r' 5'^ PRINCET ON, N. J. T'ill-L of tin- J ADDISON ALKX\NI)KR UBHAirr (\\ which yrii< jut^j-f tUed b^- ;.' MeSSKP. R. L. AM> a. STfAliV. © SIteI/\ Section.-, ._/> f .Ji««/.-. No, I ie- ^52361 AN ANALYSIS NEW TESTAMENT HISTORY; EMBRACING THE CRITICISM AND INTERPRETATION OF THE ORIGINAL TEXT; THE AUTHENTICITY OF ITS SEVERAL BOOK? A HARMONY CHRONOLOGICALLY ARRANGED; AND A COPIOUS HISTORICAL INDEX; dUtiratinra far (Bxaminatinti. FOR THE USE OF DIVINITY STUDENTS. £ii^ lEtfition. .^l BY THE REV. W. H.^INNOCK, LL.D. Cantab. Author of the Analysis of ' Scripture History.' ' Ecclesiastical History.' ' History of the Reformation,' ^c. CAMBKIDGE: PRINTED BY AND FOR J. HALL AND SON: SOLD ALSO BY WHITTAKER AND CO., AVE MARIA LANE; BELL & DALDY, 186, FLEET-STREET, LONDON; AND J. H. PARKER, OXFORD. M DCCC.LVI. REVEREND JAMES AMIRAUX JEREMIE, D.D. EEGIUS PROFESSOK OF DIVINITY, AT THE ©ni&frsitp of ©amlbritfge, THESE PAGES A H E BY PERMISSION DEDICATED, BY HIS FAITHFUL FRIEND AND SERVANT, THE AUTHOE. ADVERTISEMENT TO THE FIRST EDITION. The design of these pages is to refresh the memory with regard to the critical difficulties, and the more important facts of New Testament History, in order to assist the Candidates for the Theological Examinations of the Universities, and for Ordination ; as well as Divinity Students generally : thus com- l^leting the series of ' Analyses ' for the same object, which the Author has already published. Somersham Rectori/, 1850. CONTENTS. Part I. Critical Introduction 1 Part II. Authenticity &c., of the several Books .... 65 Part III. A Harmony 164 Part IV. An Historical Index 251 AN ANALYSIS NEW TESTAMENT Part I. INTI10DUCTI0]!T. •,* The questions in Italics have been set in tlie Theological Examinations at tlie University of Cambridge. 1. The New Testament is that portion of the Holy Scriptures written after Christ's ascension by certain of his Apostles, and their immediate disciples, and contains the History of Our Lord AND Saviour Jesus Christ, and of the first propa- gation of Christianity, together with an exposition of the doctrines He taught for the salvation of mankind. 2. The word Testament is derived from the Scriptm-es (Ilatt. xxvi. 28; 3Iark xiv. 24; 2 Cor. iii. 6 ; Ifeb. ix. 15. 20.), and was applied by St Paul himself to the Books of Scripture in 2 Cor. iii. (5 — 18, when speaking of the superior excellence of the Gosj)el dispensation over the Mosaic. 3. In the original Greek, the word (SiaQ^Kri) has a two- fold signification, that of a covenant QHeb. viii. 8; ix. 1. What is the New Testament? 2. Whence is the word Testament derived.? 3. What is the import of the original Greek word 5iaGj7h."J]? which is the more correct signification ? 2 • ANALYSIS OF ILitrod. 15); and that of a testament or will {Heb. ix. 16, 17.); the former is the more correct, and the more generally acknow- ledged; according to which view, the New Testament is ' a book containing the terms of the New Covenant between God and man,' as distingiaished from the Old or Mosaic Covenant of the Law. {Gal. iv. 24.) According to the second sense, however, which was the one adopted by the primitive Chnrch, it is implied that unspeakable gifts are bequeathed to us in the Gospel, antecedent to all condi- tions required of us, so that the Christian's inheritance is sealed to him as a son and heir of God by the death of Christ as a testator. (^Eeh. ix. 16, 17.). But as regards the precise meaning of this word, there is much controversy. (See Bp. Marsh's I\Iichaelis. Bp. Percy, Rosenmzdler, Pritius, &c.) 4. The New Testament comprises tivejity-seven Books, from the pen of eight 2}ersons ; and they have been handed down to us in the Greek language. They are divided into three portions ; viz. 1. The Historical portion. 2. The Epistolary portion. 3. The Frophetical portion. 5. The eight Authors of the Books of the New Testament ai-e — St Matthew. St Paul. St Mark. St Peter. St Luke. St James. St John. St Jude. 6. The Historical portion comprises — The Gospel by St Matthew. The Gospel by St Mark. v The Gospel by St Luke. The Gospel by St John. The Acts of the Apostles by St Luke. 7. The Epistolary portion comprises the four- teen Epistles of St Paul, and the seven Catholic Epistles. 4. How many books are there in the New Testament ? In Avhat language have they been handed down to us ? Into what portions are they divided ? 5. Who were the Authors of these books.' 6. What are the Historical books? 7. What are comprised in the Epistolary portion ? Name the Books.'] THE NEW TESTAMENT. 3 The fourteen Epistles of St Paul are — Ep. to the Romans. I. Ep. to Thessalonians. I. Ep. to Corinthians. II. Ep. to Thessalonians. II. Ep. to Corinthians. I. Ep. to Timothy. Ep. to Gaktiaus. II. Ep, to Timothy. Ep. to Ephesians. Ep. to Titus. Ep. to Phih^ipians. Ep. to Philemon. Ep. to Colossians. Ep. to Hebrews. The seven Catholic Epistles are — ■ The Epistle of St James. I. Epistle of St Peter. II. Epistle of St Peter. I. Epistle of St John. II. Epistle of St John. III. Epistle of St John. The Epistle of St Jude. 8. The Prophetical portion is the Book of Revelation by St Jolui. 9. Canon. — These 27 Books of the New Testa- ment convey to us the rule or standard of a Chris- tian's faith and practice ; and ' let us walk according * to the same nrss. were either lost, or wilfully destroyed; and only those of the Psalms, and the book of Job, have descended to us. Vulgate. — St Jerom had, however, begun a new Latin translation from the HebrcAV, which he now prosecuted with much zeal, and finished it in a, d. 465. After the lapse of nearly two hundred years, it obtained at last the approba- tion of Gregory I. ; and since the 7th century, the Church of Rome have adopted no other Version than this of Jerom's. It was in consequence called ' Versio Vulgata,' the Vvlgaie or Common Version, because received into general 46. What was the Itala, or Ante-rlieronymian Version ? What was the Vulgate ? B 2 18 ANALYSTS OF [Lltrod. iise. By the Council of Trent, in the 16th century, the Vulgate alone is declai-ed to be autlientic. 47. Syriac Versions. — There aro two principal Versions in the Syriac language. {/) The most celebrated and important is the Old Syriac, or Peschito Version, a name signifying literal, from its close adherence to the Hebrew and Greek texts, rendering word for word: as to its antiquity, the balance of opinion is, that it was written as early as the close of the 1st century, or beginning of the 2nd. The New Testament portion comprises the four Gospels, the Acts of the Apostles, all St Paul's Epistles, 1st Epistle of St Jolm. 1st Epistle of St Peter, and the Epistle of St James; (but the passage of the woman taken in adultery, John viii. 2 — 11.; and that of 1 John v. 7., are wanting.) It agrees with the Recensio Byzantina, and is the established Version of the Syriac Church. This Peschito Version was introduced into JEurope in 1552. by Moses of Mardin who had been sent by Ignatius, patriarch of the ]\Iaronite Chris- tians, to pope Julius III. to acknowledge in the name of the Syrian Church the Papal Supremacy, and to have likewise the Syriac iSew Testament printed in Europe. It was exe- cuted at Vienna at the expence of the Emperor Ferdinand I., in 1555.; under the joint editorship of Albert Widmanstad, Moses, and Postell, and appeared in 4to. 48. {(/) The other Syriac Version, the Philoxenian, or Syro-Philoxtnian, was so called from Philoxeiius (or Xenyas) Bp. of Hierapolis or IMabug in Syria having employed Poly carp, his chorepiscopus or rural bishop, to make this translation from the Greek text. He finished it in A. I). 500. About a century afterwards (a. d. 616.) it was revised by Thomas of Harkel or Heraclea, (Thomas Bp. of Germanicia) ; who compared it with some of the principal Mss. in the Alexandrian Library; hence it has also been called the Heraclean Version. The Philoxenian Version contains all the canonical books of the New Testament, even those omitted by the Peschito Version, but in some respects it is inferior "to the latter; yet from being under- taken with a view of having a Version more closely approach- ing to the original, to which it adheres even with servility, it is on this account particularly important for the purposes of citicism. A copy of the revision with the Greek readings m the margin is now in the Bodleian Library. An edition was printed at Oxford in 1778 by Dr. White late Hebrew Professor there. The passage 1 John v. 7. is wanting. 47. V/hat is the Peschito Version ? ]_&"] 48. What is the Philoxenian Version? [e] Versions.'] the ^eav testamext. 19 49. {h) The Coptic Version. The Coptic language is au admixture of Old Egyptian and Greek, being tha dialect of Lower Egypt. The Scriptures were translnted into this language between the 3rd, and 5th centuries; and its text has a striking affinity to the Eecensio Alex- andrina. The passage I John v. 7, is wanting in this Version. 50. (^) The SaMdie Version is a translation in the dialect of Ui)inr Egj-pt. It is one of the oldest in exis- tence, being refen-ed by Dr. Woide to the beginning of the 2nd century. It has a striking affinity to the Codex Bezaj; and Scholz considers it to agree with the Eecensio Alexan- drina. The Coptic, and Sahidic, are independent Versions, both made from the Greek, both contain different readings, and were made at dilTerent times, 51. (,/ ) The Ethiopic, ov Abyssinian Version, is of very great antiqiiity, but the exact time when it was made is not known; it is thought to have been done in the 4 th century. The New Testament portion is ascribed to the pen of Frumentms, who first preached Christianity there about A., D. 330; it seems to have been made immediately from the Greek Text ; and to agree with the Eecensio Alex- andrina. 52. {h) The Arabic Version is thought by most critics to have been made subsequent to the time of Mo- hammed (a. d. 620.); but Dr. Clarke questions this. There are difierent Arabic Versions of the New Testament derived (1) some from the Syriac, (2) some from the Coptic, (3) some from the Greek, and (4) some from the Vulgate ; and they are all assigned to between the 7th and i.lth centuries. The three principal editions are («) the one printed at Eome, fol. 1.5'Jl; (6) that in the Paris, and London Polyglotts; and (c) that by Erpen, at Leyden, 4to. 1622. 53. (/) The Persian Version is confined to the four Gospels, of which three jmss. are extant, — one at Cambridge, one at Oxford, and one formerly in the possession of Dr Pococke. Except the Pentateuch, executed by one Tawosi, or Tusi, subsequent to the 9th century, and which was first printed by the Jews at Constantinople in 1546; and two 49. Describe the Coptic Version. 50. What is the Sahidic Version? 51. What is the Ethiopic Version.? 62. Describe the Arabic Version. 53. Describe the Per- sian Version. 20 ANALYSIS OP [Introd. versions of the Psalms, one made in Ispahan in 1618, and the other from the Vulgate of a later date, — no fragments of a moi-e ancient Version of the Scriptures in Persic are extant. The Gospels in Persic were first printed in the London Polyglott, by Bp. Walton, from Dr. Pococke's ms. in 1314; which is thought to be from the Syriac. Another edition begTin by Prof. Wheelcc, and at his death completed by Mr. Pierson, appeared in London in 1652 — 7. It was taken from the Oxford ms., but collated with the other two 5 and was doubtless from the Gi-eek. 54. {tn) The Gothic Version is considered to have been made about the middle of the 4th century by one Ulphi- las, a Cappadocian by birth, who lived under the Emperors Valens, and Valentinian. Only a few fragments are extant ; viz, a portion of Nehemiah, part of the four Gospels, and a few chapters of the apostolic Epistles. This translation appears to have been made immediately from the Greek; and from being written in silver letters, it was called the Codex Argenteus, It was found in Werden Abbey, in Westphalia, whence it was removed to Sweden, where it is now preserved in the Libraiy of the University of Upsal. 56. {n) The Sclavonic, or Old Russian Version, is an important ti-anslation of the Psalms of David, and of the New Testament, made by two brothers, Methodius, and Cyril Leo, natives of Thessalonica, and who went as missionaries among the Sclavonians in the latter part of th© 9th century. It is a literal translation of the Greek, and contains three-fourths of the readings adopted by Griesbach in his edition of the Greek Testament ; and where many ancient mss. agree in a certain reading against the Textns Receptus, with these mss. the Sclavonian Version coincides. It appears not to have been altered either from the Vulgate, or any other Version: and according to Dr. Henderson, who corroborates Dr. Dobrowsky, ' this Version may be con- * sidered one of the most verbal ever executed.' 56. Editions. — From Versions we now proceed to consider the principal critical Editions of the Greek Tes- tament, which may be separated into tioo important divi- sions; viz. (a) those which wei'e published before the appearance of the Elzevir Edition, or Textus HecejJtus^ 54. Wh!it is the Gothic Version? 55. Wliat is the Sclavonic Version? 5G. Into v/liat two divisions may the critical editions of the Greek Testament be divided? UdicioilS.] THE NEW TESTAMENT. 21 in 1G24, and (&) those which have been published si7ice. Tha first portions of the Gi-eek Testament ever printed were the Hymns of Mary, and Zacharias, Luke i. 4G — 55, 68 — 80, at Venice in 1486: after which appeared St Jolm's Gospel; the Jirst six chapters were printed at Venice in 15i!4. by Aldus Manutius; and eight years after (in 1512.) the whole Gospel was printed at Tubingen in Suabia. In 1 520. St Paul's Epistle to the Komans, edited by Melancthon, appeared at Wittemberg ; but none of these ai-e considered of any critical importance. 57. Complutcnsian. — The first edition, however, of the whole Greek Testament ever printed (not published') was that which was printed at CompiuUmi (now Alcala) in Spain, in 1514.: whence its name of the Complutensian Edii'iox. It was executed under the patronage of Cardinal Ximcues, Archbp. of Toledo, who employed many profound scholars in the editorship of it; the principal of whom is thought to have been Stunica. They professed to have consulted many most ancient and most valuable Hebrew, and Greek iviss. which had been sent to them from the Vatican Library by Pope Leo X. ; but what mss. they were, is not now known. From internal evidence, Bp. Marsh is of opinion that only modern mss,, that is, mss. of the 13th to the 15th centuries, Avere employed in this edition. And by actual collation of the text with The Vatican ms. the learned prelate denies that that celebrated ancient ms. was made use of by the Complutensian editors; and there- fore, he says, the Complutensian Edition has contributed little or nothing towards the restoring of the purity of the Greek text. This edition of the Greek Testament contained the passage 1 John v. 7, 8. and was accompanied with the Latin Vulgate in a parallel column. Although it was the first printed, yet on account of the death of Ximenes, it was not published till 1522, when it appeared as Vol. 5. of the Complutensian Polyglott, and not till after Erasmus\i2i^ pub- lished three editions of his Greek Testament. 58. Tlie next edition of the Greek Testament was that by Erasmus, which also comprised the whole Greek Wliat portions of the Greek Testament were first printed ? 57. What loas the first printed edition of the whole Greek Testament f [a] What were the suhsidia employed in the formation of its text ? [a] When was it published? Why was it called the Complutensian Edition.? 58. What teas tlie first published edition of the Greek Testament ? [a] 22 ANALYSIS OF [Ifltt'od. Testament; and it was the first ever published to the world (yet not the Ji7'st 2Jn'ited). It was printed and published by a bookseller named Frobenius, at Basil (or Bale) in Switzerland, in 1516.; and was execiated with such haste as to have been prepared and completed in the short space of nine months. The subsidia employed by him were only four Mss., the Latin Vulgate, and the writings of Theophylact, containing his Commentary on the Gospels, the Acts, and the Epistles, accompanied with the Greek text. Three of the MSS. used by Erasmus contained each only parts of the Greek Testament, and together formed one whole copy. The first ms., which according to Wetstein was not earlier than the 15th century, contained only the Gospels: the second, which was of a little earlier date, contained the Acts, and Epistles: and the third, whose date is unknown, con- tained the book of Eevelation; nor has it been ever ascer- tained what this MS. was, except that it then belonged to Capnio, and was accompanied with the Commentary of Arethas. The fourth ms. contained the whole of the New Testament, except the book of Eevelation ; and was of the 10th century; but of this MS. Erasmus says he made little use. All the above mss., except that of the book of Eevel- ation, are still preserved in the Public Library of Basil ; and from these, Erasmus prepared his Greek text, which he cor- rected partly from his ms. of Theophylact, who was the last of the Greek fathers, living at the end of the 11th century; partly from the Vulgate; and partly from conjecture. It is possible also, judging from the title-page, that he may have consulted the writings of Origen, Chrysostom, and Cyril, but this bishop Marsh questions. In this edition the passage 1 Juhii v. 7. is omitted. The work was published with a Latin Version in a parallel column with the Greek. 59. Three years after the appearance of the first edition, Erasmus published a second edition, (1519): in which he made, according to Dr. Mills, upwards of 400 alterations. In 1522. he published a thii'd edition, and into this inserted the passage 1 JohnY. 7. In 1527. appeared a fourth edition, but having seen the Complutensian Edition since the last, Erasmus availed himself of it, and corrected his text from it in numerous instances, particularly in the What were the subsidia enqyloyed in the formation of its text? [a] Give an account of Erasmus's edition of the Greek Testament ? 59. What were the other editions of Erasmus's Greek Testament ? Editions.'] the new testament. 23 book of Revelation, wliere he had originally only a defective MS. to go to. In 1535 appeared the fifth edition, which was the last revision by Erasmus, and which differed very little from its pi-edecessor. 60. Colinaeus. — Between the appearance of the first, and the fifth edition of Erasmus's Greek Testament, several other editions of the New Testament were printed by other editors; the only one, however, meriting notice here, is the Edition by CoUnceus, printed at Paris, in 1534. He de- rived his text in the main from the Complutensian and Erasmian editions, yet he diflered from them, according to Dr. Mills, in more than 750 readings, which he derived from certain Greek mss., only three of which are known. These were collated by Wetstein, and Griesbach, and are still pre- served at Paris. The edition of CoUnceus is therefore con- sidered as entitled to some respect. 61. Stephens's. ^ — ^The next edition of import- ance was that from the press of Robert Stephens, the eminent and learned bookseller and printer of Paris. It was publislied in 1546; and professedly said by the editor to have been derived entirely from several Greek mss. in the Royal Library. It appears, however, according to Bp. Marsh, that it is little more than a compilation from the Complutensian, and the fifth edition of Erasmus. Robert Stephens printed a second edition in 1549, which differed but very little from the first; in the following year, how- ever, 1550, he brought out a more elaborate edition in folio, which was highly lauded for its splendid typography. This Third Edition assumed to be formed entirely from Greek mss. collated for the purpose; yet it is said to be nothing more than a reprint of the fifth edition of Erasmus, but with the Complutensian readings in the book of Revelation ; pro- vided moreover with an extensive critical apparatus in the margin, composed of quotations from fifteen Greek mss. and from the Complutensian edition, and other sources, Robert Stephens having at this period become a convert to Protes- tantism, he was compelled to seek refuge in Geneva, and he there reprinted his Greek Testament in 8vo. (1551), with the Latin Versions of the Vulgate, and of Erasmus, and with parallel passages in the margin. And for the first time "the New Testament was in this edition divided into Verses. 60. What was Colinreus's edition of the Greek Testa- ment? 61. Give an account of Robert Stephens's editions of the Greek Testament. What were Stephens's other editions? When was the Greek Testament first divided into Verses ? 24 ANALYSTS OF [Litrocl. 62. Besa's. — Next appeared the Greek Testa- ment of Theodore Beza, at Geneva, folio, 1565. He was a native of France, but had retired to Switzerland on account of liis Pi'otestautism. Beza appears to have adopted the third edition of Robert Stepliens's as the basis of hi? text : and * The critical materials which he employed,' says Bp. Marsh, * were for the most part the same as those which had been * used by Robert Stephens. But he had likewise the ad- * vantage of that very ancient MS. of the Gospels and the ' Acts, which he afterwards sent to the University, and ' which is known by the name of the Codex Bczce. He had 'likewise a very ancient MS. of St Paul's Epistles, which he 'procured from Clermont, in France; and wliich is known ' by the name of the Codex Claromontanus. Lastly, he had ' the advantage of the Syriac version, which had been lately 'published by Tremellius with a close Latin translation: * but the uses which he made of the materials were not such ' as might have been expected from a man of Beza's learn- * ing. Instead of applying his various readings to the ' emendation of the text, he used them chiefly for polemical * purposes in his votes. In short, he amended Stephens's 'text in not more than fifty places; and even these emen- ' dations were not always founded on proper authority.' — Lect. Pt. I. p. 110. Beza's New Testament is furnished with the Latin Vulgate, and a translation of his own, and has passed through many editions. It was reprinted in 1576, 1582, 1589, and 1598. The Cambridge reprint appeared in 1642. Beza's New Testament closes the first period of our division of the editions of the Greek Testament. 63. Textus Eeceptiis. — The text of Beza gave birth at last to the celebrated Elzevir Edition of the Greek Testament, printed at Le\^den, in 1624. Who the editor was is unknown ; Elzevir was but the printer. The text of Beza was adopted, except in about i]ft> places, which were derived some from Stephens's marginal readings, and some from other editions ; ' but,' says Bp. Marsh, ' certainly ' not from Greek mss.' The text of this edition has been adopted almost universally in every subsequent edition of the Greek Testament, word for word, on which account it has been called ' The Textus Receptus.' The Textus Beceptus, 62. Describe Beza's Greek Testament. What subsidia were employed by Beza? What does Bp. Marsh say in regard to Beza's edition? 63. Describe the Elzevir edition of the Greek Testament. What is the Textus Receptmf [nj Editions.'] THE Tv'EW TESTAMETs^T. 23 therefore, ' or the text in common use, was copied -with few ' exceptions from the text of Beza. Beza himself, closely fol- ^ lowed Stephens : and Stephens (in his 3rd and chief edition) * copied solely from the 6th edition of Erasmus^ except in * the Revelation, where he followed sometimes Erasmus, * and sometimes the ComiDlutensian edition. The text there- ' fore in daily use resolves itself at last into the Compluten- ' sian, and Erasmian editions. But neither Erasmus, nor * the Complutensian editors, printed from ancient Greek ' Mss. : and the remainder of their critical apparatias in- * eluded little more than the latest of the Greek Fathers, 'and the Latin Vulgate.' — Lect. Pt. i. p. 112. Whence therefore the Textus Receptus has been referred to the Recensio Bi/zantina of Grieslmch. The Elzevir edition was reprinted at Leyden, in 1633, with the text divided into Verses; and again in 1641. 64. London Folyglott. — After the Elzevir Editions there appeared the London Poh/glott, in 6 vols, folio, 1657. The Greek Testament was contained in the fifth volume: and comprised the text of Robert Stephens's folio edition of 1550. Stephens's marginal readings, with others from sixteen Greek mss. were contained in the sixth volume. The Greek text was moreover accompanied with several Oriental versions which had Latin translations annexed to them. There were the Latin Vulgate, the Syriac, the Arabic, and the Ethiopic Versions ; and likewise a Persian Version of the Gospels. The Avork was imdertaken by Bp. Walton in the time of Cromwell, who died the year after the printing of it was completed. He was assisted by many eminent men, the chief of whom was Dr. Edmund 'Castell, (or Castle) Arabic Professor in the University of Cambridge, who shortly after added a kind of appendage to tlie London Polygiott, in the shape of two folio volumes entitled 'Lexicon Bepfaglotton.' 65. Curcellaeus's. — About the same time as the London Polygiott, or in the following year (1658), a critical edition of the Greek Testament with the Elzevir text was published at Amsterdam by Stephen Curcelloeus, (or Courcelles). It contained a considerably greater number of readings than any previous edition, and they were gathered Why was it so called? Trace it up to its source. From what Recension is the Textus Receptus derived ? [A] 64. What was the London Polygiott? by whom was it undertaken ? 65. Describe Curcellseus's Greek Testament. 26 A^'AiASis OF [Lifrod. partly from former collections, partly from printed editions, and partly from mss. collated expressly for this edition. 66. Fell's. — From the two last mentioned editions ; viz. that of the London Polyglott, and that of Curcellasus; D7\ Fell, dean of Christchurch, and afterwards bishop of Oxford, published in 1675, an 8vo. edition of the Greek Testament from Stephens's, and the Elzevir text: to which he annexed the various readings in the Polyglott, and from Curcellieus's edition, together with the Barberini readings, the extracts from twenty-two Greek mss. collated by Caryophilus at Rome at tlae desire of Pope Urban VIII., and Dr. Marshall's extracts from tlie Coptic, and Gothic versions: and likewise the readings of twelve Bodleian, four Dublin, and two Paris M.-s. The last edition of Bp. Fell's works goes under the name of Dr. Gregory, its editor. 67. Mill's. — The next Greek Testament was the celebrated one of Z>r. 3fill, Pi'incipal of Edmund Hall, Oxford; which was projected and promoted hy Bp. Fell, the author of the last mentioned Avork, under the feeling that much more remained to be done before a genuine text could be obtained, and than a single life could accomplish. The preparation and perfecting of this work occupied Dr. Mill tkirli/ years, and it had not been published many weeks before the indefatigable and learned editor died. This edi- tion excelled all former editions in the number of its readings, which are calcvilated at 30,000. Dr. Mill not only availed himself of all the readings previously collected; but likewise supplied numerovis quotations from the early Greek Fathers; revised and augmented the extracts from the Coptic, and Gothic versions, Avhich were in Bp. Fell's edition; and added the various readings found in the early printed editions, and in the Vulgate, and oriental versions of the London Polyglott. The text was that of Kobert Stephens's folio edition ado2:)ted in the Polyglott by Bp. Walton, and the work was published at Oxford in 1707. ' The appearance of so many thousand * various readings,' says Bp. Marsh, ' excited an alarm for * the safety of the New Testament : and those very materials * which had been collected for the purpose of producing a ' correct and unadulterated text were regarded as the means G6. Wliat was Dr. Fell's Greek Testament ? 67. WItai was Dr. MilVs Greek Testament ? [b] What fears were entertained respecting it ? [b] What was the opinion of Bp, Marsh upon it ? What were the observations of Whitby } Editions.'\ the >'EW testament. 27 of undermining its authority. ... Thej Avere not aware, that the genuine text of the saci'ed wi-iters could not exclusively be found in any modern ms. from which the first editor of a Greek testament might accidentally print : they were not aware, that the truth lies scattered among them all; still less were they aware, that those very readings, which excited their apprehensions, were the means, not only of ascertaining the genuineness _ of words and phrases, but also, of proving the authenticity of whole books.'— Zec#. Pt. i. p. 122. Dr. Whitby, the learned Commentator of the New Testament, was the first to assail this edition of Dr. Mill's, which he did in an elaborate work, entitled ' Examen Variantiwn Lectionuni ' Johannis Millii^ printed in London 1707, but which was afterwards annexed to his Commentary on the New Testament. ' The well-meaning, but ill-judged, remarks * of Whitby were soon applied by Anthony Collins, in his 'Discourse on Free-Thinking, to a very different purpose: 'for he quoted the Preface to Whitby's Examen, in order ' to show that the very text of the Greek Testament * was uncertain and precarious. But the arguments of 'Collins against Divine Revelation, and the mistaken 'notions of Whitby, en which those arguments _ were ' founded, were soon confuted by the most acute critic, not * only of this nation, but of all Europe, I mean Dr. Richard ' Bentley, who replied to Collins under the assumed title 'of Phiieleutherus Lipsiensis in 1713.' — Marslis Lect. Pt. i. p. 124. Dr. Bentley observed, ' Not frighted with the pre- ' sent 30,000 various readings, I, for my own part, and as I ' believe many others, would not lament if, out of the old ' Mss. yet untouched, 10,000 more were faithfully collected: ' some of which, without question, would render the text ' more beautiful, just, and exact, though of no consequence ' to the MAIN of religion : nay, perhaps, wholly synonymous ' in the view of common readers, and quite insensible in any ' modern Version.'' — Phil. Lips. p. 90. This edition of Dr. Mill's was reprinted at Amsterdam by Ludolph Kiister, in 1710, who added the readings of twelve other Gi-eek mss., and transferred to their proper places in the text, the materials occupying the Appendix of the Oxford Edition. 68. Wetstein's. — Shortly after this, in 1711, another Greek Testament appeared at Amsterdam from the press of Henry Wetstein. It was edited by Gerard of What doi's Dr. Bentley sny respecting it in his Phiieleutherus Lipsiinsis ? [b] G8.' What was Gerard's Greek Testament ? 28 AT^ A LYSIS OP iLitrod. Maestricht, whose initials were affixed to it (G. D. T. M.) : he adopted the Elzevir text, and selected the readings from Dr. Fell's edition, and added others from a ms. in the Imperial Library at Vienna. This edition has passed as Wetstein's, because the Editor's initials only appeared on the title page. (See j)ar. 71.) 69. Wells's. — The first editor, however, who ap- plied himself to the emendation of the Greek text itself was Dr. Edmund II dis, who, in an edition published at Oxford, part at a time (from 1713-18). employed for the purpose the critical apparatus of Dr. Mills: but his corrections have been superseded bj' subsequent critics. 70. Bengal's. — After him, Bengeliiis (or Bengcl) published at Tubingen (1734) an improved text of the Greek Testament, adopting in a great measure Dr. Mill's critical apparatus, but he admitted no reading that had nut been in print, except in the Apocalypse. The more sekct he arranged at the foot of each page, and distinguished their importance by annexing a Greek numeral (a, ft, y, &c.) by way of marking their degree. Bengel, however, supplied extracts from twenty Greek mss., from the Arm.enian Ver- sion, as well as from many ancient Latin Versions. 71. Wetstein's. — The next Greek Testament was that of the distinguished and talented Wetstem (John James), who was a native of Basle, and subsequently became Professor in the College of the Remonstrants at Amsterdam. He searched all France and England for Greek mss. and collated all he could procure with the greatest care. The result of his labours he published in his Greek Testament in the shape of ' Prolegomena,' and ' Animadversiones et Cautiones,' embracing observations on Greek mss., on the quotations of the Greek Fathers, and on the ancient Versions, &:c. The various readings and authorities, coutaimug a, million of quotations, were arranged at the foot of the text : and this laborious task, although completed and printed in 1730, was not published till 1751-2, when it appeared in 2 vols, folio. It was arranged in four parts, in accordance with the usual contents of the Greek mss.: Part i. contained the Gospels; Pt. II. the Epistles of St Paul; Pt. iii. the Acts of the Apostles, and the Catholic Epistles; and Pt. iv. the Apoc- alypse. Prolvgomena, descriptive of the mss. connected with each part, were attached to each, besides which were the 69. What was Dr. Wells's ? 70. What were the labours of Bengelius in regard to the criticism of the Greek Testa- ment? 71. Describe Wetstein's critical labours. Editions.] the new testament. .29 ' Animadversiones et Cautiones' appended to the second volume: 'these, and the Prolegomena,' says Bp. Marsh, ' must be studied by every man who would Mly appreciate ' the A\'ork in question.' Wetstein adopted the Elzevir text, in which he proposed many valuable alterations and omissions supported by a powerful authority, yet he never ventured to make any: his proposed amendments were inserted separately, and without interfering with the text, although his heterodox bias has exposed him to the accusa- tion of actual alteration. Bp. Marsh, however, exculpates him in respect of his critical materials, but not in the matter of interpiretation as shewn in his explanatory notes. About eleven years after the appearance of th^s edition, Wetstein's proposed alterations in the text Avere adopted by Wm. Boivyer, in his Greek Testament, published in 2 vols. 12mo. London, 1763. 72. Harwood's. — The next work to be noticed is the Greek Testament of Dr. Haricood^ published in 1776. which contained a revision of the text upon the authority of the Codex Bezse alone in the Gospels, and the Acts; and of the Codex Claromontanus only in the Epistles of St. Paul. Not having availed himself of the whole of the critical apparatus provided before him, Bp. Marsh considers his revision of little or no value. 73. Matthsei's. — The Greek Testament of MattJicei (Prof. Christian Frederic) appeared shortly after (1782-8); and is of great critical value in having been formed pn the authority of one set of mss. only ; those of the Byzantine Recension. His revision of the received text was made from the mss. which he found at Moscow, and personally collated while resident as professor there under the patronage of the Empress Catharine. These mss. must have been collected from Constantinople, and other parts of the Greek empire, since the Russian Church is doubtless an offshoot of the Greek Church, whence they are of the Byzantine Recension. Matthsei Avas much blamed by the critics of his day, particularly by Michaelis, and Griesbach, for not avaihng himself of the labours of Mill, Wetstein, and others, who could have supplied him with materials from other soixrces which would have given increased value to his emendations. But as these sources were 72. What was Dr. Harwood's Greek Testament 7 73. What was the Greek Testament of Matthiei ? What objec- tions are raised against it ? c2 30 ANALYSIS OF [Introd. not accessible to him at Moscow, he ungenerously defended himself by vilifying and depreciating their value and authority, and by rejecting them even when they were subsequently within his reach. Whence, therefore, Mat- thjEi's edition is only so far valuable as supplying new materials for after editors to work upon, 74. Aiter's. — About the same time (1786-7) a Greek Testament was published at Vienna, by Prof. Alter (FraJicis Charles), which was of a similar character to that of MatthjBi, being formed from only a. part of the existing critical materials; hence in one respect its value. The text is taken from a single bis. by no means ancient, found in the Imperial Library at Vienna; and various reacUngs trcm other Greek mss. in the same Library are annexed to it. To these are added extracts from the Coptic, Sclavonian, and Latin Versions. 75. Birch's. — Another important edition of the Greek Testament limited, however, to the Four Gospels, was published soon after Aiter's work, under the patronage, and at the ex pence of the late king of Denmark, who directed Profrs. Birch and Adler to visit Italy, and Profrs. Mohlen- hmocr and Ttjchsen to visit Spain, in quest of additional luss. for a critical edition of the Greek Text. They examined the princiijal Libraries in Rome, Venice, Florence, and Bologna, and the library of the Escurial in Spain. They collated about 117 Mss. in Italy, and particularly The Codex Vati- canus, which had previously been only partially examined. The Syriac collations were made by Adler, who obtained important extracts from a Syriac Version, written, in what he called, the dialect of Jerusalem. This version is remark- able for its agreement with the Codex Bezte; and those eleven readings thought peculiar to the Beza ms. were all found in this version. iSlext to the Codex Bezaj it has a strong affinity to the Codex Vaticanus, which is a fact at once decisive of its worth and importance. The result of all this labour and research has been the appearance of the Four Gospels only with Stephens's text (of 1550) unaltered, which were published by Profr. Birch, at Copenhagen, in 4to. 1788. with Prolegomena descriptive of the mss. collated by them. The readings to the other portions of the New Testament, prepared in contemplation of another volume, were printed by themselves in 1798, in consequence of the publication of Vol. ii. of the Greek Testament being pre- 74. WTiat was Aiter's Greek Testament? 75. What were the labours of Professors Birch, Adler, and others, in the criticism of the Greek Testament ? Editions.] the new testament. 31 vented by the destruction of the royal printing office of Copenhagen hj fire. 76. Griesbaeh's. — It remained, liowever, for the learned Dr. Griesbach, Profr. of Divinity at Jena in Saxony, to apply tlie critical materials which had been accumulating for nearly three centuries, to the object for which that accumulation had been growing; viz. to the procuring of a correct edition of the Greek Testament. This profound scholar commenced his critical labours by publishing first of all, at Halle in 1774, a kind of Harmony or Synopsis of the first three Gospels, followed by the Gospel of St. John, and the Acts of the Apostles, all with an amended text, and a selection of various readings from Mill, Bengel, Wetstein, and from certain mss. he found in the British Museum of London, and in the Royal Library at Paris. In like manner, he published in 1775, the Epistles, and the Apocalypse. The three Gospels, however, he re-published in the \TSual order in 1777. ; and after annexing the other portions as previously printed, these together formed what is termed Griesbach's first edition of the Greek Testament. The result of his great labours in examining ancient mss., and the various readings, and the principles which prompted him to the division of mss. into distinct classes or Kecen- sions, he publishedat Halle in two vols. 8vo.; one in 1785, the other in 1793, under the title of, ' Symbolce, Criticce, cj'c' At length, after the lapse of twenty years from the appearance of the first edition of his Greek Testament, Griesbach brought out Vol. I. of his celebrated Second Edition. In preparation of this new edition, he collated afresh with extreme care the works of Origen, and Clement of Alexandria, and the ancient Latin versions of Blanchini, and Sabatier. He also gives the readings of the Sahidic version quoted by Woide, Georgi, and Miinter: and procured the assistance of Bi-e- denkamp of Bremen, to collate for him the Armenian Version; and of Dobrowsky to collate for him at Prague the Sclavonian Version, both in ms., and in print. In addition to this, he inserted extracts from the two Wolfeubiittel mss. collated by Knittel, and the chief readings furnished by MatthEei, Birch, and Alter. The first volume contained the Four Gospels, accompanied with most valuable Prolegomena respecting Sacred Criticism, and appeared in 179G. The second volume, containing the remainder of the New Testa- 76. Describe Griesbacli's Greek Testament, and the nature of his critical labours? What materials were em- })loyed by Griesbach in prepai'ing his second edition ? How is Gricobacli's second edition esteemed? 32 ANALYSIS OF [Intvod. ment did not appear till ten years after (in 1806.). They were published at Halle, but printed at Jena under Giies- bach's own superintendence. As to Griesbach's critical system, see par. 30. This edition of the Greek Testaanent says ^ip. Marsh 'is the most important which has been ' hitherto published : nor is it probable, that during the * lives even of the youngest of ray hearers any other critical * edition should supersede it.' — Lectures Pt. I. p. 156. 77. Interpretation. — Having now by the aid of sacred criticism, as shown above, obtained from the cri- tical materials hitherto discovered the nearest approxima- tion, as we believe, to a genuine text of the New Testament Scriptures so as to ascertain what an author has actually written, the next thing to be learned is, what is the real meaning of what has been written : this branch of Theolo- gical learning is comprehended under what is called ' The Interpretation' of Scripture. Criticism simply involves the^ consideration of what an author has loritten ; Interpre- tation has regard to the author's meaning. 78. Commentaries. — The Interjyretation of Scrip- ture is by no means easy, as the multiplicity of Commen- taries of the Bible, the diversity in their expositions, and the setting apart a distinct order of men as preachers and expounders of the Word clearly testify to us: and this extends not to English Commentators alone, and of modern times, but to Latin, Greek, and Jewish Commentators or Fathers of all ages up to the very first century. 79. Glossa Ordinaria. — In the Church of Rome, however, uniformity of Interpretation has been for a long period preserved by requiring from its teachers strict conformity to one general and acknowledged Commentary, termed the '■ Glossa Ordinaria f — 'ne quis Sacram Scrip- ' turam interpretari audeat contra eu.m sensum quem tenuit * et tenet mater ecclesia, cujus est judicare de vero sensu.' Cone. Trent. And this rule of interpretation was dependent upon what they called Tradition (doctrina tradita), which they say had been handed down by the Fathers of the Church from the very Apostles, and which Tradition was moreover an authority independent of Scripture. 77. Wliat is imjilied by the term * Interpretation ?' How does it difl'er from Criticism.? 78. Shew that the Inter- pretation of Scripture is by no means easy? 79. How was uniformity of Interpretation maintained in the Church of Eome ? What was the Canon of the Council of Trent on this matter ? What were their guides in Interpretation ? Interpretation.] the new testament. 33 80. Tradition. — To break away from this fettered interpretation of Scripture, and that rule of faith (^Regula Ficlei) called Tradition, was one of the great objects of the Reformation. The Protestant Church rested their faith and teaching not on what was independent of Sci'ipture, but on that alone which ' is read therein, mid may he proved thereby.' In opposition to the '■ Regula Fidei^ of the Romish Church, our Reformers upheld ' the perspiciiitt/ of the Sacred Writings,' and lilcewise maintained ' that the Bible is its own In- terpreter ; ' requiring instead of Tradition, reason and learning, and the comparison of Scripture with Scripture, in oraer to understand and explain it; and by no means implying on the other hand, that men who can scarcely read the Bible are able to expound it. They also declared ' that the Bible alone contained all things necessary for 'salvation,' i.e. — the Bible alone without tradition, not without note, comment, or explanation for the unlearned; as the necessity that called forth their own Confessions of Faith, Commentaries, and Expositions, will prove. 81. Interpretation involves, first of all, the strict investigation of single words, because words are the signs expressing to the reader what was thought by the wx'iter; and then, their combination iato sentences. The meaning of a word depends upon the question — ' What no- ' tion the author affixed to it, when he committed it to 'writing:' and this is to be ascertained not by studying a translation, but by applying to the original languages in which the Scriptures were wi'itten. Since, then, the Bible we possess in common use is only a translation, it is incum- bent therefore on the Divinity student to applj'^ to the sources whence that translation was derived, if he would wish his labour to be attended with satisfactory results. 82. The English Bible now in use, called the * Authorized Version,' thus originated : — passing over the translation of the Bible made by Wickliffe in 1380—90, before the invention of printing; and which was made en- tirely from the Latin Vulgate, and not from the originals; the first printed translation of any portion of the Scriptures 80. What was the method of Interpretation maintained by the Reformers? 81. What does interpretation first consider? 82. What was the first English Translation of the Scriptures? Describe Tyndal's translation. Who assisted him? Was he indebted to Luther at all for assistance ? 34 ANALYSIS OF \_Iniiod. was that of Tyndal's Ne^o Testament, published at Antwerp in 1526, during the progress of the Eeformation in Germany. The Eoinanists were so ahii-n]ed at its appearance that Tonstal, bp. of London, with a view to its suppression, bought up all the copies he could procure, and had them publicly burnt at Paul's Cross; this, however, proved the means of supplying Tyndal with increased funds for the pro- duction of a Second, and Corrected Edition, which appeared in 1530. And not long after, a Third Edition was published. The latter editi(.'ns contained also translations of the Penta- teuch, of the book of Jonah, and other historical Books. Tyndal's Translation of the New Testament was made from the original Greek, and the Old Testament portion from the Hebrew. He was assisted by one William Rogers (or Roye), but in what capacity there is some question; some think he was merely his amanuensis, or corrector of the press. As Luther had published a German trans- lation (in 1522,) some years before the appearance of Tyndal's, Bp. Jlarsh is of opinion that Tyndal's translation was taken, at least in part, from Luther's, because he chose the Books, and adopted the arrr.ngement observed by Luther in his German translation: 'and this conclusion is further ' confirm :d by the Gernumisms which it (Tyndal's) contains, ' some of which are still preserved in our Authorized Version.' {Lect. Pt.I. p. 294. and ^i?/^). 83. INot long afterwards an English translation of the entire Bible was made by Myles Coverdale from the Latin, and German translations. It was published in 1535. and dedicated to Henry VIII. who, through the influ- ence of Thomas Cromwell, Vicar-General, ordered a copy to be provided in every Parish Church in the kingdom, and that it should be open to the perusal of all. Coverdale is said to have been a coadjutor of Tyndal, and to have made free use of his translations of the New Testament. 84. The books not translated by Tyndal were translated after his death either by Rogers, or by Coverdale, and the whole Bible thus completed was published either at Marburg (or Slalborow), or Hamburg in 1537, under the feigned name of Matthewe's Bible. Two years after, this translation was revised and corrected under the direc- tion of Cranmer, who engaged upon it the services of Cover- dale. It was printed by Grafton and Whitchurch, and 83. What was Coverdale's Translation ? 84. Describe Matthewe's Bible. Cranmer's Great Bible. Taverner's Bible. English Bible.] the new testame^'t. 3.5 published in 1539, and went by the name of Cranmer's Great Bible.' About the same period Richard Tuverner, under the patronage of Lord CromAvell, revised ]\Iatthewe's Bible, and published his edition, known as ' Taverner's Bible.' 85. During the reign of Mary, the English Re- formers who had retired for safety to Geneva, occupied themselves with revising the Scriptures, and then published first the Neio Testament in 1557 : and afterwards the entire Scriptures in 1560. This edition is known as the 'Geneva Bible,' and was corrected by comparing it with the original Hebrew, and Greek. 86. A few years after this, a revision of the Bihle, which had been proposed by Archbishop Parker, was exe- cuted hy several learned men, eight of whom were bishops, whence on its publication (in 1568) it acqiiired the appel- lation of ' The Bishops' Bible.' They were directed 'not ' to make yt vary much from that translation which was ' commonlye used by publicke order (Cranmer's Bible), * except wher eyther the verytie of the Hebrue and Greke * moved alteration ; or wher the text was, hj sum negligence, * mutilated from the originall.' — (^State Paper). 87. Authorized Version. The Bishops' Bible con- tinued to be the standard Bible till the appearance of our present Version. Soon after the accession of James I., several objections Avere made to the Bishops' Bible at the Hampton Court Conference in 1603, upon which the king directed a new Version to be made. Fifty-four Divines pre- eminently distinguished for their piety and profound learn- ing were appointed to the task. Seven died before the labour was commenced, Avhicli was not till 1607; so that forty-seven was the actual number engaged, and the completion of it occupied three years. It was published in 1611, and went under the name of King James's Bihle, or the ^Authorized Version' IMany instructions were given by the king for the direction of the editors, the first of Avhich was : — * The ordinary Bible read in the Church, commonly called * the Bishops' Bible, to be followed, and as little altered, as ' the original would permit.' Whence the genealogy of our 85. What was the Geneva Bible? 86. What was the Bishops' Bible? 87. Describe the Authorized Version, What instructions were given by king James respecting it? How did it affect the other translations? What is the translation of the Psalms in our present Liturgy ? 36 ANALYSIS OF \_Intro(l. Authorized Version is readily to be traced to its original source: and immediately on its appearance all other ti'anslatioas gradually fell into disuse, except in the Liturgy, where the Psalms of Cranmer s Bible, and the Epistles and Gospels of the Bishops' Bible were retained until the last review in 1661, when the Epistles and Gospels were altered in accordance with the Authorized Version ; but the Psalms remained as before, from being better adapted to singing than the new translation. 88. Tlie genealogy of the ' Authorized Version ' may be thus traced: — ' The Bishops' Bible,' says Bp. Marsh, ' was made the basis of the King's Bible, or our present 'Authorized Version: the Bishops' Bible was only a re- * vision of Cranmer's Bible; and Cranmer's Bible was only ' a correction of Matthewe's Bible, that is, of the translation ' made by Tyndal and Rogers.' The same learned prelate further adds, that ' Tyndal's translation was taken at least ' in part from Luther's, and that Luther himself translated ' indeed from the Hebrew, and the Gi-eek, but with the ' assistance of the Latin Vulgate. — Now as this collection was •made by some of the most distinguished scholars in the age ' of James I., it is probable, that our Authorized Version is 'as faithful a representation of the original Scriptures as * could have been formed at that period.' — Lect. Pt. L p. 295. 89. Translation. — But if we regard the 'immense accession,' says the same learned author, 'which has * been siace made, both to cur critical and to our philo- ' logical apparatus ; when we consider that the whole mass ' of literature, commencing with the London Folyglott, and ' continued to Griesbach's Greek Testament, was collected ' suhseqnenthj to that period ; when we consider that the most ' important sources of intelligence for the iroterprctaiion of ' the original Scriptures were likewise opened after that * period, \ve cannot possibly pretend that our authorized 'version does not require amendment:' (ih.): or, we may observe, that it is the best and clearest source whence we can derive our interjDretation. Hence, therefore, a sound, and correct interpretation is not to be obtained by trusting en- tirely to a modern translation : recourse must be had to the original languages — to the Hebrew for the Old Testament, 88. Trace the genealogy of our Authorized Version. 89. Is the Authorized Version open to amendment ? Why ? How is a sound interpretation to be obtained "i What are our greatest helps to this end ? Intei'prl] the new testament. 37 and to the Greek for the New Testament ; the origbials are what are inspired, and not the translations. In this our greatest helps are the Lexicon, and extensive reading, with a careful couaparison with other Versions. 90. The Jirst Rule of Interpretation regards the general meaning of a word ; that is, to give to a word the same sense affixed to it by the persons in general who spoke, and icrote that language ; because such word was employed by the speaker or writer to excite in his hearer or reader the same thoughts : wherefore we are to ascertain the general usage of words, and the sense in which they were generally understood. 91. The second Rule of Interpretation regards the particular meaning of a word assigned to it by the parties addressed, and has reference to the various senses a vv'ord may possess, and which are dependent upon its con- \ nexion in the sentence: hence the rule, — that the meaning i of a word is that which was assigned to it by the particular | persons to whom the author immediately wrote. \ 92. The third Rule of Interpretation regards the i particidar meaning of a word atfixed to it by the person speaking or turiting ; and is this: — that the words of au author are to be interpreted in accordance with his charac- ter, situation, and opinions, and in accordance with the circumstances of the subject on which he wrote. 93. The fourth Rule of Interpretation is, that the student should apply assiduously and carefully the means placed by Divine Providence within his reach ; — and * while ' he uses his honest endeavours to discover the truth, he will * pray to God for a Messing on those endeavours. . . .and for * that ordinary assistance of the Holy Spirit without which ' all our endeavours must be fruitless.' Bp. Marsh. At the same time he must resign all pretensions to infallibility, and presume not that his interpretation is under the special ^\\(\.- ance of the Holy Spirit: otherwise he will be led to imagine that no other interpretation can possibly be right, as the intolerant Church of Rome maintains in respect of her General' Councils ; and likewise certain individual eiithu- siasts of modern times who reject all human learning. 90. What is the first Rule of Interpretation ? 91. What is the second? 92, What is the third? 93. What is the fourth ? How is the aid of the Holy Spirit to be regarded ? What is the intolerance of the Church of Rome, and certain others in this respect ? 38 ANALYSIS OF [Introd. 94. The Style. — In the interpretation of words their different senses may be considered either as pi'oper or improiyer — literal or Jigv.ra-ive — grammatical or tropical. Tlie proper sense of a word is that one radical meaning which was assigned to it at its origin, and which lias given rise to all its other meanings, hence also called the primarij sense ; the improper sense is any secondary, or derivative meaning. The literal sense is almost synonymous with the proper sense of a word, being the original radical meaning, or the nearest to it, if that be lost. The grammatical sense is the same as the literal^ the latter term being derived from the Latin {litera, a letter,), the former from the Greek lypdfxfxa, a letter). The Jigurative sense of a word is when its meaning is turned from its literal sense, expressing by application some new form or image : the tropical sense imphes the same thing, being derived from the Greek (TpoTTrj, a turn or figure) ; the term Jigurative is from the Latin (^Jigiira, a form, or figure.). 