 
 to  the  end. 
 
 29 
 
INDEX  THE  FIRST. 
 
 749 
 
 SECTION. 
 
 CONTENTS. 
 
 SCRIPTURE. 
 
 XIX. 
 XX. 
 XXI. 
 
 XXII. 
 XXIII. 
 XXIV. 
 XXV. 
 XXVI. 
 
 XXVII. 
 
 XXVIII. 
 
 XXIX. 
 
 XXX. 
 
 Christ  applauds  the  Uberality  of  the  P^^^^^^^J;^^^^^;/^ 
 Widow.  Luk.xxi.1-4 
 
 .Christ  foretels  the  destruction  of  Jerusa-lMt.  xxiv.  1-35 
 lem— the  end  of  the  Jewish  dispensa- 
 tion—and of  the  world. 
 
 Christ  compares  the  suddenness  of  his  se- 
 cond Advent  to  the  coming  of  the  De- 
 luge. 
 
 PLACE. 
 
 Julian    i\aiigar 
 Period.      iEra. 
 
 Jerusalem. 
 
 4742 
 
 29 
 
 The  Parable  of  the  wise  and  foolish  Vir 
 
 Mar.  xiii.  1-31. 
 Luk.  xxi.  5-33. 
 Matt.  xxiv.  36, 
 
 to  the  end. 
 Mark  xiii.  32, 
 
 to  the  end. 
 
 Luk.xxi.34-36 
 
 Mat.xxv.  1-13 
 
 gins. 
 
 The  Parable  of  the  Servants  and  the  Ta- 
 lents. .    p. 
 
 Christ  declares  the  proceedings  at  the  Day 
 of  Judgment. 
 
 Christ  retires  from  the  city  to  the  Mount 
 of  Olives.  ^       ,     ^ 
 
 IWednesday-Second  day  before  the  Cru- 
 cifixion—Christ  foretels  his  approaching 
 
 Death.  ,  ^  ,  ^ 
 
 The  Rulers  consult  how  they  may  take 
 
 Christ. 
 
 Judas  agrees  with  the  Chief  Priests  to  be- 
 tray  Christ. 
 
 Thursday-the  day  before  the  Crucifixion 
 Christ  directs  two  of  his  Disciples  to 
 prepare  the  Passover. 
 
 Christ  partakes  of  the  last  Passover. 
 
 Mt.  XXV.  14-30. 
 
 Matt.  XXV.  31, 
 
 to  the  end. 
 
 Luk.xxi.37, 38. 
 
 Matt.  xxvi.  1-2 
 Mark  xiv.  1 . 
 
 XXXI. 
 
 XXXII. 
 
 XXXIII. 
 
 XXXIV. 
 
 XXXV. 
 XXXVI. 
 
 XXXVII. 
 XXXVIII. 
 
 XXXIX. 
 
 Christ  again  reproves  the  Ambition  of  his 
 
 ChrisfsUting  at  the  Passover,  and  conti 
 nuing  the  Conversation,  speaks  ot  his 
 Betrayer. 
 
 Judas  goes  out  to  betray  Christ,  who  pre- 
 dicts Peter's  denial  of  him,  and  the 
 danger  of  the  rest  of  the  Apostles. 
 
 Christ  institutes  the  Eucharist. 
 
 Matt.  xxvi.  3-5 
 Mark  xiv.  pt.  of 
 ver.  1.  ver.  2 
 Lukexxii.  1,2. 
 Mat.  xvi.  14-16 
 Mar.xiv.10,11. 
 Luke  xxii.  3-6. 
 Mt.xxvi.17-19. 
 Mar.xiv.  12-16. 
 Luk.  xxii.7-13. 
 Matt.  xxvi.  20. 
 Mark  xiv.  17. 
 Lu.xxii.14-18. 
 John  xiii.  1. 
 Luk.xx.24-27. 
 John  xiii.  2-16. 
 Mt.xxvi.21-25. 
 Mar.xiv.17-21. 
 Lu.xxii.21-23. 
 Joh.xiii.17-30. 
 Luk.xx.28-38. 
 John  xiii.  31,  to 
 the  end. 
 Mt.xxvi.  26-29. 
 .\Iar.xiv.22-25. 
 Lu.xxix.19,20, 
 
 Christ  exhorts  the  Apostles,  and  consoles 
 them  on  his  approaching  Death. 
 
 Christ  goes  with  his  Disciples  to  the  Mount 
 of  Ohves. 
 
 Christ  declares  himself  to  be  the  true  Vine. 
 Christ  exhorts  the  Apostles  to  mutual  love, 
 and  to  prepare  for  Persecution. 
 
 Christ  promises  the  gifts  of  the  Holy  Spirit 
 
 John  xiv. 
 
 Matt.  xxvi.  3. 
 Mark  xiv.  26. 
 Luke  xxii.  39 
 John  XV.  1-8. 
 John  XV.  9,  to 
 the  end. 
 
 xvi.  1 — 4. 
 John  xvi.  5,  to 
 I  the  end. 
 
INDEX  THE  FIRST. 
 
 Christ  intercedes  for  all  his  followers. 
 Christ  again  predicts  Peter's  denial  of  him. 
 
 Christ  goes  into  the  Garden  of  Gethse- 
 mane. — His  agony  there. 
 
 Christ  is  betrayed  and  apprehended.    The 
 resistance  of  Peter. 
 
 SCRIPTURE. 
 
 John  xvii. 
 Mat.xvi.31-35. 
 Ma.  xiv.  27-31. 
 Mt.xxvi.36-46. 
 Mar.xiv.32-42. 
 Lu.xxii.  40-46. 
 John  xviii.  1,2. 
 Mt.xxvi.47-56. 
 Ma.  xiv.  43-50. 
 Lu.xxii.  47-53. 
 Joh.  xviii.  3-11. 
 
 Julian     Vulgar 
 Period. 
 
 Jerusalem. 
 
 CHAPTER  VII. 
 
 From  the  Apprehension  of  Christ  to  the  Crucifixion. 
 
 Christ  is  taken  to  Annas,  and  to  the  Pa- 
 lace of  Caiaphas. 
 
 Peter  and  John  follow  their  Master. 
 
 Christ  is  first  examined  and  condemned  in 
 the  House  of  the  High  Priest. 
 
 Twelve   at   night.     Christ  is  struck,  and 
 insulted  by  the  Soldiers. 
 
 Peter's  first  denial  of  Christ,  in  the  Hall 
 of  the  High  Priest. 
 
 After  Midnight.  Peter's  second  denial  of 
 Christ,  at  the  porch  of  the  Palace  of  the 
 High  Priest. 
 
 Friday,  the  day  of  the  Crucifixion.  Time 
 about  three  in  the  Morning.  Peter's 
 third  denial  of  Christ,  in  the  room  where 
 Christ  was  waiting  among  the  Soldiers 
 till  the  dawn  of  day. 
 
 Christ  is  taken  before  the  Sanhedrim,  and 
 condemned. 
 
 Judas  declares  the  Innocence  of  Christ. 
 Christ  is  accused  before  Pilate,  and  is  by 
 him,  also,  declared  innocent. 
 
 Christ  is  sent  by  Pilate  to  Herod. 
 
 Matt.  xxvi.  57. 
 Mar.  xiv.5 1-53. 
 Luke  xxii.  54. 
 Jo.  xviii.  12-14. 
 Matt.  xxvi.  58. 
 Mark  xiv.  54. 
 Luke  xxii.  55. 
 Jo.  xviii.  15,16. 
 Mt.xxvi.59-66. 
 Mar.xiv.55-64. 
 Jo.  xviii.  19-24. 
 Mt.xxvi.67, 68. 
 Mark  xiv.  65. 
 Lu.xxii.  63-65. 
 Mt.xxvi.66-70. 
 Mar.xiv.66-68. 
 Lu.xxii.  56,57. 
 Jo.  xviii.  17,18. 
 
 and  xxvii.  27. 
 Mt.  xxvi.  7 1,72. 
 Mark  xiv.  69, 
 
 part  of  70. 
 Luke  xxii.  58. 
 Mt.xxvi.73-75. 
 Mar.xiv.70-72. 
 Lu.xxii.  59-62. 
 
 Matt,  xxvii.  1. 
 Mark  xv.  part 
 
 of  ver.  1. 
 Luke  xxii.  66, 
 
 to  the  end. 
 Mt.  xxvii.  3- 10. 
 Matt,  xxvii.  2. 
 
 and  xi.  14. 
 Mark  xv.  1 — 6. 
 Luke  xxiii.  1-4. 
 Jo.  xviii.  28-38. 
 Luk.xxiii.5- 12. 
 
 Jerusalem. 
 
 1742      29 
 
INDEX  THE  FIRST. 
 
 751 
 
 SCRIPTURE. 
 
 PLACE. 
 
 Julian     Vulgar 
 Period.     .Sra. 
 
 XII. 
 
 XIII. 
 
 XIV. 
 XV. 
 
 XVI. 
 XVII. 
 
 XVIII 
 XIX. 
 
 XX. 
 
 XXI. 
 
 XXII. 
 XXIII. 
 
 Christ  is  brought  back  again  to  Pilate 
 who  again  declares  him  innocent,  and 
 endeavours  to  persuade  the  people  to 
 ask  Barabbas. 
 
 Pilate  three  times  endeavours  again  to  re 
 lease  Christ. 
 
 The  Jews  imprecate  the  punishment  of 
 Christ's  death  upon  themselves. 
 
 Pilate  releases  Barabbas,  and  delivers 
 Christ  to  be  crucified. 
 
 Christ  is  led  away  from  the  Judgment-hall 
 of  Pilate  to  Mount  Calvary. 
 
 Christ  arrives  at  Mount  Calvary,  and  is 
 crucified. 
 
 Christ  prays  for  his  Murderers. 
 
 The  Soldiers  divide  and  cast  lots  for  the 
 Raiment  of  Christ. 
 
 Christ  is  reviled  when  on  the  Cross,  by  the 
 Rulers,  the  Soldiers,  the  Passengers,  the 
 Cliief  Priests,  and  the  Malefactors. 
 
 Christ,  when  dying  as  a  Man,  asserts  his 
 Divinity,  in  his  answer  to  the  penitent 
 Thief. 
 
 Christ  commends  his  Mother  to  the  care  of 
 John. 
 
 The  death  of  Christ,  and  its  attendant  cir- 
 cumstances. 
 
 ;vit.xxvii.  15-20.  Jerusalem; 
 
 Mark  xv.  6-11. 
 
 Lu.xxii.  13-19. 
 
 John  xviii.  39. 
 
 Mt.xxvii.21-23. 
 
 Mar.  XV.  12-14. 
 
 Lu.xxiii.20-23. 
 
 John  xviii.  40. 
 
 Mt.xxvii.24,25. 
 
 Mt.xxvii.26-30" 
 Mar.  XV.  15-19 
 Lu.xxiii.24,25. 
 John  xix.  1-16 
 Mt.xxvii.31,32 
 Markxv.2t),21 
 Lu.xxiii.26-32 
 John  xix.  pt.  of 
 v.l6,andv.l7 
 Mat.  xxvii.  33, 
 
 34-37. 
 Mar.  XV.  22, 23 
 
 26-28. 
 Lu.xxui.33-38. 
 Joh.  xix.  18-22. 
 Luke  xxiii.  part 
 
 of  ver.  34. 
 Mt.xxvii.35,36. 
 Mar.  XV.  24,25. 
 Luke  xxiii.  part 
 
 of  ver.  34. 
 Joh.  xix.  23,24. 
 Mt.xxvii.39-44. 
 Mar.  XV.  29-32. 
 Lu.xxiii. 35-37. 
 Lu.xxiii.39-43. 
 
 4742 
 
 29 
 
 Joh.  xix.  25-27. 
 
 Matt,  xxvii.  45- 
 
 52.  54-56. 
 Markxv.33-41 
 Lu.xxiii.44-49 
 Joh.xix.  28-37 
 
 Calvary. 
 
 n. 
 
 CHAPTER  VIII. 
 
 From  the  Death  of  Christ  till  his  Ascension  into  Heaven. 
 
 Joseph    of    Arimathea,    and  Nicodemus, 
 bury  the  body  of  Christ. 
 
 Mary  Magdalene,  and  the  other  Mary 
 and  the  Women  from  Galilee,  observe 
 vrhere  the  body  of  Christ  was  laid. 
 
 Mt.xxvii.57-60. 
 Mar.xv.42-46. 
 Lu.xxiii. 50-54. 
 Joh.  xix.  38-42. 
 Mark  xv.  47. 
 Luke  xxiii.  55. 
 
 Jerusalem. 
 
 4742 
 
 29 
 
752 
 
 INDEX  THE  FIRST. 
 
 III. 
 
 IV. 
 
 VI. 
 
 VII. 
 
 VIII. 
 
 IX. 
 
 CONTENTS. 
 
 SCRIPTURE. 
 
 X. 
 
 XI. 
 
 XII. 
 
 XIII. 
 XIV. 
 
 XV. 
 
 XVI. 
 
 XVII. 
 
 XVIII. 
 
 XIX. 
 
 XX. 
 
 The  Women  from  Galilee  hasten  to  return 
 home  before  the  Sabbath  began,  to  pre- 
 pare Spices. 
 Mary   Magdalene,  and   the    other  Mary, 
 continue  to  sit  opposite  the  Sepulchre, 
 till  it  is  too  late  to  prepare  their  Spices. 
 The    Sabbath    being    ended,    the    Chief 
 Priests  prepare  a  Guard  of  Soldiers  to 
 watch  the  Sepulchre. 
 The  Sabbath  being  over,    Mary  Magda 
 lene,    the   other   Mary,    and    Salome, 
 purcha^  their  Spices  to  anoint  the  body 
 of  Christ. 
 The  Morning  of  Easter-day.     Mary  Mag 
 dalene,  the   other  Mary,  and  Salome, 
 leave  their  homes  very  early  to  go  to 
 the  Sepulchre. 
 After  they  had  left  their  homes,  and  be- 
 fore their  arrival  at  the  Sepulchre,  Christ 
 rises  from  the  dead. 
 The  bodies  of  many  come   out  of  their  Mt.  xxvii.  pt.  of 
 Graves,  and  go  to  Jerusalem.  |  v.52,andv.53. 
 
 Luke  xxiii.  56. 
 
 Matt,  xxvii.  61 
 
 Mt.xxvii.6266 
 
 Mark  xvi. 
 
 Matt,  xxviii.  1. 
 Mark  xvi.  part 
 of  ver.  2. 
 Jo.  XX.  pt.  of  V.  1 
 Mt.  xxviii.  2-4 
 
 Julian      Vulgar 
 Period.      JEn. 
 
 Jerusalem. 
 
 4742 
 
 29 
 
 Mary  Magdalene,  the  other  Mary,  and 
 Salome,  arrive  at  the  Sepulchre,  and 
 find  the  Stone  rolled  away. 
 
 Mary  Magdalene  leaves  the  other  Mary 
 and  Salome,  to  tell  Peter. 
 
 Salome  and  the  other  Mary,  during  the 
 absence  of  Mary  Magdalene,  enter  the 
 porch  of  the  Sepulchre,  and  see  one  An 
 gel,  who  commands  them  to  inform  the 
 Disciples  that  Jesus  was  risen. 
 
 Salome  and  the  other  Mary  leave  the  Se 
 pulchre. 
 
 Peter  and  John,  as  soon  as  they  hear  the 
 report  of  Mary  Magdalene,  hasten  to 
 the  Sepulchre,  which  they  inspect,  and 
 immediately  depart. 
 
 Mary  Magdalene  having  followed  Peter 
 and  John,  remains  at  the  Sepulchre 
 after  their  departure. 
 
 Mary  Magdalene  looks  into  the  Tomb,  and 
 sees  two  Angels. 
 
 Christ  first  appears  to  Mary  Magdalene, 
 and  commands  her  to  inform  the  Dis- 
 ciples that  he  has  risen. 
 
 Mary  Magdalene,   when  going  to  inform 
 the   Disciples    that    Christ    had  risen, 
 meets  again  with  Salome  and  the  other 
 Mary.     Christ  appears  to  the  three  Wo 
 men. 
 
 The  Soldiers,  who  had  fled  from  the  Se- 
 pulchre, report  to  the  High  Priests  the 
 Resurrection  of  Christ. 
 
 The  second  party  of  Women  from  GaHlee, 
 who  had  bought  their  Spices  on  the 
 evening  previous  to  the  Sabbath,  having 
 had  a  longer  way  to  come  to  the  Se- 
 pulchre, arrive  after  the  departure  of 
 the  others;  and  find  the  Stone  rolled 
 away. 
 
 Mark  xvi.  pt.  of 
 v.2.andv.3,4. 
 Joh.  XX.  pt.v.  1. 
 John  XX.  2. 
 
 Mt.  xxviii.  5-7. 
 Mark  xvi.  5-7. 
 
 Matt,  xxviii.  8. 
 Mark  xvi.  8. 
 John  XX.  3-10. 
 
 Jo.xx.  pt.v.  11. 
 
 Jo.xx.ptv.  11, 
 12,13.&pt.l4. 
 Mark  xvi.  19. 
 Jo.xx.  pt.v.  14. 
 and  15-17. 
 Matt,  xxviii.  9. 
 John  XX.  18. 
 
 Mat.  xxviii. 
 15. 
 
 Lukexxiv.  1-3. 
 
INDEX  THE  FIRST. 
 
 75:i 
 
 Two  angels  appear  to  them  also,  assuring 
 them  that  Christ  was  risen,  and  remind- 
 ing them  of  his  foretelling  this  fact. 
 
 Mary  Magdalene  unites  her  testimony  to 
 that  of  the  Galilean  Women. 
 
 The  Apostles  are  still  incredulous. 
 
 Peter  goes  again  to  the  Sepulchre. 
 
 Christ  appears  to  St.  Peter. 
 
 Christ  appears  to  Cleophas  and  another 
 Disciple,  going  to  Enunaus. 
 
 Cleophas  and  his  companion  return  to  Je- 
 rusalem, and  assure  the  Disciples  that 
 Christ  had  certainly  risen. 
 
 Christ  appears  to  the  assembled  Apostles, 
 Thomas  only  being  absent,  convinces 
 them  of  the  identity  of  his  resurrection 
 body,  and  blesses  them. 
 
 Thomas  is  still  incredulous. 
 
 Christ  appears  to  the  eleven,  Thomas  be- 
 ing present. 
 
 Christ  appears  to  a  large  number  of  liis 
 Disciples  on  a  Mountain  in  Gahlee. 
 
 Christ  appears  again  at  the  Sea  of  Tiberias. 
 His  conversation  with  St.  Peter. 
 
 Christ  appears  to  his  Apostles  at  Jerusa- 
 lem, and  commissions  them  to  convert 
 the  world. 
 
 Christ  leads  out  his  Apostles  to  Bethany, 
 witliin  sight  of  Jerusalem,  renews  their 
 commission,  blesses  them,  and  ascends 
 up  visibly  into  Heaven  ;  from  whence 
 he  shall  come  to  judge  the  living  and 
 the  dead. 
 
 St.  John's  conclusion  to  the  Gospel  History 
 of  Jesus  Christ. 
 
 SCRIPTURE. 
 
 Luke  xxiv.  4-9 
 
 Mark  xvi.  10. 
 Luke  xxiv.  10. 
 Mark  xvi.  11. 
 Luke  xxiv,  1 1. 
 Luke  xxiv.  12. 
 Luke  xxiv.  12, 
 Mark  xvi.  12, 
 Lu.  xxiv.  13-32. 
 Mark  xvi.  13. 
 Lu,xxiv.33-35. 
 
 Lu,  xxiv.36-43. 
 Joh.  XX.  19-23. 
 
 Mark  xvi.  13. 
 John  XX,  24-25. 
 Mark  xvi.  14. 
 Joh.  XX,  26-29, 
 Mat.  xxviii.  16- 
 17.&pt.v.  18 
 John  xxi.  1-24 
 
 Lu.xxiv.44-49 
 Acts  i.  4,  5. 
 
 Mat.  xxviii.  18- 
 20. 
 Ma.  xvii.  15-20. 
 Lu.xxiv.50-53 
 Actsi.  C— 12. 
 
 John  XX.  30-31 
 xxi.  25. 
 
 Jerusalem, 
 
 4742 
 
 Vulgar 
 
 29 
 
 CHAPTER  IX. 
 
 From  the  Ascension  of  Christ  to  the  Termination  of  the  Period,  in  which  the 
 Gospel  was  preached  to  Proselytes  of  Righteousness,  and  to  the  Jews  only. 
 
 VIL 
 
 vni, 
 
 IX. 
 
 vol..  il. 
 
 After  the  Ascension  of  Christ  the  Apostles 
 
 return  to  Jerusalem. 
 Matthias  is  appointed  to  the  Apostleship  in 
 
 the  place  of  Judas. 
 Descent  of  the   Holy  Spirit  on  the  day  of 
 
 Pentecost. 
 Address  of  St.  Peter  to  the  Multitude. 
 EtFects  of  St,  Peter's  address. 
 Union  of  the  first  Converts  in  the  primitive 
 
 Church. 
 A   Cripple    is   miraculously   and    publicly 
 
 healed  by  St,  Peter  and  St.  John. 
 St.  Peter  again  addresses  the  People. 
 St.  Peter  and  St,  John  are  imprisoned  by 
 
 ordoi-  of  the  S;inhcdrim, 
 
 3C 
 
 Actsi.  1-3.  and 
 ver.  12—14. 
 
 Acts  i.  15,  to 
 the  end. 
 
 Actsii.  1 — 14. 
 
 Actsii,  14— 36. 
 Actsii.  37 —42. 
 Acts  ii,  42,  to 
 
 the  end. 
 Acts  iii.  1 — 11. 
 
 Acts  iii.  12.  fm. 
 Actsiv.  1  —  7. 
 
 Jerusalem. 
 
 4742 
 
 4743 
 
 29 
 
 30 
 
754 
 
 INDEX  THE  FIRST. 
 
 CONTENTS. 
 
 Julian 
 Period. 
 
 Vulgar 
 
 30 
 
 X. 
 
 XI. 
 
 XII. 
 
 XIII. 
 
 XIV. 
 
 XV. 
 
 XVI. 
 
 XVII. 
 
 XVIII. 
 XIX. 
 
 XX. 
 
 XXI. 
 XXII. 
 
 XXIII. 
 
 XXIV. 
 XXV. 
 
 XXVI. 
 
 XXVII. 
 XXVIII. 
 
 XXIX. 
 
 XXX. 
 
 XXXI. 
 
 xxxn. 
 
 XXXIII. 
 
 St.  Peter's  address  to  the  assembled  San 
 
 hedrim. 
 The  Prayer  of  the  Church  on  the  Hbera- 
 
 tion  of  St.  Peter  and  St.  John. 
 The  union  and  munificence  of  the  primitive 
 '  Church. 
 Death  of  Ananias  and  Sapphira. 
 State  of  the  Church  at  this  time. 
 An  Angel  delivers  the  Apostle  from  prison 
 
 The  Sanhedrim  again  assemble.  St.  Peter 
 asserts  before  them  the  Messiahship  of 
 Christ. 
 
 By  the  advice  of  Gamaliel  the  Apostles  are 
 dismissed. 
 
 The  appointment  of  seven  Deacons. 
 
 The  Church  continues  to  increase  in  num^ 
 bers. 
 
 St.  Stephen  having  boldly  asserted  the 
 Messiahship  of  Christ,  is  accused  of 
 blasphemy  before  the  Sanhedrim. 
 
 St.  Stephen  defends  himself  before  the 
 Sanhedrim. 
 
 Stephen  being  interrupted  in  his  defence, 
 reproaches  the  Sanhedrim  as  the  Mur- 
 derers of  their  Messiah. 
 
 Stephen  prayino-  for  his  Murderers,  is 
 stoned  to  death. 
 
 General  Persecution  of  the  Christians,  in 
 which  Saul,  afterwards  St.  Paul,  parti- 
 cularly distinguished  himself. 
 
 Philip  the  Deacon  having  left  Jerusalem  on 
 account  of  the  persecution,  goes  to  Sa- 
 maria, and  preaches  there,  and  works 
 miracles. 
 
 St.  Peter  and  St  John  come  down  from 
 Jerusalem  to  Samaria,  to  confer  the 
 gifts  of  the  Holy  Ghost  on  the  new  con- 
 verts. 
 
 St.  Peter  reproves  Simon  Magus. 
 
 St.  Peter  and  St.  John  preach  in  many 
 villages  of  the  Samaritans. 
 
 The  Treasurer  of  Queen  Candace,  a  Pro- 
 selyte of  Righteousness,  is  converted 
 and  baptized  by  Philip,  who  now 
 preaches  tlirough  the  cities  of  Judea. 
 
 Many  of  the  converts  who  had  fled  from 
 Jerusalem  in  consequence  of  the  perse- 
 tion  there,  preach  the  Gospel  to  the 
 Jews  in  the  provinces. 
 
 Saul,  on  his  way  to  Damascus,  is  converted 
 to  the  Religion  he  was  opposing,  on 
 hearing  the  Bath  Col,  and  seeing  the 
 Shechinah. 
 
 Saul  is  baptized. 
 
 Saul  preaches  in  the  Synagogue  of  the 
 Jews. 
 
 Acts  iv.  8—22. 
 Acts  iv.  23-31. 
 
 Acts  iv.  32,  to 
 to  the  end. 
 
 Actsv.  1 — 10. 
 
 Actsv.  11—16 
 
 Acts  V.  17,  pt 
 ofver.  21. 
 
 Acts  v.  part  of 
 21—33. 
 
 Acts  v.  34,  to 
 
 the  end. 
 Acts  vi.  1 — 6. 
 Acts  vi.  6,  7. 
 
 Actsvi.  8 — 14. 
 
 Actsvi.  15.  and 
 
 \ai.  1—50. 
 Acts  vii.5 1-53. 
 
 Acts  vii.  54,  to 
 
 the  end. 
 viii.  pt.  of  ver, 
 
 1  and  2. 
 Acts  viii.  pt.  of 
 
 v.  1.  and  V.  3. 
 
 Acts  viii.  5-13. 
 
 Jerusalem. 
 
 Acts  viii.  14-17. 
 
 Acts  viii.  18-24 
 Acts  viii.  25. 
 
 Acts  viii.  26,  to 
 to  the  end. 
 
 Acts  viii.  4. 
 
 Actsix.  1 — 9. 
 
 Acts  ix. 
 Acts  ix. 
 
 10-19 
 19-3. 
 
 4743 
 
 4744 
 
 4745 
 
 ,4746 
 
 4746 
 
 Samaria. 
 
 Samaria. 
 Gaza. 
 
 Provinces  of 
 Judea,  &c 
 
 Near  Damas- 
 cus. 
 
 Damascus. 
 
 or 
 
 or 
 
 4747 
 
 34 
 
 4746 
 
 33 
 
 or 
 
 or 
 
 4743 
 
 34 
 
 4747 
 
 34 
 
 4748 
 
 35 
 
INDEX  THE  FIRST. 
 
 7.55 
 
 SECTION. 
 
 XXXIV. 
 XXXV. 
 
 St.  Peter  having  preached  through  Judea. 
 
 comes  to  Lydda,  where  he  cures  ^neas. 
 
 and  raises  Dorcas  from  the  dead. 
 The  Churches  are  at  rest  from  Persecution 
 
 in  consequence  of  the  conversion  of  Saul 
 
 and  the  conduct  of  CaUgula. 
 
 SCRIPTURE. 
 
 PI^CE. 
 
 JuUan 
 Period. 
 
 Vulgar 
 .aira. 
 
 Actsix.  32,  to 
 
 Palestine. 
 
 4751 
 
 38 
 
 the  end. 
 
 to 
 4753 
 
 to 
 40 
 
 Acts  ix.  3L 
 
 4753 
 
 40 
 
 CHAPTER  X. 
 
 The  Gospel  having  now  been  preached  to  the  Jews  in  Jerusalem,  Judea,  Samaria, 
 and  the  Provinces,  the  time  arrives  for  the  Conversion  of  the  devout  Gentiles, 
 or  Proselytes  of  the  Gate, 
 
 11. 
 III. 
 
 IV. 
 
 V. 
 
 VI. 
 
 VII. 
 VIII. 
 
 IX. 
 
 XI. 
 
 XII. 
 XIII. 
 
 St.    Peter  sees  a  Vision,  in  which   he  isIActs  x.  1 
 commanded  to  visit  a  Gentile  who  had 
 been  miraculously  instructed  to  send  for 
 St.  Peter. 
 
 St.  Peter  visits  Cornelius,  a  Roman  Cen- 
 turion. 
 
 St.  Peter  first  declares  Christ  to  be  the  Sa- 
 viour of  all,  even  of  the  Gentiles  who 
 believe  in  him. 
 
 Cornelius  and  his  Friends  are  baptized 
 and  receive  the  Holy  Ghost. 
 
 St.  Peter  defends  his  conduct  in  visiting 
 and  baptizing  Cornelius. 
 
 The  Converts  who  had  been  dispersed  by 
 the  Persecution  after  the  death  of  Ste- 
 phen, having  heard  of  the  Vision  of  St 
 Peter,  preach  to  the  devout  Gentiles 
 also. 
 
 The  Church  at  Jerusalem  commissions 
 Barnabas  to  make  inquiries  into  this 
 matter. 
 
 Barnabas  goes  to  Tarsus  for  Saul,  whom 
 he  takes  with  him  to  Antioch,  where  the 
 converts  were  preaching  to  the  devout 
 Gentiles. 
 
 Herod  Agrippa  condemns  James  the  brother 
 of  John  to  death,  and  imprisons  Peter 
 who  is  miraculously  released,  and  pre- 
 sents himself  to  the  other  James,  who 
 had  been  made  Bishop  of  Jerusalem. 
 
 The  Converts  at  Antioch,  being  forewarned 
 by  Agabus,  send  relief  to  their  Brethren 
 at  Jerusalem,  by  the  hands  of  Barnabas 
 and  Saul. 
 
 The  death  of  Herod  Agrippa. 
 
 The  Churches  continue  to  increase. 
 
 Saul  having  seen  a  Vidion  in  the  Temple, 
 in  which  he  is  commanded  to  leave  Je- 
 rusalem, and  to  preach  to  the  Gentiles, 
 returns  with  Barnabas  to  Antioch. 
 
 -17. 
 
 Actsx.  17—33. 
 
 Actsx.34— 4t 
 
 Acts  X.  44,    to 
 
 the  end. 
 Acts  xi.  1—18 
 
 Acts  xi.  19-21. 
 
 Acts  xi.  22-24 
 
 Acts  xii  25-26 
 
 Acts  xii.  1-18 
 and  part  v.  19. 
 
 Acts  xi. 
 the  end. 
 
 Acts  xii.  pt.  v 
 19, and  20-2.1 
 Acts  xii.  24. 
 Acts  ii.  25. 
 
 Cesarea  and 
 
 4753 
 
 Joppa. 
 
 Cesarea. 
 
 Jerusalem. 
 
 4753 
 
 Judea     and 
 
 475t 
 
 the       Pro- 
 
 vmces. 
 
 Jerusalem 
 
 and  Anti- 
 
 och. 
 
 Tarsus. 
 
 4755 
 
 Jerusalem. 
 
 4786 
 
 4757 
 
 Cesarea. 
 
 4758 
 
 40 
 
 42 
 
 43 
 
 44 
 
 4S 
 
 C    2 
 
75Q 
 
 INDEX  THE  FIRST. 
 
 CHAPTER  XL 
 
 Period  for  preaching  the  Gospel  to  the  idolatrous  Gentiles,  and  St.  Paul's  first 
 -  apostolical  Journey. 
 
 II. 
 III. 
 
 IV. 
 V. 
 
 VI. 
 VII . 
 VIII. 
 
 X        IX. 
 
 X. 
 XI. 
 
 XII. 
 
 XIII. 
 
 XIV. 
 
 CONTENTS. 
 
 The  Apostles  having  been  absent  from  Je- 
 rusalem when  Saul  saw  his  Vision  in  the 
 Temple,  he  and  Barnabas  are  separate 
 to  the  apostolic  office  by  the  heads  of  the 
 Church  at  Antioch. 
 
 Saul,  in  company  with  Barnabas,  com- 
 mences his  first  apostolical  journey,  by 
 going  from  Antioch  to  Seleucia. 
 
 From  Seleucia  to  Salamis,  and  Paphos,  in 
 Cyprus  where  Sergius  Paulus  is  con- 
 verted; being  the  first  known  or  re- 
 corded convert  of  the  idolatrous  Gen- 
 tiles. 
 
 From  Cyprus  to  Perga,  in  Pamphylia. 
 
 From  Perga  to  Antioch,  in  Pisidia.  St. 
 Paul,  according  to  his  custom,  first 
 preaches  to  the  Jews;  they  are  driven 
 out  of  Antioch. 
 
 From  Antioch  in  Pisidia  to  Iconium  in  Ly- 
 :aonia;  the  people  about  to  stone  them. 
 
 From  Iconium  to  Lystra;  the  people  at- 
 tempt to  offer  them  sacrifice,  and  after- 
 wards stone  them. 
 
 From  Lystra  to  Derbe. 
 
 St.  Paul  and  Barnabas  return  to  Lystra, 
 Iconium,  and  Antioch  in  Pisidia,  or- 
 daining in  all  the  Churches. 
 
 They  proceed  through  Pisidia,  Perga,  and 
 Attalia  in  Pamphylia. 
 
 They  return  to  Antioch,  and  submit  an 
 account  of  their  proceedings  to  the 
 Church  in  that  place. 
 
 Dissensions  at  Antioch  concerning  Circum- 
 cision, before  the  commencement  of  St. 
 Paul's  second  apostolical  journey. 
 
 St.  Paul  and  Barnabas  go  up  to  Jerusalem, 
 to  consult  the  Apostles  and  Elders  ;  de- 
 cree of  James,  and  of  the  Church,  in 
 this  matter. 
 
 St.  Paul  and  Barnabas  return  to  the  Churcli 
 at  Antioch,  with  the  decree  of  the 
 Church  at  Jerusalem,  on  the  subject  of 
 the  necessity  of  circumcision. 
 
 SCRIPTURE. 
 
 Acts  xiii.  1 — 3 
 
 Acts  xiii.   part 
 of  ver.  4. 
 
 Acts   xiii.  paj-t 
 of  ver.  4.to  13. 
 
 Acts  xiii.  13. 
 Acts  xiii.  14-50 
 
 .\ctsxiii.51-52. 
 xiv.  1 — 5.  and 
 part  of  ver.  6. 
 
 Actsxiv.  18-19. 
 and  pt.  v.  €0. 
 
 Acts  xiv.  lastpt. 
 
 v.  20.pt.  of  v. 
 
 6.  and  v.  7. 
 Actsxiv.  21 -23. 
 
 Actsxiv.  26,  to 
 the  end. 
 
 Acts  XV.  1,  2. 
 
 Acts  XV.  3-30. 
 
 Acts  XV.  30-35 
 
 PIJiiCE. 
 
 Julian 
 Period. 
 
 Vulg»r 
 ^ra. 
 
 Antioch. 
 
 4758 
 
 45 
 
 Seleucia. 
 
 — 
 
 Salamis, 
 
 Paphos. 
 
 Perga. 
 Antioch  in 
 
 4759 
 
 — 
 
 Pisidia. 
 
 Iconium. 
 
 — 
 
 Lystra. 
 
 — 
 
 4760 
 
 47 
 
 Lystra, 
 Iconium, 
 
 — 
 
 Antioch. 
 
 Pisidia,  Per- 
 
 4761 
 
 48 
 
 ga,  Attaha. 
 
 Antioch. 
 
 49 
 
 Jerusalem. 
 
 4762 
 
 Antioch. 
 
 — 
 
 CHAPTER  Xn. 
 
 St.  Paul's  second  apostolical  Journey. 
 
 I  After  remaining  some  time  at  Antioch,  St. 
 Paul  proposes  to  Barnabas  to  commence 
 another  visitation  of  the  Churches. 
 
 Acts  XV.  36.      I  Antioch. 
 
 4863 
 
 50 
 
iNDEX  THE  FIRST. 
 
 7.5? 
 
 III. 
 
 IV. 
 
 V. 
 VI. 
 
 VII. 
 
 VIII. 
 
 St.  Paul  separating  from  Barnabas,  pro- 
 ceeds from  Antioch  to  Syria  and  Cilicia. 
 
 St,  Paul  proceeds  to  Derbe,  and  Lystra  in 
 Iconium.     Timothy  his  attendant. 
 
 They  proceed  from  Iconium  to  Phrygia 
 and  Galatia. 
 
 From  Galatia  to  Mysia  and  Troas. 
 
 From  Troas  to  Samothrace. 
 
 From  Samothrace  to  Neapolis. 
 
 IX. 
 
 X. 
 
 SCRIFTUKE. 
 
 Acts  XV.  .37,  to 
 the  end,  and 
 xvi.  4 — 5. 
 
 Acts  xvi.  1 — li. 
 
 Acts  xvi.  6. 
 
 Syria  and 
 Cilicia. 
 
 Derhe  and 
 
 Lystra. 
 Plirygia  and 
 Galatia. 
 Acts  xvi.  7-10. 
 A.cts  xvi.  part  Oi  Samothrace. 
 ver.  11. 
 Acts  xvi.  part  of  NeapoUs. 
 
 ver.  11. 
 Acts  xvi.  12,  to  PhiUppi. 
 the  end. 
 
 Julian      Vulgar 
 Period,      .fira  . 
 
 4763 
 
 50 
 
 Epistle    to   the 
 Galatians. 
 
 Acts  xvii.  10 — iBerea. 
 14.  I 
 
 Acts  xviii.  1-5.  Corinth. 
 
 From  Neapolis  to  PhiUppi,  where  the  Py 
 
 thoness  is  dispossessed,  and  the  jailor 
 
 converted. 
 From  PhiUppi  to  Amphipolis  and  Apollo-  Acts  xvii.  1-10.  Thessalo- 
 
 nia,    to   Thessalonica,  where  they   are 
 
 opposed  by  Jason. 
 St.  Paul  writes  his  Epistle   to  the  Galati- 
 ans,    to   prove,    in   opposition    to    the 
 
 Jewish   teachers,  that   faith   in   Christ, 
 
 and  not  their  imperfect  obedience  to  the 
 
 ceremonial  law,  was  the  cause  of  their 
 
 salvation. 
 XI.    From  Thessalonica  to  Berea.     The  cause 
 
 for  which  the   Bereans  are  favourably 
 
 disposed  to  receive  the  Gospel. 
 XII.    From  Berea,  having  left  there  Silas  and  Acts  xvii.  15 — [Athens. 
 
 Timothy,   St.   Paul  proceeds  to  Athens,    34. 
 
 where  he  preaches  to  the  philosophers 
 
 and  students. 
 
 XIII.  From  Athens  St.  Paul  proceeds  to  Corinth, 
 where  he  is  reduced  to  labour  for  his 
 support.  Silas  and  Timothyjoin  him  at 
 Corinth. 
 
 XIV.  St.  Paul  writes  his  first  Epistle  to  the 
 Thessalonians,  to  estabUsh  them  in  the 
 faith,  when  they  were  exposed  to  the 
 attacks  of  the  unconverted  Jews,  by  en- 
 forcing the  evidences  of  Christianity. 
 
 XV.  St.  Paul  being  rejected  by  the  Jews,  con- 
 tinues at  Corinth,  preaching  to  the 
 GentUes. 
 XVI.  St.  Paul  writes  his  second  Epistle  to  the  Second  Ejpistle 
 Thessalonians,  to  refute  an  error  into 
 which  they  had  fallen  respecting  the 
 sudden  coming  of  the  day  of  Judgment; 
 he  prophesies  the  rise,  prosperity,  and 
 overthrow  of  a  great  apostacy  in  the 
 Christian  Church. 
 
 XVII.  St.  Paul  stiU  at  Corinth,  is  brought  before' Acts  xviii.  12, 
 the  Judgment-scat  of  GalUo,  the  Pro-  topt,  ofv.  18. 
 consul,  the  brother  of  Seneca. 
 
 XVIII.  St.  Paul  having  left  Corinth   for  Crete,  is  Epistle   to    Ti- 
 compelled  on  his   return  to  winter   at    tus. 
 Nicopolis,  from  whence  he   writes   his 
 Epistle  to  Titus,  whom  he  had  left  in 
 Crete,  with  power  to  ordain  Teachers, 
 and  to  govern  the  Church  in  that  Island.^ 
 
 4764 
 
 51 
 
 Epistle   to  thei 
 Thessalonians. 
 
 lActsxviu.6- 
 
 to  the    Thes- 
 salonians. 
 
 4765 
 
 52 
 
 Cori  nth. 
 
 Crete, 
 Nicopolis. 
 
 4766 
 
 C3 
 
758 
 
 INDEX  THE  FIRST. 
 
 Julian 
 
 Vulgar 
 
 CONIENXS. 
 
 SCRIPTtTUK. 
 
 PLACE. 
 
 Period. 
 
 iEra. 
 
 St  Paul  proceeds  to  Cenchrea. 
 
 Acts  xviii.  part 
 ofver.  18. 
 
 Cenchrea. 
 
 4767 
 
 64' 
 
 From  Cenchrea  to  Ephesus,  where  he  dis-|Acts  xviii.  19. 
 
 Ephesus. 
 
 — 
 
 puted  with  the  Jews. 
 
 From  Ephesus  St.  Paul  proceeds  to  Caesa- 
 
 Acts  xviii.  20— 
 
 Cesarea, 
 
 4768 
 
 55 
 
 rea,  and  having  saluted  the  Church  at 
 
 22. 
 
 Jerusalem, 
 
 Jerusalem,  completes  his  second  apos- 
 
 Antioch in 
 
 tolical  Journey,  by  retiurning  to  Antioch 
 
 Syria. 
 
 .in  Syria. 
 
 CHAPTER  XIII. 
 
 The  third  Apostolical  Journey  of  St.  Paul. 
 
 St.  Paul  again  leaves  Antioch,  to  visit  the 
 Churches  of  Galatia  and  Phrygia. 
 
 History  of  ApoUos,  who  was  now  preach- 
 ing to  the  Church  at  Corinth,  planted 
 by  St.  Paul. 
 
 St.  Paul  proceeds  from  Phrygia,  and  dis 
 putes  there  with  the  Jews. 
 
 St.  Paul  continues  two  years  in  Ephesus 
 the  people  burn  their  magical  books. 
 
 St.  Paul  sends  Timothy  and  Erastus  to 
 Macedonia  and  Achaia. 
 
 St.  Paul  writes  his  first  Epistle  to  the  Co- 
 rinthians, to  assert  his  apostolic  autho- 
 rity ;  to  reprove  the  irregularities  and 
 disorders  of  the  Church,  and  to  answer 
 the  questions  of  the  converts  on  various 
 points  of  doctrine  and  discipline. 
 
 St.  Paul  continues  at  Ephesus  ;  a  mob  is 
 occasioned  at  that  place  by  Demetrius. 
 
 St.  Paul  leaves  Ephesus,  and  goes  to  Ma- 
 cedonia. 
 
 St.  Paul  writes  his  first  EpisUe  to  Timothy, 
 to  direct  him  how  to  proceed  in  the  sup- 
 pression of  those  false  doctiines  and  cor- 
 ruptions which  the  Jewish  zealots  were 
 endeavoiu-ing  to  establish  in  the  Church 
 of  Ephesus,  over  which  he  was  appoint- 
 ed to  preside. 
 
 St.  Paul  proceeds  from  Macedonia  to 
 Greece  or  Achaia,  and  continues  there 
 three  months. 
 
 St.  Paul  having  been  informed  of  the  re- 
 ception his  first  Epistle  had  met  from 
 the  Corinthians,  writes  his  second  Epis- 
 tle from  Philippi,  to  justUy  his  apostoHc 
 conduct,  and  vindicate  his  authority, 
 both  of  which  had  been  impugned  by  a 
 fake  Teacher. 
 
 St,  Paul  returns  from  Achaia  and  Coruith 
 to  Macedonia,  sending  his  companions 
 forward  to  Troas. 
 
 Acts  xviii.  23. 
 
 Acts  xviii.   24, 
 to  the  end. 
 
 Acts  xix.  1-10, 
 
 Acts  xix.1 1-20. 
 
 Acts  xix.  21,pt. 
 
 of  ver.  22. 
 1st    Epistle   to 
 
 the   Corinthi 
 
 ans. 
 
 Acts  xix.  pt.  v 
 22,  to  the  end 
 Acts  XX. 
 
 1st  Epistle   to 
 Timothy. 
 
 Acts  XX.  2,  and 
 partof  ver.  3. 
 
 2dEpistletothe 
 Corinthians. 
 
 i\cts  XX.  pt.  V. 
 3,  to  v.  6. 
 
 Antioch, 
 
 4768 
 
 Galatia, 
 
 Phrygia. 
 Corinth. 
 
 Ephesus. 
 
 4769 
 
 4769 
 
 or  more 
 
 proba- 
 
 bly; 
 
 4770 
 
 Ephesus. 
 
 4776 
 
 or 
 
 Macedonia. 
 
 4770 
 
 Macedonia, 
 
 Achaia, 
 
 4771 
 
 \chaia, 
 Corintli, 
 Macedonia. 
 
 4771 
 
 55 
 
 56 
 
 56 
 
 58 
 
 58 
 
INDEX  THE  FIRST. 
 
 759 
 
 CONTENTS. 
 
 SCRIPTURE. 
 
 St.  Paul,  in  his  way  from  Achaia  to  Ma- 
 cedonia, writes  from  Corinth  his  Epistle 
 to  the  Gentiles  and  Jews  of  Rome — to 
 the  Gentiles,  to  prove  to  them  that 
 neither  their  boasted  philosophy,  nor 
 their  moral  virtue,  nor  the  light  of  hu- 
 man reason — and  to  the  Jews,  that 
 neither  their  knowledge  of,  nor  obedi 
 ence  to,  the  law  of  Moses,  could  justify 
 them  before  God  ;  but  that  faith  in  Christ 
 alone  was,  and  ever  had  been,  the 
 only  way  of  salvation  to  all  mankind. 
 
 From  Macedonia  St.  Paul  proceeds  to 
 Troas,  where  he  raises  Eutychus  to 
 life. 
 
 From  Troas  to  Assos  and  Mitylene. 
 
 From  Mitylene  to  Chios. 
 
 From  Cliios  to  Samos,  and  Trogyllium. 
 
 From  Trogyllium  to  Miletus,  where  St. 
 Paul  meets,  and  takes  his  farewell  of 
 the  Elders  of  the  Church  at  Ephesus. 
 
 From  Miletus,  to  Coos  and  Rhodes  and 
 Patara;  whence  St.  Paul,  together  with 
 St.  Luke,  the  Writer  of  the  Book  of  the 
 Acts  of  the  Apostles,  sail  in  a  Phenician 
 Vessel  to  Syria,  and  land  in  Tyre. 
 
 St.  Paul  and  St.  Luke  continue  at  Tyre 
 seven  Days. 
 
 They  proceed  from  Tyre  to  Ptolemais. 
 
 From  Ptolemais  to  Cesarea,  to  the  House 
 of  Philip  the  Evangelist — Agabus  pro- 
 phesies the  near  Imprisonment  of  St. 
 Paul. 
 
 St.  Paul  and  St.  Luke  arrive  at  Jerusa- 
 lem, and  present  themselves  to  St. 
 James  and  the  Church. 
 
 St.  Paul  is  apprehended  by  the  chief  Cap- 
 tain of  the  Temple,  in  consequence  of  a 
 Mob,  occasioned  by  some  of  the  Asiatic 
 Jews,  who  met  St.  Paul  in  the  Temple. 
 
 St.  Paul  makes  his  Defence  before  the 
 Populace. 
 
 On  declaring  his  Mission  to  preach  to  the 
 Gentiles,  the  Jews  clamour  for  his 
 Death. 
 
 St.  Paul  claims  the  Privilege  of  a  Roman 
 Citizen. 
 
 St.  Paul  is  brought  before  the  Sanhedrim 
 who  are  summoned  by  the  Captain  of 
 the  Temple. 
 
 St.  Paul  is  encouraged  by  a  Vision  to  per- 
 severe. 
 
 In  consequence  of  the  Discovery  of  a 
 Conspiracy  to  kill  St.  Paul,  he  is  re- 
 moved by  Night  from  Jerusalem,  through 
 Antipatris  to  Cesarea. 
 
 Epistle   to   the 
 Romans. 
 
 Acts  XX.  6-12. 
 
 Acts  XX.  13,14. 
 
 Acts  XX.  partofjCh 
 
 ver.  15. 
 Acts  XX.  part  of 
 
 ver.  15. 
 Acts  XX.  part  of 
 
 ver.  15,  to  the 
 
 end. 
 Acts  xxi.  1-3. 
 
 Acts  xxi.  4-G. 
 
 Acts  xxi.  7. 
 Acts  xxi.  8-14. 
 
 Actsxxi.15-26. 
 Actsxxi.27-36. 
 
 Acts  xxi.  37,  to 
 the  end,  and 
 xxii.  1-21. 
 
 Acts  xxii.  22. 
 
 Acts   xxii.  23- 
 
 29. 
 Acts   xxii.    30. 
 
 andxxiii.1-10, 
 
 Acts  xxiii.  11. 
 
 Acts  xxiii.  12, 
 to  the  end. 
 
 Corinth. 
 
 Troas. 
 
 Assos    and 
 Mitylene. 
 ios. 
 
 Samos  and 
 Trogyllium. 
 Miletus. 
 
 Coos    and 
 Rhodes,  Pa- 
 tara, Tyre. 
 
 Tyre. 
 
 Ptolemais 
 Cesarea. 
 
 Jerusalem, 
 
 Antipatris- 
 Cesarea. 
 
 477] 
 
 58 
 
760 
 
 INDEX  THE  FIRST. 
 
 XXXI. 
 XX  XI  I. 
 
 XXXIII. 
 
 XXXIV. 
 
 XXXV. 
 
 XXXVI. 
 
 St.  Paul  is  accused   of  Sedition  before  Fe-  Acts xxiv.  1-21. 
 
 lix,  the  Governor  of  Judea.  i 
 
 After  many    Conferences  with  Felix,  St.JActs  xxiv.  22 
 
 Paul  is  continued  in  Prison  till  the  ar-l  to  the  end. 
 
 rival  of  Porcius  Festus.  j 
 
 Trial  of  St.  Paul  before  Festus — He  ap-Actsxxv.  1-12 
 
 peals  to  the  Emperor. 
 Curious  Account  given  to  Agrippa  by  Fes-  Acts   xxv.    13 
 
 tus,  of  the  Accusation  against  St.  Paul. 
 
 St  Paul  defends  his  Cause  before  Festus 
 and  Agrippa — Their  Conduct  on  that 
 Occasion. 
 
 St.  Paul  being  surrendered  as  a  Prisoner 
 to  the  Centurion,  is  prevented  from 
 completing  this  Journey,  by  returning 
 to  Antioch,  as  he  had  usually  done. 
 
 22. 
 
 Acts  xxv.  23,  to 
 to  the  end, 
 and  ch.  xxvi. 
 
 Acts  xxvii.  1. 
 
 Julian      Vulgar 
 Period.      jKra. 
 
 Cesurea.        '  4771   I  58 
 
 4773 
 
 60 
 
 CHAPTER  XIV. 
 
 St.  Paul  commences  his  Voyage  to  Rome,  as  a  Prisoner. 
 
 St.  Paul  commences  his  Voyage  to  Rome 
 as  a  Prisoner. 
 II.    The  Ship  arrives  at  Sidon,  from  whence  it 
 proceeds  to  Cyprus. 
 
 III.  After  changing  their  Ship  at  Tyre,  they 
 proceed  to  C  nidus,  Salmone  in  Crete, 
 and  the  City  of  Lasea. 
 
 IV.  St.  Paul  warns  the  Master  of  the  Ship  of 
 the  Danger  they  were  in — They  at 
 tempt  to  reach  Phenice  in  Crete. 
 
 V.    The  Ship  is  wrecked,  but  the  Lives  of  all 
 
 on   Board  are  saved,   as  St.  Paul    had 
 
 foretold. 
 
 VI.    They  land  on  the  Island  of  Melita. 
 
 VII.    After  three  Months  thev  sail  to  Rome. 
 
 VIII.    St.  Paul  arrives  at  Rome,   and  is  kindly 
 received  by  the  Brethren. 
 
 IX.  St.  Paul  summons  the  Jews  at  Rome,  to 
 explain  to  them  the  causes  of  liis  Impri- 
 sonment. 
 St.  Paul  writes  his  Epistle  to  the  Ephe- 
 sians,  to  establish  them  in  the  Christian 
 Faith,  by  describing,  in  the  most  ani- 
 mating Language,  the  Mercy  of  God 
 displayed  in  the  calling  of  the  Gentiles 
 through  Faith  in  Christ,  without  being 
 subjected  to  the  Law  of  Moses — to  en- 
 force upon  them  that  Holiness  and  Con- 
 sistency of  Conduct,  which  is  required 
 of  all  who  have  received  the  Knowledge 
 of  Salvation. 
 
 Acts  xxvii.  2. 
 
 Acts  xxvii.  5-8. 
 
 Cesarea. 
 
 4773      60 
 
 Acts   xxvii.  9 
 13. 
 
 Acts  xxvii.  14, 
 to  the  end. 
 
 Acts  xxviii,  1- 
 
 1. 
 Acts  xx\iii.  1 1, 
 
 to  part  of  ver. 
 
 14. 
 
 Acts  xxviii.  part 
 
 of  ver.  14  to 
 
 17. 
 Acts  xxviii.  17- 
 
 30. 
 
 The  Epistle  to 
 the  Ephesians. 
 
 Rome. 
 
 4774      61 
 
INDEX  THE  FIRST. 
 
 761 
 
 St.  Paul  writes  his  Epistle  to  the  Philip- 
 pians,  to  comfort  them  under  the  con- 
 cern they  had  expressed' on  the  Subject 
 of  his  Imprisonment — to  exhort  them  to 
 continue  in  Union  and  mutual  Love — 
 and  to  caution  them  against  the  Seduc- 
 tions of  false  Teachers,  who  had  begun 
 to  introduce  themselves  among  them. 
 
 St.  Paul  writes  his  Epistle  to  the  Colos- 
 sians,  in  reply  to  the  Message  by  E^a 
 phras,  to  prove  that  the  Hope  of  Man 
 Salvation  is  founded  on   the  Atonement 
 of  Christ  alone  ;   and,  by  the  Establish 
 ment  of  opposite   Truths,   to  eradicate 
 the    Errors   of  the   .ludaizers,  who   not 
 only  preached  the  Mosaic  Law,  but  also 
 the  Opinions  of  the   Heathen,  Oriental 
 or    Essenian    Philosophers,    concerning 
 the  Worship  of  Angels,   on   account  of 
 their  supposed  Agency  in   Human  Af- 
 fairs. 
 