95. Figurative. — The original languages of the sacred writings, like all those of ancient times and in the infancy of society, are particularly jigurative ; the deficiency of words compelling one, two, or more meanings to be assigned to them to meet the wants of increasing communication, and intercourse. In the interpretation of Scripture therefore, and in giving a translation, it is necessary not only to distinguish the literal meaning of a word from \t^ figurative sense, but to trace up to the parent word, genealogically, the various senses that have subse- quently descended from it ; otherwise the thoughts of the translator will be given instead of the thoughts of the author. In illustration of the importance of knowing the dift'erence between the literal and figurative senses of a word, we may quote that remarkable observation of our Saviour to the Jews : — " Destroy this temple, and in three days I " will raise it up." The Jews held the word ' temple^ in its hteral sense, but Our Lord used it figuratively, implying the temple of His body ; whence their unbelief. 96. The Jigurative language, which will be found to influence the interpretation of the Scriptures (beyond what is connected with the grammatical construction, which 94. What designation is given to the different senses of words ? Explain them. 95. Is it necessary to mark the distinction between the literal and figurative senses of words ? Give an example from the New Testament. 96. What is the figure Antanaclasis .^ Give examples from the New Fiys. of Speech.] the new testament. 39 is not within tbe province of this little work), is comprised in the following rhetorical figures : — («) Antanaclasis (fromcyTi, am, and /cXaw / break) is when a word is used in dilierent senses in i]v aoV vvv de eKpvfii] cLTTo 6] dadevncra^, Rom. iv. 19). (??i) Doing an action to express a ' supposition ' or ' de- claration;' as 'He that findeth his life, i. e. 'expects to save it,' (6 evpthv Tyv xpyxyv avTov, Matt. x. 38.); 'what 'God hath clean,sed,'' i.e. ' declared clean ' (a 6 Oeos e/caOa- piae, Acts X. 15.): ' Let him become a fool,^ i. e. ' know his folly,' (fjioopd^ yeveadu), 1 Cor. iii. 18.), 110. Among the Orientalisms, or Syriaisms, to be met with, in the New Testament are the following : — AUa (A/3/3a) ' Father,' Rom. viii. 15. Aceldama (^AKe\Sa/j.a) ' the field of blood.' Acts i. 19. Armageddon (Ap/xaye^owz/) ' Mount Megiddo,' or ' the Gospel.' Rev. xvi. 16. Bethesda (B?j0e(roa,) 'house of mercy.' John v. 2. Cephas (^Kijcpa^) ' a stone.' John i. 42. Corban (Kop(3ai;) ' a gift dedicated to God.' BfarJc yii. 11. Eloi, Eloi, lama sabachthani (EXwi, EXwi, Xufxa aa[3ax- davi), ' my God, my God, why hast thou forsaken me.' Matt. xxvi. 46; Mark xv. 34. Ephphatha {E. 378.), gives a Catalogue of the several Books of the New Testament in a certain Epistle to Paulinus: which Catalogue agrees with the Books we now receive, with the exception, however, of the Epistle to the Hebrews, which, although omitted in his Catalogue, 113. Upon what evidence does the authenticity of Scrip- ture depend? 114. Establish the authenticity of the New 52 A>'AiA'sis OF [Introd. yet in his work on ' Illustrious Men ' he acknowledges to have been written by St Paul; and in his Latin Viilgate he has admitted it. The Greek Father, Gregory of Nazlanzen, (a. d. 301 — 391.) has given a Catalogue ' of the genuine Books of inspired Scripture' in his 32nd Poem, correspond- ing with our own books, except the book of Eevelation which he omits ; but quotes it as a work of authority in his 32nd Oration. Another Greek Father EjAphanius, bishop of Cyprus (during A. d. 367 — 403.), gives a Catalogue of the Books of ' the Divine Scriptui*es ' in his work against Heresies (lib. iii. s. 1.), which agrees with our own Canon. The ' Acts of the Apostles,' however, is placed after St. Paul's fourteen Epistles. Kcxt to him is Atkanasius, bp. of Alexandria (during A. d. 326 — 373.), whose Catalogue also accords with ovu's: but he places the seven Catholic Epistles before those of St. Paul. In the 3rd century, we begin 'with Uusehms, bp. of C^esarea (a. d. 270 — 340.), whose testimony is important, as furnishing us with the result of his very extensive inquiries and researches as to what Books of the Scriptures were in his age universally acknowledged, and which were not so. In his Eccl. Hist. (lib. in. cap. 25.) he says, the Books universally received were the four Gospels, the Acts, St Paul's Epistles (probably not that of the Hebrews), the 1st Ep. of St. Peter, and the 1st Ep. of St. John. The Books not universally received were the Ep. of St. James, the 2nd Ep. of St. Peter, the 2nd, and 3rd of St. John, and the Ep. of St. Jude. Eespecting the book of Revelation, his argument is very confused. Next, is the celebrated Origen (a. d. 184 — 253), from whose Homilies (from the 13th on Genesis, and the 7th on Joshua, ed, Eujinus,) and froru certain extracts in Eusebius's EccL Hist. {lib. vi. cap. 25.), we gather, that he received exactly the same Books as we now receive. In the 2iid century, we have Tertullian, (a. d. 150 — -220.), the most ancient of the Latin Fathers; he gives no express Catalogue of the Books of the Xew Testament, but he either alludes to, or quotes from the four Gospels, the Acts, the Epistles of St. Paul (that to the Hebrews, he ascribes to Barnabas), and from some of the other Books. He makes no mention of the Ep. to Philemon, the 2nd Ep. of St. Peter, nor the 2nd, nor 3rd of St. John : and there is a Testament [f] Have the boohs of the New Testament been faithfully transmitted to us ? [bj Exter. EcidJ] the r'ew T£STAMB^•T. o3 question whether he has quoted, or not, from the Ep. of St James, Next, is Clement of Alexandria, (a. d. 150—217,), in whose extant works are found quotations from the four Gospels, the Acts, the Epistles of St Paul (except the one to Philemon), the Ep. of St James, the 1st Ep. of St Peter, the 1st Ep. of St John, the Elp. of St Jude, and from the Revelation. Lastly comes Irenceus (a. d. 108 — 202.), made bp. Lj^ons, A. D. 150. who was a disciple of Polycarp the disciple of St John; in his writings are to be met with quo- tations from the four Gospels, the Acts, the Epistles of St Paul (except that to Philemon), the Ep. of St James, the 1st, and 2nd of St Peter, the 1st, and 2nd of St John, and from the Revelation. He is silent in respect of the author- ship of the Ep. to the Hebrews; and makes no mention at all of the 3rd Ep. of St John, nor of the Ep. of St Jude. 115. Summary of Ex. Ev. — From the above it is evident that all the Books of the New Testament we now receive, were received in tlie 4th century, by Jerom, Epi- phanius, and Athanasius, as the writings of the Authors to whom they are asci'ibed; although Gregory Nazianzen informs us that the Greek Church then rejected the book of Revelation. In the '6rd century, Origen received all the Books we receive; and in the '^nd century, Clement of Alexandria quotes from all the Books we receive, except four small Epistles (that to Philemon, 2nd of Peter, and 2ud, and Srd of John;) while Irena^us quotes from a.il the Books but two, viz. the Srd of John, and that of Jude; yet at the same time he throws a shade upon the Ep. to the Hebrews, which it seems the Latin Church rejected, as the Greek Church did the Revelation of St John. But Clement testi- fies to the Ep. to the Hebrews, and to that of Jude, and Clement and IrentEus both to the book of Revelation. This evidence reaches to the middle of the 2ud century, and as St John lived to the close of the Is^ century, there is left but a period of fifty years at the beginning of the 2nd century, when any forgery or fabrication could have taken place. During this pei-iod, however, many individuals were then living who had been acquainted with St John, or others of the Apostles, who would most certainly have detected, and exposed, any attempt at imposition had it been made. It must be borne in m.ind also, that where the ancient Fathers omit the mention of any one book, it is no 115. Were the books of the New Testament we receive, received also in the earliest ages after the a.postles.^ and by whom ? 33-2 54 ANALYSIS OF [Introd. proof of the non-existeuce of that book, particularly if it contain but little information on points of doctrine, or if addressed to an individual and not to a Christian com- munity; because in those times ignorance of the art of printing, and the difficulty of communication would be gi-eat impediments to their diflusion : this is only a proof that they never saw the book. In short, the authenticity of the Books of the New Testament, as regards external evi- dence, has been most clearly proved, — I. By an uninterrupted series of Christian authors reaching from the days of the Apostles down to our own time; II. By the concurrent and well-informed belief of all denominations of Christians; and III. By the unreserved acknowledgment of the most learned and intelligent enemies of Christianity. (For further remarks see postea in the accounts of each Book). 116. The Internal Evidence of the authenticity of the Books of the New Testament is that evidence which is derived from their several contents in respect of the time ichen written, the place where, the peculiarity of the language in ivhich, and the situation and circumstances of the parties to whom, as well as of the mithors themselves, and a coincidence besides in their relations one with another: all Avhich ought to agree with, and confirm the External Evidence. Our space will not suffer us to bring here any of the arguments that have been adduced in proof of this Internal Evidence; suffice it to say, that it has been established by the most learned critics that the contents of the Books are such as to prove that they not only might have been written by the authors to whom they are severally ascribed, but that they could not have been written by any other person than those to whom they have been ascribed. And further, that the Internal Evidence most accurately agrees with, and corroborates, the External Evidence. (See Bp. Marsh's Lectures in loco.) 117. The Credibility of the Books of the New Testament is the next consideration ; by the use of which term it is to be understood, ' that the contents of each book are worthy of credit, and therefore justly entitled to our assent,' and this Credibility must be established indepen- dently of their Inspiration. The proof of their Credibility may be either argued from the character and situation of 116. What is the nature of the internal evidence proving the Authenticity of the Books of the New Testament ? 117. How may the Credibility of the Books of the New Testament Credihility.] the new testament. 55 the writers, which were such as to afford a strong presump- tion that their record is true; or from the contents of the writings themselves, by comparing tlieir relations with each other, and with extraneous works of acknowledged charac- ter. These methods, however, involve the question of the ' Integrity'' of the several books, i. e. are the books we now possess, the same books as those which the authors themselves composed ? — same, not as to Avord for word, but as supplying us with the same facts they recorded, and the same doctrines they delivered. A Perfect Text, having every word precisely the same as written by the hand of each author, is not to be expected, for it can never be acquired; this Interjrity has been ably established by Bp. Mai-sh (^Lecture Pt. II.); Avhence we can proceed to observe that the pi'opagators of Christianity were men who not merely renovinced all worldly advantages, but even sub- mitted to the most trying persecutions in order to extend the religion of their Divine Master; so that it is impossible to assign to the writers of these books any adequate motive for forgery or falsehood. If these books had not possessed in themselves all the necessary evidences of their veracity, they could never at any time have been received as credible by any number of persons, as we have evidence to prove that they have been so received. Moreover, there is nothing contained in these books which is contradicted by other and independent writers possessing an actiial knowledge of the facts and circumstances narrated in them: nor do they contain anything incredible in itself, or contradictory to the nature of things. 118. Eye-Witnesses. — Of the eiglit authors of the New Testament, all but St Mark, St Luke, and St Paul, Avere eye-witnesses of what they relate, and were not only hearers of what our Saviour said, but themselves bore a part in the transactions they record. They had no motive for imposture, but the contrary : because in the propagation of the truth they abandoned all worldly advantages, and exposed themselves to persecutions, and tortures, and even unto death : moreover, the religion they taught was directly opposed to the prejudices of all Jews, and Gentiles, and was not therefore likely to meet with a favourable reception. And as they wrote in the very countries, and at the very be proved? What is meant by the Inteqrity of the Books of the New Testament? 118. Were the writers of the Books of the New Testament eye-witnesses of what they 56 a:x.\lysis of [Litrod. time in which thousands were still living, who could and would have 'detected and contradicted any thing they may have i*elated contrriry to the truth, but did not do so, there is every probability that what they describe is credible, and t7nie. No one appears to have considered the Gospel history a fable, nor to have rejected even the miracles; nor indeed to have made any attempt 'to invalidate the facts: if such had been done, some Hebrew, or Greek ms. bearing testi- mony to such a confutation would certainly have been preserved to us. 119. 8i Mark, and St Luhe, though not eye- witnesses of all they record, yet evidently derived their information from the most authentic sources — from the Apostles themselves, as St Luke observes in the Preface of his Gospel: while St Mark, we know, was the friend and companion of the Apostle Peter. The information necessai'y to St Mark, and St Luke for the writing of their Gospels is supposed bv Bp. Marsh to have been a loritten communica- tion from tlie Apostles, since there is mi\ch in both Gospels w^hich harmonizes with St Matthew's Gospel; yet St Mark, and St Luke v/rote independently of each other; and from their situation and cii'cum stances were not likely to be deceived: from these remai'ks it may be ui-ged that these two Gospels are also entitled to Credibility. (See par. 128.) 120. As regards the Acts of the Apostles, and the Epistles of St Paul, the facts and circumstances recorded in the former are so continually alluded to in the latter, and not pointedly, but incidentally, as to afford ample proof that those fpxts and circumstances are true; for upon com- parison, they are found to agree in every particular. In addition to this, we have the evidence afforded by a com- parison of the New Testament with the writings of profane authors; as Josephus, Pliny the elder, Tacitus, Martial, Juvenal, Suetonius, Pliny the younger, Trajan, Celsus, Porphyry, and many others, which have been brought forward by Lardner (Vols. vi. vii. viii.); all of whom bear testimony to the facts recorded, which proves not only that the writings are genuine, but that they are also worthy of credibility, and true. describe? What circumstances affecting them strengthen our belief in their credibility ? 119. How is the credibility of the writings of St Mai'k, and St Luke maintained ? 120. How is the credibility of the Acts of the Apostles, and the Epistles of St Paul maintained? What profane writers afford testimony to the credibilit\^ of the New Testament Scriptures ? Die. Orifj/i'n.] the xew TESTAME^^T. 57 12 J. As well as the ordinary facts, the miracu- lous facts recorded in the New Testament are also entitled to credihility ; on these indeed, with prophecy, the whole fabric of Christianity is built. Christ himself appeals to His miracles as proofs of His divine mission, and on prophe- cies fulfilled, as proofs of His being the promised Messiah ; and these ]\Iiracles, and fulfilled Proijhecies are the argu- ments that prove our religion to have come from God, (as shoAvn 'n\ par. 122.); 'for no man,' as Nicodemus says, ' can do these miracles that thou (Jesus) doest, except God ' be with him.' {John iii. 2.). Now, a miracle is defined to be ' a suspension of the laws of nature' — something done ' contrary to the laws of natui'e; and which cannot be per- ' formed without the special interference of God Himself.' Some of the Jews thought that the miracles of our Lord were performed through the agency of evil spirits; this, however, from the lips of enemies sufficiently proves the existence of those miracles; and they were, moreover, performed, not in secret, but in the presence of hundreds and of thousands; in the presence of adversaries, as well as of friends; and are recorded by those who were eye- witnesses, and whose veracity is unimpeachable, and Avho sacrificed fortune, fame, and life itself in defence of their testimony. Whence there is sufficient evidence foimd in human testimony to establish the truth of the miracles ascribed to our Saviour, and his disciples, as well as to outweigh the arguments advanced against them ; especially those of Hume, as ' being conti'ary to experience.' 122. Evidences for the Divine Origin of Christianity. After establishing the Authenticity, and Credibility of the New Testament, we are enabled to gather the Evidences for the Divine Origin of Christianity ; to prove indeed from its prophecies, its miracles, and its doc- trines, that it is a religion come from God. The Doctrines alone taught by our blessed Lord as the rule of our life, faith, and morals, are such as no human ethics or philosophy can approach to for instrinsic worth and importance; and as such afford strong internal evidence for the divine origin of our religion. But the external evidences of Mira- cles, and Prophecy, to which our Saviour and his Apostles continually appealed, fully establish the fact that Christi- 121. Show that the miracles are entitled to credibility, 122. What are the evidences for the Divine Origin of Christianity? What is the internal evidence? What are he external evidences of miracles ? What, of prophecies ? 68 ANALYSIS OF [Introd. anity is a religion, which came from God. ' The works that ' I do,' said Jesus, ' bear witness of me, that the Father hath 'sent me' {JoJm v. 36; x. 25. 37.): this was the argument that prevailed with Nicodemus, and induced him to confess ' v/e know that thou art a teacher come from God, for no ' man can do these mii-acles, that thou doest, except God be * with him.' {John in. 2.). In hke manner argued the Apostles, who declared that Jesus was ' a man approved of * God by miracles, and wonders, and signs' {Acts ii. 22. See 3fatt. xi. 2 — 5. Ileb. ii. 3, 4.) And then, if we ' search * the Scriptures,' Jesus declares that ' they are they which * testify of me.' {John v. 39.). So Peter, ' to Him gave all 'the prophets witness' {Acts x. 43; xxviii. 23; see also, Ltike xviii. 31; xxiv. 44; Eom. L 2; iii. 21; 1 Pet. i. 10, 11.). There are nnmerons prophecies in the Old Testament, which not only announce the coming of the Messiah, but describe also many circumstances connected with His life. Now, the teaching, and the miracles our Lord performed, clearly prove those prophecies to have been fulfilled in Him ; and they therefore establish the fact that He alone was the promised Messiah, the Christ, 'that prophet which should ' come into the world.' (Jo7m vi. 14.). Of all the iDrophecies, the Jifty-third chapter of Isaiah, — which is known to have been written at least six hundred years before the coming of our Lord, and which so minutely describes the facts and circumstances that did actually take place at the close of our Saviour's life, and which could not have been foretold without the aid of Divine inspiration, — is suflficient proof in itself that Christianity is a religion certainly come from God. Whence the internal evidence of Doctrine, and the external evidence of Miracles, aided by the evidence of Prophecy are the e\idences sufficient to establish the Divine Origin of the Christian Eeligion. 123. The Inspiration of the New Testament. — After proving the Authenticity, and Credibility of the Sci-ip- tures, and advancing evidences for their Divine Origin, it will be no great difficulty to establish from that divine testimony, and from fulfilled prophecy, the Inspiration of the Sacred Writings. St Paul says 'All Scriptui-e is given 'by inspiration of God.' (2 Tim. iii. 16.); and St Peter says, 'Prophecy came not in old time by the will of man; but * holy men of God spake as they were moved by the Holy 'Ghost.' (2 Pet. i. 21.). Moreover, the Apostles were in- structed by our Lord Himself in the things pertaining to 123. How is the Inspiration of the New Testament ca- Inspiration.'] the new testament. 59 'the kingdom of God' {Acts i. 3.); and at His departure He promised to send them ' another Comforter that he may ' abide with you for ever, even the spirit of Truth ' {John xiv. 17,). And again, ' The Comforter, which is the Holy ' Ghost, whom the Father will send in my name, he shall * teach you all things, and bring all things to your rcmem- 'brance, whatsoever I have said unto you.' {ib. 26.) ' How- * belt when He the Spirit of Truth is come, he will guide ' you into all truth, for he shall not speak of himself, but 'whatsoever he shall hear, that shall he speak: and he will 'shew you things to come.' {ih. xvi. 13, 14.). Here were promises of supernatural assistance to guide, instruct, and stimulate the first teachers of the Gospel in their important work of propagating the religion of their Divine Mastei', Christ the Lord : and these promises were accurately ful- filled on the day of Pentecost, when they wei-e ' filled with ' the Holy Ghost,' and ' spake as the Spirit gave them utter- *ance.' {Acts ii. 4). If then the Apostles received the inspiration of the Holy Spirit to deliver orally the Gospel of Christ, and confirmed their divine authority by the working of miracles ; this same Spirit, which was promised to abide with them/br ever, we may also believe, inspired them to write that same religion. As regards St. Paul, he in his Epistles asserts his own inspii*ation continually, declaring in respect of the Gospel, ' I neither received it of man, 'neither was I taught it, but by the revelation of Jesus 'Christ.' {Gal. i. 11, 12.). Again, in speaking of the doc- trines of the Gospel, he says, ' God hath revealed them unto 'us by his Spirit' (1 Cor. ii. 10 — 13.); and, 'How ,that by ' revelation He (God) made known unto me the mystery (of ' Christ), which in other ages was not made known unto the ' sons of men, as it is now revealed unto His holy Apostles ' and Prophets by the Spirit.' {Eplies. iii. 2 — 5.). The same reasoning in many respects will apply to St Mark, and St Luke, who although not actual Apostles, yet were com- panions and assistants of those who were Apostles, and doubtlessly partook of the extraordinary effusion of the Holy Spirit granted to the disciples of Christ. Moreover, their writings were approved by St Peter, and St Paul, respec- tively ; were also sanctioned by St John, and were unani- mously received by the primitive Christians as inspired pable of proof? How does this argument affect St Paul ? and St Mai-k.? and St Luke? How is this argument con- firmed by prophecy ? 60 ATfALYSTS OF \ Intvod. Scriptures. {Clem. Alex. Inst, vi.; Iren. iii. 1; Tertull. ad Marc. i. 5.; Etiseb. Eccl. Hist, ii, 15.; Jerom. Vir. lllustr. c, 8.; Marsh's IMichaelis, i. 93.). In addition to these arguments, tlie literal fulfilment of the many predictions contained in the New Testament is a decisive proof of their inspiration ; for, as we have before shown, no man can prophesy a future event without divine assistance. Whence then decisive proofs exist that the Books of the New Testa- ment were inspired, having been Avritten under the immediate direction of the Spirit of God. 124. Doctrines — After establishing tlie Evidences for the Divine Origin of the Sacred Writings, the next thing is to study the Doctrines they contain; so that we may know what doctrines are warranted by Scripture, and that it is as well our duty to be bound by them, as it is our interest to accept them. From the want of unity in this important matter, and the ' teaching for doctrines the com- * mandments of men,' there have arisen various creeds, sects, heresies, and divisions ; and as they all claim to be founded upon the Bible, it is necessary not only to have a right knowledge of the doctrines themselves, but to ex- amine the foundations upon which they are severally built. This consideration, however, leads to a vast deal of inquiry, involving an acquaintance Avith the first planting, and pro- gressive growth of Christianity, through all the difterent ages, and countries of the world, and a knowledge of the circumstances and causes which operated in promoting the adoption of this, or that peculiar creed, or opinion. This information will be fully developed in the study of Ecclesi- astical History; but as that subject is not within the province of this Analysis, the student is referred to works exclusively devoted to that subject. Of the Doctrines inculcated in the New Testament, the chief are these, accompanied with a few only of the passages supporting them : — (a) ' God is love.^ He so loved the world that He is ' not 'willing that any should perish.' (2 Pet. iii. 9.). ' He will * have all men to be saved, and to come unto the knowledge * of the truth:' (1 Tim. ii. 4.). And we are to look upon Him as ' our Father which art in heaven.' (&) The Atonement. ' God commended His love toward * us, in that, while we were yet sinners Chi'ist died for us... * by whom we have now received the Atonevievt.'' {Rom. V. 8 — 11.). Christ 'gave Himself a ransom for all.' (1 Tim. 124. Shew that the study of the Doctrines of the Sacred Writings is of great importance. What are a few of the chief Doctrines.] the new testament. 61 ii. 6.). ' His own self bare our sins in his own body on the ' tree, that we, being dead to sins should live unto righteous- 'ness; by whose stripes ye were healed.' (1 Pet. ii. 24.). He ' is the Lamb of God which taketh away the sin of the ' woi'ld.' (^John i. 29.). And ' there is none other name ' under heaven given amongst men, whereby we must be saved.' {Acts iv. 12. See 1 Thess. i. 10; Eeh. ii. 9; vii. 27; ix. 22—28; x. 10— 14.) (c) Repentance. ' God now commandeth all men every- ' where to repent.' {Acts xvii. 30.). ' Repent, for the king- * dom of heaven is at hand.' {Matt. iv. 17: Marh i. 15; see Matt. ix. 13; Acts ii. 38; viii. 22; Rev. ii. 5. 16; iii. 3.). ' Eepeut ye therefore, and be converted, that your sins may ' be blotted out.' {Acts iii. 19.) (c?) Faith. ' Whosoever believeth in Him (Jesus) shall 'receive remission of sins.' {Acts x. 43.). ' Believe on the ' Lord Jesus Christ and thou shalt be saved.' Acts xvi. 31 ; Mark xvi. 16.). ' A man is justified by faith.' {Rom. iii. 21, 22. 28; v. 1.). And ' whatsoever is not of faith is ' sin.' {Rom. xiv. 23.). (e) Obedience. ' Yea rather, blessed are they that hear 'the word of God, and keep it.' {Luhe xi. 28; viii. 21; Matt. vii. 21.). ' Be ye doers of the word and not hearers ' only.' {Jam. i. 22. 25.). (/) Good Worhs. ' Wilt thou know, 0 vain man, that ' faith without works is dead.' {Jam. ii. 14 — 20 ; Matt. xxv. 34 — 40.). Chx'ist ' gave himself for us, that he might redeem 'us from all iniquity, and purify unto himself a peculiar 'people zealous of good works.' {Tit. ii. 14; iii. 1. 8. 14; 1 Tim. vi. 17, 18 ). («7) The Resurrection. ' Marvel not at this ; for the hour * is coming in the which all that are in the graves shall ' hear His voice, and shall come forth; they that have done ' good, unto the resurrection of life ; and they that have * done evil, unto the resurrection of damnation ' {John v. 28, 29.). ' If Christ be preached that he rose from the dead. ' how say some among you that there is no resurrection of ' the dead } but if there be no resurrection of the dead, then * is Christ not risen ; and if Christ be not risen, then is ' our preaching vain, and your faith is also vain.' (1 Cor. XV. 12—20. See Acts'iY. 2; xvii. 18; xxiv. 15; Rev. xx. 13.). (7i) Immortality. Jesus Christ 'hath brought life and ' immortality to light through the Gospel.' (2 Tim. i. 10.). doctrines inculcated in the New Testament 7 Support them by texts from the Sacred Writers. 62 ANALYSIS OF [Introd. ' These (the evil doers) shall go away into everlasting pun- 'ishment; but the righteous into life eternal ' (iJ/a^. xxv. 46. Rom. ii. 7.) ' This mortal must put on immortality.' (1 Cor. XV. 53, 54.). 125. Chapters. — Verses. — We must now proceed to give some account of the several Books composing the New Testament: it must be understood that they were originally written continuously throughout, without sepa- ration into distinct Books ; and without division into Chapters, and subdivision into Verses. The earliest attempt of the kind is attributed to a leamied Christian of Alexandria named Ammon'ms, (a. d. 220.) who divided the Gospels into Lessons for the convenience of reading in the public service of the Church, and which Avere thence called the * Ammonian Sections* These sections comprised a distinct subject, and were subseqiiently divided into smaller sections: the longer were called titioi, or capitula, {tltXcl) and the smaller kej^haJaia, or breves, (KecpaXaia). St Paul's Epistles were divided into Lessons or Chapters, about A. D. 396; but by whom is not now known : and in a similar manner, the Acts of the Apostles, and the Catholic Epistles were divided by Eufhalius, bishop of Sulca in Egypt, (a. d. 458.) who extended his divisions into smaller paragraphs or verses, stf'choi (o-Tixot), which were regulated by the sense. St Jerom (a. d. 392 — 420.) is said to have introduced pouits or stops for the separation of the sentences, which succeed- ing critics have improved upon. Our modern Chapters, however, were the invention of Cardinal Hucfo, about A. D. 1240., who wrote a commentary on the Bible; and our Verses with their numbering are the introduction of Robert Stephens, who adopted them in his edition of the Greek Testament published in 1551, in imitation of the plan Rabbi Nathan applied to the Hebrew Scriptures for his Concordance in the middle of the 15th century. But these Divisions and Subdivisions, introduced as they were for the convenience of reference, must not be allowed to in- terfere with the interpretation, as it commonly does with the unlearned; eveiy passage must be studied with its context, and Scripture be compared with Scripture in searching after truth. 125. How did the ancients divide the Neio Testament ? When were the Chapters noto in use formed? [h] When were they divided into the present Verses ? [h] In what respect has the interpretation of the Sacred Writings suffered by that division ? [h] THE >"E\V TEbTAMEiMT. 63 A CHRONOLOGICAL ARRANGEMENT OF THE BOOKS OF THE NEW TESTAMENT. The Historical Portion. (Zo.) Lardner : {LI.) Lloyd; [Ma.) Macknight : (Mi.) Michaelis: (Ow.) Owen: {T<;.)Tomlme. BOOKS. St Matthew's St IMark's St Luke's St John's The Acts L Thess. ) , IL Thess. 1 ^^* La. A. D. 64 64 TIME WHEN WRITTEN. To. 63-4. 3IL 61 61 63-4 69 Oiv. . 38 . 63 , 53 . 69 63^4... 63-4 ... 53 38 65 63 97 64 St Paul's Epistles. La. Galatians. .. . 52-3 I, Corinth. , II. Corinth .. Romans .. LI 54. 58 Ma. 51 52 50 3IL . 52 .. 51 56-7 57 57-8 57 58 58 WHERE WRITTEN. fJudrea {La. Mi. To.) Jerusalem ((?«;.) Rome 'Greece {La. To.) andria {Mi.) ith {0w.^ "Ephesus {La.) Mi. Oio.) Asia (To.) {Greece {La. Ow. To.) Alexandria(il/i.) fGreec -J Alexa (Coriu r u 52 To. f-a ( Corinth {La. ^^ \ Ml) Corinth \ or > [La.) EphesusJ Macedonia Antioch {Ma.) Thessalonica {Mi.) r.^ ( Ephesus {La. ^6 1 Mi.) 57 58 Macedonia ( {La. Mi.) Corinth. 64 ANALYSTS OF BOOKS. TIME WHEN WRITTEN. WHEUE WRITTEN. La. LI. Ma. Mi. To. Ephesians a.d, 61 ... 64 ... 60-1 ... 62 ... 61 Pbilippians 62 ... 64 ... 61 ... 62 ... 62 Colossians 62 ... 64 ... 60-1 ... 62 ... 62 J Rome Philemon 62 ... 64 ... 61-2 ... 62 ... 62 Hebrews 63 ... 64 ... 61-2 ... 63 ... 63 fMacedonia I. Timothy 56 ... 65 ... 65 ... 58 ... 64-< Nicopolis (. (il/a.) /'Greece T"- 56 ...65... 65 ...5l-2...6JM-donia^^^ CNicopolis(il/i.) II. Timothy 61 ... 66 ... 66 ... 67 ... 65 Rome Tlie Catholic Epistles. La. Ma. Mi. To. St James a. d. 61-2 ... 61-2 ... 61 ... 61 Judaa ("Rome I.Peter 64 ...66-7 ...49... 64 ^ Jerusalem ( {Mi.) II. Peter 64 ...67-8 ...67... 65 Rome I.John 80 ...69 ...70... 69 Ephesus II. John 80-90 ... 80-90 ... 70 ... — ffP^®^"^,/- s ( Judaea {Ma.) III. John 80-90 ... 80-90 ... 70 ... — Ephesus Jude 64-5 ... 65-6 ... — ... 70 unknown The Prophetical Portion. Lardner. MichaeHs. Tomline. Revelation) .^np;r hk nn n-r* fPatmos ^^c<- J^^ I A.D. 90-0 ... 95 or 96 ... 9o-6 < ^ , /■ r \ 01 bt Johnj (01' Ephesus {La.) THK ISEW TESTAMEiN'T. 65 Fart ZI. THE GOSPELS. 126. Gospel — The word Gospel, which ia derived from the Saxon terms god (good), and spel (speech or tidings}, answers to the original Greek word BvayyeXLov Evangelium, (from eh eu well, good, and ayyekia angeha, a message or tidings), and denotes ^glad tidings' The former word has been applied by our ancestors, and the latter by ecclesiastical writers in general to the four Histories of the life of our Lord and Saviour, who, as the promised Messiah, brought ' good tidings of great joy to all people.' In this sense St Mark seems to use the word Gospel {evayyeXiov) in the beginning of his Book [ch. i. 1.) ; and hence it is that the writers of the Gospel history are called the hnr Evangelists ; but elsewhere in the New Testament the word Gos- pel denotes the whole doctrine of Salvation taught by Christ, and His Apostles. 3Iatt. iv. 23; xi_. 35; x'xiv. 14 ; Mark xiii. 10 ; xvi. 1.5 ; Eph. i. 13 ; vi. 15 ; Rom. i. 1. 3.) (Ecumenius (a. d. 950 — 90.), in his Commentary on the Acts {ch. i. 1.) upon the word 'treatise,' thinks the first Christians never called these histories by the name of Gospels, but that it was subsequently adopted by the laithful as truly containing the Gospel, i. e. the doctrine of Christ. Nor were the names of the writers at first prefixed to them; because, says St Chrysostom, they were ' delivered to those continually present with them.' {Horn. Ep. Rom.) 12ri. V.Tiat is the derivation and meaning of the word Goapel ? Why are the writers of the Gospel history called Evangelists ? G6 ANALYSIS OF [Gospels. 127. Their Order. Four, and only four, Gospels have ever been admitted by the Christian Church as canonical Scriptures, viz. — those of 3IaUhetv,Mark, Luke, and Johti ; and in this order are they arranged in the most ancient Mss., and so therefore in our Bibles : yet in the Latin Church, and in the Codex Bezse, they are found in the order, — Matthew, John, Luke, Mark. 128. Their Harmony. The first three Gospels, of Matthew, Mark, and Lulce, are very much alike in matter, and in style; they record many of the same facts and precepts, and very frequently adopt the same form of expression, so much so that this common matter alone would furnish a uniform relation of our Saviour's ministry from his haptism to his death and resurrection; yet there is a great amount of additional matter peculiar to each. The examples of verbal agreement are more numerous between St Matthew and St Mark, and between St Matthew and St Luke, than between St Mark and St Luke; but in the matter that is common to all of them, the arrangement in St Mark and St Luke is in agreement, while that in St Matthew differs from them both. From these circumstances it has been sup- posed by Bp. Marsh, and others, that thei'e w^as some pre- existing narrative which had been draAvn up by the Apostles generally, and which Matthew, Mark, and Luke made the basis of their separate histories; adding such additional matter as in St Matthew's case his own observations may have suggested to Mm, and in the cases of St Mark, and St Luke, what St Peter and other Apostles may have suggested to them. ' There is no other mode,' says Bp. IMarsli, ' of ac- ' counting for that harmony of arrangement in the Gospels ' of St Mark and St Luke, than the supposition of a written ' communication, and their adherence to the order of it.' {Lect. Pt. It. p. 145.); but at the same time it must be understood, that their histories are perfectly ^*Kc/e2>e?^c/e?^^ of each other: and the supposition of Bp. Marsh must be received with great caution. St John's Gospel has comparatively little in common with the other three, and that little is chiefly com- prised in the foiir concluding chapters; the object of his Gos- pel being chiefly to maintain the divine nature of our Lord. 127. What is the number of the Gospels, and their order? 128. What similarity exists in the matter, and manner of the first three Gospels? What supposition has this led to? and how is it accounted for? Has St John's Gcspel any- thing in common with the rest ? Matt.l THE NEW TESTAMENT. 67 ST MATTHEW, AND HIS GOSPEL. 129. St Matthew was a native of Galilee, and a Jew, but in what town he was born, or among what tribe his name was enrolled, is not now known. He had also the Hebrew name of Xev?,say StMark(ii. 14), and St Luke (v. 27. 29.) ; and upon the authority of St Mark (ii. 14.) he was the son of one Alphceus ; but not, says Lardner, of the Alphaeus who was the father of James, as affirmed by Doddridge. His occupation was that of a publican or toll collector under the Romans at Capernaum on the sea of Galilee, (or Gennesareth), where he took the customs' duty for the transportation of goods backwards and forwards, and the toll from passengers, who crossed the water. "While engaged in this business at the receipt of custom, Jesus, as Matthew himself states (ix. 9.), called him to be an Apostle ; he immediately obeyed, and after rendering his accounts to his em- ployers he gave a farewell entertainment to his friends and acquaintances at which Christ was pre- sent with some of His disciples, and where also were many publicans (ix. 10 — 13.). St Matthew con- tinued a faithful attendant upon our Saviour till His crucifixion ; and was an eye-witness of His miracles, and a hearer of His discourses. He remained in Je- rusalem till the day of Pentecost, when he received the Holy Ghost with the rest of the Apostles ; after which there is no authentic account of him to be met with ; he doubtlessly continued in Judsea preaching the Gospel till the time of persecution compelled him to retire. According to Socrates, an historian of the 5th century, St Matthew preached the Gos- pel in Ethiopia [Hist. Eccl. l. c. 19.) ; where, it 129. Give a brief histor}' of St Matthew. How came lie by his death.? 68 ANALYSIS OF [Jlutt. is an opinion with many, he died a martyr in the city of Nadabbar or Nadavver, but by v/hat death is not known. {Cavers Liv. Apos.). Others say he died in Parthia, or Persia : Clement of Alexandria, on the authority of Heracleon a learned Valentinian of the 2nd century, denies that he suffered martyrdom. (Strcmi. lib. iv.) : and Cbrysostom in his eulogy on St Matthew makes no mention of such a circum- stance. {Horn. 48, 49.) This diversity of opinion evidently shows that these suppositions are without good foundation. St Matthew is generally allowed to be the first who wrote the history of our Lord. {Jerom. de Vit. 111. c. 3.) 130. Publicans among- the Romans were the officers employed in collecting the taxes : they were of two classes, (1) the genei-al receivers, and (2) the ordinary tax- gatherers. The former were considered rnen of some conse- quence in the government, and farmed the taxes of a whole province; while the latter, who acted as under-farmers, or deputies, exercised so much oppression and exaction in their office as to be looked upon in no less a light, than that of thieves, and pickpockets. Among the Jews this profession was odious in the extreme; and such of their own nation as accepted the office of a Puhh'can were esteemed as heathens, and as the very refuse of mankind. {Matt. ix. 11 ; xviii. 17; Mark ii. 16; Lukey. 30.) Of the superior class of Publicans, the general receivers, was probably Zaccheus, for he is styled a ' chief among the publicans.' {Luke xix. 2.). St Matthew was only an underling, one of the inferior Publicans. {Luke v. 27.). Si Mattlieiv's Gospel. 131. Gospel.— The Time, and Place. The Gospel of St Matthew is unanimously admitted to have been the first that was written ; several dates have been assigned to it var3nng from a. d. 37-8. to a. d. 63-4., in consequence of the deficiency of ancient 130. What was the office and duty of publicans among the Eomans, and in Judsea? 131. When was St Matthew's Gospel written ? and where ? Gosp.] THE NEW TESTAMEr^T. 69 authority upon the point. Irenseus, (Adv. Hcsr. III. 1., quoted by Eusebius, He. H. v. 8.), and Eusebius himself [JSc. H. iii. 24.) are the earhest writers who mention the subject, but it is in so obscure a manner as to afford us no very decisive information. Euse- bius, followed by Chrysostom, Theophylact, Owen, A¥etstein, Jones, Townson, Tomline, and others, are advocates for an early date. Irenceus, followed by Mill, Michaelis, Percy, Hales, Lardner, and others, whose evidence indeed preponderates, prefer a later date. (See par. 133.). The 'place where it was written is universally admitted to have been Pales- tine. 132. Its Language. It is a subject of g-reat con- troversy whether St Matthew wrote his Gospel originally in Hebre/v (Syro-Chaldaic,) or in Greeh. According to Dr. Campbell it never was a question for the first fourteen hundred years; the voice of antiquity expressed by Papias, as quoted in Eusebius, and by Irenteus, Origen, Cyril, Epi - phanius, Augustine, Chrysostom, Isidore, and Jerom, positively and unanimously asserts that it was written first in Hebrew ; and Erasmus''is said to be one of the earliest who held the GreeJc to be the original. Although indeed the united testimony of the Fathers of the first three centuries goes to pi'ove the Hebrew to be the original language, yet they are silent as to who was the translator of it into Greek, There is no doubt, however, of its having been translated into Greek at a very early period, and that the Greek was moi-e extensively adopted than the Hebrew on account of the prevalence of the Greek language. The supporters of the ancient testimony that the Hebrew is the original, are Camp- bell, Michaelis, Owen, Calmet, Mill, Tomline, Hammond, Cave, Walton, Du Pin, Grotius, and others. The advocates on the other side, supporting the views of Erasmus, are Lard- ner, Lightfoot, Wetstein, Jortin, Beausobre, Basnage, Le Clerc, and others. There are some critics indeed who think that there were two original Gospels; an original Hebrew Gospel written by St Matthew about a. d. 37-8; and like-- wise an original Greek Gospel written by the same Apostle 132. In what language was St Matthew's Gospel first written ? What are the advocates for a Hebrew original ? and for a Greek original ? 70 ANALYSIS OF [3fatt. Fome years after, about a. d. 63-4. The advocates of this last opinion are Whitby, Benson, Townson, Hey, Hales, and some few others. 133. The ancient testimony bearing on the ques- tions of the date, and language of St Matthew's Gospel is comprised in the following: — Papius bp. of Hierapolis (a. d. 116.) says, ' Matthew wrote the Divine Oracles in the ' Hebrew tongue, and every one interpreted them as he was ' able.' {Eu.seh. Ec. H. iii. 39.). Irenceus (a. d. 178.) ob- serves, ' Matthew then, among the Jews, wrote a Gospel in * their own language, while Peter and Paul were proclaim- * ing the Gospel, and founding a Church at Kome (a. d. 61—4.).' (Adv. Hcer. in. 1. in Euseb. Ec. H. v. 8.). Origen (a. d. 230.) speaking of the four Gospels says,' ' The ' first was written by Matthew, once a publican, afterwards * an Apostle of Jesus Christ ; who delivered it to the Jewish ' believers, composed in the Hebrew language.' {Euseb. Ec. H. VI. 25.). J Eusebiiis himself (a. d. 270— 340.) says, ' Matthew having first proclaimed the Gospel in Hebrew, * when on the point of going also to other nations (a. d. ' 40-1.) committed it to writing in his native tongue.' (Ec. H. III. 24.) 134. Its Scope, or Desifjn. St Matthew is univer- sally allowed to have written his Gospel for the benefit of his countrymen, the Jews. Internal evidence is confir- matory of this opinion ; for he begins with the genealogy of Christ from Abraham, according to the Jewish practice of tracing Ze^a? descent through the paternal side; he refers continually, and more so than the other Evangelists, to Jewish customs, Avhich he leaves unexplained upon the presumption that his i-eaders are well acquainted with them; and he also speaks of cities, and places, as well known. To confirm the believers, and to convert the unbelievers among his own nation, is one great reason whj^ St Matthew is careful to trace the descent of the Messiah through the family of David up to Abraham, to meet their expectations; and he omits no opportunity of quoting the Jewish Scriptures, and showing the fulfilment of prophecy on which they laid so much weight. He also opposes the most considerable of the Jewish pi-ejudices and errors by quoting largely and with 133. What early testimony have v:e that St Mattliew rcrote his Gospel in Uehveto? [g] 134. With what design did St ilatthew write his Gospel? Does he py^esume an acquaintance with Jewish customs f [d] Mark.] the >'ew testament. 71 gi'eat particulai'ity, our Saviour's discourses bearing upon them ; and adopts many of the terms, and expressions of their own tlieology. Having been an ej^e-witness, and an ear-witness of most of what he describes, St Matthew was well qualified to write an authentic history of our Lord to correct the false tales, and erroneous impressions that were begin- ning to circulate in Judcea; and his narrative is found to be more full and circumstantial than any of the other Gospels; from which he differs also in not quoting from the Septuagint, but from the Hebrew, where he has occasion to refer to the Old Testament. In short, his great aim seems to have been to conciliate and affect the Jews, and convince them that Jesus was the Clunst. 135, St Matthew's Gospel contains many circum- stnnces, not recorded by the other Evangelists; the chief of which are : — Visit of the Magi Ilatt. ii. 1—12. Flight into Egypt ii. 13—16. Murder of the Innocents ii. 16 — 19. Parable of the ten Virgins xxv. 1 — 13. Dream of Pilate's Wife xxvii. 19. Eesurrection of many Saints after our ) .. ro kk Lord's crucifixion j ^^^''' ^^— ^^• Bribing of the Roman guard set to < ••• n ic watch the sepulchre j '^''^"^- •^^— ■^'^• ST MARK, AND HIS GOSPEL. 136. St Mark the Evangelist is the person men- tioned in the Acts (xii. 12. 25.) as ^ John, whose surname was 3farkJ He was the son of Mary, a pious woman of Jerusalem at whose house the Apos- tles were accustomed to meet together (xii. 12.) ; and he was also ' sister's son to J3arnabas.' ( Col. iv. 10.). St Mark is universally admitted to have been the familiar companion of St Peter, by whom he is thought to have been converted to Christianity : 145. What are the circumstances recorded by St Matthew, and which the other Evangelists have not men- tioned? 1.36. Give an account of St Mark. What relation was he to Barnabas? What was his disagreement with St Paul ? 72 ANALYSTS OF [Mark. from the latter calling* him, * Marcus, my son,' (1 Pet. V. 13.). But it has been a question with some critics whether this Marcus, and the John Mark in the Acts and Epistles, is the same individual as the Evang'elist : according to Lardner, however, and many others, * there is but one Mark in the New Testament.' When Paul and Barnabas visited Jerusalem, bring-ing the contributions made at Antioch for the poor suffer- ers during the famine (a. d. 44.), Mark returned with Paul and his uncle {Acts xii. 25.) : and accom- panied them in their lirst Apostolic journey (xiii. 5.). But while in Pamphylia, Mark from some cause or other left Paul and Barnabas, and returned to Jeru- salem (xv. 38.). This gave offence to Paul, who in consequence on their next journey objected to Mark accompanying them. Barnabas was dissatisfied with this proceeding, and having separated from Paul, he proceeded with Mark to Cyprus, (xv. 39.). Subse- quently, however, St Paul, appears to have become reconciled to him, for we find Mark at Rome visiting St Paul, and sending through him his salutations to the Church at Colosse, to whose favour Paul also recommends him {CoL iv. 10.); and likewise to Philemon {Phil. 24.). After this, Mark probably took some apostolic journey, for St Paul sends for him to come again to Rome, saying to Timothy, * Take Mark, and bring him with thee ; for he is ' profitable to me for the ministry.' (2 Tim. iv. 1 1.). This is all the information afforded us by the Scrip- tures in respect of St Mark. 137. It is thought that after his journey to Cy- prus, Marh must have met Peter somewhere in *Asia, and continued with him a long time, possibly till his martyrdom. It was during his stay at Eome that he wrote his Gospel, and, it is believed, under Peter's guidance. Subsequently 137. What information beyond that contained in the Scriptures have we respecting St Mark ? What church is he said to have founded ? Gosp.] THE NEW TESTAMENT. 73 he is said to have retired to Egypt, where he preached the Gospel, and founded a Church at Alexandria; of which ho is considered to have been the first bishop, and here he died a natural death in the eiirhth year of Nero's reign. (^Euseb. Eccl. H. ii. 15, 16, 24; Epiph. H. 51. 6; Jerom. Vir. 111. 8.). Some critics, however, as Baronius, Cave, Wetstein, and others, say, he suffered martyrdom, (^Lard. v. p. 325.). The idea of St Mark having founded the Alexandrian Church is strengthened by the discovery of a very ancient Liturgy of the Church of Alexandria bearing the name of ' St Marie's Liturgy ;' an appellation it acquired about the end of the fourth century from having been used by St Mark's church, (^Palmer's Orig. Lit. i. p. 82.). St 3Iark's Gospel, 138. GospeL — The voice of antiquity assigns this Gospel to St Mark, and considers it to have been the second in order of time ; although not an eye- witness of what he records, yet he derived his infor- mation from the most unquestionable authority. Eusehius, speaking of the Cln-istians at Rome, says, ' it was not sufficient to hear but once, nor to receive the ' unwritten doctrine of the Gospel of God, but they perse- * vered with various entreaties to solicit Mark, as the ' companion of Peter, and whose Gospel we have, that he ' should leave them a monument of the doctrines thus orally ' communicated, in writing. Nor did they cease their * solicitations until they had prevailed with the man, and ' thus become the means of that history which is called the ' Gospel according to St Mark.' {EccL H. ii. 15.). This coincides wich the opinion of Papias, who, on the authority of John, the presbyter and a companion of the Apostles, expressly states that it was the second in order. Clement of Alexandria, however, places it after the Gospels con- taining the genealogies, Irenceus also, after stating that Matthew published his Gospel while Peter and Paul wei*e preaching at Rome, adds, ' after their departure Mark also, 'the disciple and interpreter of Peter, delivered to us in ' writing, the things which had been preached by Peter.' Adv. Ecer. i. iii, (in Euseb. Eccl. H, v. 8,). Jerom likewise 138. What ancient accounts are there in respect of St Mark's Gospel ? G 74 ANALYSIS OF [3Iark. observes, ' Mark wrote a short Gospel from what he had * heard from Peter, at the request of the brethren at Rome, * which when Peter knew he approved and pubhshed it in ' the churches, coimnanding the reading of it by his own ' authority.' (rfe Vir. III. c. 8.), 139. In proof of the authenticity of St Mark's Gospel, many arguments are to be found from internal evidence ; one coincidence in particular is brought forward by bp. Marsh {Led. iv. Pt. ii.); — In chap. vi. w'here St Mark is speaking of the imprisonment of John the Baptist, he describes the person sent by Herod with the order for the Baptist to be beheaded by a term denoting the person to be engaged in military service {(nreKovXaTwp, ver. 27.) ; yet St Mark no where explains why a military person hap- pened to be employed on this occasion ; for the order for John the Baptist's death, St Mark informs us, w^as given at an entertainment wdiere Herodias was present with her daughter, and which appears to have been given as if at a royal court, and in honour of Herod's birth-day. St Mark, however, must have had a reason for employing such a military expression, although it does not appear in his nar- rative. Josephus explains it {Antiq. xviii. 5.); in this historian's account of the death of John the Baptist, he informs us that Herod the Tetrarch was at that time en- gaged in a war with Aretas, a king of Arabia Petrsea, whose daughter Herod had married, but who from ill-treatment had fled to her father : he says further, that Herod was on his march to invade the territory of Aretas when he put John into pi'ison in the fortress of Machcerus adjoining the country of Aretas, and likewise when he ordered his death; hence the singular coincidence, which is not at first sight apparent, between the term adopted by St Mark, and the actual state of things then existing — the person sent being actually employed in military service, because Herod was then at the head of his army marching against Aretas. This coincidence is the coincidence of truth and not of design, and therefore an undesigned proof of the authority of his Gospel. 140. The Time, Place, and Language. This Gospel is generally allowed to have been written by St Mark while he w' as with St Peter at Rome ; but as the time w^hen that 139. Prove the authenticity of St Slavic's Gospel from Mark vi. 27. [b] 140. When was St Mark's Gospel written ? where ? and in what language ? GoSJJ.] THE JTEW TESTAMENT. 75 Apostle v/as at Rome is a matter of much dispute, different dates have been assigned to it, varying from A. d. 44. to 65; the more generally received, however, is that of 63 — 4. The testimony of antiquity also proves this Gospel to have been written at Rome, and in the Greek language. 141. Its Besign, 8fc. The Gospel of St Mark was written for the use of the Gentile converts at Rome, and is consequently free fi'om any Jewish peculiarities, and contains as few allusions to Jewish customs as possible. Where these happen, explanations are added to make them intelligible to Gentile readers: thus, when using Corhan, he adds 'that is to say, a gift' (vii. 11.): the preparation, ' that is, the day before the Sabbath,' (sv. 42.) : defiled, ' that is to say, unwashen hands.' (vii. 2.), So when he men- tions 'the Jordan,' he prefixes the word river to explain it. (i. 5.). St Mark likewise omits many particulars which are not so important to the Gentile to know as the Jew, and consequently begins at once with relating the ministry of our Lord. Many quotations also from the prophets are omitted. Some critics consider that St jMark's Gospel is but an abridgment of St Matthew's, and even that he bor- rowed some things from St Luke's, which they think was written before his, because of the verbal harmony that exists in these three Gospels: but bp. Marsh considers that St Mark, and St Luke, as historians, are perfectly independent of each other, and he ascribes that verbal harmony not to the authors themselves but to the Greek translator of St MatthcAv's Hebrew Gospel, who had recourse to the two Gospels of St Mark, and St Luke to assist him in his task: this, however, is but a supposition. (See par. 128.). 142. There are many circumstances recorded by St Mark which are not to be found in either of the other Gospels, but they are mostly, comparatively speaking, of less importance; the chief, however, are these: — The parable of the seed growing insensibly, iv. 26 — 29. The deaf man with an impediment in his speech cured. ... ... ... vii. 31 — 37. The blind man at Bethsaida cured. viii. 22 — 24. 141. What was the design of St Mark's Gospel? How does bp. Marsh explain the verbal harmony existing in the first three Gospels? 142. Wliat circumstances are re- corded by St Mark alone ? 76 ANALYSIS or \^Luke. ST LUKE, AND HIS WRITINGS. 143. St Luke. — Very little information is to be gathered from the Scriptm-es in respect of St. uke. From the ^ Acts of the Apostles,^ which is proved to have been written by him, we learn that he was a constant companion of St Paul. He pro- ceeded with him in his fu'st voyage to Macedonia, judging from his use of the pronoun of the first per- son ; for he says, * Loosing from Troas, we came with *a straight course to Samothracia' {Acts xvi. 11.): thence he went to Neapolis, and to Philippi. After this it is supposed Luke left St. Paul for some little time, as he rclates St Paul's progress in the thii'd person ; saying, * when they had passed through * Amphipolis, &c.' (xvii. 1.). The next allusion to himself is when St. Paul is in Greece the second time, and is about to return through Macedonia to Jerusalem with the collection for the saints. St Luke here speaking of certain persons, says, 'These going * before tarried for us at Troas ; and we sailed away * from Philippi.' (xx. 5, 6.). From this period, St Luke is supposed to have continued with St Paul for some years; accompanying him when sent a prisoner from Ca3sarea to Pome (xxi. 15. 17. &c.), and there remnining with him till he was released from con- finement. During this period St Paul mentions him as sending his salutations to the Church at Colosse, saying, * Luke, the beloved physician, and Demas 'greet you.' [Col. iv. 14.). In the Epistle to Phile- mon St Paul mentions him as ' Lucas my fellow- * labourer' [ver. 24.); and in his second epistle to 143. WJiat is known of St Luke? [c] How is it infei'red that lie was a companion of St Paul ? What information do we gather from other sources than the Scriptures in respect of St Luke? GOSJ).] THE NEW TESTAMENT. 77 Timothy, he says, * Only Luke is with me.' (2 Tmi. iv. 11.). This is all the certain information we pos- sess. St. Luke, however, on the authority of Eusebius (Eccl. II. III. 4.), is said to have been a native of Antioch, and a physician, and to have been converted from Judaism to Christianity by St Paul. Whether he was by birth a Jew, or a Gentile, is a matter of doubt. Eo declares himself that he was not an eye-witness of what he describes {Luke i. 2.) : and consequently is not likely to have been one of the Seventy, as Epiphanius and others have supposed. His name of Luke or Lu?as (Aou/cas) is an abbreviation of Lucamis, and Avhether he is the same person as ' Lucius of Cyrene,' one of the teachers at Antioch, {Acts xiii. 1. see xi. 19 — 2L), and the Lucius, the fellow-worker of St Paul, {Rom. xvi. 21.), is a controverted point. After the death of St Paul he is said to have gone into Achaia, and subse- quently to have retired to Africa, and there preached the Gospel; but when, and in what manner, he died is not known. St Luke^s Gosiyel. 144. The Gospel ascribed to St Luke has been assigned to him from the earliest antiquity. AUusioa was made to it by the Apostolic Fathers ; and from Irenpeus we learn that, ' Luke the companion of ' Paul put down in a booli the Gospel preached by him ' {Adv. Hcer. iii. 1.; Euseh, Eccl. H. v. 8.). Origen says that the third Gospel 'is that according to Luke, the Gospel 'commended by Paul, (2 Cor. viii. 18.), and published for ' the sake of the Gentile converts.' Corroborative testimony is Airnlshed also by TertuUian, Eusebius, Jerom, and many others. The authenticity of St Luke's Gospel is likewise to be proved from internal evidence; an instance has been brought forward by bp. Marsh, like as in the case of St Mark {par. 139.), where St Luke to all appearance undesignedly makes vise of a term expressing actual military service in describing certain individuals, and which exactly coincides with the fact of the case as related by Josephus. It seems that whilst John the baptist was preaching near the Jordan, certain soldiers came to him, soldiers not mei-ely by profes- 144. What ancient authors make mention of St Luke's Go=;pel? Prove its authenticity from Luke m.-\4:. [b] g3 78 ANALTSis or ILuke. sion, but engaged in actual service (for they are called aTpaTevofxevoL, not -T. 81 *xii. 5; A7itiq. xx. 6.), we learn, that the Roman garrison * at Ctesarea was composed chiefly of Syrians, but there ' happened to be then a small body of Roman soldiers ' stationed there, who were distinguished by the name of the ' Augustan (Se/Sao-T?}) cohort. This was known to St Luke, * and the coincidence therefore incoutestibly proves that the ' Acts of the Apostles ' could have been written only by a 'person in St Luke's situation.' So again in Acts xiii. 7. when St Paul visited Cyprus, Sergius Paulus ' the deputy ' of the country ' is designated by a Greek title, (aySuTraTos,) which was applied only to those governors of provinces who were invested with Proconsular dignity. Now the question has arisen whether Sergius Paulus was entitled to that designation? whether, that is, Cyprus was a prcetorian province, the appointment to which belonged to the Em- peror, and therefore was governed by a proprmtor^ — or a consular province, having the appointment vested in the Senate, and therefore governed by a ^Jfoconstd f Once, Cyprus was proiforian, but according to Dion Cassius (Jib. Liv. p. 523; Sueton. Aug. c. 47.), it was now proconsu^ lar ; and he designates the governor by the same title as St Luke in the Acts. Moreover, a Greek coin of Cyprus struck in the reign of Claudius has been found, having an inscription on the reverse which gives to Proclus, the suc- cessor of Sergius Paulus, the same title as applied in the Acts; (Bp. Marsti's Lect. II. p. 79 — 82.): this coincidence also affords proof of the authenticity of the Acts of the Apostles. 150. The Time, Place, and Language. As the narrative contained in the ' Acts ' reaches down to St Paul's imprisonment two whole years at Rome (Acts xxviii. 31.), the book could not have been written before that date (a.d. 61-3.), and since it does not record even the release of that Apostle, it is very probable that it was written imme- diately before, or aboiit the time of that event in a. d. 64. It is thought by some to have been written in Rome, but the generality of ci'itics suppose it appeared first in Achaia ; while others, on the authority of certain mss. which have a subscription to this book stating it to have been written at Alexandria in Egypt, hold with that subscription, which however has since been found to be unworthy of credit. in proof of the authenticity of the Acts ? How were the pro- vinces of the Rovian Empire divided ? [h] Was Sergius Paulus rightly called. Proconsul ? [g, h] 150. When was the nar- rative of the Acta written ? where ? and in what language ? 82 A>\\LYSis OF [Acts. The language in Avhich this book was written is Greek, similar in st^'le and purity to that of St Luke's Gospel. 151. Its Design, &c. The * Acts of the Apostles' affords us a. history of the early progress of Christianity from the time of our Saviour's ascension (a. d. 33.) to the imprisonment of St Paul at Rome (a. d. G3.), a period of thirtg years. It does not extend to the Acts of all the Apostles, as its title would lead us to suppose, but is limited chiefly to some of those in which St Peter, and St Paul bore conspicuous parts; the author is also anxious to show the fulfilment of Christ's promise to send the Holy Ghost, the Comforter; and to exhibit the wonderful operations and influence of the Holy Spirit in bringing about the conversion and redemption of mankind; and particularly pointing out the admission of the Gentiles as well as the Jews into the Chm-ch of Christ. The first twelve chapters (^cJi. i — xii) have especial reference to the mother church at Jerusalem, and the acts of St Peter; the remaining chapters (xiii — xxviii.) are chiefly occupied with the acts, and journeys of St Paul. The progress of Christianity is clearly developed in the Acts; a few days after Christ's ascension the first body of Christians amounted to 120 (cA. i. 15.); a week after 3,000 were added in one day (ii. 41.); these were very soon increased to 5,000 (iv. 4.), and then to tens of thousands, myriads {/jLvpidoe^, xii. 20.) : so that within thirty years after our Lord's death, the Gospel was spread not only throughout almost all parts of the Roman Empire, hut even to Parthia, and India. The contents of this book are briefly these:— A.D. 33 Christ's ascension, &c. ) ; . i ia — Promise ofthe Holy Ghost, j ^"- ^' ^~^^' — Matthias chosen 15 — 26. — Descent of the Holy Ghost ii. 1 — 13. — Peter's Sermon converts 3,000 14 — 47. — Death of Ananias and Sapphira v. 1 — 11. 34 0?* 33 Deacons appointed vi. 1 — 15. — or 33 Stephen martyred vii. Simon Magus rebuked viii. 18 — 21. 35 or 34 Ethiopian Eunuch converted 25 — 40. Conversion of Saul (Pay?) ix. 1 — 19. 41 Conversion of Cornelius x. 151. What was the design of the Acts of the Apostles .5* What teas the progress of Ckristianiti/ in the Acts ? [c] Give briefly its Contents. 1- -21. 1- -12. 1- -32. 1- -10. [5- -30. 31. John.'] THE 'SEW TESTAMENT. 83 A. D. 40 or 43 Cliristians so called at Antiocli. ch. xi. 26. 43 Prophecy of Agabiis 28. 44 Persecution of Herod Agrippa xii. 1. James martja-ed, Peter imprisoned. 2 — 19. Herod ' eaten up of worms,' _ 23. 45 St Paul's^/'^^ journey xiii., xiv. 50 or 51 The Council of Jerusalem xv. 1 — 35, 51 or 53 St Paul's seco?icZ journey 36 — xviii. The jailor convei-ted xvi. 27 — 34. 55 or 56 St Paul's f/m-f? journey, xviii. 24.— xxi. 59 or 60 St Paul seized, and sent to Ctesarea. xxiii. — or 60 before Felix xxiv. — or 62 before Festus xxv. 60 or 62 before Agi'ippa and Festus. xxvi. — or 62 sent to Rome xxvii. 61 or 62 wrecked at Melita xxviii. — or 63 arrives at Pome, 63 or 65 imprisoned there two years. ST JOHN", AND HIS WRITINGS. 152. St Jolin, the Evangelist and Apostle, was the son of Zebedee and Salome, and younger brother of James, the Great. He was a native of Bethsaida in Galilee, and followed the occupation of his father, which was that of a fisherman. {Luke v. 10.) While he and liis brother were engaged in their trade on the sea of Galilee Jesus called them to be his dis- ciples {Matt. iv. 21 ; 3Iark i. 19.) ; and from the great zeal and resolution they both would hereafter exhibit in advancing the religion of the Gospel they were prophetically surnamed by our Lord, Boanerges^ (Boavepyh) ' Sons of Thunder ' ; {Idark iii. 17 ; Lardner.). From the time of his call John was a constant and faithful companion of the ^lessiah ; and from his amiable and aifectionate disposition he ac- quu-ed the peculiar regard of his Divine ]Master, and was distinguished as ' the disciple whom Jesus 152. Give the life of St. John as afforded by the Scrip- tures, [f.] Why, is it supposed, that he and his brother had 84: ANALYSIS OF \_John. * loved;' {John xiii. 23.). He, with Peter and James only, witnessed the raising of Jairus's daughter {Luke viii. 51.), Christ's transfiguration on the Mount {Matt. xvii. 1), and the agony in the garden of Gethsemane {Matt. xxvi. 37.). He was employed with Peter to prepare the last Supper {Luke xxii. 8.) ; and at that Supper it was John who ' leaned on 'Jesus' bosom' {John xiii. 23.), He moreover was the only Apostle who followed Christ to his cruci- fi.xion, and when there, Mary the mother of our Lord was commended to his care (xix. 25.); and after the resurrection of Christ, John was one of the first to be at the Sepulchre (xx. 4.); it was of him also, it was believed, that Jesus said ' he should not *die.' (xxi. 20 — 23.). Subsequent to the descent of the Holy Ghost at the day of Pentecost, he was one of the chief Apostles of the circumcision in and about Jerusalem ; and we find him in company with Peter healing the lame man at the gate of the Temple ' called Beautiful.' {Acts iii.). Soon after, in consequence of preaching in the name of Jesus, they were both imprisoned (iv. 1 — 22.). We next find him again with Peter in Samaria confinning the disciples there (viii. 5 — 26.) ; after this John must have returned to Jerusalem, since St Paul speaks of him as a pillar of the Church in that city {Gal. ii. 9.) at the time the Council was held there concerning circumcision A.D. 50. {Acts xv.) : nothing ftirther, however, is related of John in the New Testament beyond his being in the isle of Patmos in the ^gean Sea {Rev. i. 9.) ; whither it is said he was banished during the persecution of Domitian. St John is thought to have been a disciple of John the Baptist prior to his acquaintance with our Saviour, and one of the two to whom the Baptist pointed out our Lord as * the Lamb of God.' {John the name of Boanerges? [a] Were St John and St James men in indigent circumstances? GuSJ).] THE NEW TESTAMENT. 85 i. 37 — 42.). He was the youngest of all the Apostles, being somewhere between twenty-live and thirty years of age, when called by our Lord ; but his pre- cise age is not known. He is not considered to have been in indigent circumstances since his father had a ship of his own, and ' hii^d servants ' {Mark i. 20.) ; like the rest of the Jews, however, he ex- pected the Messiah's kingdom would be a temporal kingdom, and under this persuasion his mother Salome requested of our Lord that her two sons might sit ' one on his right hand, and the other on 'his left in his kingdom.' (Matt. xx. 21 ; Blark iii. 17.)- Such is the information respecting St John to be gathered from the Scriptures. 153. The latter days of St John are thought to have been spent in Asi.i Minor, whither he proceeded after the death of Mary, the mother of Christ. He there preached the Gospel with considerable success, and according to some critics, planted Churches at Smyrna, Pevgamos, Thyatira, Laodicea, and at other places, taking up his abode, however, chiefly at Ephesus : his zeal and activity exposed him to the displeasure of Domitian, the Roman Emperor, who, (as we learn from Tertullian in de Prcescr. 36.) ordered him to be thrown into a cauldron of boiling oil, from which he was taken out unhurt; but this story is much questioned. Domitian, however, banished him to the isle of Patmos (^Eev. i. 9.), where he received the inspiration for his Apoc- alypse, and remained till the accession of Nerva permitted his return (a. d. 97.). St John came back to Ephesus, and there died a natui'al death in the third year of Trajan (a. d. 100.), at the advanced age of 100 years, having out- lived all the other Apostles. He left behind him the Gospel, and the three Epistles, hearino; his name; and the book of Revelation. {Lardner vi. p. 166.). St John's Gospel. 154. The Gospel of St John has been univer- sally admitted as a genuine production : it is men- 153. What tvere the circumstances of St John's life during his latter days, from the time of his quitting Jernsalem till his death f [h] 154. What early Fathers were acquainted with the Gospel of St John? h S() at; A LYSIS OF IJohtl. tioned by Irenaeus, Clement of Alexandria, Tertullian, Origen, Eusebius, Epiphanius, and others of the an- cient fathers ; and it is generally allowed, that prior to writing it he had seen the three other Gospels. His frequent explanation of Jewish names and cus- toms would likewise lead us to infer that St John wrote his Gospel for the information of the Gentile converts, who now were extremely numerous, and far distant from Judsea where such explanations would not be so much required. 155. The Time, Place, and Language. When St John wrote bis Gospel lias been a question of great dispute. Some contend that it was written before tlie de- struction of Jerusalem, which occurred in A. d. 70., because St John saj'S in ch. v. 2. ' JS!ow there is (eo-Tt) at Jerusalem, * by the 'sheep market,' a pool, &c.;' which, had St John written his Gospel after the destruction of Jerusalem, they say, would have been alluded to as ' There teas,' &c. from having been then destroyed; hence the early date of a.d. 68, and 69, assigned to it by Lardner, Basnage, Owen, and others. The balance of authority, however, is in favour of the latter date of a. d. 97. It is universally allowed to have been written at EjAesus in Asia Minor, and in the Greek language, but not of so pure a style as the other Gospels. 156. Its Design. The object St John had in view in writing his Gospel appears to have been two-fold. First, to supply such information respecting our Lord which the preceding Evangelists had omitted, particularly the events that occurred before the imprisonment of John the Bapti:^t ; and all other points that would go to maintain the Divinity of Christ, and the personality of the Holy Ghost. (^Emeb. Eccl. H. III. 24; Theopliylact Pref. Matt.) — Seco7i(Jly, to refute the numerous Gnostic heresies, particularly those of the Nicolaitans, and Cerinthians, which now began to corrupt and obscure the true and simple doctrines of the Christian Church. {Iren. Hcer. i. 23; in. 11.). 1\\q fmt fourteen verses of St John's Gospel are said to contain doc- ti-ines completely antithetical to those maintained by Cer- 155. When was St John's Gospel written .? where? and in what language? 156. What was the design of St John's Gospel ? What heresies is it supposed he intended to refute ? Gos2). THE NEW TESTAMENT. 87 inthus, and the Gnostics generally; and in tliem, the Evangelist declares ' that there is one God, who made all things 'by His ' Woi-d,' and not, as they say, — one who is the ' Creator of the world, and another Avho is the Father of the ' Lord ; one (Jesus) the Son of the Creator, and another the 'Christ from the supercelestial abodes, who descended upon 'Jesus the Son of the Creator; but remained impassible * and afterwards fled back to his own pleroma or fulness.' (Iren. Hfer. iii. 11.). This Gospel therefore will be found to be fuller of doctrine, and less abundant in historical facts than the other Gospels : on which account it has been called by Clement of Alexandria the ' Spiritual Gospel,' {Eiiseh. Eccl. H. VI. 14.) Jerom informs us that it was written at the request of the Asiatic bishops with the view above men- tioned, so troubled were they with the growing heresies of the Gnostic teachers. 157. Gnostics. The chief of the Gnostic heresies then troubling the Church were the tenets maintained by Cerinthus. He held, says bp. Percy, (I) ' That the most High God was entirely unknown before the appearance of Christ, and dwelt in a' remote heaven called Pleroma with the chief spirits or iEons. (2) That the Supreme God first generated an only begotten Son, who again begat the Word, which was inferior to the first-born. (3) That Christ was a still lower Mow, though far superior to some others. (4) Tliat there were two high Jilons distinct from Christ; one Life, the other Light. (5) That from the iEons l^roceeded inferior orders of spirits; particularly one Demi- urgus, who created the visible world out of eternal matter. (6) That the Demiurgus was ignorant of the Supx'eme God, and much lower than the iEons, who were invisible. (7) That the Demiurgus was the peculiar God and protector of the Israelites, and sent Moses to them, whose laws and in- junctions were to be of perpetual obligation. (8) That Jesus was a mere man, the real son of Joseph and Mary. (9) That the iEon Christ descended upon him in the form of a dove Avhen he was baptized; revealed to him the unknown Father; and empowered him to work miracles. (10) That the iEon Light in the same way entered into John the Baptist ; and therefore that John was in some respects to be preferred to Christ. (11) That when Jesus had propagated the know- ledge of God, and came to suffer, Christ left him and fled to the uppermost heaven. (12) That Jesus Christ should 157. What Avere the tenets of Cerinthus? 88 ANALYSIS OF [John. reign on earth a thousand years, and his disciples enjoy all sensual delights. Lastly, some Cerinthians affirmed that there was no resurrection, and that Jesus Christ was not yet risen.' 158. The Design. From these arguments it has been shown that St John's Gospel may be divided into three parts : Part I. Advances the doctrines antithetical to those of Cerinthus. Joh?i i. 1 — 18. Part II. ]\laintains those doctrines by historical argu- ments, ch. i. 19. to XX. 29. Part III. Concludes by describing the writer, and the object of the Gospel, ch. xx. 30. to end. 159. According to bp. Blomfield, the design of St John's Gospel was to describe the real nature, character, and office of the Messiah; for which purpose the Evangelist applies himself almost exclusively to record the discourses of Christ in which he spoke of himself, his person, and his office, and whatever either of words or deeds was calculated to show forth his majesty and glory, his divine origin, the nature of the office committed to him by the Father, and the efficacy of his death as an atonement for the sins of the world. And here we find inculcated the great truths that the promised Messiah existed before the beginning of the world with God, and toas God; that he was Creator of the Universe, but was made man, and lived among men, and by words and works manifested himself to be the Son of God, the Saviour of mankind. St John did not aim at accumu- lating as many instances as possible of the miraculous power exerted by Jesus, but only those which most dis- tinctly ilhistrated his peculiar office and nature. In confir- mation of which St John says (ch. xx. 31.) — ' r/ie^e (things) ' are written, that ye might believe that Jesus is the Christ, 'the Son of God; and that believing, ye might have life 'through his name.' (Lects. on the Gospel of St John. Michaelis iii. p. 303 — 15.). J GO. The chief facts lieculiar to St John's Gos- 158. Into how many parts may St John's Gospel be divided? 159. What is bp. Blomfield's opinion of tlie de- sign of St John's Gospel ? How is Chrisfs Divinity proved - - - - whc ----- hy St John ? [a] What truths does St John teach re the nature and office of Christ ? [a] 160. What facts ai'e mentioned by St John in his Gospel which are omitted in the preceding Gospels ? 1st Ej)ist.] THE ^'EW TESTAMENT. 89 pel, and not to be found in either of the others, are the fol- lowing:— The Baptist points out Christ ch. i. 19 — 42. Philip's interview with Nathanael 43 — 51. Miracle at Cana ii. 1 — 12. Conference Avith Nicodemus iii. 1 — 12. Discourse with the Samaritan woman.... iv. 1 — 30. Heals the Nobleman's son 43 — 54. Heals the infirm at the pool of Bethesda.. v. 1 — 15. Asserts His Divinity 16 — 47. Declares Himself the bi'ead of life vi. 41 — 59. Heals the blind man at the pool of Siloam ix. 1 — 41. Raises Lazarus from the dead xi. 17 — 46. At the last Passover xiii. His intercessory prayer xvii. 1 — 5. His side pierced xix. 33 — 34. At the Sea of Tiberias xxi. 1 — 14. Final Discourse with Peter 15 — ^3. THE ACTS OF THE APOSTLES. See Paragraphs 148 — 151. ST JOHN'S EPISTLES. The First Ejiistle of St John. 161. This First Epistle lias been universally admitted from the earliest ages to liave been written by the Evangelist St Jolm. It is expressly men- tioned by Ireuteus, Clement of Alexandria, Ter- tullian, Origen, and others of the Fathers. Internal evidence lilcewise confirms this opinion from the great similarity that exists both in sentiment and expression between it and St John's Gospel. But to whom the Epistle is addressed has been a subject of great controversy both among the ancients and the moderns. Some have thoug-ht with Grotius that it 161. Show that St. John is considered the author of the First Epistle bearing his name. To whom was it addressed ? n2 90 ANALYSIS OP [John. was addressed to the Parthian s, amongst whom St John is said to have preached the Gospel. Others, that it was addressed to the Churches of Asia ; and others, that it was addi-essed to the Christians of Judaea. The more prevalent opinion, however, is that it is a kind of treatise not designed for any par- ticular community, but written for the use of Chris- tians in general, of every country, and of every denomination : hence its position among the Catholic (general) Epistles. 162. The Time, Place, and Language. Whe7i the First Epistle of St John was written is also a question of great doubt; various dates having been assigned to it, beginning from A. d. 68 — 9. down to A. d. 80 — 90. The most generally received date is that of A. D. 68 — 9, before the destruction of Jerusalem, and the overthrow of the Jewish polity. The place likewise where it was written is not exactly known. Following the opinion of IreniBus and Eusebius, it is generally allowed to have been written at Ephesus: yet IMacknight assigns it to Judeea, and Grotius to Patmos. The lairguage in which it was written is Greek; and it is without Inscription at the beginning, and with no Salutation, nor Benediction at the end. 163. Its Design. — The design of St. John in writing this Epistle seems to have hQQw^— first, to exhort his readers to constancy and firmness in the faith, to holi- ness of life, and brotherly love, and to watchfulness against the seductions of Antichrist, (c/i. i. ii. 1 — 17.). — Secondly, to guard them against the pernicious doctrines and licen- tious practices of the Gnostics; particularly the Cerinthians (c7«. ii. 18—26; iii. 7; iv. I — 3.); whence he upholds the divine and human nature of our Lord, and his atonement, and urges upon his readers to walk in the light, avoid sen- sual sins, and abstain from idols. (See par. 157.). 164. Controverted Passage There is, however, a much controverted passage in ch. v. ver. 7, 8. respecting the Heavenly witnesses, upon the authenticity of which volumes indeed have been written, and by the most 162. When was it written? where? and in what lan- guage? 163. What was the design of this Epistle? 164. What is the much controverted passage in the Fir&t Enistle of St John? [C] 2nd Epist.'] the isew testameitt. 91 profound scholars. Some admit the passage as genuine, others reject it as spurious. The disputed passage is the following in italics : — ' For there are three that bear record in heaven, ' the Father, the Word, and the Holy Ghost ; and * these three are one. And there are three that ^bear witness in earth, the spirit, and the water, 'and the blood; and these three agree in one.' Of all the ancient mss. of this Epistle, which amount to 150, there have been found but^re containing this passage, and these are of but questionable authority. Bp. Marsh says that ' no ancient Greek ms. contains it, and no ancient * Greek Father ever saw it.' Among the advocates fur the admission of this passage are Bengelius, Evnesti, Knittel, Nolan, bp. Horsley, bp. Middleton, Hales, and bp. Burgess; among those against it, are Person, bp. Marsh, bp. Turton, &c. For further arguments, seejyar. 28, and Ilo^^ne's Introd. IV. 448. 165. This Epistle may be analyzed as follows : — The doctrine, and practice of true Christians ch. i. 1 — 7. Universality of sin, and its propitiation ... 8 — 10; ii. 1, '2. True faith is to obey God, and love one another 3 — 17, Jesus is Christ 18—29. Privileges and duties of true Christians iii. Antichrist, and false Christians described iv. 1 — 15. Brotherly love enforced 16 — 21. Faith, and its fruits v. 1 — 5. Christ is the son of God, and our Saviour 6—12. Summary of the contents 13 — 21. The Second E^nstle of St John. 166. It was at one time doubted whether this Second Epistle came from the pen of St John the Evangelist, or from John the presbyter of Ephesus, in consequence of the writer adopting the title of * the Elder ;' and from its having been addressed 1G5. Give an analysis of the First Epistle of St John. 1 (S^^. What authority exists for assigning this Second p]pistle to St John? To v.-iiora was it addressed? 92 ANALYSIS OF [John. to a siiigle individual, and therefore not generally- made public. Ever since the fourth century, hovr- ever, it has been assigned to the former; and its antiquity is confirmed by quotations from it being met with in the works of Irenteus, Clement of Alexandria, Origen, &c. It is a matter of uncer- tainty to whom it was addi-essed ; the general agree- ment is that it was written to some eminent lady, styled by the writer ' The elect Lady ' ('EK'XeKT?; Kupta, Eclecte Curia), on account probably of her distinguished piety. Some critics have considered one of the terms a proper naine, and that therefore the Epistle was addressed ' to the Lady Electa ;' while some have thought the other term the proper name, hence ' to the elect Kuria or Cyria^ Others again have imagined that some particular Church was implied ; but all this is matter of conjectui'e. Certainly it is not a Catholic Epistle if addressed to an individual only. 1G7. Its Time, Place, and Language. This Second Epistle, from its great similarity both in sentiment and expression to the former, is generally thought to have been -written about the same time ; the advocates for an early date say, about A. d. G8 — 9; those for a later date, between a. d. 80—90. It was written in Greeh, but where is uncertain. Lardner supposes at Ephesus. 168. Its Design. 1'he intention of this Epistle appears to be similar to the former one, since eight out of its thirteen verses correspond to the sentiments expressed in the first Epistle. The person addressed is exhorted to keep in the doctrine of Christ ; to shun false teachers ; and to maintain Christian love and charity. 169. This Epistle may be analyzed as follows : — Introduction ver. 1 — 4. Exhortation to love 5. To obedience 6. 1G7. When, where, and in what language was this Second Epistle written? 168. What is the design of this Second Epistle? 169. Give an analysis of this Second Epistle of St John. 3rd Upist.] the new testament. 93 To keep in the docti'ine of Christ ver. 7 — 9. To avoid false teachers 10, 11. Conclusion 12, 13. The Third Exoistle of St Johji. 170. This Third Epistle like the Second,— from being- written to a private person, and consequently not g-enerally known — was for some time questioned as to whether it came from the pen of St John the Evang-elist, or from John the Presbyter ; for the writer in a similar manner stj^les himself ' the elder.' Since the fourth century it has been universally assigned to St John the Evang-elist, and is mentioned by Orig-en, Eusebius, and others. It is addressed to one Cains or Gains ; but who this individual was, it has been found impossible to ascertain. He is thoug-ht to have been a converted Gentile, and possibly the Gains of Derbe mentioned in the Acts (xix. 29 ; XX. 4.), and alluded to by St Paul as his 'host and the host of the whole Church' [Rom. xvi. '23. ), and whom he baptized. (1 Cor. i. 14.). This Epistle therefore like the last is improperly called a Catholic or General Epistle. 171. Its Time, Place, and Language. The same date has been assigned to this as to the preceding Epistle; viz. either about A. d. 68 — 9, or between a. d. 80 — 90. Where it was ^vTitten is likewise not known, although Lardaer assigns it to Ephesus : and it was in GreeJc. 172. Its Design. — The object of this Epistle appears to be to commend Gains for his piety and hospital- ity; to wai'n him against the pretensions of one Diotrephes; and to recommend to his notice one Demetrius: but who these individuals were is not known. 170. Is this Third Epistle correctly ascribed to St John ? 171. When, where, and in what language was it written? 172. What is its design ? 94 A IV A LYSIS OF [Jo?in. 173. This Epistle may be analyzed as follows : — Introduction ver. 1, 2. Gaius's faith, and hospitality lauded 3 — 8. Diotrephes censured 9, 10. Advised to good 11. Demetrius lauded 12. Conclusion 13,14. The Revelation of St John. 174. The book of Revelation, or Apocalypse, (diroKaXvif/L^)^ was in the first two centuries univer- sally acknovvledg-ed as the production of St John, the Evangehst : in the third century, however, certain commentators having- founded upon this book some peculiar notions respecting- the Millenium, its adver- saries in their attempt to bring- those notions into disrepute went so f(\r as to deny the authenticity of the book itself; notwithstanding this it regained its ancient authority in the fifth century, and ever since has been admitted among the Canonical books of the New Testament. It was acknowledged by Papias, and by Justin Martyr, the latter of whom was living sixty years after it was written ; as well as by Irencf us, who was a disciple of Pol^^carp the actual disciple of St John, and who expressly tells us that he had the explanation of a certain passage in this book from those who had conversed with St John, the author. (Adv. Hcbv. hi. 3. iv. 7. 20. v. 26.). These are followed by Clement of Alexandria, Tertullian, Origen, Cyprian, Jerom, and others. Eusebius, although very ambiguous as to the authenticity of this book, gives it the title of the ' Revelation of St John the Divine,' not to distinguish him from another person of the same name, but simply to intimate 173. Give an analysis of the Third Epistle of St John. 174. Give an account of the book of the Eevelation of St John. JRev elation.] the new testament. 95 that to him the divine counsels were more fully revealed than to any other prophet of the Christian dispensation. In some of the ancient catalogues of the Scriptures this book was omitted ; ' probably,' says bp. Tomline, ' not from any suspicion concern- ' ing" its authenticity or genuineness, but from the * obscurity and mysteriousness of its subject matter.' [Elem. Theol.). Moreover, the Greek Church in the fourth century omitted the book of Eevelation, like as the Latin Church did the Epistle to the Hebrews ; yet Gregory of Nazianzen, a leading member in the Greek Church of that age, considered it a work of authority, for after quoting a passage from it, he says, ' as John teaches me in his Apocalypse.' ( Or-at. XXI. torn. 1.2). 516.), Seejxirs. 114, 115. 175. The Time, and Place. — JVheti the Book of Eevelation was written is a matter of some controversy. The general opinion is that the Revelations were made to St John at the close of the reign of Domitian about A. d. 96. when he was in banishment in the isle of Potmos in the ^Egean Sea: and that upon the death of Domitian in this same year, St John having been released, returned to Ephesus, and there about this period, or in the beginning of A. D. 97. published the book of Revelation. 176. Its Design. — The Revelations in this book made to St John were to inform him of the existing state of the Christian Churches in Asia, (ch. i. ii. iii.), and to fore- tell the futui'e state of the Church from this day to the con- summation of all things, {ch. iv. — xxii.). The Asiatic churches comprised these seven;— the church of Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea; all which are supposed to have been founded by the Apostle Paul and his assistants, some say by John himself; and the short Epistles to them in this book contain, besides exhortations, commendations, promises, and reproofs, much general instruction for the Church at large. The pre- dictions of the events to come comprising the greater portion of this book are necessarily obscure and mysterious, and far beyond the province of this work to enter upon; 175. When, and where was it written? 176. What was its design ? 96 AJfALYSis OF [John. information, however, may be obtained from the best com- mentators, and from Mede, Sir Isaac Newton, Lowman, bp. Newton, bp. Hiird, and others. 117. The Book of Revelation may be thus analyzed : — (a) Introduction. Christ's appearance and commission i. (6) THINGS WHICH ARE. Epistle to the Church at Epliesiis .... ii. 1 — 7. Smyrna .... 8 — 1 1 . Pergamos .. 12 — 17. Thyatira.... 18—29. ■ Sardis iii. 1 — 6. • Philadelpliia 7—13 Laodicea. . . . 14 — 22. (c) THINGS WHICH SHALL BE HEREAFTER. First Portion of the Larcjer Sealed Book. Tlie Divine glor^^ sliown iv. The Sealed Book: the Lamb to open the Six Seals v. 1st Seal, white horse vi. 1, 2. 2nd Seal, red horse 3, 4. 3rd Seal, black horse 5, 6. 4th Seal, pale horse 7, 8. 5th Seal, altar and souls, &c 9 — 11."" Gth Seal, great earthquake, &c 12 — 17. Seahng tlie 144,000 vh. 1—17. 7th Seal, and six trumpets; its contents . . viii. 1 — 6. 1st trumpet, hail 7. 2nd trumpet, great mountain 8, 9. 3rd trumpet, great star fell 10, 11 . 4th, trumpet, third part of the sun smitten 12, 13. 5th, trumpet, and first woe, a star fall, &c. ix. 1 — 12. 6th trumpet, and second woe, four angels loosed 13—21. The Open Little Book. Preface x. Temple measured xi. 1, 2. The two witnesses 3 — 6. Persecution of them, &c 7 — 14. 7th trumpet, and third woe 15 — 19. Of the woman, and the red di-agon xii. 1—6. 177. Give an analysis of the contents of the Book of Revelation. P««/.] THE NEW TESTAMENT. 97 War between Michael, &c 7—12. Dragon's descent to the earth 13 — 17. The secular beast with seven heads x.ii. 1 — 10. The two-horned beast 11 — 1 8. The Lamb with 144,000. the true Church xiv. 1—5. Flight of three angels .' C— 13. Final destruction of God's enemies 14 — 20. Second Portion oj' the Larger Sealed Book. Introduction, purpose of third woe xv. 1st Vial : on the earth, &c xvi. 1, 2. 2nd Vial : on the sea, &c 3. 3rd Vial : on the rivers, &c 4 — 7. 4th Vial : on the sun, &c 8, 9. 5th Vial : on the seat of the beast, &c 10, 11. Unfulfilled Prophecies. 6th Vial : on the river Euphrates 12 — 16. 7th Vial : into the air, &c _ 17—21. The Secular beast (again, and in ch. xiii.) xvii. Destruction of Babylon xviii., xix. 1 — 5. Marriage of the Lamb 6 — 10. Overthrow of enemies 11-^21. The Millenium. Binding of Satan xx. 1 — 3. First resurrection 4,5. Millenial reign of Christ 6. Liberation of Satan 7, 8. Overthrow of Antichrist 9, 10. Final jiidgment 1 1 — 15. The Church Triumphant xxi. xxii. 1 — 5. Conclusion 6 — 21. ST PAUL, AND HIS EPISTLES. 178. St Paul, originally named Saul, was a Jew, of the tribe of Benjamin, 'a city of no mean city ' {Acts xxi. 29.), having been born in Tarsus, the metropolis of Cilicia. The inhabitants of this city for certain services performed in behalf of Csesar had 178. Give a brief sketch of the life of St Paul up to the time of his conversion. What trade did he follow? What is St PauVs own history ? [b] I 98 AyxLYHis OF [Paul. acquired the fj-eedom of Rome {Ajjjnan de bel. civ. v. p. 1077 ; Dio Casskis, xivii. p. 608 ; Pliny, His. Nat. V. 27.) ; consequently St Paul was by birth a Eoman, and free born^ {Acts xxi. 39 ; xxii. 27, 28.) ; and doubtlessly of g-ood parentage. Tarsus being a Greek city, he naturally became acquainted with the Greek tongue ; and his parents being Jews, for he was ' the son of a Pharisee ' (xxiii. 6.), he was prob- ably familiar with Hebrew, for he calls himself * an Hebrew of the Hebrews.' His early education devolved on the celebrated Jewish doctor Gamaliel (v. 34 — 39.) ; under whom at Jerusalem he acquired a profound knowledge of the Jewish laws, and re- ligion, and the * traditions ' of the elders, (xxii. 3 ; xxvi. 1 ; Gal. i. 14.); and after the 'most strictest 'sect of his religion lived a Pharisee,' {Acts xxvi. 6.) : according to the custom of his race he was also taught a mechanical art, that of tent making (xviii. 3.). And now his education completed, and in the full vigour of his youth, being about twenty-six years of age, he zealously applied himself to the per- secution of the followers of Jesus ; ' he made havoc * of the Church, entering into every house, and hahng * men and women, committed them to prison.' (viii. 1 — 3; xxvi. 9 — 11.) Stephen was the first martyr for the name of Jesus (vii. 54. 58.), ' and Saul was * consenting unto his death.' (viii. 1 ; xxii. 20.). He continued ' breathing out threatenings and slaughter ' against the disciples of the Lord ; he went unto the ' high-priest, and desired of him letters to Damascus, * to the Synagogues, that if he found any of this way, '■ he might bring them bound to Jerusalem ; and as ' he journeyed/ (ix. 1 — 3.), Jesus appeared to him from heaven with such brilliant and astounding manifestations of the divine presence, as to strike the persecuting Saul with blindness, who imme- diately exclaimed ' Lord what wilt thou have me * to do ? and the Lord said unto him, arise, and go Paid.'] THE NEV/ TESTAMENT. 99 'into the city (Dnmacns), and it shall be told thee ' what thou must do.' (ix. 6.). After being led thither, and remaining three days without food; one Aticaiias at the command of the Lord came and laid his hands on hira, removed his blindness, and Saul was then baptized and tilled with the Holy Ghost, and became ' a chosen vessel unto the Lord, to bear * His name before the Gentiles, and kings, and the ' children of Israel.' (ix. 15. 20.) This Conversion of Saul happened in a. b. 35., when he was about thirty-three or thirty-four years of age. His own life thus far he himself recounts in Acts xxii. A. D. 35 — 44. Acts ix. — siii. 2. 179. St Paul (Said) now retired to Arabia (Gal. i. 17.), where lie continued about two years preparing him- self for his ministry, and then returned to Damascus. He here began to preach in the name of Jesus, and so con- founded the Jews that they sought to kill him, but he escaped by the Avail in a basket (Acts ix. 22—25; 2 Cor. xi. 32.), and set oxat for Jerusalem. {Gal. i. 18.). The Apostles being unacquainted with his conversion at first avoided him. Barnabas, however, having explained his new posi- tion, he was introduced to Peter, and James, {Acts ix. 27; Gal. i. 19.); with the former of whom he lodged fifteen days. It was while he v/as in Jerusalem that he fell into a trance, when he had a vision of the Lord and was directed to quit the city. {Acts xxii. 18.). The Hellenists, more- over, sought to kill him, whence he retired to Cissarea, (some say (7ffsa?'ea Philippi,) and thence to Tarsus, (a. d. 38.) He now went about preaching in Syria, and Cilicia (G^a?.i.21.) ; during which he had certain visions and revelations being caught up into the third heaven (2 Cor. xii.), till at length Barnabas came to fetch him to Antioch. a. d. 42. {Acts xi. 26.). Saul continued Avith Barnabas a tAvelvemonth in this city; during which a collection having been made for the re- lief of the brethren in Judtea who were suffering from the famine foretold by Agabus, it Avas sent to Jerusalem by the 179. GiA-e St Paid's life from his conversion to his setting out on his Apostolic journeys. 100 A^fALYSIS OF [Paul, hands of Barnabas and Saul, A. d. 43. {ib. 27—30.)- After this they returned to Antioch, takmg with them ^ John ' whose surname was 3Iark.' (xii. 25.). And then, becoming separated unto the Apostleship of the Gentiles by the Holy Ghost, (xiii. 2.), they set out on their journeys. A. d. 44. A. D. 45—47. Acts xiii. 4.— xiv. 28. 180. St PauVs 1st Apostolic Journey. — Barnabas, Saul, and Mark proceeded to the port of Seleucia (xiii. 4.), where they took ship for Salamis, a town of Cyprus, the native place of Barnabas, (iv. 36.). Having preached here some time, they went to Paphos, the chi'ef town of the island, where they met with Sergius Paulus the proconsul, (^>ar. 149.), whom they converted to the Christian faith notwithstanding the opposition of Bar-Jesus (Elymas), the sorcerer (xiii. 8.). The latter for thus attempting to thwart their eflbrts Saul smote with blindness {ib. 11.); and in honour of his new convert Saul now took the name of Paul, wdiich he ever after retained {ib. 9.). The historian (St Luke) from this time places the name of Paul before that of Barnabas, A. d. 45. Leaving Paphos, they now proceeded into Lesser Asia and came to Perga in Pamphylia. (xiii. 13.) The worshippers of Diana here oliered such violence to the preachers of the new faith that Mark in alarm went back to Jerusalem. Paul and Barnabas, however, advanced to Antioch in Pisidia, where they obtained such success as to lead the Jews to exj^el them from the city. A. d. 46. (xiii. 16 — 50.) They went next to Iconium in Lycaonia, and gained some converts there; but the danger of being stoned prompted them to hasten to Lystra. (xiv. 1—8.). Here they converted a woman named Lois, and her daughter Eunice (2 Tim. i. 5.), and Eunice's son Timothy. Paul likewise healed the cripple who had been lame from his birth, this so astonished the people that they exclaimed " the Gods are come down to us in the likeness of men;" and they styled Barnabas Jupiter, and Paul Mercurins ; some Jews, however, from Antioch and Iconium, excited so great a tumult against them, that they stoned Paul, and drew him out of the city for dead {Acts xiv. 19.). The next day they 180. Describe St Paul's first Apostolic journey. Who accompanied him ? Why did he take the name of Paul ? Where was St Paul stoned? 1st. Ap. Jour,] THE ^"EVv testament. 101 came to Berbe, where they made many converts {ib. 20.), as well as in Galatia, and Phryyia ; and after founding the Churches of Colosse, Laodicea, and Hierapolis {Col. iv. 13.), they retraced their steps through Lystra, Icouium, and Antioch to Perga {Acts xiv. 25.) ; whence after a short stay they went to the port of Atalia, and there took ship for Antioch in Syria. On their arrival they recounted their successes and all that had befallen them, and 'abode a long * time with the disciples.' a.d. 47. {ih. 26. 28.). A. D. 48--50. Acts XV. 181. While in Antioch great dissension arose upon the question ' except ye be circumcised after the 'manner of Moses, ye cannot be saved.' {Acts xv. ,5. Gal. V. 3.). Paul and Barnabas with Titus were sent to Jeru- salem to consult the Apostles on the mattei-. (xv. 4.). A council was held (a.d. 49 or oO); about 14 years after St Paixl's conversion, {Gal. ii. 2.); which decided that God accepted them without circumcision ' having given them ' the Holy Ghost even as to the Jews.' {Acts xv. 7 — 29.). Paul, and Barnabas, accompanied by Judas (surnamcd Barsabas), and Silas were despatched to Antioch to an- nounce the decision, {ih. 30.). Paul remained some little time, during which Peter visited Antioch, who in conformity with the late decision, encouraged the Gentile bretlireu by eating with them; but on the arrival of certain fastidious Jewish believers from James, Peter withdrew from those Gentiles, which led to a renewal of the discussion of eating, &c. with the uncircumcised: in this ' Paul withstood Peter 'to the face,' {Gal. ii. 11 — 13.); and seehig the injurious effect this proceeding would have upon his converts ho determined on revisiting the Churches he had established in Asia. Barnabas proposed accompanying him, and taking also Mark again, his nephew. To this Paul objected on account of Mark abandoning them in their former journey: this caused a little disagreement which ended in Paul taking with him Silas, and proceeding to Syria 181. "What dissension arose in Antioch soon after St Paul's return ? How was it settled ? On ichat occasion did St Paid rebuke St Peter? [h] On what occasion was Ms disagreemeyit with Barnabas ? [h] T '2 102 AKALYSIS OF [Paul. and Cilicia: while Barnabas, and ]\Iark set out together for Cyprus. A. D. 50. {Acfs xv, 40, 41. see par. 533.) A. D. 51—54 Acts XV. 41.— xviii, 22. 182. St PauVs Slid Apostolic Journey. — After passing through Si/ria and Cilicia, and confirming the Churches there, Paul and Silas went into Lycaonia. They visited Derhe, and then proceeded to Lystra, where they met with Timothy, Avhose great piety and zeal led to his being esteemed by St Paul as his son (I Tim. i. 18; Acts xvi. ] — 5.). The three together now visited Phrygia, Gala- tia, and Mysia, and having confirmed the Churches there proceeded to Troas, where Luke ^]omed them {Acts xvi. 10.). St Paul now directed by a vision to go to Macnlonia, sailed from Troas by Sarnothrace, to the port of Neapolis, and thence to Philippi {ib. 12.) While here he converted the 'seller of purple' named Lydia, and they all sojoui'ned in her house. He likewise disi^ossessed a damsel of the Spirit of divination ; but these successes stirred up the people against them, which ended in St Paul and Silas being beaten with rods, and imprisoned. An earthquake mii'aculously opened their prison-doors, which led to the conversion of the jailer, and the release of Paul, and his companion. The Apostle however, had the satisfaction of establishing here the first European Church, and the one most endeared to him. (xvi. 12 — 40.) Luke being left behind, Paul, and Silas, with Timothj^, now proceeded to Amphipolis, and to Apollonia, but finding no synagogues in those places they went on to Tliessalonica. Here, however, Paul's preaching produced so great a tumult as to comj^el them to pass on privately to Bercea. (xvii. 1 — 10.). At Bertea, likewise, the unbelieving Jews so stirred up the people that Paul Avas forced to hasten on to Athens; leaving his com- panions to come after him {ih. 15.). It was at Athens that the Apostle disputed with the Epicureans, and the Stoics; and taught them in the Areopagus respecting ' The Unknoicn GodJ (ib. 23.). The little impression he made however prompted him to go on to Corinth, where he met with '■ Aquila, and his wife Priscilla,' who had lately 182. Describe St Paul's second Apostolic journey. Who accompanied him in this journey? Why did not Bai'- nabas? 2)'d Aj). Jour.'] THE NEW TESTAMENT. 103 arrived there in consequence of the edict of Claudius expell- ing all Jews from Eome. a. d. 52. (xviii. 2.). Paul stayed at Corinth about eighteen months taking tip his abode first with Aquila, who like himself was a tent-maker, and subse- quently with Titua Justus, a Gentile convert. During this period St Paul made many converts in Corinfh, and Achaia; among whom were Stephanas, Crispus, and Gains; and likewise wrote from here ' The First Epistle to the Thessa- hmiansJ and shortly after, ' The Second Epistle to_ the^ IViessaloniam,^ as well as ' The Epistle to the Galatians.' (See account of each postea.) The unbelieving part of the people, however, accused Paul before Gallio, the deputy of Achaia, but he refused to take cognizance of matters foreign to his office, so that St Paul was discharged ; at length he left Corinth with Aquila and Priscilla, and took ship at Cenchrea for Ephesus : a. d. 5-4. (J.ci!s xviii. 11, 12.); where leaving his companions , he went on to Cmsarea, and thence to Jerusalem to keep the feast of Pentecost : St Paul then went down to Antioch. (j,b. 22,). A. D. 55—58. Acts xviii. 23.— xxi. 17. 183. St PauVs Srd Apostolic Journey. — After some little stay at Antioch, St Paul set out again for Galatia, and Phrygia, to strengthen the churches {ib. 2^.), and then journeyed through the upper coasts to Ejjhesus ; (xix.). Here he remained upwards of two years: St Paul had Timothy, Titus, and Erustus with him, and he taught daily in the school of one Tyrcmnus. Great success attended the Apostle's preaching; and after sending Timothy, and Erastus to Corinth, he wrote his ' First Epistle to the Cor- inthians,^ which he sent by Titus. Soon after a tumult arose at Ephesus against St Paul, excited by Demetrius, and the craftsmen, ' who made silver shrines for Diana,' lest the temple worship of that goddess should be so completely destroyed by the growing increase of Christianity as to bring about the ruin of their trade : conseqiiently he was obliged to quit this city (xx. 1.); and proceeding to Troas, he passed over to Macedonia. Here St Paul wrote his ' Second Epistle to tiie Corinthians,^ and having ^ visited the churches he had previously planted, and preached the Where did St Paul meet with Aquila and Priscilla? What Epistles did St Paul write while at Corinth? 183. Describe St Paul's third Apostolic journey. How long did he stay at 104 ANALYSIS OF [_PunL Gospel in Illyrictim {JRom. xv. 19.), he weut into Greece, and again visited Corinth (^Acts xx. 2.); receiving the collections from the several churches of Achaia. St Paul hearing from Aquila and Priscilla the state of the disciples at_ Rome, now wrote his * Epistle to the Romans,' {Rom. xv. 25.). After this he thought to embark at Cenchrea for Syria, but an uproar of the Jews compelled him to pi-oceed by way of Macedoiiia, and taking ship at Philipjn, accom- panied by Luke and the Messengers from the churches bringing their collections, they arrived at Troas. {Acts xx. 4 — 6.). St Paul stayed here a few daj^s instructing his con- verts, and confirmed his authority by raising one Eutychns to life. (/&. 11.). He, and his c"ompanions then sailed to Assos, and thence to Miletus, where he sent over for the eldei's of Ephesus; and having given them an affectionate address, he sailed for Tyre. (xx. 14 — 35.). While here, St Paul was warned not to go to Jerusalem (xxi. 4.) ; but heedless of the caution he passed on to Ptolemais, and thence to Cmsarea, where he stayed a short time with Philip the Evangelist, and notwithstanding a second warning from Agahusoi what would befal him, St Paul with his compani- ons went to Jerusahm, in order to deliver the collections {ib. 17.), and to keep the Feast of Pentecost. A. d. 58. A. D. 58 — 60. — Acts xxi. 17. — xxvi. 184. From St PaiiVs last Journey to his appeal to Caesar. — On St Paul's arrival in Jerusalem, the collections were immediately delivered to James, and the elders ; and he then recounted to them the success of his preaching. After Avhich St Paul went into the Temple, (xxi. 26.). Here he was soon recognized by the Jews of Asia, who quickly raised a tumult, and the mob dragged him out of the Temple, and would have killed him had not the captain of the Koman garrison, Claudius Lycias, rescued him out of their hands. He was, however, immediately fettered, and taken to the castle {ih. 27 — 40.), where he harangued the people from the stairs, (xxii. 1 — 22.). Shortly after, the cap- tain gave orders ' that he should be examined by scourging,' Ephesus ? In what cities did St Patil make the longest stay? [h] and hoio long was each stay f [h] What Epistle did he write while in Ephesus, and in Macedonia, and when again in Corinth ? What was the warning of Agabus to St Paul "i 184. Relate what befel St Paul during his stay in Judaea after his third apostolicjomney. Bef. Festus.'] the neav testament. 105 but on St Paul declaring himself a Roman and free-born, lie escaped that infliction, and on the morrow was brought belbre the Jewish Council, {ib. 24 — 30.). While defending himself, Ananias commanded those about him ' to smite him ' on the moutli;' the bold answer of St Paul at this indignity led to his being charged with reviling God's High Priest; bixt he knew ' not that he was the high priest,' for Ananias had been lately deposed, and succeeded by Jonathan. The latter, however, having been put to death by Felix, about this time, Ananias came from Eome and assumed the office without due appointment, and exercised the functions thereof with extreme tyranny. St Paul therefore having been in Jerusalem but a few days, possibly did not know that Ananias was assuming pro tempore the judicial capacity of the high-priesthood ; or perhaps did not choose to acknowledge his usurped authority, {Jos. Antiq. xx. 9. 2.); or, as others suppose, the expression (^ovk. jj^cti/) should be rendered ' I did not reflect or consider ;' excusing himself under his extreme excitement. Contentions, how- ever, soon arose between the Sadducees, and Pharisees, which ended in St Paul being taken back to the castle, and his accusers ordered to appear before Felix, the governor, inCcesarea: (xxiii. 30.); Avhither St Paul was conveyed by night to frustrate a plot that had been laid by the Jews against his life. When brought before Felix, his defence so satisfied the governor of his innocence, that, after a second hearing at the instance of his wife Drusilla, the arguments of the apostle, establishing the fact of the i-esui'- rection, and judgment to come, made Felix tremlle, (xxiv. 10 — 25.); but expecting a bribe for the release of St Paul, he kept him in prison two years till he was succeeded by Fortius Festus. The new governor had St Paul brought up for judgment, and wishing to do the Jews a pleasure he purposed seudmg the Apostle to Jerusalem; but the latter, conscious of the violent hatred of the Jews, "appealed unto Caesar;" the result of which vvas, the trial of his case at Rome (xxv. 12.). Before the Apostle was sent off, Agrippa, and his sister Bernice, happening to visit Csesarea, they both desired to hear St Paul. When the latter was brought before them, he pleaded so powerfully, that Agrippa ex- claimed 'almost thou pcrsuadest me to be a Christian;' How loas it when making his defence he did not hnow the high priest? [d] What was the conduct of Felix.? who sxac- ceeded him? What was the remark of Agi'ippa on hearing St Paul's arguments.' 106 ANALYSIS OF [Paul. xxvi. 28.): in addition to which he observed, 'this man ' might have been set at liberty if he had not appealed unto ' Cffisar.' {ib. 32.) a. d. 60, A.D. 60 — 66. Acts xxvii. xxvhi. 1 85. St PavVs voyage, and imprisonments at Eome, and death. — St Paul now embarked for Eome accompanied by Luke, and Aristarchus the Thessalonian, in a ship of Adra- myttium under the chargeof Julius, a centurion of the Italian legion. After leaving Ccesarea they touched at Sidon, where St. Paul preached, and thence sailed to Myra.o. city of Lycia, and went on to Crete. Here they stayed some days, and were advised by the apostle to winter in the Port of the ' Fair Havens.^ "^The master of the vessel objecting, they pushed on; and after beating about fourteen daj's the vessel was wrecked on the island i1/e//to (Malta.) (Jcfsxxvii.) The whole crew was saved; and after remaining three months to refit, during which St Paul preached the word and healed many afflicted with diseases, they proceeded to Syracuse, Ehcgium, and Puteoli ; here they stayed again for a few days, and then went on to Rome. On arriving near the city, the brethren came as far as ^ A2)pii Forum' and the ^ Three Taverns' to meet St Paul, and at length they reached Rome, A. D. 61. in the 7th year of the reign of Nero. {Acts xxviii. 