 St.  Paul  writes  his  Epistle  to  his  Friend 
 Philemon,  to  intercede  with  him  in  fa 
 vour  of  his  Slave  Onesimus,  who  had 
 fled  from  the  Service  of  his  Master  to 
 Rome  ;  in  wliich  City  he  had  been  con 
 verted  to  Christianity  by  means  of  the 
 Apostle's  Ministry. 
 
 St.  James  writes  his  Epistle  to  the  Jewish 
 Christians  in  general,  to  caution  them 
 against  the  prevalent  Evils  of  the  Day 
 — to  rectify  the  Errors  into  which 
 many  had  fallen,  by  misinterpreting  St 
 Paul's  Doctrine  of  Justification,  and  to 
 enforce  various  Duties. 
 
 St.  Paul  is  released  from  his  Imprisonment 
 at  Rome,  the  Jews  not  daring  to  prose 
 cute  him  before  the  Emperor. 
 
 The  Epistle  to 
 the    riiilippi- 
 
 Thc  Epistle  to 
 the  Colossians. 
 
 Rome. 
 
 The  Epistle  to 
 Philemon. 
 
 The  Epistle  of 
 St.  James. 
 
 Acts  xxviii.  30 
 31. 
 
 Jerusalem. 
 
 Rome. 
 
 JiUian 
 Period. 
 
 Vulgar 
 
 JElA. 
 
 4775 
 
 1 
 
 62 
 
 CHAPTER  XV. 
 
 From  the  Commencement  of  the  fifth  and  last  Journey  of  St.  Paul,  to  the  Com- 
 pletion of  the  Canon  of  the  whole  Scriptures —  With  a  brief  Survey  of  the  His- 
 tory of  the  Christian  Church  to  the  present  Time. 
 
 St.  Paul,  while  waiting  in  Italy  for  Timo-  The  Epistle  to 
 
 thy,  writes  the  Key  to  the  Old  Testa 
 ment,  the  Epistle  to  the  Hebrews  ;  to 
 prove  to  the  Jews,  from  their  own 
 Scriptures,  the  Humanity,  Divinity, 
 Atonement,  and  Intercession  of  Christ — 
 the  Superiority  of  the  Gospel  to  the 
 Law — and  the  real  Object  and  Design 
 of  the  Mosaic  Institution. 
 
 After  his  Liberation,  St.  Paul  visits  Italy, 
 Spain,  Britain,  and  the  West, 
 
 He  then  proceeds  to  Jerusalem. 
 
 the  Hebrews. 
 
 Italy. 
 
 4775 
 
 Italy— Spain 
 
 Britain. 
 
 Jerusalem. 
 
 4776-7 
 
 63-4 
 
762 
 
 INDEX  THE  FIRST. 
 
 From  Jerusalem  to  Antioch  in  Syria. 
 
 From  Antioch  to  Colosse. 
 
 From  Colosse  to  Philippi. 
 
 From  Philippi  to  Corinth. 
 
 From  Corinth  to  Troas. 
 
 From  Troas  to  Miletum. 
 
 From  Miletum  to  Rome. 
 
 St.  Paul  is  imprisoned  at  Rome,  in  the 
 general  Persecution  by  Nero. 
 
 St.  Paul,  in  the  Anticipation  of  the  near 
 approach  of  Death,  writes  his  second 
 Epistle  to  Timothy,  exhorting  him,  as 
 his  last  Bequest  to  the  faithful  Discharge 
 of  his  Duty,  in  all  times  of  Apostacy, 
 Persecution,  and  Dissension. 
 
 St.  Peter  writes  his  first  Epistle  to  the 
 Jews,  who,  in  the  Time  of  Persecution, 
 had  taken  Refuge  in  the  Heathen 
 Countries  mentioned  in  the  Inscription, 
 and  also  to  the  Gentile  Converts,  to 
 encourage  them  to  suffer  cheerfully  for 
 their  Religion;  and  to  enforce  upon 
 them  the  Necessity  of  leading  a  Holy 
 and  blameless  Life,  that  they  may  put 
 to  shame  the  Calumnies  of  their  Adver 
 saries. 
 
 St.  Peter,  under  the  impression  of  ap- 
 proaching Martyrdom,  writes  to  the 
 Jewish  and  Gentile  Christians,  dispersed 
 in  the  Countries  of  Poritus,  Galatia, 
 Cappadocia,  &c. — to  confirm  the  Doc- 
 trines and  Instructions  of  his  former 
 Letter — to  caution  them  against  the  Er 
 rors  of  the  False  Teachers,  by  remind- 
 ing them  of  the  Judgments  of  God  on 
 Apostates — and  to  encourage  them  under 
 Persecution,  by  the  Consideration  of 
 the  happy  Deliverance  of  those  who 
 trusted  in  him,  and  the  final  Dissolution 
 both  of  this  World,  and  of  the  Jewish 
 Dispensation. 
 
 Jude  writes  his  Epistle  to  caution  the 
 Christian  Church  against  the  danger 
 ous  Tenets  of  the  false  Teachers,  who 
 had  now  appeared,  subverting  the  Doc- 
 trine of  Grace  to  the  Encom-agement  of 
 Licentiousness  ;  and  to  exhort  them  to  a 
 steadfast  adherence  to  the  Faith  and 
 HoHness. 
 
 Martyrdom  of  St.  Peter  and  St.  Paul. 
 
 Destruction  of  Jerusalem.     A.D.  70. 
 
 St  John  writes  the  Apocalypse  (probably 
 in  the  Year  A.D.  96,)  to  supply  the 
 Place  of  a  continued  Succession  of  Pro- 
 phets in  the  Christian  Church,  till  the 
 second  coming  of  Christ  to  judge  the 
 World. 
 
 The    Second 
 Epistle  to  Ti- 
 mothy. 
 
 The  First  Epis- 
 tle of  St.  Pe- 
 ter. 
 
 Antioch. 
 
 Colosse. 
 
 Philippi. 
 
 Corinth. 
 
 Troas. 
 
 Miletum. 
 
 Rome. 
 
 Italy. 
 
 The    Second 
 Epistle  of  St. 
 Peter. 
 
 Julian 
 Period. 
 
 4778 
 
 Italy,  or 
 Rome. 
 
 The  Epistle  of 
 Jude. 
 
 The    Book   of 
 Revelations. 
 
 Probably 
 Syria. 
 
 Rome. 
 Jerusalem. 
 Asia  Minor. 
 
 4778, 
 
 or 
 4779 
 
 Vulgar 
 
 65 
 
 65, 
 or 
 66 
 
 4779 
 
 66 
 
 4783 
 4809 
 
INDEX  THE  FIRST. 
 
 76: 
 
 SECTION. 
 
 CONTENTS. 
 
 XIX.    St.  John  writes  \\\s  Epistles,  to  confute  the 
 Errors  of  the  false  Teachers,  and  their 
 different  Sects,  against  the  Docetae— who 
 denied  the  Humanity  of  Christ,   assert- 
 ing that  his  Body  and  Sufferings  were 
 not  real,  but  imaginary— against  the  Ce- 
 rinthians  and  Ebionites,  who  contended 
 that  he  was  a  mere  Man,   and  that  his 
 Divinity    was    only  adventitious,    and 
 therefore  separated  from  him  at  his  Pas- 
 sion,—and  against   the  Nicolaitans,  or 
 Gnostics,  who  taught  that  the  Know- 
 ledge of  God  and  Christ  was  sufficient 
 for   Salvation;  that   being  justified   by 
 Faith,  and  freed  from  the  Restraints  of 
 the   Law,    they   might  indulge    in   Sin 
 with  impunity — He  cautions  Christians 
 from  being  seduced  by  these  Doctrines 
 and  Practices,   by  condemning  them  in 
 the  strongest  Terms— He  contrasts  them 
 with  the  Truths  and  Doctrines  of  the 
 Gospel,   in   which  they  had  been  in- 
 structed, and  in  wliich  they  are  exhorted 
 to  continue. 
 XX.    St.  John  sanctions  the  Books  of  the  New 
 Testament,  and  completes  the  Canon  ot 
 Scriptiu-e,  by  writing  his  Gospel,  at  the 
 Request  of  the  Church  at  Ephesus. 
 XXI    iBrief  View  of  the  Condition  of  the  Jews, 
 the  Stations  of  the  Sanhedrim,  and  its 
 Labours  before  the  final  and  total  Di 
 persion  of  the  Nation  ;  with  an  Outline 
 of  the  History   of  the  visible  Church 
 from  the  closing  of  the  Canon  of  Scrip 
 ture  to  the  present  Day";   and  the  Pros- 
 pects of  the   permanent   Happiness   of 
 Mankind,    in   the  present  and  futme 
 World. 
 
 The  Epistles  of 
 St.  John. 
 
 SCRIPTURE. 
 
 Asia  Minor. 
 
 PLACE. 
 
 Julian 
 Period. 
 
 4809 
 
 to 
 
 4819 
 
 1  Vulgar 
 
 to 
 106 
 
INDEX  THE  SECOND. 
 
 Abarbanel,  on  the  Bath  Col , 
 
 Abiathar,  the  High  Priest,  Michaelis  on .^  ... . 
 
 Achor,  valley  of,  a  door  of  Hope,  meaning  of   
 
 Acclamations  of  the  children,  &c.  &c.  when  Christ  entered 
 Jerusalem 
 
 Adam  created  in  the  image  of  God,  but  his  son  was  born 
 in  his  own  image 
 
 = ,  Christ  shewn  to  be  the  second,  from  the  Old  Tes- 
 tament, the  New  Testament,  and  the  Jewish  tradi- 
 tions   
 
 why  the  second,  was  tempted  in  Gethsemane 
 
 •  V 
 
 Address  to  the  Churches  of  Asia  . 
 Adria,  where  St.  Paul  was  wrecked, 
 
 jEons,  of  Cerinthns 
 
 iEgypt,  number  of  Jews  in,  at  the  time  of  Christ's  birth 
 
 a  type  of  the  world 
 
 -,  intercourse  with,  prohibited   
 
 Aflflictions  the  trial  of  virtue 
 
 Africanus,  on  the  genealogy  of  Christ. . . . 
 
 Agabus  predicts  St.  Paul's  imprisonment 
 
 Agrippa,  his  reply  to  St.  Paul 
 
 Aldine  MS.,  on  a  reading  in,    
 
 Allegory,  which  things  are  an,  Bishop  Marsh  on  this  pas- 
 sage   , 
 
 Alhx,  Dr.  sometimes  inaccurate 
 
 Alexandrian  Jews  obedient  to  the  Sanhedrim  of  Jerusalem 
 
 Altar  at  Athens   
 
 Ananias,  on  his  High  Priesthood 
 the  nature  of  his  crime 
 
 VoL  I  Chap.   Sect        Page 
 
 Analogy  between  the  claims  of  human  and  divine  Laws. . 
 
 Analogies  in  Scripture,  not  from  chance    
 
 Analysis  of  our  Lord's  address  to  the  Pharisees,  on  casting 
 
 out  Devils ►^-... 
 
 Angel  Jehovah,  the  Logos  of  St.  John   ...-.^ 
 
 Angels,  renewal  of  their  visits  to  man  to  be  expected  at 
 
 the  coming  of  Christ 
 
 •< present  at  the  reconciliation  as  at  the  creation  of 
 
 the  world 
 
 I. 
 I. 
 I. 
 
 L 
 
 I. 
 
 I. 
 
 I. 
 II. 
 IL 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 
 n. 
 I. 
 n. 
 II. 
 I. 
 
 11. 
 I. 
 II. 
 II. 
 II. 
 
 IL 
 
 II. 
 II. 
 
 1. 
 I. 
 
 5 
 
 15 
 
 2 
 
 20 
 
 42 
 
 18 
 
 5 
 
 2 
 
 14 
 
 14 
 
 14 
 
 14 
 
 9 
 
 22 
 
 35 
 
 53 
 
 392 
 
 187 
 138 
 
 388 
 
 32 
 
 97 
 
 469 
 
 656 
 
 441 
 
 17 
 
 75 
 
 75 
 
 75 
 
 520 
 
 54 
 
 435 
 384 
 
 10 
 
 237 
 
 2 
 
 7 
 
 31 
 
 88 
 
 12 
 
 245 
 
 28 
 
 425 
 
 13 
 
 38 
 
 26 
 
 74 
 
 8 
 
 34 
 
 28 
 
 218 
 
 2 
 
 8 
 
 9 
 
 63 
 
 9 
 
 64 
 
INDEX  THE  SECOND. 
 
 Augels  ascending  and  descending  interpreted  by  King  us 
 
 a  literal  prophecy 
 
 the  agents  of  the  Deity ...   ►, 
 
 at  the  tomb  of  our  Lord ^  . . . . . 
 
 attendant  at  the  giving  of  the  Law 
 
 •,  probability  of  their  continued  agency 
 
 Angel  of  the  congregation — bis  duties  in  the  Synagogue, 
 service  and  qualifications •^«-.  .^ 
 
 Angelic  appearances,  prove  our  nearness  to  the  invisible 
 world .^. 
 
 Annas,  influence  of,  at  Jerusalem  when  Christ  was  appre 
 hended  . 
 
 Anointing  with  oil,  on  this  custom 
 
 Antipater,  son  of  Herod,  probably  an  adviser  of  the  mas- 
 sacre at  Bethlehem 
 
 Antioch,  Church  of,  whether  St.  Paul  was  its  Apostle. . . . 
 
 ,  composed  of  proselytes  of  the  gate  . . 
 
 ,  well  situated  to  become  the  principal  Gentile 
 
 Church ►^^ , . . . . 
 
 — ,  spiritual  gifts,  offices,  and  titles,  in  the  Church  ot 
 
 Apocalypse,  its  design,  plan,  &c.  &c.  .  .^ 
 
 -,  its  various  interpretations 
 
 Apollonius  and  Apollos,  whether  the  same 
 
 Apostates  from  Christianity  have  no  hope 
 
 Apostacy  from  Christianity  inexpiable 
 
 ■'  in  the  Christian  Church  foretold 
 
 Apostacies,  the  two  great  predicted 
 
 Apostles,  why  chosen  from  the  lower  ranks  of  life  .... 
 
 chosen 
 
 connected  the  two  dispensations 
 
 unable  to  comprehend    the    causes  of  Christ's 
 
 dealh, 
 
 -,  office  of,  well  known  to  the  ancient  Jews 
 
 -  of  the  High  Priest  and  Sanhedrim,  meaning  of 
 
 -  when  they  left  Judea  after  the  ascension  of  Christ 
 
 -  when  St.  Paul  was  made 
 
 -,  their  safety  in  the  first  persecution , 
 
 -,  bad  power  over  other  Churches 
 
 -,  their  qualifications 
 
 Apostolic,  decree  on  the. 
 
 spiritual  meaning  of 
 
 ,  why  not  n)entioned  by  St.  Paul  in  his  Epistle 
 
 to  the  Galatians 
 
 writings  early  known,  and  widely  circulated 
 
 Aralus,  on  the  dog  star 
 
 Archelans,  commencement  of  his  reign 
 
 ,  banished  about  the  time  when  Christ  at  twelve 
 
 years  old  went  up  to  Jerusalem , 
 
 Aretas,  King  of  Arabia,  defeats  the  army  of  Herod  Philip 
 Arguments  in  favour  of  Christianity,  how  different  tVom 
 
 those  in  favour  of  other  systems 
 
 against  Christianity  have  been  all  refuted 
 
 Arminians  and  Calvinisis,  in  what  respects  they  agree   .. 
 
 Armor,  the  Christian 
 
 Arnobius,  on  Simon  Magus . . . . 
 
 Articles  of  faith  in  the  Chureb  oj'"  Jerusalem 
 
 Vol.  IChap.  Sect. 
 
 I. 
 
 L 
 
 II. 
 IL 
 
 IL 
 
 I. 
 IL 
 
 L 
 H. 
 
 n. 
 
 H. 
 H. 
 IL 
 IL 
 
 n. 
 
 IL 
 11. 
 IL 
 II. 
 
 I. 
 
 I. 
 
 L 
 
 I. 
 
 n. 
 
 IL 
 IL 
 IL 
 11. 
 IL 
 IL 
 II. 
 IL 
 
 IL 
 IL 
 
 I. 
 
 I. 
 
 I. 
 
 1. 
 
 I. 
 IL 
 11. 
 H. 
 IL 
 II. 
 
 16 
 
 9 
 18 
 
 () 
 18 
 
 19 
 35 
 35 
 9 
 13 
 23 
 13 
 14 
 13 
 13 
 
 10 
 20 
 13 
 16 
 
 17 
 
 8 
 
 I 
 1 
 
 5 
 10 
 23 
 35 
 
 765 
 
 Page 
 
76C 
 
 INDEX  THE  SECOND. 
 
 Articles  of  the  Church  respecting  baptism..  »*, 
 Ascended.    "  I  am  not  yet,"  &c.  explained.. 
 
 Ascension,  place  of  our  Lord's..... 
 
 Ascensions,  three 
 
 Asiatic  Jews  excite  a  tumult  against  St.  Paul 
 
 Athens,  wisdom  of  St.  Paul's  conduct  at 
 
 Atonement,  the  chief  doctrine  of  the  Bible  . . . , 
 
 ,  on  the 
 
 ,  necessity  of  an,  for  sin 
 
 object  of 
 
 Augustus,  expression  of,  to  Cleopatra ..•-,^,-,.. ...-. 
 
 Augustine  on  baptism , 
 
 *'  Augustan  band,''  on  the 
 
 Auricular  confession,  not  an  apostolic  custom  . . . . , . . . . 
 Authority  of  ancient  writers  preferable  to  modern  conjee 
 
 ture  (Note  ii.) , 
 
 of  our  Lord,  to  preach  at  Nazareth 
 
 exercised  in  every  stage  of  the  Church 
 
 of  the  ministers  of  the  early  Church,  not  from 
 
 the  people,  but  from  God 
 
 Vol. 
 
 ''  Babbler,"  Acts  xvii.  18 
 
 Babylonian  Jews,  obedient  to  the  Jewish  Sanhedrim  .... 
 
 Baptism,  origin  of,  among  the  Jews - 
 
 ,  whether  a  permanent  institution  among  the  Jews 
 -,  of  John,  in  what  respects  different  from  that  of 
 
 others 
 
 John 
 
 ',  three  forms  of  . ., 
 
 -,  time  of  Christ's —^h, 
 
 -,  reasons  and  meaning  of  Christ's 
 
 -  first  practised    as  a  permanent  institution  by 
 
 Baptismal  offices  of  the  Church  of  England,  identify  bap- 
 tism with  regeneration 
 
 Baptize,  why  Christ  did  not v.- 
 
 Barabbas,  his  release,  how  obtained 
 
 Barnabas,  (the  father)  compares  wicked  men  to  fish  
 
 Barrett,  Dr.  on  the  genealogies  of  Christ 
 
 Banington,  the  first  Lord,  on  the  image  of  God  and  Adam 
 (Note  6.) 
 
 ,  papers   unpublished  communicated  by  the 
 
 Bishop  of  Durham  (Note  b.) ...^. 
 
 ,  on  the  resurrection  of  the  body 
 
 ,  on  the  earliest  notion  of  immortality 
 
 ,  opinion  on  the  proselytes,  confirmed  by  the 
 
 most  eminent  theologians 
 
 " — ,  on  the  meaning  of  tlie  word  Apostle 
 
 ,  on  the  Apostolic  decree 
 
 ■ ,  on  the  miraculous  gifts »«^-.  ►^  ..... . 
 
 ,  on  Galatians  iii.  16 
 
 Barrow's  Dr.  Isaac,  enquiry  if  St.  Peter  was  ever  at  Rome 
 
 Basilides,  origin  of  his  opinions 
 
 ,  nature  of  his  opinions - 
 
 ,  his  asre 
 
 John 
 
 ~,  his  errors  refuted  in  the  Second  Epistle  of  St 
 
 I. 
 
 I. 
 
 X. 
 
 I. 
 II. 
 II. 
 
 I. 
 
 I. 
 
 I. 
 II. 
 
 I. 
 
 I. 
 IL 
 II. 
 
 I. 
 
 I. 
 
 II. 
 
 IL 
 
 II. 
 II. 
 
 I. 
 
 I. 
 
 I. 
 I. 
 I. 
 I. 
 
 I. 
 
 I. 
 
 II. 
 
 IL 
 IL 
 IL 
 II. 
 IL 
 
 I. 
 I. 
 I. 
 
 II. 
 
 Chap. 
 
 2 
 
 8 
 
 8 
 
 8 
 
 13 
 
 12 
 
 2 
 
 4 
 
 7 
 
 15 
 
 2 
 
 2 
 
 13 
 
 14 
 
 1 
 
 3 
 11 
 
 11 
 
 12 
 9 
 1 
 1 
 
 10 
 10 
 11 
 11 
 12 
 
 1 
 1 
 
 1 
 
 1.5 
 
 Sect. 
 
 6 
 1 
 
 34 
 
 34 
 
 24 
 
 12 
 
 2 
 
 19 
 
 19 
 
 1 
 
 3 
 
 6 
 
 36 
 
 14 
 
 1 
 
 4 
 
 13 
 
 14 
 
 12 
 31 
 18 
 18 
 
 18 
 18 
 19 
 19 
 
 6 
 2 
 12 
 6 
 9 
 
 4 
 1 
 
 8 
 
 1 
 13 
 13 
 14 
 10 
 
 2 
 2 
 o 
 
INDEX  THE  SECOND. 
 
 Baskets,  on  the  twelve 
 
 Bath  Col,  its  kind  and  degrees 
 ■,  defined. 
 
 Believe,  men  must  believe  much  that  cannot  be  compre 
 hended ^.. , 
 
 Belsham  on  the  miraculous  conception (Note  71.). . 
 
 on  the  Epistles,  reasons  for  esteeminj^  lightly  this 
 
 work 
 
 Benjamin  shall  ravin  as  a  wolf,  applied  by  Witsius  to  St. 
 
 Paul 
 
 Benson,  Mr.  proposed  reading  of  Luke  xxii 
 
 • on  the  last  Passover  ..*-.. 
 
 chronology  confirmed  by  the  prophecy  of  the 
 
 Seventy  Weeks 
 
 Berkeley,  on  the  non-existence  of  matter   
 
 Bethabara,  where  John  haptized,  the  place  where  the  ark 
 
 rested »   ... 
 
 Bethell's  Bp.  treatise  on  regeneration .-..*.. 
 
 Bind  and  loose,  meaning  of  these  words 
 
 Biscoe  on  the  power  of  life  and  death  among  the  Jews  . . 
 
 Bishops,  how  to  behave  towards  the  pastors .-. . . . 
 
 Blastus,  chamberlain  of  Herod,  was  a  Roman 
 
 Blayney's,  Dr.  interpretation  of  Jer.  xxxi.  22. . .  (Note  m.) 
 
 Blessed  with  faithful  Abraham,  Gal.  iii.  9 
 
 Blind  men  at  Jericho,  &c •  •  • 
 
 Blind  Pharisee  custom  alluded  to 
 
 Blomfield,  Bp.  on  the  Chaldce  paraphrases,  &c 
 
 on  the  Messiah  expected  by  the  Jews  in  ^ 
 
 the  time  of  Christ , 5 
 
 —  on  the  Samaritans 
 
 -  on  Matt.  xix.  28.  . 
 
 on  the  teaching  of  the  Pharisees 
 
 on  the  condemnation  of  Christ . . 
 
 Chap.   Sect 
 
 Blood,  prohibition  to  eat,  whether  now  binding 
 
 Body  of  Christ  after  the  resurrection 
 
 Body  resurrection,  a  mystery  to  be  more  fully  revealed 
 
 Book,  the  little ! 
 
 Books  burnt  at  Ephesus 
 
 Bowyer  on  the  expression,  *'  den  of  thieves''.,- 
 
 Brahmins  and  Budhists  might  be  appealed  to  on  their  own 
 
 principles  ..,., 
 
 "  Breathing  out  threatnings,"(Acts  ix.  1.)  a  similar  phrase 
 
 often  found  in  classical  authors 
 
 Brethren  of  Christ,  why  not  believers  in  his  claims 
 
 Britain,  probably  visited  by  St.  Paul 
 
 Bull,  Bp.  his  defensio  fidei  Nicaenae,  the  great  storehouse 
 
 of  argument  against  Unitarianism (Note  bb.) . . 
 
 Burgess,  Bp.  on  St.  Paul's  visiting  Britain... 
 
 Burning  places  of  the  Patriarchs 
 
 Buyers  and  sellers,  how  often  driven  from  the  temple .... 
 Byrom  on  the  gift  of  tongues  
 
 Cainan,  this  name  the  same  as  Sala 
 
 Caiphas,  on  his  prophecy 
 
 Caligula,  account  of  his  interview  with  Philo 
 — ,  not  the  "  Man  of  Sin" 
 
 I. 
 I. 
 I. 
 
 I. 
 I. 
 
 II. 
 
 II. 
 I. 
 I. 
 
 II. 
 II. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 II. 
 II. 
 
 I. 
 II. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 II. 
 
 I. 
 
 I. 
 
 II. 
 
 II. 
 
 I. 
 
 II. 
 
 II. 
 
 I. 
 
 II. 
 
 I. 
 II. 
 II. 
 
 I. 
 II. 
 
 1. 
 
 I. 
 
 I. 
 
 11. 
 
 1 
 6 
 
 9 
 12 
 
 2 
 2 
 
 4 
 
 7 
 
 13 
 
 10 
 
 1 
 
 12 
 
 5 
 
 6 
 
 1 
 
 1 
 
 4 
 
 3 
 
 5 
 
 6 
 
 9     24 
 
 8 
 30 
 
 19 
 12 
 
 1 
 
 6 
 
 15 
 
 10 
 
 9 
 
 9 
 
 4 
 
 10 
 
 44 
 
 18 
 
 2 
 
 12 
 
 15 
 
 12 
 
 39 
 
 18 
 
 767 
 
 Page 
 
 7 
 
 3 
 
 11 
 
 13 
 
 8 
 
 17 
 
 8 
 
 17 
 
 15 
 
 18 
 
 13 
 
 4 
 
 6 
 
 9 
 
 12 
 
 12 
 
 9 
 
 31 
 
 5 
 
 2 
 
 15 
 
 2 
 
 1 
 
 2 
 
 15 
 
 2 
 
 9 
 
 21 
 
 6 
 
 3 
 
 9 
 
 3 
 
 1 
 
 9 
 
 5 
 
 48 
 
 I 
 
 2 
 
 12 
 
 16 
 
 262 
 392 
 393 
 
 33 
 39 
 
 227 
 
 7 
 
 49 
 
 442 
 
 50 
 248 
 
 104 
 128 
 
 285 
 486 
 333 
 143 
 37 
 232 
 363 
 41 
 8 
 67 
 280 
 141 
 356 
 412 
 477 
 185 
 562 
 562 
 669 
 282 
 397 
 
 248 
 
 88 
 311 
 586 
 
 25 
 
 588 
 56 
 
 389 
 16 
 
 54 
 
 371 
 
 iO 
 
 26:i 
 
768 
 
 INDEX  THE  SECOND. 
 
 Calvin,  his  Character;  history  of  his  establishment  at  Ge- 
 
 's  interpretation  of  Jer.  xxxi.  26 (Note  mi). . 
 
 Calvinistic  tenets  not  taught  in  the  Epistles   ^,  ►-. 
 
 Calvinists  and  Arminians,  in  what  respects  they  agree   . . 
 Camel's  hair,  garment  of,  a  dress  of  the  antient  Prophets, 
 
 &c. 
 