16.). The apostle was chained to a private soldier for security, but allowed to dwell in his own house: he continued in the city two whole years, preaching iinin- terruptedly ' those things which concern the Lord Jesus;' (jb. 30, 31.), and made many converts, some even of the Emperor's court. {Phil. i. 12. 14. 18.). During this period St Paul wrote the Epistles to the Philippians, Fphesians, Colossians, and to Philemon, the three latter he sent by Tychicus, and Onesimus ; at last he was released in the 9th 5'ear of Nero, but by what means is not known. A. d. 63. The apostle now wrote his '■Epistle to the Hebrews,' and leaving Eome journeyed, as some suppose, to Spain, and to Britain (/?om. xv. '24.); but this is doubtful. St Paul however, accompanied by Titus visited Crete, where the latter was ordained the bishop of its Church {Tit. i. 5.); and afterwards proceeded with Timothy to Judaea, a. d. 64. 185. Describe St Paul's voyage to Rome? What befel the vessel atMelita? What was the treatment of St Paul in Rome ? What Epistle did he send from Rome at the his death.'] the ^^ew testament. 107 Having spent some little time here, St Paul accompanied by Timothy visited the Churches of Lesser Asia ; passing through Antivch, Cilicia, and Galatla, he stopped at Colosse, where Philemon had taken a lodging for him {Phil. 22.) ; and wrote here his ' Epistle to Titus :' he then proceeded to Ephesus, where he left Timothy/ (1 Tl-m. i. 3.) and went to Troas ; here St Paul left his cloak, and certain parch- ments with one Carpus, which he subsequently directed Timothy to bring to him. (2 Tim. iv. 13.). He next visited Macedonia, making some little stay at Philippi, (Phil. i. 25 ; ii. 24.), where he wrote his ' First Ejristle to Timotliy, and then wintered in Nicopolis, a city of Epirus, A. D. 65. QTit. iii. 12.) Titus came over from Crete to see St Paul, whom he accompanied with Tropldmus and Erastus to Corinth, Here St Paul left Erastus (2 Tim. iv. 20.) and proceeding to Troas, he went on to Crete, and thence to Miletum, where Trophimus falling sick was left behind. A. D. 66. The apostle hearing now of the persecutions of the Christians in Rome, hastened thither in company with Titus in order to aftbrd them comfort and consolation ; it was not long, however, before he was apprehended and imprisoned, (2 Tim. i. 16.). His friends now forsook him, except St Luke ; and after making his defence (2 Tim. iv. 11. 16.), he was sent back to prison. Being now sensible of his approaching end St Paul wrote his ' Second Epistle to Timothy,' desiring him to come to him and bring Mai'k with him, that they might receive his last instructions. (•i6. 21.). Soon after the apostle was condemned to death, together with St Peter. St Paul from being a Roman citizen was beheaded at Aquce Salvice, three miles from Rome, and his body was buried in the Ostiaii way, June 29th, A. D. 66. : the twelfth year of the reign of Neko. St Pfter, however, not having the privileges of a citizen of Rome was crucified. (Seejpar. 265.) 186. The Miracles per.'or.ned by St Paul as re- lated in the ' Acts ' were : — same time with that to Philemon ? [e] and by tvhom ? [e] What did St Paul leave at Troas? What Epistle did he write from PhiJippi? Shoio that St Paul visited Rome more than once ; and contrast the circumstances of his first with his second visit, [h] Who accompanied St Paul at his second visit to Rome? What befel him there? What Epis- tle did he write from Rome at this time? What was the manner of his death? [h] V/heu did it take place? By what death did St Peter die ? Why loas the distinction ? [h] 186. What miracles toere wrouyht by St Paul ? [e] ts xiii. 11. xiv. 8—10. xvi. 18. xix. 11, 12. XX. 10—12. sxviii. 5. 108 ANALYSIS OF [PltuL At Cyprus, Elymas sti'uck blind /. At Lystra, lame man healed^ At Philippi, a damsel dispossessed. At Ephesus, many diseases cured -A-t Troas, Eutychus raised to life. At Melita, the viper innocuous ■ the father of Publius, and others, healed 8,9. In addition to which are the many ' signs, and wonders, and * miglity deeds' alluded to in Acts xiv. 3; xv. 12; Eo7n. XV. 18, 19; 2 Cor. xii. 12; Gal. iii. 3. 5; 1 Thess. i. 5. 187 Other circumstances connected with the life of St Paul may be gathered from the Epistles he wrote to the several churches for the purpose of confirming and strengthening them in the faith: and the comparison of them witli the history contained in the Acts of the Apostles, and with one another, will be found to give authenticity to the Epistles, and prove the truth of the history in ' The Acts.' This indeed is the argument, and design of Palei/s HoroB PaulincB, in the Introduction to which the author says, ' I am about to show that a comparison of the different * writings would affoi'd good reason to believe the persons ' and transactions to have been real, the letters authentic, 'and the narrative in the main to be true;' and he adds, *the proper purpose of this work (Horas Paulina) is to ' bring together from the Acts of the Apostles, and from the * different Epistles, such passages as furnish examples of ' undesigned coincidence.' 188. In respect of the Character of St Paul, bp. Tomline observes, that he was a person of gi'eat natural abilities, of quick apprehension, strong passions, firm reso- lution, and irreproachable life. As a minister of the Gospel, he displayed tlae most unwearied perseverance, and un- daunted courage. He was deterred by no difficulty or danger, and endured innumerable persecutions with patience and cheerfulness. His great glory was to suffer for the name of Jesus; and he continued with unabated zeal to maintain the truth of Christianity against its bitterest and most powerful enemies. He watched with paternal care 187. Whence may other circumstances connected with the life of St Paul be gathered? What is the argument of Paley's ' Horm Paulince f [a] 188. What is the character of St Paul .? How many Epistles did he write ? Paul.] THE TS'EW TESTAMENT. 109 over the churches which he had founded, and was always ready to strengthen the faith, and regulate the conduct of his converts, by such directions and advice as their circum- stances might require : so that the exertions of St Paul in the cause of Christianity were not confined to personal visitation, and instruction ; but with the view of expounding the true doctrines of the Gospel, of deciding controversies, of refuting errors, and enjoining the observance of moral duties, he also wrote Jourteen Epistles to individuals or churches: these are now extant, and form a part of our Canon of Scripture. 189. St Paul may be looked upon also as an independent witness of the Gospel, in that he was an ' apostle, not of men, neither by man,' as he informs us, but ' by Jesus Christ, and God the Father, who raised him from ' the dead.' {Gal. i. 1.). Adding further, that ' the Gospel ' which was preached of me is not after man, for I neither ' received it of man, neither was I taught it, but by the 'revelation of Jesus Christ' {ib. 11, 12.); implying that what he taught he did not acquire second hand from the lips of man, as the false teachers averred against him, but that he was infonued of the doctrine through the immediate revelation of Jesus Christ. These revelations may have been made to him at his conversion {Acts xxvi. 15—18.); or immediately following, when he was in a state of trance {Actsix. 9.); or when caught up in a vision into the third heaven, (2 Cor. xii. 2.); or perhaps it might have been during his trance in the temple, {Acts xxii. 17.). He cer- tainly was no eye-witness of our Lord's ministry, nor an ear-witness of the doctrines Christ taught, when he v-'as upon the earth. 190. Of St Paul's Epistles, the first thirteen have been universally ascribed to him ; they have ail been either referred to, or quoted by, one or more of the Apostolic Fathers, and by the early Christian writers down to the fourth century. Some doubts, however, were entertained in repect of the Epistle to the Hebrews having been written by St Paul, which will be spoken of hereafter ; and it is for this reason that it stands the last of St Paul's Epistles. It should be observed that the Arrangement of the Epistles in our Bibles is not according to Chronological order, but with 189. Iloto was St Paul an independent witness of the Gospel ? [a] 190. Have all St Paul's Epistles been uni- versally assigned to him? How do you account for the order of their arrangement in our Bibles ? k 110 ANALYSIS OF [^Pciul. some regard to the importance of the Churches or persons addressed. The Epistle to the Romans is placed first, probably because when the Gospel was propagated, Rome was the mistress of the world. The Epistles to the Corin- thians next, because Corinth was then the capital of Greece. The Kpistle to the Galatians follows, because they were the inhabitants not of a city, but of a country of Asia Minor, in which several Churches had been founded. This is followed by the Epistle to the Ephesians, Ephesus being the i^rincipal city of Asia ]\Iinor. PhUippi was a Eoman colony, which perhaps might cause the Epistle to the Phi- lippians to be placed before those to the Cohssians, and to the Thessahnians, whose cities Avere not distinguished by any particular circixmstance. The Epistles to Timothy have the precedence amongst those addressed to individuals, because perhaps there are two of them, or because they are the longest, or because Timothy was a favourite and fre- quent companion of St Paul. Then follows the Epistle to Titus, who was a preacher of the Gospel; and the last of these Epistles is that to Philemo7i, who was probably a pri- vate Christian. Finally comes the Epistle to the Hebrews, from the reason above stated. — Elem. Theol. 191. In regard to the stj'le of St Paul's writings, it may be observed, that we do not meet with the smooth polished sentences, and nice proprieties of jmre Greek com- position ; but that which we might naturally expect from one born and educated in a city where the Greek spoken was confessedly provincial, and who had been accustomed to the close study of the Hebrew of the Old Testament, and the conversational use of the Syro-chaldee. Moreover, pos- sessing an ardent temperament and uncommon acuteness and readiness of thought, and from his ' care of all the 'Churches,' St Paul was compelled to write with great rapidity, and, it is supposed, without bestowing much time in methodizing or digesting what he had written. From his peculiar temperament, indeed, he appears to have been averse to the trammels of regular composition ; hence the long and involved sentences, the abrupt transitions, the harsh constructions, the perpetual parentheses, and paren- theses within parentheses, the continual digressions and sudden returns to the original subject, the frequent changes of pei-sons, and lastly, the propounding of objections with the answers subjoined without any formal intimation. The 191. What is the style of St Paul ? [a] What has been observed in respect of his reasoning powers .' Paul] THE iS^KW TESTAMENT. Ill Apostle also abounds in the figures of speech, especially in metaphor, and imagery. As to his reasoning, the profound logician Locke observes ' if any shall say St Paul is not a ' conclusive reasoner, it is a proof that they themselves un- ' derstand nothing of reasoning.' 192. There are many words and phrases peculiar to St Paul very frequently to be met with throughout his Epistles, which bear some testimony to their authenticity. They have been collected by Wetstein, Schmidt, Professor Stuart, and others ; and from their lists the following selec- tion has been made by Home :— ay laX^eiv, to cleanse from sin, i.Q. to expiate, liberate from the imputation of sin, to render God propitious. (^Eph. V. 26; Heh. ii. 11; x. 10; xiii. 12.). KUTapyeiv, to annul, abolish, abrogate. (^Rom. iii. 3. 31; vi. 6; 1 Cor. i. 28; Gal. v. 11; ^e&.ii. 14.). K\r]povouo/?. V.) ; as well as for their vanity in dress. (1 Tim. ii. 9, 10.). St Paul paid a short visit to this city about A. D. 5i. {Acts xviii. 19—21.); and in the following' year returned, and took up his abode for nearly three years, (xix ; xx. 31.). During this period he made many converts to Christianity, and established a very considerable Church ; to which he wrote this Epistle in the early part of his first imprisonment at Eome; (a. d. 61.) and sent it by Tychicus. The Apostle at the same time wrote three other Epistles, one to the Coiossians, one to the Philippians, and the other to Philemon. 215. To the Laodiceans. — Some critics, as Grotius, Mill, Wetstein, Vitringa, Benson, Paley, and others, suppose .this Epistle to have been addressed to the Laodiceans, and not to the Ephesians ; and to be the one referred to in the Epistle to the Coiossians, in these words: — 'and that '3'e likewise read the Epistle from the Laodiceans.' (iv. 16,) TertuUian accuses the heretic Marcion of making this assertion; but Theodoret, Cave, Michaelis, and others consider the Epistle alluded to as one from the Laodiceans to St Paul, and not from St Paul to the Laodiceans, which, however, if there ever was one, is lost. One ground of ar- 214. Where was Ephesus, and who founded the Church there? and when? 215. How do you explain the sup- position that this Epistle was addressed to the Laodiceans ? What other ground of objection has been I'aised ? E2)h.] THE KEV/ TESTAMENT. 125 gument advauced against this Epistle being addressed to the Ephesiaus is, that there are no allusions to St Paul ever having been among them, but the very opposite, as in Eph. i. 15; iii. 2; iv. 21 ; yet these passages, particularly the two latter, imply otherwise when correctly interpreted, — when i. e. elye is rendered ' since ' instead of ' if in iii. 2, and ' in- asmuch as' instead of ^ if so be' in iv. 21. — The general opinion, however, declaring this Epistle to have been ad- dressed to the Ephesians is supported by the unanimous voice of antiquity. Ignatius a conteraporaiy of the Apostles makes mention of only one book of the New Testament, and that is this book : he speaks of it several times as St Paul's Epistle to the Ephesiaus: this testimony is confirmed by Irenteus, Clement of Alexandria, Tertullian, Origen, Cyprian, Eusebius, and all subsequent writers without exception; and therefore full credit is to be given to the reading in our Bibles, ' Paul, an Apostle of Jesus Christ, by the will of God, ' to the saints wdiich are at Ephesus.' {Eph. i. 1 .) There is also an opinion entertained by Bengel, Usher, Michaelis, and some others, that this Epistle is a kind of circular letter intended for the use of ail the other Churches of Asia Minor, which were regarded in the light of daughters to the Cluu-ch of Ephesus. (J.cisxix. 10.). See Lardner vol. vi. Michaelis iv. 216. The Time, and Place. From internal evi- dence, {ch. iii; iv. 1; vi. 20.) we gather that this Epistle was written during St Paul's first imprisonment at Eome; and from finding no expression intimating any anticipation of an early release, and which can be found ui the other Epistles written from the same place, it is generally sup- posed to have been indited at the commencement of the Apostle's imprisonment; probably in A. d. 61. 217. Its Design. Having' no occasion for censure, nor questions of controversy, this Epistle furnishes us with the overflowings of St Paul's fervid mind upon the great and important truths of the Gospel dispensation. ' In this 'Epistle,' says Mr. Coleridge, 'the divinest composition of 'man, we have contained eveiy doctrine of Christianity: ^ first, those doctrines peculiar to Christianity, and then ' those precepts common to it with natural religion.' It abounds in the sublimest thought, the most pious exhorta- 216. When, and where, was the Epistle to the Ephesians written? 217. What w; s its design? In ichat du the Epis- tles to the Ephesians, and Co 'ossians agree ? I. 2 120 AI^ALYSTS OF [j^p.A. tion, and most affectionate admonition; and for variety and depth of doctrine, exalted metaphor, and animated fervour of style, it stands unrivalled : its design was the confirmation of the Ephesiaus, and other Asiatic Churches in the true faith and practice of the Gospel ; by showing forth the love of God, the excellency of Christ, the equality of the Gentile with the Jew, and the social duties they owe to each other. It contains .six chapters, three of which are doctrinal, and three practical. The exuberant animation of the Apostle, however, upon the subjects here treated of could not be confined within the Jimits of one short Epistle, and we therefore find him exjDatiating on the same topics in the Epistle to the Colossians, in which many expressions will be met with in perfect agreement with the sentiments developed in this Epistle to the Ephesiam. {Seo par. 228.). In short, the former Epistle will be found a most excellent comment on the latter, and reflect much light upon its meaning. The leading doctrine indeed of both Epistles is the union of Jews and Gentiles under the Christian dispensation; and that doctrine is established in both by the same arguments, or, more properly speaking, illustrated by the same simili- tudes:— 'one head,' 'one body,' 'one new man,' 'one tem- ple,' ai-e in both Epistles the figures under which the society of believers in Christ, and their common relation to Him as such, are represented. Paley, Hor. Paul. (See fur- ther, par. 228). 218. The Epistle to the Ephesians may be thus analyzed : — (a) Boctrinal. Introduction i. 1 — 14. Thanksgiving 15—23. Gentiles and Jews saved by grace .... ii. 1 — 10. The case of the Gentiles 11 — 13. Their redemption, and privileges . . 14 — 22. 8t Paul their minister, his prayer iii. (6) Practical. Exhortation to unity, and love iv. 1 — 16. to holiness of life 17 — 24. " on certain sins, and virtues v. 1 — 21. Duties of wives 22 — 24, husbands 15 — 33. children vi. 1 — 3. parents 4. 218. Give an analysis of the Epistle to the Ephcsir Phil.'] THE NEW TESTAMENT. 127 Duties of servants 5 — 8. masters 9. Maintain Christian warfare 10 — 20. Conclusion 21 — 24. St Paul's Epistle to the Philippians. 219. Philippi was a Roman colony of Mace- donia, not far from Thrace ; comprising a city of no very great extent, yet in which St Paul made many converts, who became the first European Church established by him ; they were celebrated for their gratitude, liberality, and practical Chris- tianity A. D. .'jO— 1. {Acts xvi. 9—40.). St Paul paid them a second visit a few years afterwards a. d. 57. (xx. 6) ; and from his expressions in this Epistle we may judge that he had the tenderest regard for them, while they in return entertained a truly af- fectionate attachment for St Paul, of which indeed they gave the strongest evidence ; for while preach- ing at Thessalonica, and in Achaia, the Philippians alone of all his converts made a subscription ' once and * again ' for his support, rather than he should be char2:eable to the Thessalonians, and the converts of Gree'ce. {Phil. iv. 15, 10 ; 2 Cor. xi. 8, 9.). They also contributed to his necessities when staying in Corinth. (2 Cor. xi. 8, 9.), And so likewise on hearing of the Apostle's imprisonment in Rome, with their accustomed zeal they contributed largely that he should not want for necessaries : some delay, how- ever, arose from having no opportunity to send to him, till at last Epaphroditus, one of their Presbyters, undertook to carry their contributions. {Phil. ii. 25 ; iv. 10. 14—18.). 220. The Time, and Place. Upon receiving from Epaphroditus the generous supply of the Philippian Church, 219. Where was PMUpjn 9 [c] What were the circum- ?tances of their connection with St Paul? 22(). When, and "■hero, was the I'^pistle to the Philippians written? 128 ANALYSIS OF [Phil. the Apostle wrote this Epistle to thank them for their kindness; this circumstance informs us that it was written during St Paul's imprisonment in Rome, and pro- bably towards the close of it, about a. d. 62., as we may gatlier from ck. i. 7. 13; iv. 22; as well as from the inti- mations conveyed in other passages, (i. 12; ii. 26.). 221. Its Design. The primary object of this Epistle written on the return of Epaphroditus who had been detained some little time in Rome from severe sickness (ii. 25 — 30.) was to thank the Philippians for their timely assistance to St Paul in his necessities. The Apostle takes the opportunity likewise to strengthen them in their faith, to exhort them to the practical duties of tlae Gospel, and to caution them against the errors of Judaizing teachers. So estimable were the Philippians in St Paul's esteem that not one censure or complaint is to be found in this Epistle; all is commendation, and praise. 222. Christ's Divinity. — There are two circum- stances in this Epistle worthy of particular notice: one is the important testimony of St Paul to the divinity of our Lord in these words, which we accompany with Whitby's ' paraphrase in italics : — Who (Jesus Christ) being in the ' form of God (when he appeared to the jJatriarchs), thought ' it no robbery to be equal with God (Gr. did not covet to ap- ^ pear as God): but {divest mg himself of his former glory) ' made himself of no reputation, and took upon him the form * of a servant (by ministering to others), and was made in * the likeness of man (Gr. being in the likeness of man) : ' and being found in fashion as a (are ordinary) man, he 'humbled himself {yet more), and became obedient to ' death even the death of the cross. Wherefore God also ' hath highly exalted him {even as to his manhood), and * given him a name {a dignity and majesty), which is above 'every name {of majesty. Eph. i. 12; Heh. i. 4.). That ' at the name of Jesus every knee should bow, {humbly ^acknowledging his sitperiority, even those) of things in ' heaven (i. e. the holy angels), and things in earth (i. e. * men), and things under the earth {the dead, who being ' raised by him, acknoudedge his power ; for to them the * Apostle doth apply these very icords of the prophet Isaiah. ^ Rom. xiv. 11, 12; Rev. v. 13; Isai. xlv. 2;j.). And that * every tongue (i. e. men of all nations and languages. Rev. 221 What is the design of this Epistle,' 222. What testimon// to the Divimty of Christ is to be found in this Epistle '? [c] Col.] THE NEW TESTAMEJNT. 1^9 'vii. 13.) should confess that Jesus Christ is Lord to ' the glory of God the Father.' Phil ii. 6—11. 223. On Miracles. — The other circumstauce is the proof, apparently afforded by the natural recovery of Epa- phroditus from 'a sickness nigh unto death' {Phil. ii. 26, 27.), instead of miraculoushj at the hands of St Paul, that the power of performing cures, and by parity of reason, says Palej^, of working other miracles, was a power which only visited the Apostles occasionally, and did not at all depend upon their own will. St Paul would undoubtedly have healed Epaphroditus if he could. Nor in a like case, if the power of working cures had awaited his disposal, would he have left his fellow-traveller TrojAimus ' at Miletum sick.' (2 Tim. iv. 20.')— Palei/s Hor. Paul. vii. 224. The Epistle to the Philippians maybe thus analyzed : — Introduction i. 1,2. Grateful for their piety: he prays for them. 3 — 11. Speaks of his own trials 12 — 26. Exhorts to various duties ii. 1 — 5. Christ an example : His Divinity 6 — 11. AVork out Salvation 12—17. Timothy ; Epaphroditus _ _ 18 — 30. Cautions against Judaizing teachers iii. Exhortations to various duties iv. 1 — 9. He acknowledges their liberality 10 — 20. Conclusion 21 — 23. St Paul's Epistle to the Colossians. 225. Colosse (or Colossfe) was a wealthy and populous city of Phrygia in Asia Minor ; possessing a very flourishing Christian Church ; but by whom it was founded is not exactly known. From the affectionate and authoritative manner in which St Paul addresses them, not like he would strangers (i. 21 — 25; ii. 5, 6.), Lardner, Tomhne, and some others, consider him to have planted the Church 223. Was the power of working miracles invested in the Apostles perpetually, or only occasionally ? 224. Give an analysis of the Epistle to the Philippians. 225. Where was Colosse, and wlio planted the Church there.? 130 ANALYSIS OF [J^. to there ; which opinion is strengthened from the fact of his liaving- visited Phrygia, in his several journeys in A. D. 47. {Acts xiv.; Col. iv. 13); in a. d. 51. {Acts xvi. 6.) ; and in his third journey in a. d. 55. In the latter, we read, that he ' went over all the * country of Galatia, and Phryg-ia in order, strength- 'ening'all the disciples.' {Acts xviii. 23.)- The balance of opinion, however, is, that St Paul did not plant the Colossian Church : this is founded upon St Paul's own observation, implying that neither the Colossians, nor the Laodiceans ' had 'seen his face in the flesh.' {Col. ii. 1.). Who the actual founder was is still a question of doubt : some say Epaphras, whom St Paul styles their ' faithful 'minister/ ' a servant of Christ,' 'one of you.' {Col. i. 7 ; iv, 12.), Others say Timothy, whose name is joined with St Paul's in his address to the Colossian Church (i. 1.), and who was a fellow-labourer with the Apostle in that neighbourhood. Be this as it may, the Colossians having heard of St Paul's imprison- ment at Rome sent Epaphras to inquire after his welfare, and inform him of the state of their aifairs. Epaphras had not long arrived in Rome, before he gave some offence to the Roman government which resulted in his being put into prison. 226. Its Time, and Place. From internal evi- dence it is clear that this Ejiistle was written towards the close of St Paul's fii-st imprisonment at Rome in a. d. 62 — 3, and about the same time as the Epistle to the Ephesians, and to Philemon. And from ch. iv. 7 — 9, we leai*n, that the bearers of this letter from the Apostle were Tychicus, and Onesimus. 227. Its Design. The object of this Epistle was to confirm the Colossians in the true faith, and caution them against the erroneous doctrines of the Judaizing teachers, especially the sect of the Essenes ; as well as to warn them against the philosophizing professors; and the Apostle con- cludes by exhorting them to the practice of the moral and 226. When, and where, was the Epistle to the Colossians written ? 227. What was its design ? How does St Paul CoL] THE ^'E^V testai\ient. lol social duties, St Paul in this Epistle beautifully sets forth the dignity of our Lord in order to explain how it is that in Him alone God has saved us ; — his words are, with Whitby's paraphrase, ' Who (Christ) is the image {and representation ' to us) of the invisible God, the first-born {or Lord) of every ' creature : for by him {who is the first-born of every crea- ' ture) were all things created, that are in heaven, and that ' are in earth, visible, {the sun, moon, and stars), and in- * visible {the whole host of angels), whether they be {named) ' thrones, or dominions, principalities, or powers : all things ' were created by him {as the cause) and for him {as the end * of their creation) : and he is before all things {as to his ' being), and by him all things consist.' Col. i. 15 — 17. This passage also confirms the testimony of St John as to the Diviniti/ of our Lord in John i. 1 — 5. (see Eph. iii. 9 : Phil. ii. 6; Heb.i. 2, &c.). 228. Compared. — The subject of this Epistle is very similar to that of the Ephesians: ' the two are, in fact,' says Paley, '■twin Epistles, being written neaidy together; ' insomuch that many expressions in the one were made ' use of in writing the other.' {Hor. Paul.) Michaelis also observes, ' whoever would understand the Epistles to the ' Ephesians and Colossians must read them together : the ' one is in most places a commentary on the other.' Their extraordinary agreement Home has exhibited in the follow- ing table : — Ephesians. Colossians. Ephesians. Colossians. i. 1, 2. i. 1,2. iv. 17—21. i. 21; ii. 6; i. 6, 7. i. 13. iii. 8— 10. i. 10. i. 19, 20. iv. 29. iv. 6. i. 15, 16. i. 3,4. iv. 32. in. 12, 13. i. 17-21 i. 9—15. iv. 31. iii. 8. i. 22; iii. 10, i. 16—18. v. 5. iii. 5. 11. V. 6. iii. 6. i. 19; ii. 1— 5. ii. 12, 13. v. 7, 8. iii. 7, 8. ii. 1. i. 21. V. 15, 16. iv. 5. ii. 13-16. i. 20; ii. 14. V. 18—20. iii. 16, 17. iii. 1. i. 24, 25. V. 21— 23; iii. 18—25. iii. 3, &c. i. 26—29. vi. 1- -9. iv. 1. iv. 2—4. ii. 12—15. vi. 18—20. iv. 2—4. iv. 16. ii. 19. vi. 21, 22. iv. 7—9. iv. 22—25. iii. 9,10. Introd. to B. Scrip, vol, iv. describe our Saviour's glory in this Epistle ? [d] How does St Paul confirm John's testimony as to the Divinity of Christ ? [a] 228. In what respect does this Epistle agree with the Epistle to the Ephesians ? [b] 132 A-\ALYsis OF [1 Thess. 229. The Epistle to the Colossians may be thus analyzed : — (a) — Doctrinal. Introduction, i. 1,2. Gratitude, and prayer, 3 — 14. Dignity of Christ, 15. Creation, and redemption, 16 — 20. The f\'ALYsis OF [1 Tim. Corrects their mistake of the day of judg- ) •• -, ^ ment j ' ' The Apostasy, and the Man of Sin predicted 3 — 12. Prays for them 13—17. Urges them to pray for him iii. 1, 2. His confidence in them 3 — 5. Avoid the disorderly 6 — 15. Conclusion 16 — 18. St Paul's First Epistle to Timothy. 238. Timothy. The Epistles hitherto considered have been all addressed to Churches, and distin- guished rather as the doctrinal Epistles of St Paul ; those now following" are addressed to individuals, and are of a more pastoral character, referring" particularly to matters of discipline. They begin with the two Epistles to Timothy. Timothy, as we learn from the Acts, was a native of Lystra, a city of Lycaonia in Asia Minor : his father was a Greek, but his mother, whose name was Eunice, was a Jewess {Acts xvi. 1.). He appears to have been re- ligiously brought up in the fear of God, and to have known the kScriptures from a child (2 JVm. iii. 5.) ; but it is imagined that he was of a sicklv constitution, (1 Ti7n. v. 23.). When St Paul visited Lystra in A.D. 46. where he was greatly persecuted [Acts xiv. 6.), Timothy then but a youth, and Eunice his mother, and his grandmother Lois^ became converts to the Gospel ; and their great faith was soon after parti- cularly commended by St Paul (2 Tim. i. 5.). The supposition that they were converted at this period is grounded upon the fact that when St Paul next visited Lystra (a. d. 51.), Timothy is spoken of as * a certain disciple,' whose great progress in the knowledge of the Gospel was a matter of such common talk, and 238. Distinguish the Doctrinal from the Practical Epistles of St Paul. Give the life of Timothy as may be 1 Tim.'] THE KEW tf,stame:n'T. 137 his zeal in the cause of Christ, as well as holiness of life, of such general commendation, that St Paul chose him to be a companion of his travels {Acts xvi. 1 — 3.). The Apostle indeed esteemed him as his 'own son in 'the faith' (1 Tim. i. 2.), and always spoke of him in the most affectionate terms. To avoid, however, giving- offence to the Jews, the Apostle caused Timothy to be circumcised, not as a thing- necessary to salvation, but on account of his descent from Jewish parentage, his mother being a Jewess {Acts xvi. 3.) ; after which, notwithstanding he did not exceed twenty years of age, !St Paul ordained him to the ministerial office by the 'laying on of hands,' both of himself, and of the presbytery (1 Tim. iv. 14. ; 2 Tim. i. 6.). From this time Timothy was a con- stant attendant upon the Apostle, and became very eminent for his gifts and graces (2 Tim. i. 5 ; iii. 15.). He accom- panied him into Macedonia, and when St Paul was driven from Thessalonica and Berasa, Timothy remained behind in company with Silas giving encouragement to the new con- verts, {Acts xvii. 13, M.)"; and on overtaking the Apostle at Athens, (ih. 15.), he was sent back to Thessalonica to strengthen that Church, and to observe how they were progressing in the faith ; he returned and found St Paul at Corinth (xviii. 5.), and accompanied him thence to P^phesus; from which place Timothy was again sent to Thessalonica to give further comfort and encouragement to those perse- cuted and much ti'oubled disciples (xix. 22. 1 Thess. iii. 2, 3.), He next accompanied St Paul into Asia {Acts xx. 4.), and the Church of Ephesus was now confided to his care (1 Tim. i. 3, 4.); here he remained a considerable time, as its bishop, governing the Church according to the in- structions received from St Paul, particularly as conve^'ed in this First Epistle written to him at a subsequent period (in A. D. 64 — 5.). After this we find him in Rome with the Apostle, since his name is united with St Paul's in the in- scriptions of the Epistles to the Philippians, Colossians, and to Philemon {Phil. i. 1 : Col. i. 1; Fhilem. 1.), written from that city (a.d. 62.); like as it was in some of the earlier Epistles, as in the two Epistles to the Thessalonians (1 Thess. gathered from Scripture. Wliat happened to him subse- quently ? m2 "138 AXA LYSIS OF [i Tim. i. 1 : 2 Thess. i. 1.), and in the Second Epistle to the Corinth- ians (eh. i. 1.). At St Paul's second imprisonment in Eome Timothy appears to have been absent, for the Apostle writes to him to come to him, and to ' take Mark and bring him 'with him' (2 Tim. iv. 11.). What occurred after this in respect of Timothy is not known. Some authors affirm that he was a martyr to the cause of Christ, having been stoned and beaten to death at Ephesus, about a. d. 97. 239, Its Time, and Place. When this first Epistle to Timothy was written is a matter of very great dispute, the time assigned to it varying between A. d. 52, and 65. ; the place where is also very questionable. The arguments for an early date appear to be founded on the expression in this Epistle, ' as I besought thee to abide still in Ephesus 'when I went into Macedonia,' (1 Tim. i. 3.); and there is only one instance mentioned in the Acts of St Paul's going from Ephesus into Macedonia {Acts xx. 1,), which was shortly after the tumult created by Demetrius and the craftsmen, about A. d, 57 ; whence this date has been as- signed to it: but against this opinion it has been argued, Avhv then is there no allusion to this tumult in this Epistle, as in the Second Epistle to the Corinthians confessedly written at this time ? Again, St Paul alludes to the growing influence of false teachers among them in 1 Tim. i. 3, 4; but there is no mention of this in the Acts; for at his first visit A.D. 54., there must have been very few converts at Ephesus (^A cts -KNin. 19.), since on his second visit (a.d. 55.) he found only twelve disciples, and these did not know that ' there ' vv^as any Holy Ghost,' (xix, 1 — 7.) ; nor was any allusion made to these false teachers by the Apostle at his interview with the elders of Ephesus at Miletus (xx, 17—38.); but contrariwise, he cautioned them against the false teachers that would come 'after his departure' {ih. 29, 30.). Lastly, St Paul expresses his 'hope of coming unto Timothy ' shortly.' (1 Tim. iii. 14.), This could not have been in A, D, 57, while the Apostle was in Macedonia, for he was intending another course through Achaia to collect the con- tributions for the Saints; and thence he proceeded to Jeru- salem; moreover, Timothy was not at Ephesus, having fol- lowed St Paul into Macedonia, as the inscription in the Second Epistle to the Corinthians, written therefrom at that very time, testifies to us. The conclusion is, therefore, that 239. When, and where, was the First Epistle to Timothv written,' 1 Tim.] THE NEW TESTAMENT. 139 the opinion of an early date is contradictory to a variety of acknowledged facts; and consequently the more generally received opinion is, that this Epistle was Avritteu subsequent to St Paul's first imprisonment at Eome, after the time com- prised in the history of the Acts; because in the Epistle to Philemon, an inhabitant of Colosse, which was written during this imprisonment (a. d. 62.), St Paul directs that person to 'prepare him a lodging' (ver. 22.); and as the Apostle tells also the Philippians in their Epistle written at the same time, that he intends ' to come to them shortly ' (^Phil. ii. 24.), and Ephesus being between the two places, there is every reason to believe that this journey was made after his release, and that this Epistle was written to Timothy from Macedonia, about A. d. 64. For further in- formation, see Home's Introd. vol. iv., Foley's Hor. Paul. 240. Its Design. St Paul's object in this Epistle seems to have been to uphold the authority of Timothy, which many of the Ephesians had so far questioned, as to have set up others as their bishops and ministers in opposi- tion to him; and lilvewise to instruct Timothy concerning the management of the Church at Ephesus. Some critics think with Michaelis that this Epistle, as well as those to the Ephesians, aud Colossians, were levelled against the growing doctrines of the Essenes, a Jewish sect which en- grafted much of the oriental philosophy upon their religious system, and greatly corrupted the simplicity of the Gospel, the latter part is full of admonitions and instructions for the people at large. The entire Epistle indeed is considered a most important one, and abounds in practical religion; nor has its authenticity ever been called in question. 241. The First Epistle to Timothy may be thus analyzed : — Introduction i. 1 — 4. The use of the Law ^~^' Upon himself 12 — 17, Exhortation to Thnothy 18—20. Of Prayer h- 1—8- Of women ___ ^~^^' Qualifications of a Bishop iii. 1 — ". Deacon 8 — 13. 240. What was the design of tjie first Epistle to Tim- otliy? 241. Give an analysis of the first Epistle to Timothy, 140 A^'ALSIS oi<' [2 Tim. Why St Paul writes iii. 14—10. Corruptions predicted iv. 1 — 5. Timothy's duty pointed out 6 — 16. How to treat the aged and the young v. 1, 2. • widows 3 — 16. • ■ elders ruling well 17 — 19. oftenders 20. Instructions as to Timothy himself 21 — 25. Duties of servants vi, 1,2. Controversies condemned 3 — 5. Contentment enforced 6 — 10. Caution to Timothy 11 — 16. Instructions for the rich 17 — 19. Admonitory conclusion 20, 21. St Paul's Second Epistle to Timothy. 242. While Timothy was in Asia Minor, pro- bably at Ephesua, St Paul wrote to him this Second Epistle. From certain passag-es in it (as 2 Tim. i. 8. 12. 16, 17 ; ii. 9.), it appears that the Apostle was at the time a prisoner; and most critics consider thnt he was then enduring- hi;: second imprisonment in Rome, for he expresses himself as strong-ly appre- hensive of his life. {ih. iv. 16., &c.) The date there- fore generally assigned to it is the summer of a.d. 65 or 66, since he desires Timothy to 'come to him before winter,' (iv. 21.), and which was not long before his death. The design of this Epistle seems to have been to inform Timothy of the circumstances of St Paul's imprisonment, and to request him to come to him ; and lest he shotild not live to see him, the Apostle with all the affection of a dying parent here furnishes him with counsels, exhortations, and en- couragements, to supply his personal loss. 243. This Epistle may be thus analyzed : — Introduction i. 1 — 5. Exhortation to sound doctrine 6 — 15, Prayer for Onesiphorus 16 — 18. 242. Give an account of St Paul's Second Epistle to Timothy, and the occasion of its being written. 243. Give an analysis of the Second Epistle to Timothy. TituS.~\ THE 1>SEW TESTAMENT. 141 Exhortation under afflictions and persecu- ) .. ■, -.q tions ) "• ^ ^'^' Preach pure doctrine, and live holily 14 — 26. Caution against false teachers iii. 1 — 9. St Paul himself an example 10 — 13. Exhortation to continue stedfast .... 14 — 17, iv. 1 — 5. St Paul's approaching end 6 — 8, 14 — 17. Speaks of several persons 9 — 13, 18 — 21. Conclusion 22. St Paul's Epistle to Titus. 244. Titus. All the information relative to Titus is to be g-athered only from St Paul's Epistles ; his name is not found in the history of the ' Acts.' TJie first mention of him is his accompanying* Bar- nabas and Paul from Antioch to the council at Jeru- salem, A. D. 50 — 1. (Gal. ii. 1, &c.), whence some have supposed him a native of Antioch. He was a Greek (lb. ii. 3,) ; and from being styled by St Paul as ' his 'own son according" to the common faith' {Tit. i. 1.), his conversion has been referred to that Apostle ; yet he was not compelled to be circumcised {Gal. ii. 3.), because he was born of Gentile parents, Titus ac- companied St Paul in his Second Apostolic journey, and was his ' partner and fellow-helper.' (2 Cor. viii. 23.). From Ephesus he was despatched to Corinth with St Paul's First Epistle to the Corin- thians, and directed to enquire into the state of that Church {ih. xii. 18; vii. 6. 13.); subsequently he was sent there again from Macedonia in order to hasten the collections ' for the saints in Judcea,' {ih. viii. 6.) : after which nothing is heard of him till he was left by St Paul in Crete after the Apostle was released from Rome, to ' set in order the things that ' were wanting, and to ordain elders in every city.' 244. Give the life of Titus. Who was Titus f [f] What is the information respecting him found in the Scriptures? what, subseqixeutly ? 142 a:xalysis of [Titus. {Tit. i. 5.). Subsequently, when St Paul was at 2v"icopolis, it is supposed that Titus visited him there {Tit. iii. 12.), and thence proceeded with the Apostle to Crete, and afterwards to Eome ; but during- St Paul's second imprisonment in that city Titus was in Dalmatia (2 Tim. iv. 10.) ; and this is all the infor- mation afforded us by Scripture, He is supposed after the Apostle's death to have finally settled in Crete, of which place he has been considered the bishop, and to have died there at the advanced age of 94 years. The high re- gard in Avliich Titus was held by St Paul is very evident from the manner in which the Apostle speaks of him to the Corinthians. (2 Cor. ii. 13; vii. 6, 7. 13—15; viii. 16—23. xii. 18.). 245. Crete was an island in the Mediterranean Sea now known by the name of Candia. When Christianity was introduced there has not been ascertained; the probable opinion is that some idea of the Gospel dispensation was first conveyed thither by those Cretans {Acts ii. 11.), who were in Jerusalem at the time of the descent of the Holy Ghost upon the Apostles ; and that it remained for St Paul some years after, between his first and second imprisonment at Rome, to perfect their evangelization. The Cretans ap- pear to have been much addicted to falsehood, and profligacy, as Epimenides ' a prophet of their own said, The Cretians ' are alwavs liars, evil beasts, slow bellies,' so quotes St Paul. {Titus i. 12.). 246. The Time, and Place. Wheii St Paul preached the Gospel in Crete, and left Titus there, is not recorded in Scripture; his only visit to Crete wc read of was when he was taken prisoner to Rome {Acts xxvii. 7. — 13.), and then it was too brief to plant a Church there; yet not long before he wrote this Epistle, St Paul appears to have left Titus in Crete {^Tit. i. 5.); and when he did write it he had determined on wintering at Nicopolis. {ib. iii. 12.). And since these two circumstances are not alluded to in the Acts of the Apostles, it is generally supposed that this Epistle was written after St Paul's first imprisonment at Eome, the event A\dth which the history in ' The Acts' con- cludes, and about a. d. 64 — 5. Where this Epistle was written is a matter of gi'eat doubt; the balance of opinion is 245. Where was Crete? When was it evangelized? 246. V/ hen, and where, was the Epistle to Titus Avritten ? Philemon.] the isew testament. Ii3 in favour of Macedonia, or Greece, while the Apostle was journeying towards Nicopolis. 247. Its Design. St Paul's object in this Epistle was to instruct Titus in the management of the Cretan Chui'ches, and to exhort the people to submit to his au- thority ; as well as to caution them against the errors of the philosophizing, and Judaizing teachers. The verbal coinci- dences existing between this Epistle, and the first l^pistle to Timothy are remarkable, and have tended to confirm the idea that they were written about the same time, 248. The Epistle to Titus may be thus analyzed : — Introduction i. 1 — 4. Ordination of Bishops 5 — 9. Caution against errors 10 — 16. Instructions for the aged ii. 1 — 5. young 6. himself 7, 8. servants 9, 10. The Gospel displayed 11 — 15. Obedience to rulers and men generally . . iii, 1, 2. Nature of true religion 3 — 7. On good Avorks, foolish questions, heretics. 8 — 11. Conclusion 12 — 15. St Paul's Epistle to Philemon. 249. Philemon was a wealthy citizen of Colosse, and is supposed to have been converted by St Paul durinp: his long' stay at Ephesus (a. d. 56.), where Philemon probably heard him. {ver. 19,). Some cii- tics suppose Philemon to have been an elder of the Church of Ephesus ; others, a deacon of the Church of Colosse ; the latter opinion as to his office rests on the circumstances of St Paul calling- him a ' fellow- ' labourer,' and of the Church assembling* in his house i^ver. \y 2.) ; and as to his abode, upon the fact of his being requested by the Apostle to provide a 247. What was its design ? 248. Give an analysis of the Epistle to Titus ? 249. Who was Philemon ? [c] Whm did lie live? [c] Who was Onesimus.' 144: ANALYSIS OF [Phikmou. lodg-ing- for him at Colosse. {ver. 22.). That he was a resident of Colosse is further proved from the men- tion of his run-away slave, Onesimiis, in the Epistle to the Colossians, as ' one of tliem^^ {Col. iv. 9.) ; and of which Church was also Aixhippiis [ih. 17.), who is saluted in this Epistle as St Paul's fellow-soldier {Phil. 2.). Onesimus appears to have been a slave of Philemon's from whom he had run away, and gone to Eome : some imagine (from ver. 18.), that he had robbed his master : however, while at Rome he met with St Paul, who not only converted him to Christianity, but reclaimed him to a sense of duty; and after keeping him some time in his service to be satisfied of his sincerity, he sent him back to Philemon (a. d. 62.) with this letter, requesting his mas- ter to forgive him, and receive him again into his family, and even offering to re-imburse any loss his master may have sustamed by his absence. Besides this Epistle, Onesimus was also the bearer of the Epistle to the Colossians in company with Tychicus. {Col. iv. 7, 8.). 250. The Time, and Place. From internal evi- dence, it appears that this Epistle was Avritten while St Paul was still a prisoner, but entertained hopes of release {ver. 1 — 22.). The bearer of this Epistle, Onesimus, was also one of those to whom the Epistle to the Colossians was enti'usted; likewise the same individuals said to be present with the Apostle in one Epistle, are said to be with him in the other, whence it has been concluded that they were written at the same time (a.d. 62.), and from the same place, Rome. 251. Its Design. St Paul's object in this Epistle was to deprecate the anger of Philemon in behalf of his run- away slave Onesimus, who was now a reformed character, and anxious to make amends to his master for his past mis- conduct. The matter is handled with gi'eat delicacy, and with wonderful address; and St Paul not only shows here the amiability of his character, but teaches us also that Christianity does not design any alteration in the civil con- ditions of mankind. 252. This Epistle may be thus analyzed : — Introduction verses 1 — 3. 250. When, and where, was the Epistle to Philemon written ? 251. What was its design ? 252. Give an analysis of the Epistle to Philemon. lleh,'] THE lYBW TESTAMENT. 145 On Philemon verse 4 — 7. Pleads for Ouesimus 8 — 21. Desires a lodging 22. Conclusion 23—25. St Paul's Epistle to the Hebrews. 243. There has been more controversy respecting the Epistle to the Hebrews than all the other books contained in the New Testament. The points of dis- pute have been ; {a) who was the author 1 (b) to whom was it addressed? (c) when? (d) where? (e) and in what lang-uage was it written? and (/) what was its desig-n ? The voice of antiquity reaching- to the Aj)ostolic Fathers bears testimony to the early existence of the Epistle to the Hebrews. The Greek Church have always admitted it ; but the earlier Latin writers make no mention of it (except Ter- tullian who ascribes it to Barnabas) ; and in the time of Jerome it was not received as canonical by the Latin Church {Hug. Litrod. vol. ii. p. 51(1 — 525.) ; many individuals however of the fourth, fifth, and sixth centui'ies acknowledged its authenticity, and it is found in the Peschito Version. (See joar. 47.) 254. {a) Who was the author"? is the first question : — Clement of Alexandria at the end of the second century is the earliest writer who ascribes this Epistle to St Paul; and he has been followed by Origen, Dionysius, Jerom, Chrysostom, Cyril, Eusebius, and others, (^Euseb. Ec. H. in. 3.). Some have ascribed it to St Luke, some to Barnabas, some to Clement of Rome, some to Silvanus, and others to Apollos. The internal evidence, however, the most supported by external evidence, refers this Epistle to the pen of St Paul, which is the opinion that has most generally prevailed in the Christian Church. According to Professor Stuart the external or historical evidences 253. What are the points of controversy respecting the Epistle to the Hebrews? 254. On what ground do you consider the Epistle to the Hebrews to have been written by St Paul? [g] 146 ANALYSTS OF [J^J). to bearing upon the point are— (1) that this is the Epistle al- luded to by St Peter as the production of St Paul (in 2 Pet. iii. 15, 16.) ; (2) that it is found in the most ancient Versions Eastern, and Western ; and likewise in the Peschito, and old Itala Versions [par, 46, 47.) ; and (3) that the ancient Fathers preponderate in favour of its Pauline origin ; including al- most the whole of the Greek Fathers, and many of the most eminent of the Latin. The internal evidence is this: — (1) that St Paul's great affection for his kinsmen according to the flesh (^Rom. ix. 1 — 4.) would prompt him to write to them ; (2) that the manner, style, and reasoning, correspond "vvith St Paul's other Epistles; the writer proving himself mighty in the Scriptures, and perfectly conversant with the customs, and traditions, and opinions of the Jews; (3) that the scope also agrees with that of St Paul's other Epistles, viz. ' Salvation through Christ Avithout the deeds * of the Law ; ' (4) that the coincidence in style, phrase- ology, and agonistic expressions, as well as the method of inti'oducing quotations, are essentially Pauline; (5) that many of the circumstances at the close of the Epistle (as xiii. 23, 24; x. 34. &c.) bear testimony to its having been written by St Paul. 255. [h) To whom was it addressed? is the next question : — It has been a matter of very great doubt what persons are to be understood as implied under the general expression of Hebrews, to whom this Epistle is inscribed. Some critics consider all Hebrews are meant, whether con- verted to Christianity, or not; some, that only those con- verted to Christianity are imphed; if so, then again others think that it means only the Christians in Palestine ; others, only those in Asia Minor, or in Greece, or in Spain ; ynt\\ other suppositions of a like character. The prevailing opinion, however, is that of the ancient Greek Church, which has been adopted by Beza, Calvin, bp. Pearson, and nearly all the modern critics of eminence; viz. that this Epistle was chiefly intended for the Hebrew Christians of Palestine, in being pointedly addressed by the pronoun "yoM" {Heb. xiii. 19. 23.); these moreover were disting-uished from the foreign Jews in being called Hebrews, while the latter Avere called Hellenists, as we read of a murmuring of the Grecians ('EW^vlcttujv) against the Hebrews [ActsYi. 1.) ; but whether it was addressed to only one of the Churches in Palestine, or to all the Churches collective!}^, has not yet been decided. It is supposed probable that in a minor 255. To whom was this Epistle addressed.? Heh.'] THE NEW TESTAMENT. 147 degi'ee it was iuteiided for the Jewish converts in general in other countries as avcU as those in Palestine. 256. Its Time, Place, and Language. — (c) : When this Epistle was written is thought to have been certainly before the destruction of Jerusalem, and the consequent overthrow of the Jewish polity ; yet not long before it, as may be gathered from certain passages (such as in Heh. xiii. 7. 17; see also v. 12; x. 32 — 34.). — And as to the where {cT): from the expression ' they of Italy salute you,' (xiii. 24.), it is generally believed to have been written by St Paul while in imprisonment at Rome, or very shortly after his release, and before leaving Italy, about A. d. 63. — (e) In Avhat language it was written is somewhat doubtful: many of the Fathers of the Greek Church, with some few of the Latin Church, as Jei'om, and Augustin, who have been followed by Michaelis and some other modern critics, main- tain that this Epistle was originally written in Hebrew, and translated into Greek by St Luke, or Barnabas, or Clement of Eome: but the more common opinion both among the ancients and the moderns is, that it was written in Greek; because the Hebrew^ names are found interpreted, the quota- tions made from the Septuagint and not from the Hebrew text of the Old Testament, and comparatively few in Pales- tine were then conversant with the Hebrew: (for further arguments see Prof. Stuart on the Hebrews ; Home's Introd. : and Dr. Lardner.') 257. (/) Its Design. — St Paul seems to have designed in this Epistle to strengthen the Jewish believers in tiie faith and practice of the Gospel, so that they might not fall again into Judaism; he opens therefore his subject by showing forth the dignity of Jesus Christ, and maintain- ing His divinity by reference to the Old Testament Scrip - tures, so as to prove Him our Creator, and our Lord, and that as such He is worshipped by the angels, and above them : this is the doctrine of chap. i. St Paul then proceeds to shew the excellency of the Gospel by comparing it with the rites and ceremonies of the Mosaic dispensation, iutei-spersiug occasionally warnings and exhortations; and affer upholding the nature and excellency of faith, by the example of the many saints of old, in order to comfort his hearers under the persecutions they were suflering on ac- 256. When, where, and in what language was it written H 257. What was its design? What is the doctrine oj chap. I.? [a] 148 AlNTALYSrS OF \_llch. count of their religious profession, he concludes by exhort- ing them to steadfastness and perseverance, and with the usual benediction. 258. This Epistle may be thus analyzed: — DoCTRINAIv. The Dignity and Deity of Christ: and above Angels eh. i, ii. 1 — 4. So also notwithstanding His humiliation 6 — 9. His humiliation necessary 10 — 18. Superior to Moses iii. 1 — 6. The application iv, v. 7 — 1 9. Superior to Aaron, and the priesthood. . . v. 1 — 10. Censure for want of knowledge 11 — 14. Exhortation not to fall back vi. 1 — 8. • to perseverance 9 — 20. Christ compared with Melchisedek vii. i — 3. Inferiority of the Levitical priesthood 4 — 28. Superiority of our High- priest, and the new covenant viii. The tabernacle, &c a type ix. 1—10. Christ the Antitype 11—14. Necessity of Christ's sacrifices 15 — 25. .SuflSciency of his atonement 24 — 23. The insufficiency of the Levitical sacrifi.ces, and priesthood x. 1 — 18. Practical. Exhortation to faith by warnings 19 — 39. examples xi. to Patience xii. 1 — 13. to Practical Christianity in respect of ourselves, and our belief 14 — 29. to social duties xiii. 1 — 6. to follow the faith, and teach- ingofpastors 7 — 12. Conclusion 20 — 25. THE SEVEN CATHOLIC EPISTLES. 259. The seven Catholic Epistles, comprising the Epistle of St James, the two Epistles of St Peter, the 258. Give an analysis of St Paul's Epistle to the Hebrews. 259. Has the authenticity of any of the Seven Catholic Epistles ever been doubted ? From what cause ? 7 Cath. Ep.] THE ^'ew testament. 149 three Epistles of Si John, and the Epistle of 8t Jude, have been all included in the sacred canon ever since the fourth century ; previous to that period, how- ever, some little doubt was entertained respecting- the authenticity of five out of the seven. Eusebius informs us that in his age two only of the Catholic Epistles were universally achnoivledged, viz. the First Epistle of St Peter, and the First Epistle of St John, and that the remaining" ^z;e were not so. He, how- ever, does not express on his own part any doubt as to their authenticity ; he merely states that these five books had been received by many, but not by all. On this Bp. Marsh observes, 'we must further recollect ' that in searching ecclesiastical writers, as Eusebius did, ' for testimony to the books of the New Testament, every ' quotation from a book of the New Testament found in ' their writings, afforded positive proof, that the book then ' existed, and was known to them ; whereas their silence in ' regard to a book of the New Testament was mere negative 'evidence, which is no real proof that such a book was * unknown to them, and still less that such a book did not ' then exist.' Lect. (Pt. II. p. 27.). The whole seve?i, how- ever, were received by Origen, Eusebius, and many other ancient authors; and they acquired the name of Catholic (general) in being addressed not to particular chiirches, or individuals; but to several churches, or to believers in general. The precise order in which they stand arranged has not been always as we find them in our Bibles. The following reasons are given by Bp. Tomline for this ar- rangement:— 'The Epistle of St James is placed first ' because he was bishop of the church at Jerusalem, the city ' where the Gospel was first preached after the ascension of 'our Saviour, and where the first Christian Church was • established ; next come the Epistles of St Peter, because 'he is considered as the head of the tv\relve Apostles; then ' the Epistles of St John, who was the favourite Apostle 'of Christ, and more distinguished than St Jude, whose ' Epistle is placed last.' Elem. Theol. \\\\y are they arranged in the order we find them in our J>i'oies ? N 2 150 ANALYSIS OF [James. ST JAMES, AND HIS EPISTLE. 260. St James. In the enumeration of the twelve Apostles {Matt. x. 2, 3 ; Mark iii. 17, 18; Luke vi. 14, 1.5 ; Acts i. 1.3.) we find tivo mentioned of the name of James, viz. James the son of Zebedee and brother of John, and James the son of Alxyheus (or Cleophas, as he is sometimes called, Alpheus or Cleo- phas being either different spellings of the same name, or different names of the same person.) Of the two Jameses, James the son of Alpheus is considered the author of this Epistle ; he is distinguished in the Gos- pel by the appellation of James the Less or younger {3Iark xv. 40.), on account of James the son of Zebe- dee being the elder, and probably the greater of the two in stature, who therefore was designated ' James the Great/ but not in Scripture. James the Less is also frequently spoken of as * the brother of Christ' {Matt. xiii. 55 ; Mark vi. 3.), and the Lord's brother, i.e. kinsman {Gal. i. 19.); in consequence of his mother, Mary the wife of Cleophas, tjreing the sister of Mary the mother of our Lord {Joh^i xix. 25.). Some critics however, have thought James was the Lord's brother in having been the son of Joseph, Christ's re- puted father, by a former wife ; but this wants con- firmation. Of his life very little is to be gathered from the Scriptures ; when, and how, he was called to the Apostle- ship we are not informed. Jesus appeared to him after His resurrection (1 Cor. xv. 7.), and honourable mention is made of him repeatedly in the Acts, and in St Paul's Epistles. {Acts i. 13; xii. 17; xv. 13; xxi. 18; Gal. ii. 9. 12.). From his affinity to our Lord it is probable that He was chosen by the other Apostles to be the bishop of the church at Jerusalem {Eusrb. Eccl. Hist. ii. 1, 23; Chrys. X. 355.),- and he discharged the duties of this high position with such holy zeal, and'such infiexible integrity, as to gain 260. Who was St James, the author of the Epistle ? [f] How are the two Jameses distinguished ? [h] what was his relationship to our Lord ? [h] Give his life, [h] How came he by his death ? [h] James.] the new testamekt. 151 for himself the appellation of * James the Jiist.^ Ho pre- sided over the Council held in Jerusalem concerning the circumcision of the Gentiles, and framed the decree, which was sent to all the Chui-ches, declaring circumcision not necessary to salvation {Acfsy^Y. 13 — 21.). After a few years, however, the Scribes and Pharisees being jealous of his great influence, excited a tumult against him on account of his strong advocacy of the Gospel faith, and ultimately forced him to make a public declaration of his sentiments respecting the character of Christ. That he might be the bett'n- heard by the assembled multitude, St James stood on the battlements of the Temple, and he argued so forcibly in proving Jesus to be the Messiah, that the surrounding Jews in the violence of their anger hurled him headlong over the battlements, and then stoned him, and dashed out his brains with a club. This event, according to Hegesippus, occurred about A. D. 62., during the vacancy in the governorship of Judcea, caused by the death of Festus, and the non-arrival of his successor Albinus. {Euseb. Eccl. Hist. ii. 23; Lardner, vol. VII.). The Epistle of St James. 261. This Epistle was not at first received as canonical, although its antiquity was never disputed. Hernias, and Clement of Rome allude to it, and it is quoted by Origen, Eusebius, and others after them. Their doubt aldose from the question of identity in the authorship: the Epistle, it seems, was universally admitted as having been written by James the Just, bishop of Jerusalem; but it Avas not till the fourth century that it was satisfactorily decided that James the Just, and James the Less, were the same individual; this being then settled the canonical autliority of the Epistle was no longer disputed. Some attributed it to James the Great, but, as he was beheaded by Herod Agrippa, a. d. 44, and the contents of the Epistle bear upon facts and opinions of a later date, and speak of the destruction of Jerusalem being near at hand {Jas. v. 8, 9.) ; he could not have been the author of it. This Epistle is found in the old Syriac Version, which is strong testimony for its authenticity; and it is considered to have been ad- dressed to believers in general. 261. How came the authenticity of the Epistle of St James to be disputed? 152 AXALYs^is OF [James. 262. Its Time, Place, and Language. From internal evidence having reference to the troubles disturbing Judasa not long preceding the destruction of Jerusalem, and from the fact of James himself being put to death in A. D. G2; it is generally considered that this Epistle was Avritten about a. d. 61, in Judcea, and in the Greek language. 263. Its Design. The object of St James in this Epistle was to exhort the Jewish Christians to bear with fortitude the persecutions they might be exposed to on account of their profession of the Gospel ; and to enforce real practical religion in opposition to those who perverted the glorious doctrines of justification by faith, and declared moral duties as not necessary to a saving faith; therefore giving themselves up to every kind of licentiousness and profligacy. The reproof here given against the Antinomian spirit then prevailing is of the gi'eatest importance in this our day. 264. This Epistle may be thus analyzed : — (a) Hortatory, Exhortations to patience and constancy, i. 1 — 17. to obey God's word, 18—27. (6) Accusatory, On undue i-espect to persons ii. 1 — 13. On unfruitful faith, 14—26. On rashly reproving others, iii. 1 — 4. On an unbridled tongue, 5 — 12. On true wisdom, 13 — 18. On indulging the passions, iv. 1 — 12. Presumptuoiis confidence, 13 — 17. Trust in God, and not in riches v. 1 — 6. (c) Hortatory, Exhortations to patience and meekness, 7 — 11. to prayer and praise, . . ) .f, .g and to visit the sick, \ to convert others, 19, 20. ST PETES, AND HIS EPISTLES. 265. St Peter, whose original name was Simo7i, was a native of Bethsaida in Galilee {John i. 40 — 44.). 262. When, and where was it written? 2G3. What was its design.? 264. Give an analysis of this Epistle. 265. Who was St Peter .2 Give his life. Peter.'] the >'ew testamejnt. 153 His brother was named Andreiv, and Lis father Jonas (or Jonah) ; and they all followed the occupation of fishermen on the Sea of Galilee. He, and his brother, were disciples of John the Baptist ; and when the latter had pointed out our Lord to Andrew as the ' Lamb of God,' he immediately fetched his brother Simon, whom Jesus seeing', our Lord said ' Thou art Simon the son of Jona : thou shalt be * called Cephas, which is by interpretation, a stone^ ' TreTjoos.' {John i, 42.) ; Cephas (Kj)(ias) being the Syriac word, and Petros, Peter, (Trerpos), the Greek word for a stone. After this event, Peter and Andrew returned to their occupation of fishing* until our Lord ' called them' to be 'fishers of men,' (Matt. iv. 18, 19; Mark i. 17.; Luke v. 10.), in- dicating* by that expression their future great suc- cess in making converts to the Gospel. They were both included in the twelve Apostles ; but Peter, like James and John, acquired the especial favour of our Lord. Peter appears to have been a married man, and to have resided at Capernaum ; and it is supposed indeed that our Saviour on leaving Naza- reth took up his abode in Peter's house in that city, (from 3Iatt. iv. 13 ; viii. 16 ; xvii. 24, 27 ; 3Iark i. 32, 34 ; Luke iv. 40). He moreover was the dis- ciple present with James and John, at the raising of Jairus's daughter {Mark v. 37 ; Luke viii. 51.) ; also at Christ's transfiguration, {Matt. xvii. 1 ; 3Iark ix. 2 ; Luke ix. 28) ; and at our Lord's agony in the garden {Matt. xxvi. 36 ; Mark xiv. 320 ; St Peter likewise was one of the disciples to whom Jesus pre- dicted the ruin of Jerusalem {Illark xiii. 3.) ; and one of the tw^o who were sent to prepare the last passover {Mark xiv. 13 ; Luke xxii. 8.). After our Lord's resurrection St Peter was the first man to whom he appeared {Luke xxiv. 34 ; 1 Cor. xv. 5) ; Who was Cejyhas ? [f] 154 A^'ALYSIs OF [Peter. and it was to him that Christ gave the command three several times ' to feed His sheep.' {John xxi. 15, &c.). 26G. In 'the Acts' we find that it was ^S"^ Peter who proposed the election of another Apostle in the room of Judas Iscariot (Acts i. 15) ; who also, on the noted day of Pentecost when the Holy Ghost was diffused upon the Apostles, preached so effectually as to convert 3000 souls (ib. ii. 14, &c.); and others shortly after {ib. in.); and who convicted Ananias and Sapphira of falsehood, and punished them with instant death (ib. v, !.)• St Peter, likewise, made the defence for himself and brethren when appre- hended by the Sanhedrim (ib. v. 29.); through him also and St John, the Samaritan believers received the Holy Ghost (viii. 14.); and by him Simon Magus was put to shame (ib. 30.); and it was he who made the first Gentile con- vert to the Christian faith in the person of Cornelius of Csesarea (ib. x. 1, &c.). St Peter seems to have performed more miracles than the other Apostles; he cured the lame man at the gate of the Temple (iii. 1.); and JLneas of the palsy (ix. 33.) ; raised Dorcas to life (ib. 36.) ; and ' the ' people brought their sick that his shadow even might pass 'over them' (ib.\. 1.5.): when imprisoned by Herod Agrippa, A. D. 44, he was miraculously delivered out of his hands (ib. xii.) At the coxmcil held in Jerusalem, A. d. 60 — 1, respecting the necessity of circumcision, and conformity to the Mosaic ritual, to the Gentile converts, the speeches of St Peter and St James the bishop of Jerusalem, are the only two recorded, (ib. XV. 6, &c.). After this he seems to have gone to Antioch, whei-e he Avas opposed by St Paul (Gal. ii. 11). From this period nothing further is mentioned in Scripture in respect of St Peter beyond the observation of St Paul (in Gal. ii. 7.), that to St Peter was committed the Gospel of the circumcision, whence he was the Apostle of the Jews, as St Paul was of the Gentiles. St Peter appears from his Epistles to have been sensible of his approaching death (2 Pet. i. 14.), and concludes by commending the Epistles of St Paul (ib. iii. 15.). 267. In addition to the Scripture account, we learn from Origen (in Euseb. Eccl. Hist. iii. 1.) that St Peter subsequently preached the Gospel to the Jcavs in 266. What is recorded of St Peter in the Acts? 267. What is known of St Peter beyond what we learn from Scripture ? Peter.] the new testame:' 292. By what means was Joseph's mind reconciled to the position of Mary ? B. C. 5.] THE JS'EW TESTAMENT. 169 not being sufficiently satisfactory to Joseph, lie purposed to put her away; but while thinking on this measure the angel of the Lord appeared to him in a dream, and informed him of the truth of her position, and that ' she shall bring 'forth a son, and thou shalt call his name Jesus: for he 'shall save his people from their sins;' thus fulfilling the prophecy of Isaiah, ' Behold a virgin shall be with child, ' and shall bring forth a son, and they shall call his name 'Emmanuel, which being interpreted is, God with us ; (vii. 14.): the fulfilment being in the signification of Emmanuel, and not in the name itself; which signification is also com- prehended in the name Jesus. The word Emmamcel (,E/x- fxavovnX) is derived from two Hebrew words, viz. — Enimanu, ' with us,' and El, ' God.' (See bp. Pearson Art. 2.). Joseph on awaking from his sleep believed the angel of the Loul, and his mind was reconciled. LuJce i. 57 — 80. 293. Birth of John. —In due time EUzaheth brought forth a son, and on the eighth day, the day of his circum- cision, the parties assembled called him Zacharias after the name of his father: to which his mother immediately answered 'not so; but he shall be called John!' they appealed to his father, who ' asked for a v/riting table ' and wrote, saying his name is John :' instantly Zacharias's mouth was opened 'and he spake, and praised God, and ' fear came on all that dwelt round about.' The prophetic hymn of Zachai'ias is placed in our Liturgy, and appointed to be read after the Second Lesson in the Morning Service, to shoAV forth our thanksgiving for the Lord having ' visited ' and redeemed his people.' (the Benedictus.) From this time ' the child grew in stature, and waxed strong in spirit * and in the truths of God,' and was in the deserts or hill country round about Hebron till the day of his showing unto Israel, till, i. e. he was thirty years of age, before which time no man was allowed by the Mosaic Law to enter into the public ministry. {Luke iii. 23.; Numh. iv. 3.). What is the derivation and meaning of Emmanuel? [b] 293. What circumstances attended the birth, and cir- cumcision of John, miraculously affecting his father Zacharias ? P 170 ANALYSIS OF [A\ T. Hist. Matt. i. 25; Luhe ii. 1—20. b.c. Vulg. ^ra 4. 294. Birth of Christ. — Shortly after the birth of John, we find Joseph with Mary his espoused wife had gone * from Galilee out of the city of Nazareth into Judrea unto ' the city of David, Avhich was called Bethlehena ; because * he was of the house and lineage of David,' in order to be taxed according to the decree from Caesar Augustus: and while here Mary was delivered of ' lier first born son, * Avhom she wrapped in swaddling clothes and laid him * in a manger, because there was no room for him in the * Inn.' The Angel of the Lord now appeared to certain shepherds who were in the fields watching their flocks, and declared to them ' I bring you good tidings of great joy * which shall be to all people;" for unto you is born this day *in the city of David a Saviour, which is Christ the * Lord.' The shepherds immediately proceeded to Bethle- hem, and after finding the child as described by the angel * they returned glorifying, and praising God.' Thus was * born Jesus Christ, the Son of God, at Bethlehem of Judsea, December 25, a. m. 4000., b. c. 4. (four years before the vulgar iEra) ; in the thirty-sixth year of the reign of Herod the Great; and fortieth of Augustus, Emperor of Rome. Thus fulfilling the prophecy of Daniel as to the time {Dan. ix. 24 — 27.) ; of Micah as to the place {3fic. v. 2.) ; and of Isaiah as to the person (^Isai. vii. 14.) See also Haggai ii. 6, 7; Mai. iii. 1; Gen. xlix. 10; Isai. xi. 1; Jer. xxiii. 6. 295. This Taxing (a-n-oypar^ij), says St Luke, was first made when ' Cyrenius was governor of Syria:' but as C}Tenius (Quirinus) was not governor of Syria till ten or twelve years offer the birth of Christ, some critics consider this apographe spoken of by St Luke was only an enrolment previous to the actual taxing, which taxing itself was first made when CjTcnius icas governor of Syria; but the ques- tion is one of great controversy, to the solution of which contemporary history gives little, if any, assistance; and after all it is not likely that St Luke has fallen into any in- accuracy here, when in all other instances in which compar- ison with contemporary history is practicable he is found to be particularly correct. 294. Where was Christ born ? what were the attending circumstances? 295. Explain the reference of St Luke to the taxing made by Cyrenius. B. C. 3.] THE NEW TESTAMENT. 171 Luhe ii. 21. b. c. 3. 296. Circumcision of Christ. When eight days were accomplished for the circiTincising of the child accord- ing to the custom of the Jews, his name was called Jesus, as the angel of the Lord had commanded. The name Jesus is of the same import as Joshua (a Saviour), being merely an abbreviated furm of it with a Greek termination (viz. Jehoshua, Joshua, Jeshua, Jtstis); as the following exposition of bp. Pearson will show : — Looking back to the first person who bore this name, we find, ' Moses called ' Oshea, the son of Nun, Jehoshua.^ {Numb. xiii. 16.). His first name imposed at his circumcision was OsJiea or Iloseah, similar to that of the last king of Israel, and of some others (1 Chron. xxvii. 20.), and it simply means Saviour, equiva- lent to ' he saves' or ' nnll save ;' to this name ]\Ioses, when he viewed the promised land, made an addition in order to imply that Hoshea would be the instrument of God for the salvation of the people Israel. To Oshea or Hoshea he therefore added Jah, one of the titles of God, which com- pound according to the Hebrew usage Avould become, Jehoshua, and mean, — ' God will save His people from their 'enemies:' whence by contraction Joshua, in Greek Jesus. This interpretation is also identical with that given by the angel to Joseph in his dream : — ' Thou shalt call his name ' Jesus for He shall save His people from their sins.' (^Matt. 1. 21.): and which corresponds with the sense of the name Emmanuel, for what else is ' God with us,' than ' God our ' Saviour.'' This method of alteration in a name by addition only is seen in the name of Abraham which at first was Abram, meaning a ' high father,' and on the renewal of God's promise was changed to Abraham, meaning the ' father of a gi-eat multitude.' {Gen. xvii. 5.). The name Jesus was of ordinary use among the Jews, as we read of 'Jes2/5 which was called Jms^s.' "(C^Z. iv. 11.). ' A certain 'sorcerer a Jew whose name was Bar-jesus' i.e. Son of Jesus, (^c^.sxiii. 6.). ' The Wisdom of Jesus the Son of ' Sirach.' (Ajwc.) So in Acts vii. 45; Heb. iv. 8. (JPearson * On the Creed.' Art. II.). 296. When was the name of Jesus given to our Lord? Explain the meaning of the name Jesus, [cj What is the explanation of bp. Pearson f [c] What is the meaning of Abraham ? [c] 172 ANALYSIS OF IN. T. Hist Luke ii. 22 — 40. 297. Presentation of Christ. — When the days of Mary's purification were accomplished, they brought the young child to Jerusalem into the Temple to present him to the Lord {Ntimb. xviii. 15, 16.), and to sacrifice according to the law a pair of turtle doves, or two young pigeons {Lev. xii. 8.). While here, Simeon, under Divine inspii'ation, took the young child in his arms and blessed him, and in a triumphant song of thanksgiving declared Him to be the fulfilment of the predictions of the prophets. The song of Simeon is found in our Liturgy, and appointed to be read after the Second Lesson in the Evening Service, (Nunc Dimittix.^ as very appropriate to express our thanksgivings also for the mercies of redemption revealed to us in the inspired Scriptures. Besides Simeon, public thanksgiving was also given by the aged and pious Anna, the daughter of Phanuel, for this appearance of the expected redemption. All things being nov.^ peribrmed according to the Law of the Lord, the Holy Family ' returned into Galilee, to their own city Nazareth,' proceeding, it is supposed, first to Bethlehem to arrange for their journey ; ' and the child grew, and waxed * strong in spirit, filled Avith wisdom, and the grace of God ' was upon him.' Matt. ii. 1—23. b. c. 2. 298. Visit of the Magi. — During the proceedings just related, and when the Holy family had returned to Bethlehem, certain wise men (Magi) directed by a star, came from the East to Jerusalem inquiring, ' where he is that ' is born king of the Jews? for we have come to worship *hini.' Herod, the king, becoming alarmed at this intimation, called together the chief Priests, and Scribes, and demanded of them whei-e Christ should be born ? They, guided by the prophecy of Micah {cli. v. 1.), answered, ' In Bethlehem of Judfea.' Herod immediately despatched the wise men thither, desiring them to bring liiin word on their return. The wise men set out, and the star ' went before them, till it ' came and stood over where the young child was: and ' when they were come into the house they fell down and 297. What occurred at the presentation of Christ in the Temple? Whither did they proceed after this event? 298. Before leaving Bethlehem who came a long journey to wor- ship the child Jesus? B. C. 2.] THE NEAV TESTAMENT. 173 * worshipped him,' and ' having presented unto him gifts, ' gold, frankincense, and myrrh,' they returned home; and under the direction of God in a dream not to visit Herod, they went back another way. 299. Flight into Egyjit—VciQ angel of the Lord now appeared to Joseph in a dream, and directed liim to ' take the young child, and his mother, and flee into Egypt, * and be thou there until I bring thee word : for Herod will * seek the young child to destroy him.' There they remained till the death of Herod ; thus fulfilling the prophecy, ' out of ' Egypt have I called my son.' {Rosea ii. 1.). 300. The murder of the Innocents. — Herod find- ing himself deceived by the wise men, and under the feeling of alarm for the safety of his throne, from ignorance of the true nature of Christ's kingdom, ' sent forth and slew all the * children that Avere in Bethlehem and its neighbourhood ' fi*om two years old and under,' making sure, as he thought, by this means to put to death the child Jesus. 301. .The return from JEgyjit. — This cruelty of Herod met with speedy retribution : for he was immediately smitten with a loathsome disease, of which he died; and the angel of the Lord then appeared to Joseph in Egypt, and desired him to return with the child and his mother into the land of Israel. Joseph, however, hearing that Archelaus had succeeded his father Herod in Judaea, ' he was afraid to ' go thither,' and proceeded under the direction of God to Galilee unto the city of Nazareth; thus fulfilling the pro- phecy, ' He shall be called a Nazarene.' (Some consider this a reference to Judges xiii. 5; or Isai. xi. 1, where the Hebrew word for Branch is neUer.) See par. 303. 302. Herod the Great, at his death, left three sous, who shared among them his dominions. (1) Archelaus had Judasa, Samaria, and Iduma^a; (2) Herod Antipas had Galilee, and Peraea; (3) Herod Philip had Trachonitis, and Itui'cea. (The following Table will show at one view the family of Herod the Great, who played so conspicuous a part in Scripture History. He had ten wives, and by them fifteen children.) 299. What was the cause of the flight of the Holy Family into Egypt? 300. What cruel steps did Herod take to kill the child Jesus? 301. When did they return from Egvpt ? 302. Who tvere the Herods ? p2 t<3i s_-' r^ i i '§ b o rd rO c| 1 sf i ^3 ^■^ ? >> i^ b t ,Q 1 o Oh 1 2 ^. ^ e §^ •B O O '^e o s o ^1" S a ^ J 4J i=l ^ O ^ ^ ■{i b o > ■^ 1 5^ o °2 -I O !h ^ «2 a g -^ -■ < II CO §5 W 176 ANALYSIS OF [.V. T. Hist. 303. A Nazarene. — That our Lord 'was to be called a Nazarene,' is the prediction of no particular prophet, but the substance of those passages in the Old Testament which implied the contempt with which the Messiah should be treated; for Nazareth was proverbially a despised place, as may be judged from the question of Nathanael ' Can there any good thing come out of Nazareth?' {John i. 46.): whence the term Nazarene was a word of reproach, and commonly applied to a despised character; and as such ap- plied to our Lord {Mark i. 24; xiv. 16; John xviii. 5. 7; Acts vi. 14; xxiv. 5.). It is not probable that a Nazarite is intended, as Christ did not abstain from wine, nor observe the ordinances of the Nazarites, as enjoined in Numb. vi. Nor can the word Nazarene imply that our Lord was a native of Nazareth; for he was born in Bethlehem. Our Lord's connection with Nazareth consisted of his residence there from childhood till he was 30 years of age, when he commenced his public ministry; and a visit at a subsequent period when an attempt was made upon his life on account of his preaching. {Luke iv. 16—30.) Lulce ii. 41—52. a. d. 9. 304. Christ in His twelfth year. — It was the custom of the parents of our Lord to go to Jerusalem every year to the feast of the Passover, and to take the child Jesus with them. On one of these occasions when he was twelve years of age, as they returned home, Jesus unknown to his parents tarried behind in Jerusalem. When they discovered his absence, and found him not among their kinsfolk and acquaintance, they returned to Jerusalem, and after three days found him in the Temple in the midst of the doctors, both hearing them, and asking them questions; and all were astonished at his understanding and his an- swers. When he was reproved by his parents, he made that memorable reply so indicative of his mission upon earth.— 'Wist ye not that I must be about my Father's * business ' (ib. 49.). After this Jesus returned with them to Nazareth, and was subject unto them, and he 'increased ' in wisdom and stature, and in favour with God and man.' This is the only information we possess of the early years of our blessed Lord. 308. What is meant by our Lord being called a Naza- rene? What had our Lord to do with Nazareth? [dj 304. What cii-cumstances occun-ed respecting our Lord when he was about twelve years old ? A. D. 30.] THE NEW TESTAMENT. 177 Matt. iii. 1—12; 3Iark i. 1—8; LuTce iii. 1—20.— A. d. 29. 305. Preaching of John. In accordance with the prophecy of Malachi, — ' behold I send my messeuger * before thy face which shall prepare thy way before thee ' (iii. 1) ; and of Isaiah, who said, ' the voice of one crying ' in the wilderness, Prepare ye the way of the Lord, make ' his paths straight,' (xl. 3.) John, being thirty years of age, now began his ministry as the forerunner of our Lord, * preaching the baptism of repentance for the remission ' of sins; and saying, Repent ye, for the kingdom of heaven ' is at hand.' His raiment was of camel's hair, with a leathern girdle about his loins, and his meat was locusts and wild honey : and they of the land of Judtea, and of Jeru- salem, and round about Jordan, came to him, and were baptized confessing their sins. From his requiring those wlio were contrite because of their sins to be baptized, lie was named John the Baptist. At this period Pontius Pilate was governor of Judaea, and Tiberius was the Roman Emperor, and in the fifteenth year of his reign; Annas and Caiaphas were the High-Priests. Matt. iii. 13—17; Marh i. 9—11; Luhe iii. 21, 22.— A. D. 30. 306. Baptism of Christ. At length came Jesus from Nazareth to be baptized of John, 'but John forbad ' him, saying, I have need to be baptized of thee, and ' comest thou to me ? Jesus answered, Suffer it to be so 'now; for thus it becometh us to fulfil all righteousness.' John then baptized him, ' and he saw the Spirit of God ' descending upon Him like a dove, and lighting upon Him ; ' and lo ! there came a voice from heaven saying, ' Thou ' art my beloved Son in whom I am well pleased. And * Jesus himself began to be about thirty years of age ;' and now commenced His ministry; previous to which, how He employed His early years is not for us to know, further than that He showed great reverence and submission to His parents ' and was subject unto them ' up to this period. 305. Wlaat was the preaching of John? When did he begin ? Why was he called the Baptist ? Who was the Roman Emperor, the Governor of Judsea, and High-Priest at that time? 306. What occurred to our Lord at his Baptism ? 178 ANALYSIS 01'' [N. T. Hist Matt. iv. 1—11; Mark i. 12, 13; Luke iv. 1—13. 307. Temptation of Christ. Immediately after His baptism, our Lord was led by the Spirit into the wilderness to be tempted of the Devil, where He continued forty days, and forty nights, eating nothing. The first Temptation was : — ' If thou be the Son of God, command ' that these stones be made bread ! — Jesus answered. It is ' written that man shall not live by bread alone, but by ' every word that proceedeth out of the mouth of God.' (^Deut. viii. 3.). Secondhj. — The Devil taketh Him up into the holy city and setteth Him on a pinnacle of the Temple, and said, — ' If thou be the Son of God cast thyself down, for it is ' written, He shall give his angels charge over thee to keep ' thee ; and in their hands they shall bear thee up, lest at ' any time thou dash thy foot against a stone !' (^Psal. xci. 12.). 'Jesus answered, It is written again, Thou shalt not ' tempt the Lord thy God ' (Deut. vi. 16.). Thirdly. — The Devil taketh Him up into an exceeding high mountain, and sheweth Him all the kingdoms of the world, and the glory of them, in a moment of time; and said — ' All these things will I give thee, and the glory of them ' if thou wilt fall down and worship me ! Jesus answered, * Get thee behind me Satan ! for it is Avritten, Thou shalt ' worship the Lord thy God, and Him only shalt thou serve.' (^I)eut.\i. 13; x. 20.). The Devil finding His temptations to be in vain, now left our Lord, and angels came and ministered unto Him. The quotation from Psal. xci. 11. made use of by the Devil, it should be observed, was some- what mutilated ; correctly, it would have been, ' to keep ' thee in all thy ways^' which latter words were not suitable to the design of the evil one, and therefore were omitted, God has promised to protect His servants when they keep in the way of duty, and not when they go out of it. John 1. 15 — 51 . 308. Testimonies in favour of Christ. — Many- questions were put to John the Baptist as to his own person, and his office, asking if he were Elias ? {Mai. iv. 5.) — or that Prophet.' (spoken of by Moses in Deut. xviii. 15. 18.) — or 307. What was the temptation of Christ ? What text of Scripture was incoi'rectly quoted by Satan ? 308. What inquiries were put to John the Baptist respecting his person, and his office? Why is Christ called the Lamb f [b] A. D. 30.] THE >'EW TESTAMENT. 179 the Christ? To all which he answered ^ No !' But he said, ' I am the voice of one crying in the wilderness, Make ' straight the way of the Lord.' {Isai. xl. 3). The next day seeing Jesus come unto him, John said, ' Behold the Lamb ' of God, which taketh away the sin of the world :' thus pointing him out as ' the great Sacrifice for the sins of men.' Jesus was the true Lamb, or Sacrifice, required and ap- pointed by God, of which those offered daili/ in the tabernacle, and the Temple, {Exod. xxix. 38, 39.), and especially the paschal Lamb, were only the types, and representatives; {Exod. xii. 4, 5.); as St Paul says, 'Christ 'our passover is sacrificed for us.' (I Cor. v. 7.) Like the paschallvanh, so was the sacrifice of Christ, the Lamb of God ; He was without blemish, not a bone of Him was broken; and who, by the shedding of His blood, was our great de- liverer from more than Egyptian bondage; from the bondage of Sin, and Satan. Jesus also was crucified in the same month, on the same day, and at the same time in which the Israelites were ordered to kill the paschal lamb. All the lambs which had been previously oflered had been furnished by men : this was provided by God as the only sufficient and available saci-ifice for the sin of the world; and even at the throne of God, Christ is ever represented as a lamb newly slain : (7?ey. v. 6.). John possibly in his exclamation may have alluded to the prophecy of Isaiah (liii. 7.), where Jesus was spoken of as being ' brought as a lamb to the slaughter.' — The same exclamation the Baptist repeated to two of his disciples, Avho immediately followed Jesus, and at His re- quest abode with our Lord that day. One of them was Andrew, who hastened to fetch his brother Simon, declaring ' we have found the Messias, which is being interpreted the ' Christ. Jesus on seeing Simon said ' Thou art Simon, the ' son of Jona, thou shalt be called Cephas, which is by inter- ' pretatiou, a stone.' The day following, our Lord going into Galilee, called Philip saying, ' Follow me.' Philip immedi- ately found Nathanael, and said to him ' we have found him 'of whom Moses in the Law (^Gen. iii. 15; xlix. 10; Deut, * xviii. 18.) and the prophets did write, Jesus of Nazareth, ' the son of Joseph.' {Isai. iv. 2; vii. 14; ix. 6; liii. 2; ]\[ic. V. 2 ; Zech. vi. 12 ; ix. 9.). Nathanael expressed his astonish- ment that any thing good could come out of Nazareth; and when Jesus saw him He said, ' Behold an Israelite indeed, in ' whom is no guile.' Nathanael answered, ' Rabbi ? Thou ' art the Son of God; thou art the King of Israel.' Hov) was the Paschal Lamb a type of Christ ? [c] 180 ANALYSIS OF [.V. T. IHst. 309. Messias or Christ. — From the observation of Andrew to his brother Simon ' we have found the ' Messias, which is, being interpreted, the Christ,^ it is clear that the words Messias and Christ are of the same meaning. Messias being the Syriac word spoken by Andrew, and, Christ the Greek word written by St John. They both mean anointed, and, in accordance witla the Law, whatever was anointed was tliereby set apart as ordained to some especial use or office. 'Jacob poured oil on the top of a pillar to ' consecrate it ' (^Gen. xxviii. 18.). Moses anomted the taber- nacle and all the vessels ; thus dedicating them to the service of God. ' The priest that is anointed,' miphed the High Priest, because invested in that office at and by his unction. When Jesus, therefore, is called the 3Iessias or Christ, and that long after the anointing oil had ceased, it signified no less, than a Person set apart by God, anointed Avith most sacred oil, advanced to the highest office of which all those employments under the Law conferred by unction were but types and shadows. {Pearson On the Creed, Art. ii.). The holy unction was given to Kings, priests, and prophets, whence our Lord being the Christ, or Messias, or anointed one, so in Him are pre-eminently centred the qualities of King, High-priest, and Prophet over the Jews, and all man- kind. The term Christ, in Latin Christus, in Greek XjOio-xos (Christos) is derived from XpLw (Chrio) to anoint, whence also Chrism (Xpia/xa). John ii. 1 — 11. 310. CAm^'s First Miracle. — Whilst our Lord was in Galilee He was invited with his disciples to a marriage in Cana, at the house where His mother was stay- ing; whence it has been supposed, that it was the marriage of some relative of our Lord's. Some say of John the Evangelist. During the progress of the feast there was a deficiency of wine, which being intimated to Jesus by. His mother, it called forth the remax'k ' Woman ! What have I * to do with thee ? Mine hour is not yet come.' Shortly after. He commanded the servants to fill the six water-pots that were there with water, and then to draw out, and bear unto the governor of the feast; when this was done the water was found to have become wine. This beginning of miracles did Jesus in Cana of Galilee. 309. What is the meaning of the word Christ? [e] Of the word Messias? 310. What was the first miracle of our Lord? [d] A.D. 30.] THE ^EW TESTAMENT. 181 John ii. 13—22. 311. The Buyers and Sellers in the Temple. — - The Jews' passover being at hand, Jesus now proceeded to Jerusalem to keep His First Passover since His baptism. (See Index.) On his arrival He found the Temple filled with oxen, sheep, and doves; and the changers of money sitting ; upon which he took a scourge of small cords, and cleared the Temple of these profane intruders, and poured out the changers' m<)ney, and overthrew their tables : com- manding them to ' Make not My Father's house, a house of merchandise.' The Jews now demanded of Him a sign, and He answered, ' Destroy this Temple, and in three days I Avill raise it up.' II. From our Lord's First Passover (in a. d. 30., Usher'), to His Second Passover. John ii. 23.— iii. 21. a.d. 30. 312. Conversation with Nicodemus. — Whilst our Lord was in Jerusalem, a man of the Pharisees named Nicodemus, a ruler of the Jews, came to Him by night, and bore testimony to our Lord's miracles, saying, ' Eabbi ' we know that thou art a teacher come from God ; for no ' man can do these miracles that thou doest except God be * with him,' To this Jesus answered, ' Except a man be ' born again, he cannot see the kingdom of God.' Nicode- *mus not comprehending Christ's meaning; Jesus said, * Except a man be born of water and of the Spirit, he can- *uot enter into the kingdom of God:' this also was past the understanding of the Jewish ruler. LTtimately our Lord added ' As Moses lifted up the serpent in the wilderness, 'so must the Son of man be lifted up; that whosoever 'believeth in Him should not perish, but have eternal life:' thus implying His crucifixion for the salvation of mankind. John iii. 22—36. 313. Last testimony of John the Baptist. — Leaving" Nicodemus, Jesus proceeded into Judaea where John was 311. What did Jesus in the Temple when He came to the First Passover? 312. What was the nature of our Lord's conversation with Nicodemus? 313. After leaving Nicodemus who gave additional testimony to our Lord's Divinity ? Q 182 AL'ALYSis or [N. T. Hist. baptizing, and there tarried a little while. In some dis- cussion between John's disciples and certain Jews, John took the opportunity of giving additional testimony to the Divinity, and Mission of our Lord. John iv. 1 — 42. 314. Christ, and the Samaritan woman. — Jesus now left Judoea, and returned through Samaria towards Galilee : on approaching Sychar, he met a Samaritan woman coming to the well with a pitcher to draw water. Our Lord being thirsty He asked her to give Him to drink, which aston- ished the woman, as the Jews never had any dealings with the Samaritans. Our Lord took the opportunity of talking to her about ' the living water,' and having communicated His knowledge of her private life, He explained to her the nature of divine worship ; that ' God is a Spirit, and must be * worshipped in spirit and in truth ;' and then declared Himself to be the promised Messiah, ' I that speak unto thee am He.^ The disciples of Jesus now came up and requested our Lord to eat; but He had meat to eat they knew not of, which was ' to do the will of Him that sent him, and to ' finish His work.' In the mean time the woman had gone back to Samaria, and returned with many of the Samaritans who believed in Him on the woman's testimony, and at their request Jesus abode there two days. 315. Enmity between the Jews and the Sama>- ritans. — The deadly hatred alluded to in the answer of the Samaritan woman arose from the circumstance, that when the Jews returned from the Babylonish captivity (b.c. 536.) ; and began to rebviild the Temple at Jerusalem ; the remnant left in Samaria, who had become mingled with the heathen colonists, requested to be allowed to assist in the work. The Jews rejected their proffered aid, which resulted in the Samaritans doing all they could to prevent the rebuilding of the Temple; they did indeed cause it to be delayed some years; and at last, finding it completed in spite of their opposition, they built a rival temple on Mount Gerizim, established a distinct worship, and maintained that their temple and worship was equal, if not superior, to that at Jerusalem. This produced that violent enmity which lasted from that period down to the present day. 314. What was the conversation of our Lord with the Samaritan woman ? 315. What was the enmity between the Jews, and the Samaritans ? [b] A. D. 30.] THE IN'EW TESTAMENT. 183 Matt. xiv. 3 — 0 ; Mark vi. 17 — 20 ; Luhe iii. 19. 316. Imprisonment of John the Baptist. — About the time of our Saviour's visit to Samaria, Jolm the Baptist took occasion to reprove Herod the tetrarch for his infamous practices, and particularly for having intermarried with Herodias, his brother Philip's wife; declaring it to be con- trary to the law. Herodias, highly incensed at John's rebuke, would have killed him had she not feared the people : but she so far influenced Herod as to induce him to have John apprehended, and cast into prison. Ifatt. iv. 12—24; Mark i. 14—20; Ltihe iv. 14; John iv. 43, 44. 317. Christ returns to Galilee: — Jesus having' heard that John was cast into prison returned into Galilee, preaching the Gospel of the kingdom. He left Nazareth, and came and dwelt at Capernaum, which is upon the sea coast in the borders of Zebulon, and Nephthalim; thus ful- filling the prophecy of Isaiah ' The land of Zebulon, and the ' land of Nephthalim by the way of the sea, beyond Jordan, * Galilee of the Gentiles, &c. {Isai. ix. 1, 2; Matt. iv. 15.). 318. Galilee was a larg-e province divided into Upper, and Lower Gahlee. It contained the tribes of Issachar, Zebulon, Nepthalim, Asher, and part of Dan: and was bounded by Mount Lebanon on the North, by the river Jordan and the sea of Galilee on the East, by Chisou on the South, and by the Mediterranean on the West. Loicer (7a/«7ee contained the tribes of Zebulon, and Asher: Upper Galilee abounded in mountains, and was termed ' Galilee of the Gentiles' from possessing a mixed population of ^^gyptians, Arabians, and Phoenicians, interspei'sed amongst the Jews. Nazareth was a little t&wn in the tribe of Zebulon in Lower Galilee. Capernaum was on the borders of Zebulon and Nephthalim, and here our Saviour principally dwelt during the three years of His ministry, taking up" His abode in the house of Peter; and it was also the principal scene of His miracles. Jesus calls it His own 316. What was the cause of John the Baptist being im- prisoned? 317. Where did Christ take up his abode after leaving Nazareth? Where vas it foretold that our Lord's miniatrii icas to he in Zebulon and Nephthalim ? [d] 318. Vi'here icas Galilee ? [d] Derive Caj^ernaum. [d] 184 A^^4LYSIs oi' [iS\ T. Hist. city {Matt, ix.) : and here as a citizen He paid the half- shekel, (ih. xvii, 24.). Capernaum {Kairepvaovfi, and KcKpafvaov/uL) denotes the 'town or place of consolation' from two Hebrew words Caper, and Nalnim. Dr. Wells derives it from a fine spring of water discovered there by the first settlers, which they termed Capernaum. 319. Disciples called. — Jesus now walked by the Sea of Galilee, and saw Simon Peter, and Andr'eio his brother, fishing; He said to them 'Follow me! and I will 'make you fishers of men;' and they immediately followed Him : a little farther, Jesus saw James and John, the sons of Zebedee, mending their nets, and He called them also. And they likewise followed Him. He then proceeded through all Galilee teaching in the synagogues, and preaching the Gospel of the kingdom, and healing all manner of sickness and disease, and those w'ho were possessed with devils, and the lunatic, and those who had the palsy; and there followed Him great multitudes from all the countries rovmd about. John iv. 45 — 54. 320. Miracle 2nd. — The Nohlemmi's son healed. — Jesus now came again to Cana of Galilee where He made the water wine, and while here, a nobleman whose son •was sick at Capernaum came to Him, and besought Him to heal his son. He displayed so much faith and earnestness that our Lord said, ' Go thy way, thy son liveth.' As he was retui-ning home his servants met him informing him of his son's sudden recovery at the very time that Jesus had said 'Thy son liveth'; and himself believed, and his whole hoiTse. This is the Second miracle which Jesus did in Galilee. Lule iv. 15—30. 321. Clirist at Nazareth. — Jesus then proceeded to Nazareth, where he had been brought up, and, as His custom was, entered into the Synagogue on the Sabbath- day, and stood up to read ; the book of the prophet Esaias, was delivered unto Him, and He read the passage from Isai. Ixi. 1, 2, beginning, ' The Spirit of the Lord is upon 'me, &c.' After which He closed the book, and having returned it to the minister, sat down, and so expounded 319. Who were the first disciples called? Where did our Lord begin His preaching? 320. What vas the Second Miracle oj our Lord? [d] 321. What occiirred to our Lord when he preached in Nazareth ? A. D. 30.] TUE :>EW TESTAMENT. 185 the passage that they 'wondered at the gi-acious words ' which proceeded out of His mouth.' This Avouder of the people, however, was quickly changed into wrath, and they all thrust Him out of the city, and prepared to cast Him headlong down the hill, but he passed in a miraculous manner 'tiirough the midst of them, and went His way.' Some critics think this event the same as in par. 351. Mark I 21—28; LuJce iv. 31—37. (* In pars. 322—327 are the events of one day). 322. Ciirist teaches at Capernaum. — Christ pro- ceeded to Capernaum, and on the Sabbath-day He entered the Synagogue, and taught. While there a man with an unclean spirit cried unto Him, upon which our Lord re- buked the unclean spirit, and he came out of the man: and the fame thereof was spread throughout Galilee. Idark iii. 13—19; Luke vi. 12—16. 32.3. Christ ascends the Mount, where He prays ; and chooses His twelve discijjles: — viz. Simon Peter. Andreio. ;;--}.onsofZebedee. S'k.^.^. Matthew. Thaddeus, (Jude.) Thomas. Simon, the Canaanite. James, son of Alphseus. Judas Iscariot. Matt. iv. 25; v; vi; vii; Luke vi. 17 — 49. 324. Christ's Sermon on the mount. — Jesus per- ceiving a large multitude had followed Him from the sur- rounding country, He delivered to them His celebrated discourse, known as the Sermon on the iMount, which seems to have been directed against the prevailing errors and vices of the times; and to comprise indeed the great out- lines of Clu*istian practice. The portirn contained in Matt. V. 2 — 12. is known by the name of ' The Beatitudes'' from the continual rise of the word ' Blessed :' ' Blessed are the '■l^oor in spirit' (oi TTTwypi tw Trveu/uLaTi) for theirs is the * kingdom of heaven : blessed are they that mourn (ol ' irevdovvTes) for they shall be comforted : blessed are the 322. "Wliat did our Lord to an unclean spirit when in Capei'naum? 323. Who were the twelve disciples? 324. AVhat was the object of Christ's Sermon on the Mount? What are the hlessimjs on the poor in spirit, the meek, q2 186 ANALYSIS OF [N. T. IHst. ' meeh (^oi irpael^') for they shall Inherit the earth: blessed *are they which do hunger and thirst after righteousness, ' (tiji/ CLKaLocrvvi]v) for they shall be filled: blessed are the ^merciful {eXe^/jioue^) for they shall obtain mercy: blessed * are the pure in heart {ol Kadapol tj; Kupdia) for they shall ' see God : blessed are the peace-makers {ol elpi]voiroiOL) ' for they shall be called the children of God ; blessed are ' they which are persecuted for righteousness* sake (ei/e/cey * CLKaioarvvi)r-h read, 'which was not lawful for * him to eat, but only for the priests :' and how that the priests in the temple by doing the required services also profane the Sabbath, and are blameless: adding 'but if ye 'had known what this meaneth, I will have mercy and not * sacrifice, ye would not have condemned the guiltless.' 332. The Shew-Sread. — The history connected with David and the Shew-h^ead is recorded in I Sam. xxi. 1 — 6. The Sheiu-bread, called in Hebrew the Bread of the Faces, consisted of twelve loaves, corresponding with the number of the tribes of Israel; and they were so called from being placed hot every Sabbath-day by the priests upon the golden table of the sanctuary he/ore the Lord; the stale loaves which had remained there during the week were then removed, and eaten by no one but the priests. It was these loaves that David, and those with him took and eat. J/a«.xii. 9—21; Mark iii. 1—12; Luke vi. 6—11. 333. Christ cures a Withered hand. — The Phar- isees next question our Lord, who had now entered the S3''nagogue Avhere there was a man with a withered hand, whether it was lawful to heal on the Sabbath-day ? Jesus 331. What conversation followed from the disciples plucking the ears of corn on the Sabbath-day.? 332. What is the Skew-Bread ? [g] 333. Shew that it is lawful to do good on the Sabbath-day. A. D. 31.] THE ISEW TESTAMENT. 189 enquired of them, whether if a sheep had fallen into a pit on the Sabbath-day they would not pull it out ? How much then ' is a man better than a sheep ! wherefore, it is Imoful * to do well on the Sabbath-days. Then said he to the man, ' stretch forth thine hand ! and it was immediately restored * whole, like as the othei'.' Matt. xii. 22—50; Marh iii. 22—35; Luhe viii. 19—21; xi. 14—36. 334. Christ drives out a Devil. — A man possessed with a devil, blind, and diamb, was afterwards brought to ' our Loi'd, Avho healed him, insomuch that the blind and * dumb both spake and saw.' This called from the Phari- sees an accusation against Jesus, that He cast out devils by the aid of Beelzebub the prince of the devils. Jesus ex- posed their iniquity by shoAving that a kingdom, house, or city, divided agam'st itself cannot stand; that no one can enter a strong man's house to spoil it unless he first bind the strong man: after which He declared that blasphemy against the Son of man may be forgiven, but blasphemy against the Holy Ghost shall never be forgiven : — Make the tree good and the friiit will be good, for the tree is known by its fruit. The Pharisees next required a sign, but our Lord said, no sign should be given them, but the sign of the prophet Jonas ; ' for as Jonas was three days and three ' nights in the while's belly, so shall the Son of man be * three days and three nights in the heart of the earth.' He then threatened them, that the men of Nineveh, and the Queen of the South should rise in judgment against them unless they repented; and at last, when informed that His mother and His brethren were waiting for Him without, Jesus answered, ' whosoever shall do the Avill of my Father * which is in heaven, the same is my brother, and sister, and * mother.' Lule xi. 37.— xii. 12. 335. Christ dines with a Pharisee. — Our Lord next received the invitation of a Pharisee to dine with him: having, however, omitted to wash before dinner the 334. How was it our Lord was accused of being assisted by Beelzebub? What Avas his reply? What sin shall not be forgiven ? What sign did our Lord give ? Who are the real relatives of our Lord ? 335. What reproof did Christ give against mere outward observances when dining 190 ANALYSIS OF [iV. T. Hist. Pharisees marvelled. Christ took the opportunity of now reproving them for their hypocrisy. He accused them of making clean the outside of the cup and platter, while the inwai-d part was 'full of ravening and wickedness; also of paying tithe of mint, and rue, and all manner of herbs, while they pass over judgment, and the love of God; also taking the uppermost seats in the Synagogues, and losing greetings in the markets; and of being like graves which men walk over, because they are not aware of them. A certain lawyer, or scribe, thought to exempt his class from these reproaches, but our Lord included them also in his condemnation, say- ing, that they ' lade men with burdens (traditions) grievous ' to be borne, which they themselves will not touch with one 'of their fingers {i. e. not attend to themselves);' that they also allow the deeds of their fathers, for their fathers killed the prophets, and tlieij build their sepulchres ; and that they have taken away the key of knowledge (by giving a wrong meaning to the"^ Scriptures through their traditions), so that they enter not themselves, and hinder those that wish to enter. Our Lord next cautioned His disciples to beware of the leaven of the Pharisees; and comforted them by assuring them that as God forgot not the sparrows they need not fear, for they were of more value than many sparrows, and that even the very hairs of their head were all numbered. Matt. xiii. 1 — 53; Marie iv. 1—34; Litlce viii. 4—18. 33(>. The Parables of the * Sower,' atid the 'Tares and the Wheat.' — Jesus soon after proceeded to the Sea of Galilee, and finding a great multitude following Him, He entered into a ship and taught them many things in Para- bles {Isai. vi. 9.). He showed them the nature of man's heart (the ground) in listening to the preaching of the woi'd (seed) by the parable of the 'Sower.' He next showed that believers in tlie truths of Christianity (the field) comprise good and bad men (wheat and tares), and that He will separate them at the last day (the harvest) ; when the angels (reapers) will collect the bad (the tares in bundles) to burn them, and gather the good (the wheat) into the kingdom of heaven (His barn) ; and this by the parable of the Tares and the Wheat. with the Pharisees? How did He censure the Scribes or Lawyers .' How did our Lord show that God regarded His people ? 386, What was the nature of the parable of the Sower ? of the Tares and the Wheat ? A. D. 31.] THE NEW TESTAMExXT. 191 337. The Mustard seed;— Leaven;— the Kid Treasure; — Goodly Pearl ; — Gospel Net. — Our Lox-d also showed that the growth of true Christianity is from very small begin- nings, often from a single wish or desire (a seed), and that it gradually arrives at full and perfect growth (a tree) ; this by the parable of the ' Mustard seed.' He next showed that the grace of God (leaven) is capable of changing entirely the whole soul (the lump) to its own likeness ; by the parable of the ' Leaven.' Our Lord then showed that the salvation of the Gospel is of inestimable worth (a trea- sure), and is found scattered throughout the Scriptures (hidden in a field), and which, when a sinner is convinced of it (found it), he weighs it well in his heart (hideth it), and parts with all he has, his sins, his evil companions, and his worldliness (selleth all that he hath), so that he may procure eternal happiness (buy the field) ; this is meant by the ' Hid treasure.' Similar in its application is also the parable of the ' Goodly Pearl ; for men compass sea and land for temporal profit, but the pearl of great price is the Salvation of the Gospel. Lastly, our Lord showed that the Gospel preaching (the net) made unto the world of sin (cast into the sea) brings into Christianity the good and bad (of every kind) ; but at the last day (drawn to shore) the separation will be made, the good into Heaven (vessels), and the bad into hell fire (cast away) ; this is the ' Gospel Net.'' And every preacher (scribe) taught of God, and well stored with divine truths (as a householder) must bring them forth (out of his treasure things new and old) for the conversion of his hearers. Ilatt. viii. 18—27; 3farl iv. 35—41; Lulce viii. 22—25; ix. 57 — 02. 338. Christ quells the storm. — A certain scribe now requested to follow our Lord, and afterwards another who wished first to bury his father ; Jesus rebuked them for their temporal desires ; and then crossed the sea of Galilee. During the voyage, so violent a storm arose, that at the prayer of His disciples, Our Lord rebuked the winds and the sea, and there was a great calm. Matt. viii. 28—34; Mark v. 1-20; Luke viii. 26—39. 339. Gadarene Demoniac. — When, however, they had reached the other side, the country of the Gadarenes 337. Of the Mustard Seed ? of the Leaven ? of the Hid Treasure ? of the Goodly Pearl ? of the Gospel Net ? 338. What occurred while crossing the Sea of Galilee? 339. What happened to the Gadarene demoniac ? 192 ANALYSIS OF [N. T. Hist (or Gergeseiies), a man possessed with a devil exceeding fiei'ce, and whose name was legion, met them. At the re- quest of the devils, Jesiis commanded them to come out of the man, and enter into the herd of swine, who ran imme- diately down a steep place into the sea, and were drowned. The country around being alarmed at this miracle, and fear- ing for their earthly goods, requested our Lord to depart from them ; and He did so. 3fatt. ix. 1—8; Afarh ii. 1—12; v. 21; Luke v. 17—26. 340. Christ Heals a Paralytic. — Leaving the country of the Gadarenes, our Lord embarked again and came unto His own city ; here they brought to Him a man sick of the palsy, whom they let down from the house top. Jesus seeing their faith said to him, ' Son be of good cheer, *thy sins be forgiven thee.' But the Scribes accusing Jesus of blasphemy. He rebuked them: and to show them that the Son of Man had power on earth to forgive sins, He said to the sick of the palsy, ' Arise, take up thy bed, and go unto thine ' house.' The multitudes seeing this, immediately giorified God. Matt. ix. 9—17; Marh ii. 13—22; LuTcey. 27—39. 