 Campbell,  &c.  on  Mark  i.  1 (Note.). 
 
 on  the  Demoniacs .♦^♦^ 
 
 Canaan  the  type  of  Heaven 
 
 Candace,  a  common  name  of  the  Ethiopian  Queens  . . . . . 
 
 Canon  completed  by  St.  John --.... 
 
 Capellus  on  Gal.  iii.  20 ^ .  ,^ 
 
 Capernaum  why  our  Lord  fixed  on,  as  a  residence 
 
 Carpocrates  his  opinions 
 
 Carpzovins  on  the  Logos .^ 
 
 Castalio  on  the  word  Jesus ._. . . . 
 
 Catechism  of  the  Church  of  England  identifies  Baptism 
 
 with  Regeneration ^^.^  ,^  , 
 
 Catholic  Epistles,  why  so  called,  account  of 
 
 Causes  of  our  Lord's  condemnation 
 
 Popery  and  Mohammedanism 
 
 the  corruptions  of  Christianity 
 
 Celsus  reproaches  the  Christians  for  calling  Christ  the 
 WordofGod 
 
 Centurion's  servant,  healing  of  the 
 
 Ceramicus  at  Athens 
 
 Cerinthians  opposed  by  St.  John 
 
 Cerinthus  began  to  disturb  the  Church  in  the  time  of 
 St.  John  . , 
 
 ,  his  age  and  opinions • . . 
 
 origin  of  his  opinions 
 
 Chaldee  paraphrases  attribute  to  "  The  Word,"  the  attri- 
 butes of  the  Angel  Jehovah 
 
 Charity  preferable  to  intellectual  and  spiritual  gifts. . . . 
 
 Chickens  under  her  wings,  on  Dr.  Hales's  remarks 
 upon 
 
 Children  among  the  Jews,  required  to  learn  a  trade,  and 
 study  the  law  at  thirteen  years  of  age 
 
 Chiun,  meaning  of  this  word , . . 
 
 Christ  and  Moses,  parallel  between 
 
 assumed   the   titles    given    by   the  Jews  to   the 
 
 Messiah    ..•- 
 
 ,  by  what  aiithority  he  preached  at  Nazareth .... 
 
 commenced  every  important  work  with  prayer. . .. 
 
 decided  against  the  school  of  Schammai 
 
 declared  himself  the  Messiah  at  Nazareth .... 
 
 ,  deity  of,  peculiarly  taught  in  the  Epistles 
 
 did   not  separate  from  the  public  services  of  his 
 
 Vol.    Chap. '  Sect, 
 
 countrymen 
 
 dines  with  the  Pharisee,  &c 
 
 enacted  the  law  of  Moses,  and  claimed  dominion 
 
 over  It , 
 
 entering  Jerusalem,  reason  of 
 
 ,  events  at  his  birth 
 
 ,  how  he  delivered  himself  from  the  people 
 
 4 
 
 1 
 
 12 
 
 11 
 
 1 
 
 1 
 
 15 
 9 
 15 
 12 
 3 
 1 
 1 
 1 
 
 2 
 14 
 
 7 
 15 
 15 
 
 1 
 
 3 
 
 12 
 
 1 
 
 1 
 1 
 1 
 
 1 
 13 
 
 18 
 
 I 
 7 
 
 29 
 20 
 10 
 5 
 2 
 2 
 7 
 
 6 
 14 
 
 3 
 21 
 21 
 
 2 
 19 
 12 
 
 2 
 
 2 
 
 2 
 
 2 
 
 o 
 
 6 
 
 18 
 
 17 
 21 
 
 8 
 
 8 
 
 4 
 
 18 
 
 15 
 
 4 
 
 10 
 
 4 
 
 26 
 
 15 
 1 
 9 
 4 
 
INDEX  THE  SECOND. 
 
 Christ  in  his  humiliation  before  Pilate,  declares  himsell 
 
 to  be  the  Messiah 
 
 is  betrayed  and  apprehended ,*.••'• 
 
 known  in  his  prc-oxistent  stale  by  the  evil  spirits. . 
 
 not  to  be  followed  for  earthly  purposes 
 
 -,  on  the  atonement  of,  npon  the  cross 
 
 ,  opinion  of  Cerinthus  respecting 
 
 procures  greater  blessings  than  Adam  has  lost 
 
 reveals  the  future  state  of  the  Church 
 
 sanctioned  no  error  because  it  was  popular  . . 
 
 sent  out  the  Apostles  on  the  death  of  John  . . 
 
 sympathises  with  human  sorrow   
 
 • the  enactor  of  the  Jewish  law 
 
 the  God  of  Christianity 
 
 the  guicie  and  hea«l  of  the  Church  in  its  three  stages 
 
 the  Lord  of  angrels  and  of  men 
 
 the  only  foundation,  &c.  . . 
 
 the  second  Adam 
 
 ,  where  first  called  Messiah 
 
 ,  why  he  did  not  openly  declare  himself  the  Messiah 
 
 why  he  lived  at  Capernaum 
 
 Vol.   Chap,  j  Sect. 
 
 — ,  why  not  shewn  to  all  the  people  after  his  resur 
 
 rection ►^.*. 
 
 ,  wisdom  of,  in  refusing  to  work  a  miracle  at  Na- 
 zareth ,.,...    , 
 
 Christian  desires,  rather  than  fears  death 
 
 — dispensation  supported  by  every  species  of  evi- 
 dence which  confirms  the  Mosaic 
 
 Christianity  a  system  of  institutions,  not  of  theoretical 
 opinions , 
 
 ,  meaning  of  the  word 
 
 ,  no  religious  system  comparable  to  it 
 
 tolerates  no  vice 
 
 Christians  are  to  become  spiritual 
 
 ,  how  or  why  this  name  was  first  conferred  on 
 
 the  followers  of  Christ - 
 
 ,  primitive,  considered  the  Logos  and  the  Jeho- 
 vah Angel  to  be  the  same < 
 
 ,  primitive,  why  called  ix^vg (Note  c). . 
 
 ■  -,  the  most  unlearned,  know  more  than  the  antient 
 
 prophets 
 Church,  Christian,  apostolic  commission  its  foundation 
 ,   history   of  it  while  Christ  was   npon 
 
 earth 
 
 -,  criterion  of  the  purity  of  a 
 
 duty  of  every,  to  follow  the  apostolic  custom  in 
 
 appointing  officers,  &cc. 
 
 ■ government,  history  of  the  innovations  in 
 
 -,  its  four  prevailing  forms 
 
 ,  in  the,  safety  of  one  consists 
 
 ,  its  first  union,  and  purity 
 
 ' of  Christ,  how  to  be  perpetuated 
 
 of  Christ,  tfuly  catholic  in  the  apostolic,  and  will 
 
 be  so  in  the  raillenial  age 
 
 of  England,  opinion  of,  on  regeneration  and  bap- 
 
 tism 
 
 I. 
 
 1. 
 
 1. 
 
 I. 
 
 I, 
 
 I. 
 11. 
 II. 
 
 I. 
 
 I. 
 II. 
 
 I. 
 11. 
 
 I. 
 II. 
 11. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 
 II. 
 
 I. 
 II. 
 
 II. 
 
 II. 
 II. 
 11. 
 II. 
 II. 
 
 II. 
 
 I. 
 I. 
 
 I. 
 I. 
 
 I. 
 
 II. 
 
 II. 
 
 1. 
 
 1. 
 II. 
 II. 
 
 1. 
 
 II. 
 
 7       3 
 
 6  I  43 
 
 3  18 
 
 4  I     5 
 
 7  i   19 
 
 ll  2 
 13  i  13 
 15  1   18 
 
 9 
 14 
 14 
 
 10 
 
 1 
 3 
 
 3 
 
 4 
 
 4 
 9 
 
 9 
 4 
 4 
 9 
 9 
 
 11 
 
 7 
 •2 
 
 1 
 I 
 
 18 
 I 
 1 
 6 
 
 20 
 2 
 4 
 5 
 
 4 
 14 
 
 761) 
 
 Page 
 
 9  j  34 
 
 9     31 
 15     21 
 
 2 
 
 (j 
 
 23 
 1 
 
 1 
 26 
 
 18 
 
 1 
 
 1 
 
 21 
 
 12 
 
 4  I     1 
 
 VOL.  1!. 
 
 3  D 
 
770 
 
 INDEX  THE  SECOND. 
 
 Church  of  God,"  on  this  phrase 
 
 of  Jerusalem  gradually  established 
 
 —  of  Rome  described  and  censured  by  St.  Paul  . . 
 
 . ,  its  asserted  supremacy  unsoriptural . . 
 
 Jealousy  of,  among  Protestants,  just  and 
 
 Vol.    Chap.    Sect. 
 
 reasonable 
 
 to  be  condemned  for  its  traditions 
 
 — -  unaltered  and  unalterable 
 
 Church  service,  how  altered  at  the  Reformation 
 
 Churches  in  the  time  of  the  Apostles,  on  the 
 
 rules  for  their  government. 
 
 Chuza,  Herod's  steward,°supposed  to  be  the  nobleman  at 
 Capernaum •  •* 
 
 Circumcision  not  necessary  to  a  sojourner  among  the 
 antieat  Jews 
 
 . ,  reason  of  Chrisfs 
 
 Clarke,  Dr.  A.,  on  the  demoniacs 
 
 . -  genealogy  of  Christ 
 
 labourers  in  the  vineyard , ... . . 
 
 last  passover 
 
 Claudius,  Emperor,  date  of  his  banishing  the  Jews  from 
 
 Rome V*  V  ir* 
 
 Cleansing  of  the  Temple  by  Christ,  an  assertion  of  the 
 
 Messiahship  ..«-..-• •  •  • 
 
 Cleanthus,  hymn  of,  quoted  by  St.  Paul.  ...^.-^ 
 
 Clemens  Alexandrinus,  hymn  of,  to  Christ 
 
 on  the  divinity  of  Christ 
 
 Clemens  on  St.  Mark's  Gospel    V  V*  ^ 
 
 on  the  time  when  the  Apostles  left  Judea 
 
 Clergy  particularly  addressed  by  Matthew,  xii.  5 
 
 ,  their  true  dignity » •  ..-*•  — 
 
 Cloven  tongues,  how  long  they  remained  on  the  Apostles 
 
 Cocceius  on  Matt.  viii.  17 •  •  •  •  •  ^*- 
 
 on  the  two  Sauls 
 
 Cocks  kept  at  Jerusalem 
 
 Colossians,  Epistle  to,  date,  origin,  &c 
 
 Commission,  last,  of  Christ  to  his  disciples 
 
 Common  duties  to  be  carefully  observed 
 
 Community  of  goods  not  intended,  &c. .......... 
 
 Comparison  between  the  witnesses  to  the  old,  and  new 
 
 dispensation •  •  •  ••--• 
 
 Conception,  a  miraculous,  opinion  of  the  antient  Jews  on 
 
 this  subject ,*•••••*,•.••*• 
 
 miraculous,  objected  against  by  Socinians, 
 
 II. 
 
 II. 
 
 II. 
 
 I. 
 
 II. 
 I. 
 II. 
 II. 
 II. 
 II. 
 
 I. 
 
 II. 
 I. 
 I. 
 I. 
 I. 
 I. 
 
 II. 
 
 I. 
 II. 
 
 I. 
 
 I. 
 II. 
 II. 
 
 I. 
 
 I. 
 II. 
 
 I. 
 II. 
 
 I. 
 II. 
 
 I. 
 II. 
 II. 
 
 Deists,  &c.  who  reject  the  divinity  of  Christ 
 .  of  a  perfect  being, 
 
 necessary, 
 
 and  reasonably  to  be  expected. 
 
 -,  typified  in  the  Old  Testament 
 
 Condemnation  of  Christ  by  Pilate 
 
 the  High  Priest 
 
 Sanhedrim  . 
 
 Condescension  of  Christ , •  •  •  .^« 
 
 Condition,  past  and  present,  of  the  Jews,  contrasted  ,. . . 
 Confession  of  St.  Peter  more  ample  than  that  ot  the  Cen- 
 
 turion   ••••  •;*••;, 
 
 Confirmation  derived  from  the  practice  of  the  Apostles 
 ,  office  of,  identifies  baptism  with  regeneration 
 
 13 
 9 
 12 
 
 4 
 
 12 
 4 
 
 12 
 
 12 
 9 
 
 12 
 
 12 
 
 2 
 
 12 
 
 3 
 
 I 
 
 10 
 
 10 
 
 3 
 
 3 
 
 9 
 
 3 
 
 9 
 
 7 
 
 14 
 
 8 
 
 14 
 9 
 
 I. 
 
 I. 
 
 I. 
 I. 
 I. 
 I. 
 I. 
 II. 
 I. 
 
 I. 
 
 II. 
 
 I. 
 
 18 
 19 
 16 
 1.5 
 
 16 
 9 
 
 16 
 9 
 6 
 
 18 
 
 1 
 
 11 
 
 7 
 
 9 
 
 40 
 
 Page 
 
 6     30 
 
 13 
 
 5 
 
 12 
 
 6 
 
 2 
 
 9 
 
 9 
 
 15 
 
 15 
 
 4 
 
 9 
 
 24 
 
 5 
 
 12 
 
 34 
 
 10 
 
 6 
 
 3 
 
 4 
 
 15 
 
 3 
 
 8 
 
 11 
 
 3 
 
 9     26 
 
 2  I     6 
 
 416 
 61 
 
 263 
 
 283 
 
 268 
 271 
 2f)7 
 207 
 26 
 276 
 
 144 
 
 119 
 
 65 
 157 
 
 53 
 358 
 438 
 
 250 
 
 119 
 249 
 154 
 
 22 
 149 
 146 
 186 
 186 
 
 23 
 167 
 
 71 
 480 
 490 
 577 
 470 
 
 24 
 
 32 
 35 
 498 
 476 
 484 
 353 
 115 
 
 266 
 
 75 
 
 127 
 
INDEX  THE  SECOND. 
 
 VoL    Chap. ,  Sect. 
 
 Confusion  of  tongues  healed  at  Pentecost 
 
 Congregation  waiting  for  Zacharias 
 
 Consj)irator.s  against  St.  Paul,  their  vow 
 
 Conslantine,  on  the  circumstances  of  his  conversion    . . 
 Contrast  between  the  teaching  and  disciples  of  our  Lord 
 
 and  the  liahhis  of  his  age    ^ 
 
 Controversies  among  Christians,  how  divided 
 
 Controversy  has  been  heUl  on  all  points  of  tiieological 
 
 enquiry 
 
 Conversion,  whether  sensible  impressions  on  the  mind  are 
 
 essential  to n.  ...-. 
 
 Copliinus  of  the  Jews .....«•....«••.-. 
 
 Corah,  on  the  gainsaying  of -,.. 
 
 Corinthians,  first  Epistle  to,  date,  &c »^^  .^, 
 
 second  Epistle  to,  its  date,  cause,  &c 
 
 Corinth,  its  character,  peoj>Ie,  &c 
 
 Cornelius  probably  protected  St.  Peter  after  his  release 
 
 from  prison 
 
 Correspondencies  between  types  and  antitypes  confirm 
 
 the  truth  of  <loctrines 
 
 Corruption,  Christ  conquered  the  gradations  of 
 
 Corruptions,  first,  of  Christianity  , 
 
 Cotovicus',  map  of  Jerusalem,  on 
 
 Council  of  Jerusalem,  date  of 
 
 . does  not  weaken  the  claim  to  divine 
 
 inspiration  ...._. 
 
 Cranficld's  harmony  of  the  resurrection 
 
 Creation,  incomprehensible - 
 
 of  the  world 
 
 the  whole,  unite  to  worship  Christ 
 
 Creed,  articles  of  the  Apostles,  taught  in  the  sermons  and 
 teaching  of  St.  Peter  in  the  Church  at  Jerusalem . ... . 
 
 Crenius  on  the  Cophinus  of  the  Jews 
 
 Cretans,  their  character 
 
 Criticisms,  verbal,  utility  of (Note  it.). . 
 
 Crusades,  Mill's  interesting  work  on  the 
 
 Cud  worth,  on  fixing  the  time  of  the  Passover 
 
 Cyprian,  on  the  office  of  Deacon 
 
 Cyrenius,  on  the  difficulty  arising  from  the  insertion  of  bis 
 name ..v- 
 
 Cyril,  on  baptisuj ^-, 
 
 II. 
 
 I. 
 
 II. 
 
 II. 
 
 II. 
 
 II. 
 I. 
 II. 
 II. 
 II 
 II. 
 
 II. 
 
 II. 
 
 I. 
 II. 
 
 I. 
 II. 
 
 II. 
 
 1. 
 
 I. 
 II. 
 II. 
 
 II. 
 
 I. 
 II. 
 
 I. 
 II. 
 
 I. 
 II. 
 
 Daemoniacal  possessions  a  picture  of  what  man  might 
 have  been,  without  redemption  
 
 consistent  both  with  reason  and 
 
 experience  ... 
 
 distinguished  from  diseases 
 
 present  a  picture  of  the  future 
 
 misery  of  man  ..  . 
 
 Daemoniacs,  discussion  concerning , ,. 
 
 known  in  other  countries  than  Judea 
 
 Daemon,  meaning:  of 
 
 Damascus,  how  possessed  by  Aretas  . . , 
 Danzius,  Joh.  And.  treatise  on  Baptism 
 Darkness  that  fell  on  St.  Paul,  typical  . 
 
 Daubuz  on  the  Apocalypse 
 
 3  d2 
 
 I. 
 I. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 II. 
 
 I. 
 II. 
 II. 
 
 3 
 
 2 
 
 30 
 
 31 
 
 19 
 I 
 
 31 
 4 
 
 15 
 6 
 
 11 
 G 
 
 8 
 21 
 21 
 
 2 
 13 
 
 11 
 
 13 
 
 8 
 
 I 
 
 1 
 
 4 
 
 12 
 
 12 
 
 15 
 
 18 
 
 9 
 
 35 
 
 4 
 
 4 
 
 12 
 
 18 
 
 I 
 
 2 
 
 15 
 
 18 
 
 6 
 
 30 
 
 9 
 
 18 
 
 1 
 
 8 
 
 o 
 
 6 
 
 3 
 
 7 
 
 3 
 
 7 
 
 3 
 
 7 
 
 3 
 
 7 
 
 3 
 
 7 
 
 iJ 
 
 7 
 
 3 
 
 7 
 
 9 
 
 33 
 
 2 
 
 I 
 
 9 
 
 31 
 
 15 
 
 18 
 
71% 
 
 INDEX  THE  SECOND. 
 
 Deacons,  caution  in  appointing  them •.^ ....   II 
 
 from  whom  selected *^' 
 
 nature  and  extent  of  their  office 1 II- 
 
 ■,  their  qualifications 
 
 Death,  Christ's  power  over,  gradually  taught 
 
 Deity  of  Christ  peculiarly  taught  in  the  Epistles 
 
 Delaney  on  the  prohibition  to  eat  blood 
 
 Demetrius  excites  a  mob  against  St.  Paul 
 
 bemiurgus  of  Cerinthus V  ••;•;.*%•  ^ 
 
 Denials  of  Christ,  St.  Peter's,— the  first  in  the  hall  ot  the 
 
 High  Priest ►• • ; 
 
 ^ . the  second  at  the  porch 
 
 of  the  palace 
 
 the  third  in  the  antnoom 
 
 II. 
 
 I. 
 II. 
 II. 
 II. 
 
 I. 
 
 I. 
 
 Den  of  thieves,  on  this  expression 
 
 Desart,  nature  of  the,  where  John  preached  . , 
 
 Despise,  men  despise  each  other •  •  • 
 
 Devotional  reflections  not  included  in  the  plan  ot  this 
 arranges^ent •^«-  •  •  •  •  — —  •  •  •  •  •  •  •  •  •  • 
 
 Dialects  of  the  East  have  no  word  for  "  denote,    &c.  . . 
 
 Difficulties  of  Scripture  sometimes  removed  by  adhereuc^e 
 to  the  literal  meaning 
 
 Diodati  on  the  prophecy  of  Caiaphas ........ 
 
 's  opinion  of  St.  Luke's  preface (Note  c.) . . 
 
 Disbelief,  Apostles',  of  the  resurrection,  occasioned  a  de- 
 monstration of  that  truth •  • 
 
 Disciples,  dispute  for  pre-eminence  on  the 
 
 -  of  Christ  and  of  the  Jews  contrasted 
 
 — first,  why  taken  from  the  disciples  of 
 
 the  Baptist :''"'' 
 
 —  were  unfit  for  their  office  till  the  day  of  Pente- 
 
 cost 
 
 Discipline,  why  necessary  to  a  Church 
 
 Diseases  considered  by  the  Jews  as  the  consequents  ot 
 
 j'ewislVVnd  Christian,  for  a  short  time 
 
 sin 
 
 Dispensations 
 co-existent 
 
 Doddridge  on  John 
 
 the  pool  of  Bethesd 
 
 proselytes 
 
 Dorscliaeus  on  the  prohibition  to  eat  blood 
 
 Dogs,  name  applied  by  the  Gentiles  to  the  Jews 
 
 Dowry  of  a  virgin  two  hundred  pence 
 
 Draughts  offered  1o  our  Lord  on  the  cross 
 
 Dreams,  prophetic,  different  from  monitory 
 
 I. 
 I. 
 I. 
 1. 
 I. 
 
 I. 
 I. 
 
 I. 
 I. 
 I. 
 
 I. 
 I. 
 I. 
 
 I. 
 
 II. 
 11. 
 
 ,  the  same  Spirit  of  God  assisted  the  mem- 
 bers of  both,  &c 
 
 Dispositions  of  Angels,  on  the      
 
 Disputes,  religious,  sometimes  destroy  usefulness 
 
 Distance  between  Jerusalem  and  the  sepulchre  
 
 Divinity  of  Christ  taken  for  granted  in  tlje  New  Testament 
 
 Divisions  in  a  Church  destroy  spirituality 
 
 .  of  Churches  condemned  in  the  Epistles. . .  , 
 
 . —  of  the  law  among  the  Jews — . . 
 
 Docetae,  origin  of  their  opinions 
 
 -,  their  opinions 
 
 9 
 9 
 9 
 9 
 3 
 12 
 11 
 13 
 1 
 
 Sect. 
 
 Page 
 
 18 
 
 44 
 
 18 
 
 43 
 
 18 
 
 45 
 
 18 
 
 44 
 
 19 
 
 208 
 
 10 
 
 210 
 
 13 
 
 185 
 
 7 
 
 319 
 
 2 
 
 17 
 
 5 
 
 479 & 481 
 
 6 
 7 
 9 
 18 
 3 
 
 15 
 34 
 
 6 
 
 48 
 1 
 
 30 
 21 
 19 
 
 3 
 
 26 
 
 11 
 5 
 
 [I. 
 
 9 
 
 26 
 
 II. 
 
 9 
 
 22 
 
 11. 
 
 14 
 
 14 
 
 I 
 
 8 
 
 10 
 
 II. 
 
 9 
 
 2 
 
 II. 
 
 13' 
 
 6 
 
 11. 
 
 12 
 
 10 
 
 I. 
 
 3 
 
 4 
 
 1. 
 
 1 
 
 2 
 
 I. 
 
 1 
 
 2 
 
 I. 
 
 2 
 
 1 
 
 I. 
 
 3 
 
 13 
 
 II. 
 
 10 
 
 1 
 
 II. 
 
 11 
 
 13 
 
 1. 
 
 4 
 
 10 
 
 I. 
 1. 
 
 4 
 
 7 
 
 4 
 17 
 
 I. 
 
 1 
 
 7 
 
 482 
 482 
 397 
 82 
 314 
 
 186 
 457 
 
 547 
 
 372 
 
 6 
 
 572 
 
 302 
 194 
 
 107 
 
 15 
 75 
 
 172 
 
 118 
 
 74 
 
 63 
 
 521 
 
 554 
 
 12 
 289 
 211 
 146 
 
 18 
 
 17 
 106 
 180 
 119 
 185 
 274 
 261 
 505 
 
 47 
 
INDEX  THE  SECOND. 
 
 Vol.    Chap. 
 
 Dreams,  prophetic,  imparted  to  lieatbeu  princes I, 
 
 -,  revived  in  favor  of  Joseph  -^.♦.^ I. 
 
 I. 
 
 I. 
 
 1. 
 
 II. 
 
 11. 
 
 their  nature 
 
 vouchsafed  to  the  Patriarchs . 
 
 Drusius  on  Zech.  ix.  9 » 
 
 Duysing  on  the  vision  of  St.  Peter 
 
 Duport's  translation  of  the  hymn  of  Cleanthes 
 
 Ebionites,  a  sect  of  the  Docetae 
 
 rejected  the  Epistles 
 
 similar  to  the  Sinionians 
 
 Ecclesiastical  I'olity,  the  seventh  book  of,  doubtful 
 
 Editions  of  the  five  harmonizers  principally  referred  to  in 
 
 this  work 
 
 Education  and  study  necessary  to  qualify  men  for  the 
 
 office  of  teachers,  after  the  cessation  of  miraculous  gifts 
 
 Effects  of  Christ's  atonement  and  incarnation 
 
 Eichhorn  on  the  gift  of  tongues 
 
 — — — miraculous  draught  of  fishes 
 
 Elder,  difference  between  the  Jewish  and  Christian 
 
 • ,  meaning  of  this  word. . .» 
 
 Elders  of  the  Church 
 
 Election,  the  doctrine  of 
 
 Elias  expected  to  baptize  the  Jews  themselves ............ 
 
 Elisha,  power  of,  Christ's  superior  to  .^ 
 
 Eloquence  of  St.  Paul 
 
 Ely  mas,  meaning  of  this  word * .. ., 
 
 Emblems  and  hierogl}  phics,  the  origin  of  prophetic  Ian 
 
 guage  
 
 Engedi  and  Eneglaim,  Ezek.  xlvii.  10.,  situation  of 
 
 English  theologians  much  esteemed  by  the  continental 
 
 divines 
 
 *'  Engrafted  word,"  meaning  of 
 
 Enrolment  of  Augustus,  compelled  accuracy  in  the  tables 
 
 of  pedigree 
 
 • ordered  by  Augustus,  possibly  the  same  as  the 
 
 (iTroypacpr)  of  St.  Luke , 
 
 Ephesian  letters,  &c ^ 
 
 ■s.  Epistle  to,  its  date,  cause,  &c. 
 
 Epicureans  of  Athens,  account  of 
 
 Epilepsy  ascribed  to  the  power  of  daemons 
 
 Episcopacy  pre\ ailed  tilteen  centuiies  without  interrup- 
 
 tion 
 
 the  only  form  uf  Church-government  sanc- 
 tioned by  Scripture 
 
 Epistles,  causes  of  their  obscurity 
 
 ,  how  distributed 
 
 — — — — ,  not  of  temporary  use  to  the  Church 
 
 ,  their  inestimable  value 
 
 number,  order,  preservation,  &c 
 
 • ,  whether  St.  Paul  wrote  to  the  Corinthians  before 
 
 his  present  first  Epistle 
 
 Errors  of  the  apostolic  age  still  exist 
 
 Eucharist  compared  with  the  Passover 
 
 ,  its  institution 
 
 Euroclydon,  on  the  wind , 
 
 II. 
 II. 
 II. 
 
 I. 
 II. 
 U. 
 II 
 II. 
 
 I. 
 
 I. 
 II. 
 II. 
 
 1. 
 1. 
 
 II. 
 II. 
 
 Sect. 
 
 Page 
 
 4 
 12 
 12 
 12 
 12 
 12 
 
 13 
 
 12 
 
 6 
 
 6 
 
 14 
 
 7 
 
 7 
 
 7 
 
 7 
 53 
 
 1 
 12 
 
 ?! 
 