341. Matthew called. — Jesus passing thence ob- served Matthew sitting at the receipt of custom, and He commanded him to follow him. Matthew obej^ed; and by way of taking leave of his friends, he invited them, and many publicans (tax-gatherers), and sinners (heathens), to an entertainment to meet his new Master; and with a view, probably, of there learning something from his Divine teach- ing. This circumstance excited the rebuke of the Pharisees against our Lord; but He vindicated Himself saying, ' I am ' not come to call the righteous, but sinners to repentance.' Shortly after, the disciples of John came to Christ to en- quire respecting fasting ; in answer to whom our Lord gave them the parables of the bride-groom; of the new wine in old bottles; and of the new cloth in the old garment; to show that the New covenant cannot be incorporated into the Old. Matt. ix. 18—26; 3Iarlc v. 22—43; Luhe viii. 40—56. 342. Issue of blood stopped ; — Jairus' daughter 340. What did our Lord to the man sick of the palsy ? 341. What were the circumstances attending the call of St Matthew 2 342. What miracle was performed on .the daughter of Jairus? A. D. 31.] THE NEW TE8TAMENT. 193 raised. — At tlie prayer of the ruler Jairus, that his daughter might be restoi'ed to life, Christ proceeded to visit her; on His way He was overtalien by a woman who had had an issue of blood for twelve years, and who came behind Him and touched the hem of his garment in the belief that that would cure her. .Fesus discovering this, confiraied her belief, declaring ' Thy faith hath made thee whole.' Our Lord had now arrived at the ruler's house, and after dis- missing the minstrels and others from the apartment, He took the girl by the hand, and raised the maid to life. 3Iatt. ix. 27—31. 343. Sight restored to the blind. — Jesus departing- thence, two blind men followed Him crying, ' Thou Son of David have mercy upon us.' Our Lord having enquired of them if they believed He could do what they asked? They answered, yea Lord; and immediately He touched their eyes, and they received their sight. Matt. ix. 32—3.5. 344. Dumb man restored. — • As these men went away, they brought to our Lord a dumb man possessed with a devil, Jesus having cast out the devil, the dumb man im- mediately spoke. Matt. ix. 3b'— xi. 1 ; Mark vi. 7 — 13 ; Lvhe is. 1—6. 345. The Apostles sent /or?;7i.— After these thing-s Jesus now sent forth His twelve Apostles; instructing them in their ministry, and method of preaching; foretelling to them what they would have to suffer, but at the same time comforting them with the promise of support, so that they should not shrink from their labour under the fear of per- sonal danger. He also gave great promises to all who will aflford assistance to His disciples. Lulce X. 1 — 24. 346. The Seventy sent forth. — About this period, or a little later, Christ appointed Seventy disciples to go forth, and preach, and heal the sick. And against Cho- razin, Bethsaida, and Capernaum, He denounced certain woes should they reject them. The Seventy after a time 343. What did our Lord to the two blind-men ? 344. And to the dumb-man ? 345. For what purpose did our Lord send forth the twelve Apostles? 346. And the Seventy ? 194 ANALYSIS OF [N. T. Ill'st. returned and gave account of their mission. Upon which our Lord rejoiced that such things had been revealed unto babes, (not i. e. to the Scribes and Pharisees) ; and then spoke of the great lorivileges of the Gospel. Matt. xi. 2—19; Luke vii. 18—35. 347. John enquires if He is The Messiali. — While John was in prison he heard of the wonderful works of Christ, and he therefore sent two of his disciples to enquire, if Christ was ' He that should come, or look we for another.' Our Lord desired them to return, and show to John what things they heard, and saw; that he might judge from His works, and preaching, quoting the prophecy of Isaiah (xxix. 18. &c. ; XXXV. 4, 5, 6; xlii. 7.). After they were gone, Christ bore testimony to the person and character of Jolm, declaring hmi to be the ' Klias which was for to come' ( J/o/. iii. 1 ; iv. 5.) ; and then upbraided the Jews for their caprice and prejudice. Matt. xi. 20—30. 348. Christ pronounces a curse. — Our Lord next passed condemnation on Chorazin, Bethsaida, and Caper- naum for their impenitence, and unbelief; and after thank- ing God for the revelation of the Gospel to the simple, Chrif^t invites the weary, and heavy laden, to come to Him for rest, because His yoke is easy, and burden light. Luke vii. 37 — 50. 349. Christ anointed bi/ a sinful woman. — Our Lord having gone to dine at the house of a Pharisee, named Simon, ' a woman which was a sinner ' came to Him with an alabaster box of ointment, and weeping over his feet, washed them with her tears, then wiping them with her hair, kissed them, and anointed them with ointment, in token of her gratitude, probably, for her conversion from sin. She is thought by some to have been Mary 3Iagdakne. Simon taking offence at the woman's conduct, Christ re- proved him by means of the Parable of a creditor who foi-- 347. What enquiries did John make respecting the Messia.h? 348. What did our Lord say respecting Chorazin, Bethsaida, and Capernaum? 349. What was the behaviour of the woman to our Lord when he was dining at the house of Simon? A. D, 31.] THE NEW TESTAME?CT. 195 gave liis two debtors; and after taking the part of tlie woman, He pronounced her sins to be forgiven. LuTce viii. 1 — 3. 350. Women minister unto Christ. — Afterwards, Jesus accompanied by the twelve Apostles went through every city and village preacliing the good tidings of the Kingdom of God; and there ministered unto Him certain women \A\o had been healed of evil spirits and infirmities; viz. 3Inry Magdalene out of whom went seven devils; Joanna the wife of Chuza, Herod's steward; Susanna ; and many others. 3IatL siil 54—58; MarJc vi. 1—6. 351. Christ ill-treated at Nazareth. — Our Lovd next came into His own country, where he taught in the synngogue, insomuch that they were astonished, saying, ' whence hath this man this wisdom, and these mighty ' works.? Is not this the carpenter s son ? &c.'— And they expressed themselves so oflended at Him that Jesus ' did not ' many mighty works there because of their ixnbelief.' Some critics con'sider this the same circumstance as recorded in Luke iv. 15 — 30. and referred to in par. 321 . Matt. xiv. ]— 12; Marh vi. 14—29; LuJce ix. 7—9. 352. John the Baptist beheaded — Herod Antipas having been reproved by John for his incestuous marriage with 'Eerodlas, his brother Philip's wife, his anger was so far kindled against John as to order him to be im- prisoned. Subsequently, at an entertainment in honour of his birth day, Salome the daughter of Herodias danced be- fore him, and Herod was so infatuated with her performance, as to promise her with an oath whatsoever she should desire; instructed bv her mother, Salome demanded the ' head of * John the Baptist.' The king for his oath's sake, but not without compunction, commanded it to be given her, and John was accordingly beheaded in prison. As soon as the disciples heard of this lamentable event they obtained the body of John, and buried it, and went and told Jesus. It was' a little beibre this period of our history that the death of John took place; but now, however, the fame of Jesus coming to the ears of Herod, he took alarm, declaring that 350. Who were the women that ministered unto our Lord? 351. How was Jesus treated at Nazareth? 352. M'hut became of John the Baptist f [d] 196 Ai^ALYSis OF [iY. T. Hist. our Lord was John the Baptist risen from the dead, and therefore knew not what to believe of Him. John V. 353. Christ at Jerusalem.— After this, Jesus went up to Jerusalem to keep some feast, which many think was His Second Passover, (see Ikdex). "While there He healed on the Sabbath-day the cripple at the pool of Bethesda, who had long waited 'for some one to put him in at the moving of the waters. This act having been done on. the Sabbatli brought upon our Lord the cavils of the Phari- sees, and the violent hatred of the Jews, who sought to kill Him; and the more so because ' He had said also that God ' was his Father making himself equal with God.' Christ vindicated Himself, and showed to them from the testimony of the Father, the Scriptiu-es, John the Baptist, and His own works, that He came from God to be the light and salvation of the world: and after reproving the Jews for their obstinacy and unbelief. He declared, that had ye ' believed * Moses ye would have believed me for he wrote of me.' From our Lord's Third Passover (in a. d. 32., Usher), TO His Fourth axd last Passover. IfatLxiy. 13—36; IfarJc vi. 30—56; Lule ix. 10—17; John vi. A. D. 31. 354. 3Iiracl.e of the Five loaves and Two Fislies. Christ hearing of the death of John the Baptist quitted the cities, and went into a desert place, and the Passover was nigh at hand; finding here a great multitude fodowing Him, He had compassion on them, and healed their sick: after which, learning that they were faint from hunger. He by a miracle fed them with five loaves and two fishes. There were five thousand persons, besides women and children; and after they had eaten, there were gathered twelve baskets full of the fragments that remained. Jesus then sent the multitudes away, having first des- patched His disciples across the sea in the direction of Capernaum in a ship, and Himself retired to pray. Shortlj^ after, he appeared to the disciples walking on the sea during the violence of a storm ; at which they were ex- 353. What did Christ while at Jerusalem at his Second Passover ? How did our Saviour fry to convince the Jews of his divine mission ? [b] 354. What was the miracle of the five loaves and two fishes .? A. D. 32.] THE NEW TESTAME.NT. 197 tremely afraid ; but when informed that it was our Lord, Peter requested that he might come to Him on the water. Jesus said, ' Come.' Peter immediately descended upon the water, but becoming alarmed at the violence of the waves, and beginning to sink, he cried out to Christ to save him; Jesus stretched forth His hand and saved him, and having entered into the ship, there was a calm. They then landed at Gennesaret, and our Lord healed many that were pos- ' with diseases. Matt. XV. 1—20; Marh vii. 1—23. 355. On certain Jewish traditions. — Certain Scribes, and Pharisees of Jerusalem now come to Jesus at Capernaum, and accused his disciples with eating with un- washen hands. Our Lord in answer convicted them of disobedience to God by the rigid observance of their tra- ditions; and referred especially to their practice of being more particular to present their gifts (corban) in the temple than to relieve the necessities of their parents : and while reproving them for their hypocrisy, He declared that ' not that which goeth into the mouth defileth a 'man, but that which cometh out of the mouth, for such 'things come forth from the heart, and they defile the 'man.' Matt. XV. 21—28; Marh vii. 24—30. 356. The Syro-phoenician's daughter cured. — Our Lord now proceeded to the coasts of Tyre and Sidon, where a woman of Canaan, a Syro-pha3nician, came to Him, beseeching Him to heal her daughter who was grievously vexed with a devil. Christ to exercise her faith, declared that it was not right ' to take the children's bread and 'cast it to the dogs:' — ' Truth, Lord, she answered, 'yet the 'dogs eat of the crumbs which fall from their master's table.' This evidence of her great faith brought the reply, ' Be it ' unto thee even as thou wilt : and her daughter was made ' whole from that very hour.' Bfatt. XV. 29—31 ; Marh vii. 31—37. 357. Other Miracles in Decapolis. — Leaving- that 355. What Jewish traditions did oi;r Lord reprove when referring to the corban? 356. What happened to the Syro-phoemcian Avoman? 357. What miracles did our Lord perform in Decapolis ? r2 198 Al^fALYSIS OF [N. T. Hist. neighbourhood, Chi'ist came near to the sea of Galilee, through the midst of Decapolis, where He taught and healed many that were lame, blind, dumb, and maimed: one in particular, who had an impediment in his speech, He took aside from the multitude, put His fingers in his ears, and spit, and touched his tongue, and at the word ' Ephpha- tha,' the man was cured. Matt. XV. 32—3^; Mark viii. 1—10. 358. Miracles of the Seven loaves and a few fishes. — After this, taking compa-ssion upon the multi- tude that had followed Him now three days, and were faint, and weary, our Lord commanded them to sit down; and taking seven loaves and a few fakes, all that the disciples then possessed. He distributed these amongst the ' multitude, ' and they did all eat, and were filled; and they took up of * the broken meat that was left seven baskets full.' This multitude comprised four thovsand, besides women and children; and when they were dismissed, Jesus proceeded by ship to the coasts of Magdala, and Dalmanutha. 3fatt. xvi. 1—4; Marh viii. 11—13. 359. Pharisees, SfC. require a sign. — The Phari- sees, and Sadducees now come to Christ and desire Him to show them a sign from heaven. Our Lord rebuked tliem for their hypocrisy, and after showing how ready they were to discern the weather by the appearance of the sky, but ignorant in discerning the signs of the times, again declared that no sign should be given them, but the sign of the prophet Jouah; and He then left them. (See par. 334). Matt. xvi. 5—12; Marh viii. 14—21. 360. Leaven of the Pharisees. — The disciples having also come to our Lord they found they had forgotten to buy bread; upon hearing which Jesus told them to 'be- ' ware of the leaven of the Pharisees, and of the Sadducees, * and of Herod.' Thinking that Jesus alluded to their having no bread, the disciples could not conprehend His meaning ; wherefore our Lord rebuked them for their little 358. What was the mix-acle of the seven loaves and the few fishes ? 359, What sign did our Lord grant to the Pliarisees and Sadducees? 360. What is the leaven of the Pharisees ? A. D. 32.] THE ^-EW TESTA.MENT. 199 faith, and said, He spoke not concerning the leaven of bread/^but of the doctrine of the Pharisees, and Sadducees, and Herodians. Marh viii. 22—26. 361. Blind man restored. — On arriving" at Beth- saida, a blind man was brought to Christ that He might touch him. Jesus led him out of the town, and having spit upon his eyes, and put His hands upon them, his sight was immediately restored; and he was directed to return home. Matt. xvi. 13—20; Marh viii. 27—30; Luke ix. 18—21. 362. * Whom say ye that I am.' — Christ and His disciples next arrive at Cajsarea Philippi: while here our Lord enquired of them ' Whom do men say that I * the Son of man am 7 They said that some considered Him as John the Baptist, some as Elias, others as Jeremias, or one of the Prophets: thus believing in the doctrine of the transmigration of souls. When the same question was put to the disciples, Peter immediately answei'ed ' Thou art the * Christ the Son of the living God.' This confession brought from our Lord the remark ' Thou art Peter, and vipon this * rock I will build my Church, and the gates of hell shall * not prevail against it: and I will give unto thee the keys of 'the kingdom of heaven, and whatsoever thou shalt bind on * earth, shall be bound in heaven ; and whatsoever thou * shalt loose on earth, shall be loosed in heaven.' (see par. 260). They were then commanded to 'tell no man that * He was Jesus, the Christ.' Matt. xvL 21—28; Marh viii. 31.— ix. 1; Luke ix. 21—27. 363. Christ foretels His death. — From this time Jesus began to show unto His disciples that he must of necessity go unto Jerusalem, and endure many things; be rejected of the elders, suffer death, and be raised again on the third day. Peter, ignorant of the design of our Lord's coming upon earth, impetuously answered that this shall 361. Who was healed at Bethsaida.? 362. Whom did men say that Chi-ist was? What was Peter's confession? and the consequence? 063. What did Christ foretel re- specting Himself ? 200 A^^ALYSis OF [N. T. Hist. not be; being forgetful that it was so foretold hj the pro- phets {Isai. 1. 6; liii. 5, &c. Dan. ix. 26; Psal. xxii; Acts iii. 18). Christ reproved Peter for his thoughtless zeal, and then, after exhorting them to the practice of self-denial, He spoke of the future judgment, and the glory of His own kingdom upon earth. ^[aU. xvii. 1—13; Marh ix. 2—13; Luhe ix. 28—36. 364. Chrtsfs transfiguration. — Six or eig-ht daya after, Jesus took Peter, James, and John up into an high mountain apart by themselves; and while He was praying He was tranfsfigured before them, with the intention, probably, of reconciling their minds to His appi'oaching sufterings: His face shone like the sun, and His raiment was white as the light. Thei-e also appeared talking to Him Moses, and Elias. The disciples of our Lord were immedi- ately awe-stricken. Peter, not knowing what he said, requested that he might build there three tabernacles, one for Jesus, one for Moses, and one for Elias: he was, how- ever, interrupted by a -cloud overshadowing them from which came a voice, saying, ' This is my beloved Son in 'whom I am well pleased; hear ye Him.' The disciples, overcome with fear, fell down upon their faces : Jesus then approached them, being now alone, and bid them ' Arise ! * and be not afraid : and He commanded them to tell the * vision to no man, till He be risen from the dead.' They then questioned our Lord as to the coming of Elias: and He infomned them that 'Elias was come already;' then they understood that He spoke to them of John the Baptist, Matt. xvii. 14—21 ; Mark ix. 14—29; Luhe ix. 37—42. 365. A Lunatic cured. — On the next day, a man brought to Jesus his son, who was a lunatic, and had been so from his childhood; often falling into the fire and into the water; the evil spirit continually tearing him violently, so that ' he gnashed with his teeth, and pined * away.' He had previously brought him to our Lord's disciples, but they could not cui-e him; upon which Jesus rebuked them for their weak faith, and having called for What xccre the prophecies that Christ should suffer referred to in Acts iii. 18. [c] 3G4. What was Christ's trans- figuration.? Who was Elias, the forerunner of our Lord? 365. Who was that whom the disciples could not cure, and was therefore brought to our Lord ? A. D. 32.] THE T^EW TESTAMENT. 201 the child, He said to the father, ' If tliou canst believe, * all things are possible to hira that believeth :' to which he answered, ' Lord I believe : help thou mine nnbelief.' Our Lord dii-ectly cured the child, and delivered him to his father. Matt. xvii. 22, 23; Marh ix. 30—32; Luhe ix. 43—45. 366. Christ again foretels His death. — Departing- thence and passing through Galilee, Jesus again declared to His disciples that the Son of man must be betrayed, and delivered into the hands of men, and be killed, and rise again on the third day; but they wei'e still ignorant of our Lord's meaning, and were afraid to ask for its inter- pretation. Matt. xvii. 24—27. 367. Christ pays tribute. — They now arrive at Capernaum, and they that received ti'ibute {Si8paxfJi-a, dklrachna') enquire of Peter whether his Master paid tribute ? On coming to our Lord, Jesus anticipated Peter's words, and said, ' Of whom do the kings of the earth take 'custom or tribute? of their own children or of strangers? ' Peter said, of strangers. Jesus replied, then are the chil- ' dren free.' But rather than offend the authorities, our Lord desired * Peter to go to the sea and cast an hook, and ' take up the fish that first cometh up; and when thou hast 'opened his mouth, thou shalt find a piece of money * (jTTaTrjpu, stater a') that take, and give unto them for me, ' and thee.' It is a matter of doubt whether the tribute demanded of our Lord was the half-shekel for the service of the temple, or one of the ordinary taxes of the country. It is however generally considered to have been for the service of the temple; and that our Lord's use of the word children, implied that he Avas the son of that King for whose use the tribute was demanded. The half-shekel was the annual contribution of every Israelite above the age of twenty for the service of the temple {Exod. xxx. 13; Neh. x. 32.); it Avas equal to the didrachma, which was about ffteen-pence of our money. The stater was equal to two didrachma (i. e. about half-a-crown) ; and sufficient there- fore to pay for Christ, and Peter. The circumstance of our 3G6. Did Christ again foretel His death? 367. Did Christ pay tribute ? what was this tribute ? IIoio is Christ's divinity affirmed in the matter of the didrachma f [f] 202 ANALYSIS OF [N. T. Hist. Lord knowing that the fish, and the one first coming up, had swallowed the money, and the exact sum sufficient for the demand, has been considered a proof of our Lord's omniscience and divinity ; and this, without the necessity of Christ having created the statei-. It may be observed, that fishes have been known to swallow coins. (Herod. III. 42.). Ilatt. xviii. 1—20; IlarJc ix. 33—50; Luhe ix. 46—50; xvii. 1 — 4. 868. Disciples contend for superiority. — About this period the disciples came to our Lord, and enquired, 'Who is the greatest in the kingdom of heaven ?' He asked them ' What was it ye disputed among yourselves by the ' v.-ay.''' Receiving no reply, Jesus said, ' If any man desire ' to be first the same shall be last of all.' And taking a child in His arms lie added, • Except ye be converted, and become * as little children, ye shall not enter into tlie kingdom of 'heaven: for he that is least among you all, the same shall ' be great.' Our Lord at the same time exhorted them to Lumijity, simplicity, mortification, and self-denial. He also warned them against ofiences, ' for it must needs be that 'offences come, but woe unto that man bv whom the oflence * Cometh :' and then put forth the parable of the man who had lost one sheep out of a hundred, leaving the ninety and nine to go and seek that which was lost. At last,"^ after instructing them how to deal with an offending brother. He gave a gracious promise to social prayer, when two or three are gathered together in His name. Matt, xviii. 12—35. 369. Hoiu often to forgive. — Peter now came to our Lord, and enquired, ' how often shall my brother sin * against me, and 1 forgive him "i till seven times ?' Jesus answered, ' not till seven times, but until seventy times ' seven :' He then gave the parable of the king, who took account of his servants; and finding one who owed him ten thousand talents, and was unable to pay, he forgave him because he implored for mercy; but this person went and treated his fellow-servant, who owed him but a small sum, 368. Did the disciples contend for superiority.' How did Clirist reprove them? 369. How often should we forgive an offending brother ? A. D. 32.] THE jN'EW TESTAME>'T. 203 unmercifully; for which he obtained deserved punishment; * so will God do unto you, if ye from your hearts forgive ' not every one his brother their trespasses.' Lulce ix. 61 — 56. 370. Christ not received by the Samaritans. — Our Lord having now firmly determined to go up to Jeru- salem, probably to the feast of Tabernacles, sent messengers into a village of the Samaritans to make ready for Him, but that people would not receive Him ; upon which James and John would have called fire down from heaven to consume them, as Elias did : but Christ rebuked them, saying, 'I came not to destroy men's lives, but to save * them.' They went therefore into another village. Luke X. 25—37. 371. V/ho is our neighbour? — A certain lawyer having enquired of our Lord, what he should do to inherit eternal life.^ He said to him that he was to love God, and likewise his neighbour : he then enquired ' who is my ' neighbour T in answer to which, Jesus related the story of the good Samaritan; — how that a man going from Jeru- salem to Jericho, fell among thieves, who after stripping him of his raiment, wounded him, and left him half dead: and that a priest coming that way, looked on him, but passed by on the other side; and so a Levite; but a certain Samaritan took compassion on him, ' bound up his wovuids, * pouring in oil and wine, and set hira on his own beast, 'and brought him to an inn, and took, care of him:' — and then appealing to the lawyer as to who was the neighbour, and receiving in answer 'He that showed mercy on him;' ' Jesus then said, ' Go, and do thou likewise.' Luke X. 38 — 42. 372. Christ visits Martha and Mary. — Christ now journeyed to a certain village, probably Bethany, and was there entertained at the house of Martha. She was very diligent and anxious for the comfort of her visitor, while 870. Did the Samaritans receive our Lord ? 371. Who is our neighbour? Exemplify it by the story of the good Samaritan. 372. What occurred at Christ's visit to Martha.? 204 A>-ALYsis OF [N. T. Hist. her sister Mary preferred to listen to our Saviour's con- versation: this called forth a reproof from Martha, which was answered by our Lord in behalf of Mary, saying, ' but ' one thing is needful, and Mary hath chosen that good part, * which shall not be taken away from her.' Luke xi. 1 — 13. 373. IIoiv to pray. — When our Lord was now praying. His disciples, as soon as He had ceased, came to Him, and requested that He would teach them to 'pray, as ' John also taught his disciples.' Jesus answered them 'when ye pray, say, Our Father which art in heaven, &c.' giving to them the same prayer He had done on a former occasion {Matt. vi. 9.); and which is called the Lord's Prayer.' (pa?\ 324.). Here, however, the doxology is omitted, from its being a form of private praj-er: and then, to show the necessity of importunity in praying, Christ uttered the parable of a man waking up his friend at mid- night to borrow three loaves; but he refusing on account of himself and children being in bed, 3'et becavise of the importunity of his friend, he arose and gave them to him. Therefore, he adds, ' ask and it shall be given you, seek and 'ye shall find, knock, and it shall be opened unto you;' for if 'ye being evil know how to give good gifts unto your * children, much more shall your heavenly Father give the ' Holy Spirit to them that ask Him.' Luhe xii. 13—59. 374. Parable of the rich fool, &c. — Our Lord next gave a warning against covetousness, in consequence of a certain man asking Him to reqiaest his brother to make a division of their inheritance. He next uttered the parable of the rich fool, who not knowing where to stow his goods pulled down his barns, and built greater; but that night his soul was required of him. Jesus then exhorted the people from the example of the ravens, of the lilies, and of the gi'ass of the field, not to distrust the goodness of God, but to seek rather the kingdom of God, and all such things shall be added. He next ui'ged the necessity of preparation for 373. When the disciples asked Jesus to teach them how to pray, what was the answer? what is recommended in respect of prayer ? 874, What is the parable of the rich fool ? How does our Lord exhort us not to distrust God ? A. D. 32.] THE >'EW' TESTAME^^^T. 205 death and judgement : that a man's treasure should be in heaven; that his loins should be girded, and his lamps burning, for ' the Son of Man cometh at an hour when ye * think not.' Peter enquired if this parable was for them, or for all ? Our Lord replied with the parable of the good servant found well-doing when his lord came; and of the wicked servant, who because his lord delayed his coming, began to beat the other servants, and to eat, and to drink, and be drunken : after which, Jesus related the consequences that would follow the preaching of the Gospel. LuJce xiii. 1 — 9. 375. Pilate and the Galileans. — Jesus having been informed that Pilate had put to death many Galileans, and mingled their blood with the sacrifices; He took occasion from this circumstance to urge upon the disciples the necessity of repentance ; at the same time strengthening His exhortation by referring to the death of those on whom the tower of Siloaai fell; saying, 'except ye repent, ye shall * all likewise perish.' He then spake the parable of the barren fig-tree, — which was doomed to be cut down, but the dresser of the vineyard interceded in its behalf that it might remain another year till he should dig about it and dung it ; — in order to show forth the mercy and long- sufi"ering tenderness of God, and the necessity of redeeming the time. Luhe xiii. 10—22, 376. A woman cured. — Jesus was next teacliing* in the synagogue where there was a woman who had been afflicted with an infirmity eighteen years; and when our Lord saw her, He healed her; this incurred the indignation of the ruler of the synagogue because it was done on the Sabbath-day. Jesus having severely reproved him. He then likened the kingdom of heaven, first, to the growth of a grain of mustard seed, afterwards to leaven^ which a woman hid in three measures of meal till the whole was leavened. Our Lord then proceeded towards Jerusalem teaching by the way. 375. Wliat did Pilate to the Galileans? How did Christ make use of this circumstance? 376. What hap- pened to the woman who had an infirmity for eighteen years? To what did our Lord liken the kingdom of heaven ? 206 Ar^ALYSis OF [iV. T. Hist. Luke xiii. 23—30. 377. Are there few that he saved! — A question was next put to our Lord, 'Are there few that be saved?' As the answer could not pi-ofit any one, Jesus said ^Strive to enter in at the strait gate,' implying that salvation must be earnestly sought; many will seek, and not strive, and therefore will not be able to enter in, and be saved. Luke xiii. 31 — 35. 378. Christ warned against Herod. — The same day a certain Pharisee came to Jesus and warned Him to depart fi-om that neighbourhood, because Herod soiight to kill Him. Our Lord was not to be alarmed, and after expressing His opinion of Herod, He foretold His own death at Jerusalem; and_ then bewailing over that city, denounced judgments against it for its impenitence. Luke xiv. 379. Christ dines with a Pharisee. Jesus having next gone into the house of a Pharisee to dine on the Sabbath-day; He saw there a man ill of the dropsy, and cured him. He then inculcated humility by a parable, in which He told His hearers not to choose the highest rooms when they ai-e bidden to a feast ; but the lowest. Jesus next exhorted them to bid the poor to the feast, and not the rich ; and added the parable of the great Supper, where the rich stayed away from business or pleasux-e, and the poor there- fore were gathered from the highways and hedges. True disciples are there shewn to give up all, — father, mother, brethren, sisters, and their own life also— for the sake of Christ; and like a wise master builder to sit down first and 'count the cost;' He then concluded by showing the nature of Salt ; and that the disciples should resemble it. Luke XV. 380. Christ dines with publicans and sinners, who come to hear Him; which gives extreme offence to 377. What was Christ's answer to the question ' are 'there few to be saved?' 378. What did Christ when warned against Herod? 379. What did our Lord when dining at the house of a Pharisee? How did he inculcate humility? 380. How did our Lord vindicate His dining with publicans and sinners ? How did He show the joy at one sinner repenting? A.D. 32. J THE NEW TESTAMENT. 207 the Pharisees. By way of vindication Our Lord tittered first, the parable of the lost sheep^ to find which a man will leave his ninety and nine: so is there joy in heaven over one sinner that repenteth. Secondly, that of the lost piece of money, for which a woman searcheth diligently, and re- joiceth when she has found it. Thirdly, that of the Prodi- gal Son, who on returning to his father with a penitent heart is Avell received and foi'given : in like manner is the sinner that repenteth, and returneth to his heavenly Father. Lulce xvi. 381. True use of riches. — Jesus now uttered the parable of the Unjnst Steivard, Avhose foresight and wisdom in looking after his temporal affairs, and in procuring the mammcn of unrighteoiasness puts to shame the luke- warmness and negligence of those who pretend to seek the true riches: ' no man can serve two masters.' The Phari- sees so noted for their covetousness take oflence at this, but our Lord reproved them, and at the same time showed the immutability of God's Laws. He next warned them against divorces: and then put forth the parable of the rich man (Dives), and flie her/gar (Lazarus) : the former having en- joyed his good things in his life time, forgetting his God, had his portion in hell torments; the latter having his evil things in this life, yet remembered God, and had his portion in Abraham's bosom. The opportunities of good were the same in both, they had the Scriptures which are enough to make men wise unto Salvation, and if men will not believe them 'neither will they be persuaded though one rose from ' the dead.' Luhe xvii. 5 — 1 0. 382. Faith. — After teaching- the necessity of avoiding offences, which indeed will come; and showing how men are to treat an ofllending brother by forgiving him even seven times a day should he repent; Our Lord spoke of the great efficacy of faith, which, though as small as a grain of mustard-seed, might command a tree to come up by the root and be planted in the sea; but whatever a man doeth with a wavering mind, without being persuaded that 381. How does our Lord shew the true use of riches? What is the parable of Dives and Lazarus? 382. How docs our Lord show the efficacy of faith? What is the vieaning of the expression ' whatsoever is not of faith is sin ?' [f} 208 AT^^ALYSis OF [N. T. Hist: it is pleasing to God, and warranted by His word, he sinneth in doing it ; if there is a doubt whether a thing be lawful or unlawful, it should not be done; for, as St Paul says, ' what- ' soever is not of faith is sin.' (Bom. xiv. 23.)- Our Lord then declared that no man by his services or obedience can profit his Maker, ' for when ye shall have done all say, we ' are unprofitable servants.' Luke xvii. 11 — 19. 383. Heals ten lepers. — Jesus now proceeded through Samaria and Galilee, and there met him te7i lepers, who besought Him to have mercy upon them. He cleansed them all : but only one, who was a Samaritan, returned to give thanks. So, how many have once come to Christ and received coimtless mercies from their heavenly Father, who have gone back to the world, and been thankless. LuJce xvii. 20. — xviii. 14. 384. When will the kingdom come? — The Phari- sees now enquired of our Lord ' when the kingdom of God * should come ? ' Jesus corrected their erroneous notions respecting it; telling them that it 'came not with observa- 'tion,' i. e. at a time which man could discover by searching or hy calculation : but it would be as the deluge came iu the days of Noah; and as the fire and brimstone came iu the days of Lot ; when men were living in a state of care- lessness and indifierence as to such expectations. Our Lord then urged upon them 'that men ought always to pray and 'not to faint': showing the advantage thereof by the para- ble of the Importunate Widow, whose unceasing demands procured her justice; and likewise the parable of the Pha- risee and the Puhlican, who both went up to the temple to pray ; but the former so exalted himself, that his prayer was not accepted; the latter so humbled himself, that he returned home justified, pardoned, and so exalted in the estimation of the Lord. Matt. xix. 1—12; Mark x. 1—12. 385. Of Divorce, — Leaving* Galilee Jesus came into Judaea, great multitudes following Him, many of whom He healed. The Pharisees now came to Him, and asked, ' if 383. How many lepers did Christ heal; were they all thankful? 384. When will the kingdom of God come.' S85. What was our Lord's answer to the Pharisees respect- ing Divorces? A. D. 32.] THE XEW TESTAMENT. 209 ' it was lawful for a man to put away his wife for every ' cause ? ' Christ declared to them they could not, saying, 'what God had joined together, let no man put asunder:' they pleaded the permission of Moses ' to give a writing ' of divorcement and to put her away.' Our Lord replied, this was allowed ' because of the hardness of your hearts, but ' from the beginning it was not so.' The disciples then supposed, that if the case be so, that a man cannot put away his wife if she be displeasing to him, it is not good for him to marry : which is directly opposed to the decision of the Creator, ' It is not good for man to be alone.' {Gen. ii. 18.). Jesus answered 'all men cannot receive (compre- hend) this saying': implying that marriage may be well in some, but in others from various causes it would be improper. Matt. xix. 13—15; Marh x. 13—16; Lulce xviii. 15—17. 386. Blesses little Children. — Some little Children were now brought unto our Lord that He might bless them, but the disciples having rebuked the parents for bringing such young persons, Christ rephed, ' Suffer little * children to come unto me, and forbid them not, for of such ' is the kingdom of God :' and having laid His hands on them He departed. Matt. xix. 16.— XX. 16; 3Iarh x. 17—31; Lulce xviii. 18—30. 387. To 7if/?;e eternal life. — A rich youno^ man now came to our Lord and enquired, 'What good thing ' shall I do that I may inherit eternal life ?' Jesus first showed that the commandments of God are to be observed, and then told him ' to sell all that he bad, and give to the 'poor and come, and follov/ me.' The young man ob- jected; whence our Lord showed how difficult it was for a rich man to enter into the kingdom of heaven ; easier indeed could a camel go through the eye of a needle. He then de- clared what they shall possess who have left all for His sake and the Gospel's, and that many who are first shall be last, and the last first. To enforce this argument, particularly the last words, our Lord uttered the parable of the La- bourers i)i the Vineyard^ who were hired for a penny a day, 38G. What did Christ to the little children that were brought to Him ? 387. What did Jesus tell the rich young man was the way to obtain eternal life ^ S2 210 ANALYSIS OF [N. T. Htst. and where the last received as much as the first : thus im- plying also the admission of the Gentiles, Matt. XX. 17—19; Marh x. 32—34; Luke xviii. 31—34. 388. Christ axjain foretels His Death. — Jesus proceeded towards Jerusalem, and taking His disciples apart, He again told them that the Son of Man Avould be betrayed, and condemned to death, and delivered to the Gentiles to mock, and to scourge, and to crucify Him, and the third day He shall rise again. Matt. XX. 20—28; Marh x. 35—45. 389. The right hand and the left in Christ's Kingdom. — Salome, the mother of Zebedee's children, James and John, now came to our Lord, and requested that her two sons may sit one on His right hand, and the other on His left in His kingdom. Jesus having reproved her, and them also, for such a request, declared that, ' to sit on My right ' hand, and on My left, is not mine to give, but it shall be 'given to them for whom it is prepared of My Father;' and concluded, with urging upon them the necessity of humility, an example of which Avas to be seen in Himself. John vii. 390. Events at Jerusalem.*— The feast of Taber- nacles being at hand, the brethren, many of whom did not yet believe in Him, urged our Lord to go to Jerusalem ; He, however, preferred staying a little longer in Galilee, for His time was not yet come. At length He went thither, and taught in the Temple; exposing the secret designs of the Jews against Him, and vindicating Himself for doing good on the Sabbath. The Jews were confounded, and sought to take Him: many of the people, however, believed; and Christ now reasoned with the Piiarisees. He then taught the people again, and promised them the Holy Spirit. The people were divided in their opinions concerning Him; and 388. What did Christ say to His disciples on the way to Jeru-alem ? 389. In what did the ambition of James and John display itself? 390. What did Christ teach in the Temple ? * The circumstances in par. 390—395. arc considered by some critics as sup- plemental, and belonging to tlie period between iJars. 354—381). A. D. 32.] THE NEW TESTAMENT. 211 the officers sent by the Pharisees to seize Him, returned Avithout Him, at which they were oflt'ended; but Nicodemixs appeased them. John viii. 391. Christ teaches in the Temple. — Jesus now retired to the Mount of Olives, but in the morning He returned to the temple, and again taught the people. The Pharisees brought to Him a woman taken in adultery, that He should judge her; but he stooped down and wrote with His finger on the ground : from their importunity, however, He said to them ' He that is without sin among you, let him 'first cast a stone at her:' self convicted, they departed, and Jesus said to the woman ' Neither do I condemn thee : go 'and sin no more.' Our Lord then declared Himself the light of the world; showed His authority; told the Pharisees that from their unbelief they will die in their sins; and fore- told His own death. Many believed on Him, whom our Lord now comforted. The Jews, however, pleaded the advantages of their birth; these pretensions our Lord overthrew by exposing the wickedness of their hearts: the Jews becoming enraged blasphemed Christ; but our Lord reproved them, and then declared His divine nature in the expression — ' Before Abraham toas, I am.'' This the Socinians interpret as implying, that ' He was the Christ ' appointed, and foretold before that time,' and not that He existed before the days of Abraham, After this observation of our Lord's, the Jews attempted to stone Him, but He passed miraculously through the midst of them. John ix., X. 21, 392. Heals a man born blind. — As Jesus pro- ceeded, probably towards the Mount of Olives, He passed by a man blind from his birth : His disciples ask if this man had sinned (J. e. in a pre-existent state, for they believed in some degi'ee in the transmigration of souls), or is this a punishment for the sins of his pai'ents? Jesus an- swered, ' Neither but that the works of God should be 'manifested in him.' He then healed him. As the man 391. What did our Lord to the woman taken in adultery that was brought before Him ? IIow do the Socinians ansioer John viii. 68. showing the pre-existence of Christ ? [a] 392. What did Jesus to the man blind from his birth? what followed ? 212 ANALYSIS OF [.Y. T. Ilist. proceeded he was questioned by his neighbours, "by the Pharisees, and by his parents, as to -who cured him; he vindicated our Lord, and was in consequence excommuni- cated. Jesus now revealed Himself unto him, and denounced judgement against the Pharisees. Our Lord next put forth the parable of the Sheep-fold, in which He proved Himself the true door, and Shepherd of the sheep : but the Jews were again divided. John X. 22—42. 393. Christ in Solomon's porch. — Jesus being in the Temple at the Feast of the Dedication, the Jews question Him concerning His mission. Our Lord declared -Himself to be the Messiah, and that ' I and My Father are ' one.' The Jews immediately attempted to stone Him. Christ vindicated Himself, and appealed to His works, but He was obliged to escape to Bethabara beyond Jordan, where many came to Him, and believed. John xi. 394. Lazarus raised. — Martha and Mary now sent to Jesus, and informed Him of the sickness of Lazarus. He set out therefore to return into Judasa, and as He proceeded discoursed with the disciples concerning this sickness, and announced to them that Lazarus was dead. Our Lord arrived at Bethany four days after the burial of Lazarus; and Martha, and Mary went forth successively to meet Him. He informed them that their brother shall rise again, and proceeded to the grave: while here, Martha doubted her brother's coming to life again, because he had been buried four days; but Jesus having commanded the stone to be rolled away from the tomb. He cried out ' Lazarus ' come forth ! ' and he arose from the dead: many Jews now believed on Him, and some went and told this miracle to the Pharisees. John xi. 47. 395. Christ retires to Ephraim. — The Pharisees hearing of Lazarus being raised from the dead, immediately called a council, and there plot our Lord's destruction. 393. What happened to our Lord Avhen he said ' I and 'my Father are one'? 394. What were the circum- stances attending the raising of Lazarus ? 395. Why did Christ retire to Ephraim ? What icas the advice of Caiaphas after the resiirrectwn of Lazarus ? [a] A. D, 32.] THE NEW TDSTAMEJ^T. 213 Caiaphas, the High-priest, uttered a singular prophecy; he said, ' Ye know nothing at all (of your danger), nor consider, ' that it is expedient for us that one man should die for the 'people, and that the whole nation perish not;' implying that it was better to put Jesus to death, than to expose the whole nation to ruin on his account; but contrary to his intention, God so guided his tongue that he pronounced a prophecy of the death of Christ: and 'from that day forth, ' they took coiinsel together for to put him to death.' Jesus therefore walked no more oj:)enly among the Jews, but retired to Ephraim: and as the Passover was nigh at hand, many went to Jerusalem to seek him: and the Pharisees also laid wait for Him. 3fatt. XX. 29—34; Marh x. 46—52; LvJce xviii. 35—43. 396. Two blind men restored. — As our Lord and his disciples were passing from Jericho with a great multitude following Him, two blind men sat by the way side begging, and on hearing that Jesus passed by, they cried out, ' 0 Lord, thou son of David, have mercy on us ? ' One of them, named Bartimeus, the son of Timeus, was the more earnest and vociferous of the two, whence St Mark speaks of him to the exclusion of the other. The multitude, however, rebuked them; but Christ commanded that they should be brought to Him ; and having inquired what they wanted, He took compassion on them, touched their eyes, and immediately they received their sight. ' All the people ' when they saw it gave praise unto God.' Ltihe xix. 1 — 10. 397. Visits Zaccheus. — While Jesus was passing" through Jericho, Zaccheus, a rich man and the chief publican, endeavoured to get a sight of Jesus, but could not on account of the smallness of his stature and the greatness of the crowd, he therefore climbed up a tree: here our Lord saw him, and desired him to hasten down, as He intended staying at his house thnt day. Zaccheus rejoiced in the honor thus conferred upon him, and became a convert to the Gospel. LuJce xix. 11—27. 308. Parable of the nobleman. — Our Lord being- near Jerusalem, and the people expecting that the kingdom 396. What were the circumstances attending the curing of the two blind men? 397. What circumstances are connected with Zaccheus.' 398. How did our Lord show forth the Jews that rejected Him? 214 AJfALYsis OB' [N. T. Hist. of God was nigh at hand, spoke a parable unto them to show forth the Jews that rejected Him:— a Nobleman went into a fav countrj^, and left with his ten servants, ten pounds, to be pi'ofitably employed: on his return he took account, and rewarded every one according to his deserts, but severely punished the one that had hidden his Lord's money in a napkin. Ifatt. xxvi. 6—13 ; 3farh xiv. 3—9 ; John xii. 1—8. 399. Christ at Bethany. — It was now tivo days before the Passover, (see Index) and Jesus predicted His being betrayed and crucified; the chief- priests likewise plotted how they might take Jesus by subtlety, and kill Him. Our Lord was at this time in Bethany, at the house of Simon the Leper, and there came to Him a woman (Mary) with an alabaster-box of ointment, which she poured upon His head as He sat at meat. This excited the indig- nation of the disciples, because, said one of them, (Judas Iscariot), it might have been sold for three hundred pence, and given to the poor. Our Lord, however, reproved them, and declared that ' she had come beforehand to anoint his 'body to the burying,' and that what she had done should be spoken of for a memorial of her wherever the Gospel should be preached. Some critics consider this to be the same transaction as recorded in St John (xii. 1.), and that the Mary was a sister of Lazarus; others say, it Avas Mary Magdalene. Again, in St Matthew and St "Mark the repast was ttco flays before the Passover, and at the house of Simon the Leper, and the woman poured the ointment on our Lord's head; in St John it was six days before the Passover, at the house of Lazarus, and the woman anointed Christ's feet. The general explanation is, that Jesus came to Bethany six days before the Passover, but the repast did not take place till the second day before that Feast; also, that it was at Simon's house where Lazarus and his sisters from being near neighbours were invited; and that Mary (who was the sister of Lazarus, and not Mary Magdalene) anointed both the head, and'thQ feet. (-B/?. Neiccome^. Veiy many Jews came to Bethany not only to see Jesiis, but Lazarus also, whom He had raised from the dead; which coming to the ears of the chief-priests, they consulted how they might put Lazarus to death, since through him many of the Jews believed on Jesus. 399. What was the repa?t held in Betliany? when, and where was it done ? Who anointed Jesus there ? A. D. 33.] THE KEW TESTAMENT. 215 From our Lord's Fourth and Last Passover to His Crucifixion. — a.d. 33. {Usher's Chronology.) Matt. xxi. 1—11; Marh xi. 1—10; Luhe xix. 28—44. John xii. 12—19. 400. Entry into Jerusalem. — On the next day when our Lord was nigh to Bethphage, and Bethany, at the mount of Olives, on His way to Jerusalem, multitudes with branches of palm trees in their hands came to meet Him, Jesus sent forth two of his disciples mto the village over against them to bring the ass and the colt they should see there ; telling them, that if the owners questioned them, to say ' the Lord hath need of them,' and they will let them go. The disciples did as commanded, and returned with the ass and the colt ; and placing their garments on the colt, they set Jesus thereon ; and as they proceeded, great multitudes went before spreading their gai-ments in the way, while others cut down bi'anches and strewed them in the way ; and they all rejoiced, crying out ' Hosannah to the son of David; * Hosannah in the highest; Blessed be the King that cometh 'in the name of the Lord: peace in heaven, and glory in ' the highest.' And as Jesus approached the city He wept over it, and prophesied its destruction. In this entry of our Lord was fulfilled the prophecy of Zachariah, who prophe- sied, saying, ' Tell ye the daughter of Zion, behold, thy king ' cometh unto thee, meek, and sitting upon an ass, and *a colt, the foal of an ass.' {ch. ix. 9; Isai. Ixii. 11.) Matt. xxi. 12—22; Marh xi. 11—26; Luke xix. 45—48. 401. Drives out the buyers and sellers — Jesus having entered Jerusalem proceeded to the Temple, where, perceiving how much it was desecrated, 'He cast out all ' them that bought and sold, and overthrew the tables * of the money-changers, and the seats of them that sold 'doves; and said unto them, it is wx'itten. My house shall ' be called a house of prayer, but ye have made it a den of ' thieves.' While here also, the lame and the blind came to Him, and Pie healed them: and the chief-priests showing their displeasure at these things. He reproved them, and 400. How were the ass and the colt procured on which Jesus entered into Jerusalem? What is the prophecy 7'espec- ting our Lord's last entry into Jerusalem ? [d] 4Ul. Whom did our Lord drive out of the Temple.^ What befel the 216 a:valysts of [N. T. Hist. then left them, and returned to Bethany where He lodged. In the morning, as He came back to Jerusalem, seehig Vi'fig- tree by the yvay, our Lord approached it, but finding no fruit thereon, He cursed it, and it withered away. Matt. xxi. 23—46; Marl: xi. 27— xii. 12; Luke xx. 1—19. 402. Declares His authority.— Entering- the Temple Jesus began to teach again, when the chief-priest and elders came and enquired of Him, ' By what authority doest thou 'these things; and who gave thee this authority?' Our Lord answered them by putting a question to them re- specting the baptism of John ; as they could not reply, Jesus put fortli the parable of the Husbandman, who sent his two sons to work, showing that tlie insolent and disobedient i-epented and returned to his duty, but the hypocrite promised and did nothing. To this He added the parable of the VincTjard let out to husbandmen, which applied to the priests and Pharisees, who wished to kill Him, but were restrained from fear of the people, who believed Christ to be a prophet. 403. Head corner stone. — He also directed them to the Scriptures, which say ' The stone which the builders 'rejected is become the head stone of the corner; this is 'the Lord's doing: it is marvellous in our eyes' {Psal. cxyiii. 22, 23.) So Isaiah (xxviii. 16.) 'Behold I lay in ' Zion for a foundation, a stone, a tried stone, a precious ' corner stone, a sure foundation ; he that believeth shall not ' make haste.' Peter also, when defending himself, and John, before the Sanhedrim, observed, ' This is the stone which was * set at nought of you builders, which is become the head of 'the corner (^c^s iv. 11.): and in his Epistle he says, *to ' them which be disobedient, the stone which the builders ' disallowed, the same is made the head of the corner.' (1 Pet. ii. 7.) Likewise St Paul says, ' as it is written, behold I 'lay in Zion a stumbling-stone and rock of offence; and ' whosoever believeth on him shall not be ashamed ' {Rom. ix. 33.). 'Jesus Christ being the chief corner-stone' {Eph. ii. 20.). The people of Israel, and the Church of God are frequently spoken of in Scripture as a building, of which the people are the stones and materials; and the princes and rulers are the builders, whose office it is to erect, support, and improve the building, choosing the materials that are barren fig-tree? 402. How did Christ show forth His authority ? 403. Illustrate ' the head stone of the corner,^ 4'C. hij Isaiah, Paul, and Peter, [b] A. b. 33.] THE NEW TESTAMENT. 217 fit, and rpjecting the contrary. The head-stone of the cor- ner was the chief stone in the whole building, by which the several parts of the building were upheld, and firmly united, and kept together. David united all the tribes and families of Israel; and so has Christ united Jews and Gen- tiles {Eph. ii. 3.) And although David alluded to himself when using this expi^ession, yet Avith a prophetical spirit he foresaw the coming of Christ, and his ill usage by the Jews. Matt xxii. 1—14. 404. Parable of the Marriage garment. — Jesus continued teaching them, and now put forth the parable that ' The kingdom of heaven is hke unto a certain king who 'made a marriage for his son.' Those that were bidden made various excuses which brought upon them the venge- ance of the king; at length the supper was furnished with guests from theliigh-ways, of many both bad and good; but there was one which had not on a wedding-garment (holi- ness), wherefore the king commanded him to be bound hand and foot, and cast into outer darkness: 'for many are called, ' but few are chosen.' Matt. xxii. 15—22; Marh^dl. 13—17; Liihe xx. 20—26. 405. Tribute to Caesar. — The Pharisees now at- tempted to entangle Jesus in his talk ; and therefore put the question, whether 'it was lawful to give tribute unto Csesar 'or not?' Jesus in reply, enquired of them whose image and superscription were on the tribute money? they said, 'Cresai-'s;' then, said our Lord, 'Render therefore unto Caesar ' the things which are Cassar's ; and unto God the things ' which are God's?' MaU, xxii. 23—33; 3farli xii. 18—27; Luhe xx. 27—40. 406. The Eesurrsction of the dead proved. — On the same day, the Sadducees, who deny the resurrection, came to our' Lord, and asked Him, touching a woman who had seven husbands, who were all dead, and the woman died also, ' Therefore, in the resurrection, whose wife shall '■ she be of the seven? for they all had her.' Jesus answered, 404. What are the circumstances connected with the E arable of the marriage-garment? 405. How did our ord show that it was lawful to give tribute unto Cissar ? 406. How did Christ prove the resurrection of the dead tO the Sadducees? T 218 ANALYSIS OF [N. T Hist. ' Ye do err, because ye know not the Scriptures, nor the ' power of God ! The children of this world marry and are * given in marriage : in the resuri'ection they neither marry, * nor are given in marriage ; but are as the angels of God * which are in heaven : neither can they die any more, for * they are equal to the angels.' But touching the resurrec- tion; that the dead are raised, even Moses shoAved, when he said, God spake unto him in the bush, saying, ' I am the ' God of Abraham, and the God of Isaac, and the God of * Jacob ! God is not the God of the dead, but of the living.' After this, they durst not ask him any more questions. Matt. xxii. 34—40 . 3Iarh xii. 28—34. 407. The great commandment of the Law. — The Pharisees seeing the Sadducees put to silence, now asked Jesus ' which is the great commandment of the Law ?' Christ answered, the first great commandment is, ' The ' Lord our God is one Lord: and thou shalt love the Lord ' thy God with all thy heart, and with all thy soul, and with ' all thy mind, and with all thy strength. And the second * is like unto it; Thou shalt love thy neighbour as thyself. * On these two commandments hang all the Law, and the ' prophets.' Matt. xxii. 41—46; Marie xii. 35 — 37; Luke xx. 41—44. 408. Whose son is the Messiah ? — Jesus now enquired of the Pharisees, ' What think ye of Christ ? Whose * son is He?' They;said, ' The son of David.' — ' How then,' replied Christ, ' doth David in spirit call Him Lord ? saying, * The Lord said unto my Lord, sit thou on my right hand 'till I make thine enemies thy footstool {Psal. ex. 1.) If * David call him Lord, how is he his son ?' This prophecy referred to the Messiah, who was not only the son of DaAad according to the flesh, but was Lord of David according to his divine nature ; and it so confounded the Jews, that ' no ' man was able to answer Him a word.' 3Iatt. :^xiii; Marh xii. 38 — 40; Luke xx. 45 — 47. 409. Pharisees reproved. — Christ now addressed the multitude, and directed them to receive the law from the Scribes, and Pharisees, but not to follow their bad 407. What are the two gi-eat commandments? 408. How does David call Christ his Lord, and his son? 409. In what manner does our Lord reprove the Pharisees ? what A. D. 33.] THE NEW TESTAMENT. 219 examples. He then reproved their intolerance and pride ; exhorted the disciples to humility ; and uttered several woes against the Scribes and Pharisees for their intolerance in ' shutting up the kingdom of heaven against men ;' for their rapacity in 'devouring widows' houses;' for their false zeal in ' compassing sea and land to gain one pi'oselyte ;' for their superstition in oaths, and tithes; for their hypocrisy in making clean the outside, while within is full of extortion and excess: and for their cruelty, being the children of those who killed the prophets, and are ready now to perse- cute the Apostles. Our Lord then foretold their own de- struction; and lamented over that of Jerusalem, the temple, and the people, saying, ' How often would I have gathered ' thy children together, even as a hen gathereth her ' chickens under her wings, and ye would not.' Mark xii. 41 — 4.4; Luhe xxi. 1 — 4. 410. The Widow's mite. — As Jesus sat over against the treasiiry, and observed the people cast their money into the treasury, He saw a poor widow throw in two mites, which make a farthing. Jesus immediately said to His disciples, ' This poor widow hath cast in more than all they ' which have cast into the treasury : for all these have ' of their abundance cast in unto the offerings of God, but * she of her penury hath cast in all that she had, even all * her living.' Matt, xxiv; Marh xiii; Luke xxi. 5 — 38. 411. Destruction of Jerusalem foretold. — Jesus now left the temple, and as he was departing, one of the disciples directed His attention to the vastness and splen- dour of its buildings; to which He answered 'the days * Avill come in the which there shall not be left one stone ' upon another that shall not be thrown down.' On coming to the Mount of Olives, Peter, James, John, and Andrew then enquired, ' what shall be the sign of thy coming and of ' the end of the world ? and when shall all these things be * fulfilled ?' Our Lord answered, that there shall appear first false Christs, wars, famine, pestilences, and earthquakes; is His lament over Jerusalem ? 410. What Avas our Lord's remark upon the widow's charity of two mites? 411. What was our Lord's remark when the splendour of the buildings of the temple was pointed out to him? What were the signs of the coming destruction ? What was Christ's exhox- tation ? 220 ANALYSIS OF [N. T. Ilist. that there shall be a persecution of His followers, and a great lalling away from the truth; but a wide diffusion of the Gospel. He then foretold the investment of Jerusalem by the Romans, and the way to escape, and likewise the calamities that will be consequent upon it, which will be increased by the seductions of false teachers, and the siid- dennessof the visitation. Christ next declared what will be the sign of the Son of man in heaven, and predicted the total destruction of the Jewish poMty; illustrating the whole by the parable of the fig-tree, which when it puts forth leaves shows that the summer is nigh. He also pointed out, how careless will be the state of the people at that time, even as in the days of Noah; and exhorted them to be watchful, by putting forth the parable of ihegood and faith- ful servant, cautioning thein against the opposite conduct by what befel the evil servant. Matt. XXV. 1—30. 412. Parable of the Ten Virgins. — To urge them further to be watchful and prepared against the coming of our Lord, Christ put fortli the parable of the Ten Virgins, of whom five were wise, ready and prepared for the bride- groom's coming, with oil in*^ their lamps; but five were foolish, having let their lights go out, and neglected to pro- vide themselves in time with the necessary oil. In addition to this, our Lord put forth the parable of the Talents ; where the kingdom of heaven is like unto a man, who, travelling into a far country, delivered to his servants according to their several abihties so many talents each to improve; and on his return he reckoned with them, and gave adequate rewards to those who were faithful to their trust, but he cast * the unprofitable servant into outer darkness.' Matt. XXV. 31—46. 413. Of the Last Judgment. — Jesus next answered them in respect of the Last Judgment declaring how God would on that day deal with the righteotxs, and with the wicked. To the sheep on the right hand the king will say * Come ye blessed of my father inherit the kingdom pre- * pared for you from the foundation of the world ; for I was * an hungred, and ye gave me meat ; I Avas thirsty and ye 412. What was the object of the parable of the Teu Vir- gins? and that of the Talents? 413. How will God deal with the righteous and the wicked at the last day? A. D. 33.] THE NEW TESTAMENT. 221 'gave me drink; I was a stranger, and ye took me in; 'naked, and ye clothed me; I was sick, and ye visited me; ' I was in prison, and ye came unto me.' When ? say they. The king answered, ' Inasmuch as ye have done it unto one ' of the least of these my brethren, ye have done it unto me.' But the goats on the left hand, who have acted contrary wise, ' These shall go away into everlasting punishment.' 3IaU. xxvi. 2. ( Wednesday before the Crucifixion.) 414. Christ predicts His death.— Our Lord having finished all these sayings. He said to His disciples. Ye know ' that after two days is the feast of the Passover, and the Son ' of Man is betrayed to be crucified.' John xii. 20—36. 415. Greeks desire to see Christ. — About this period certain Greeks tell Philip they wish to see Jesus. When our Lord was informed of this, He intimated his approaching death, and the consequent union of Jev/s and Gentiles into one fold. He spoke also of His passion, and was answered by a voice from heaven. The Jews being as- tonished at the sound, Jesus explained it to them, and fore- told the manner of His death ; they, hov/ever, having read ' that Christ abideth for ever,' enquired the meaning of that expression ; Jesus interpreted it by comparing Himself to a lights and then, after exhorting them to ' walk in the light,' He departed. John xii. 37 — 50. 416. Infidelity of the Jews. — Althoug"h our Lord had done so many miracles in the presence of the Jews, yet they believed not on Him; a circumstance which fulfils a prophecy of Isaiah ; who said, ' Lord, who hath believed ' our report ? and to whom hath the arm of the Lord been 'revealed.' (^[sai. liii. 1 ; vi. 9, 10.). Yet many of the chief rulers believed on him, but from fear of the Pharisees, and lest they should be put out of the Synagogue, they dared not confess Him. Jesus now continued to teach, and proclaiming Himself the light of the world. He shov/ed the danger of rejecting His words. 414. What did Christ predict on the Wednesday before His crucifixion ? 415. What did Christ foretel in respect of Jews, and Gentiles ? 41 G. Did any of the rulers believe o n Jesus ? t2 222 ANALYSIS OF [iY. T. Hist. MatL xxvi. 3—5; 14—16; Marh xiv. 10, 11. Lulce xxii. 3 — 6. 417. Judas offers to betray Christ. — The chief- priest?, Scribes, and elders now assemble in the palace of Caiaphas, the High-priest, to consult how they might take Jesus by subtlety, and kill Him ; yet not on the feast-day, lest there should be an uproar among the people. Then came Judas Iscariot unto them, and consented to deliver Him up for thirty pieces of silver; and from that time he sought opportunity to betray Him. Matt. xxvi. 17—19; 3Iarh xiv. 12—16; Lulce xxii. 7—13 ; John xiii. {Thursday, the day before the Crucifixion). 418. Preparation /or the Passover. — The disci- ples now come to our Lord, and ask Him, ' Where wilt thou ' that we go and prepare that thou may est eat the passover ?' Jesus desired Peter and John to go into the city, and when they saw a man beai'ing a pitcher of water, they were to follow him, and tell the good man of the house, that He and His disciples would keep the passover in his house; and ' he will then show you a large upper room, furnished and pre- pared ; there make ready. John xiii. 1-^20. 419. Washes the disciples feet. — .Jesus in the evening now cometh with the twelve, and sat doAvn with them to supper; before eating, however. He arose, laid aside His garments, and took a towel, and girded Himself, and began to wash the disciples' feet, and to wipe them with the towel. Peter's deep reverence for his Master prompted him to refuse to submit; but on Christ's saying, 'If I wash thee ' not thou hast no part with me,' he consented. After this Jesus sat down, and exhorted them to humility, and charity.' Matt. xxvi. 20 — 25; Mark xiv. 17 — ^^21; Luke xxii. 14. 420. Speaks of His betrayer. — When Jesus had sat down, and they did eat, He said to them ' Verily I say * unto you, one of you shall betray me.' Each one enquired, 417. What was the offer of Judas Iscariot to the San- hedrim ? 418. Where, and in what way, were the disciples directed to prepare the Passover ? 419. What did Jesus to the disciples' feet ? 420. How did our Lord intimate His betrayer ? A. D. 33.] THE NEW TESTAMENT. 22S ' Lord, is it I ?' Jesus said, ' He that dippetli his hand with ' me in the dish, the same shall betray me !' Judas then said, * Master, is it 1 ? Our Lord replied, ' Thou hast said.' Luhe xxii. 15 — 18. 421. Presents the cup, — Jesus now said, 'with ' desire I have desired to eat this passover with you before I 'sillier: for I w411 not any more eat thereof until it be ' fulfilled in the kingdom of God: and He took the cup, and 'gave thanks, and said, Take this, and divide it among ' yourselves : for I will not drink of the fruit of the vine ' until the kingdom of God shall come.' Matt. xxvi. 26—29; Marh xiv. 22—25; Lulce xxii. 19—20. 422. Institutes the Eucharist. — ' And as they ' were eating, Jesus took bread, and blessed it, and brake it, 'and gave it to the disciples, and said. Take, eat; this ' is Mij body. And He took the cup, and gave thanks, ' and gave it to them, saying. Drink ye all of it; for this is ' My blood of the New Testament, Avhich is shed for many, ' for the remission of sins ; — or, as St Luke says. He took ' bread, and gave thanks, and brake it, and gave it unto them, ' saying. This is My body which is given for you : this do ' in remembrance of me. Likewise also the cup after sup- ' per, saying. This cup is the New Testament in My blood, ' which is shed for you.' The meaning of the words in St ' Luke that ' This cup is the New Testament in my blood ' ' is, ' by the administration of this cup 1 institute a new 'religion to be ratified by my blood;' or, 'This cup, that ' is, the wine in this cup, is the blood of the New Covenant, ' or Testament; that is, the blood by which the New Cove- ' nant is confirmed and established.' St. Paul, when reprov- ing the Corinthians for their abuses in religious worship, particularly for their profanation of the Lord's Supper in coming to partake of it immediately after a kind of ' love ' feast,' and often in a state of intoxication, alludes to its first institution in the words of St Luke, and adds, by way of explanation, ' for as often as ye eat this bread, and drink ' this cup, ye do show the Lord's death, till He come :' i. e. ' commemorate Christ's death.' To which the Apostle 421. What were Christ's words on presenting the cup to His disciples? 422. In what words did our Lord in- stitute the Eucharist ? Explain the words ' This cup is the ' New Testament in my blood ' nsed by St Lule. [b] Why did St Paul refer to this subject ? [c] Explain what he 224 A^-ALYsis OF IN. T. Hist. added, * 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 : but let a man examine ' himself, and so let him eat of that bread, and drink of that ' cup. For he that eateth and drinketh unworthily, eateth ' and drinketh damnation to himself, not discerning the ' Lord's body ' (1 Cor. xi. 23 — 29.). By the term un- ' worthily,'' St Paul implied not the person of the receiver so much as the manner of the receiving : for a person who is worthy may receive this Sacrament in an unicorthy manner ; i. e. as some expound, ' without due religion and reverence, ' without faith and love, without proposing a right end in the ' action, or being at the time under the guilt of any known ' sin not repented of; &c.' Whence ' let a man examine ' himself,' as St Paul says ; whether he rightly understands what Christ is; what the nature of the sacrament is; and concerning his faith, love, repentance, obedience, &c.; or, as the Church Catechism admirably says, ' Examine them- ' selves, whether they repent them truly of their former sins, ' steadfastly purposing to lead a new life ; have a lively faith *in God's mercy through Christ, with a thankful remem- * brance of his death; and be in charity with all men.' Lulce xxii. 21 — 23; John xiii. 21 — 30. 423. The betrayer. — Jesus having- said that one of His disciples should betray Him, and while they were doubting within themselves, Peter beckoned to the disciple, that was leaning on Jesus' bosom, and whom Jesus loved, that he should ask ' who it should be ? ' John, for this was the disciple whom Jesus loved, did so : and Jesus answered, ' he it is to whom I shall give a sop when I have dipped it : ' and when he had dipped the sop, He gave it to Judas * Jscariot, the son of Simon: and after the sop, Satan en- 'tered into him. Then said Jesus, That thou doest, do ' quickly.' Judas immediately went out. Luhe xxii. 24—30. 424. Disciples dispute for superiority. — There was now a second time a strife among the disciples which of them should be accounted the greatest: but our Lord checked it, by saying 'he that is greatest among you, let means by ^eateth and drinJ:eth unworthily?' [c] What is rc'j^uired of them who come to the Lord's Supper / [c] 423. Hov,- did Christ indicate to John who would betray Him? 424. How did our Lord reprove His disciples when dispu- ting for superiority? A. D. 33.] THE NEW testame::;t. 225 'him. be as the younger; and he that is chief, as he that ' doth serve:' and he then promised them a kingdom. Matt. xxvi. 30—35; Mark xiv. 26—31; Luke xxii. 31—38. 425. Christ foretels Peter's denial. — After sing- ing a hymn, they proceeded to the Mount of Olives; Jesus tlien said, 'All ye shall be offended because of me 'this night;' for it is written, '1 will smite the shepherd, 'and the sheep shall be scattered abroad' {Zech. xili. 7.): ' but after that I am risen, I will go before you into Galilee.' Peter with his accustomed boldness immediately said, ' thoixgh all men shall be ofi'ended because of thee, yet will 'I never be offended.' Jesus ansv\^ered, 'Verily I say unto ' thee, that this night before the cock crow thou shalt deny 'm.e thrice.' Peter replied, ' Though I should die Avith thee 'yet will I not deny thee; so said they all.' Mark says ' before the cock crow ticice :' this is to be reconciled by the circumstance, that there were reckoned among the heathens two cock-crowings, of which the second (about day break) was the moi'e remarkable, and was that, called emphatically, ' the cock-crowing ;' so that the sense is ' before tliat ' time of night or early morn, Avhich is especially called the ' cock-crowing, thou "shalt deny me thrice.' The second cock-crowing, or when ' the cock crow twice ' was K-a-r' h^oyi'jv, ' the cock-crowing.' St Luke uses the word ' this *■ day^ instead of 'this rdyhf : this is to be explained from the fact that the Jewish day of twenty-four hours began with tlie evening, and ended with the evening of the follow- ing day. John xiii. 31. — xv. 426. Christ discourses hy the way. — Our Lord now indicated His approaching death, and commanded His disciples to love one another. Peter, on expressing his strong attachment to his divine Master, was told that he will deny Him. Christ then comforted His disciples in the event of His removal from them, by telling them He was going to prepare a place for them in heaven. Thomas enquired the way to the Father; to which Christ answered, 'I am the ' way, the truth, and the life.' Philip then said, ' Show us ' the Father.' Jesus answered, ' I and my father are one :' 425. In what words did Christ foretel Peter's denial of Him ? How do you reconcile St Mark's account with the other Evangelists? 426. What was the subject of our Lord's discourse with His disciples at this period? What 226 ATfALYSIS OF [N. T. Hist. and declared Himself to be the Mediator between God and man; and whatsoever is asked in His name shall be obtained. Our Lord then promised to send them the Holy- Spirit as the Comforter, and Spirit of truth; showing them that He must shortly leave them, and that those who loved Him would be loved of the Father. Jude now enquired, how Christ would manifest Himself to the disciples, and not to the Jews ? Jesus said that the manifestation will be to those who love Him, and keep His commandments, and that the Comforter would ' teach them all things, and bring ' everything to remembrance.' He now bequeathed to them His peace: and after strengthening them against dis- couragements. He again foretold His approaching death. To show the close connexion between Himself and His disciples, our Lord put forth the parable of the vine and its branches : in which ' I am the vine,' said Christ, ' my ' Father is the husbandman, and ye are the branches.' He then exhorted them to mutual love: called them His friends, and promised to lay down His life for them. Christ next appointed their work ; and told them of their future success, but that they would encounter much opposition from the world. Then, after showing the sin of the Jews in rejecting Christ, He promised the Holy Spirit to be His witness, and to be their Comforter. John xvi — xvii. 427. His discourse continued. — Our Lord prepared His disciples for the persecutions they will meet with from the Jews; and told them, that it is expedient that He should go awa}", that the Comforter might come unto them; at the same time pointing out the operations of the Holy Spirit ; particularly on the souls of the disciples. He then spoke figuratively of His death, and resurrection, which He illustrated by the similitude of a woman in travail; and declared to them that all prayers must be put up in His name, as the Mediator between God and man. The dis- ciples now fully comprehending our Lord's meaning, ex- pressed their sti'ong faith in Him ; and He, again foretelling the persecutions that awaited them, promised to them His peace and support. Jesus now prayed to the Father ; showed what was life eternal ; and that He had glorified the Father b}'- fulfilling His will, and revealing Him to His disciples : was intimated in the parable of the Vine and the Branches? 427. What did Christ say in i-espect of the Comforter? What was the subject of His prayers at this time? A. D. 33.] THE NEW TESTAMENT. 227 He then pi'ayed that His disciples may be kept in the truth, be sanctified, and preserved from evil: and that all those -who believe through their preaching may be brought into a state of unitj'-, ' be one even as we are one,' and finally come to eternal life. 3IatL xxvi. 36—46; 3Iarh xiv. 32—42; Luke xxii. 39—46. 428. Christ in Gethsemane. — After these words, Jesus proceeded to the Garden of Gethsemane, on the other side of the brook Kidron, taking with him Peter, James, and John. These He directed to remain, and watch, while He withdrew from them about a stone's cast; and then He kneeled down, and prayed, ' 0 my Father, if it be pos- * sible, let this cup pass from me; nevertheless, not my will, ' but Thine be done.' Our Lord was in extreme agony, the sweat like drops of blood falling to the ground, and there appeared an angel strengthening Him. Rising from prayer, He went to His disciples, and finding them asleep, He said, unto them, particularly to Peter, 'Why sleep ye? What, ' could ye not watch with me one hour ? Watch ye ! rise, ' and pray, that ye enter not into temptation : the spirit ' indeed is willing, but the flesh is weak.' Jesus went away the second time, and prayed, using the same woi-ds: on His return He found them asleep again ; and then went away the third time, and prayed again, using the same words. At length He came to them, and said, ' Sleep on ' now, and take your rest: it is enough, the hour is come; ' behold the Son of man is betrayed into the hands of ' sinners. Rise up, let us go ; lo, he that betrayeth me is at ' hand.' Matt. xxvi. 47 — 56 ; 3Iarh xiv. 43 — 52 ; LuJce xxii. 47 — 53 ; John xviii. 1 — 12. 429. Christ seized. — While He yet spake, Judas, with a band of men and officers from the chief-priests and Pharisees approached with lanterns, and torches, and weapons; and according to the signal given them, ' whomso- ' ever I shall kiss, that same is He, take Him, and hold Him 'fast;' he drew near unto Jesus, and said, 'Hail Master; * and kiss'ed Him.' Our Lord immediately enquired, ' whom * seek ye ? They answered, ' Jesus of Nazareth. Jesus 428. What occurred at Gethsemane.? What was His remark on finding the disciples asleep ? 429. What were the circumstances attending our Lord's capture ? How did 228 ANALYSIS OP [JV. T, Hist. ' sfiid unto them, I am He they directly went back, and ' fell to the gTound.' Then came they, and laid hands on Jesus, and took Him. Peter immediately drew his sword, and struck off the ear of Malchus, the High-priest's servant, but our Lord quickly healed it, and commanded Peter to put his sword into its place, 'for all they that take the sword 'shall perish with the sword: thinkest thou that I cannot ' now pray to my Father, and He shall presently give me * more than twelve legions of angels. But all this was * done that the Scriptures of the prophets might be fulfilled. * And then all the disciples forsook Him, and tied. Matt, xxvi, 57 — 75 ; Marh xiv. 53 — 72 ; LuTie xxii. 54 — 71 ; John xviii. 13—28. 430. Christ before the Sanhedrim : — Peter's De- nial.— Jesus was now led first to Annas, the father-in law of Caiaphas, the High-priest that year; and as they proceeded a certain young man followed them having a linen cloth cast about his naked body; they seized him, but he left the linen cloth in their hands, and fled from them naked. Our Lord was now brought to the palace of Caiaphas where the Sanhedrim was assembled; and Peter, and another disciple, followed afar off: the other disciple, however, was known unto the High-priest, and went in with Jesus into the palace, but Peter stood at the door without. Soon after, this disciple brought Peter into the hall, and they sat down together with the servants at the fire to warm themselves, and see the end. Caiaphas now questioned Jesus as to His disciples, and His doctrine. Our Lord answered ' Why askest thou Me ? Ask them that heard Me.' Immediately an officer struck Jesus with the palm of his hand, saying, ' Answerest thou the High-priest so ^^ Christ answered, ' If I have spoken evil, bear witness of the evil; ' but if well, why smitest thou Me ?' They next endeavoured to procure false witnesses against Jesus, but coi;ld find none to agree; at length the High-priest said, ' Art thou the Christ * the Son of the Blessed? I adjure thee by the living God, ' that thou tell us whether thou be the Christ, the Son of ' God ?' Jesus answered, ' Thou hast said : I am ; neverthe- * less I say unto you, hereafter shall ye see the Son of man * sitting on the "right hand of power, and coming in the Peter show his zeal ? How did they all show their weak- ness? 430. What were the circumstances attending our Lord's examination before the Sanhedrim? Where was A. D. 33.] THE NEW TESTAMENT. 229 ' clouds of heaven.' The High-priest rent his clothes saying, He hath spoken blasphemy: and they all condemned Him to death, (Jicelve o'clock at niglif). The soldiers now mocked our Lord, smote Him, spit upon Him, and otherwise insulted Him, Peter Avho was %oanning himself by the fire, Avas now questioned by one of the maids with, ' Art thou not one of 'this man's disciples?' He saith, / am not. (1st denial). She said, ' Thou also wast with Jesus of Nazareth of Galilee. 'And he denied Him befoi'e them all, saying, I know not * what thou sayest. Woman, I know Him not.' The soldiers and officers next enquire of Petei", ' Art thou not also one of ' His disciples ? He denied it, and said I am not ? one of the servants, related to Malchus whose ear Peter cut off, then said, ' Did I not see thee in the garden Avith Him ? Peter then ' denied again ;' and he went out into the porch, and the cock crew. Presently another came to him and said ' Thou art one of them ; and Peter said, Man, / am not :' (•2nd denial): and another maid said, ' This fellow Avas also ' with Jesus of Nazareth, and again he denied with an oath ' I do not knoAV the man.' {Friday, three o'clock, a. m.). About an hour after, probably in the court where Jesus Avas, another confidently affirmed, ' Of a truth this felloAV also ' was Avith him, for he is a Galilean ; and thy speech agreeth * thereto. Then began he to curse and to SAvear, saying I * Icnow not the man : (3rd denial) : and immediately, Avhile * he yet spake, the second time the cock creAv : and the Lord ' turned and looked upon Peter : and Peter remembered the ' word of the Lord ; and when he thought thereon, he Avent * out and Avept bitterly.' Matt, xxvii. 1 — 10 ; Marh xv. 1 ; Luhe xxiii. 1. 431. Judas hangs himself : — Th.% potter's field bought. — As soon as it was day, and after a consultation among the chief priests, and elders, and the whole council, our Lord was brought before them; and after one or tAvo more questions, to Avhich Christ replied as before. He AA'as condemned to death. Judas learning that Jesus was condemned, repented himself, and bringing the thirty pieces of silver to the chief priests and elders, cast down the money in the temple ; and Avent, and hanged himself. _ The chief priests took the silver pieces ; and because it Avas not Peter during the time? What were the circumstances of Peter's denial? 431. What became of Judas Iscariot? What was done with the thirty pieces of silver? U 230 ArcAi.YSis or [N. T. Hist. lawful to put them into the treasury, from being the price of blood ; they bought with them ' the potter's field to bury ' strangers in, and which in consequence was called the field ' of blood (Aceldama) to this day: thus fulfilling that which Avas spoken b}-^ Jeremy the prophet (^Jeremy is considered an erroneous interpolation for ZecJiariah xi. 12, 13.) saying, ' And they took the thirty pieces of silver, the price of him ' that was valued, whom they of the children of Israel did ' value : and gave them for the i:)otter's field, as the Lord ' appointed me.' The whole multitude of them now arose, and boimd Jesus, and led Him to the hail of judgment, xmto Pontius Pilate, the governor. Matt, xxvii. 11—23; Marh xv. 2—14; Liile xxui. 2—22. John xviii. 29 — xix. 12. 432. Christ before Pilate. — Our Lord being brought before Pilate, he enquired, ' what accusation bring 'you against this man?' and would have rather the Jews had judged Him according to their law; but they answered, * It is not lawful for us to put any man to death;' and then began their accusation saying, ' We found this fellow per- ' verting the nation, and foi'bidding to give tribute to Cassar 'saying that he himself is Christ, a King.' Pilate then en- quired of Jesus, ' Art thou the king of the Jews ? ' Our Lord after asking him if he put the question of himself, said, * My kingdom is not of this world : if my kingdom were of * this Avorld, then would my servants fight that I should not ' be delivered to the Jews : but now is my kingdom not from ' hence.' Pilate replied, ' Art thou a king then ?' Jesus answered, ' Thou sayest that I am a king: to this end was I ' born, and for this cause came I into the world, that I * should bear witness unto the truth. Every one that is of ' the truth heareth ray voice.' Pilate enquired, ' What is ' truth ?' and immediately he went out, and told the Jews, ' I find no fault in this man.' The chief priests then ac- cused Him of many things, especially of stirring up the people from Galilee, to this place; to all which our Lord would make no answer. Pilate, however, hearing them speak of Galilee which was in Herod's jurisdiction, he sent Jesus to Herod, wdio was now in Jerusalem. Herod put many questions to Him, but he obtained no answers; and after having been mocked by his attendants, Jesus Avas sent 432. W^hat was the nature of our Lord's examination before Pilate? What was he charged Avith? How was A. D. 33.] THE NEW TESTAMEMT. 231 back to Pilate. The Koman Governor still linding no fault in Jesus, proposed to His accusers to chastise Him, and release Him, Pilate also observed, ' Ye have a custom that ' I should release unto you one at the passover : whom will ' ye that I release unto you, Barabbas ? or Jesus, which is ' called Christ ? ' Pilate's wife also sent to him urging him to have ' nothing to do with that just man, for I have suffered ' many things this day in a dream, because of him.' The chief i^riests and elders, however, persuaded the multitude to ask for Barabbas, and destroy Jesus; although Barabbas had raised a sedition in the city, and for murder was cast into prison. The people therefore cried out, ' Away with ' this man, and release unto us Barabbas.' Pilate made three attempts to persuade them to release Jesus; but they cried out the more, 'Crucify Him! Crucify Him!' and the voices of them and of the chief-priests prevailed. Matt, xxvii. 24—31; Marh xv. 15—20; Uike xxiii. 23—25; John ix. 13— IG. 433. Christ condemned to death. — Pilate seeing' he could prevail nothing 'took v/ater, and washed his hands ' before the multitude, saying, I am innocent of tlie blood 'of this just person; see ye to ifc. Then ansv/ered all the 'people, His blood be on us, and on our children.' Pilate now released Barabbas unto them; and having scourged Jesus, delivered him to be crucified. The soldiers having led our Lord into the Common Hall or Prsetorium, they stripped Him, and put on a scarlet robe, and a crown of thorns about His head, and a reed in His right hand, and they bowed the knee, and mocked Him, saying, ' Hail, king ' of the Jews.' They also smote Him, and spit iipon Him. Pilate once more brought Him before the people, and at- tempted again to persuade them to release Jesus, but they vociferously exclaimed as before, ' Crucify Him ! Ci-ucify ' Him ! ' At length, Pilate came to the Judgment seat in the Place called the Pavement (Gabbatha), and it was the preparation of the Passover about the sixth hour; and once more said, 'Shall I crucify your king? The chief-priests ' answered, we have no king, but Cresar.' Like as the Jews had previously exclaimed, ' If thou let this man go thou art Pilate disposed towards our Lord ? What is said of Pilate's wife? 433. What proposal was made by Pilate to the Jews to obtain the release of Christ ? Who v/as Barabbas ? Was Pilate afraid of the Jews? 232 ANALYSIS OF [JV. T. Htst. * not Caesar's friend : whosoever maketh himself a king, ' speaketh against Csesar.' Pilate then delivered Jesus to be crucified : and the soldiers after they had mocked Him, and taken off the purple robe, and put His own clothes on, they led Him away to be crucified. (See Index.') Matt, xxvii. 32—38; Marie xv. 21—28; Luke xxiii. 26 — 35; John xix. 17 — 24. 434. Christ is crucified. — Jesus bearing" His cross now went forth to a place called Golgotha, tlie place of a skull : and as He jiroceeded, they met a man of Gyrene, Simon by name, the father of Alexander, and Eufus, and him they compelled to bear the cross: and there followed a great multitude of people, and of women, who bewailed and lamented Him; and there were also two other male- factors led with him to be put to death. When they came to Golgotha they gave Him vinegar to drink mingled with gall, but he would not taste it; also wine mingled with myi-rh, but this he received not: at length, they crucified Him, and the malefactors; one on the right hand and the other on the left, and Jesus in the midst: thus fulfilling the Scripture, 'And he was numbered with the transgressors,' (/sa^. liii. 12.). And Pilate wrote a title, and set up over His head. His accusation in Greek, 'Jesus of Nazareth *THE KING OF THE JEWS ' {John xix. 19.), in Latin, 'The King of the Jews' (Markxv. 26.), and in Hebrew, This is Jesus the King of the Jews.' {Mutt, xxvii. 37.). The chief priests would have had this altered to ' He said * / am king of the Jews ; ' but Pilate answered, ' What I * have written, I have Avritten.' Our Lord then prayed, 'Father forgive them; for they know not what they do.' The soldiers having now crucified Jesus, took His garments, and made four parts, to every soldier a part ; and His coat, which was without seam, woven from the top throughout, they cast lots for it; thus fulfilling the Scripture, 'They * parted my raiment among them ; and for my vesture they * did cast lots.' {Psal. xxii. 18.). It was the third hour when they crucified Jesus; and they sat down, and watched Him. 434. Who bore the cross of Jesus ? Where was Christ crucified ? What title did Pilate put over the cross ? What did the soldiers with Christ's garments ? A. D. 33. J THE IS'EW TESTAMENT. 233 Matt, xxvii. 39—49; 3Iarh xv. 29—36; Luke xxiii. 36—43. 435. Eeviled on the Cross. — As Christ was on tlie cross, the people, and the rulers, derided our Lord, saying, *He saved others, let Him save Himself, if He be Christ, ' the choseu of God.' The soldiers also mocked Him, and offered Him vinegar to drink: and the chief priests, and they that passed by, railed on Him, wagging their heads: and said, ' If thou be the Son of God, come down from the 'cross. He saved others. Himself He cannot save. If He * be the king of Israel, let Him now come down from the * cross, and we will believe Him.' The thieves also, which were crucified with Him, cast the same in His teeth; but one of the malefactors railed on Him saying, ' If thou be the ' Christ, save thyself, and us.' The other, however, rebuked him saying, ' Dost not thou fear God seeing thou art in the 'same condemnation: and we indeed justly; for we receive * the due reward of our deeds : but this man hath done * nothing amiss. And he said unto Jesus, ' Lord, Remember ' me when thou comest into Thy kingdom. And Jesus ' said. Verily I say unto thee, to-day shalt thou be with me * in Paradise.' And when the sixth hour was come, there was darkness over all the earth until the ninth hour; and then Jesus cried with a loud voice ' Eloi, Eloi, lama Sabach- ' tkani! which is being interpreted. My God, my God, why * hast thou forsaken me?' Some said. He calleth for Eiias, and immediately one of them ran and took a sponge and filled it with vinegai", and put it on a reed, and gave Him to drink. The rest said, 'let be; let us see whether Elias will ' come to save Him, and take Him down.' JoJm xix. 25 — 30. 436. The mother of our Lord.— "Eis death. — There stood by the cross of Jesus, His mother, and His mother's sister, Mary the wife of Cleophas, and Mary Magdalene: and when Jesus saw His mother, and the disciple whom He loved, He said unto His mother, ' Woman ! behold thy ' son ! and to the disciple, Behold thy mother ! ' and from that hour that discii:»le took her unto his own home. AH 435. How was Christ treated when on the cross ? What was the conduct of the two thieves ? Of one of them in par- ticiilar? What exclamation did our Lord make? 436. What did Christ direct with respect to His mother? What was the last expression of Christ? U2 234 ANALYSIS OF [iY. T. Hist, things being now accomplished, He said, ' I thirst ?' and they filled a sponge with vinegar, and put it upon hyssop,^and put it to his mouth. Jesus having received the vinegar, He said ' It is finished ! and He bowed His head, and gave 'up the Ghost.' Matt, xxvii. 50—54; Mark xv. 38—41; Luhe xxiii. 44—49. 437. The events at Ms death.. — And now the veil of the temple was rent from the top to the bottom, and the earth did quake, and the rocks rent, and the graves were opened. The centurion, who was watching, seeing these tilings, feared greatly, saying, ' Truly this was the ' Son of God.' And all the people smote their breasts, and returned; and all His acquaintance, and the women from Galilee, among whom were Mary Magdalene, and Mary the mother of James the Less, and of Joses, and Salome the mother of Zebedee's children, stood afar otf beholding these things. John xix. 31—37. 438. His body pierced. — The Jews in order that the body should not remain upon the cross on the Sabbath- day (for that sabbath-day was an high day), this being the preparation, (or day before the Sabbath), besought Pilate that their legs might be broken, and that they might be taken away. Accordingly the soldiers came and brake the legs of the first, and of the other that was with him, and coming to Jesus they brake not His legs, because He was dead already : but one of the soldiers with a spear pierced His side, and forthwith came blood and water. All which was done that the Scripture might be fulfilled, ' a bone of 'Him shall not be broken' {PsaL xxxiv. 20; Exod. xii. 46; Numb. ix. 12.) : and another Scripture, ' Tliey shall look ' on Him : whom thev pierced.' (^Psal. xxii. 16, 17 ; Zech. xii. 10.). Matt, xxvii. 55 — 61 ; Marh xv. 42 — 47; LuTce xxiii. 50 — 55 ; John xix. 38—42. 439. Burial of Christ. — And now being the Preparation-day, when the even was come, a rich man of 437. What events happened at the time of his death? What women were present ? 438. What was done to the bodies of our Lord, and to those of the two thieves while on the cross ? 439. How was the burial of our Lord eflected? where was He buried.^ A. D. 33.] THE NEW TESTAMENT. 235 Arimathea named Joseph, a disciple of our Lord's, yet se- cretly from fear of the Jews, went uuto Pilate, and begged that he might take away the body of Jesus. Pilate enquiring first of the centurion whether Jesus was already dead, he then commanded the body to be delivered to Joseph, Joseph now took the body, and wrapped it in a clean linen cloth; and Nicodemus also came with a mixture of myrrh and aloes about a hundred weight ; and they wound the body of Jesus in clean linen cloths with the spices, as the manner of the Jews is to bury ; and Joseph then laid it in his own new tomb cut out of a rock in a garden nigh at hand, and wherein was never man laid ; and then rolling a great stone to the door of the sepulchre, departed. And Mary Magda- lene, and Mary the mother of Jesus, and the women from Galilee, followed after, and beheld where he was laid, and sat over the sepulchre. Matt, xxvii. 62—66. 440. A guard appointed. — The next day the chief priests and Pharisees came to Pilate, saying, ' This deceiver * said while he was yet alive, after three days I will rise 'again.' Command therefore that the sepulchre be made sure until the third day, lest His disciples come by night and steal Him away, and say unto the people, ' He is risen * from the dead.' Pilate answered, ' ye have a watch ; go ' your way, make it as sure as you can : so they went, and * made the sepulchre sure, sealing the stone.' Marh xvi. 1 ; Lulce xxiii. 56. 441. The women purchase spices. — When the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, brought sweet spices that they might come and anoint Him; and very early in the morning on the first day of the week (Easter-day), they and others with them came unto the sepulchre, bringing the spices they had prepared. Matt, xxvih. 1 — 10; Mark xvi. 2 — 8; Luhe xxiv. 1 — 12; John XX. 1 — 10. 442. Resurrection of Christ. — And now behold there was a great earthquake, for the Angel of the Lord 410. What did the chief priests, and Pharisees to secure Christ in the sepulchre ? 441. What did the women pre- pare from respect of our Lord .? 442. Eelate the circiim- stauces of our Lord's resurrection? Who were the women, 236 Ar^ALYSTS OF [iY. T. Hist. descended from heaven, and came and rolled back the stone from the door, and sat upon it: his comitenance was like lightning, and his raiment white as snow : and from fear, the keepers did shake, and became as dead men. The women Avhile coming to the sepulchre said among themselves, ' who ' shall roll us away the stone from the door of the sepulchre ?' but when they looked they saw that the stone was already rolled away. Immediately Mary Magdalene ran and told Peter, and the disciple whom Jesus loved, that, ' They have ' taken away the Lord out of the sepulchre, and we know ' not where they have laid Him.' Mary the mother of Joses, and Salome, in the mean while entered the sepulchre, and saw a young man sitting on the right side clotlied in a long white garment; and they were frightened: but the angel answered, ' Fear ye not, 1 know that ye seek Jesus of Naza- 'reth, who was crucified : He is not here for He is risen ' as He said. Come near, see the place where the Lord lay. ' But go quickly, and tell His disciples and Peter, that He is * risen from the dead : and behold that He goeth before you 'into Gahlee; there shall ye see Him, as He said unto you.' They went out quickly from the tomb with fear, and ran to tell His disciples. Peter, and the other disciple, having been informed by Mary Magdalene, ran both together to the sepulchre, but the latter out-ran Peter, and arriving first looked in, and saw the linen cloths lying; but Peter coming up, he went in, and also saw the cloths lying, and the nap- kin that was about His head in a place by itself; then went ill the other disciple, and he saw, and believed; but they knew not the Scripture that He must rise again from the dead. They then returned to their own homes. Jesus, how- ever, when He had risen, appeared first to Mary Magdalene; who met the disciples, and told them that she had seen the Lord ; she afterwards met the other women, and while pro- ceeding with them, Jesus met them saying, 'All hail!' and they came and held Him by the feet, and worshipped Him. He then said, ' Be not afraid, go, tell my brethren that they ' go into Galilee, and there shall they see me.' Two angels appeared also to the Galilean women while at the sepulchre, saying, ' Why seek ye the living among the dead ? He is * not here ; but is risen : remember how He spake unto you 'Avhen He was yet in Galilee; saying, 'The Son of Man 'must be delivered into the hands of sinful men, and be and what disciples came to the sepulchre? How many angels were there seen ? A. D. 33.] THE NEW TESTAMENT. 237 * crucified, and the third day rise again.' They remembered these words ; and then went, and told all these things unto the eleven, and to all the rest. Joanna, and Mary the mother of James, were amongst these women. 3IarTc xvi. 9—11; John xx. 11—18. 443. Mary Magdalene's account. — When Jesus was risen early the first day of the Aveek, He appeared first to JMary Magdalene ; Mary, it seems, looked into the sepulchre, and saw two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain : and they say unto her ' Woman Avhy weepest ' thou ? she said ; because they have taken away my Lord, ' and I know not where they have laid Him ;' and turning round she saw Jesus, but knew Him not; and He said, ' woman why weepest thou ?' whom seekest thou ?' she sup- posing Him to be the gardener; said to Him, 'Sir; if you ' have borne Him hence, tell me where thou hast laid Him, ' And 1 will take Him away,' Jesus said, ' Mary.' She tui*ned herself, and said unto Ilim 'Eabboni:' which is to ' say. Master!' Jesus added, ' Touch me not; for I am not 'yet ascended unto ray Father; but go to my brethren, and * say unto them, I ascend unto my Father, and your Father : ' and to my God, and your God.' She went, and told them, as they mourned and wept, all these things, but they be- lieved not. 444. The discrepancies in the several accounts of the resurrection may be reconciled by su.pposing, that first, Mary Magdalene, Mary the Mother of Joses, and Salome coma together to the sepulchre, and find the stone rolled away. (^Mark xvi. 2. 4.). Mary Magdalene leaving the other two women immediately ran and told Peter, and the disciple whom, Jesvxs loved (John), that they had taken away the Lord. {John xx. 1.). During her absence, an angel appears to Mary the mother of Joses, and to Salome^ declaring that He is risen ; and sends them to inform the disciples. These two women now leave the sepulchre to go and tell the disciples. {Matt, xxviii. 5 — 8: Mark xvi, 5. — 8.). Peter, and John in the mean time come to the sepul- 443. What is the account given by Mary Magdalene ? To whom did our Lord first appear after His resurrection ? [g] 444. Explain tlie discrepancies in our fiord's resur- rection, [f] 238 ANALYSTS OF [N. T. Ilist. clire, and after viewing it depart. (John xx. 3 — 10.)- Marij 3fagdalene having followed Peter, and John, returns to the sepulchre, and remains after their departure; and then being alone sees two angels ; and turning round saw Jesus Himself, whom she took for the gardener, {John xx. 11 — 17; Mark xvi. 9.). Mary Magdalene goes to inform the disciples, and meets again w-ith Mary the mother of Joses, and Salome ; and while the three were together Jesus appears to them all. {Matt, xxviii. 9, 10 ; John xx. 18.). The women from Galilee, among Avhom was Joanna, being ignorant of these things, come with the spices to the sepulchre when the others had left, and there also see two angels, and then re- turned and told the eleven, and all the rest. {Luke xxiv. 1 — 11.). Peter is supposed after this to have gone again to the sepulchre {Luke xxiv. 12.): and that when returning Jesus appeared to him. {Luke xxiv. 34; 1 Cor. xv. 5.). Matt, xxviii. 11—15. 445. The Guards bribed. — While the women were gone to the disciples, some of the watch proceeded to the chief ])riests, and told them what had occurred. The Sanliedrim immediately consulted together, and giving large money to the soldiers bid them, ' Say ye. His disciples came * by night and stole Him away while we slept.' And should it come to the governor's ears, we will pei\suade him, and secure you. The soldiers took the money, and did as they were taught. Mark-K.w\. 12, 13; Zw^'e xxiv. 13 — 35. 448. Christ appears to the disciples going to Emmaus. — After this, Christ appeared in another form unto two disciples who were walkmg to Emmaus, which was about ten miles from Jerusalem. As they were talking of wiiat had happened, Jesus drew near and went with them, and enquired the subject of their conversation. Cleophas, who who one of them, answered, ' Art thou only a stranger ' in Israel, and hast not known the things which are come * to pass there in these days ? What things ? said our Lord.' — Cleophas now recounted all that had occurred; Jesus then ' Beginning at Moses, and all the prophets, expounded ' unto them in all thCv Scriptures the things concerning 445. How did the cliief priests silence the guards ? 446. What happened to the two disciples going to Emmaus? How did Christ make Himself known to them ? A. D. 33,] THE NEW TESTAMENT. 239 ' Himself.' Arriving at the village, the two disciples con- strained our Lord to tarry with them; and while they sat at meat, Jesus took bread, and blessed it, and brake, and gave to them: directly their eyes were opened, and they knew Him, and He vanished out of their sight. Then said they, ' Did not our hearts burn within us, while He talked with ' us by the way, and while He opened unto us the Scrip- 'tures.P' They now returned to Jerusalem, and told the eleven, and those witli them, what had occurred. Mark xvi. 14 — 18; Lulce xxiv. 3G — 49; John xx. 19 — 23. 447. Christ appears to other disciples. — The same day at evening, being the first day of the Aveek, when the doors were shut, where the disciples assembled, for fear of the Jews, Jesus came and stood m the midst of them, and said, ' Peace be unto you.' But they were frightened, thinking it was a spirit. Our Lord, however, having shewn them His hands, and His feet, and His side, then were they glad, when they saw the Lord. Jesixs enquired for meat, and they placed before Him 'a piece of a broiled fish, and of ' a honey comb, and He took it, and did eat.' Then said ' Jesns, Peace be unto you: as the Father hath sent me; 'even so send I you:' and when He had breathed on them, ' He said, Keceive ye the Holy Ghost : whosesoever sins ye 'remit, they are remitted unto them; and whosesoever sins * ye retain, they are retained.' And He said, ' Go ye into all ' the world, and preach the Gospel to every creature. He ' that believeth, and is baptized, shall be saved; but he that ' believeth not shall be dairmed:' and he promised to endue those who believed with power to work miracles : and, our Lord added, ' Tai-ry ye in the city of Jerusalem until ye be ' endued with power from on high.' John XX. 24—31. 448. Christ ap)p)ears to the eleven.— But Thomas, one of the twelve, called Didymus, was not with them when Jesiis came ; and when they told him that they had seen the Lord, he answered, ' Except I shall see in His 'hands the print of the nails, and put my finger into the ' print of the nails, and thrust my hand into His side, I will ' not believe.' After eight days, while the disciples were , 447. To what other disciples did Christ next appear? Relate the circumstances. 448. Relate Christ's appear- ance to the eleven. What was the conduct of Thomas? 240 ATfALiSTs OF [N. T. Hist. within, and tlie doors shut, and Thomas with them, Jesus came and stood in the midst ; and said, ' Peace be unto you :' and addi-essing Thomas, He said, ' Beach hither thy finger, 'and behold my hands; and reach hither thy hand, and * thrust it into my side ; and be not faithless, but believing.' Thomas immediately exclaimed, ' My Lord, and my God !' Jesus replied, ' Thomas, because thou hast seen me, thou ' hast believed ; blessed are they that have not seen, and yet * have believed.' John xxi. 449. Christ appears at the Sea of Tiberias. — After these things, Jesus showed himself again to the disciples at the Sea of Tiberias : to five of the Apostles, and to two others ; viz. Peter, Thomas, Nathanael, the sons of Zebedee (James, and John), and to tAvo other disciples. It seems that Peter, and the others, went fishing on the Sea of Tiberias, and caught nothing all the night : in the morning, Jesus was standing on the shore, whom they knew not, and He asked, 'if they had any meat?' They answered, 'No!' Jesus then said, ' Cast the net on the right side of the ship, ' and ye shall find.' They did so; and noAv were not able to draw in the net, because it was so full. John looking up, exclaimed ' It is the Lord.' They all directly hastened to the land, and found a fire of coals there, and fish laid there- on, and bread. Jesus desired them to bring in the fish they had caught, which amounted to a hundred and fifty-three of great size, and to come and dine : our Lord now took bread, and gave to them, and fish likewise. When they had dined, Jesus three several times exhorted Peter to ' Feed my * Lambs ;' ' Feed mj'^ Sheep.' He then indicated by what death Peter should glorify God, saying, ' When thou wast 'young, thou girdest thyself, and walkedst Avhither thou 'wouldest: but when thou shalt be old, thou shalt stretch ' forth thy hands, and another shall gird thee, and carry ' thee whither thou wouldest not.' Peter then enquired re- specting John, saying, 'Lord! and what shall this man do?' Jesus said, ' If I will that he tarry till I come, what is that ' to thee ? Follow thou me.' From this, the disciples, er- roneously imagined that John should not die: not sup- 449. To whom did Christ appear at the Sea of Tiberias ? What exhortation did our Lord make to Peter ? How did He predict Petei-'s death ? What did Christ say of John's death ?. A. D. 33.] THE JfEW TESTAMENT. 241 posing that our Lord referred to the visitation about to come upon Jerusalem. ' This is now the third time*^ that Jesus shewed Himself to His disciples, after that He was risen from the dead. 450. Chrtsfs several appearances.— Jesus appeared altogether, according to the several Evangelists, eleven times after His resurrection : viz. 1. to Mary Magdalene (^MarTc. xvi. 9; John xx. 15, 16.);— 2. to the holy women {Matt, xxviii. 9.) ; — 3. to the two disciples going to Emmaus {Lulce xxiv. 13, &c.) ;— 4. to Peter alone (^LuJce xxiv. 34.) ; — 5. to the ten {John xx. 19.); — 6. to the eleven (John xx. 26.); — 7. to the seven {John xxi. 2.); — 8. to the disciples in Galilee {Matt, xxviii. 16.) ; — 9. to 500 brethren at once (1 Cor. xv. 6.) ; — 10. to James (1 Cor. xv. 7.);— 11. to the Apostles at Bethany {MarJc xvi. 19, 20; Luke xxiv. 50—53; Acts i. 3—12; 1 Cor. xv. 7.). Matt, xxviii. 16—20. 451. Christ apjjears in Galilee. — The eleven dis- ciples now went into Galilee unto a mountain where Jesus had appointed them: and Jesus came and spake to them, saying, ' All power is given unto me in heaven and in earth. ' Go ye therefore, and teach all nations, baptizing them in * the name of the Father, and of the Son, and of the Holy ' Ghost : teaching them to observe all things whatsoever * I have commanded you : and lo, I am with you alway, ' even unto the end of the world. Amen.' 452. Baptism. — By the expression 'go ye there- ' fore, and teach (i. e. disciple, convert) all nations, bap- ' tizing them &c.' the lawfulness of Infant Baptism is supported : for in the first place ' no argument,' says Dr. Doddridge, 'can be di-awn from these words to the prejudice ' of Infant Baptism :' because though especially adapted to 450. Enixmerate Christ's several appearances after His resurrection. 451, What was the command given to the disciples when our Lord appeared to them in Galilee.' 452. How is Infant Baptism supported from our Lord^s com- mand to ^Go and teach all nations, baptizing them cfc' [b] • This may refer to our Lord's appearance to the ten i,John xx. 19.) ; then to the eleven [ver. 2G.) ; and here to the seven (xxi. 2.). 242 ANALYSIS OF [N. T. Hist. adults as being the great bulk of the first converts, yet it does not exclude Infants, who cannot be expected to have faith in order to be baptized. The Jews would infer this, since they were accustomed to see Infants baptized; and as no alteration was announced, the mode of admission into covenant with God remained the same. Besides, it bears so strong an analogy to circumcision, and the baptism of prose- lytes, which included their children as well as themselves. And the same reason exists why the children of Christians should be admitted into the Gospel covenant, as the children of the Jews into the Mosaic covenant: Infants being as capable of covenanting in the one case as in the other : and if God did not consider the age an objection against circum- cision, or the baptism of the children of Jewish proselytes, thei'e is no reason to ui-ge the objection in the case of Chris- tian baptism. In short, Infant Baptism is said upon the best authority to have subsisted from the times of the apostles to the present day : if not, what was done with the children of Christians in the days of the Apostles? were they circumcised? certainly not. Were they then to be brought up neither in Judaism, nor Christianity, but with their minds a mere tabula rasa ? certainly not : otherwise they would have been in a worse condition than if their parents had never been Christians. In addition to this, it may be advanced, that the belief of the parents is sufficient; for as St Paul saj^s, ' the unbelieving husband is sanctified ' by the wife, and the unbelieving wife is sanctified by the * husband : else xcere your children tmclean : but noio are they '■holyV (1 Cor. vii. 14.) i.e. relatively holy; and so, be counted by God in covenant Avith him, and have a right to baptism, which is one of the seals of that covenant. If not so, the children would be unclean, and in the same state that the children of pagan parents are without the Church, not within the covenant, and not under the promise. Marh xvi. 19, 20; L^lke xxiv. 50 — 53; Acts i. 1 — 12. 