 11   14 
 
 14  I  n 
 
 9  I  3 
 
 3  j  6 
 
 il  I  5 
 
 10  ;  10 
 
 18 
 13 
 
 I 
 
 4 
 10 
 
 3 
 
 13  I 
 
 6  I 
 
 12  I  12 
 
 14  I  14 
 
 I 
 
 I  i  9 
 
 i 
 8 
 
 4   1 
 
 1 
 
 10 
 10 
 10 
 10 
 10 
 
 6 
 10 
 34  I 
 34 
 
 40 
 
 46 
 
 46 
 
 46 
 
 384 
 
 122 
 
 249 
 
 17 
 215 
 
 18 
 158 
 
 152 
 
 187 
 494 
 18 
 151 
 166 
 158 
 415 
 393 
 103 
 260 
 218 
 161 
 
 72 
 154 
 
 245 
 521 
 
 51 
 
 49 
 282 
 451 
 242 
 157 
 
 249 
 
 249 
 219 
 217 
 
 209 
 208 
 215 
 
 293 
 209 
 456 
 453 
 440 
 
774 
 
 INDEX  THE  SECOND. 
 
 Vol   Chap.    Sect. 
 
 Eusebius,  on  his  editions  of  the  New  Testament 
 
 St.  Mark's  Gospel 
 
 the  Canon 
 
 ■■  early  places  of  worship 
 
 — time  when  the  Apostles  left  Judea  . . . 
 
 Eutychns  raised  to  life,  on  this  miracle 
 
 Evening  divided  info  late  and  early 
 
 Evidence  of  every  kind  which  supported  the  Mosaic,  was 
 afforded  to  confirm  also  the  Christian  dispensation  . . . 
 
 Evidences  of  Christianity  never  denied  in  the  Apostoiic 
 age 
 
 Evil,  if  we  are  not  delivered  from  its  power,  we  cannot  be 
 saved  from  its  consequences < 
 
 ,  will  be  subdued  by  Christ ^ 
 
 Existence  and  eternity  of  God  and  Christ 
 
 Experience,  many  things  contrary  to,  not  contrary  to  phi- 
 losophy  ,..^ 
 
 Faber  defends  the  divinity  of  the  Angel  Jehovah 
 
 < on  natural  religion  .  - ^. 
 
 the  Apocalypse 
 
 word  Remphan 
 
 Facts,  Christianity  founded  on 
 
 Faith  is  the  righteousness  required  by  God. 
 
 justifies  mankind 
 
 Fall  of  man,  meaning  of  the 
 
 the  Papacy  and  irreligion  predicted, 
 
 False  teachers  condemned 
 
 Family,  Holy,  return  to  Bethlehem,  not  to  Nazareth,  after 
 
 the  purification 
 
 Fathers,  Apostolic,  their  testimony  to  the  divinity  of  Christ 
 
 ,  Primitive,  on  regeneration 
 
 — — — ,  the  early,  when  their  testimony  is  valuable  and 
 
 decisive  . .    
 
 unanimous  on  the  essential  truths  of  Christianity 
 
 F'arewell  addresses  of  Christ  to  his  disciples 
 
 F'armer,  Dr.,  on  the  demoniacs 
 
 Farnabiws  on  the  cophenics  of  the  Jews 
 
 Fig  tree  cursed,  meaning  and  circumstances  of  that  event 
 
 Fire  descended  at  Pentecost  on  the  Apostles  as  on  the 
 
 sacrifices 
 
 ,  salted  with,  meaning  of  ... . 
 
 First  Parents,  their  state  at  the  fall 
 Fishers  of  men,  meaning  of ...... . 
 
 Fishes,  kind  of,  with  which  the  five  thousand  people  were 
 
 fed 
 
 Fleming  on  the  persons  who  rose  with  Christ 
 
 Forms  of  Church-government  now  prevailing 
 
 "  Forsaken  me,  why  hast  thou,"  on  this  expression 
 *'  Four  hundred  and  fifty  years,"  and  Acts  xiii.  20. 
 
 ** months,  and  then  cometh  harvest,' 
 
 Fourteen  generations,  on  the,  of  Matt.  i.  17 
 
 "  ■ years  after,"  (ial.  ii.  1 - 
 
 Freeman  of  Rome,  his  right  of  appeal 
 
 Fruit  of  the  vine,  how  not  drank  again  by  Christ 
 *'  Full  of  new  wine,"  iMarkland  and  Lightfoot  . . 
 
 I. 
 II. 
 II. 
 II. 
 II. 
 II. 
 
 1. 
 
 II. 
 
 II. 
 
 I. 
 
 II. 
 
 I. 
 
 I. 
 
 I. 
 
 II. 
 11. 
 II. 
 
 I. 
 II. 
 II. 
 
 I. 
 II. 
 II. 
 
 I. 
 I. 
 I. 
 
 II. 
 II. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 
 II. 
 I. 
 I. 
 I. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 II. 
 
 I. 
 
 I. 
 II. 
 II. 
 
 I. 
 II. 
 
 Page 
 
 4 
 9 
 
 20 
 5 
 9 
 
 14 
 I 
 
 34 
 
 10 
 
 7 
 1 
 6 
 
 2 
 
 1 
 18 
 21 
 
 1 
 
 1 
 13 
 
 4 
 IS 
 
 6 
 
 13 
 2 
 6 
 
 4 
 
 4 
 
 6 
 
 8 
 
 9 
 
 3 
 
 4 
 
 21 
 
 8 
 
 1 
 
 3 
 
 G 
 
 4 
 
 4 
 
 8 
 
 9 
 
 4 
 
 1 
 
 7 
 
 23 
 
 11 
 
 5 
 
 3 
 
 2 
 
 1 
 
 9 
 
 11 
 
 13 
 
 13 
 
 33 
 
 6 
 
 34 
 
 9 
 
 3 
 
 315 
 149 
 717 
 164 
 146 
 413 
 638 
 
 101 
 
 210 
 
 47 
 550 
 320 
 
 47 
 
 24 
 
 8 
 
 654 
 
 61 
 
 248 
 560 
 378 
 32 
 681 
 290 
 
 6S 
 
 22 
 
 123 
 
 45 
 136 
 460 
 157 
 
 262 
 395 
 
 19 
 
 306 
 520 
 153 
 
 260 
 ,551 
 249 
 5!6 
 U)9 
 142 
 
 63 
 178 
 433 
 459 
 
 21 
 
INDEX  THE  SECOND, 
 
 Gajus  addressed  by  St.  John 
 
 Galatians,  Epistle  to  the,  its  date  . . 
 
 , .. design 
 
 Gale  called  by  the  aufl.or  of  Pursuits  of  Literature,  the 
 
 Vol.  IChap 
 
 most  learned  writer  on  record 
 
 Galilee,  Christ  began  his  ministry  there 
 
 . ,  dialect  of ^ 
 
 .idolatry  began  there -..«.. •  •• 
 
 pointed  out  in  the  Jewish  traditions  as  the  place 
 
 where  the  iMessiah  should  appear *^.^. ....... . 
 
 ,  the  wonderful  consequences  to  the  world  ot  our 
 
 Lord's  commencing  his  ministry  there 
 
 Gallio,  an  amiable  and  literary  man 
 
 Gamaliel,  Acts  V.  34 ,       t  u    .1     n     *•  < 
 
 Ganz.  R.  David,  his  mistake  concerning  John  the  Uaptist 
 
 Gardiner,  Colonel,  on  his  conversion 
 
 «  Gaza  which  is  desert,"  opinions  on  this  passage 
 
 Gemara,  account  of *  *  *  •,"  V,*  *  *  *  V*  *  *  1  'i 
 
 Genealogies,  Jewish,  so  confused,  that  the  Messiah  could 
 
 not  now  be  known  from  them 
 
 .^ of  Christ 
 
 **  Generation,  who  shall  declare  his,"  &c.  ... . .  ••••;•  •  •  • 
 
 Gentiles,  their  conversion  predicted  by  our  Lord  in  his 
 
 first  public  address ••••    '••*,•' 
 
 Germancritics  confound  the  personal  and  conceptual  L.ogos 
 
 njure  the  cause  of  religion 
 
 defended   their  worship 
 
 theologians 
 
 Gerizim,    how  the  Samaritans 
 
 U. 
 IL 
 II. 
 
 I. 
 L 
 I. 
 I. 
 
 I. 
 
 I. 
 IL 
 II. 
 
 I. 
 II. 
 IL 
 IL 
 
 I. 
 
 I. 
 
 11. 
 
 L 
 L. 
 IL 
 
 10 
 
 12 
 12 
 
 1 
 3 
 7 
 3 
 
 there •  • 
 
 Gethsemane,  agony  in  the  garden  of 
 
 Gift  of  tongues,  on  the '.'"'"'" 
 
 place  where  this  miracle,  &c. 
 
 various  opinions  on  this  miracle 
 
 the 
 
 Gifts,  the  miraculous,  difficult  to  define 
 
 ,  how  arranged,  &c 
 
 ,  in  the  Church  at  Antioch... ..^ 
 
 Gisborne,  Mr.  Prebendary,  on  the  Epistles 
 
 Glassius,  on  "  Gaza  which  is  desert" 
 
 Gleig's,  Bishop,  illustration  of  the  mode  of  preservin 
 
 ac'rounts  of  our  Saviour's  miracles ... 
 
 Gnosticism  condemned  by  the  Apostles,  similar  to  various 
 
 modern  errors 
 
 Gnostics,  their  opinions  .    ,,      ,• 
 
 God,  belief  in  his  existence  the  foundation  ot  all  reli- 
 
 «  1 — ,  tlio  mighty,"  (Isa.  vii.  9,)  rendered  by  Horsley,  God, 
 
 the  mighty  man 
 
 Gospel,  its  first  ctlocts  to  remove  hatred,  &c 
 
 . progress  compared  to  that  of  rivers 
 
 preached  by  the  converts  to  the  proselytes  first. 
 
 Sect. 
 
 775 
 
 Page 
 
 -,  probable  that  one  would  be  written  early 
 —,  superior  to  the  law 
 
 Gospels,  many  spurious  works  published  with  this  title  . .. 
 
 ,  why  written  in  Greek 
 
 . w  ritten  in  various  persecutions 
 
 Government,  why  necessary  to  a  Church 
 
 Grace,  when  man  may  tall  from 
 
 II. 
 I. 
 
 IL 
 
 I. 
 IL 
 
 I. 
 11. 
 11. 
 
 I. 
 
 I. 
 
 I. 
 II. 
 II. 
 IL 
 
 19 
 10 
 10 
 
 I. 
 
 3 
 
 I. 
 
 (» 
 
 IT. 
 
 9 
 
 IL 
 
 9 
 
 IL 
 
 9 
 
 IL 
 
 11 
 
 II. 
 
 U 
 
 11. 
 
 11 
 
 11. 
 
 12 
 
 IL 
 
 9 
 
 1 
 
 16 
 17 
 22 
 31 
 
 29 
 21 
 
 17 
 9 
 9     29 
 
 4 
 2 
 3 
 
 2 
 
 42 
 
 3 
 
 3 
 
 3 
 
 U 
 
 14 
 
 14 
 
 10 
 
 2G 
 
 1 
 
 10 
 2 
 
 12 
 
 12 
 
 1 
 
 4 
 
 9 
 
 26 
 
 8 
 
 6 
 
 10 
 
 6 
 
 .  9 
 
 30 
 
 13 
 
 11 
 
 1 
 
 1 
 
 3 
 
 19 
 
 14 
 
 15 
 
 9 
 
 2C 
 
 9 
 
 (  31 
 
 712 
 221 
 225 
 
 26 
 136 
 
 483 
 136 
 
 137 
 
 137 
 
 271 
 41 
 
 210 
 94 
 76 
 
 725 
 
 409 
 51 
 
 78 
 
 149 
 13 
 18 
 
 141 
 
 468 
 
 14 
 
 20 
 
 16 
 
 188 
 
 193 
 
 187 
 
 211 
 
 76 
 
 210 
 18 
 
 246 
 
 34 
 
 72 
 
 154 
 
 133 
 
 81 
 
 344 
 
 3 
 
 198 
 
 534 
 
 76 
 
 94 
 
76 
 
 INDEX  THE  SECOND. 
 
 Graves,  Dean,  on  the  prayer  of  Solomon 
 
 Graves  opened  at  the  Crucifixion,  but  the  bodies  did  nol 
 
 rise  till  after  the  resurrection  of  Christ  .,.. 
 
 *•  Grave  with  the  wicked,"  &c.  this  passage  explained 
 Gray,  Dr.,  on  St.  Paul's  shipwreck 
 Greek,  propriety  of  the  ~ 
 
 i?uage    r. 
 
 Greeks  who  desired  to  see  Christ  .... 
 Gregory  Nazlanzen  on  baptism  ...... 
 
 Grotius  on  the  man  of  sin , 
 
 miraculous  conception 
 prohibition  to  eat  blood 
 
 Evanselists  writing  in  that  Ian 
 
 on  the  prophecy  of  Caiaphas. . . , 
 
 Guards  who  seized  Christ  struck  to  the  ground 
 
 Guilty  of  all,"  njeauing  of 
 
 "  Habitation  be  desoiale,"  meaning  of 
 
 Hales,  Dr.  criticism  on  Matt,  xxiii.  37.  objected  to, 
 
 ' ,  on  St.  Paul's  visiting  Britain 
 
 ,  on  the  aposlleship  of  St.  Paul 
 
 barren  lig-tree  . . , _  . 
 
 date  of  St.  Paul's  trance 
 
 £pistle  to  Titus ►,.. ..-..., 
 
 proselytes 
 
 word  Remphau 
 
 Half-shekel  for  the  Temple-service,  on  the 
 
 Hall,  Bishop,  on  the  Transfiguration 
 
 Hammond,  Dr.  on  the  E!<lers  of  the  Church  .  ^.^ 
 
 on  the  barren  fig-tree 
 
 nian  of  sin 
 
 Handwriting  of  ordinances 
 
 Happiness,  future,  of  man 
 
 ' of  man  the  object  of  revelation 
 
 Harmonists  principally  consulted  in  this  arrangement  .. .. 
 
 Hansenius  on  the  prophecy  of  Caiaphas  ►*_,,, 
 
 *'  Heard  in  that  he  feared,"  meaning  of 
 
 Hearing,  and  hearing  not  the  voice,  at  St.  Paul's  conver- 
 sion, various  solutions  of  this  difficulty -.*.-..... 
 
 "  Hearts  of  the  fathers  to  the  children,"  &c.  meaning  of. . 
 
 Heathen  addressed  by  St.  John 
 
 admitted  into  the  Jewish  Church  by  baptism  . . 
 
 courts  of  law  to  be  avoided » 
 
 ,  on  their  future  condition 
 
 Vol.   Chap.    Sect 
 
 Heaven  the  home  of  a  Christian 
 
 Hebrews,  Epistle  1o  the,  cause,  date,  design,  &c.. . 
 
 Hebron  always  venerated  by  the  Israelites 
 
 ,  many  remarkable  events  occurred  there. . 
 
 ■ -,  singular  allusion  to,  in  the  tem])Ie-servite 
 
 Heinrick  on  the  gift  of  tongues   
 
 Heinsius,  Daniel,  his  work  too  much  neglected 
 
 ,  Iambic  line  of 
 
 ,  on  the  barren  fig-tree 
 
 Demoniacs.. 
 
 glory  at  the  transfiguration. . . . 
 
 Henley,  Dr.,  on  the  star  in  the  East  .,.^ 
 
 II. 
 
 lO 
 
 I. 
 
 8 
 
 9 
 
 I. 
 
 8 
 
 \ 
 
 II. 
 
 14 
 
 5 
 
 I. 
 
 3 
 
 19 
 
 1. 
 
 6 
 
 5 
 
 I. 
 
 2 
 
 6 
 
 II. 
 
 12 
 
 16 
 
 1. 
 
 I 
 
 14 
 
 II. 
 
 11 
 
 13 
 
 I. 
 
 5 
 
 48 
 
 I. 
 
 5 
 
 53 
 
 I. 
 
 6 
 
 43 
 
 11. 
 
 14 
 
 14 
 
 II. 
 
 9 
 
 2 
 
 I. 
 
 6 
 
 18 
 
 II. 
 
 15 
 
 2 
 
 II. 
 
 10 
 
 13 
 
 I. 
 
 6 
 
 8 
 
 II. 
 
 9 
 
 33 
 
 II. 
 
 12 
 
 18 
 
 II. 
 
 10 
 
 1 
 
 II. 
 
 9 
 
 21 
 
 I. 
 
 4 
 
 20 
 
 I. 
 
 4 
 
 17 
 
 II. 
 
 13 
 
 18 
 
 I. 
 
 6 
 
 8 
 
 II. 
 
 12 
 
 16 
 
 II. 
 
 14 
 
 11 
 
 II. 
 
 15 
 
 18 
 
 I. 
 
 3 
 
 C 
 
 I. 
 
 I 
 
 1 
 
 I. 
 
 5 
 
 47 
 
 II. 
 
 15 
 
 1 
 
 II. 
 
 9 
 
 31 
 
 I. 
 
 1 
 
 18 
 
 I. 
 
 1 
 
 2 
 
 I. 
 
 1 
 
 18 
 
 11. 
 
 13 
 
 6 
 
 11. 
 
 10 
 
 '> 
 
 II. 
 
 14 
 
 U 
 
 II. 
 
 15 
 
 I 
 
 1. 
 
 1 
 
 5 
 
 I. 
 
 1 
 
 5 
 
 I. 
 
 1 
 
 5 
 
 11. 
 
 9 
 
 3 
 
 1. 
 
 3 
 
 4 
 
 I. 
 
 3 
 
 4 
 
 I. 
 
 6 
 
 H 
 
 1. 
 
 3 
 
 7 
 
 I. 
 
 4 
 
 16 
 
 1. 
 
 1 
 
 13 
 
 rage 
 
INDEX  THE  SECOND. 
 
 Herder,  on  the  gift  of  tongues 
 
 Heresies,  many  ancient,  occasioned  bj'  wrong  notions  of 
 
 the  Logos 
 
 of  the  apostolic  age,  against  wliich  St.  John 
 
 wrote o , ^^ 
 
 Herod  Agrippa,  death  of 
 
 and  Pilate,  cause  of  their  difference 
 
 ,  causes  of  his  alarm  when  he  heard  that  Christ  was 
 
 born - 
 
 Herodians,  Clirist  leplies  to  the 
 
 Hieroglyphics  and  Emhleras  the  origin  of  prophetic  wri- 
 
 tinjr 
 
 Vol.    Chap.    Sect 
 
 Hillel,  the  learned  Kabbi,  dies  about  the  time  when  Christ, 
 at  twelve  years  of  age,  went  up  to  Jerusalem 
 
 Historians  err  in  assigning  proportionate  causes  to  great 
 events ^^-.. 
 
 History  of  the  Church  to  tlie  present  day 
 
 Holiness  must  be  the  result  of  faith  
 
 should  accompany  knowledge. . . . ..,-. 
 
 -  the  consequence  of  faith - 
 
 duty  of  the  converted 
 
 " mark  of  a  Christian ,  , 
 
 only  proof  of  faith 
 
 Home  of  a  Christian  is  in  Heaven ^ 
 
 Homer  on  the  dog-star , 
 
 Hooker  on  the  time  of  St.  Paul's  apostleship , 
 
 Home  on  St.  M  atthew's  Gospel 
 
 Horsley,  Bishop,  incorrect  in  his  account  of  the  Samari 
 
 tans 
 
 ,  on  St,  Stephen's  last  words 
 
 ■  ,  on  the  cloven  tongues 
 
 , exclamation  of  St.  Thomas 
 
 • meekness  of  Moses    , 
 
 miraculous  gifts 
 
 N  azarenes 
 
 • Shcchinah   
 
 Syrophenician  woman 
 
 -,  on  Unitarianism 
 
 Hosanna,  meaning  of 
 
 Hosea  ii.  1.  how  applicable  to  Christ 
 
 Hettinger,  on  releasing  a  prisoner  at  the  Passover   ..*... 
 
 Hour,  on  the,  when  Christ  was  given  to  be  crucified 
 
 "  House  is  left  unto  thee  desolate" 
 
 "  Housetops,  |)reach  ye  on,"  &:c.  meaning  of 
 
 "  House  which  is  from  Heaven" 
 
 Human  means  necessary  to  preserve  religion 
 
 Humility  recommended 
 
 Hypotheses  on  the  origin  of  the  world   
 
 to  account  for  coincidences  in  the  Gospels   . . 
 
 Ideas  can  be  suggested  by  God,  (»thervvise  than  througl 
 the  medium  of  the  senses 
 
 Identity  of  man,  in  what  it  consists:  continues  in  the  invi 
 sible  stale 
 
 Idolatry,  on  the  ancient  Jewish 
 
 Ignatius,  on  the  office  of  Deacons 
 
 II. 
 
 I. 
 
 I. 
 
 II. 
 
 1. 
 
 I. 
 I. 
 
 I. 
 
 I. 
 H. 
 H. 
 H. 
 II. 
 H. 
 II. 
 II. 
 II. 
 
 1. 
 II. 
 II. 
 
 I. 
 II. 
 II. 
 
 I. 
 II. 
 II. 
 II. 
 
 1. 
 
 1. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 II. 
 
 I. 
 II. 
 II. 
 
 1 
 10 
 
 7 
 
 1 
 6 
 
 1 
 
 1 
 
 2 
 15 
 15 
 14 
 13 
 15 
 14 
 15 
 15 
 
 I 
 11 
 
 9 
 
 3 
 9 
 9 
 8 
 9 
 11 
 13 
 4 
 4 
 
 6 
 
 1 
 
 7 
 
 7 
 
 6 
 
 4 
 
 13 
 
 4 
 
 14 
 
 12 
 
 1 
 
 2 
 11 
 11 
 
 13 
 14 
 
 13 
 
 17 
 
 8 
 21 
 
 1 
 14 
 13 
 13 
 11 
 15 
 13 
 13 
 
 1 
 30 
 
 2 
 23 
 
 4 
 30 
 
 8 
 14 
 31 
 16 
 10 
 
 2 
 
 1 
 14 
 12 
 15 
 18 
 
 1 
 11 
 
 1 
 II 
 12 
 
 1 
 
 1 
 21 
 18 
 
 47 
 
 520 
 61 
 46 
 
778 
 
 INDEX  THE  SECOND. 
 
 Ignorance  less  injurious  to  truth  than  perverted  learn- 
 
 Image  of  God,  and  of  Adam,  difference  between 
 
 Imagination,  a  bad  guide  in  iniorpreting  Scripture 
 
 Imojorlalit},  earliest  notion  of  it  in  the  world 
 
 Imprisonment  of  John,  date  of,  various  opinions  concern 
 
 i"g -   - 
 
 Incarnations,  idea  of,  perverted  by  the  Pagans 
 
 lulcpendency,  its  origin 
 
 Indich,  the  name  of  the  Eunuch  of  Candace ».-...^. 
 
 Infidelity,  its  effects  on  revolutionary  France 
 
 rejected  in  England 
 
 Infidels,  opinions  of  some  principal 
 
 Influences  of  the  Holy  Spirit  always  necessary 
 
 •' attendant  on  the  use  of  the 
 
 means  of  grace 
 
 Insane,  the,  different  from  Daemoniacs 
 
 Introduction  to  St.  John's  (Jospel,  its  importance 
 
 Inventors  of  new  theories  always  endeavour  to  conciliate, 
 
 &c 
 
 Irenaeus's  account  of  Basilides 
 
 the  reasons  why  St.  John  wrote  his 
 
 Gospel 
 
 testimony  to  the  divinity  of  Christ, 
 
 Isaiah  vii.  9.  "  a  virgin  shall  be  with  child/'  meaning  of. 
 
 Jailer  at  Philippi ^-.^ .-« 
 
 Jairus'  daughter  healed. . .  -. 
 
 James  made  Bishop  of  Jerusalem 
 
 • ,  St.,  Epistle  of,  its  date,  cause,  &c. 
 
 — — — —  his  advice  to  St.  Paul 
 
 Jebb,  Bishop,  on  the  speech  of  Mary 
 
 Jehovah,  Angel,  the  Logos  of  St.  John 
 
 ,  remlered  by  the  Chaldee  paraphrasers  "  Word 
 
 of  the  Lord" 
 
 "  Jeremy  the  Prophet,"  Matt,  xxvii.  9. , 
 
 Jericho  a  populous  city ^ .  ,.,^* » 
 
 Jerome,  St.,  on  the  date  of  St.  Paul's  preaching  
 
 Jerusalem,  Church  of,  its  union,  doctrine,  discipline,  and 
 
 practice 
 
 circumstances  of  its  fall  fulfilled  the  predic- 
 
 tions of  Christ 
 
 ,  on  the  destruction  of 
 
 why  permitted  to  be  destroyed 
 
 Jesus,  as  son  of  Mary,  was  heir  to  the  throne  of  David  . . 
 
 ,  meaning  of  the  name ,. 
 
 ,  opinion  of  Cerinthus  respecting 
 
 Jew  d(^i)ends  on  his  Habbies 
 
 Jews,  ancient,  on  a  miraculous  conception 
 
 and  Gentiles  alike  considered  as  sinners 
 
 appealed  to  by  the  similarity  of  the  evidences  which 
 
 confirm  the  Christian  and  Mosaic  dispensations 
 
 circulated  false  accounts  of  the  resurrection 
 
 first  addressed  by  the  New  Testament  writers 
 
 ,  guilt  of  Christ's  death  rests  upon  the 
 
 Vol    Chap 
 
 II. 
 
 I. 
 
 II. 
 
 IL 
 II. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 
 II. 
 
 IL 
 
 I. 
 II. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 
 L 
 
 I. 
 IL 
 
 IL 
 II. 
 
 I. 
 
 I. 
 
 13 
 
 Sect. 
 
 3 
 
 4 
 C 
 
 8 
 
 8 
 2 
 
 1 
 29 
 1 
 1 
 1 
 26 
 
 26 
 
 7 
 2 
 
 24 
 2 
 
 2 
 2 
 4 
 
 8 
 38 
 
 9 
 14 
 23 
 
 5 
 
 2 
 
 2 
 
 9 
 
 18 
 
 32 
 
 35 
 
 20 
 
 17 
 
 20 
 
 9 
 
 7 
 
 2 
 
 8 
 
 4 
 
 13 
 
 34 
 
 30 
 
 2 
 
 16 
 
INDEX  THE  SECOND. 
 
 Jews,  opinion  of  the  ancient,  on  a  new  birth 
 
 ,  opinion  of  the  modern,  on  the  Bath  Col .^^ . . . 
 
 ,  past  and  present  opinion  of,  contrasted 
 
 ,  predictions  of  their  future  prosperity  
 
 -       ,  their  final  and  total  dispersion 
 
 ideas  of  the  Messiah 
 
 ■ priviU'ges  and  advantajfcs  in  the  apostohc  age 
 
 John  (Acts  iv.  6.)  the  same  as  Rab.  Johan«iP 
 
 — —  Baptist,  his  dress,  food,  message,  place  of  preaching 
 
 persons  he  addressed,  his  ba|)tisni,  &:e 
 
 ,  period  and  causes  of  his  death 
 
 ,  proofs  that  he  was  a  prophet. .  ..^ , 
 
 -,  propriety  of  the  selection  of,  as  the  forerunner 
 
 of  Christ ..^ , 
 
 ,  why  he  sent  messengers  to  Christ 
 
 -  IX.  1 — 34.  on  the  place  of „ 
 
 -'s  last  testimony  toJChrist,  meaning  of. 
 