453. Christ appears at Bethany :— His ascension. — Our Lord now led the Apostles as far as Bethany, and com- manded them that ' they should not depart from Jerusalem, * but wait for the promise of the Father ; which ye have * heard of me ; for John truly baptized with water ; but ye What argument of St Paid's in his Epistle to the Cor- inthians (1. chap. viii. 14.) bears on Infant Baptism ? [d] 453. Eelate the circumstances of our Lord's ascension. What was the remark of the Angels ? A. D. 33.] THE NEW TESTAMEIVT. 243 * shall be baptized with the Holy Ghost, and with fire, not ' many days hence' after which ' ye shall be witnesses 'unto me both in Jerusalem, and in all Judgea, and in ' Samaria, and unto the uttermost part of the earth.' When He had spoken these things, He lifted up His hands and blessed them, and while they beheld. He was parted from them, and carried up into heaven, a cloud receiving Him out of their sight, and He sat on the right hand of God. While steadfastly looking up, two men stood by the dis- ciples in white apparel, who said, ' ye men of Galilee, why 'stand ye gazing up into heaven? this same Jesus, which ' is taken up from you into heaven, shall so come in like ' manner as ye have seen Him go into heaven.' Our Lord having been seen of them forty days^ they now returned to Mount Olivet, and thence to Jerusalem; where they con- tinued in the temple, praising, and blessing God : and when they went forth to preach, everywhere the Lord Avorked with them, confirming the word with signs following. From tlie Ascension of our Lord to the Imprisonment of St Paul. Acts i. 13—26. 454. The election of Matthias. — Having arrived in Jerusalem, the eleven retired to an upper room with the Avomen, and Mary tlie mother of Jesus, and His brethren; and all continued with one accord in prayer, and supplica- tion. In those days Peter rose up in the midst of the dis- ciples, who numbered about one hundred and twenty, and adverting to the fall of Judas Iscariot directed their at- tention to the Scriptures bearing upon that apostle, 'Let ' his habitation be desolate, and let no man dwell therein : ' and his bishopric let another take :' (^Psal Ixix. 25 ; cix. 8.) : and he accordingly pi'oposed the election of another Apostle in the room of Judas, who had gone to his own place. They appointed two, Josej^h called Barsabas, who was surnamed Justus, and Matthias ; and after supplicating the Lord in prayer ' they gave forth their lots, and the lot ' fell upon Matthias ; and he was numbered with the eleven ' Apostles.' 4.34. Who supplied the place of Judas Iscai-iot? how was he elected ? 244 ANALYSIS OF [y. T. Hist. Acts ii. 455. The descent of the Holy Ghost.— Ten days after our Lord's Asceusion, when the day of Pentecost was come, and 'they were all with one accord in one place, ' suddenly there came a sound from heaven, as of a rushing * mighty wind, and it filled all the house where they were * sitting: and there appeared imto them cloven tongues like *as of fire, and it sat upon each of them: and they were all * filled with the Holy Ghost, and began to speak with other ' tongues as the Spirit gave them utterance,' The people from various countries, Avho were then present in Jerusalem, were astonished to hear the Apostles declare the wonderful works of God in theii' respective languages; and at length, after hearing Peter preach to them Jesus as the true Lord and Messiah, three thousand gladly received the word, were baptized, and added to the Church in one day; and ' they * continued steadfastly in the Apostle's doctrine, and fellow- * ship, and in breaking of bread, and in prayers.' The Apos- tles now worked miracles, had all things in common, and lived in great happiness, and Christian fellowship: ' and the ' Lord added to the Church daily such as should be saved.' Acts iii. iv. 456. Lame man healed: — Peter and John impri- soned.— Peter, and John going to the temple at the hour of prayer (about the ninth hour), saw a certain man lame from his birth, whom they laid daily at the gate of the temple called Beautiful, asking alms. Peter desired him saying, ' Look on us,' and in the name of Jesus Christ of Nazareth he healed him. The people being astonished at this miracle, Peter preached to them of Jesus Christ, reproved them, and then exhorted them to repentance. The success of the Apostles' preaching, however, for the number of believers was now about jive thousand, brought against them the enmity of the priests, and Sadducees, who im- prisoned them ; and on the morrow, when brought before Annas and Caiaphas, and others of the council, Peter in 455. Relate the circumstances of the descent of the Holy Ghost. What was the result of Peter's first sermon ? 450. What miracle was performed at the gate of the temple called ' Beautiful?' What was the end of Peter and John's imprisonment ? Who was Joses ? A. D. 34.] THE i\EW TESTAMENT, 245 his defence proclaimed the name of Jesus, and so con- founded iiis judges, that having ' commanded them not to ' speak at all, nor teach in the name of Jesus, and further ' threatened them, they let them go ;' for they were afraid of the people. The two Apostles retired to their company, and having' related all that had occurred, they joined in prayer and praise unto God; and God answered them by tilling them with the Holy Ghost. The multitude of them that believed were now ' of one heart, and of one soul, and 'had all things common, neither was there any among them ' that lacked.' Joscs, called Barnabas, a Levite of Cyprus, at this time sold his possessions, and having laid the money at the Apostles' feet, joined himself to their company. Acts V. A. D. 34, 457. Ananias and Sapphira: — The Apostles again imprisoned. — A certain man named Ananias, with Sapphira his wife, being anxious to join the disciples, sold their possessions, and laid the money at the Apostles' feet; but keeping back part of it, Peter accused him, saying, ' why 'hath Satan filled thine heart to lie to the Holy Ghost? ' Thou hast not lied unto men, but unto God.' Ananias fell down, and gave up the ghost : three hours afterwards, Sapphira coming in, she was also questioned by Peter, and replying falsely, she like her husband fell dead at the Apostles' feet. Many miracles did the Apostles continue to perform, much to the indignation of the priests and Sadducees, till they were at last again imprisoned. The Angel of the Lord came in the night and released them, and commanded them to ' go, stand and speak in the temple ' to the people all the words of this life.' The Apostles obeyed; but the Jewish Sanhedrim becoming alarmed at their boldness and success had them brought before them. Peter and the rest said, 'we ought to obey God rather than men ;' and after making their defence, Gamaliel rose up, and advised the council to ' refrain from these men, and let 'them alone: for if this counsel or this work be of men it ' will come to nought : but if it be of God, ye cannot over- ' throw it ; lest haply ye be found even to fight against * God.' In accordance with this advice, having called the 457. What occurred to Ananias and Sapphira? What was the result of the second imprisonment of the Apostles ? What was the advice of Gamaliel ? x2 246 ANALYSTS OF IN. T. Hist. AjDOStles, and beaten them, and commanded that they should not speak in the name of Jesus, they let them go : hut they ceased not to teach, and i)i'each Jesus Chi'ist daily in the temple, and in every house. Acts vi. 1—7. 458. Deacons appointed. — In consequence of the increased number of the disciples, and the complaints of the Jlellenistic Jews that their widows were neglected in the daily administration, the Apostles desired the disciples to ' look ye out seven men of honest report, full of the Holy * Ghost, and wisdom, whom we may appoint over this busi- ' ness.' The people chose Stephen. Timon. Philip. Parmenas. Prochorus. Nicolas (a proselyte Nicanor. of Antioch). and when they set them before the Apostles, the latter having prayed, laid their hands upon them, and appointed them to the office of Deacons. Acts vi. 8 — 15. vii. 459. Stephen martyred. — Stephen, full of faith and power, did great wonders and miracles among the people: at length in a dispute with the Libertines, Cyreni- ans, Alexandrians, and others, these people not being able to resist the wisdom and the spirit by which he spake, suborned false witnesses to accuse Stephen before the San- hedrim of ' speaking blasphemous words against Moses, and ' against God.' In his defence he related the history of the Israelites from the call of Abraham down to the death of Christ, of whom he accused his judges of being the betrayers and the murderers. These were now filled with indignation, and proceeding to open violence, Stephen was dragged out of the city, and stoned to death, while calling upon God, say- ing, ' Lord Jesus receive my Spirit ! Lord lay not this sin ' to their charge.' And the witnesses laid down their clothes at a young man's feet whose name was Saul, who was con- senting unto his death. 458. How were Deacons first appointed? Who were they ? 459. Relate the circumstances connected with the martyrdom of Stephen. A. D. 26 — 40.] THE NEW TESTAMENT. 247 Acts viii. A. D. 34 — 5. 460. General persecution. — Upon the death of Stephen, a general persecution was raised against the Church which was in Jerusalem. Saul especially made havoc of the Church, ' haling men and Avomen, and committed them to prison.' Philip went into Samaria preaching and work- ing miracles; and there converted many persons; he also baptized Simon, the sorcerer. The Apostles hearing of this success in Samaria sent Peter and John to confirm the disciples, and by the laying on of hands to bestow the gifts of the Holy Spirit. Simon, seeing this, offered them money to possess the same power. Peter sharply rebuked him, and exhorted him to repent. After this they returned to Jerusalem; but Philip, directed by an angel of the Lord, went towards Gaza to meet an Ethiopian eunuch: on coming up with him, he explained the Scriptures, and unfolding to him the Gospel truths, the eunuch believed and was baptized. The Spirit of God now took Philip to Azotus, where he preached, and in all the cities till he came to Csesarea. Acts ix. 1—30. A. D. 35—40. 46 1 . Conversion of Saul. — Saul yet breathing" out threatenings and slaughter against the disciples of the Lord, now obtained letters of authority from the high- priest to Damascus, that if he found any of this way he might bring them bound to Jerusalem: 'as he journeyed, suddenly ' there shined round about him a light from heaven, and he ' fell to the earth, and heard a voice saying, Saul, Saul, why 'persecutest thou me? And he said, who art thou Lord? 'and the Lord said, I am Jesus whom thou persecutest!' Being convinced of his sin, he was struck blind, in which state he remained three days, and neither eat, nor drank. Ananias a disciple was now commanded in a vision to go and speak to Saul, and to restore his sight. On his arrival he laid his hands on Saul, who received his sight, was filled with the Holy Ghost, and was ba^jtized, Saul stayed a few 460, What was the success of the Church after the general persecution in which Saul was so conspicuous? 461. What wex-e the circumstances of Saul's conversion? Who baptized him? What happened to Saul at Damascus ? at Jerusalem .' 248 ANALYSIS OF [N. T. Hist, days in Damascus, and preached Christ in the Synagogues: the Jews were confounded, and laid wait to kill Saul, but the disciples let him down from the walls of Damascus in a basket, and he escaped to Jerusalem. Saul here desired to associate with the disciples, but they knowing his former character, avoided him, until Barnabas brought him to them, and explained his conversion. In Jerusalem Saul now spoke boldly in the name of Jesus, and disputed with the Hellen- istic Jews (the Grecians) ; but these endeavouring to slay him, the disciples took Saul to Csesarea, and sent him thence to his own city, Tarsus. Acts ix. 31—43. A. D. 41. 462. Peter cures Eneas; — raises Tabitha. — The Church was now at rest, and considerably multiplied; and all Judaea, Samaria, and Galilee, walked in the fear of the Lord. Peter was travelling about, and at length came to Lydda, where he cured Eneas of palsy in the name of Christ, having suffered from it eight years; in consequence of this, all that dwelt in Lydda, and Saron, believed. Peter next proceeded to Joppa, where he raised to life a woman named Tabitha (Doi'cas), celebi'ated for her good works, and alms deeds : and it was known throughout all Joppa, and Peter remaining there several days, many believed in the Lord. Acts X. A. D. 41. 463. Conversion o/* Cornelius. — While Peter was at Joppa, an Angel appeared to a certain man named Corne- lius, a centurion living at Cresarea, who was a devout man, and noted for his alms deeds, and after informing him, ' Thy prayers and thine alms are come up for a memorial ' before God,' he directed him to send for Peter, to instruct him in the way of salvation. While the messengers were journeying, Peter had a remarkable vision or trance of a vessel like a great sheet descending from heaven, containing all kinds of four-footed beasts, creeping things, and fowls; and he Avas dii-ected to ' Rise, kill, and eat.' But Peter an- swered, ' Not so. Lord ! for I have never eaten anything ' that is common or unclean :' a second time a voice said, ' What God hath cleansed, that call not thou common.' This was done thrice, and the vessel was received up again into 462. What miracles did Peter perform on Eneas, and on Tabitha ? 463. What were the circumstances attending the conversion of Cornelius ? A. D. 44.] THE NEW TESTAMENT. 249 heaven; by this he was instructed how to treat the Gentiles, Peter returned with the messenger to Csesarea, and after enquiring why Cornelius h.?^^ sent for him; and receiving a satisfactory reply, he preached unto him Jesus as the Saviour of the world, and the Judge of quick and dead. While preaching, to the astonishment of those of the circumcision, the Holy Ghost descended upon CorneVms, and his Gentile companj^, and they spoke with new tongues, and magnified God. Peter then commanded them to be baptized in the name of the Lord. Acts xi. A. D. 42—3. 4C4. Success o/ ^Ae Church: — Barnabas aw^ Saul at Antiocli. — When it was told in Jerusalem that the Gentiles were admitted to the privileges of the Gospel, they of the circumcision contended with Peter, accusing him of having associated with the Gentiles ; after relating the entire circumstances, the whole of the Church glorified God for having granted to the Gentiles repentance unto life. TheGospel had now spread as far as PImnice, Cyprus, and Antioch ; and a great number believed, and turned ixnto the Loi'd. The Church of Jerusalem sent Barnahas to Antioch at this period to assist in the dissemination of the Gospel there : from this place Barnabas went to Tarsus to bring back Saul to co-operate with him, and it was here at Antioch that the disciples were first called Christians. Certain prophets, among whom was Agabtis, now foretold the famine that would take place in the reign of Claudius; in consequence of which the disciples sent relief to their poor brethren in Judsea, by the hands of Barnabas, and Saul. Acts xii. A. D. 44. 465. Persecutionby Herod:— his death. About this time, Herod began his persecution of the Church: he killed James the brother of John with the sword; and then imprisoned Peter. The Ciiurch offered up their prayers imto God in his behalf; and he was by an angel deUvered out of prison. He came to the house of Mary^ the mother of John Mark, and recounted to the disciples assembled there, how he was delivered. The keepers of the prison were examined, and because of Peter's escape, Herod com- 464. What was the success of the Church shortly after the conversion of Cornelius ? Whei-e were the disciples first called ' Christians f 465. What was the persecution of Herod ? Who suffered ? How came Herod by his death ? 250 THE NEW TESTAMENT. [a. B. 44, manded them to be put to death. The king becoming angry with the people of Tyre and Sidon, their submission appeased his wrath. Herod then made an oration to them, which was received with such idolatrous flattery and ap- plause, that ' immediately the angel of the Lord smote him, ' because he gave not God the glory, and he was eaten up of * worms.' The word of God now grew and multiplied, and Barnabas and Saul having fulfilled their mission to Jerusa- lem returned to Antioch, taking with them John, whose surname was Mark, Acts xiii. A. D. 45. 466. Barnabas aw(i Saul separated for the work. — At this period, while certain prophets and teachers were ministering unto the Lord at Antioch, the Holy Ghost said, ' Separate me Barnabas and Saul for the work whereunto * I have called them :' and when they had fasted and prayed, they laid their hands on them, and sent them away. Saul, afterwards called t7r/\tas, make more), a disciple alluded to by St Paul, Rom. xvi. 8; and said to have been afterwards bp. of Odyssopolis in M^esia. 498. Ananias {'Avavia, the cloud of the Lord), — (1) a son of Nebedaius, and a high-priest of the Jews, A. d. 59. When St Paul was brought before him by Claudius Lysias, his ignominious treatment of the Apostle met with a very severe rebuke from St Paul, v/ho excused himself by alleg- ing that he was ignorant of his office. Acts xxiii. 1 — 5. (See page 105.), He went to Ctesarea to accuse St Paul before Pelix. Acts xyiW. 1.; and at last was killed by a seditious faction, headed by his own son, at the commencement of the JeAvish wars. (2) one of the first Christians of Jerusalem; but from attempting in conjunction with his wife Sapphira to defraud the Apostles, and lie to the Holy Ghost, they were both struck dead at Peters feet. Acts v. 1 — 5. (See p. 245.). -- — — (3) a disciple of Christ at Damascus, directed by the Lord in a vision to visit Saul, who had jiist arrived in the city after his conversion. Acts ix. 10. Knowing Saul's late proceedings he was afraid (ver. 13.); but being a second time enjoined, he proceeded, and after restoring his sight, baptized him, ver. 15 — 20; Acts xxii. 12; he is thought to have been one of the seventy disciples, and to have become bishop of Damascus, in which city he died a martyr. 499. Anathema, (1) di/«6e/xa, that which is devoted to destructmi, accursed, i. e. separated from the Church, and from Christ. Rom. ix. 3; 1 Cor. xii. 3; xvi. 22. (2) &vd6i]fxa, that which is devoted to or set apart for God's service; as the gifts, ornaments, utensils, and ves- sels of the Church. Luke xxi. 5. 600. Andrew ('Ai/^pe'as, strong man), one of the twelve 496. Where was Amphipolis ? 497. Who was Amplias? 498. Who are the Ananiases mentioned in the New Testa- ment.? 499. What are the senses of Anathema? 500. Who was St Andrew? Whither did his preaching extendi [a] Ant-j index, &c. 1^57 Apostles, Avas a native of Bethsaida in Galilee, and the brother of Simon Peter, and at first a disciple of John the Baptist. He followed our Lord, and introduced to Him his brother Simon, John i. 35 — 42. ; after which he was called to be a disciple. Matt. iv. 18; Mark i. 29; Acts i. 13. At the miracle of feeding five thousand, he infoi'med Christ of the number of loaves and fishes a lad among the multi- tude possessed, e/o/m vi. 8, 9.; at a subsequent period he introduced the Greeks to the notice of our Lord, John xii, 22. ; and he was among the other disciples who enquired of Jesus the signs of the times, Mark xiii. 3. After the ascen- sion of Christ, Andrew is said to have preached the Gospel to the Scythians, and to have been martyred on a transvers- ed cross x at Patrse in Achaia by order of Egasus the pro- consul : whence St Andrew's cross. 501. Andronicus (^AvSpovLKo^, a victorious man), a fellow labourer, and fellow prisoner of St Paul's. Earn. xvi. 7. 502. Anna ("Awa, gracious, merciful), a prophetess, the daughter of Phanuel of the tribe of Asher, and a widow of 84 years of age : coming into the temple at the presenta- tion of the Lord, where Simeon was offering up his hymn of thanksgiving, she also gave thanks unto God, and spake of the Lord to all that looked for redemption in Jerusalem. Luhe ii. 36 — 38. 603. Annas Q'Awa's, answering, merciful, afflicting'), called also Ananus by Josephus, was high-priest of the Jews under Quirinus, the governor of Syria ; he was deprived by Valerius Gratus the successor of Quirinus; still, however, retaining the title of high-priest; and when his son-in-law Caiaphas (or Joseph) obtained the dignity a few years after, which he held fi'om A. d. 2G. to A. n. 35., Annas acted as his sagan or deputy, and possessed considerable influence both over his son-in-law, and over the people. Our Lord when betrayed was brought before him; Luke iii. 2; John xviii. 13 — 24; and at a subsequent period he encouraged the persecution of the Apostles. Acts iv. 16. A7i7iunciation, the page 167 Antanaclasis, pcige 39 Ante-Uieronymian Version, poge 17 501. AVh.o Avas Andronicus? 502. Who Avas Anna.? Avhat is saidof her? 503. Who was Annas? 258 UTSTOHTCAL [ApO- 504 Anti-Christ, a person or power opposed to Christ : the man of sin whose appearance was foretold by St Paiil, 2 Thess. ii. 3; 1 Tim. iv; and declared by St John to have ah-eacly come ; 1 John ii. 18. 22 ; iv. 3 ; 2. ib. 7. (Seo page 135.). 505. Antioch ('AvTioxeja, for or against a 'waggon), (1) the capital of Syria, founded by Seleucus Nicanor, b. c. 301. and named Antioch in honor of his father, Antiochus. It was the birth place of St Liike, and Theophilm ; and here Paul and Barnabas preached. Acts xi. 19, 20. 22; xiv. 26; XV. 22. 35; Gal. ii. 11. It is also noted as the first place where the disciples of our Lord were called Chkis- TIANS. Acts xi, 26. It subsequently suffered much from earthquakes, aud is now but a trifling place, known as Antahia. (2) the capital of Pisidia in Asia Minor, where Paul and Barnabas preached, but from which they were di-iven out by a tumult of the Jews. Acts xii. 14; 2 Tim. iii. 11. 506. Antipas ('AvTtTras, for, or against all), a martyr for the Gospel mentioned in Bev. ii. 13. and said to have been bp. of Pergamos, where he met his death. Antivas Herod. See Herod. 507. Antipatris {' Avt ltt wrpL?, for or against a father), a small town on the road from Jerusalem to Ci?esarea, rebuilt by Herod, and so called in honor of his father Antipater; about 18 miles from Joppa, and 40 from Jerusalem. St Paul passed through it when taken a prisoner to CoBsarea. Acts xxiii. 31. Anti-Type page 44 508. Apelles ('ATreXXjjs, expelling), a disciple com- mended by St Paul, Rom. xvi. 10., and said to have become bp. of Heraclea. 509. Apollonia ('ATroWwma, destruction), a city of Macedonia between Amphipolis and Thessalonica: through which St Paul passed when going to the latter place from Philippi. Actsx^vn. 1. 510. Apollos ('A-TToXXajs, a destroyer), a Jew of Alex- andria, learned in the Scriptures, and an eloquent preacher 604. ■\\niat is the meaning of Anti-Christ? 505. Where are the Antiochs mentioned in the New Testament ? 506. Who was Antipas? 507. Whei'e was Antipatris? 508. Who was Apelles? 509. Where was Apollonia? 510. Who was Apollos ? [Q.J ApoO index, &c. 259 of the Gospel; first at Ephesi;s, where he arrived in the absence of Panl about a. d. 57. and at whicli time he was only acquainted witii John's baptism, yet still with the truth that Jesus was the Messiah, Acts xviii. 24: but he became better informed from the teaching of Aquila, and his wife Priscilla, ib. 35 — 28.: after which he went to Corinth, where his eloquence produced such an efl'ect as to create a party in the Corinthian Church, which St Paul cautioned those believers to guard against, and not to boast themselves as disciples either of Paul, or of Apollos, or of Cephas, but of Christ. 1 Co7\ i. 12; iii. 4 — 6. He subsequently left Corinth for Ephesus to meet St Paiil,who particulai'ly urged him to return to Corinth. 1 Cor. xvi. 12. ; after which out of regard for him the Apostle recommended him to the friendly consideration of Titus. Tit. iii. 13. What ulti- mately became of him is not known ; some say he retired to Crete; others, that he died bp. of Corinth; othors, bp. of Duras, or of Colophon in Asia, or of Iconium in Phrygia. 511. Apollyon, ('AttoWovoou, the des!rof/ei'), the Greek term for Abaddon, the angel of the bottomless pit. Rev. ix. 11. Aposiopesls pa^e 39 Apostasy, the great pf^gs 135 512. Apostles, (aTroo-ToXo?, a messenger), those com- missioned by Jesus Christ to preach the Gospel: — appointed ; Matt. X. 1; Ilark iii. 13; Luke vi. 13. — commissioned; JlJatt. X. 1; xxviii. 19; Mark xvi. 15.— sent forth; 3Iatt. X. 5; Mark vi. 7; Ltike ix. 1. — their power to bind, and loose: Matt, xviii. 18; John xx. 23. — to perform great works; John xiv. 12.— ^witnesses of our Lord's resxxrrection : A cts i. 22 — their sufierings ; 1 Cor. iv. 9.— will be false ones ; 2 Cor. xi. 13. — and were to 'tarry in Jerusalem until they 'were endued with power from on high.' Luke xxiv. 49. (For their names, seepage 185.) 513. Apostolic Fatiieks, those Christian writers who lived at the same time with the Apostles: viz. Barnabas, Hennas, Clement of Rome, Ignatius, and Polycarp. Apostolos page 7 511. Who was Apollyon ? 512. What particulars can you mention in respect of the Apostles? Till what time vere they commanded to tarry in Jerusalem after Christ''s Ascension? fd] 513. Who irere the Apostolic Fathers? [E. Q.] 260 HISTORICAL [ArC- 614. Apphia, ('A7rpo(5iTos, fair), an elder of the Philippian church, sent by them with assistance to St Paul, then in bonds at Kome. a. d. 62. Phil. iv. 18. He was detained by illness, but on recovering the next year he brought a letter from the Apostle to the Philippians thank- hig them for their generosity, and exhorting them to con- tinue in the faith. Phil. ii. 25. C41. Epenetus, ('E7raii/eTos, praiseworthy), one of St Paul's converts, whom he calls ' the first fruits of Achaia.' Ro7n. xvi. 5. Ephesians, Epistle to the P<^gQ 124 642. Ephesus, ('E0eo-os, desirable), formerly one of the most celebrated cities of Asia Minor, noted for its temple of Diana, one of ' the seven wonders of the world.' St Paul preached there for three years; but the tumult of Demetrius and the crafts-men compelled him to leave. Acts xviii. 19. 24; xix. 17.26. 35; xx. 16; 1 Cor. xvi. 8; — he contended with brutal men there (fought with beasts). 1 Cor. xv. 32. Some critics take this passage literally, and declare that the Apostle at some time or other did actually have to con- tend with beasts, which seems implied in 2 Cor. i. 8 — 10. Timothy also visited it, 1 Tim. i. 3 ; and Onesiphorus, 2 Tim, i. 18; and Tychicus, ib. iv. 12. One of the Seven Churches. Rev. i. 11; ii. 1. Seepage 124. 637. Where was Enon? 639. Who was Epaphras? 640. Who was Epaphroditus ? 641. Who was Epenetus ? 642. What events occun-ed at Ephesus ? Ess-] INDEX, , increasing)^ a city on the road to Jericho towards the Joi'dan about eight miles from Jeru- salem, whither our Saviour retired just after raising Lazarus from the dead. John xi. 54. 644/ Epicureans, a sect of Grecian philosophers founded by Epicurus, who considered pleasure the chief good, and IJain the chief evil. They held, that the world was made not by God, but by a fortuitous concourse of atoms; that God concerns not Himself with its government; that the soul dies with the body; that thei-e are no angels ; that there is a God, but no Providence. This sect opposed St Paul at Athens, ^c^s xvii. 18. Epiphanius pags 52 645. Er, (*Hp, watchman), mentioned in the genealogy of our Lord. Luke iii. 28. Erasmus s Greek Testament V^9^ 21 646. Erastus, ("Epao-Tos, amiable), the chamberlain (^oIkovo/xo^), of the city of Corinth, Rom. xvi. 23., an office which he resigned on being converted, and then accompanied St Paul to Ephesus, whence he was sent with Timothy into Macedonia, Acts xix. 22., and subsequently returned to Corinth. 2 Tim. iv. 20. Esaias. See Isaiah. 647. EsAiT, ('Ho-ai/, doing, red), the son of Isaac, and brother of Jacob, to whom he sold 'his birthright, whence he is called profane in Heh. xii. 16. Isaac by faith gave him a blessing also. Ileh. xi. 20. 648. EsLi, ('Eo-XJ, near me), mentioned in the genealogy of our Lord. Luke iii. 25. 649. EsROJr, ('Ecrpwju, dart of joy), a descendant of Phares, and s])oken of bv St Matthew in his genealogy of our Lord. Matt. i. 3 : Luke iii. 33. 650. EssEXES, ('Ecto-jji'oi or 'Eo-o-aiot), a sect in the time of our Saviour. The name, as Michaelis says, is of Egyptian origin, of the same import with depairevrai in Greek: they diftered from the Pharisees in not relying on traditions or a rigorous observance of ceremonies : and from the Sadducees in their belief of a future state; yet they pretended to great 643. Where was Ephraim ? 644. Who where the Epi- cm-eans? 646. Who was Erastus? 647. In what way is Esau mentioned in the Xew Testament.' 650. Who were the Esscncs.=> 284 HISTORICAL [Eus- sanctity of manners, and much self-denial; the austerities, and recluse life of the Essenes, are thought to have given rise to monkish superstition. They are not inentioned by name in the New Testament, but they are supposed to be alluded to by St Paul, in Col. ii. 18., and in the Ephesians, and Epistles to Timothy. From Philo, and Josephus, we learn, that they believed in the immortality of the soul: were absolute predestinarians; strict observers of the Sabbath; and held the Scriptures in high reverence, but neglected their plain and literal meaning, indulging in mystical and allegorical interpretations. The time of their origin is unknown. {Anal, of Scriphire Hist.). 651. Ethiopia, {'Aidioiria, burning, blach), an extensive country of Africa to the south of Egypt, (now Abyssinia), governed by queen Candace, whose eunuch was instnicted in the Gospel, and baptized by Phihp, the deacon. Acts viii. 27. Ethiopic Version of the Scriptures P^O^ 19 C52. EcTBULUs, (Bvl3ov\o^, pj-udent), a convert of St Paul's. 2 Tim. iv. 21. Eucharist. See Lord's Supper. 653. Eunice, ('Eui/iktj, good victory), a Jewess, the mother of Timothy, and noted for her faith. 2 Tim. i. 6. She was married to a heathen Greek, and lived at Lystra. 654. Eunuchs were of various kinds, Matt. xix. 12; the one of Ethiopia converted by Philip. Acts viii. 27. 655. EuoDiAS, ('Evootas, good smell), a female convert of St Paul's at Pliilippi. mentioned in Pliil. iv. 2. 656. Euphrates, (EvcppuT-n^, fruitful), a large river of Asia, rising in Armenia, and running through Cappadocia, Syria, Arabia Deserta, Chaldea, and Mesopotamia, and falling into the Persian Gulf. St. John in his Revelation speaks of angels being bound in this river. Rev. ix. 14; xvi. 12. 657. EuROCLYDOK, (^EupoKX-vowv, a north east wind), a dangerous wind in the Levant or eastern part of the Mediterranean Sea. Acts xxvii. 14. Etisebius pa^e 52 651. Where was Ethiopia? 652. Who was Eubulus? 65.3. "Who was Eunice? 654. What eunuch was con- verted, and by whom? 655. Who was Euodias? 656. What reference does St John make to the Euphrates ? 657. What is the Euroclydon? Fbl-J index, &c. 285 658. EuTYCHus, (EuT-uxos» ^c-PPUd * young man of Troas, who fell from a window, and was picked np dead; but St Paul restored him to life. Acts xx. 9, 10. Evangelist pctg^ 65 Evangel isteria pctff^ 7 659. Eve, (Eya, living,) the first woman made after Adam, 1 Tim. ii. 13 ; and beguiled through the subtlety of the serpent. 2 Coi\ xi. 3. 6G0. Evening, the Evening of the Jews consisted of two divisions; the/oraier evening commenced at noon, as soon as the sun began to decline; the second or latter began at sun- set, so that the time ' between the two evenings,' when the passover was slain, was about 3 o'clock in the afternoon. Bj). Patrick. 661. Excommunication is a separation from the Church, by which a person is deprived of its spiritual advantages. There are three kinds; (1) the greater, by which the person is separated from the body of the faithful, as St. Paul excommunicated the incestuous Corinthians, 1 Cor. v. 1 — 5; — (2) the lesser, by which a person is forbidden the Sacrament ; — (3) that which suspends him from the Company of believers, as in 2 Thess. iii. 6. The passages that seem to point at this practice are in Ifatt. xviii. 17; Eo7n. ix. 3; 1 Cor. v. 11. 13; 2 Cor. ii. 5—8; Gal. i. 8, 9. External evidence pages 51, 53 662. Ezekias, or Hezekiah (' Alexias, strength of the Lord) son and successor of Ahaz king of Judah ; and a pro- genitor of our Lord. Matt. i. 9, 10. 003. Faiu- Havens, a place on the coast of Crete pos- sessing good anchorage, whence its name. Acts xxvii. 8. (y&i. Felix, (^Xt^, happy). Claudius Felix, the pro- curator of Judiea, succeeded Cumanus, and meeting with JJrusilla the sister of Agrippa, he persuaded her to leave her husband Azizus, king of Emessa, and then took her as his own wife. St Paul was sent a prisoner to him; Acts xxiii. 24. 26. 33: and on arriving at Csesarea, the Apostle 658. Who was Eutychus ? 659. What is said of Eve in the New Testament? (JGO. What is the Evening of the Jews f [c] 601. A\niat is excommunication ? a.nd w?iat passages in the New Testament recommend the practice ? [P.] 663. What are the Fair Havens ? 664. Who was Fehx ? 286 HISTORICAL [GaB- was brought before him, and partially examined, ib. xxiv. 3 — 23. After a few days, he was brought before Felix again, and his wife Drusilla. and in his 'defence St Paul preached so forcibly of Jesus Christ, and judgment to come, that Felix trembled, ih. 24, 25: hoping, however, to receive money for his release, he detained the Apostle two years in prison till his govermuent was superseded by the arrival of Portius Fesfuft, ib. 27; xxv. 14., when Felix returned to Eome. A. D. GO. FeWs Greek Testament page 26 665. Fkstlts, Qjoyful). Portius Festus was the successor of Felix as procurator of Jiidrea; three days after his arrival at Cjssarea, he proceeded to Jerusalem, where he was intreated by the Jews to order St Paul to be brought to the latter city, intending to assassinate him by the Avay. Acts xxy. I — S. Festus, however, desired his accusers to go back with him to Ca^sarea, wliere St Paul should be ex- amined. On his return, therefore, the Apostle was brought before him : but St Paul, perceiving the design of the Jews to get him into their power, appealed unto Caesar, ib. 4 — 12. A few days after, king Agrippa and Bernice coming to salute Festus, the latter stated St Paul's case to them, ib. 14 — 27.; find the Apostle was again bronght up; by his pleading he almost persnaded Agrippa to be a Christian; and the whole company esteemed him innocent, but having aiDpcalcd unto Cassar, Festus ordered him to Rome. ib. xxvi. Festus died in Juda?a, A. d. C2., and was succeeded by A Ihhvus. Flyuralive Language of Scripture V^g^ 38 666. FoRTUNATUS, {happy^^ a convert to the Gospel, and one of the 'first fruits of Achaia;' he came from Corinth to Ephesus to visit St Paul, and returned with the Apostle's First Epistle to the Corinthians. 1 Cor. xvi. 15. 17. 667. Gabbatha, {Tapi3a6a, high), a Hebrew word for 'the Pavement;' an elevated place in Pilate's palace, pro- bably a terrace or balcony, where he pronounced judgment on our Saviour. John xix. 13. 668. Gabbiel, (Va(3pui\, a man of God), one of the principal angels of heaven, sent form.erly to Daniel {Dan. vii. 16; ix. 21; x. 16.), and in later times to Zacharias, to 664. Who was Festus? 666. Who was P^orfunatus? 667. What was the Gabbatha ? 66.s, Who was Gabriel.? Gal-] index^ &c. 287 announce to him the birth of John the Baptist; Luke 11 — 19; and six months afterwards to the Virgin Mary; ih. 26. 6G9. Gadarenes, {Vaoapa, walled)^ the inhabitants of Gadara, a city east of the Jordan and of tlie sea of Tiberias in the Decapolis: here our Saviour ejectei the devils oiit of a man, and cast them into a herd of swine. Mark v. 1; Luke viii. 26 — 37. Their lands were intersected by those of the Gergesenes. 670. Gaius, (ra'ios, Lord, or earthly), one of St Paul's converts, and thought to have been a Macedonian (1 Cor. i. 14.). but resident at Corinth, where he enterta'ned St Paul, Rom. xvi. 23; and afterwards accompanied him to Ephesus. Acts xix. 29. This Gaius is also thought to have been the same to whom St John addressed his tliird Epistle, 3 John i., and who is styled ' Gaius of Derbe ' in Acts xx. 4. 671. Galatia, (TaXaTia, white), a province of Asia Minor, which the Gauls having conquered, settled in it, and gave it the name of Galatia, the Greek for Gaul. St Paul preached the Gospel here, A. d. 51. Acts xvi. 6.; and afterwards in A. d. 54. ib. xviii. 23; and to the several Churches he had planted in this province he directed an Epistle. Gal. i. 2; 2 Tim. iv. 10. It is thought that St Peter also visited this province, and preached to the Jev/s scattered in it, as he addresses his first Epistle to them amongst others. 1 Pet. i. 1. Galatians, Epistle to the page 121 Galilee, (FaXtXata, turning, rolling) page 183 672. Galilee, Sea of, called also the Lake or Sea of Tiberias, the Lake of Gennesareth and the Sea of Cinnereth, from the adjacent country or principal towns upon its shores: according to Josephus, and Pliny, it Avas 16 miles long, and 6 broad. It forms a kind of basin surrounded with high hills, except at the points of entrance and exit of the Jordan, which latter marks its passage through the middle of the lake by a strong current. 673. Gallic, {TaWicov, "living on niilk\ the brother of Seneca the philosopher, and proconsul or Achaia: here- sided at Corinth, where St. Paul was brought before him by 673. Who were the Gadarenes ? 670. Who was Gaius? 67 L Where was Galatia? 672. What is the Sea of Galilee ? By what other names is it known ? 673. Who was Gallio ? " 288 HISTORICAL [GeR- the Jews, accused of ' teaching men to worship God con- * trary to the Law.' Acts xviii. 12. Gallio dismissed the charge without a hearing, declaring that he had nothing to do with disputes concerning their Law {ib. 15, 16.); upon which they seized Sosthejies, the ruler of the synagogue, and beat him before Gallio's face, but the proconsul troubled not himself with the matter, (ib. 17.). 674. Gainiaijel, (TufxaXniX, reward of God), a cele- brated Pharisee, and doctor of the law: he was the tutor of St Paul, Acts xxii. 3.; and it is said that Barnabas was also a pupil of his. When Peter, and certain other of the Apostles, had been seized, and brought before the Sanhedrim for preaching in the name of Jesus, Gamaliel recommended that they should not be treated severely, which advice was followed, lb. V. 34. _ 675. Gaza, (raX,a, strong'), a city of the ancient Philis- tines, which was destroyed by Alexander Jannajus about B. c. 96. It was rebuilt by Gabinius, and conferred by Augustus upon Herod: towards this place Philip proceeded by direction of the angel when sent to the Ethiopian eunuch, Acts viii. 26.: and when St Luke wrote, the city had been again destroyed, and was then desolate. Genealogies of our Lord poge 165 Geneva Bible pt^g^ 35 676. Gennesaret, (TewricrapeT Fevvija-dp, garden of a -prince), a name given to the sea of Galilee (see Galilee); and likewise to the land adjoining it. Matt xiv. 34; Marh vi. 53 ; Luke v. 1. 677. Gentiles, ('EOW;, Gentes, ' the nations '), a name applied by the Hebrews to all who were not Jews. They are promised by the prophets to be called to the faith, (Psal. ii. 8.); and St Paul is pai'ticularly considered the Apostle of tlie Gentiles, 1 Tim. ii. 7. ; while the others were termed the Apostles of the circumcision. Gal. ii. 8. St Luke, in the ' Acts,' usually designates the Gentiles by the name of Grecians, and Greeks, Acts vi. 1; xi. 20; xviii. 4. &c. ; and so does St Paul in his Epistles, Rom. i. 14. 16 ; ii. 9, 10; X. 12; 1 Cor. 1. 22. 24; GaL iii. 28. So John in his Gospel in Joh7i xii. 20. Gerard's Greek Testament page 27 674. Who was Gamaliel.? 675. WTiere was Gaza? 676. What, and where, is Gennesaret? 677. Who are the Gentiles ? GOM-] INDEX, &c. 289 678. Gergesener, (^TepyecnjvoX, vien from pilgrimage), or Girgashites, the posterity of Canaan; a people who settled on the eastern side of the sea of Galilee; in the region of Decapolis. The town was called Gergesa, or Gerasa, and in the same district was the city of Gadara ; wdience the Gadarenes, and Gergesenes have been confounded one with the other; so that our Lord going into the country of the Gadarenes, {Mark v. 1.) is the same as going into the region of the Gergesenes. Matt. viii. 28. 679. Gethse:.iane, (FeOo-jjfiai'f/, plentiful valley, or oil press), a village on the Mount of Olives, whither our Sa- viour sometimes retired; and in a garden of which He endured his agony; and was betrayed. Matt. xxvi. 36; Mark xiv. 32. 680. Gideox, (Teoecoy, a destroyer), called also Jeruh- baal, judge of Israel, who conquered the Midianites Avith 300 men, &c. (Judg. vi. — viii.): his faith is adverted to by St Paul. Heb. xi. 32. Glossa Ordinaria page 32 Gnostic Heresies PO'Q^ 87 681. Gog and Magog, (Fwy, M.ayu)y, a covering) ; Magog was a son of Japheth {Gen. x. 2.) but the word is thought to imply some vast country to the north of Europe, and Asia; and Gog, its Icing. Some think Magog means either the Scythians, Goths, or Persians. Calmet says Gog is meant for Camhyses, king of Persia. The terms, however, are generally taken in an allegorical sense to denote princes who are enemies to the church. By Gog in Ezekiel (xxxviii, xxxix.) many undei'stand Antiochus Epiphanes, the perse- cutor of the Jews; and by Gog in the Revelation, Antichrist. Rev. XX. 7, 8. 682. Golgotpia (PoXyoOa), the Hebrew word for the place af a skull, the same as Calvary (which see). Here our Saviour was crucified. 3Iatt. xxvii. 37; Mark xv. 22; John xix. 17. 683. GoMORRATT, (Voixoppa, rebellious people), or Go- tnorrha, one of the cities destroyed by fire in the time of Lot; their fate a warning to othei's. Matt. x. 15; Mark vi. 11. 678. Who are the Gergesenes? 679. Where Avas Gethsemane ? what occurred there ? 681. What is to be Tinderstood by Gog, and Magog ? 682. What is the mean- ing of Golgotha? 683. What reference is made to Gomor- rah in the New Testament ? B B 290 HISTORICAL [HeB- Gospels, The 2^^9^ ^^ 684. Greece. A large country in the south of Europe; in its more extended sense it includes Ionia, and Asia Minor. St Paul's Aasit was to Greece Proper. Acts xx. 2. Its in- habitants -were called Grecians. Acts vi. 1 ; ix. 29: xi. 20. G85. Greek, a term in the Xew Testament implying a Gentile (which see). IfarJc vii. 26; John vii. 35; xii. 20; Acts-^iv. 1; xvi. 1; xvii. 4. 12; xviii. 4. 17; xix. 10. 17; XX. 21; xxi. 28; Rom. i. 14. 16; x. 12; 1 Cor. i. 22—24; Gal ii.3. Greeh Testaments pcig-dex, &c. 325 Peter, St. QrreTpo?, stone or roch), his life, i^a^^e 152; — character, page 155 ; — the rock, page 156. First Epistle of, P^'ffc 157 Second Epistle of, l^f^ffG 160 875. Phalec, (a\e7, division), mentioned in the gene- alogy of our Lord. Luke iii. 35. 876. Phajstuel, {^avoviiX, seeing God), the father of the prophetess Anna, of the tribe of Asher. Luhe ii. 36. 877. Pharaoh, (J^apad), spreading vengeance, a Tcing), a common name of the kings of Egypt : two of which are referred to in the New Testament, ^c^s vii. 13. 21; Rom. ix. 17; ^eS.xi. 24. 878. Phares, (*apes, dli^ision), a son of Judah, and a progenitor of Joseph, the husband of Mary. Matt. i. 3; Luke iii. 33. 879. Pharisees, (^(papia-aioi, separate) ; this was the most celebrated and influential of the Jewish sects in the time of our Lord, including in its numbers the great mass of the people. This appellation is derived from the Hebrew word Pharas or Pharash, ' to separate,' from their separating themselves from the rest of the Jews as more devout and rehgious. They believed in the resurrection of the dead, and in the existence of angels, and spirits, mixed up with some notion of a transmigration of souls : they were also peculiar in attaching the first importance to the traditions of the elders, and in the observance of external rites and ceremonies ; they placed also especial reliance on frequent ablutions and fastings, long prayers, and the rigorous observance of the Sabbath. When they had their beginning is not exactly known. 880. Phebe, or Phcebe, ($01^17, clear, bright), a dea- coness of the Church at Cenchrea, tiie sea-port of Corinth; and probably a woman of some property. St Paul commends her to the church at Rome. Rnm. xvi. 1, 2. 881. Phenice, ^olvlkij, red, purple, palm), or Phoinice, a sea-port on the western shore of Crete. Christianity was introduced here soon after the persecution following the death of Stephen, Acts xi. 19. St Paul passed it when he was proceeding to Rome. ib. xxvii.l2. 882. Phenicia, or Phenice, (^oivlk)]), or Phmnicia, a province of Syria, lying along the Mediterranean ; the prin- 876. Who was Phanuel? 877. Who was Pharaoh? 879. AVho were the Pharisees ? 880. Who was Phcebe? 881. Where was Phenice? 882. Phenicia? E E 826 HISTORICAL [PhT- cipal cities of which were Tyre, Sidon, and Ptolemais. St Paul passed through it in some of his journeys. Acts xv. 3; xxi. 2. 883. Phtladelphia, (4>iXa5eX06m, love of brother}^ a city of Lydia in Asia Minor, 27 miles south-east of Sardis, and one of the seven Asiatic churches, the virtue of which was much commended. Rev. i. 11; iii. 7 — 22. It was ex- tremely poor, and had suffered much by an earthquake. Phileleutherus Lipsiensis po-g^ 27 884. Philemon, (J^iXnixMv, affectionate^, a rich man of Colosse in Phrygia, converted to Christianity by Epaphras, the disciple of St Paul, and to whom St Paul wrote an Epistle. See his life, page 143. Epistle to, page 143 885. Philetus, (iXijtos, beloved, amiable), a disciple spoken of by St Paul; who, however, fell from the faith, declaring the resurrection already passed. 2 Tim. ii. 17. 886. Philip (^iXtinros, lover of horses, a warrior), — (1) a native of Bethsaida in Galilee, was one of the first called by our Lord, John i. 43, 44; he went and fetched Nathanael, ib. 45 — 47. 49; and he was afterwards numbered among the Apostles. Matt. x. 3 ; Marh iii. 18; Luke vi. 14; Acts i. 13, 14. To him Christ put the question about the loaves. John vi. 6 — 7. Subsequently, the Greeks desired Philip to shew them Jesus, ib. xii. 21, 22; and not long after, he asked our Lord to show to him the Father, ib. xiv. 8, 9. He is said to have preached the Gospel in Scythia, and Phrygia, in which latter place he was martyred at Hierapolis. 887. (2) the deacon, appointed among the first seven, Acts vi. 5; is said to have been a native of Cjesarea: at the persecution that broke out on the death of Stephen, Philip retired to Samaria where he performed many miracles, and made and baptized numerous converts, Simon Magus amongst the number. Acts viii. 5 — 13. Some time after, directed by an angel, he met with the Ethiopian eunuch on the road from Jerusalem to Gaza ; having preached to him Jesus Christ, the eunuch believed, and was baptized, ib. 26—38 ; immediately after, the Spirit of the Lord took him away, and we find him at Azotus, preaching the Gospel in all the cities till he came to Caesarea, ib. 39, 40. Subsequently to 883. Where was Philadelphia? 884. Who was Philemon? 886. Who was Philip of Bethsaida ? 887. Give the life of Philip, the deacon. PiL-] INDEX, &c. 327 this, he was visited by St Paul and his company, who staj^ed some days ; during which Philip's four daughters prophesied ib. xxi. 8—10. Here Philip is thoiight to have remained and died. 888. Philip (3) a son of Herod the Great. Matt. xiv. 3; Mark vi. 17; Lnke iii. 19. See Herod Philip. (4) another son of Herod the Great, and tetrarch of Itur£ea and Trachonitis. Lnhe iii. 1. See under Hekod. 889. Philippi, (^iXXiTTTTOi, war/zV^e, lovers of horses'), — (1) a city of Macedonia. Seepage 127. (2) a city near the source of the Jordan, called C.ESAREA PhiLIPPI, tcMch SBC. Philipplans, Epistle to the page 127 890. PiiiLOLOGUS, ($1X0X0709, lover of learning), a Christian at Rome saluted by St Paul. Rom. xvi. 15. Philoxenian Version of the Scriptures page 18 891. PiiLEGON, {^XeyoDv, zealous, burning)^ a Christian convert at Rome saluted by St Paul. Rom. xvi. 14. 892. Phkygia, (^puyta, dry, barren), a large province of Asia Minor divided into the Greater, and the Lesser ; it had Bithyuia on the north, and Pisidia and Lycia on the south. The chief towns were Laodicea, Hierapolis, and Colosse. St Paul is said to have introduced Christianity into the province. Acts xvi. 6; xviii. 23; although, the Jews from this country were present in Jerusalem at the noted day of Pentecost. Acts ii. 10. 893. Phygellus, {^vyeXkoav, prepared), an idol of the Egyptians carried by the Hebrews, which Amos re- proved, Amos V. 26; the passage is quoted by Stephen in his argument with the Jews, Acts vii. 43. Resurrection, discrepancies in the account of. . page2Z7 Eevelatiox, book of the page 94 209. Rhegium, {'Vriyiov, Ireokinrf), a city of Italy in the kingdom of Naples at which St Paul landed on his way to Rome. Acts xxviii. 13, 14. 910. Rhesa, ('Prjo-a, affection, a head), meutioned in the genealogy of our Lord. Luke iii. 27. 911. Rhoda, ("Poorj, a rose), a young maid of the house- hold of Mary the mother of John Mark; she opened the door to Peter on his escape from prison. Acts xii. 13, 14. 912. Rhodes, {'FoSov, a rose), an island, and famous city south of the province of Caria in Asia Minor, and so called from abounding in roses: it Avas celebrated for its brazen colossal statue esteemed one of the seven Avonders of the world. St Paul visited this island in his last journey to Jerusalem as he came from Miletus. Acts xxi. 1.' 913. RoBOAM, or ReJwboam, {''Po^oa.fx, breadth of the jjeojjle), the son and successor of Solomon, and a progenitor of our Lord. Matt. i. 7. Rogers, Williavi pctg& 34 Roman Church pag& 32 Romans, Epistle to the page 113 907. What mention is made of Rebekah in the New Testament? 908. What is the meaning of Remphan? 909. Where is Rhegium .? 911. Who was Rhoda? 912. V\' here is Rhodes ? Sab-] index, &c. 331 914. Rome, ('Poi/ix?/, prevailing, mighty'), the chief city of Italy, and in the time of our Lord's ministry, the mistress of the world. Its name, and that of Eomans, are not found in the Old Testament. Rome is first met with in the book of the Maccabees, (1 Mace. viii. 1, '2;) and it is thought to be referred to by Daniel (^Dan. ii. 40.) as the kingdom of iron. Jews from Rome were at Jerusalem at the noted day of Pentecost, Acts ii. 10 ; but some few years after, by an edict of Claudius, all Jews were expelled the city. ib. xvni. 2. St. Paul had long desired to visit Rome, ib. xix. 21; xxiii. 11; Rovi. i. 7. 15; but the only times he visited it, the Apostle was a prisoner there, first when he appealed to Cfesar a. d. 61, when he remained two years. Acts xxviii. 16. 30, 31; — and secondly, at the time of his martyrdom A. d. 65 — 66. 2 Tim. i. 17; at this last period St Peter was at Rome also, and suffered death in the same persecution. St Peter is said to refer to Rome in one of his Epistles under the name of Babylon, 1 Pet. v. 13 : a name also adopted by St John for the same purpose. Rev. xiv. 8; xvi. 19; xvii. 5; xviii. 2. 10. 21. The woi'd Roman is found to refer either (1) to its inhabitants, John xi. 48; Acts xxviii. 17; — or (2) to its privileges, Acts xvi. 21. 37, 38; xxii. 25—29; xxv. 16. 915. RuFus, ('Poua^e 43 Typical Interpretation page 44 1005. Tyrannus, (Tvpavvo-s, ruling, a prince), a con- verted Gentile at Ephesus, thought to have been a Greek 908. Where was Trachonitis ? 999. Where was Troas? 1000. Where was Trogy Ilium? 1001. Who was Trophimus ? 1002. Who was Tryphena .? 1003. Tryphosa? 1004. Who wasTvchicus? 1005. Who was Tyrannus ? Zac-] INDEX, &c. 345 sophist, in whose school St Paul taught daily, when he with- drew from the synagogue. Acts xix. 9. ^ 1006. Tyrk, (Tu,oo9, breaking with a flail, siege, hindi/ig, singing, strength, rock), a famous and ancient city and sea- port of Phoenicia, on the Mediterranean coast, about 20 miles south of Sidon. Our Loi*d alluded to it when reproving the Jews for their unbelief. Matt. xi. 21 ; Luke x. 13. It sub- sequently excited the anger of Herod. Acts xii. 20. 1007. Urbane, {OvpjSavo^, civil, courteous), a fellow- helper of St Paul's. Rom. xvi. 9. 1008. Urias, or Uriah, (Oupias, the fire, light of the Lord), the husband of Bathsheba, and alluded to by St Matthew. 3Iatt. i. 6. Vatican MS. The page 8 Verses, division into po-d^ 6 2 Versions of the Scriptures page 6 1009. Visitation of the Sick is a Christian duty? which will be found recommended in Matt, xxv, 36 ; Jam- V. 14, 15. Wells' Greek Testament page 28 'Western Recension page^ 13 Wetstein's Greek Testament pages 27, 28 Wicklife's Bible page 33 Wise Men, The. See Magi. Word, the personality of the page 164 Zabulon. See Zebulun. 1010. Zaccheus, (Zafcxaios, pure, meat, just), a chief publican, or farmer-general of the revenue. When Christ passed through Jericho, he was very anxious to see Him, but could not from the smallness of his stature, he therefore climbed up a sycamore tree. Here our Lord saw him, and calling him down, proposed to become his guest. Zaccheus's heart was opened, and he became a sincere believer. Luke xix. 2—9. 1011. Zacharias, (Zaxa/oias, mindful of the Lord), also Zachariah and Zechariah, a priest of the course of Abia, husband of Elizabeth, and fattier of John the Baptist. Luke i. 5—10. When the angel Gabriel visited him, and 1006. Where was Tyre? 1007. Who was Urbane? 1009. What passages of the New Testament advocate the Visitation of the Sick ? [Q] 1010. Who was Zaccheus? 1011. Who was Zacharias? 346 HISTORICAL [ZlO- announced the birth of a son, he doubted, and consequently was struck dumb till the event was fulfilled, ib. 11 — 23. 59 — 64. He then prophesied concerning the redemption of Israel, ib. 67—79. 1012. Zara, (Za/aa, rising'), a descendant of Judah, alluded to by St Matthew. Matt. i. 3. 1013. Zebedee, (Ze/3e5atos, dmory, endowed), a fisher- man of Galilee, the husband of Salome, and father of the Apostles James and John, both of whom left him to follow our Saviour: Ilatt. iv. 21; x. 2; xx. 20; xxvi. 37; xxvii. 56; Marh i. 19, 20; iii. 17; x. 35; Lttke v. 10; John xxi. 2. He is thought to have been not a poor man, for he had a ship of his own, and hired servants. Mark i. 20. Seepage 166. 1014. ZicALOTS, a sect in Judsea, extremely zealous for the exact fulfilment of the Mosaic Law; maintaining that religious liberty, and the Divine law, were to be upheld by force of arms : and that tribute was due to God only, and not to the Romans, nor any foreign power : they therefore continually exhorted the people to shake off the Roman yoke. Judas, the Galila^an, is said to have been one of these. Acts v. 37. and Simon, Zelotes; although the latter held more moderate opinions. Luhe vi. 15. {Acts xxi. 20; xxii. 3.). Some think the men sent by the Pharisees with the Herodians to entangle our Lord 'in his talk' were of this sect. 3Iatt. xxii. 15, 16 ; Marh xii. 13, 14; LuJie XX. 20. 1015. Zebulon, {Zal3ovXu)v, dwelling-place, abiding), the portion of Galilee allotted to that tribe, and in which it was prophesied by Isaiah {Isa. ix. 1, 2.) that our Lord's ministry would be exercised. 3Iatt. iv. 13 — 15. (See page 183; and Naphtali.) Zelotes, (ZeXcoT?;?, full of zeal, zealous). See Simon Zelotes, Zealots. 1016. Zen as, (Zt/yas, living), a Jewish doctor of the law, and disciple of St Paul. Tit. iii. 13. 1017. ZioN, or SiON, (Siwy, heap, tomb, looking-glass), the name of one of the mountains on which the city of Jerusalem was built, and where the citadel of the Jebusites stood when David took possession of it: here that king deposited ' the ark,^ whence it has been frequently called 1013. Who was Zebedee ? 1014. Who were the Zea- lots? 1015. What is said of Zebulon in the New Testa- ment? 1016. Who was Zenas? 1017. Where was Zion? ZOR-] INDEX, &c. 347 * the Holy Hill,' and likewise ' the City of David' : here also Solomon built the Temple. The name of Zion is often put for Jerusalem itself, Rom. ix. 33; xi. 25; and figuratively for the New Jerusalem, the Church of the Gospel; and for Heaven. Heb. xii. 22; Rev. xiv. 1. 1018. ZoROBABEL, or Zerubhabel, (Zopo^a(3e\, banisJ/ed), mentioned in the genealogy of our Lord. Matt. i. 12, 13; Liike iii. 27. 1018. What mention is made of Zorobabel in the New Testament ? *^* The letters annexed to the Questions in Italics refer to the vears in which they were set; a, to 1844; b, to 1845; c, to 1846; d, to 1847; e, to 1848; f, to 1849; g, to 1850; h, to 1851; i, to 1852; j, to 1853; k, to 1854; 1, to 1855. J. Hall (f- So?i, Printers, Cambi'icl Now Publishing, Price One Shilling each Number. CLERICAL PAPERS, On the MINISTERIAL DUTIES, and Management of a Parish ; by the Rev. W. H. Pinnock, LL.D. No. I. 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