 —  St.  belief  of  the  resurrection 
 
 design  of 
 
 ,  on  the  date  of  his  Gospel  .^^  , 
 
 Epistles  of 
 
 —  supposed  to  have  been  the  bridegroom  at  the 
 
 marriage  at  Cana  in  Galilee 
 -,  time  of  the  death  of 
 
 Jonathan  ben  Uzziel,  author  of  the  Chaldee  para|>hrase, 
 might  have  questioned  our  Lord  when  twelve  years  of 
 
 Jones,  Dr.  Jerem.,  on  the  religion  of  Philo  and  Josephus 
 
 the  Gadarene  demoniac , 
 
 good  Samaritan 
 
 — restoration  of  the  blind  man,  &c 
 
 Jortin,  Dr.,  on  the  parallel  between  Christ  and  Moses,. ._ 
 
 on  the  demoniacs  «.. . , ,    ....... 
 
 . Syro|)haenician  woman 
 
 Joseph,  the  Patriarch,  nature  of  his  dreams 
 
 Josephus'  account  of  John  the  Baptist 
 
 confirms  the  history  of  John's  imprisonment . . . 
 
 • ,  on  his  omitting  the  slau«>:hter  at  Bethlehem..,. 
 
 whether  wrecked  with  St.  Paul, 
 
 Journey,  causes  of  St.  Paul's  second  apostolical  _.., 
 
 *'  Joy,  this  my,  is  fulfilled,"  n)eaning  of 
 
 Judas,  on  the  manner  of  his  death 
 
 Jude,  object,  kc.  of  his  Epistle 
 
 Justification  by  tailh  or  works 
 
 Justin  Martyr  on  Simon  Magus '. . .  . 
 
 the  office  of  deacons 
 
 Kennicott,  Dr.,  on  Isa.  vii.  9 , 
 
 Kepler  on  the  star  in  the  East 
 
 **  Kick  against  the  pricks,"  on  this  phrase .^.. , 
 
 Kingdom  of  Heaven,  meaning  of ^ 
 
 • opened  by  St.  Peter  when  he  preach 
 
 ed  to  Cornelius ►-•.*-,-*..  i 
 
 King's  morsels  of  criticism 
 
 Kleinius  on  the  gift  of  tongues 
 
 Knatchbull,  Sir  Norton,  on  the  slaughter  at  Bethlehem  . . 
 
 779 
 
 I'ol.  C 
 
 hap. 
 2 
 
 Sect. 
 
 Page 
 
 I. 
 
 6 
 
 121 
 
 I. 
 
 6 
 
 5 
 
 392 
 
 1. 
 
 2 
 
 3 
 
 115 
 
 11. 
 
 15 
 
 18 
 
 647 
 
 11. 
 
 15 
 
 21 
 
 727 
 
 I. 
 
 4 
 
 15 
 
 279 
 
 II. 
 
 13 
 
 13 
 
 375 
 
 11. 
 
 9 
 
 9 
 
 35 
 
 I. 
 
 1 
 
 18 
 
 82 
 
 I. 
 
 4 
 
 2 
 
 257 
 
 1. 
 
 3 
 
 23 
 
 212 
 
 I. 
 
 1 
 
 18 
 
 82 
 
 I. 
 
 3 
 
 22 
 
 210 
 
 I. 
 
 5 
 
 19 
 
 334 
 
 I. 
 
 2 
 
 7 
 
 131 
 
 1. 
 
 8 
 
 14 
 
 658 
 
 I. 
 
 1 
 
 2 
 
 17 
 
 I, 
 
 1 
 
 2 
 
 7 
 
 11. 
 
 15 
 
 18 
 
 689 
 
 I. 
 
 2 
 
 3 
 
 110 
 
 11. 
 
 15 
 
 20 
 
 720 
 
 I. 
 
 1 
 
 17 
 
 81 
 
 II. 
 
 9 
 
 25 
 
 73 
 
 1. 
 
 3 
 
 3G 
 
 235 
 
 I. 
 
 5 
 
 9 
 
 324 
 
 I. 
 
 5 
 
 19 
 
 336 
 
 11. 
 
 9 
 
 8 
 
 29 
 
 J. 
 
 3 
 
 7 
 
 157 
 
 I. 
 
 4 
 
 10 
 
 273 
 
 I. 
 
 1 
 
 7 
 
 47 
 
 I. 
 
 2 
 
 8 
 
 134 
 
 I. 
 
 2 
 
 8 
 
 134 
 
 I. 
 
 I 
 
 15 
 
 76 
 
 II. 
 
 14 
 
 6 
 
 445 
 
 11. 
 
 12 
 
 1 
 
 199 
 
 I. 
 
 2 
 
 7 
 
 133 
 
 I. 
 
 7 
 
 9 
 
 484 
 
 II. 
 
 15 
 
 15 
 
 635 
 
 11. 
 
 14 
 
 14 
 
 525 
 
 11. 
 
 9 
 
 25 
 
 72 
 
 II. 
 
 9 
 
 18 
 
 46 
 
 I. 
 
 1 
 
 4 
 
 34 
 
 I. 
 
 1 
 
 13 
 
 73 
 
 11. 
 
 9 
 
 31 
 
 92 
 
 I- 
 
 3 
 
 34 
 
 223 
 
 IT. 
 
 10 
 
 9 
 
 143 
 
 I. 
 
 2 
 
 2 
 
 109 
 
 11. 
 
 9 
 
 3 
 
 18 
 
 I. 
 
 !   I 
 
 15 
 
 78 
 
780 
 
 INDEX  THE  SECOND. 
 
 Knowledge,  Pharisees  mistook  it  for  religion  
 
 Krebsius  on  the  power  of  life  and  death  among  the  Jews 
 
 Kuinoel  on  Jthn  i.  30 - 
 
 . -— the  Baptist,  as  the  Paranymph,  Sec.  ... 
 
 our  Lord's  discourse  with  Nicodemus  ..,^.., 
 
 — —  St.  Paul's  conversion 
 
 -  Stephen's  death 
 
 the  demoniacs. 
 
 power  of  life  and  death  araoug  the  Jews 
 
 term  "  The  Son  of  God" 
 
 Laborers  in  the  vineyard,  meaning  of  the  parable 
 
 Lamb  of  God,  Lightfoot  on  this  expression 
 
 -,  the  principal  name  of  Christ 
 
 Lampe,  curious  and  faticiiul  interpretation  of  the  mira 
 culous  draught  of  fishes -• .  ♦ . 
 
 ,  on  the  mystical  interpretatiou  of  the  narrative  of 
 
 the  marriage  at  Cana 
 
 Land  purchased  by  Jacob,  difficulty  concerning,  recon- 
 ciled   
 
 Laodiceans,  Epistle  to  the 
 
 Lardner,  Dr.,  confounds  the  twofold  nature  of  Christ  in 
 
 his  treatise  on  the  Logos 
 
 -,  on  the  authority  of  Macrobius;  from  the 
 
 Barrington  papers 
 
 Judea 
 
 date  of  St  Matthew's  Gospel  . . 
 
 proselytes  .*-., 
 
 time  when  the  Apostles  first  left 
 
 on,the  date  of  the  Epistle  to  Titus 
 
 prophecy  of  Caiaphas    • .  •  • 
 
 demoniacs 
 
 solution  of  the  difficulty,  Luke  ii.  2. 
 
 Law  and  Gospel  compared  .-> 
 
 ,  Bishop,  oa  the  propriety  of  Christ's  conduct  in  the 
 
 atfair  of  the  adultress 
 could  not  justify 
 
 -,  its  utility  and  desij 
 
 •,  !Mr.,  on  Church  government  
 
 of  Moses,  and  the  miraculous  gifts  imparted  at  Pen- 
 tecost   
 
 Lawiul  things  to  be  used  with  moderation 
 
 Lawrence,  *Abp.,  remarks  on  xMichaelis  on  Matt.  iv.  8.  . . 
 
 ,  on  Michaelis's  remarks  on  St.  Matthew 
 
 the  Chaldee  paraphrases 
 
 draughts  offered  to  our  Lord  on 
 
 the  cross 
 Laws  are  only  binding  while  the  reasons  of  their  first 
 
 enactment  still  continue   
 
 Lawyer,  on  our  Lord's  answer  to 
 
 Lazaru.^,  on  the  place  of  the  resurrection  of 
 
 • ,  why  the  account  of  his  resurrection  is  given  b> 
 
 St.  John  ojdy 
 
 Vol.  I  Chap. 
 
 L 
 
 1. 
 
 I. 
 
 I. 
 
 I. 
 IL 
 IL 
 
 I. 
 
 I. 
 
 1. 
 
 Leper,  when  cured,  w  hy  commanded  to  conceal  it 
 
 Leprosy  a  type  of  sin 
 
 ,  on  the  cure  of 
 
 I. 
 I. 
 I. 
 
 I. 
 
 I. 
 
 I. 
 IL 
 
 I. 
 
 I. 
 IL 
 IL 
 
 n. 
 
 IL 
 
 I. 
 I. 
 
 L 
 IL 
 
 I. 
 II. 
 II. 
 11. 
 
 II. 
 IL 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 
 II. 
 I. 
 I. 
 
 I. 
 I. 
 
 1 
 
 9 
 
 10 
 
 10 
 
 12 
 
 5 
 
 3 
 
 I 
 13 
 
 5 
 13 
 13 
 
 9 
 
 9 
 13 
 
 1 
 3 
 
 I 
 
 Sect. 
 
 3 
 
 10 
 
 1 
 
 7 
 
 6 
 
 31 
 
 23 
 
 7 
 
 10 
 
 4 
 
 40 
 1 
 
 1 
 
 2 
 
 10 
 
 15 
 
 30 
 
 1 
 
 9 
 
 18 
 
 48 
 
 7 
 
 8 
 
 13 
 
 4 
 13 
 
 9 
 26 
 
 3 
 
 a 
 
 20 
 
 38 
 
 2 
 
 Page 
 
 7 
 
 17 
 
 U 
 
 13 
 
 5 
 
 8 
 
 5 
 
 41 
 
 5 
 
 52 
 
 3 
 
 10 
 
 3 
 
 10 
 
 3 
 
 10 
 
 16l> 
 
INDEX  THE  SECOND. 
 
 Leslie's  Appeal  to  the  Jews,  chiefly  taken  from  Lira- 
 borch 
 
 Lesson  of  the  day,  whether  Christ  read  the,  in  the  syna- 
 gogue of  Nazareth 
 
 "  Letter  killeth,"  meaning  of 
 
 Libertines,  (Acts  vi.  9.)  who  are  meant  by  this  word  . . . . 
 
 Lightfoot,  a  contradiction  in  his  works 
 
 ,  conjectnre  of,  respecting  the  lesson  read  in  the 
 
 Vol. 
 
 Chap. 
 
 Temple,  on  the  day  when  Zacharias  was  struck  dumb. . 
 on  demoniacs ►. « 
 
 the  conversation  of  Christ  with  Nicodcmus. . 
 
 cfi'ect  of  the  preacl]ing  of  John  the  Baptist 
 
 genealogies  of  St.  Matthew  and  St.  Luke 
 
 —  Jewish  expectation  of  the  Messiah 
 
 modes  of  worship  among  the  early  Chris- 
 
 tians 
 
 office  of  Deacons 
 
 pool  of  JBethesda 
 
 power  of  life  and  death,  &c. 
 words  to  bind  and  to  loose  . 
 
 These  men  are  full  of  new  wine,"  (Acts  ii 
 
 13.) 
 
 supposed  the  star  in  the  East  to  be  the  Shecbi 
 
 nah,  which  appeared  to  the  shepherds -,.... 
 
 Light  of  nature  never  taught  true  religion 
 
 the  world,  a  title  of  the  Rabbis,  conferred  on  his 
 
 disciples  by  our  Lord 
 
 -,  what  is  implied  by 
 
 Liraborch  on  the  superiority  of  the  mission  of  Christ  to 
 
 that  of  Moses 
 
 Linen  clothes,  how  they  were  lying  in  the  sepulchre    . . 
 
 Lion  of  Sampson  and  St.  Paul  compared 
 
 Liturgical  services  sanctioned  by  our  Lord 
 
 Locusts  eaten  by  John  the  Baptist ^  „ 
 
 Logos,  idea  of,  traced  by  Gale  to  the  times  of  Pythagoras 
 
 ,  in  what  sense  the  Jews  understood  John  i.  I.  18. 
 
 of  Philo,  both  conceptual  and  real,  why   
 
 propriety  of  the  word  to  describe  a  manifested 
 
 God 
 
 -,  same  as  the  A  ngel  J  ehovah 
 
 ,  the  twofold  notion  of,  produced  many  heresies   .  . 
 
 -,  whether  referred  to  in  Luke  i.  2 
 
 united  to  the  human  nature  at  the  birth 
 
 *  of  Christ 
 
 Lord's  Prayer,  clauses  of,  in  the  Jewish  liturgies 
 
 Love,  the  chief  Christian  virtue   
 
 Lowth,  Bishop,  on  Isaiah  liii.  8 
 
 Luke  pul)lishcd  the  genealogy  of  Christ  while  the  table? 
 
 of  pedigrees  were  still  preserved 
 
 ,  St.,  account  of 
 
 • ,  alludes  to  the  origin  of  the  name  Messiah  . . . . 
 
 careluliy  avoided  a  woid  used  by  St.  Matthew 
 
 and  St.  Mark 
 ,  on  the  Gospel  of ,, . . . 
 
 time  when  he  joined  St.  Paul 
 
 .  very  brief  in  some  part  of  the  Acts  . 
 
 I. 
 II. 
 II. 
 
 I. 
 
 I. 
 
 1. 
 
 I 
 
 I. 
 
 I. 
 
 1. 
 
 II. 
 IL 
 
 I. 
 
 I. 
 
 I. 
 
 II. 
 
 I. 
 11. 
 
 I. 
 1. 
 
 I. 
 1. 
 IL 
 I. 
 I. 
 I. 
 1. 
 1. 
 
 I. 
 I. 
 I. 
 I. 
 
 I. 
 
 1. 
 11. 
 U. 
 
 11 
 9 
 3 
 7 
 
 4 
 
 10 
 9 
 
 4 
 11 
 
 20 
 
 48 
 
 2 
 7 
 6 
 3 
 8 
 15 
 
 5 
 18 
 13 
 10 
 15 
 
 13 
 
 1 
 
 19 
 5 
 
 3 
 14 
 24 
 
 4 
 18 
 2 
 2 
 2 
 
 2 
 
 2 
 
 1 
 
 9 
 19 
 19 
 29 
 
 2 
 1 
 
 10 
 19 
 
 64 
 201 
 695 
 
 78 
 
 51 
 
 4 
 
 148 
 
 26 
 
 5 
 
 152 
 
 49 
 
782 
 
 INDEX  THE  SECOND. 
 
 Luke,  St.,  why  his  preface  was  written  .... 
 Lunacy  ascribed  to  the  power  of  daemons  ►.- 
 
 Macedonia,  chief  city  of *^ . . . 
 
 Macknight  on  faith  and  works 
 
 the  demoniacs 
 
 Epistle  to  the  Galatians 
 
 lime  when  St.  P 
 
 saw  our  Lord  . 
 admirable  criticism  on  Matt.  viii.  17. 
 
 Magee's,  Abp. 
 
 Magi,  honored  with  a  renewal  of  divine  vision. .  .-^.^^  ,. 
 ,  on  their  visit,  country,  object  in  coming  to  Jerusa- 
 lem, &c 
 
 ,  time  of  their  offering 
 
 Magistrate,  reason  why  the  first  idolatrous  convert  was  a 
 
 Mahomet  not  the  "  man  of  sin" 
 
 Maimonides  on  the  Bath  Col - 
 
 time  of  the  Passover 
 
 Manaan  supposed  to  have  been  the  nobleman  at  Caper 
 naum,  and  early  converted  
 
 Manaen,  account  of 
 
 "  Man  of  Sin''  described  by  St.  Paul,  the  Church  of  Rome 
 
 Mann  on  the  place  of  John  vi 
 
 Manifestation  of  Christ  to  the  world  at  the  end  of  the 
 Christian  dispensation 
 
 the  Spirit .- 
 
 Manuscripts,  authority  of,  necessary  in  every  proposed 
 alteration  of  the  text  of  the  New  Testament 
 
 Marcion  used  an  apocryphal  composition 
 
 Market-place  or  Forum  at  Athens,  on  the 
 
 Markland  on  Acts  ii.  13.,  probably  not  correct 
 
 Maik  i.  I,,  whether  to  be  separated  from  the  context  . . . . 
 
 xvi.  9.,  &c.  on  its  genuineness 
 
 ,  St.,  circumstances  of  his  life 
 
 liis  Gospel  written  or  dictated  by  a  spectator 
 
 of  our  Lord's  actions 
 
 ,  object  of  his  Gospel 
 
 ,  probable  date  of  his  Gospel 
 
 -,  whether  his  Gospel  was  written  at  Rome 
 
 Marriage  at  Cana  in  Galilee 
 
 ^  interpretation  of  this  narrative 
 
 Marsh,  Bishop,  censures  Michaelis 
 
 ,  of  opinion  that  the  Evangelists  borrowed 
 
 from  a  common  document 
 
 ,  on  John  v.  4. 
 
 the  draughts  offered  to  our  Lord  on  the 
 
 cross 
 
 —  libertines 
 
 —  title  of  Sergius  Paulus 
 unction  at  Bethany  .... 
 
 Martyrdom  of  St.  Peter  and  St.  Paul 
 
 Martyr,  Justin,  on  baptism 
 
 ,  testimony  to  the  divinity  of  Christ 
 
 Mary,  how   the  cousin  of  Elizabeth,  though  not  of  the 
 
 tribe  of  Levi 
 
 ,  the  Virgin,  why  she  went  to  Bethlehem  with  Joseph 
 
 Masora  and  Masorites,  account  of  the 
 
 Vol. 
 
 Chap. 
 
 Sect. 
 
 Page 
 
 I. 
 
 1 
 
 1 
 
 3 
 
 1. 
 
 3 
 
 7 
 
 157 
 
 n. 
 
 12 
 
 8 
 
 202 
 
 11. 
 
 12 
 
 10 
 
 226 
 
 1. 
 
 3 
 
 7 
 
 157 
 
 11. 
 
 12 
 
 10 
 
 221 
 
 11. 
 
 9 
 
 31 
 
 90 
 
 1. 
 
 3 
 
 9 
 
 166 
 
 1. 
 
 I 
 
 13 
 
 73 
 
 I. 
 
 1 
 
 13 
 
 70 
 
 1. 
 
 1 
 
 12 
 
 C)6&69 
 
 11. 
 
 H 
 
 3 
 
 160 
 
 11. 
 
 12 
 
 16 
 
 264 
 
 1. 
 
 6 
 
 5 
 
 392 
 
 1. 
 
 6 
 
 30 
 
 444 
 
 I. 
 
 3 
 
 3 
 
 144 
 
 a. 
 
 11 
 
 1 
 
 159 
 
 11. 
 
 12 
 
 16 
 
 263 
 
 1. 
 
 3 
 
 15 
 
 184 
 
 IL 
 
 15 
 
 18 
 
 685 
 
 IL 
 
 11 
 
 14 
 
 193 
 
 I. 
 
 1 
 
 8 
 
 50 
 
 I. 
 
 1 
 
 9 
 
 62 
 
 IL 
 
 12 
 
 12 
 
 241 
 
 II. 
 
 I) 
 
 3 
 
 21 
 
 I. 
 
 1 
 
 1 
 
 I 
 
 I. 
 
 8 
 
 22 
 
 567 
 
 11. 
 
 10 
 
 9 
 
 147 
 
 IL 
 
 10 
 
 9 
 
 148 
 
 IL 
 
 10 
 
 9 
 
 147 
 
 II. 
 
 10 
 
 9 
 
 151 
 
 11. 
 
 10 
 
 9 
 
 146 
 
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 2 
 
 3 
 
 109 
 
 1. 
 
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 3 
 
 116 
 
 I. 
 
 3 
 
 4 
 
 151 
 
 I. 
 
 1 
 
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 4 
 
 1. 
 
 3 
 
 13 
 
 180 
 
 I. 
 
 7 
 
 17 
 
 505 
 
 11. 
 
 9 
 
 20 
 
 50 
 
 II. 
 
 U 
 
 3 
 
 160 
 
 I. 
 
 6 
 
 52 
 
 378 
 
 II. 
 
 15 
 
 16 
 
 643 
 
 I. 
 
 2 
 
 6 
 
 123 
 
 1. 
 
 1 
 
 2 
 
 22 
 
 1. 
 
 1 
 
 9 
 
 59 
 
 1. 
 
 1 
 
 8 
 
 50 
 
 IL 
 
 15 
 
 21 
 
 725 
 
INDEX  THE  SECOND. 
 
 Vol.    Chap.    Sect. 
 
 Matter,  on  the  existence  of ■«^».^  . . . . 
 
 Matt.  iii.  13.,  reconciled  with  John  i.  31 -. 
 
 V.  22.  explained 
 
 Matthew  and  Levi,  whether  different  persons 
 
 most  suited  to  l)ecome  the  writer  of  the  first 
 
 Gospel 
 
 ■,  St.,  ascrihes  titles  of  sanctity  to  Jerusalem . . 
 
 -,  date  of  his  Gospel 
 
 •,  frequent  mention  of  Pilate 
 
 -,  Gospel  written  for  Jewish  believers  .... 
 originally   both  in  Greek 
 
 and  Hebrew,  or  Syrochaldaic 
 
 ,  in  what  language  his  Gospel  was  written  ... 
 
 ,  probable  origin  of  his  Gospel 
 
 -,  published  the  genealogy  of  Christ,  while  the 
 
 tables  of  pedigree  were  still  extant 
 
 ,  refers  to  times  of  persecution 
 
 ,  w  hy  selected  to  write  the  first  Gospel 
 
 ,  wrote  early  to  contradict  the  Jewish  story  of 
 
 our  Lord's  resurrection 
 
 Matthias,  election  of,  he « 
 
 Mead,  Dr.,  on  the  demoniacs  , 
 
 Means  of  grace  appointed  from  the  beginning  to  convey 
 
 the  influences  of  the  Holy  Spirit 
 
 Means  of  grace,  on  the  advantages,  &c 
 
 Mede,  Joseph,  on  the  salutation 
 
 on  the  Churches  in  the  apostolic  age 
 
 demoniacs 
 
 early  places  of  Christian  worship 
 
 Mediatorial  kingdom  to  be  resigned 
 *'  Mediator  not  of  one,"  Sec.  (Gal.  iii.  20.)  Capelius  on  this 
 text  
 
 Meekness  of  Moses,  (Numb.  xii.  3  )  on  the  . . 
 Melita  or  Malta,  natives  of,  not  barbarous  . . . 
 -,  where  St.  Paul  was  wrecked 
 
 Mendham's  Clavis  Apostolica 
 
 Messiah,  spiritual,  idea  of,  constantly  preserved  in  the 
 
 New  Testament 
 
 Metaphysical  errors  condemned  by  the  Epistles 
 
 Micah  v.  1.,  interpreted  by  the  Rabbis,  as  by  St.  Matthew 
 
 2.,  supposed  by  Lowth  and  Hales  to  allude  to 
 
 Isaiah  vii.  9 
 
 Michael  and  Satan,  conquest  of -, ►,«.  _...., 
 
 Michaelis,  his  Harmony  of  the  New  Testament  very  inac 
 
 curate 
 
 in  error  concerning  the  miraculous  draught  ol 
 
 fishes. 
 
 ,  interpretation  of  Luke  ii.  2.  condemned  by 
 
 Bishop  Marsh 
 
 of  oj)inion  that  St.  John  wrote  against  Cerinthus 
 
 on  Mark  ii.  26 
 
 Matt.  iv.  8 ^.. 
 
 the  barren  fig-tree 
 
 date  of  the  Epistle  to  Titus 
 
 —  St.  Paul's  preaching 
 
 Michaelis  on  the  dispute  of  the  disciples,  &c, 
 
 n. 
 I. 
 I. 
 I. 
 
 I. 
 II. 
 II. 
 II. 
 II. 
 
 II. 
 II. 
 II. 
 
 I. 
 
 n. 
 II. 
 
 II. 
 
 II. 
 
 I. 
 
 II. 
 
 IL 
 
 I. 
 II. 
 
 I 
 
 II. 
 II. 
 
 II. 
 II. 
 
 H. 
 II. 
 IL 
 
 I. 
 
 II. 
 
 I. 
 
 I. 
 II. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 II. 
 II. 
 
 I. 
 
 12 
 2 
 3 
 3 
 
 3 
 9 
 9 
 9 
 9 
 
 9 
 9 
 9 
 
 1 
 
 9 
 9 
 
 9 
 9 
 3 
 
 9 
 9 
 1 
 9 
 3 
 11 
 15 
 
 12 
 9 
 14 
 14 
 13 
 
 1 
 12 
 
 1 
 
 1 
 15 
 
 12 
 
 1 
 
 19 
 
 12 
 
 12 
 
 30 
 30 
 30 
 30 
 
 30 
 30 
 30 
 
 8 
 30 
 30 
 
 30 
 2 
 
 7 
 
 31 
 26 
 4 
 6 
 7 
 5 
 14 
 
 10 
 8 
 6 
 6 
 
 13 
 
 7 
 10 
 13 
 
 4 
 15 
 
 8 
 2 
 15 
 20 
 8 
 18 
 32 
 21 
 
784 
 
 INDEX  THE  SECOND. 
 
 Michaelis  on  the  draughts  offered  to  our  Lord  on  the  cross 
 
 — — Epistle  to  the  Galatians 
 
 proselytes 
 
 unction  at  Bethany 
 
 pays  too  little  regard  to  ancient  authority 
 
 ,  unwarrantable  remarks  of,  on  St.  Matthew's 
 
 Gospel 
 
 ,  unwarrantable  remarks  of,  on  the  Evangelists 
 
 Middleton,  Bishop,  on  the  Greek  article 
 
 on  Simon  Magrus 
 
 Mills  on  Mohammedanism  and  the  Crusades 
 
 Minister,  faithful,  described 
 
 Ministers  of  God  the  paranymphs  of  the  Church 
 
 the  early  Church,  diflerent  from  those  of  the 
 
 Synagogue  
 
 Ministry  of  Christ,  time  of,  from  the  conversation  with 
 
 Nicodemus  to  the  miracle  at  Bethesda 
 
 ,  propriety  of  the  age  at  which  Christ's  began  . . 
 
 Miracle  at  the  pool  of  Bethesda,  at  the  feast  of  Pentecost 
 ,  Christ's  first,  probably  wrought  before  his  own 
 
 family 
 
 defined , 
 
 second,  at  Cana  of  Galilee,  its  importance  ... 
 
 -,  why  not  wrought  at  Nazareth 
 
 Miracles,  comparisons  between  those  of  Moses  and  of 
 Christ 
 
 Jewish  and  Christian,  supported  on  the  same 
 
 evidence  and  reasons. 
 ■ ,  object  of 
 
 of  Christ,  why  rejected  by  the  Jews 
 Moses  and  Elias,  how  divided. . . . 
 
 ,  reasons  of  the  Jews  for  believing,  the  same  as 
 
 that  of  the  Christians 
 
 ,  their  revival  to  take  place  in  Galilee  
 
 Miraculous  gifts  expected  by  the  Jews  in  the  time  of 
 Christ 
 
 Mishna,  account  of    
 
 on  the  Sabbath 
 
 Missionaries,  St.  Paul's  conduct  at  Athens  the  model  fur 
 
 to  reason  with  men  on  their  own  principles 
 
 Mission  of  Christ  as  (U>monstrable  as  that  of  Moses 
 
 Mite,  or  Lepton,  .lewish  law  concerning 
 
 Mnemeion  dillerent  from  the  Taphos 
 
 Mohamniedanism,  Mills'  interesting  work  on    
 
 Moment  of  tinse,  Luke  iv.  5 
 
 Morgan  on  iho  miraculous  gifts 
 
 Moses  and  Christ,  parallel  between .... . , 
 
 •  the  parany  mph  of  the  Jewish  Church 
 
 Mosheim  on  James  being  Bishop  of  Jerusalem 
 
 the  election  of  Matthias „ 
 
 oflice  of  Deacon 
 
 word  Apostle 
 
 Nares,  Archdeacon,  on  John  i.  31. 
 
 Luke  i.  2. . 
 
 Natural  religion  defined 
 
 Vol 
 
 Chap. 
 
 Sect. 
 
 Page 
 
 I. 
 
 7 
 
 17 
 
 505 
 
 IL 
 
 12 
 
 10 
 
 223 
 
 IL 
 
 10 
 
 I 
 
 119 
 
 L 
 
 5 
 
 52 
 
 373 
 
 I. 
 
 1 
 
 1 
 
 G 
 
 I. 
 
 3 
 
 38 
 
 240 
 
 L 
 
 3 
 
 19 
 
 206 
 
 I. 
 
 1 
 
 1 
 
 4 
 
 n. 
 
 9 
 
 25 
 
 72 
 
 II. 
 
 1.5 
 
 18 
 
 667 
 
 II. 
 
 13 
 
 11 
 
 349 
 
 I, 
 
 2 
 
 7 
 
 132 
 
 IL 
 
 11 
 
 5 
 
 104 
 
 I. 
 
 3 
 
 13 
 
 177 
 
 I. 
 
 5 
 
 6 
 
 320 
 
 I. 
 
 3 
 
 13 
 
 179 
 
 I. 
 
 2 
 
 3 
 
 no 
 
 I. 
 
 2 
 
 3 
 
 111 
 
 I. 
 
 3 
 
 3 
 
 144 
 
 I. 
 
 3 
 
 4 
 
 147 
 
 I. 
 
 2 
 
 3 
 
 111 
 
 I. 
 
 2 
 
 3 
 
 112 
 
 I. 
 
 2 
 
 3 
 
 112 
 
 I. 
 
 7 
 
 3 
 
 477 
 
 I. 
 
 2 
 
 3 
 
 112 
 
 I. 
 
 2 
 
 3 
 
 112 
 
 L 
 
 2 
 
 3 
 
 109 
 
 II. 
 
 9 
 
 4 
 
 22 
 
 II. 
 
 15 
 
 21 
 
 725 
 
 I. 
 
 3 
 
 15 
 
 185 
 
 II. 
 
 12 
 
 12 
 
 241&244 
 
 II. 
 
 12 
 
 12 
 
 244 
 
 IL 
 
 15 
 
 14 
 
 628 
 
 I. 
 
 6 
 
 18 
 
 414 
 
 I. 
 
 8 
 
 12 
 
 556 
 
 15 
 
 18 
 
 667 
 
 I. 
 
 1 
 
 20 
 
 97 
 
 II. 
 
 11 
 
 14 
 
 192 
 
 II. 
 
 9 
 
 8 
 
 29 
 
 L 
 
 2 
 
 7 
 
 132 
 
 TI. 
 
 10 
 
 9 
 
 137 
 
 II. 
 
 9 
 
 2 
 
 10 
 
 II. 
 
 9 
 
 18 
 
 46 
 
 II. 
 
 9 
 
 35 
 
 108 
 
 I. 
 
 2 
 
 1 
 
 106 
 
 I. 
 
 1 
 
 1 
 
 6 
 
 II. 
 
 9 
 
 1 
 
 « 
 
INDEX  THE  SECOND. 
 
 Nature,  meaning  of  this  word 
 
 Natures,  the  two,  of  man  contrasted , 
 
 Nazarene,  meaning  of  this  word ,. ,  J 
 
 Nazareth,  despised  part  of  Palestine 
 
 New  articles  of  faith  not  taught  in  the  Epistles 
 
 Newcome,  Archbishop,  on  our  Lord's  more  public  teach 
 
 the  denials  of  St.  Peter. 
 
 ■^—  last  Passover 
 
 word  Remphan   . . . 
 
 Newton,  Bishop,  on  the  demoniacs  . . 
 
 • ,  Sir  Isaac,  on  the  time  of  the  Passover , 
 
 Nicodemus,  on  his  conversation  with  our  Lord , 
 
 Nicolaitans,  origin  of  the  name 
 
 Nicopolis,  when  visited  by  St.  Paul 
 
 Noah,  on  the  typical  nature  of  his  salvation 
 
 Nolan,  on  the  omission  of  John  viii.  2 — IL  in  the  Euse- 
 
 bian  editions  of  the  New  Testament 
 
 Nonnus'  paraphrase  of  John  i.  31 ,., 
 
 on  Christ  walking  on  the  sea ».«.*.- 
 
 the  fishes  which  fed  the  5000 
 
 ,  utility  of  his  paraphrase  on  St.  John 
 
 Notes  of  this  arrangement  designed  to  illustrate  the  wisdom 
 
 and  propriety  of  Christ's  conduct ^^^ 
 
 not  necessasy  to  illustrate  our  Lord's  addresses  to 
 
 the  Jews,  before  his  apprehension  .  .^ , 
 
 Nye,  Stephen,  on  the  Logos 
 
 Oak  of  Mamre  venerated  in  the  time  of  Eusebius 
 
 Obedience  to  human  and  divine  law,  &c 
 
 Offence  to  be  avoided 
 
 — * weak  brethren  to  be  avoided 
 
 Offerings,  various,  among  the  Jews,  account  of 
 
 Offices  appointed  in  the  Church 
 
 "  Offspring,  we  are  his  own,"  whence  taken 
 
 Ointment  of  spikenard,  vdpdog  7ricrrtK>},  various  meanings  of 
 
 Old  Testament,  Epistle  to  the  Hebrews  the  key  of 
 
 Onesimus,  account  of 
 
 Onias,  temple  of,  equal  in  authority  to  that  of  Samaria  . . 
 Operations  of  the  Holy  Spirit,  ordinary,  continue  for  ever 
 
 Opinions  in  the  apostolic  age 
 
 Oppian  quoted,  on  fish  considered  as  emblems 
 
 Opposition  against  the  infant  Church  ,  ^^..  ^ 
 
 to  the  early  Churches 
 
 Optatus  on  baptism 
 
 *'  Ordained  to  eternal  life,"  &c.  A cts  xiii.  48. 
 
 Order  of  the  narrative  of  the  Temptation,  why  different 
 
 in  St.  Matthew  and  St.  Luke 
 
 Ordinary  influences  of  the  Spirit  always  necessary  ...... 
 
 Original  Sin,  meaning  of ..-. .  - 
 
 Origin  of  Pagan  idolatry,  by  Mr.  Faber,  an  admirable 
 
 and  useful  work _^ , ... 
 
 ■  the  Papal  usurpations  . . ..« ^., « .^ 
 
 visible  world ..*-..•., 
 
 Vol.    Chap.   Sect 
 
 Osiander  on  the  word  Jesus, 
 
 VOL.  II. 
 
 3E 
 
 I. 
 I. 
 
 I. 
 IL 
 II. 
 IL 
 
 L 
 IL 
 IL 
 
 1. 
 II. 
 IL 
 
 1. 
 IL 
 IL 
 
 I. 
 IL 
 IL 
 
 I. 
 IL 
 
 I. 
 
 IL 
 
 1. 
 
 1. 
 IL 
 II. 
 
 I. 
 
 2 
 13 
 
 13 
 
 1 
 12 
 
 3 
 
 7 
 6 
 9 
 3 
 6 
 2 
 
 9 
 12 
 15 
 
 5 
 2 
 4 
 4 
 2 
 
 G 
 
 1 
 
 1 
 
 9 
 
 13 
 
 13 
 
 6 
 
 14 
 
 12 
 
 5 
 
 15 
 
 14 
 
 3 
 
 9 
 
 12 
 
 3 
 
 9 
 
 15 
 
 2 
 
 11 
 
 I 
 9 
 
 1 
 
 1 
 15 
 12 
 
 1 
 
 3 
 13 
 Ifi 
 31 
 IG 
 10 
 
 3 
 5 
 
 30 
 21 
 
 7 
 30 
 
 6 
 18 
 18 
 13 
 
 4 
 1 
 6 
 4 
 1 
 
 1 
 2 
 
 5 
 26 
 
 6 
 13 
 34 
 10 
 12 
 52 
 
 1 
 13 
 
 2 
 
 3 
 10 
 
 6 
 
 9 
 21 
 
 6 
 
 5 
 
 20 
 
 2G 
 
 3 
 
 2 
 21 
 12 
 
 7  i 
 
786 
 
 INDEX  THE  SECOND. 
 
 Vol.  I  Chap. 
 
 Osiander's  plan  condemned  by  Spanheim I. 
 
 Owen  on  our  Lord's  discourse  with  Nicodemus I. 
 
 Paley  on  St.  Paul's  silence  on  the  apostolic  decree 
 
 the  council  of  Jerusalem 
 
 -  Epistle  to  Titus 
 
 's  solution  of  the  difficulty,  Luke  ii.  2 
 
 Papacy,  date  of  its  supremacy , 
 
 Parable,  meaning  of  the  word 
 
 of  the  sower , 
 
 Parables,  various 
 
 • when  and  why  first  used  by  our  Lord 
 
 our  Lord  first  spoke  in. 
 
 Parallelisms  in  the  Old  and  New  Testaments  , 
 
 Paranymph,  John   the  Baptist  the,  of  Christ  and 
 
 Church , .  - 
 
 — ,  one  only,  at  the  Galilean  marriages 
 
 the 
 
 Paraphrases,  Chaldee,  Bishop  Pearson  on  the 
 
 on  the  Logos _^. ,—, .... 
 
 origin  and  corruptions  of .. . 
 
 Passover  compared  with  the  Eucharist 
 
 ,  manner  of  its  celebration 
 
 ,  whether  Christ  ate  of  the  last...^ .— »  «... 
 
 Passovers,  number  of,  in  our  Lord's  ministry 
 
 ,  passed  by  our  Lord  when  on  eartl 
 
 Patriarchs,  why  they  desired  to  be  buried  in  Canaan  .... 
 Pauline  persecution,  St.  Matthew's  Gospel  probably  writ- 
 ten at  that  time 
 
 Paul,  St.,  accusation  and  defence  at  Jerusalem 
 
 ,  accused  before  Felix .^-. . . . . . 
 
 Festus 
 
 -,  addressed  his  Epistles  to  all  the  people  
 
 ■  and  St.  Luke  present  themselves  to  the  Church 
 
 -,  and  the  young  lion  of  Samson,  compared 
 
 anticipations  of  death 
 
 — ,  appeals  to  Caesar 
 
 ,  as  a  Jewish  doctor  was  privileged  to  preach  in 
 
 the  Synagogues 
 
 ,  causes  of  his  second  apostolical  journey 
 
 ,  conduct  at  Athens  the  model  to  all  missionaries 
 
 ,  conversion,  a  type  of  the  future  conversion  of 
 
 the  Jews. 
 
 ,  date  of  his  conversion 
 
 ,  defends  his  apostleship,  and  its  proofs 
 
 cause  before  Agrippa  .... 
 
 ,  dispute  concerning  Mark 
 -,  eloquence ►. 
 
 -,  explains  the  cause  of  his  imprisonment 
 
 -,  his  age  at  the  death  of  Stei)hen 
 
 probable  design  in  being  set  apart  by  the 
 
 Church  at  Antioch. 
 
 removal  to  Cesarea 
 
 self-defence  to  the  Corinthians 
 
 illustrations,  traceable  to  his  private  life  .. . 
 is  imprisoned  the  second  time  under  Nero 
 wrecked  at  Mclita 
 
 IL 
 IL 
 IL 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 I. 
 I. 
 I. 
 I. 
 I. 
 I. 
 I. 
 L 
 I. 
 I. 
 
 IL 
 IL 
 IL 
 IL 
 IL 
 IL 
 IL 
 II. 
 IL 
 
 IL 
 I[. 
 IL 
 
 IL 
 IL 
 IL 
 IL 
 II. 
 IL 
 IL 
 IL 
 
 IL 
 II. 
 IL 
 IT. 
 IL 
 IL 
 
 6 
 6 
 
 10 
 13 
 
 18 
 
 8 
 
 1 
 
 30 
 
 32 
 
 34 
 
 12 
 
 30 
 
 6 
 
 2 
 
 7 
 
 2 
 
 7 
 
 2 
 
 1 
 
 2 
 
 1 
 
 2 
 
 6 
 
 34 
 
 6 
 
 30 
 
 6 
 
 30 
 
 3 
 
 13 
 
 3 
 
 13 
 
 8 
 
 9 
 
 9 
 
 30 
 
 13 
 
 24 
 
 13 
 
 31 
 
 13 
 
 33 
 
 12 
 
 14 
 
 13 
 
 23 
 
 9 
 
 24 
 
 15 
 
 12 
 
 13 
 
 33 
 
 11 
 
 5 
 
 12 
 
 1 
 
 12 
 
 12 
 
 9 
 
 31 
 
 9 
 
 31 
 
 13 
 
 11 
 
 13 
 
 35 
 
 12 
 
 2 
 
 12 
 
 10 
 
 14 
 
 9 
 
 9 
 
 23 
 
 11 
 
 I 
 
 13 
 
 30 
 
 13 
 
 11 
 
 12 
 
 10 
 
 15 
 
 11 
 
 14 
 
 5 
 
 Page 
 
 150 
 129 
 
INDEX  THE  SECOND. 
 
 Paul,  St.,  learning,  quolalioiis,  &:c 
 
 ,  martyred  at  Home 
 
 • ,  on  his  conduct  at  Jerusalem 
 
 •' ijrnoraiiee  of  Ananias 
 
 ,  plan  of  his  proacliinj?  at  Athens 
 
 ,  possessed  all  the  apostolic  (pialilications 
 
 ,  sails  1o  Rome  as  a  prisoner 
 
 ,  the  proof  of  our  Lord's  Messiahship  uftbrdcd 
 
 which  he  might  have  demanded 
 
 — ■,  trance  in  the  Temple,  dale  of , 
 
 ,  travels  after  his  first  imj)rison!nent  . . 
 
 ,  when  made  an  Apostle 
 
 ,  whether  taken  to  Arenpaj^ns  hv  forct 
 
 ,  why  this  name  was  <i;i\vu  in  Saul  .  , . 
 
 Faulus,  a  German  critic,  on  the  twofold  Loj^os, 
 on  the  2:irt  of  tonjiucs 
 
 Peacemakers,  meanini;;  of 
 
 Pearce,  Bishop,  on  the  libertines 
 
 Pearson,  IJishop,  on  the  ofiice  of  Deacons 
 
 Pedio-ree  of  Joseph  and  Mary  must  have  been  well  known 
 
 and  accurate 
 
 Pentecost,  why  the  J^oly  Ghost  was  then  given 
 
 Perfections  of  God  predicated  of  Christ 
 
 "  Permission,  this  1  speak  by,"  «m  this  phrase 
 
 Persecution,  time  of,  referred  to  by  St.  Matthew 
 
 l^eter,  St.,  whether  his  name  Cephas,  proved  his  supremacy 
 
 over  the  other  Apostles 
 
 ,    whether  the    rock  on    which  the  Church   is 
 
 founded  . . .., 
 
 ,  denials  of,  predicted  by  our  Lord 
 
 ,  on  the  time  when  he  saw  Christ  after  the  re-  ^ 
 
 surrection ►*-.^ S 
 
 deliverance  from  i)rison,  how  explained  by  Ihc 
 
 liberal  German  commentators 
 ,  where 
 
 lis  miraculous  re- 
 lease from  prison 
 
 ,  did  not  remain  long  at  Home,  on  his  first  journey 
 
 to  that  city , 
 
 ,  martyred  at  Rome 
 
 ,  Ej)istles  of,  their  date,  origin,  design,  kc. 
 
 Petronius  Arbiter,  on  fish,  as  an  emblem 
 
 Pfeifler,  on  the  word  Jesus , 
 
 dialect  of  Galilee  
 
 word  Remphan 
 
 Pharisees  charged  with  hypocrisy  . . . , 
 
 ,  Christ  replies  to 
 
 ^  on  the  leaven  of , 
 
 Philemon,  Epistle  to,  date,  cause,  ibcc 
 
 Philip  assumed  the  name  of  Herod 
 
 the  Deacon    must  not   be    confounded    with   the 
 
 Apostle 
 
 Pliilippians,  Kpistle  to,  its  date,  origin,  &c 
 
 Philosophers   who   fashion  Christianity    to    preconceived 
 
 idea.<,  generally  wrong 
 
 3  L  2 
 
 hap. 
 
 Sect. 
 10 
 
 Pago 
 
 12 
 
 220 
 
 15 
 
 16 
 
 644 
 
 13 
 
 23 
 
 420 
 
 13 
 
 28 
 
 425 
 
 12 
 
 12 
 
 243 
 
 11 
 
 14 
 
 188 
 
 14 
 
 1 
 
 438 
 
 <) 
 
 31 
 
 89' 
 
 i) 
 
 3;J 
 
 100 
 
 16 
 
 2 
 
 586 
 
 10 
 
 13 
 
 155 
 
 12 
 
 12 
 
 242 
 
 II 
 
 3 
 
 KJl 
 
 1 
 
 2 
 
 13 
 
 9 
 
 3 
 
 18 
 
 3 
 
 19 
 
 195 
 
 D 
 
 19 
 
 52 
 
 V 
 
 18 
 
 46 
 
 1 
 
 8 
 
 51 
 
 '.) 
 
 3 
 
 19 
 
 i) 
 
 2 
 
 13 
 
 13 
 
 G 
 
 297 
 
 i) 
 
 30 
 
 81 
 
 2 
 
 2 
 
 108 
 
 4 
 
 15 
 
 281 
 
 6 
 
 41 
 
 4G7 
 
 8 
 
 14 
 
 557 
 
 8 
 
 25 
 
 568 
 
 10 
 
 9 
 
 140 
 
 10 
 
 9 
 
 142 
 
 10 
 
 9 
 
 146 
 
 10 
 
 9 
 
 146 
 
 15 
 
 16 
 
 (541 
 
 15 
 
 13 
 
 60(J 
 
 3 
 
 6 
 
 154 
 
 1 
 
 7 
 
 48  - 
 
 7 
 
 7 
 
 483 
 
 i) 
 
 21 
 
 59 
 
 4 
 
 13 
 
 277 
 
 (i 
 
 16 
 
 408 
 
 6 
 
 18 
 
 412 
 
 14 
 
 13 
 
 505 
 
 2 
 
 8 
 
 135 
 
 9 
 
 24 
 
 71 
 
 14 
 
 11 
 
 475 
 
 3 
 
 7 
 
 162 
 
/S8 
 
 INDEX  THE  SECOND. 
 
 lM)ilo,  some  accouut  of 
 
 ,  interview  of,  with  Caligula  ...^-..•. 
 
 ,  j;assa^es  from,  on  the  Logos 
 
 ,  coiif(jiinds  the  personal  with  a  conceptual  Logos 
 
 and  is  thus  equally  depended  upon  by  the  Unitarian 
 
 and  Trinitarian  writers 
 
 ,  former  popularity  of  his  works 
 
 on  prophetic  and  monitory  dreams 
 
 •'  Physician  heal  thyself,"  a  Jewish  Proverb 
 
 Pilate  and  Herod,  cause  of  their  difference 
 
 Pilkington,  on  the  miracnlons  draught  of  fishes , , . . 
 
 Firke,  Eliezer,  illustration  of  Matt.  xv.  26.  from 
 
 "  Place,  go  to  his  own,"  meaning  of   
 
 Places  of  worship  among  the  early  Christians 
 
 Plato,  source  whence  he  derived  his  idea  of  a  Logos  . . . . 
 
 thought  all  things  full  of  Daemons 
 
 Pleroma  of  Cerinthus 
 
 Plucking  the  ears  of  corn,  place  of  this  event 
 
 corn  considered  as  reaping 
 
 Plutarch  quoted,  on  fish  as  an  emblem 
 
 Political  contest,  last,  hetween  good  and  evil  predicted. . 
 
 Poly  carp  on  the  office  of  Deacons 
 
 Pool  of  Bethesda,  miracle  at,  authenticity  of  the  passage 
 
 in  which  it  is  related 
 
 Popery,  its  revival  will  compel  attention  to  the  ancient 
 
 controversies ,......- ^-.-.-... 
 
 has  increased  within  the  last  few  years 
 
 ,  its  principles  censured  in  Scripture 
 
 the  enslaver  and  curse  of  mankind 
 
 Popular  election  of  the  Clergy  not  proved  from  the  election 
 
 of  Matthias .^ 
 
 Porteus,  Bishop,  on  Mark  ix.  I 
 
 Practice   of   the  Apostles  the  best  guide   to  Christian 
 
 Churches ^ 
 
 Practice  of  the  Church  at  Jerusalem 
 
 Prayer,  Bishop  Taylor  on. 
 
 ,  the  best  preparation  for  duty ,.,..., 
 
 to  be  oftered  in  faith , 
 
 Preachers  of  the  Gospel  to  endure  hardness 
 
 be  examples  to  others , 
 
 Preaching  of  Christ  began  at  the  imprisonment  of  John 
 
 reasons  for  this 
 
 St.  Paul  no  proof  of  his  Apostleship 
 
 the  means  of  conversion » » .  . 
 
 Pre-existcnce,  Christ  in  his,  known  by  evil  spirits. 
 
 Preface  to  the  Gospels , 
 
 of  St.  Luke  variously  interpreted , 
 
 John,  its  precise  ohject , 
 
 "  Prepared  before  the  foundation  of  the  world" 
 
 l^resb}  terianism,  date  and  causes  of  its  origin 
 
 ,  its  progress ... 
 
 l*resbytery,  meaning  of  this  word 
 
 "  Pressed  in  the  Spirit,"  (.\cts  xviii.  5.)  meaning  of 
 
 J*rideaux,  Dean,  on  the  seventy  weeks,  remarks  on  hi; 
 
 interpretation 
 
 ,  account  of  the  proselytes 
 
 VoL  iChai. 
 
 Sect. 
 
 . 
 
 , 
 
 2 
 
 L 
 
 1 
 
 2 
 
 I. 
 
 1 
 
 2 
 
 L 
 
 1 
 
 2 
 
 L 
 
 1 
 
 2 
 
 L 
 
 1 
 
 7 
 
 I. 
 
 3 
 
 4 
 
 I. 
 
 7 
 
 11 
 
 L 
 
 a 
 
 6 
 
 I. 
 
 4 
 
 10 
 
 11. 
 
 9 
 
 2 
 
 IL 
 
 11 
 
 5 
 
 I. 
 
 I 
 
 2 
 
 I. 
 
 3 
 
 7 
 
 I. 
 
 1 
 
 2 
 
 I. 
 
 3 
 
 15 
 
 I. 
 
 3 
 
 15 
 
 I 
 
 3 
 
 a 
 
 IL 
 
 15 
 
 18 
 
 11. 
 
 9 
 
 lb 
 
 1. 
 
 3 
 
 13 
 
 I. 
 
 4 
 
 15 
 
 H. 
 
 12 
 
 IG 
 
 li. 
 
 12 
 
 W 
 
 11. 
 
 15 
 
 21 
 
 II. 
 
 9 
 
 2 
 
 I. 
 
 4 
 
 16 
 
 II. 
 
 9 
 
 26 
 
 11. 
 
 9 
 
 35 
 
 I. 
 
 2 
 
 5 
 
 II. 
 
 14 
 
 12 
 
 11. 
 
 14 
 
 14 
 
 11. 
 
 15 
 
 12 
 
 11. 
 
 15 
 
 12 
 
 1. 
 
 3 
 
 1 
 
 11. 
 
 10 
 
 13 
 
 IL 
 
 13 
 
 13 
 
 1. 
 
 3 
 
 17 
 
 L 
 
 1 
 
 1 
 
 I. 
 
 1 
 
 1 
 
 I. 
 
 1 
 
 2 
 
 I. 
 
 6 
 
 24 
 
 I. 
 
 4 
 
 1 
 
 I. 
 
 4 
 
 1 
 
 IL 
 
 10 
 
 10 
 
 11. 
 
 12 
 
 13 
 
 IL 
 
 a 
 
 19 
 
 11. 
 
 10 
 
 ^ 
 
 Page 
 
INDEX  THE  SECOND. 
 
 Priestliood,  Jewish,  publicly  instituted  .. 
 
 ,  its  succession  sacied 
 
 ,  Christian,  its  origin,  descent, 
 
 and  succession, 
 
 as  clear  as  that  of  the  Jevvs < 
 
 ,  Patriarchal,  Levitical,  Christian 
 
 ,  Christian,  its  present  degradation 
 
 of  Christ,  of  Levi,  and  Melchisedek .,.., 
 
 Prisoner  released  at  the  Fassover,  origin  of 
 
 Prisoners,  mode  of  securing  them.' 
 
 Progress  of  the  Papal  corrnptions 
 
 Prophecies    accomplished    by    events    apparently 
 
 dental ^-. . .- 
 
 Prophecy,  the  spirit  of,  when  descended  upon  John 
 
 •' unto  us  of  Christ,"  meaning  of  this  insult. 
 
 better  evidence  than  miracles 
 
 Prophetical  books,  how  divided  by  the  Jews, 
 
 Propriety,  peculiar,  of  Christ's  actions  pointed  out  in  the 
 notes ».. 
 
 Proselytes  of  Shechem,  the  first  persons  baptized 
 
 .  controversy  concerning,   between  Lord  Bar- 
 
 Chap.  Sect. 
 
 nngton  and  Dr.  Larciner. 
 
 —  of  the  gate,  apostolic  decree  addressed  to. 
 
 Providence,  doctrines  of,  maintained  by  the  Jews 
 
 of  God,  hov-'  shewn  in  the  protection  of  the 
 
 first  teaching  of  Christianity ^ 
 
 Prudence  required  in  Missionaries 
 
 Publicans  considered  by  the  Jews  as  profane  persons  ., 
 
 Publicity  of  the  Apostles  preaching 
 
 Punishment,  capital,  whether  permitted  to  the  Jews   . . 
 
 *•  Put  on  Christ,"  this  phrase  illustrated 
 
 Pythagoras  thought  all  things  full  of  Daemons 
 
 conversed  with  the  Jews  in  the  captivity .. . 
 
 Pythoness  really  possessed • . . , . 
 
 Quotations  in  the  New  Testament  sometimes  on  the  rab 
 binical  plan 
 
 Quotation  (Acts  viii.  32.)  the  same  in  the  Septuagint  and 
 Hebrew 
 
 Rabbi,  how  rendered  in  Greek _ 
 
 Rabbis,  celebrated,  who  possibly  (juestioned  Christ  when 
 
 twelve  yea  r.s  of  age 
 
 Rabbinical  mode  ofcjuoting  Scripture 
 
 Rayer  on  the  title  on  the  cross 
 
 Reading,  no  new,  of  the  New  Testament  to  be  received, 
 
 unless  on  the  authority  of  MSS 
 
 Reason  alone  never  discovered  a  true  religion 
 
 Reasons  of  the  Jews  for  believing  the  ancient  miracles, 
 
 of  the  same  nature  as  those  on  which  the  miracles  of 
 
 Christ  are  oreilible 
 
 "  Receiveth  you,  receiveth  me,"  an  assertion  of  our  Lord's 
 
 divinity 
 
 Reformation  of  the  Church  service,  plan  of ^ 
 
 from  Popery,  not  the  man  of  sin 
 
 ,  its  good  and  bad  eftects 
 
 Reformers  identified  regeneration  with  baptism 
 
 I. 
 I. 
 
 I. 
 
 1. 
 
 I. 
 IL 
 
 I. 
 IL 
 11. 
 
 I. 
 I. 
 I. 
 IL 
 I. 
 
 I. 
 I. 
 
 IL 
 IL 
 I. 
 
 IL 
 11. 
 
 I. 
 IL 
 
 I. 
 IL 
 
 I. 
 IL 
 II. 
 
 I. 
 I. 
 I. 
 
 I. 
 II. 
 
 4 
 
 4 
 
 4 
 
 4 
 
 4 
 
 15 
 
 7 
 
 14 
 
 15 
 
 I 
 1 
 7 
 15 
 3 
 
 1 
 1 
 
 10 
 
 11 
 
 4 
 
 11 
 12 
 
 3 
 13 
 
 7 
 12 
 
 3 
 
 9 
 12 
 
 4 
 12 
 12 
 
 15 
 
 12 
 
 8 
 
 21 
 
 8 
 18 
 
 4 
 18 
 
 6 
 
 2 
 
 18 
 
 1 
 
 13 
 
 I 
 
 5 
 
 12 
 
 12 
 
 2 
 
 10 
 
 10 
 
 7 
 
 1 
 
 8 
 
 15 
 
 29 
 
 17 
 15 
 17 
 
 1 
 
 9 
 16 
 
 •2! 
 
790 
 
 INDEX  THE  SECOND. 
 
 Chap. 
 
 Regeneration,  discussion  of  the  opposite  opinions  con- 
 cerning  
 
 difterent  from  renovation ' 
 
 ,    opinion   of  the   Jews,   Fathers,   and  the 
 
 Church  of  England  concerning ^ 
 
 in  baptism  a  mystery  of  the  same  nature  as 
 
 other  difliculties  of  Scripture, 
 
 ,  baptismal,  what  is  meant  by 
 
 (Matt.  xix.  28.) 
 
 Rojectcrs  of  Christianity  have  no  foundation  of  hope  . . . . 
 
 Religion,  object  of,  under  its  three  forms 
 
 Remphan,  meaning  of  this  word 
 
 Renovation,  in  what  respects  different  from  regeneration 
 
 Rcnnell,  Mr.  admirable  observations  on  inspiration 
 
 • on  tlie  Canon ^ , 
 
 Repentance,  meaning  of  John's  preaching, 
 
 tiie  foundation  of  true  faith  . . 
 
 Restoration  of  the  Jews  possibly  very  near 
 
 predicted 
 
 Resurrection  gradually  taught  ^ 
 
 Jews 
 
 expected  in  the  time  of  Christ 
 
 -  of  the  body  taught  in  Scripture  by  facts 
 
 -,  importance  of  the  doctrine 
 
 -,  difficulties  in  the  accounts  of 
 
 -,  evidence  in  its  favour  complete. 
 
 •,  West,  Towjison,  and  Cranfield,  on , 
 
 ,  scene  among  the  tombs  of  Judea,  at  the 
 
 -  in  the  time  of  the  Messiah  expected  by  the 
 
 manner  of  our,  &c.  &c. 
 
 Revelation,  design  of 
 
 ' the  only  means  of  discovering  the  will  of  God 
 
 defined 
 
 the  only  guide  to  man 
 
 Revival  of  miracle  and  prophecy  at  the  coming  of  Christ 
 
 Revolution  of  souls  a  Jewish  opinion ,.,^ , , 
 
 Rivers,  progress  of,  Gospel  compared  to  .... , 
 
 Robe  of  Christ,  how  called  purple  and  scarlet ...,, 
 
 Rolling  away  the  stone  before  the  rising  of  the  sun,,,., 
 Roman  Emperors  prevented  the  early  power  of  the  man 
 
 of  sin 
 
 Romans,  Epistle  1o,  its  date,  place,  object,  &e 
 
 Romanists  keep  the  Scriptures  from  the  people 
 
 Rome,  vide  Church 
 
 Rosenmiiller  on  the  Apocalypse 
 
 demoniacs 
 
 name  of  Matthew 
 
 Mark  ii.  26 .,.. 
 
 Rudiments  of  the  world, 
 
 Sabbath,  Jewish  traditionary  laws  respcetinj 
 
 thensome  and  superstitious 
 
 Sabbatical  years  referred  to , 
 
 Sacrifices,  account  of  the  Jewish   , 
 
 ,  federal  rites  between  God  and  man 
 
 very  bur- 
 
 I. 
 II. 
 
 I. 
 II. 
 II. 
 II. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 
 II. 
 II. 
 II. 
 
 II. 
 I. 
 
 I. 
 II. 
 
 I. 
 
 2 
 
 I. 
 
 2 
 
 I. 
 
 5 
 
 II. 
 
 15 
 
 1. 
 
 1 
 
 II. 
 
 9 
 
 I. 
 
 2 
 
 I. 
 
 1 
 
 II. 
 
 15 
 
 I. 
 
 1 
 
 I. 
 
 2 
 
 I. 
 
 1 
 
 II. 
 
 13 
 
 I. 
 
 3 
 
 I. 
 
 3 
 
 I. 
 
 6 
 
 I. 
 
 8 
 
 I. 
 
 8 
 
 I. 
 
 8 
 
 I. 
 
 8 
 
 I. 
 
 8 
 
 13 
 3 
 9 
 12 
 12 
 1 
 6 
 3 
 7 
 8 
 
 12 
 13 
 12 
 
 15 
 3 
 3 
 3 
 
 14 
 
 3 
 
 12 
 
 6 
 
 0 
 
 6 
 
 39 
 
 1 
 
 4 
 
 21 
 
 6 
 
 I 
 
 20 
 
 18 
 
 2 
 
 12 
 
 13 
 
 21 
 
 21 
 
 46 
 
 1 
 
 1 
 1 
 9 
 
 9 
 
 6 
 
 6 
 
 1 
 
 10 
 
 10 
 
 2 
 
 19 
 
 6 
 
 15 
 
 10 
 
 16 
 13 
 14 
 
 18 
 
 7 
 
 12 
 
 15 
 
 15 
 10 
 34 
 34 
 
INDEX  THE  SECOND. 
 
 Sacrifices,  Icojal  types  of  the  saciifice  of  Christ .... 
 
 Sadducees,  Christ  replies  to 
 
 Salt  losing  its  savor,  meaning  of 
 
 Salted  with  fire,  nicanirioj  of  . . , 
 
 Sanitation,  meaning  of  the 
 
 Salvation  of  man  never  certain  till  death  . .  . . 
 
 by  faith  alone  the  doctrine  of  Scripture 
 
 Samaria,  proselytes  to  the  Jewish  Church  first  admitted 
 
 Vol.    Chap.    Sect 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 11. 
 II. 
 
 there I- 
 
 -,  Christ  first  announced  his  Messiahship  there  , . . . 
 -  first  addressed  after  the  Jews 
 
 Samaritans  highly  esteemed  the  prophetic  writings 
 
 Samaritan,  on  the  good 
 
 Samothrace,  history  of,  much  wanted 
 
 Sanhedrim,  account  of 
 
 ,  Christ  admitted  into,  when  twelve  years  old 
 
 ,  why  they  apprehended  ilie  Romans  if  they 
 
 acknowledged  our  Lord 
 
 of  Jerusalem,  authority  of,  very  great  over  the 
 
 distant  Jews 
 
 permitted  by  the  Romans  to  govern  the  distant 
 
 Synagogues , 
 in  the 
 
 wilderness,  endued  with   miraculous 
 
 gifts 
 
 its  places  of  meeting  after  the  fall  of  Jerusalem 
 
 Sanpreons,^  a  sect  of  Esseans 
 
 Saturninus,  origin  and  nature  of  his  opinions  ....... 
 
 Saul,  why  called  Paul 
 
 Schoetgen  on  the  study  of  the  Jewish  writers 
 
 glory  at  the  transfiguration  . . ,  r . ,  . 
 
 barren  fig-tree 
 
 leaven  of  the  Pharisees  .......... 
 
 — expression  "  it  is  enough'' 
 
 draught  offered  on  the  cross  , .  .^. . . 
 
 expectation  of  the  miraculous  gifts 
 
 office  of  Deacon 
 
 "  Gaza,  which  is  desert' 
 
 Scott,  Dr.  on  the  Episcopate  of  James 
 
 Schools  of  Hillel  and  Schammai,  on  the  Sabbath 
 
 Scripture  read  by  Christ  at  Nazareth 
 
 ' ,  fanciful  interpretations  of,  inconsistent  with  so- 
 
 briety of  judgment 
 
 to  be  read  by  all  . . 
 
 the  test  of  truth  . . . 
 
 ,  uses  of  the  Jewish , 
 
 warning  to  those  who  study 
 
 Scaling  of  the  tomb  assisted  to  prove  the  resurrection 
 
 Searcher  of  hearts,  an  epithet  applied  to  Christ,  proving 
 
 his  divinity 
 
 Second  Sabbath  after  the  first -. . . . . . 
 
 Seed  of  the  woman 
 
 Seeds  as  of  many,  Gal.  iii.  16 
 
 Seldcn  on  the  power  of  life  and  death  among  the  Jcavs  . , . 
 word  Remphan 
 
 --  distributing  Scripture 
 
 Sepulchre,  4orm  of,  among  the  Jews 
 
 I. 
 I. 
 I. 
 II. 
 1. 
 1, 
 
 I. 
 
 11. 
 
 II. 
 
 II. 
 11. 
 11. 
 
 1. 
 11. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 
 I. 
 
 1. 
 11. 
 II. 
 II. 
 II. 
 
 1. 
 
 1. 
 
 1. 
 II. 
 
 1. 
 11. 
 
 1. 
 
 I. 
 
 11. 
 
 1. 
 
 1. 
 II. 
 
 I. 
 11. 
 11. 
 
 1. 
 
 34 
 15 
 19 
 21 
 4 
 31 
 10 
 
 2 
 2 
 2 
 2 
 9 
 6 
 
 1 
 1 
 
 Hi 
 17 
 
 5 
 
 47 
 
 9 
 
 31 
 
 9 
 
 31 
 
 11 
 
 14 
 
 15 
 
 21 
 
 9 
 
 33 
 
 1 
 
 2 
 
 11 
 
 3 
 
 1 
 
 2 
 
 4 
 
 16 
 
 6 
 
 8 
 
 6 
 
 J8 
 
 6 
 
 33 
 
 ■  7 
 
 17 
 
 9 
 
 4 
 
 9 
 
 18 
 
 9 
 
 29 
 
 10 
 
 9 
 
 3 
 
 15 
 
 3 
 
 4 
 
 3 
 
 6 
 
 12 
 
 14 
 
 4 
 
 9 
 
 15 
 
 12 
 
 6 
 
 32 
 
 8 
 
 5 
 
 9 
 
 2 
 
 3 
 
 15 
 
 1 
 
 4 
 
 12 
 
 10 
 
 7 
 
 10 
 
 9 
 
 21 
 
 12 
 
 14 
 
 8 
 
 12 
 
 12 
 
 186 
 35 
 233 
 491 
 60 
 259 
 555 
 
792 
 
 INDEX  THE  SECOND. 
 
 Sepulchre  of  Josepli,  a  prophecy  fulfilled  by  its  nearness 
 to  the  city 
 
 Sergins  Panlus  the  first  idolatrous  Gentile  convert , 
 
 Sermon  on  the  Mount,  and  on  the  plain 
 
 Service  of  God  the  highest  honor 
 
 Seventy,  tlieir  mission,  names,  time 
 
 Sharp,  Granville,  on  the  supremacy  of  the  Church  of 
 Rome 
 
 Shechinah  appeared  to  the  shepherds 
 
 ,  Bishop  Horsley's  description  of 
 
 appeared  to  St.  Stephen 
 
 -"St.  Paul . . . .  ♦ 
 
 Sheet  in  St.  Peter's  vision,  a  type  of  the  Church 
 
 Shiloh,  meaning  of ^ 
 
 Ships  aderned  with  images  . . . i. , 
 
 Shipwreck,  on  St.  Paul's ^^^ 
 
 Silence  of  Matthew,  Mark,  and  Luke,  on  the  homage  of 
 Samaria 
 
 Simeon,  prophecy  of o . .  ►•-♦^v^ 
 
 Simon,  father  of  Alexander  and  Rufus 
 
 Sirius,  a  star  of  bad  omen 
 
 Simon  Magus,  on 
 
 Six  Seals  are  opened , 
 
 Sleep  of  the  soul,  not  proved  by  the  restoration  of  the 
 widow's  son. . . .  ^,^^  .^  ►,- 
 
 Smith,  Dr.  P.,  on  the  Angel  Jehovah . ,-. ....... 
 
 ■■ miraculous  conception  »*-.^  ►- 
 
 Jewish  expectation  of  a  Messiah . . . 
 
 Socinians  reject  the  two  first  chapters  of  St.  Luke 
 
 Sojourning  of  Israel  400  years „ 
 
 Soldiers  to  whom  John  preached  . , .-. 
 
 "  Some  doubted,"  on  this  expression 
 
 Son  of  God,  in  w  hat  sense  applied  to  Christ,  and  to  men  in 
 general 
 
 Son  not  knowing  the  day  of  Judgment 
 
 Sota,  fishes  considered  an  emblem  in  . 
 
 Soul,  revolution  of ^,^ 
 
 Spencer  on  the  Bath  Col 
 
 Spices,  when  brought  by  the  women  . 
 
 Spirit  of  God,  anidogy  between  the  action  of,  at  the  crea- 
 tion and  at  the  baptism  of  Christ 
 
 *'  —  given  by  measure,"  meaning  of 
 
 s  evil,  knew  Christ  in  his  pre-existent  state  . . . 
 
 of  prophecy,  last  sigh  of,  in  the  Jewish  Church 
 
 Christ  resigned,  not  taken  from  him 
 
 -  God  ever  present  with  Christians 
 
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 -  bodies  to  be  given  at  the  resurrection  ..^ . . ... . .   H- 
 
 "       "  II. 
 
 I. 
 
 I. 
 
 ■ imparted  to  the  Samaritans  by  the  Apostles  only  . 
 
 of  God.    its  influences  principally  attend    the 
 
 means  of  grace 
 
 -,  on  its  sole  existence 
 
 " giveth  life,"  meaning  of 
 
 Spiritual  gifts,  various 
 
 Spirituality  of  heart  required  from  Christians 
 
 Star  expected  to  appear  at  the  birth  of  the  Messiah 
 
 Students,  to  study  the  evidences  for  the  divinity  of  Christ 
 
 Chap. 
 
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 11 
 
 3 
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 9 
 
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 Sect, 
 
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 18 
 
 15 
 
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 31 
 
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INDEX  THE  SECOND. 
 
 Stoics  thoujifht  the  world  [nil  of  Dtemons 
 
 of  Atlietis,  acoosint  of 
 
 Stealing  the  body  of  Christ,  on  this  sloiy 
 
 Slate  of  the  world  at  the  coiuinj;  of  Christ 
 
 close  of  the  Apostolic  age 
 
 Stephen,  time  of  his  martyrdom 
 
 ,  design  of  iiis  address  to  the  Jews 
 
 ,  how  he  saw  ihe  heavens  opened , 
 
 ,  on  his  dying  exclamation 
 
 Vol. 
 
 Strait^htway,  he  preached  Christ,  &c 
 
 Study  and  education  essential  to  Christian  teachers   *. 
 
 Sultanies,  on  the  four  great , . . . 
 
 "  Suffered  he  their  manners"  . .  .«... 
 
 Sulierings  of  Christ,  where  jtn-dicted  in  the  O.  T 
 
 ,  under  what  circumstances  they  were 
 
 first  preached  to  the  A postles 
 
 *'  Sure  mercies  of  David'' 
 
 Sykes  on  the  Demoniacs ^ 
 
 Syrophenician  woman 
 
 Synagogues,  account  of,  where  to  be  built,  &c 
 
 service,  some  customs  adopted  from 
 
 Syracuse,  on  St.  Paul's  landing  there 
 
 Table  of  evidence  for  the  divinity  of  Christ 
 
 Tacitus  confirms  the  opinion  that  the  Church  was  gradu 
 
 ally  established ,. 
 
 Talmudists  on  the  power  of  life  and  death ....... 
 
 Tanner,  how  esteemed  among  the  Jews 
 
 Taphos  different  from  the  JMnemeion 
 
 Targums  of  (3nkeIos,  and  Jonathan  ben  Uzziel,  when  and 
 
 where  written 
 
 Targums,  their  authorily 
 
 Taylor  on  the  Epistle  to  the  Uomans 
 -,  Bishop,  on  the  word  Apostle 
 
 Taxation  commanded  by  Augustus,  &c 
 
 Teaching  of  our  Lord 
 
 Teachers,  qualification  of  Christian 
 
 Temple,  courts  of,  how  divided 
 
 of  God,  meanest  office  in,  honourable 
 
 Teujptation  of  Adam  and  Christ  compared 
 
 Christ,  as  the  second  Adam 
 
 ■-,  a  real  event 
 
 ■ ,  why  related  differently  by  the  Evan 
 
 gelists, 
 
 at  Gethsemane,  meaning  of. 
 
 Tertullian  on  St.  Mark's  Gospel -, . 
 
 'J'estamcnt,  New,  written  on  the  same  plan  as  the  Old  .. . 
 
 Theophilus  of  Antioch,  on  th.e  divinity  of  Christ 
 
 ,  Luke  i.  3.  whether  a  real  character 
 
 Theory  of  Lord  Jiarrington  on  the  proselytes 
 
 Thief,  on  Christ's  answer  to  the  penitent 
 
 Third  day,  (John  ii.  I.)  on  the 
 
 "  rhird  time  I  am  come  to  you" 
 
 Thorns,  on  the  crown  of 
 
 Thessalonians,  First  Epistle  to,  its  date,  ike ...... 
 
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 ^8 
 
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 2 
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 13 
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 12 
 
 Sect. 
 
 7 
 
 Page 
 
 158 
 
 12 
 
 242 
 
 19 
 
 564 
 
 21 
 
 722 
 
 21 
 
 723 
 
 19 
 
 49 
 
 21 
 
 53 
 
 23 
 
 65 
 
 23 
 
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 32 
 
 98 
 
 14 
 
 187 
 
 18 
 
 668 
 
 5 
 
 169 
 
 26 
 
 5(J9 
 
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 288 
 
 6 
 
 171 
 
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 10 
 
 273 
 
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794 
 
 INDEX  THE  SECOND. 
 
 Thcssalonians,  Second  Epistle  lo  its  date,  &c 
 
 *'  Through  ij^iiorance  they  did  it" 
 
 Thomas  the  Apostle,  on  his  exclamation 
 
 Tillbtson,  Archbishop,  entrusted  with   the   posthumous 
 
 works  of  Barrow , 
 
 Time  of  events,  in  the  New  Testament,  fixed  by  very  ge 
 
 neral  expressions ...  ,..^ , 
 
 *'  Times  of  refreshing,"  on  the 
 
 Timothy,  why  circumcised  by  St.  Paul 
 
 ,  his  life  and  character  . . .,_ , 
 
 ,  first  Epistle  lo  its  date,  &c ^ 
 
 — ,  Second. . .  .ditto... , 
 
 Title  on  the  Cross 
 
 Titus,  Epistle  to,  its  early  date,  &e 
 
 ,  St.  Paul's  exhortation  to 
 
 Toinard  on  the  last  Passover 
 
 *'  To  us  there  is  one  God'^  explained 
 
 *'  Touch  me  not,"  on  this  expression ,, 
 
 Tovvnson,  Dr.,  reconciles  the  accounts  of  the  miraculou 
 
 draught  of  fishes 
 
 •  on  the  originality  of  the  Evangelists 
 
 hour  of  the  crucifixion  . . .— 
 
 title  on  the  cross 
 
 harmony  of  the  resurrection 
 
 date  of  St.  Matthew's  Gospel 
 
 Traditions  of  the  Romanists  and  Jews  compared , 
 
 ,  Jewish,  on  the  second  Adam , 
 
 Sabbath 
 
 . ^  in  what  manner  censured  by  Christ 
 
 Transfiguration,  on  tlie 
 
 represents  the  manner  in  which  Christ 
 
 shall  judge  the  world. 
 
 Transubstantiation 
 
 Translators,  our,  of  the  Bible,  learned  Hebraists 
 
 Trance,  or  extacy  of  St.  Peter  defined 
 
 Trent,  council  of,  the  perpetuation  of  the  errors  of  the 
 
 dark  ages ^  .... , 
 
 Trinitarian  writers,  on  Philo , 
 
 Truth,  more  valuable  than  toleration 
 
 Twilight,  distinctions  of,  among  the  Rabbis 
 
 Types,  whether  any  in  the  New  Testament..*...,^ 
 
 ,  meaning  of  this  word 
 
 Typical  events  not  understoood  as  such,  when  they  took 
 
 place 
 
 Tyre,  St.  Paul  and  St.  Luke  arrive  at 
 
 Valentinians,  their  opinions 
 
 Veysie  on  the  origin  of  the  three  first  Gospels 
 
 Vicar  of  Christ  upon  earth,  appointment  of,  useless,  &c,. 
 
 Villapandi's  Map  of  Jerusalem 
 
 Vineyard,  Parable  of 
 
 Vinegar  mingled  with  gall.  Matt,  xxvii.  34 
 
 Violence,  how  suffered  by  the  kingdom  of  Heaven 
 
 Vision  of  St.  I'cter,  meaning  and  nature  of , , . 
 
 Vitcllius,  general  of  Tiberius  army  against  Arctas 
 
 Vol.    Chap. 
 
 I. 
 
 n. 
 
 H. 
 
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 Sect. 
 
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INDEX  THE  SECOND. 
 
 I  Vol.  IChap. 
 
 Vitringa,  his  account  of  Basilides  and  Valentinians  . . . 
 
 ■ — 's  account  of  the  design  of  St.  John's  Gospel  . . 
 
 -  endeavours  to  prove  that  prophecy  and  miracle 
 
 did  not  entirely  cease  with  Malachi 
 
 ■ 's  dissertation  on  the  Bath  Col 
 
 — on  the  word  Remphan  ....    
 
 's  comparison  between  St.  Paul  and  the  youn{ 
 
 &C.&C.  ., 
 
 —  on  Simon  Maqrus 
 
 —  on  the  word  Apostle 
 
 —  on  the  modes  of  worship  among  the  early  Chris- 
 
 tians 
 
 on  the  similarity  between  the  Ministers  of  the 
 
 early  Church  and  the  Synagogues 
 Vorstius,  editor  of  R.  D.  Ganz,  obnoxious  to  James  I. 
 Vow  of  St.  Paul  in  Cenchrea 
 
 Unbelieving  Jews  not  the  man  of  sin 
 
 Uncertainty  of  life  . « « 
 
 Unction  at  Bethany,  time  of 
 
 Union  recommended  to  Christians 
 
 Unitarian  writers  guilty  of  wilful  misrepresentations  both 
 
 of  Scripture  and  arguments .(Notezi.). . 
 
 writers  consider  Philo  as  a  Platonist 
 
 Unitarianism  the  offspring  of  Gnosticism 
 
 Universe  agitated  at  the  birth  of  Christ  -,..^ 
 
 Uses  of  the  Jewish  Scriptures  ^-, , ,., 
 
 Wall,  Dr.,  on  the  last  Passover  ...-«,.- 
 
 Warburton,  Bp.,  on  the  Shiloh  of  Judah 
 
 ,  on  prophetic  writing 
 
 ,  omitted  to  reply  to  the  arguments  on  the 
 
 Resurrection,  from  the  Jewish  traditions 
 
 Waterland  on  Regeneration  and  Baptism 
 
 — — — — —  on  the  difference  between  Regeneration  and 
 Renovation ►^^^  .^ 
 
 Watson,  Bp.,  on  the  Atonement 
 
 "  Way,  any  of  this,"  a  common  phrase 
 
 AVeeks,  prophecy  of  the  seventy,  confirms  the  chronologi- 
 cal arrangement  of  the  present  work 
 
 Wctstein  on  the  Apocalypse 
 
 "  Where  two  seas  met"  
 
 W  liitby  on  Mark  ix.  1 .^  . . 
 
 the  man  of  sin 
 
 Widow's  son  restored  to  life  at  Nain 
 
 Widow,  on  the  liberality  of  the  poor, 
 
 Wilful  sin  has  no  communion  with  God -»...-« 
 
 Wilson  on  our  Lord's  condemnation 
 
 Wine  mingled  with  myrrh,  Mark  xv.  23.,  on  this  passage 
 Wings  oftheShechinah, proselytes  said  to  be  received  under 
 Witnesses  of  the  old  and  new  dispensations  distinguished 
 
 by  the  same  characteristics 
 
 -,  the  three,  the  passage  genuine 
 
 Witsius  on  the  Logos,  Luko  i.  2 (Note  ce.).. 
 
 condition  of  the  baptized  children  of  pious 
 
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 Sect. 
 
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 i> 
 
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7i)6 
 
 INDEX  THE  SECOND. 
 
 Wilsius  on  the  commanded  silence  of  the  leper. 
 
 . gradntion  of  Christ's  miracles.. . 
 
 TraiisDsuratioa 
 
 barren  fig-tree 
 
 on  St.  Stephen  seeing  the  heavens  opened 
 of  opinion  that  St.  Paul  saw  the  Shechinah 
 
 —  on  tiie  word  Apostle 
 
 St.  Paul's  ignorance  of  Ananias, 
 
 Woman,  used  as  a  title  of  honour 
 
 of  Samaria,  why  our  Lord  talked  with  her.^-... 
 
 taken  in  adultery,  on  the  authenticity  of  that  pas- 
 
 Women,  whether  two  parties  of,  went  to  the  Sepulchre. . 
 -,  time  when  they  set  out  to,  and  arrived  at,  the 
 
 tomb 
 
 arrived  after  the  stone  had  been  rolled  away, 
 why  the  first  witnesses  of  our  Lord's  resurrec- 
 
 tion 
 
 when  the  second  party  came  to  the  tomb ... 
 united  report  of,  to  be  taken  distributively. 
 
 ♦'  Word  ye  know,"  Acts  x.  37.  on  this  phrase 
 
 "  Work,  my  Father  worketh  hitherto,  and  1,"  explained. . 
 
 Works  relating  to  the  Sabbath,  how  divided  by  the  Jews 
 
 World,  shall  only  last  till  the  Church  is  completed 
 
 .,  why  not  created  sooner. 
 
 Worship,  how  divided  by  the  Jews 
 
 . among  the  early  Christians,  whether  derived  ^ 
 
 from  the  Synagogue S 
 
 Wotton's  Misna,  illustrates  the  Jewish  laws  on  the  ob 
 
 servance  of  the  Sabbath .' 
 
 Wyld's  Scripture  Atlas,  useful,  &c -^ 
 
 Young  on  Adam's  transgression 
 
 Zacharias,  on  the  circumstance  of  his  being  .struck  with 
 dumbness  -. . . . . . . . .  .^ • 
 
 ,  his   prophecy  the  death-song  of    the   Jewish 
 
 Church • 
 
 Zechariah's  Prophecy,  fulfilled  only  in  and  by  Jesus  ot 
 "    Nazareth,  who  is  thereby  proved  to  be  the  Messiah  . . 
 
 Vol. 
 
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 Sect. 
 
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 THE  END. 
 
 Printed  by  R.  Gilbert,  St.  John's-squarc,  London.